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 http://www.archive.org/details/cu31924031786894 
 
DISSEE.TATIONS 
 
 THE PHILOSOPHY OF THE CREATION. 
 
Dundee : 
 
 Printed by WINTEB, DDSOAS & Co. 
 
 St. Clements Lane. 
 
DISSERTATIONS 
 
 ON 
 
 THE PHILOSOPHY OF THE CREATION 
 
 THE FIEST TEN CHAPTEES OF GENESIS 
 
 ALLEGORIZED IN MYTHOLOGY: 
 
 CONTAINING 
 
 EXPOSITIONS OF THE ANCIENT COSMOGONIES AND THEOGONIES, 
 THE INVENTION OF HIEROGLYPHICS 
 
 AND OF THE 
 
 ANCIENT HEBREW LANGUAGE AND ALPHABET: 
 
 BEING CONTRIBUTIONS TO THE 
 
 EVIDENCES OF NATURAL AND REVEALED RELIGION. 
 
 WILLIAM GALLOWAY, M.A., Ph.D., M.D. 
 
 LICENTIATE OF THE ROYAL COLLEGE OF PHYSICIANS OP EDINBURGH, AND 
 LICENTIATE OF THE ROYAL COLLEGE OF SURGEONS OF EDINBURGH. 
 
 EDINBUEGH: 
 
 JAMES GEMMELL, GEOEGE IV. BEIDGE. 
 
 LONDON : HAMILTON, ADAMS & Co. 
 
 1885. 
 
 All rights reserved. 
 
TO 
 
 CHAELES VERNON ANSON, Esquire, 
 
 COMMANDER, R.N., 
 
 AND TO 
 
 MRS. CHAELES VERNON ANSON, 
 
 AS A TESTIMONY OP RESPECT AND OF GEATEFCL REMEMBRANCE OF 
 
 THE GREAT INTEREST THET MANIFESTED FOR THE 
 
 WELFARE OF HlS SON, 
 
 THE LATE 
 
 STAFF-SURGEON WILLIAM GALLOWAY, M.D., R.N., 
 
 WHILE HE SERVED AS SURGEON TO H.M.S. "DASHER," THEN UNDER THE 
 
 COMMAND OF 
 
 COMMANDER C. V. ANSON, 
 AS WELL J AS OP THEIR KIND REGARDS FOR HIMSELF, 
 
 "Shis Wovk ie izspzciixxll'g Insrribeli 
 
 BY 
 
 THEIR OBLIGED AND FAITHFUL SERVANT, 
 
 THE AUTHOR. 
 
 Dundee, Brd Becemhei- 18S4. 
 
INTKODUCTION. 
 
 TT will be observed from the three first dissertations of this 
 -*- work that it was intended to investigate and explain the Bible 
 History of the Creation by the assistance of Science, and that we 
 had proceeded so far in this when it became necessary to deter- 
 mine who was the first Author of the first chapter of Genesis in 
 which this history of the Creation is contained. We came to 
 know that Moses was the author of the last four of the five 
 books of the Pentateuch ; but that Genesis, the first of the five, 
 was a compilation made by Moses, probably from twelve former 
 written documents. It was therefore necessary for us to enquire 
 who was the Author of the first of these written documents from 
 which Moses had extracted the History of the Creation, which 
 forms his first chapter of Genesis, which was to become the subject 
 of our exposition. And here the assertion of Dr. Lamb of Cam- 
 bridge met us, that the first ten chapters of Genesis were written 
 first in hieroglyphic characters. This led to the enquiry after 
 the origin of writing, and whether the alphabetic writing in 
 which Genesis is now written originated from hieroglyphic 
 writing, or whether, on the contrary, that hieroglyphic writing 
 originated from the alphabetic. Now the evidence of this, 
 derived from ancient Greek writers, ascribed the origia of hiero- 
 glyphics to the Egyptian god Thoth ; but that the origin of 
 alphabetic writing was unknown to them, because it was before 
 the beginning of history. By report, however, they learned that 
 the Phoenicians received it from the Syrians ; but some say the 
 Assyrians first used it : in fact, the origin of the alphabet was 
 
INTROJDUOTION. 
 
 before the Deluge. Oannes, the first year after the Deluge, 
 introduced it among the Assyrians of Babylonia. Its origin was 
 therefore involved in mythology, and the ancients ascribed it to 
 one of their gods. The study of mythology therefore became 
 indispensable to us before we could arrive at the knowledge of 
 the origin of the alphabet and the first Author of the History of 
 the Creation. Whatever authentic history there is of ante- 
 diluvian times is contained in our Bible. It indeed tells us that 
 there was a book of the generations of Adam, which proves that 
 he knew letters, but as to the origin of writing it gives no infor- 
 mation. We were therefore led to enquire as to the value of 
 mythology as authentic evidence of historical facts, and what 
 evidence it gives us of the origin of the alphabet and the Author 
 of the history of the Creation in antediluvian times. Now we 
 found that mythology is a system of idolatrous religion, founded 
 upon the mythologization of the first ten chapters of Genesis. 
 First, the history of the Creation is made into a cosmogony, the 
 substances and processes are personified and then deified, the 
 gods and goddesses thus begotten act upon each other, and they 
 propagate others. Next, the antediluvian patriarchs are 
 deified, their histories allegorized, and new names, taken from the 
 Hebrew, given to them. The postdiluvian patriarchs down to 
 Nimrod are dealt with in like manner. The apostacy of Gush 
 and the rebellion of Nimrod against the authority of Noah and 
 Shem are all described ; and the war between Shem with his 
 Shemitic, Japhetic, and Hamitic followers, with Nimrod and Gush 
 and their Cushite adherents, is variously described. First, 
 Nimrod invades and conquers the whole earth, and makes him- 
 self king and lord of heaven and earth ; but at last Shem and his 
 followers, with Set-Typhon, or the law of Seth, make an insur- 
 rection, conquer Nimrod-Osiris or Adonis, condemn him to 
 death, and cut him in pieces, when all the gods fled to Ethio- 
 pia in Egypt, and hid themselves in animal forms. The traditions 
 of this war preserved among the Greeks are mixed up with those 
 of the Trojan war and destruction of Troy, an historical event 
 which occurred long after the time of Nimrod, though he appears 
 
INTRODUCTION. 
 
 in it as Memnon, the Cushite of Susa, who is opposed by 
 Aga-Memnon (vanquisher of Memnon), the leader of the Greeks. 
 
 To interpret this mythology, and gain the historical facts out 
 •of it, the knowledge of Hebrew to a certain extent is necessary, 
 as it is from it that the mythological names are derived. By 
 interpreting the name we gain a knowledge who the god repre- 
 sents, and we find his history in the Bible, and in this we are 
 aided by the investigation of former interpreters. We find, for 
 example, the name of Bacchus derived from the Hebrew by 
 Mathew Pole in his " Synopsis Criticorum " (1570), who says 
 (Gen. ix. 19) : Et quis non vidit Nimrodum (Gen. 10) esse 
 Bacchum I. Bacchus est t^ia "a {Bar-Cush) {ie. filius Chusi); and 
 the name of Saturn is derived from IDD {Satur), hidden, the 
 name given to Adam, who hid himself in the Garden of 
 Eden: Cudworth's "Intellectual System," p. 485 (1578). 
 Bochart gives us Shiloh for Silenus ; Parkhurst gives Ogum for 
 Hercules-Ogmius or Shem ; Bunsen gives us atel b'QV, the ohscwre, 
 the night of chaos, for Atlas, but incorrectly. Atlas had 
 no connexion with Chaos, but with the Deluge. We had 
 to search for another, and found Snn, h'atal, the swaddled 
 or swithen, the St. Swithin of modern times. Bunsen also gives 
 us Zarum-lelos, " the cutter in pieces of Baal," or Hercules the 
 slayer of the giant Osiris, and for Thuro, thorah, the law. We 
 have derived Cusharthis from Gush- Aroth, " the enlightener of 
 Gush ;" and Hislop has given others. With the aid of the 
 Hebrew language and the labours of former interpreters, we have 
 attempted to interpret the heathen theogonies, and from them, 
 especially from the Phoenician theogonies and the works of 
 Sanchoniathon the Phoenician historian, we have been able to 
 find many evidences regarding the origin of hieroglyphics 
 by Thoth, and the manner in which he was led to invent them. 
 Had it not been for the theory of the origin of the alphabet 
 from hieroglyphics, so strongly advocated by Egyptologers, 
 and enforced by Bishop Warburton, but which we find 
 refuted by Dr. Wall in his work on " The Enquiry into the 
 
INTRODUCTION. 
 
 Origin of Alphabetic WritiDg" (1835), we had not had imposed! 
 upon us the necessity of studying Egyptian hieroglyphics and 
 the history of Egypt in order to demonstrate the impossibility of 
 such a theory having any foundation in truth. After 
 finishing our labours in investigating the nature and origin 
 of hieroglyphic writing, we turned to the antediluvian evi- 
 dences of the existence of alphabetic writing, and determined 
 the conclusion that Jehovah, the Divine Son, invented the ancient 
 Hebrew language and alphabet, by which He wrote on His first 
 stone-pillar or Bcetylus the History of the Creation for Adam, tO' 
 teach him the origin and reason of the Sabbath-day, and to keep 
 the first Sabbath or Seventh day of the Creation with Him and 
 the sons of God or the angels in Paradise. And again, after the- 
 Tall, and the expulsion of Adam and Eve from the Garden of 
 Eden, He raised and inscribed on His second pillar or Bcetylus the 
 prophecy of the Seed of the woman who should bruise the- 
 serpent's head to redeem mankind. 
 
 "VVe have thus, instead of writing only one, been 
 obliged to write three treatises. For, 1st, Dissertations IV. 
 V. VI. VII. and VIII. contain the origin, history, and 
 value of mythology, the Phoenician, Eoman, Greek theo- 
 gonies, and aU the Heathen cosmogonies, which might form a 
 distinct work of itself Then, 2nd, the Dissertations IX. X. XL 
 and XII! contain the origin and history of alphabetic writino-, 
 the origin and history of hieroglyphic writing, the origin of the 
 Hebrew language and the Hebrew alphabet by Jehovah for Adam 
 and Eve's instruction in Paradise, which might form a second 
 distinct treatise. And, Zrd, the Dissertations I. II. m. and 
 XIII. might form a distinct treatise on the Hebrew history of the 
 Creation, or an exposition of the Creation of the first chapter of 
 Genesis by the aid of Science. We might have restricted 
 our work to the last subject, which was originally intended 
 but we do not regret being led to investigate the others 
 because the whole of mythology abundantly demonstrates 
 to us that the first ten chapters of Genesis were in ex- 
 
INTRODUCTION. 
 
 istence at the time of Gush (Thoth), when he first invented 
 the idolatrous system of religion by allegorizing the substance 
 contained in these ten chapters, which demonstrates also that 
 they were then the inspired Scripture, and the foundation of the 
 Patriarchal religion ; for he must have considered them as such, 
 or he never would have made them the foundation of his idola- 
 trous religion, and endeavoured by argument and even by physical 
 force to maintain and propagate his views regarding them against 
 those of the followers of the true religion of the time. Now 
 this meets a heresy of the present day, namely, the denial of the 
 inspiration of the books of the Pentateuch. But since the whole 
 mythology abundantly demonstrates that the first ten chapters 
 were in existence in the time of Gush, and regarded by apostates 
 as containing a Divine religion, is demonstration that these first 
 ten chapters of our Pentateuch history are inspired, and that aU 
 the other chapters following must also be inspired. | 
 
 We have translated all the extracts from the Greek, Latin, 
 and French authors which contribute evidences to the subjects 
 in question, and we have refrained from giving the original 
 except those which it was absolutely necessary to criticise to 
 shew a mistranslation of our opponent or objector, and to shew 
 that we do not mistranslate the passage to make it more favour- 
 able to our own views, where it is very important to substantiate 
 the truth, and also to obtain the meaning of the author ; but in 
 every case we have made it as plain as that any unlearned reader 
 may understand it. We might have adopted the plan of giving 
 the Hebrew words in English characters, a scheme adopted by 
 Mr Hislop and many other writers, but, we think, with very ill 
 success. We have had much difficulty in finding their repre- 
 sentatives in the Hebrew ; besides the same English letter wiU 
 represent several Hebrew characters, so that there is difficulty 
 in knowing which is the one it represents. To prevent mistakes 
 and ensure certainty we have given the Hebrew characters, but 
 have endeavoured to render the meaning plain to English readers 
 in at least the most cases. 
 
INTRODUCTION. 
 
 It was our intention and has been our endeavour to render 
 this work as popular and unscientific as the subjects it treats of 
 would admit, so that it might be understood by the unlearned as 
 weU as by the learned. The object of Thoth in his invention of 
 heathenism was " to raise all matters connected with religion 
 from popular ignorance into a regular scientific system;" to 
 render this popular religion of Jehovah obscure, and to conceal 
 it from his followers, lest they should be converted to it. The 
 religion revealed by Jehovah was thus confessedly popular, so as 
 to be known and understood by all, — people as well as priests, 
 learned as well as unlearned, scientific as well as unscientific. 
 We are of the followers of Jehovah, not of Thoth, and our work 
 pretends to give an exposition of the obscure religion of Thoth, 
 to free it from obscurity, and to use it for assisting us to explain 
 by the aid of science the histoiy of the Creation revealed to us by 
 Jehovah, in order that intelligent young workmen may be 
 furnished with answers to the arguments of their infidel or 
 agnostic feUow-workmen with whom they might come into con- 
 tact in the same workshop, and who may endeavour to under- 
 mine their belief in the existence of God or of the inspiration of 
 the Scriptures. 
 
 For the conviction of the learned we have given our 
 authorities, to which they may refer. It is on them that we 
 depend, and not on theories of our own. But if these authorities 
 will not correspond with the advanced scientific theories of the 
 present age, it must be because the latter are contradictory of the 
 truths established by the observation and experience of all the 
 former ages of the world, and rather than be content to submit 
 to the dominion of the false theories of our own age, which have 
 no foundation on scientific truth, we must faU back upon those 
 iiruths established by the evidence of all preceding ages. 
 
COI^TEITTS. 
 
 DISSERTATION I. 
 
 SCIENCE AND EEVELATION. 
 
 PAGE 
 
 Evidences of the Being and Attributes of a Creator found in Nature. — The 
 book of Nature expounded by the philosopher, — ^the book of Revelation 
 by the theologian. — The dissociation of Science and Revelation causes 
 discrepancies and contradictions. — Their union pursued by the best 
 philosophers. — Contradictions due to the expositors, not to the books. — 
 Philosophic theories changeable. — Revelation adopts theories founded on 
 appearances. — False philosophic theories contradict Revelation. — The 
 manner of .dealing with them. — Relation of Science and Revelation. — 
 Science as a mistress is a source of error. — Science as a handmaid assists 
 Revelation. — The History of Creation a Divine Revelation. — Objection 
 answered. — Evidences of Revelation. — Nothing must be added to it or 
 taken from it. — Revelation does not contradict true Science. — The theory 
 of observation and deduction put in the place of Divine Revelation 
 refuted. — Moses learned the history of the Creation from the Egyptians 
 refuted by Dr. Jamieson. — No geological knowledge before Moses. — It 
 was written long before Moses. — The purposes for which it was revealed 
 and written, as the reason for keeping the Sabbath. — Written in Paradise 
 by Jehovah. — It must have the highest degree of Divine Inspiration. . 1 
 
 DISSERTATION II. 
 
 THE PENTATEUCH WRITTEN BY MOSES, BUT GENESIS IS A COMPILATION. 
 
 Evidences that Moses wrote the Pentateuch. — The name of Genesis. — It con- 
 sists of various histories written before Moses. — Compiled by Moses into 
 one book. — How he was enabled to compose it. — Its immediate revelation 
 to Moses not necessary to its verbal inspiration. — Tradition incapable of 
 transmitting the facte so long. — Composed from former written docu- 
 ments. — The Elohistic and the Jehovistic books written by Jehovah. — 
 The first written in Paradise before the Fall, the second after the Fall. — 
 The other books written by the patriarchs of the line of Seth. — Preserved 
 by the holy line to Moses. — Not written in hieroglyphics but in alpha- 
 betic letters. . . . . . . . .16 
 
 DISSERTATION III. 
 
 lON THE SOCIAL INTEEOOUKSE OF JEHOVAH WITH ADAM, AND HIS INSTRUC- 
 TION OF HIM IN RELIGION, SCIENCE, AND ARTS, ESPECIALLY ALPHABETIC 
 LETTERS. 
 
 Jehovah invented letters to instruct Adam in religion. — The land of Eden, 
 and the Garden planted in the east of it. — The social intercourse of 
 Jehovah with Adam. — He instructed him in his duty of obedience from 
 the trees in the midst of it. — Proves his knowledge from naming the 
 animals. — Instructs him in religious truth from all the objects in the 
 Garden. — The moral law implanted in his heart to lead him to adore God. 
 — The Sabbath instituted for Divine worship. — The religion and worship 
 of the Adamio Dispensation. — The promise of the Seed of the woman as 
 Redeemer. — The Cherubim worship instituted near the Garden on a 
 mountain east of the Garden. — The worship of the King of Tyre is the 
 Cherubim worship of Eden corrupted. — Are Cherubim angels ? — Park- 
 hurst's view that they are sacred emblems in the ceremonial worship of 
 the Patriarchal Dispensation. — Dr. Candlish's view is the same, as the 
 Cherubims were in the Mosaic Dispensation. — The form of the Cheru- 
 
CONTENTS. 
 
 26; 
 
 bim: they are winged wooden figures overlaid with gold. — They represent 
 the form of heads of beasts with that of man.— Of what are they 
 emblems ?— Parkhurst's evidence that they are emblems of the Holy 
 Trinity. — They and the Teraphim, or lesser household Cherubim, all 
 named Elohim, or Gods, the name of the Trinity.— They were placed in a 
 tent or tabernacle of two compartments (Holy Place and Holy of Holies;, 
 erected in a Beth, or circle of stones, with the two inscribed pillars and 
 altar.— Adam as patriarch was high priest.— Jehovah made the Cherutom, 
 and instructed Adam in Working wood and gold and in other arts.— J- he 
 Greek god Prometheus is a representation of Jehovah : he made the hrst 
 man of clay, and instructed him in all the arts, especially in reading 
 letters.— This is traditional evidence that Jehovah taught Adam to read 
 by alphabetic letters ....••■ 
 
 DISSERTATION IV. 
 
 MYTHOLOGY : ITS ORIGIN, NATURE, AND HISTORICAL VALUE. 
 
 The History of Creation the most ancient written record, called the Elohistic 
 record.— The History of the Creation and of the Antediluvians.— His torical 
 evidence transmitted from Adam to Noah and his family, and by them to 
 their posterity after the Deluge. — It becomes the source whence is derived 
 the heathen rehgion before the Dispersion from Shinar. — It is allegorized 
 and made into Myths by the priests of the ancient nations. — Mythology, 
 a discourse on the Myths, divided into Cosmogonical, PsycMoal, and 
 Astral : Cosmogonical, the origin of the world from chaos ; Psychical, 
 men deified after death ; Astral, souls of deified mortals placed in the 
 heavenly bodies. — The gods divided into celestial and immortal. — The 
 persons of the godhead : the terrestrial are deified men and women. — 
 Derivative gods, or attributes deified. — The mortal gods are the deified 
 patriarchs. — The names of the gods derived from Semitic roots significant 
 of their deeds when alive — they are known from what the meaning of 
 their names reveals. — Compared with their history given in the Bible. — 
 Their deeds transmitted to a later age, and by each nation to its own 
 country, but all were transacted in their primeval country in Western 
 Asia, called Hesperia or Ogygia. — Mythology allowed'by all mythologists 
 to be of historical value . . . . , . .41 
 
 DISSERTATION V. 
 
 PHtBNIOIAN COSMOGONIES AND THEOGONIES. 
 
 Sanchoniathon's Phoenician History : translated by Philo Byblius from the 
 Phoenician into the Greek language. — The age of Sanchoniathon before 
 the Trojan War. — He made the Cosmogony inscribed on the pillar of 
 Taaut and the commentaries on it found in the Phosnioian temples the 
 basis of his History.- Eusebius's extracts from Philo's Greek translation. 
 The authors of the heathen theology. — Taaut-Cush invented and obscured 
 it. — Surmubelos, or Hercules-Shem, and Thuoro-Cusarthis, or Thora the 
 
 law, the enlightener of Cush, threw light upon Taaut's theology. The 
 
 Phoenician Mot Cosmogony. — The Kolpia and Baau theogouy : Kolpi-iah 
 voice of God ; Baau, the void Earth ; Mon, the everlasting God '• 
 Protogonos, the first begotten son. — Genos and Genea, Adam and Eve' 
 worship Beelsamin the lord of heaven. — Pyr, Phos, and Phlox, the Cheru- 
 bim Trinity. — Semenrumos, Seth; Ousos, Noah.— Agreus, the hunter Nim- 
 rod. — Teohnites and Autochthon, artificers and brick-makers, who built 
 Babylon. — Amyn-Magros, Ham, the feeder of cattle. — Misor, Sydyk 
 Taautos, Mercury the fire-worshipper. — The Dioscuri or Cabiri,the heathen 
 Trinity.— The Urano-Kronos theogony.— EUun the moat High, Beuth the 
 void Earth. — Ouranos the Lord of heaven marries Gaia the Earth : their 
 sons Kronos, Boetylus, and Atlas. — Krouos-Nimrod rebels against Ouranos. 
 — Hermes-Cush assists Kronos. — Ouranos made prisoner. — ^Atlas-Noah 
 deposed.— Damarus, pillar of Seth, son of Ouranos, bora to Atlas-Noah. 
 
CONTENTS. 
 
 — Walla of Byblua or Babylon built.- — Heathen gods and goddesses in- 
 vented.— Astarte or Ashteroth, Ehea, Dione, the Titanidse, Pothos, Eros 
 (love), all concerned in the creation of the Earth. — Kronos, Zeus, Belus, 
 Apollon, Typhon, Nereus, Pontus, Melcarthus, Sidon, Poseidon, concerned 
 in the Flood, all bom in Persea or Mesopotamia. — Ouranos and Damarus 
 war against Pontus.— Ouranos taken and castrated. — The rule of 
 Kronos theogony. — Kronos travels over the Earth after appointing 
 Astarte, Semiramis, Zeus Damarus, the pillar Baal, and Adodus, the 
 Cherubim Trinity in unity, to rule in his absence. — Kronos makes 
 , Athena goddess of Attica, Baaltis and Dione of Byblus, Poseidon and 
 the Cabiri and Pontus at Berytus. — Taaut-Cush made figures of the gods. 
 — The hieroglyphic characters. — The symbol of Kronos made the hiero- 
 glyphic of Aleph S. — Kronos gives the land of the South to Taaut, or 
 Gush, hence called Gush or Ethiopia, south of Egypt. — Thabionos the 
 hierophant and succeeding prophets obscure all this. . . .63 
 
 DISSERTATION VI. 
 
 THE ROMO-PELASGIAN THEOGONY. 
 
 'The Pelasgians first inhabited Greece. — The Helenes followed and united 
 with them ; but some Pelasgian colonies, leaving Greece, migrated to 
 Italy. — Ovid gives their traditions. — First was Ghaos, then the Golden 
 Age, when Saturn reigned. — Saturn was dethroned by Jupiter, came to 
 Latium. — The Giants invade heaven.- — Jupiter brings on the Deluge: 
 only Deucalion and his wife are saved. — The birth of Python : killed by 
 Apollo. — Apollo pursues Daphne. — lo, daughter of Inachus, changed into 
 a cow. — Photon guides the chariot of the Sun for one day : fell down 
 and was killed. — ^The birth of iEsculapius : educated by the centaur 
 Ghiron. — Jupiter takes Europa from Phoenicia to Crete. — Cadmus her 
 brother sent to find her. — Cadmus builds Thebes in BcEotia. — The birth 
 of Bacchus. — Pentheus cut into pieces by the Bacchse. — Perseus cuts off 
 Medusa's head : flies over Lybia with it to Atlas : turns him into a moun- 
 tain ; then flies to Ethiopia and marries Andromeda : turns the Ethiopian 
 chiefs into stones. — The Argonautic expedition to steal the Golden Fleece. 
 — Orpheus laments the loss of his wife Eurydice : he is cut into pieces 
 by the Thracian women.— The labours of Theseus and Hercules. — The 
 Greeks besiege Troy. — ^neas sails to Italy. — Romulus his descendant 
 founds Rome ........ 115 
 
 DISSERTATION VII. 
 
 THE GREEK THEOGONIBS. 
 
 The Greek mythology similar to the Phoenician : both are derived from the 
 same source: it begins with Chaos and the Creator. — 1. Uranus and Gaia 
 give birth to the Titans. — 2. Gaia conspires against Uranus. — 3. Kronos 
 and Rhea give birth to the gods : Kronos swallows his sons at birth : 
 Jupiter is saved by the swaddled stone. — 4. Japetus and Clymene give 
 birth to Atlas, Prometheus, and Epimetheus. — Jupiter calls a council of 
 the gods. — The myth of Prometheus, chained by Jupiter's orders on 
 Mount Caucasus. — The myth of Pandora : married to Epimetheus and 
 brings all the ills upon men. — 5. The war of the gods against Ejonos 
 and the Titans : Kronos and the Titans cast into Tartarus. — 6. The birth 
 of Typhon and his invasion of heaven : cast into Tartarus by Jupiter. — 
 7. The birth of Neraeus, or the Flood. ^ — The birth of Phorkys and Keto. — 
 The Graise, the Gorgons, Chrysaor, and his son Geryon. — The vringed 
 horse Pegasus. — The children of Echidna and Typhon killed by Perseus, 
 Hercules, and Bellerophon. — Typhon arises again and invades Olympus. — 
 The gods fled to Egypt, and changed into animals. — Cadmus of "Thebes. — 
 The birth of Bacchus. — The Argonauts, Mbei and Medea of Colchis, 
 Phaeton, Memnon, Achilles, heroes of the Trojan war. — Ulysses' wan- 
 derings ,.....•.. 128 
 
CONTENTS. 
 
 DISSERTATION VIII, 
 
 THE HEATHEN COSMOGONIES. 
 
 Cosmogonies found among aU heathen nations.— AU of them had also Sacred 
 Books, beginning with a Cosmogony.— At first they were mscribed stone 
 pillars preserved in temples.— The Antediluvian pillars of Seth mscnbert 
 with a Cosmogony.— They passed through the Deluge and became the 
 pillars of Atlas-Noah.— Ovid's tradition regarding Atlas.— Atlas was 
 King of Hesperia or the Atlantic Kingdom.— Invaded by Perseus, who 
 turned him into Mount Atlas.— Perseus-Nimrod deposed Atlas-JNoah.— 
 Heroules-Nimrod kills the dragon or Cherubim, and steals the Golden 
 Apples.— Hercules-Shem restores to Atlas his Seven daughters stolen by 
 Busiris.— Atlas-Noah sustained heaven and earth on his shoulders.— Atlas 
 teaches Hercules-Shem astrology from his spheres.— Atlas-Noah transfers 
 the sustaining of the world to Hercules-Shem.— The spheres of Atlas 
 propped by his pillars in Ogygia.— These piUars inscribed with a Cos- 
 mogony. — This Cosmogony given in the Song of lopas what Atlas 
 taught.— The Egyptian Cosmogony of Thoth- Hermes from his Divine 
 Sermon.— Compared with the Bible account.— The God Kneph the 
 efficient cause of the universe— Kneph vomits an egg, from which comes 
 the God Ptah or igneous principle.— The Pho3nician Cosmogony of Taaut- 
 Hermes. — The Mot doctrine mistaken for the philosopher Mochus. — The 
 Atomic doctrine known to Mochus. — The Cosmogonies of the Baby- 
 lonians,— of Silenus, Orphseus, Hesiod, Ennius, Ovid,— of the Celts, 
 Etruscans, Persians, Hindus, Chinese, Japanese, and the Cosmic Eggs . 14S 
 
 DISSERTATION IX. 
 
 THE HISTOET OF THE CREATION WRITTEN BY JEHOVAH IN THE HEBREW 
 LANGUAGE. 
 
 The Heathen Cosmogonies prove that Noah possessed the history of the 
 creation in Hebrew before the Dispersion. — The Heathen Theogonies 
 prove the inspiration of the first ten chapters of Genesis. — Ex-professor 
 Smith denies the inspiration of Deuteronomy. — He and the devil are shot 
 by three arrows taken from Deuteronomy. — The Hebrew language spoken 
 before as well as after the Deluge by Noah. — God taught Adam and Eve 
 to speak the Hebrew language. — The rationalistic theories that Man 
 invented language, unassisted, for himself. — Refuted. — Man can only 
 improve language, not invent speech. — Man is not man till he can speak. 
 — Man could no more find out speech than cows or hogs would think of 
 it. — Hebrew was the language of the Antediluvians. — The Hebrew history 
 of the AntedUuvians in Genesis is not translated from an older language. 
 — The names given to the animals by Adam are words of the Hebrew 
 language, which Adam and Eve spoke. — Jehovah wrote the two first 
 documents of the book of Genesis in the Hebrew language as spoken by 
 Adam and Eve ........ 219 
 
 DISSERTATION X. 
 
 THE 0RIG5IN OP ALPHABETIC LETTERS. 
 
 All known alphabets offshoots of one alphabet. — The genealo^cal table of 
 alphabets by Gesenius. — The ancients thought letters were the gift of 
 the gods. — Curtius and Lucan attribute the first use of letters to the 
 Phoenicians. — Herodotus says Cadmus introduced letters into Greece 
 from Phoenicia^ — The Phoenician letters were changed into Cadmseau, and 
 the Cadmffian into the Ionian Greek. — Cadmus was not a Phoenician 
 prince, but a Pelasgian god. — Diodorus Sioulus says the Pelasgians first 
 
CONTENTS. 
 
 PAGE 
 
 used the changed letters, and they were hence called Pelasgian. — That the 
 Phoenicians did not invent their letters, but received them from the 
 Syrians. — That the God-Father gave letters to the Muses. — Pliny says 
 there were always letters among the Assyrians. — The Syrians and 
 Assyrians were Shemites, and inherited the Semitic alphabet. — The 
 Semitic alphabet spread over all Western Asia. — The Celtic alphabet of 
 Ogam, named from their god Hercules-Ogmius, who is Shem the 
 Lamenter. — The man-fish Cannes came from the sea of the Deluge and 
 taught letters. — The first writing inscribed upon stones. — Odakon, an 
 inscribed pillar which passed through the Deluge. — The antediluvian 
 Sethites inscribed two pillars, which passed through the Deluge. 
 — In the Babylonian and Hindu accounts of the Deluge, books are said to 
 have' been preserved. — The Greek Rhodian and Samothracian Deluges 
 destroyed written monuments. — -The same in the Egyptian account of the 
 Deluge. — The Hindu tradition of the four books of Brahma. — The Chinese 
 account of antediluvian writing, and which passed through the Deluge 240 
 
 DISSERTATION XI. 
 
 THE INVENTION OP SACKED LANGUAGE AND OF HIBBOOLYPHIOS. 
 
 All heathen nations had two kinds of languages, two kinds of writing, and two 
 kinds of doctrines. — Thoth-Cush invented heathenism and its sacred 
 dialect. — The testimony of Diodorus-Siculua and of Hyginus. — He divided 
 the one common dialect, and dispersed the nations, a punishment of the 
 Apostates only. — Thoth invented hieroglyphics. — Testimony of Sancho- 
 niathon. — Thoth made the sacred writings of the First Elements or 
 Letters. — Cannes brought the First Elements of Letters from the Ante- 
 diluvians to the Assyrians. — The Phoenician Serpent Letters the First 
 Elements.— Thoth made the picture of Kronos in place of the letter 
 N Aleph. — It had symbols in addition. — Did Memnon invent Egyptian 
 letters ? — ^Plato's testimony that Thoth invented vowels and consonants. — 
 Plutarch's testimony that they were hieroglyphic. — The picture of the 
 Ibis for the letter Teth. — The Egyptian tradition that Thoth raised hiero- 
 glyphic pillars in the Syriadic country. — Identical with the Babylonian 
 piUar of Achikarus. — The Babylonian Nebo Invented the cuneiform cha- 
 racter. — The differences between the pillars of Thoth and the pillars of 
 Seth. — Melkartus, a pillar of Thoth, made from Damarus, a piUar of Seth 
 in the Persea. — The pillars of Thoth made in imitation of the pillars of 
 Seth in the Beth of Atlas-Noah at Nisibis in the Syriadic country. — Dr. 
 Young's theory that Enchorial letters are degraded hieroglyphics. — Dr. 
 Warburton's explanation of it refuted by Professor Wall, who proves 
 man's incapability to invent an alphabet. — The Hebrew letters not 
 formed by degradation of a former pictorial form. — Jehovah invented 
 them. — Bunsen's refutation of Dr. Young's theory. — His theory that the 
 Hieratic and Enchorial were formed from hieroglyphics independently of 
 each other. — The Hieratic transmuted hieroglyphics. — The Enchorial 
 transmuted Semitic letters ...... 290 
 
 DISSERTATION 2IL 
 
 JEHOVAH TAUGHT LETTERS TO ADAM IN THE GARDEN OP EDEN. 
 
 Professor Wall's opinion that alphabetic writing was given to Moses with the 
 tables of stone. — Sir Isaac Newton shews letters were known to the 
 Abrahamites of Edom. — Dr. Hengstengberg proves that letters were 
 known to the Canaanites and patriarchs before Moses. — The traditions of 
 the Jews that Abraham was taught literature by Shem. — That letters 
 were known to Adam proved from the book of the genealogy of Adam. — Dr. 
 
CONTENTS. 
 
 PAGE 
 
 Hales and Mr GUddon of this opinion.— Walton says Seth learned letters 
 from Adana. — Gesenius says letters were knovm to the antediluvians.— 
 Mitford says the heathen traditions that letters were the gift of the gods 
 is founded on historical truth.— The Chinese Ti-hoang, or Emperor ot 
 Heaven, invented the cyclical letters.— The Hindoo Brahma gave the 
 Devanagari alphabet to the people.— The Gothic Odin mvented the Kunic 
 letters.— Prometheus, the Greek Divine Counsel, invented letters for 
 men.- Cadmus, who founded the city Thebes, is Kadmon, who founded 
 the first city and beth.— Uranus, the Lord of Heaven, gave letters to tbe 
 Muses.- Uranus also invented Boetylia.— The Mitzboth, or pillars ot tbe 
 patriarchs.- The piUars of Baal and Ashtaroth.— The Hammunim and 
 Aben Masketh, or sculptured stones and obelisks, of the Canaanites and 
 Egyptians.— The Abendir.— The spheres, or the round, smooth Boetyha 
 stones.— The rocking stones of the Celts.— The history of the fatal stone. 
 —The Caaba stone of Mecca.- Saturn swallowed the swaddled stone. — 
 The stones of Olenos and Lethsa in the temple of Delphi- ApoUo, or 
 Abi-Eliun, the god of Delphi.— The swaddled stone swallowed by Saturn 
 inscribed by the Divine Hope given in Pandora's box. — How swaddled, — 
 St. Swithin "the swaddled one."— Tartak "the swathed round about" is 
 the pUlar of Seth. — The summary and conclusion on the origin of letters 381 
 
 DISSERTATION 5III. 
 
 THE HEBREW COSMOGONY ; OR, THE HISTORY OF THE CREATION GIVEN IN 
 
 GENESIS. 
 
 The Creator, Elohim God the Trinity.— The attributes of God from Cause and 
 Effect.— The First Absolute Cause Divine Mind. — Known from design in 
 the universe and as a moral lawgiver. — Infinite space a mode of God the 
 Infinite Being. — Eternity a mode of God the Eternal Being. — ^Time 
 changes in finite things. — The Beginning the first change in finite things. 
 — The creation of the substance of heaven and earth. — The Nature of 
 Substance, Matter, and Force. — The substance of the heavens : Ether. — 
 The substance of the Earth : Atoms in motion. — Nature of Atoms 
 developed from Ether. — The Solar System framed from the Zodiac light. 
 — The planets and stars. — The first long period previous to the six days. 
 — The day a long period. — The first condition of the Chaos : A mist of 
 Atoms. — Second condition of the Chaos : on fire. — The geological evi- 
 dences of heat of earth. — Classification of geological periods. — The Azoic 
 period. — The chemical constitution of the earth. — Probable formation of 
 chemical Atoms. — The Primary or Plutonic rocks. — Third condition : of 
 earth under water. — The Transition rocks. Gneiss and Mica Systems. — 
 Darkness over the deep. — The Holy Spirit. — The Palaeozoic period. — The 
 Cambrian system of rocks. — Marine vegetation, or Thalogens. — First 
 Day : formation of light — First animal eye, Nereis Cambriensis. — Second 
 Day : formation of firmament, atmosphere, and clouds. — The Silurian 
 
 system of rocks. — Third Day : 1. Formation of Sea and Dry Land. The 
 
 Devonian system of rocks. — 2. The formation of land vegetation. The 
 
 carboniferous system. — Fourth Day : the formation of Sun, Moon and 
 Stars for times and seasons. — The Permian system of rocks. — Sea animals : 
 
 Placoid and Ganoid fishes. — Fifth Day : Sea animals created. The Trias 
 
 Lias, Oolite, and Cretaceous Systems. — Age of reptiles. — Enaliosaurians 
 
 or great sea serpents, Pterodactyles or flying serpents, birds. Sixth 
 
 Day : Creation of land animals. — The Tertiary period : Eocene, Meocene 
 Pleiocene Systems. — The Monkeys, Bats. — Mastodon, Anoplotherium' 
 Dinotherium. — Pleistocene System : Recent alluvium caverns — elephant 
 rhinoceros, hippopotamus, buffalo, bison, dog, cat, wolf, hyiena, weasel' 
 hare, horse, ox, deer, camel: Man ....'. 443 
 
 Appendix — The dependence of Ovid's Cosmogony and Myths on the first ten 
 
 or eleven Chapters of Genesis . . . . _ 559 
 
 Plate I. — Semitic and Greek Alphabets . . . \ j ^ 
 
 „ n.— Celtic and Runic Alphabets compared with Semitic \ "™ "f ^0'- 
 
DISSERTATION I. 
 
 SCIENCE AND EEVELATION. 
 
 Evidences of the Being and Attributes of a Creator found in Nature. — The book 
 of Nature expounded by the philosopher, — the book of Revelation by the 
 theologian. — The dissociation of Science and Revelation causes discrepancies 
 and contradictions. — Their union pursued by the best philosophers. — Contra- 
 dictions due to the expositors, not to the books. — Philosophic theories change- 
 able. — Revelation adopts theories founded on appearances. — False philosophic 
 theories contradict Revelation, — The manner of dealing with them. — Relation 
 of Science and Revelation. — Science as a mistress is a source of error. — Science 
 as a handmaid assists Revelation. — The History of Creation a Divine Revela- 
 tion. — Objection answered. — Evidences of Revelation. — Nothing must be 
 added to it or taken from it. — Revelation does not contradict true Science. — 
 The theory of observation and deduction put in the place of Divine Revelation 
 refuted. — Moses learned the history of Creation from the Egyptians refuted 
 by Dr. Jamieson — No geological knowledge before Moses. — It was written 
 long before Moses. — The purposes for which it was revealed and written, 
 as the reason for keeping the Sabbath. — Written in Paradise by Jehovah. — 
 It must have the highest degree of Divine Inspiration. 
 
 WHEN we examine a work of art, we are led to the irresistible 
 conclusion, from the evidences which its structure exhibit to 
 Tis, that it has been designed and executed by an artist endowed with 
 the appropriate mental qualifications which have enabled him to 
 produce such a work. And, if we compare it with the similar works 
 of other artists, we will find that each presents such differences as to 
 indicate differences in the tastes and genius of the individual artists, 
 and that each artist has imprinted not only his own mental 
 qualifications but even their peculiarities upon his works. So the 
 works of nature manifest, in the same manner, the Being and Attributes 
 of their Creator, and indicate that God has imprinted His character and 
 attributes in the Creation, and has also bestowed upon man the 
 precious faculties of sense and 'reason by which, from this book of 
 nature, he may read, study, and understand them. Here he will 
 especially learn God's almighty power in creating and sustaining all 
 things, His knowledge of all things. His presence in all things, and His 
 goodness and benevolence to all His sentient creatures in disposing all 
 things suitably to their natures and their relations to each other. 
 
DISSERTATION I. 
 
 But though the book of nature thus affords to us an extensive 
 knowledge of the character and attributes of God, yet it is insuih- 
 cient for the purposes of religion, and therefore He has been pleased to 
 give to us a farther revelation regarding Himself, and more especiaUy 
 of His wUl, for the guidance of our lives in relation to Himself and our 
 feUow-creatures. Both these books testify of the same things regarding 
 God, and in studying them we are responsible to Him for the use or 
 abuse of our faculties. But each of them requires a different mode 
 of exposition, and therefore one class of men devote then faculties 
 more especiaUy to the exp*osition of the one, as another class does to 
 that of the other book. The book of nature is expounded by the 
 philosopher, the book of revelation by the theologian. But it is as 
 necessary for the philosopher to study the book of revelation in order 
 to know the will of God and the rehgion which it teaches, as it is for 
 the theologian to study the book of nature in order to know the 
 natural religion which it teaches. In the earliest ages of mankind 
 science and revelation were indissolubly united, for the priests of the 
 ancient nations were also the philosophers, and the heathen religion 
 was but the distorted traditions of the revelations and religion of 
 ]Sroah, as the philosophy was principally that of the history of creation. 
 The first dissociation of science and revelation was made by the Greek 
 philosophers, when revelation had become so disfigured by heathenism 
 as to be unworthy of their regard, and they wholly devoted their 
 minds to science, and most of them believed in that natural religion 
 which, in their benighted age, they were able to learn from ' their 
 interpretations of nature. This dissociation of science and revelation 
 has descended to our own time, and we have now a class of pMloso- 
 phers who so interpret nature as to make science to be inimical to 
 revelation, and some even deny the existence of a Divine Being and 
 the reality of a Divine Eevelation. The scientific doctrines of these 
 philosophers have lately influenced some who believe in a Divine 
 Eevelation so as to deny that those parts which contradict such 
 inimical doctrines have any claim to be regarded as Divine Eevelation, 
 and they propose that as there are discrepancies and contradictions be- 
 tween science and revelation each should be recognised as independent, 
 and each studied and expounded apart from the other. But how have 
 these discrepancies and contradictions arisen? the answer is, just by 
 the method here recommended, for it is the method pursued by those 
 infidel philosophers, whose sole object is so to interpret Ifature that 
 Science shall contradict EeveMion. 
 
 Nothing can more readily give rise to errors in our conceptions of 
 physical things, when investigating them, than by leaving out of view 
 some facts or evidences bearing upon them. It caomot be otherwise, 
 
SCIENCE AND REVELATION. 
 
 if our conclusions are solely founded upon a partial view, in wliich. 
 -soine evidences are left out, but wMch. also ought to form elements upon 
 wliich our conclusions must he founded. Philosophers when investi- 
 gating physical things can arrive at truth in no other way, for if any 
 facts or evidences have been omitted, then discrepancies and contra- 
 dictions will arise between the conclusions of those who have omitted 
 them and of those by whom they have been taken into consideration. 
 We cannot arrive at truth in any other way than by unifying aU the 
 evidences which present themselves in connection with the subject 
 under consideration, and then only can'*we arrive at conclusions 
 •without any discrepancy or contradiction. Locke has pointed out this 
 •several times in his " Conduct of the Understanding." Thus he says : 
 " The faculty of reasoning seldom or never deceives those who trust 
 to it; its consequences from what it buUds on are evident and certain; 
 but that which it of tenest, if not only, misleads us in, is, that the prin- 
 ciples from which we conclude, the grounds upon which we bottom 
 our reasonings are but a part; something is left out which should go 
 into the reckoning to inake it just and exact." Again : " This, therefore, 
 it would be well if nien's minds were accustomed to, and that early, that 
 they might not erect their opinions upon one single view, when so many 
 other are requisite to make up the account, and must come into the 
 reckoning, before a man can form a right judgment." * If revelation, 
 therefore, has any evidence to present along with that which science 
 presents on the same subject, why should the evidences of revelation 
 be wholly rejected, and our conclusions be whoUy founded upon that 
 of science ? By pursuing this method we can expect nothing else than 
 that discrepancies and contradictions wiU arise between Science and 
 Eevelation. It was by this method that the discoveries of astronomers 
 were formerly viewed by the theologians as contradictory of revelation ; 
 they rejected the evidence presented by astronomy, and only admitted 
 that presented by the popular language of revelation, which speaks of 
 physical things only as they appear. Galileo was imprisoned by the 
 Inquisition, and made to abjure his opinion that the sun was the 
 centre of our solar system, and that the earth moves round the sun, 
 not that the sun moves round the earth. This was tyranny ; but now 
 there is not a single Eoman Catholic who does not believe like Galileo ; 
 but who does believe that the sun moves round the earth ? Truth 
 ■wiU always prevail But does not the Bible teach that the sun moves 
 round the earth ? Never : take even Ps. xix. 1 — 6. This was 
 -certainly the belief of mankind when this Psalm was written. 
 But did God not know that it was not true, and did He teach 
 what He believed was an untruth? Never: then He did 
 
 * Sect ill p. 5 ; Sec. Til. p. 26. 
 
DISSERTATION I. 
 
 not teach this doctrine here. But what He taught was a very different 
 thing. He taught from the appearance of the sun, moon, and stars, 
 and the belief of the men of the time, that these heavenly bodies 
 "declare the glory of God; and the firmament sheweth his handy-work." 
 That the earth moves round the sun would teach the same. Thus either 
 theory will unify Science with Divine Eevelation, hut they did not thus- 
 endeavour to unify both together ; hence the palpable contradiction.. 
 A class of philosophers will have us now to pursue the same method, 
 which formerly led the theologians into error, for the method recom- 
 mended is the same ; only the case is reversed. 
 
 Many philosophers have pursued the method of unifying the 
 evidences presented by revelation and science together, and found no 
 discrepancy or contradiction between revelation and the discoveries of 
 science, but the most complete accord. The great astronomer, Kepler, 
 in all his investigations and discoveries in astronomy, perceived the 
 hand of God, and that there was such an accord between His science 
 and revelation that it was impossible that there could be any 
 discrepancy or contradiction. This he testified in the prayer he put 
 up to God on the publication of the work in. which he gave his dis- 
 coveries to the world. This prayer we give here as an example of 
 what a philosopher should be, and of the method he should pursue in 
 his scientific pursuits ; he prays : " It remains now that I should lift 
 up to heaven my eyes and hands from the table of my pursuits, and 
 humbly and devoutly supplicate the Father of lights. Thou whom 
 the light of nature dost enkindle iu us a desire after the light of grace, 
 that by this thou mayest translate us into the light of glory. I give 
 thee thanks, Lord and Creator, that thou hast gladdened me by Thy 
 creation when I was enwrapped by the work of Thy hands. Behold. 
 I have completed here a work of my calling with as much of 
 intellectual strength as thou hast granted me. I have declared the 
 praise of Thy works to men, who wiU read the evidences of it, so far 
 as my finite spirit can comprehend them in their infinity. My mind 
 endeavoured in its utmost to reach the truth by philosophy ; but if 
 anything unworthy of Thee has been taught by me, a worm and 
 nourished in sin, do Thou teach me that I may correct it. Have I 
 been seduced into presumption by the admirable beauty of Thy works, 
 or have I sought my own glory among men in the construction of a 
 work designed for Thine honour? then graciously and mercifully 
 forgive me, and finaUy grant me this favour, that this work may never 
 be injurious but conduce to Thy glory and good of souls." The end 
 and aim of all true science is to conduce to the glory of God • any- 
 thing so called that does not so is not true science; and whoever 
 dissociates the science from' the divine revelation to which it is united 
 
SCIENCE AND RELIGION. 
 
 ■detracts froiA tlie glory of God by taking away the evidence which 
 is produced to declare it and to verify the statement of Divine 
 Eevelation. But he who makes his so-oaUed science to oppose- and 
 contradict divine revelation is not a true Christian, because he thereby 
 opposes and contradicts God's words in divine revelation, nor is he a 
 true philosopher, because what he deals with contradicts the truth of 
 'God's words given in divine revelation, and must therefore be " science 
 falsely so called." Sir Isaac Newton also unified the evidences 
 presented by science with those of revelation. In aU his works he 
 «hows the complete accord of the one with the other, and his investi- 
 gations testified that Nature manifests the Being and attributes of God 
 agreeable to revelation. Boyle, one of the greatest philosophers of his 
 age, also unified the evidence of science with revelation, and after 
 investigating the evidences which science presented of the existence 
 and attributes of a Divine Being to satisfy his doubts, he was after- 
 wards so much impressed with the truth and the solemnity of the 
 subject that he never mentioned the name of God without having 
 made first a solemn pause. Linneus, from his study of animated nature, 
 became so much impressed with the omnipresence and omniscience of 
 ■God in His works that he testified of it in aU his writings, conversations, 
 and actions, and placed over the door of the hall in which he lectured, 
 •"Inocui vivite ! Numen Adest" — "Live guiltless! God is present." 
 Buckland was able to explain geology without any discrepancy or 
 •contradiction between it and revelation, but, on the contrary, that it 
 taught the being and attributes of God agreeably with revelation. 
 Hugh Miller was also able to unify the " Testimony of the Eocks " 
 with revelation, and that there could be no discrepancy or contradiction 
 "between them. Sir David Brewster, who advanced science more than 
 •any philosopher in his day, never viewed science apart from revelation. 
 He confessed on his death-bed that he had learned much regarding 
 ■God from His works, but that was little in comparison of that which 
 "he was about to learn. These are but some of the numerous 
 philosophers who pursued the method of unifying the evidences of 
 ■.science with those of revelation, and have stamped this method with 
 the authority of their master-minds. Why then should we adopt the 
 infidel's method recommended by such philosophers who, though they 
 believe in Divine Eevelation, yet deny those parts to be revealed truth 
 "which contradict the scientific doctrines which are invented by infidels 
 with the sole object that they shall contradict revelation 1 
 
 But it is impossible for the book of nature to contradict the book 
 •of revelation, because both books have the same Author, and both 
 must therefore teach the same doctrines regarding the same things, 
 and display the same characters of their common Author. But if there 
 
DISSERTATION I. 
 
 should be found contradictions between the interpretations of the 
 book of nature and those of revelation, these must be due, not to the- 
 books, but to those who interpret them. 
 
 Now though there are no errors in the book of nature, there are 
 many secrets of nature which it is the object of the phUosopher to- 
 discover. But in his investigations he often commits errors, and forms, 
 false theories according to the limited knowledge of his age ; but as- 
 knowledge increases, the false theories formed in one age are, for the 
 most part, exploded by the more advanced knowledge of the succeeding 
 age, and many of the theories which the philosopher now holds as 
 scientific truth will as certainly be exploded by the more advanced, 
 knowledge that will yet succeed. 
 
 In giving to us a divine revelation God used men as His inspired 
 insti-uments, but His object was not to reveal to us the secrets of nature, 
 nor to correct the theories which men of aU ages have formed regarding- 
 them : His object is to give us a knowledge of His will — a system of 
 religion adapted to our necessities — the men He used for that end lived 
 in different ages in which various theories founded on appearances 
 of physical things prevailed, and in writing for us the Divine Eevelation 
 they speak of such physical things according to the theories of the age 
 in which they lived. Thus, it is evident, that God did not communicate 
 to them a scientific knowledge of all the physical things to which, 
 they allude. In the history of creation, however, he communicated. 
 a correct knowledge of physical things which was necessary for man-; 
 to know, but which he could know in no other way than by divine 
 revelation. Thus then God, in revelation, communicates no more 
 knowledge of physical things than is necessary; the knowledge of 
 the rest he leaves to man to acquire of himself, Eccles. i. 1 3. Had 
 God communicated a correct knowledge of all physical things to the 
 writers of His revelations as He has done in the history of creation, 
 then we would have wanted one of the best internal proofs of the- 
 genuineness and authenticity of these Scriptures, viz. : that the 
 books were written in the age in which their authors are said to have 
 lived. 
 
 But it has been said that revelation speaks in language betokening: 
 ignorance incompatible with inspiration, for in a book inspired by God. 
 He would have more clearly shown that He knew before we did the 
 revolution of our earth round the sun, and the immobility of the sun. 
 himself. 
 
 But would such objectors have the Bible speak to us in scientifia 
 language such as Sir Isaac Newton uses in his scientific works % If 
 God were to speak of things as He knew them, or even as soientifia 
 men in after ages wOl know them, then Sir Isaac Newton would hava 
 
SCIENCE AND REVELATION. 
 
 known nothing of what they speak. The most advanced language of 
 science is in many cases hut a language of appearance. The language 
 of science hefore the earth's motion was discovered was but a language 
 of appearance, and many other things as yet undiscovered are spoken, 
 of by philosophers in the language of appearance, and philosophers 
 will never discover all the secrets of nature, and must speak of them, 
 as they appear. This expression of appearance, then, provided it b& 
 coiTect, is also philosophically correct, and such as behoved God to use 
 in giving us a divine revelation. Would men have the Bible speak 
 otherwise than they do to one another in the common intercourse of 
 life 1 Even scientific men speak in the language of appearance — they 
 speak of the stars rising, the equinoxes receding, the planets going 
 forward, accelerate their speed, stop, go back, etc. Would men, then, 
 have revelation speak to aU generations of men in a more scientific 
 language than La Place or Arago 1* 
 
 But controversies have arisen by the philosopher's invention of 
 false scientific theories, which he holds as scientific truth, but which 
 contradict revelation. In the former case spoken of, the error was 
 laid to the charge of revelation, here it is now laid to the charge of 
 science. There can be no doubt that many false scientific theories 
 have been invented by philosophers and held by them as scientific 
 truth, but which, after all, the more advanced knowledge of a suc- 
 ceeding age has proved to be false. Some of these have been exploded 
 in our own time, but some are yet held as scientific truth ; these, how- 
 ever, the theologian expects will yet be exploded by the more advanced 
 knowledge of the future. The proper manner of dealing with such 
 discrepancies and contradictions between science and revelation arising 
 from such theories is to wait till the more advanced knowledge of 
 science shall present more evidences on the subjects ; holding, at the 
 same time, that Scripture never contradicts scientific truth, but only 
 false theories held as such, and that as scientific theories are ever 
 changing, and though there are yet direct discrepancies and contradic- 
 tions between them and revelation, it yet remains to be seen whether 
 the more advanced knowledge of the future will establish them as 
 scientific truth or explode them like many of their predecessors. 
 
 The book of revelation is given specially as the foundation of 
 religion, as the book of nature is that of philosophy. But though the 
 Bible treats specially on religion, it also speaks of physical things, not, 
 indeed, in a philosophical but in a popular manner ; and though the 
 book of nature treats'" specially on philosophy, yet it also teaches natural 
 religion, which is, as it were, the rudiments of that which is revealed. 
 Thus the one book must explain more fully what the other does not 
 
 * Sie Dr Gauseu on "Inspiration." 
 
DISSERTATION I. 
 
 specially treat of, and so revelation explains more fully the natural 
 religion of the book of nature, as philosophy explains more fully the 
 physical things which revelation speaks of. But the question arises 
 as to the true relation which the one ought to bear to the other. 
 Lord Bacon's view is that " Natural philosophy is given to religion as 
 a most faithful handmaid ; the one shows the power, the other the 
 wiU of God." The infidel philosophers, however, ignore religion alto- 
 gether, and put science in its place ; and those who will have us to 
 adopt the view of the independence of science and revelation, and that 
 each should be studied apart from the other, place science as the 
 mistress and revelation as the servant who ought to give place to her. 
 They wish us to believe that those parts of revelation which contradict 
 science must be an admixture of error, and can have no claim to be 
 revelation. This subjects revelation to science, whereas science is but 
 the handmaid to revelation, and ought to be subject to it. This 
 dominant relation of science over revelation has been the fruitful 
 source of error in all ages of the world. By it religion degenerated 
 into heathen myths in the early ages of the world among most of the 
 ancient nations, when "the world by wisdom knew not God;" " pro- 
 fessing themselves wise they became fools " by the adoption of their 
 fanciful theories in the place of the statements of revelation. And in 
 the Apostolic age the Christian religion was corrupted through philo- 
 sophy and vain deceit, or science falsely so called. Adopting Lord 
 Bacon's view that philosophy is a most faithful handmaid to religion, 
 and as such, keeping it in its subordinate place, we must acknowledge 
 science to be an useful help in explaining to us the sacred history 
 of creation and many other passages where the Bible speaks of 
 physical things, and we should therefore call in its assistance when- 
 ever it can be useful to us. 
 
 " Read nature ; nature is a friend to truth, 
 Nature is Christian, preaches to mankind, 
 And bids dead matter aid us in our creed." 
 
 — Young's " Night Thoughts." 
 
 It is evident that science will assist us in showing the full mean- 
 ing of many passages of revelation. Thus, for example, "The heavens 
 declare the glory of God; and the firmament sheweth His handy-work." 
 Science wiU teU us of the magnitude and greatness of the distance of 
 the heavenly bodies, the laws of their motions, the action of the one 
 upon the other, and then in some degree we wiU be enabled to com 
 prehend "tte glory of God,"-that almighty power and inscrutable 
 wisdom of God, who constructed them, assigning the magnitudes and 
 
SCIENCE AND REVELATION. 
 
 "motions of each, designing all their modes of action, so that none can 
 come into contact with any of the others. In this and in many other 
 passages of a like nature does science assist us in fully understanding 
 the language of revelation. But ahove all does it assist us in explain- 
 ing the sacred history of creation in the first chapter of Genesis. 
 
 When all the circumstances connected with the history of creation 
 are considered, it wOI be evident that it must have been made known 
 to man by divine revelation. All things were created and disposed 
 before man himself was created, consequently there was no human 
 being to observe them so as to record them, how then could man 
 come to know the facts of the history of creation as we have them 
 recorded but by- divine revelation ? But we are met here with an 
 objection, for it is said " that the first chapter of Genesis, taken in a 
 plain sense, gives a view of the universe adverse to modern science, 
 .and we must admit that such parts of the Hebrew writings which are 
 repugnant to scientific facts can form no part of revelation." But we 
 do not yet know all about .these so-called scientific facts that we may 
 y.et know, and the further discoveries and advancing knowledge of 
 modern science may yet prove them to be but false theories, and we 
 hold them not to be scientific facts because they are repugnant to 
 revelation. " When the geologist brings forward his facts and pheno- 
 mena,'' says Dr Carson, " I am quite undisturbed. I admit your 
 phenomena ; I observe, but deny your interpretation of them. It is 
 possible you may err in assigning their cause, and that in some things 
 you are wrong I am assured by divine testimony. I trample on your 
 philosophy if you bring it to overrule the Word of God."* Were we 
 "to admit those parts of the Hebrew Scriptures which are repugnant to 
 the teaching of modern science to form no part of revelation, then we 
 make modern science, not the handmaid, but the mistress and judge, 
 ;and revelation the slave subject to her imperious commands. But, 
 farther, by thus substantiating .what is or what is not divine revelation 
 by modern science, then we make it the foundation of revelation; but 
 as modern science is an ever-changing thing, we place revelation on a 
 shifting foundation. But revelation is not that which is not repug- 
 nant to modern science, but that which God has inspired certain 
 men to write and reveal to us in their writings, and what we have to 
 ■prove is that these Hebrew scriptures are the inspired writings of these, 
 men. Now, the history of creation is properly placed at the beginning 
 •of the Hebrew Scriptures, as it is the most ancient of all the written 
 documents in them. It thus forms part of the canon of the sacred 
 scriptures of the Jews as well as of the Christians. We have the tes- 
 ■timony of the Jews, who were the divinely-appointed custodiers of 
 
 * Dr Carson on " Inspiration," p. 38. 
 
10 DISSERTATION I. 
 
 " the oracles of God," that it had always formed part of their volume 
 of inspiration, and we have the testimony of the Samaritans to the- 
 same effect. Besides, we have the testimony of all the sects of th& 
 Christian Church in all ages of Christianity, which, after the rejectioit 
 of the Jews, hecame the divinely-appointed preservers of the Holy 
 Scriptures, under such conditions as the following passage from 
 Eevelations, for what is here said of one is applicable to all the in- 
 spired writings : — " And if any man shall take away from the worda 
 of the book of this prophecy, God shall take away his part out of the 
 book of life, and out of the holy city, and from the things which are 
 written ui this book." (Rev. xxii. 18, 19.) A command given through, 
 the first inspired writer (Deut. iv. 2) as by the last. 
 
 The Christian believer, then, has the most complete evidence that 
 all the parts of the Hebrew writings are divine revelations, and any- 
 thing that may be said to the contrary cannot impugn this. Any man,, 
 then, who thinks that those parts of the Hebrew writings which he con- 
 siders to be repugnant to modern science form no part of revelation 
 takes away the divine authority of inspired revelation from such parts,, 
 and this is no other than taking away the words of the book of pro- 
 phecy, and brings upon himself the curse pronounced on such. But it- 
 is said that the history of creation, taken in a plain sense, gives a view 
 of the universe adverse to modem science. ITow, when we take this 
 plain sense, obtained after a critical analysis of the original Hebrew, 
 we find, on the contrary, that it most wonderfully agrees with modera. 
 science, so far as that is true science uncontaminated with infidel 
 theories. In fact, it agrees with true science much more than would 
 be expected by merely reading the authorised translation, and even, 
 much more than it has hitherto been considered to do. 
 
 But what theory does the objector put in the place of divine reve- 
 lation ? It is, says he, " The speculation of some early Copernicus or- 
 Newton as nearly as he might in accordance with his own observation 
 of nature, and with such views of things as it was possible for an un- 
 assisted thinker in those days to take."* This is a very puerile theory 
 to place in the room of divine revelation where it is so much required 
 to explain creation before man himself was created, and they must be 
 very credulous who can believe it. This early Hebrew Newton must 
 have had some extraordinary means of observation to reveal to him 
 the bowels of the earth when they were as yet unexplored. The very- 
 idea of the history of creation being a philosophical account deduced 
 from observation of the earth's strata, and the vegetable and ammaL 
 remnants of its former inhabitants found in them, is excluded by the= 
 
 * From Snays and Rmiews. 
 
SCIENCE AND REVELATION. 11 
 
 .circumstances of the record itself, and the utter want of any geological 
 knowledge when it was written ; and, farther, the theory argues that 
 some of the very first inhahitants of the world were as well acquainted 
 with geology and paleontology and the order of the geological epochs^ 
 as geologists are at the present day, notwithstanding the advanced 
 scientific knowledge of geology. For we are told hy those competent 
 to judge, such as Professor Jamieson, that " The hooks of Moses show 
 us that he had very perfect ideas respecting several of the highest 
 questions of natural philosophy. His cosmogony especially, considered 
 in a purely scientific view, is extremely remarkable, inasmuch as the 
 order which it assigns to the different epochs is precisely the same as 
 that which has heen deduced from geological considerations.'' Such 
 an amount of geological knowledge as this, then, could not have heen 
 obtained hy observation of the constituents of the crust of the earth, 
 by any Copernicus or Newton so early as when Moses wrote. 
 
 The earlier theory from which this one is taken had even more 
 resemblance to truth, but having been met and refuted, it was neces- 
 sary to dress it up in a new shape to suit it to the present time. It was 
 formerly advanced that as Moses was learned in all the wisdom of the 
 Egyptians, he had learned from them the science of geology as then 
 known to them. This theory has been well answered by Professor 
 Jamieson : " The first chapter of Genesis is written in pure Hebrew. 
 This was the language spoken and afterwards extensively written by 
 the people whom Moses conducted to Palestine from the land of 
 Goshen. That it differed greatly from the language of the Egyptians 
 we have full proof in the Coptic remains of the latter, the Egyptian 
 proper names preserved in the Hebrew writings, and also in the cir- 
 cumstance that Joseph when pretending to be an Egyptian conversed 
 with his brethren by means of an interpreter. Yet in the chapter in. 
 question we find no foreign terms, no appearance of its having been 
 translated from any other tongue ; but, on the contrary, it bears every 
 internal mark of being purely original, for its style is condensed and 
 idiomatical in the very highest degree. Had Moses derived this science 
 from Egypt either by oral communication or the study of Egyptian 
 writings, it is inconceivable that some of his terms or the style of his 
 composition should not in some point or other betray the plagiary or the 
 copyist. But the conjecture that Moses borrowed his cosmogony from 
 the Egyptians must rest, moreover, on the supposition that the order 
 he assigns for the different epochs of creation had been determined by 
 a course of observation and deduction, and the correct application of 
 many highly-perfected sciences to the illustration of the subject, equal, 
 at least, in their accuracy and philosophical precision to those which, 
 our present geological knowledge has obtained. 
 
•12 VTSSERTATION I. 
 
 " Nothing less can account for Moses teaching us precisely what 
 modern geology teaches, if we allow the knowledge to be merely 
 Tiuman. How comes it then that he has given us the perfect and 
 •satisfactory results he has heen ably totally to exclude from his record 
 every trace of the steps by which they were obtained 1 The supposi- 
 tion of such perfection of geological knowledge in ancient Egypt im- 
 plies a long series of observations by many individuals having the 
 same object in view. It implies of necessity, also, the invention and 
 use of many defined terms of science, without which there could have 
 been no mutual understanding among the different observers, and, of 
 •course, no progress in these pursuits. These terms have all disappeared 
 in the hands of Moses. He has translated with precision the whole 
 science of geology into the language of shepherds and husbandmen, 
 leaving no trace whatever of any of its peculiar terms any more than 
 of the curious steps in its progress. 
 
 " But there is a phenomenon in his record still more unaccountable 
 upon any supposition that his science is merely human : his geology, 
 acknowledged by the very highest authority in this age of scientific 
 improvement to be thus accurate, dwindles down in his hands to be a 
 merely incidental appendage to an enunciation of the most rational 
 -and sublime theology. This he did not learn in Egypt, for it was in 
 the possession of his ancestors while they were yet inhabitants of 
 Canaan. Shall we, then, conjecture that Moses borrowed theology 
 from the Hebrews on the one hand, and geological science from the 
 Egyptians on the other, to compound out of them that brief but 
 unique and perfect system of both which is presented to us in the first 
 chapter of Genesis 1 or is it possible that we could adopt any conjec- 
 ture more absurd than this, too, in utter destitution of all proof that 
 the Egyptians possessed any knowledge of geology in the sense which 
 we use that term T The fact that all heathen nations have traditions 
 of the cosmogony and of the cosmic egg; moreover, that all these 
 •cosmogonies agree in the order of the events as described by Moses, 
 and use translations of various Hebrew words used by Moses, is 
 -evidence sufficient of the existence of a History of Creation in the 
 Hebrew language among the sons of Noah before the Dispersion from 
 which all these nations had derived their cosmogonies, and that the 
 Egyptians had derived theii cosmogony from the ancestors of the 
 Israelites before Moses, instead of Moses deriving the Hebrew cos- 
 mogony from them. 
 
 It wiU be observed that the arguments by which Professor Jamie- 
 son answers the old theory also answers and upsets the new one. It 
 must be concluded that any theory which suppose the account of the 
 creation in Genesis to be the result of human observation and deduc- 
 
SCIENCE AND REVELATION. IZ 
 
 tion is untenable. There is no evidence that there ever was such an. 
 early Copernicus or Newton with such geological knowledge deduced 
 from observation, — the whole theory is but a supposition; and shall we 
 give up the idea of revelation and adopt a supposition in its place % 
 Now, since there could be no geological knowledge before the first 
 chapter of Genesis was written, how then could man come to the 
 knowledge of what was created before he was created himself except ■ 
 by divine revelation ? " One would feel assured," says Dr. Gausen,. 
 " that if there were pages in the Bible that have need to be inspired 
 in every line and in every word these are the historical books ;" and 
 more especially that of the history of creation "it behoved to have this- 
 full inspiration in order to recite without any error facts inaccessible to 
 man's knowledge, the creation of the universe, the extrication of chaos, 
 the origin of Hght, the rise of mountains, &c." That this is correct 
 will be further demonstrated by what we have to say in answer to 
 Professor TyndaU's opinion, as given in the preface to his " Belfast 
 Address," when speaking on the creative theory of the origin of life. 
 He says : " With a mind open to conviction, I ask my opponents to 
 show me an authority for the belief they so strenuously and so fiercely 
 uphold. They can do no more than point to the Book of Genesis or 
 some other portion of the Bible. Profoundly interesting to me are 
 those attempts of the opening mind of man to appease his hunger for 
 a cause. But the Book of Genesis has no voice in scientific questions. 
 To the grasp of geology, which it resisted for a time, it at length 
 yielded like potter's clay; its authority as a system of cosmogony being: 
 discredited on aU. hands by the abandonment of the obvious meaning 
 of its writer. It is a poem, not a scientific treatise. In the former- 
 aspect it is for ever beautiful ; in the latter aspect it has been and wUl 
 continue to be purely obstructive and hurtful." The degrading manner 
 in which Professor TyndaU here speaks of the history of creation of 
 Genesis is owing to his opinion that it is a human production, or the 
 " attempts of the opening mind of man." This opinion is adopted 
 from the rationalist philosophers that he foUows, and not from the 
 evidence obtained from ItseK. It purports to be the production of one 
 who was present from its beginning to its end — who heard what God 
 said, and what he saw come into existence after he had spoken — and 
 who describes what he heard and saw. This could not have been a 
 mau, for Adam was created only on the latter part of the sixth day or 
 period, and could not teU what was created before himself. This per- 
 son who thus describes it could be no other than God Himself, and 
 what He thus describes must have been a Divine Eevelation to man. 
 
 We have the history of creation given to us, then, by divine reve- 
 lation, and as such it must have been revealed to some one ; we have 
 
14 DISSERTATION I. 
 
 it also as a written document, and. it must have been written at iirst 
 T)y some one. But to whom had it been first revealed ? In what lan- 
 guage, by what letters, and by whom had it been first written ? Each 
 of these questions demand an answer, but they cannot be answered 
 but by a lengthened process of deduction from evidence, which must 
 engage our attention hereafter. But it is necessary for us here to 
 reason out an argument, which scatters aU these theories against the 
 inspiration of the history of creation given in the first chapter of Genesis. 
 
 It is the opinion of many theologians that the first chapter of 
 Genesis was written long before Moses, and had therefore been re- 
 vealed long before his time. There were about three thousand years 
 of the history of mankind from Adam to Moses, and we cannot sup- 
 pose that God would leave man in ignorance of the history of creation 
 all these ages down to the time of Moses. "We know that God im- 
 posed on Adam the command to keep the seventh day or first Sabbath, 
 the day after He had finished His works of creation. (Gen. ii. 3.) 
 Now God did not impose this command on Adam without giving him 
 the reason for doing it, and the reason is, " For in six days the Lord 
 made heaven and earth, the sea, and aU that in them is, and rested the 
 seventh day, therefore theLord blessed the Sabbath day and hallowed it."* 
 
 This shows, therefore, that the Lord had given the revelation of the 
 history of creation to Adam as the reason why he should keep the 
 Sabbath holy. There is also evidence sufficient to show that writing 
 was in use long before Moses. Jobt gives an instance of this, and it 
 is reasonable to think that if man wrote on secular subjects, God would 
 not leave his revelations unwritten, but, on the contrary, these would 
 be the first subjects written, and agreeable to this we find in Job a 
 reference made to the divine records of the fathers. J There is stiU 
 farther evidence that writing was in use among the antediluvians. 
 Josephus, speaking of the time from Adam to the flood and the genea- 
 logies of the antediluvians, says : " And the time is written down in 
 our sacred books, those who then lived having noted them down with 
 great accuracy both the births and deaths of illustrious men."|| This 
 brings the use of writing at least up to Seth, who had noted 
 down the age and death of his father Adam. Josephus further tells us 
 that Seth or his descendants, on account of the prediction of Adam of 
 the destruction of the world by the Deluge, wrote an account of the 
 order of the universe on stone pillars to preserve it during the Deluge. 
 This was, without doubt, the history of the creation; and as Seth 
 knew writing, it must have been known to Adam ; and as God gave 
 
 ♦ " And God blessed the seventh day and sanctified it : because that In it he had rested 
 from all his works which God had created and made." CGen. ii. 3.) 
 
 t Job xii. 23. J Job vili. 9. B Josephus Antiq. L. 1. c. ili. § 3. See Gen. ,. 1. 
 
SCIENCE AND REVELATION. 15 
 
 "to Adam the revelation of the history of creation in the first chapter 
 •of Genesis on the seventh day or the first Sabbath after the creation, 
 ^t is reasonable to think that he would have it written. Whiston has 
 a note on the contemporaneous writing down of the antediluvian 
 genealogies noticed by Josephus, which says : " Josephus here takes 
 notice that these ancient genealogies were first set down by those who 
 then lived, which I suppose to be the true account of that matter ; for 
 there is no reason to imagine that men were not taught to read and 
 write soon after they were taught to speak, and perhaps all by the 
 Messiah himself, who, under the Father, was the Creator or Governor 
 -of mankind, and who frequently in these early days appeared to 
 them." What is here announced as a high probability we shall prove 
 to be fact. We shall produce hereafter abundant evidence to prove 
 that Jehovah, the Second Person of the Godhead, wrote the first 
 chapter of Genesis on a stone pillar, and that this is the manner by 
 which He first revealed it to Adam ; and thus Adam was taught, not 
 -only to speak, but also to read and write by Jehovah, the Divine Son, 
 and that the first lesson he got was from the first chapter of Genesis. 
 
 But let us now ask what becomes of aU the theories invented 
 against the first chapter of Genesis being an inspired revelation? It 
 was not Moses who first wrote it ; he therefore did not learn it from 
 the Egyptians. It was not an early Copernicus or Newton who 
 deduced it from observation. It was no fallible man, nor even an in- 
 spired man who first wrote it, but it was first written and revealed by 
 Jehovah Himself, and no, part of it could be other than revealed truth, 
 however much these may contradict the scientific facts of modem 
 science. If there are passages of Scripture more highly inspired than 
 others, — if we can attach a higher degree of inspiration to the Ten 
 Commandments, because written direct by the fingers of God, — then the 
 History of Creation must have this higher inspiration, because revealed 
 And written direct by Jehovah without the intervention of man. 
 
16 
 
 DISSERTATION II. 
 
 THE PENTATEUCH WEITTEN BY MOSES, BUT 
 GENESIS IS A COMPILATION, 
 
 Evidences that Moses wrote the Pentateuch. — The name of Genesis. — It consists: 
 of various histories written before Moses. — Compiled by Moses into one book. 
 How he was enabled to compose it. — Its immediate revelation to Moses not 
 necessary to its verbal inspiration. — Tradition incapable of transmitting the 
 facts so long. — Composed from former written documents. — The Elohistic and 
 the Jehovistio books written by Jehovah. — The first written in Paradise be- 
 fore the Fall, the second after tKe Fall. — The other books written by the 
 Patriarchs of the line of Seth. — Preserved by the Holy line to Moses. — Not 
 written by Hieroglyphic but in Alphabetic letters. 
 
 THE first five books of the Bible, called the Pentateuch, are gene- 
 rally believed to have been written by Moses. That the last 
 four of these were written by him there is sufficient evidence to show. 
 He is represented as having written down certain events which took 
 place during the wanderings of the Israelites in the wilderness, God's 
 dealings with them, and the laws given by God to them, called through 
 the Bible " the law of Moses," and which were incorporated in his 
 history. All these events are recorded in the last four books of the 
 Pentateuch, and occurred during his own lifetime, and principally fell 
 under his own observation. As regards these, therefore, he was a con- 
 temporary historian. The first notice of his writing a book is in con- 
 nexion with the opposition that he and his people met with from 
 the Amalekites at Eephidim (Exodus xvii. 14). The next notice had 
 reference to the words of the covenant of the Lord with the people, 
 which he told to Moses during his forty days' stay in the Mount Sinai 
 (Exodus xxiv. 4-7). The same words are noticed as having been 
 written by him in Exodus xxxiv. 27. Then we are told that Moses 
 wrote the law and gave it into the keeping of the priests, Deut. xxxi. 
 19-24; and in the 22 verse of the same chapter we are told that he 
 wrote the national song, recorded in the xxxii. chapter. He also 
 wrote in the book of the law all the words of the blessing and cursing 
 contained in Deut. xxvii, xxviii., and xxix., which he commanded 
 
THE PENTATEUCH WRITTEN BY MOSES. 17 
 
 Joshua to write upon stones after they had passed over Jordan. Lastly, 
 we are told in Num. xxxii. 2. that Moses wrote down all the depart- 
 ures of the people from their resting places and their journeys in the 
 wilderness. 
 
 So many notices, therefore, of Moses having written the history of 
 separate events are so many evidences that he had written the whole 
 history of his people, and the laws which God gave to them during 
 their wanderings in the wilderness, which are contained in the hooks 
 of Exodus, Leviticus, Numbers, and Deuteronomy. There are, indeed, 
 some things mentioned in these books which could not have been 
 written by Moses, as the record of his death in the last chapter of 
 Deuteronomy ; but as Moses lays down the pen of the historian 
 Joshua takes it up, and doubtless wrote the account of the death of 
 Moses. This formed therefore properly the first chapter of Joshua. 
 Such was the opinion of Dr Adam Clarke. However, the assertion in 
 verse 10, "that there arose not a prophet in Israel like unto Moses," 
 indicates a longer subsequent period than from the death of Moses to 
 the death of Joshua. But this and other like additions found in the 
 'Pentateuch are ascribed to Ezra when he revised the Sacred Canon 
 after the Babylonish Captivity, being inspired to adapt the sacred 
 books to the circumstances of the time, so that they might be more 
 easily understood by the Jews. Now, if Ezra had adapted the Divine 
 "Writings that existed before his time to the circumstances of his own 
 age, this warrants us to believe that Moses had done the same thing 
 with the Divine Writing which existed before his time. The histories 
 contained in the book of Genesis and also in the first two chapters of 
 the book of Exodus were those of events which occurred before the 
 time of Moses. As the Pentateuch was written as a continuous whole — 
 that is, without being divided into books and chapters — the two first 
 chapters of the book of Exodus must be considered as a continuation 
 of the book of Genesis. Now it is clear that if Moses wrote the 
 book of Genesis he must have been indebted to his ancestors for the 
 knowledge of the events recorded in it. 
 
 The name "Genesis" is that given to it in the Greek Septuagint, 
 and means "Generation," being derived from the principal events 
 recorded in it — the Creation of the World and of the human race. In 
 the original Hebrew it is named, from the first word, BeresMth : " In 
 the Beginning." Josephus calls it, " The account of the creation of 
 man," and the Eabbins called it " Sepher Yezorah:" "The book of 
 formations." Erom aU these names it is evident that the Jews 
 regarded the Book of Genesis as the national records preserved by 
 them containing the History of the Creation and of mankind : but as 
 more especially tracing back the ancestors of their race to the origin 
 
 
 
18 DISSERTATION II. 
 
 of the -world and the history of the creation preserved by their 
 ancestors from their first beginning. 
 ){ It is evident that the book of Genesis consists of various histories 
 
 of various ages. It begins with the History of the Creation ; then the 
 history of Adam, his temptation and fall ; then the history of his 
 descendants, giving genealogies of the antediluvian patriarchs both in 
 the line of Cain and of Seth, the history of ISToah and of the 
 deluge, and the genealogies of the descendants of Noah after the 
 deluge. It then more particularly takes up the genealogy of the holy 
 line descended from Shem through Eber, pursuing the history of the 
 patriarchs Abraham, Isaac, Jacob, and Esau, the genealogies of the 
 "various branches of Abraham's descendants through his second vrife 
 Keturah and his son Ishmael, then the genealogies of Esau's descen- 
 dants ; and lastly pursues the history of Jacob and his family with 
 their genealogies, commonly terminating with the death of Jacob, but 
 which is continued in the first two chapters of the book of Exodus, 
 wherein is given the names of the heads of Jacob's household, and 
 their families who came into Egypt, the death of Joseph, the 
 oppression of the Israelites by the Egyptians, and the birth and edu- 
 cation of Moses, down to the 11th verse of the second chapter. 
 
 Now it is generally believed that Moses collected and revised these 
 histories and genealogies preserved by the Israelites, and formed them 
 into one book. Many critics think, however, that Moses had not 
 written the book of Genesis ; there are passages which evidently could 
 not have been of his composition, since they refer to events which 
 happened after his death. These passages are found in chapters xiii. 
 18, xxiii. 2, xiv. 14, where Hebron and Dan are mentioned, which 
 from other passages in the Bible we learn had dijfferent names in the 
 time of Moses. And in chapter xxxvi. 31, where an allusion is made 
 to the kings of Israel, and a list of the princes of Edom is given, 
 the same as in 1 Chron. i. 43-54, to which we may add the explanation 
 of the rivers of the garden of Eden in chap. ii. 11, 13, 14. These 
 additions and alterations * are ascribed to Ezra when he revised the 
 Sacred Canon at the restoration after the Babylonish Captivity, and 
 inserted names better known to the Jews at the time that they mi^ht 
 better understand the history. ° 
 
 Notwithstanding these objectionable passages, it is the opinion of 
 many critics that Moses wrote the book of Genesis. Eosenmiiller 
 formerly thought that Moses was not the author of it, but he re- 
 considered the question and concluded, for many reasons, to relinquish 
 his former opinion. Dr Graves and Faber show that there is no other 
 
THE PENTATEUCH WRITTEN BT MOSES. 19 
 
 period in the history of the Jews to which its composition can be so 
 well referred than the time of Moses. The conclusion to he arrived 
 ■at is, that Moses had written the book of Genesis, but that it had 
 been afterwards revised by Ezra. Now as we have in the book of 
 Genesis a faithful history of events from the beginning of the creation 
 down to the time of Moses, containing nearly 3000 years of the history 
 ■of mankind, we must naturally enquire how Moses was enabled to 
 give this. He must have composed this book in one of three ways : 
 1st, by immediate revelation of every circumstance ; 2nd, by the 
 ■collection of more ancient traditions ; 3rd, from the histories contained 
 in former written documents, that is, from Sacred Books which existed 
 ■among believers before his own time. I^ow we believe, with many of 
 the most learned Biblical critics, that Moses was enabled to compose 
 the book of Genesis in the third way — from the Sacred "Writings of 
 believers before his own age. As regards the first of these ways it is 
 said that it is now abandoned, in the present day, by all theologians 
 with the exception of those who believe in verbal inspiration. This 
 involves a theory of inspiration which these theologians who adopt it 
 wish to get rid of. This theory supposes that there are passages of 
 Scripture unequally inspired, so far as they are not verbally inspired, 
 but since they hold that all the circumstances in the book of Genesis 
 were revealed to Moses, then the words by which he wrote them must 
 have been revealed to him. We shall see, however, that there is no 
 necessity for the adoption of this way in order to preserve a full verbal 
 inspiration. As to the second way, it is said to be the common opinion 
 of theologians in this country necessarily requiring verbal inspiration 
 through Moses. It is said that this would not injure the credibility 
 of the book, as Lamech the father of Noah was contemporary with 
 Adam, Shem the son of Noah lived in the time of Abraham, his son 
 Isaac was contemporary with Joseph, and some of the contemporaries 
 - of Joseph might have known Moses, so that few persons were required | 
 for the transmission of the traditions. This view is adopted, it is said, 
 to save its verbal inspiration through Moses. The theory is, that all 
 the circumstances were preserved from the time of Adam and delivered 
 to Moses by the ordinary means of oral tradition, and that Moses was 
 inspired to put them in vraitten words. Yet this will not save its 
 verbal inspiration, for those who believe in the unequal inspiration of 
 parts of Scripture say, " There are many passages in the Scriptures 
 which the writers might have known and probably did know by 
 ■ordinary means ... In these cases no supernatural influence was 
 necessary to enlighten and invigorate their minds; it was only 
 necessary that they should be infallibly preserved from error." * So 
 
 * Essay on the Inspiration of the Holy Scriptuies. By John Dick, D.D. 
 
20 DISSERTATION 11. 
 
 that Moses, in this way, might only have heen infaUibly preserved 
 from error though not verhally inspired. But we farther ohject to 
 oral tradition that it is incapable of delivering down, whole and Tin- 
 corrupted, for such a length of time such important facts as we find in 
 the book of Genesis. There were 874 years from the creation of Adam 
 to Lamech ; Adam would, therefore, have to preserve in his memory 
 the whole history of creation for at least 900 years before he could 
 deliver it to Lamech. Oral tradition has never been known, in any 
 one instance, to preserve facts uncorrupted for the tenth part of that 
 time. This is evident from the condition in which the traditions of 
 the primitive nations regarding the religion of Noah are found, and 
 how much more readily ■ might the history of creation have been lost 
 and distorted had it been handed down by oral tradition during the 
 three thousand years which elapsed 'before the time of Moses to 
 Adam. And farther, it supposes that God left the world for the first 
 three thousand years without Divine Kevelation written in sacred 
 books, or without a Bible ; that during all these ages believers had no 
 such thing as Sacred Books ; that they had no other way of knowing 
 and preserving the revelations of God during that time than by the 
 oral communication of their fathers, and had to commit to memory 
 the History of Creation and of man and God's dealings with him 
 as they learned them by the oral teaching of their fathers, and this 
 in the face of evidence of the fact that writing was known to Noah 
 and even to the antediluvians, as well as to Job and to Abraham ; and 
 shall we believe that they wrote on other subjects and left their sacred 
 histories and revelations unwritten and to float down from generation 
 to generation by changeable oral tradition % Besides, we are assured 
 that God, with his own fingers, wrote the ten commandments- 
 on two tables of stone (Deut. x. 2.) for the use of the Israelites, , 
 even although Moses could have written them himself ; and 
 can we believe that God would have been less careful of 
 Adam and his antediluvian posterity 1 We have evidence, which we 
 shall adduce, for beheving that God did rear stone pillars on which 
 He inscribed the History of Creation, not only to teach Adam letters, 
 but also to show him the reason for keeping the Sabbath after six 
 days' labour. But, besides this, we have evidence that God also wrote 
 on stone pOlars his revelations to Adam regarding the way of salvation 
 through a Eedeemer, and that these formed part of the sacred written 
 documents of the antediluvians. We have, thus, more than probable 
 evidence that such sacred written documents existed before the time 
 of Moses and even during the antediluvian ages. We therefore adopt 
 the third way, viz. that Moses composed the book of Genesis from 
 former written documents. 
 
TEn PENTATEUCH WRITTEN BY MOSES. 21 
 
 It was the opinion of Calmet, maintained by very extensive and 
 highly satisfactory internal evidence, that " Moses in the book of Genesis 
 has transmitted to us the successive writings of the earlier patriarchs, 
 just as the prophets who succeeded him have transmitted to us that 
 book (Genesis) and their own writings." The same opinion is main- 
 tained by Le Clerc, Vitringa, Carpsov, Astruc, Ilgen, Eichorn, Jahn, 
 and others. But is not this opinion destructive of the plenary verbal 
 inspiration of the book of Genesis? Is it not confirmatory of the 
 opinion that Moses in composing the book of Genesis only copied 
 from former written documents, and that it was only necessary that 
 he should beP infallibly preserved from error, ' but was by no means 
 inspired to enable him to give to it that fuU verbal inspiration? 
 We answer, that we are not necessitated by this opinion to hold such 
 low views of its inspiration. We consider these former written 
 .documents to have been inspired Scriptures, some of which had been 
 ' ^written by Jehovah Himself and the others by inspired men, and that 
 Moses was inspired to revise and rewrite them to form anew the 
 Sacred Codex for the use of the Israelites (Exod. xxxiv. 27. Deut. 
 xxxi. 9 — 11.), in the same manner as Ezra was inspired to revise, 
 alter, and correct the books of Moses when he revised the Canon of 
 Scripture after the Babylonish Captivity. We do not give here any 
 countenance to a minor degree of inspiration of the book of Genesis ; 
 we contemplate the inspiration as in the books themselves, irrespective 
 of the men who wrote them. We assert that the former written, 
 •documents had a plenary verbal inspiration, and who can doubt this 
 of those written by Jehovah Himself ? This the book of Genesis has 
 also after being rewritten by Moses. The rationalist view of a minor 
 degree of inspiration is an illusion arising from the contemplation of 
 the inspiration being in the men who wrote and not in the books they 
 had written. " By a third illusion," says Dr Gaussen, " from contem- 
 plating inspiration in the men who -wrote the Scriptures, not in the 
 Scriptures which they wrote, people have been naturally led to deem 
 it absurd that God should reveal miraculously to any one what that 
 person knew already. They would on this ground deny the inspiration 
 of those passages in which the sacred writers simply tell what they 
 had seen, or simply state opinions such as any man of plain good 
 sense might express without being inspired. But it will be quite 
 otherwise the moment inspiration is viewed, not as in the writer, but 
 in that which is written. Then it will be seen that all has been traced 
 under God's guidance — both the things which the writer knew already 
 and those of which he knew nothing." t The former written docu- 
 ments, then, being inspired in every word, Moses in rewriting them 
 
 * Calmet's " Commentaire Littorale." Tom i. p. 13. + Theopneuistia, p. 48. 
 
22 DISSERTATION II. 
 
 could not take that inspiration from them, and what he altered and 
 added in revising and rewriting them was also inspired. 
 
 We must regard the book of Genesis then, as a number of original 
 inspired documents which formed the Sacred Codex of beHevers before 
 the time of Moses, arranged by him in chronological order. The 
 whole book of Genesis is divided by Eichorn in his " Introduction to 
 the Old Testament," and by Jahn in his " Hebrew Bible," into the 
 original documents from which they believed it was composed. Astruc 
 believed that it was composed of twelve such documents ; Ilgen con-^ 
 sideis that there were only three, and Eichorn maintains that there 
 were only two. This shows that critics have considerable difficulty in 
 assigning the exact number. 
 
 The three first chapters are generally believed to have been com- 
 posed from two separate documents. The first containing tte first 
 chapter and the three first verses of the second ; * the second contain- 
 ing the remainder of the second chapter, which begins with these 
 words: "These are the generations of 'the heavens and the earth;" 
 and the whole of the third chapter. The second chapter giving 
 another account of the creation, which would hardly have been given 
 again after a full account of the same events in the first chapter if 
 they had not formed two separate documents. And the third chapter 
 giving an account of the Fall, and the promise of redemption through 
 a Eedeemer. In addition to this, the name given to God is different 
 in the two documents. In the first He is called invariably Elohim ; 
 in the second, Jehovah Elohim. The first therefore has been called 
 the Elohistic book, and the second the Jehovistic book. It is evident 
 that the first, or Elohistic record had been written in paradise on the 
 first sabbath or seventh day, as it gives the full account of the history 
 of the creation in six days, and of the sabbath rest on the seventh day, 
 to teach Adam the reason for keeping holy the first sabbath. And it 
 uses the name of Elohim, or Holy Trinity, to indicate that the Holy 
 Trinity in unity was the Agent in the Creation, and the Being 
 manifested by it. It is as evident, that the second, or Jehovistic 
 record, had been written after the Eall, as in it there is revealed the 
 way of salvation through a promised Eedeemer, or God's dealings with 
 man through His Son ; and Jehovah Elohim is a name which indi- 
 cates God as manifested throiTgh the Son; for Jehovah is the name 
 given in the Hebrew Scriptures to the Second Person of the Godhead. 
 But we must consider here the opinions of a commentator f on this 
 
 * The books of the Bible were divided— some of them very eiToneously— into chaptera and 
 veraes many ages after they were written, 
 
 + The Holy Bible, with the Commentaries of Henry and Scott. Condensed and edited by 
 Rev. John Eadie, D.D.j L.L.D. Preface to Genesis. 
 
THE PENTATEUCH WRITTEN BY MOSES. 23 
 
 subject who, though, he differs from us in one particular, agrees with 
 us in the others. He says : " That Moses may have employed original 
 documents in the composition of this book is a theory not at all im- 
 probable, and quite consistent with its inspiration. But it is in vain 
 to attempt to disentangle those documents now, and to say what was 
 their number and origin. The peculiar use of the names God 
 (Elohim) and Jehovah, have been employed for this purpose* . . . 
 Now this has been supposed to afford evidence that Moses employed 
 two different sets of documents; but the supposition will not hold, 
 for the two names are selectecj. with care, and for a different purpose ; 
 that is to say, there is a reason in the section for the choice of the 
 Divine Name which occurs in it, for the two terms have a distinctive 
 signification. God being the more general name, the Hebrew term 
 signifying the object of reverence ; and Jehovah being the special or 
 covenanted name, or theocratic title, its Hebrew original signifying 
 uncaused atid unchanging essence — He who was, is, and shall be. 
 Elohim is Creator ; Jehovah, Eedeemer : the one is the Divine Being 
 as the God of Nature, and the other as the God of Grace . . . 
 The two names and the double name in the second chapter have there- 
 fore an appropriate significance in the earlier sections of this book, 
 and are, whatever may be said of pre-existing documents, a proof of 
 unity of authorship." Now, altogether apart from the significance of 
 the two names, the purposes for which they show themselves to have 
 been given show also that the two documents had been written under 
 the different circumstances of different times in the history of Adam : 
 the first to teach Adam the reason for keeping the first Sabbath, and 
 which must therefore have been written in the garden of Eden ; the 
 second to teach Adam and Eve the way of salvation by a Eedeemer, 
 and which must have been written therefore after the Fall and after 
 they had been driven out of the garden of Eden : they must therefore 
 have been two different documents, as they had been written at" two 
 different times. The significance of the names is quite agreeable fo this, 
 for the name Jehovah indicates God as the Eedeemer, the God of 
 grace, but he could not indicate Himself as such before the Fall, when 
 Adam was not under the covenant of grace, but of works. "VVe do 
 hot object to the significance of the names indicating an unity of author- 
 ship ; we shall adduce evidence to show that both were written by 
 Jehovah the Son, but that they were inscribed by Him on two 
 distinct pillars of stone, raised by Him after the Fall in a Beth, or 
 place of worship, on a mount east of the garden of Eden, which also 
 contained the cherubim (Gen. iii. 24) ; and that in Solomon's temple 
 
 * The writer of the first caUs God Elohim, while the writer of the second calls God 
 Jehovah Elohim. 
 
24 DISSERTATION 11. 
 
 the two pillars, Jachin and Boaz, were constructed by Solomon in 
 imitations of these two pillars constructed by Jehovah for the 
 primitive Beth, or Adamio temple. As regards who wrote the succeed- 
 ing documents from which the book of Genesis was composed we 
 have no exact evidence further than what Josephus tells us of the 
 antediluvian genealogies, that those who then Kved noted them down 
 with exactness, and that God had always a chosen people — a holy line, 
 whose chief patriarch administered the theocracy, and to whom God 
 made known His revelations, who, we are certain, had written down 
 such revelations and histories which God thought necessary to be 
 preserved, for of this holy line it is, said "Unto them were committed 
 the oracles of God " (Eom. iii. 2) to be preserved in entire and un- 
 corrupted purity. This chosen people from Adam to Noah was the 
 holy line of Seth : after Noah, Shem ; and his descendants in the line 
 of Eber became the chosen people to Abraham, in whose family 
 through Isaac and his son Jacob the holy line descended till' the time 
 of Moses. But this by no means interferes with the preservation of 
 the written oracles of God by the other branches of Noah's family, so 
 long as they followed the instructions contained in them and wor- 
 shipped the true God, as we find in the cases of Melchizedek, 
 Abimelech, and Pharaoh in the time of Abraham, who feared the true 
 God, though all of them were descendants of Ham. Nor by the 
 branches of Shem's family, the descendants of Joktan son of Eber, 
 nor that of Abraham by Keturah, both of which branches inhabited 
 Arabia, to the one or other of which Job belonged, as also the Sabeans, 
 among whom there is evidence of the preservation of the same 
 sacred written records as we find in the book of Genesis.* 
 
 The two first documents of the book of Genesis having been 
 written by Jehovah the Son, He consequently must have inscribed.^ 
 them on the two piUars in a particular language and by a particular 
 kind of letters. This language then must become a subject for our 
 future investigation. As regards the letters, the question is whether 
 they were alphabetic, that is, signs of sounds, or hieroglyphic, or 
 signs of ideas or things. Dr Lamb, in his work on " Hebrew Letters 
 taken from Hieroglyphics," supposes that Moses copied the first 
 eleven chapters of Genesis from hieroglyphics. Some of his objectors 
 assert that he has formed this opinion, "without the shadow of a 
 reason." Egyptologers, however, pretend to prove that all alphabetic 
 letters originated out of the change of hieroglyphic signs of ideas 
 first as hieroglyphic signs of syllabic sounds, which were afterwards 
 abbreviated into alphabetic letters. If this were the case then 
 
 * Maimonides Mor. Nev. par. 3. c. 29. 
 
THE PENTATEUCH WRITTEN B7 MOSES. 26 
 
 "hieroglyphic signs of ideas were the first kind of writing in use, and 
 as we must hold that the two first documents in Genesis were the 
 first written documents, they must therefore have been written in 
 hieroglyphic signs of ideas, and not in alphabetic letters supposed to 
 have been afterwards invented. Now this must lead us into the 
 investigation of the question whether alphabetic letters or 
 hieroglyphics were those first in use, and whether alphabetic letters 
 ■originated from hieroglyphics, or,- on the contrary, that hieroglyphics 
 originated from alphabetic letters. Our investigation wiU prove the 
 latter to have been the case. Meantime we may state a few facts to 
 show that Dr Lamb's supposition was incorrect. Hieroglyphics mean 
 ■"sacred writing." It was a secret mode of writing, by wliich the 
 heathen priest wrote the secrets of their religion to keep them from 
 being made known to the people; hence the name hieroglyphics, or 
 .sacred writing ; this name was also given to it so as to distinguish it 
 from the alphabetic letters used by the common people, which were 
 called " Enchorial," which means the writing of the native inhabitants 
 of the country, an evidence that hieroglyphics were a foreign intro- 
 duction into Egypt. They were also called Demotic, which means " the 
 writing of the people," an evidence that alphabetic writing was in use 
 among the common people before the invention of hieroglyphics, 
 otherwise there was no need to give them the name hieroglyphic to 
 distinguish them, as there would have been no other writing to 
 distinguish them from if the Demotic had not then existed. AU 
 authorities state that hieroglyphics were invented by Hermes-Thoth, 
 whom we shaU prove was Cush. They also state that Hermes-Thoth, 
 or Cush, was also the inventor of the heathen religion of the primitive 
 nations, and that he was the first who wrote or inscribed the heathen 
 religion which he had invented on stone pillars in hieroglyphic letters. 
 Now the object which Cush had in view in the invention and use of 
 hieroglyphics was the very opposite of that for which Jehovah wrote 
 the two first sacred written documents. The object which Jehovah 
 had in view was to instruct Adam and his whole descendants as 
 regards the history of creation, as the reason for keeping the Sabbath, 
 which was the subject inscribed on the first stone pillar, as that on 
 the second was for their instruction in the way of salvation through 
 a promised Eedeemer. The object of the invention of letters and 
 writing by Jehovah, then, was to make His true religion known to aU 
 and that they might read it for themselves : the object of the invention 
 of hieroglyphics by Hermes, or Thoth, or Cush was, on the contrary, 
 a means taken by him to keep his false religion secret from aU but 
 the priests, to make the people, who could not read it for themselves 
 to rely upon what the priests were pleased to teU them of it. 
 
26 
 
 DISSERTATION III. 
 
 ON THE SOCIAL INTEECOUKSE OF JEHOVAH WITH 
 ADAM, AND HIS INSTEUCTION OF HIM IN 
 EELiaiON, SCIENCE, AND AETS, ESPECIALLY 
 ALPHABETIC LETTEES. 
 
 Jehovah invented letters to instruct Adam in religion.— The Land of Eden, and 
 the Garden planted in the east of it. — The social intercourse of Jehovah with 
 Adam. — He instructed him in his duty of obedience from the trees in the 
 midst of it. — Proves his knowledge from naming the animals. — Instructs him 
 in religious truth from all the objects in the Garden. — The moral law im- 
 planted in his heart to lead him to adore God. — The Sabbath instituted for 
 Divine worship. — The rehgion and worship of the Adamic Dispensation. — The 
 promise of the Seed of the Woman as Redeemer. — The Cherubim worship 
 instituted near the Garden on a mountain east of the Garden. — The worship 
 of the King of Tyre is the Cherubim worship of Eden corrupted. — Are 
 Cherubim angels? — Parkhurst's view that they are sacred emblems in the 
 ceremonial worship of the Patriarchal Dispensation. — Dr Candlish's view is 
 the same, as the Cherubims were in the Mosaic Dispensation. — The form of 
 the Cherubim : they are winged wooden figures overlaid with gold. — They 
 represent the form of heads of beasts with that of man. — Of what are they 
 emblems 1 — Parkhurst's evidence that they are emblems of the Holy Trinity. 
 — They and the Teriphim, or lesser household Cherubim, all named Elohim, or 
 Gods, the name of the Trinity. — They were placed in a tent or tabernacle of 
 two compartments (Holy Place and Holy of Holies), erected in a Beth, or 
 circle of stones, with the two inscribed pillars and altar. — Adam as Patriarch 
 was high priest. — Jehovah made the Cherubim, and instructed Adam in 
 working wood and gold and in other arts. — The Greek god Prometheus is a 
 representation of Jehovah : he made the first man of clay, and instructed him 
 in all the arts, especially in reading letters.— This is traditional evidence that 
 Jehovah taught Adam to read by Alphabetic letters. 
 
 AS Dr Lamb's supposition is, that tlie first eleven chapters of 
 Genesis were written in hieroglyphics, and as these eleven chap- 
 ters bring down the history of mankind to the time of the rebellion and 
 and apostacy of Gush and his son Nimrod at Babel, they must all of 
 them have been written before Gush, but as Hermes-Thoth or Gush 
 
INTERCOURSE OF JEHOVAH WITH ADAM. 27 
 
 was the first inventor of hieroglyphics, these eleven chapters could 
 not have been written originally in hieroglyphics, since they were not 
 then invented. Besides this, the supposition is inconsistent with the 
 ohjects which Jehovah and Cush had in view in the invention of their 
 writings. How very different was the object of Jehovah in his invention 
 of simple Alphabetic letters ! He was desirous that aU might be able to- 
 read the Divine revelation He had written for them, that they might 
 know the true facts of the religion recorded therein. This He mani- 
 fested from the very beginning of the world, and as soon as He had 
 created man. 
 
 In the second, third, and fourth chapters of Genesis we have a 
 record of the whole intercourse which Jehovah Elohim held with 
 primeval man. It begins by Jehovah preparing a residence for Adam 
 (Gen. ii. 8), "And the Lord God planted a pleasant garden ('j"'^y"p, 
 Gan Eden) eastward in Eden, and there he put the man whom he had 
 formed." The land of Eden, or the pleasant land, was a large district 
 of country co-extensive with the land of promise. On the west it was 
 bounded by the Great Sea or Mediterranean, and extended eastward 
 as far as the rivers Euphrates and Tigris. Eastward of this Jehovah 
 planted Gan Eden, or the pleasant garden : " And out of the ground 
 made the Lord God to grow every tree that is pleasant to the sight' 
 and good for food : the tree of life also that is in the midst of the 
 garden, and the tree of knowledge of good and evil." Here four 
 rivers united into one great branch or stream. Contiguous to this 
 garden was the land of Havilah (a land of gold, of bdeUium, and 
 onyx-stone) on the one hand, and Cush or Ethiopia, now called 
 Khuzistan, on the other : " And the Lord God took the man, and 
 put him into the garden of Eden, to dress it, and to keep it.'' 
 
 The social intercourse which Jehovah held with Adam in Paradise 
 before the Fall shows the love He had for him, and the interest which 
 the Creator took in the instruction of His intelligent creature. He 
 walked with him among the trees of the Garden, and instructed him 
 in everything necessary for his condition, and called into exercise the 
 intellectual gifts with which He had endowed him. In the first place 
 He instructed him as to his duty of obedience to the will of his Creator,, 
 and to manifest his love to Him by obedience to His wiU. When as 
 yet there was no one but himself he could converse with, Jehovah 
 Elohim, "the Lord God commanded the man (Adam), saying, Of 
 every tree of the garden thou mayest freely eat ; but of the tree of the 
 knowledge of good and evil, thou shalt not eat of it : for in the day 
 that thou eatest thereof thou shalt surely die." (Gen. ii. 16, 17.) 
 Jehovah had thus previously inspired Adam with ideas, for otherwise 
 how could he understand what death was without any previous ex- 
 
28 DISSERTATION III. 
 
 perienoe of it 1 He had also inspired liim with speech, to enable him 
 "to express his ideas by vocal sounds ; and by the exercise of both 
 these gifts Adam could understand what Jehovah said to him, and 
 could return a suitable answer to Him. Jehovah also brought every 
 beast of the field and every fowl of the air unto Adam to see what 
 he would call them. This was done in order that Jehovah should 
 "see" if Adam, by the exercise of the intellectual gifts which Jehovah 
 had given to him, could give suitable names to each of the animals by 
 vocal sounds expressive of the ideas of the qualities of each of the 
 animals; and this he did to Jehovah's satisfaction, for " Adam gave 
 names to all cattle, and to the fowl of the air, and to every beast of 
 the field." (Gen. ii. 20.) In this way Jehovah instructed Adam in 
 both religious and secular knowledge necessary for his condition of 
 life. 
 
 It was the opinion of the Jews that Jehovah Elohim used the 
 various objects of the Garden of Eden as symbols for teaching Adam 
 spiritual things. " Know," says Eabbi Simon Ben Abraham, " that 
 in the trees, fountains, and other things in the Garden of Eden were 
 the figures of the most curious things, by which the first Adam saw 
 and understood spiritual things, even as God has given us the forms 
 or figures of the Tabernacle, of the Sanctuary, and of all its furniture 
 . . . for types of intellectual things, and that we might understand 
 heavenly truths. But no doubt those particulars were more plain to 
 Adam in the Garden of Eden wherein he dwelt ... in the trees 
 likewise, and fountains or rivers of the Garden, he prefigured admir- 
 .able mysteries (prceflguravit secreta admiranda)." * " It is further 
 manifest," remarks Parkhurst, "that two trees of Paradise, that of 
 life and that of the knowledge of good and evil, were of a typical or 
 -emblematical nature : the one the sacrament of life (Gen. ii. 9, iii. 22), 
 the other of death (Gen. ii. 17, iii. 17-19) . . . and since in that 
 sacred Garden (Gen. ii. 9) was also evenj tree that was pleasant to the 
 sight or good for food, surely of the soul of man as well as of his body 
 it may safely be inferred that the whole Garden was so contrived by 
 infinite wisdom as to represent and inculcate on the minds^of our first 
 parents a plan or system of religious truths revealed to them by thfir 
 Creator." There was one of these trees, at least, which had been con- 
 ^sidered of such a nature as to have been adopted by the apostates, and 
 formed part of their sacred things under the name of AsJierah, or 
 Grove, which had been placed in the house of the Lord (2 Kings xxi. 7, 
 xxiii. 6) which Josiah destroyed. In the revelation of the history of 
 the Creation God revealed Himself as the Creator, and these works of 
 
 ■» Buxtorf Arc. Psed. 33. Comp. Vitringa Obs. Saor. L. iv. c. 13. 
 
INTERCOURSE OP JEHOVAH WITH ADAM. 2» 
 
 creation manifested to Adam and Eve His being and attributes, and 
 also declared Him as the God of nature, and it was in the contempla- 
 tion of them that they learned His almighty power and wisdom. Th& 
 moral law as contained in the Ten Commandments was written in the 
 fleshly tablets of their hearts, and was thus a law of their nature. 
 This led them to acknowledge God as the only true God to whom 
 alone all worship and adoration is due. The seventh day was also' 
 appointed as a Sabbath or day of rest from wort, in order to con- 
 template the works of nature and the character of the Creator, and to 
 give Him His due adoration and praise. As expressed in Psalm civ. : 
 " Bless the Lord, my soul. Lord my God, thou art very great: 
 thou art clothed with honour and majesty : who coverest thyself with 
 light as with a garment; who stretchest out the heavens Kke a curtain; 
 who layeth the beams of his chambers in the waters ; who maketh the 
 clouds his chariot ; who walketh upon the wings of the wind ; who 
 maketh his angels spirits ; his ministers a flaming fire ; who laid the 
 foundations of the earth, that it should not be removed for ever. Thou 
 coveredst it with the deep as with a garment : the waters stood above 
 the mountains. At thy rebuke they fled ; at the voice of thy thunder 
 they hasted away," etc. Such, evidently, was that which constituted 
 the religion and religious worship of our first parents in Paradise ; 
 unlike ours, which principally consists in the meditation on God's wiU 
 in the written Word. Except the history of the Creation inscribed 
 on the stone pillar they had no written Word; and besides the reading 
 of this, it consisted in the meditation of God's works as manifested in 
 nature, and especially by the objects of nature around them in the 
 Garden of Eden. This was continued to the FaU, and was called the 
 Paradisical or Adamic Dispensation. 
 
 After the EaU Adam and Eve become sinful creatures; driven from 
 the Garden of Eden and the presence of God; could no more approach 
 to worship Him without a Mediator who should atone for their sin, 
 but which God in His mercy had provided for them. Then to the 
 former things were added the revelation of the scheme of redemption 
 through the Eedeemer, the promised seed of the woman, who should 
 bruise the serpent's head, or destroy the work of the devil — who should 
 bruise His heel, or that wicked men instigated by the devil should slay 
 Him — yet by this He should voluntarily sacrifice His manhood to 
 ransom mankind and finish His work of redemption. (Gen. iii. 15.) 
 Then Jehovah instituted a form of worship which, by typical 
 things and ceremonies, symbolized His work of redemption, and the 
 restoration of mankind to Paradise and the favour and presence of 
 God. This is described in Genesis iii. 24 : " So he drove out the 
 man : and he placed at the east of the garden of Eden cherubims, and 
 
30 DISSERTATION III. 
 
 a flaming sword wliich turned every way, to keep the way of the tree 
 of life/' which, as seen in the original Hebrew, comprehends the whole 
 typical or symbolic things and ceremonies of the patriarchal worship, 
 the picture of which is to be seen, with a very few alterations, in the 
 Mosaic temple and tabernacle worship. 
 
 " Though excluded from the Garden of Eden, man is not sent to 
 any great distance from it, and is not separated from all connection 
 with it. He is indeed expelled, and a reason is assigned for his ex- 
 pulsion of a very solemn and mysterious nature : ' And the Lord God 
 said. Behold, the man is become as one of us, to know good and evil : 
 and now, lest he put forth his hand, and take also of the tree of life, 
 and eat, and live for ever ; therefore the Lord God sent him forth from 
 the garden of Eden, to till the ground from whence he was taken ' 
 (chap. iii. 22, 23.) By violating the condition of obedience of which 
 the one tree was the sacramental symbol, man has lost all title to the 
 privilege of life which the other tree sacramentally signified and 
 sealed. His act of disobedience, with the knowledge of evil, which it 
 entailed on him, deprived him of the power of tasting the pure delights 
 of life of which that tree was the pledge, and means. Not till sin 
 be expiated and death be swallowed up in victory is man again 
 admitted to the tree of life, and he is entitled and enabled to enjoy it 
 even upon a higher footing than he did originally ; not as ignorant of 
 evil, but as now really God-like, knowing it in Christ, and in Christ 
 triumphing over it. But mark the grace of God, and how in wrath 
 He remembers mercy. He does not break off man's connection with 
 the blessed Garden altogether. Even Paradise lost is made to appear 
 in the eyes of those who worship in faith before its gates as already 
 virtually Paradise regained. For it is most probable that the stated 
 place of worship under the new order of things was the immediate 
 neighbourhood of the Garden : ' For he drove out the man : and 
 placed at the east of the garden of Eden cherubims, and a flaming 
 sword which turned every way, to keep the way of the tree of life ' 
 (chap. iii. 23)."* 
 
 It was evidently on a mountain lying to the east of the Garden of 
 Eden that Jehovah founded his Beth, or Adamic temple. This is estab- 
 Ushed from what is said regarding the King of Tyre, who sustained the 
 office of high priest as well as of king: " Son of man, take up a lamen- 
 tation upon the king of Tyrus, and say unto him . . . Thou hast 
 been in Eden, the garden of God; every precious stone was thy covering, 
 the sardius, topaz, and the diamond, the onyx, and the jasper, the 
 sapphire, the emerald, and the carbuncle, and gold : the workmanship 
 of thy tablets and of thy pipes was prepared to thee in the day that thou 
 
 .• Candlish on Genesis. 3rd Ed., p. 111. 
 
INTERCOURSE OF JEBOYAB WITB ADAM. 31 
 
 "wast created. Thou art the anointed cheruh that covereth; and I 
 have set thee so : thou wast upon the holy mountain of God ; thou 
 hast walked up and down in the midst of the stones of fire." (Ezek. 
 xxviii. 12, 13.) This is evidently the description of the cheruhim 
 worship instituted by Jehovah on a mount east of the Garden of Eden, 
 and on that account called the " holy mount of God," but which has 
 been corrupted and disfigured by the introduction of various extraneous 
 things and ceremonies added to it by the apostates, which constituted 
 the heathen worship of the Tyreans in which the king acted as high 
 priest, like Melchizedek, king of Salem, priest of the Most High God, 
 in the time of Abraham, and which was fulfilled by Adam and Seth 
 on that holy mount which is the original, in imitation of which the 
 Patriarchs, and after them the heathen, made their sanctuaries on the 
 tops of mountains. 
 
 These cherubims are generally regarded as angels with a flaming 
 sword in. their hands, appointed to keep back all who dared to attempt 
 to enter the Garden. This view, however, is quite inadmissable in a 
 more literal translation and right interpretation of the passage. Park- 
 hurst on the passage says : " But it should be carefully remembered 
 that the institution of the cherubim was far prior to the giving of the 
 law by Moses, and was even coeval with the cessation of the first or 
 or Adamic Dispensation of religion, and the removal of man from 
 Paradise, for we read (Gen. iii, 24), ' So he drove out the man 
 pC^I and placed (in a tabernacle) Q'^S.'^^n flt^ the cherubim or 
 cherubs and the flame of fire, turning or rolling upon itself (called 
 
 nnpTTin ©N tlie fire catching or infolding itself, Ezek. i. 4), ' to 
 Iceep the way to the tree of life.' Now, what in reason can be meant 
 by THE cheruhim here mentioned but such as were well known to the 
 Israelites by that name at the time of Moses' writing ? And what 
 these were we have seen under the first head. It is true, indeed, that 
 the Jews in general have in this text, though without any authority 
 from scripture, made the cherubim angels; but that some of the Jews 
 even since the time of Christ understood them here to mean two cherubs 
 similar to those in the Mosaic tabernacle is evident from the Targums of 
 Jerusalem and of Jonathan Ben Uziel on the place. The former runs 
 thus : ' And he thrust out the man, and caused the glory of his pre- 
 sence to dwell of old at the east of, the Garden of Eden above 
 i^'^31"l3 ^"""iri i^'-B two cherubim.'' The latter thus : ' And he drove 
 and thrust out the man ; from which time he caused the glory of his 
 
 presence to dwell of old between X'^^'nS I^ID ^'^s ^^^ cherubim. 
 And since the design of the cherubs thus set up by Jehovah Aleim, 
 and of the services to be performed before them, was no less than ' to 
 
32 DISSERTATION III. 
 
 preserve the way to the tree of life ' (Comp. Eev. ii. 7, xxii. 14) ; and 
 since they are indeed mentioned (Gen. iii. 24) as the sum and sub- 
 stance of the second or Patriarchal Dispensation, as the Jews truly 
 confess the Ark with the mercy-seat and the cheruhim to have been 
 of the whole Levitical service ; there can be no doubt that these sacred 
 emblems were preserved by Adam and his believing posterity to the 
 time of Noah, and from him to Moses. After the Flood, indeed, th& 
 worship of the heavens gradually spread and prevailed among mankind, 
 but as it is certain from history, sacred and profane, that the apostates 
 to this worship performed the same services (though in process of time 
 ihiserably corrupted) to their false gods as had been by Divine institu- 
 tion performed to Jehovah, so we meet with many and remarkable 
 traces of the cherubic exhibition among the Gentiles throughout the 
 world."* The same view of the cherubim is held by Dr Candlish. 
 He says : " These cherubim are very generally regarded as angels 
 appointed to keep back aU who may presumptuously dare to approach 
 the now forbidden gate. ... It may be doubted, however, if the 
 name ' cherub,' or ' cherubim,' ever denotes angels. This is the first 
 mention of cherubim in the Bible; and in mentioning them, the 
 sacred writer speaks of them as familiar and well-known to those 
 whom he addresses. He gives no description or explanation of them •: 
 he simply says, ' God placed cherubims ' (or, more literally, the cheru- 
 bims) 'at the east 'of the Garden.' Such language would simply be 
 understood as denoting the same kind of cherubim with which the- 
 Israelites were already acquainted. Now, these are described in the 
 book of Exodus (Exod. xxv. 18). They are gorgeous golden figures 
 bending over the mercy-seat, having the glory of God resting upon 
 them, and the voice of God going forth from between them. 
 The same figures were placed afterwards in the Holy Place of the 
 temple (1 Kings vi. 23) ; and it is most likely that Solomon in- 
 creased their number to four, adding two new ones to the two formerly 
 in use in the tabernacle. Cherubim were embroidered on the curtains 
 of the tabernacle (Exod. xxvi. 1), and on the great veil which divided 
 the Holy Place and the Most Holy Place (Exod. xxvi. 31). They 
 were also engraved on the walls of the temple (1 Kings vi. 29-35) 
 where, as if to identify them with the cherubim pkoed near the 
 pleasant trees of the Garden, they are described as interspersed with 
 palms and flowers. Thus we find the cherubim formed an essential 
 part of the furniture and apparatus of the Holy Place, where the Lord 
 was understood to manifest Himself in the character in which He is 
 worshipped by sacrifice." And then, in conclusion, he says : " They 
 typify and shadow the. complete Church, gathered out of aU times 
 
 * Parkhurst Lexicon, p. 345. 
 
INTERCOURSE OF JEBOVAH WITH ADAM. 33 
 
 and nations, and from the four corners of the "world, in attendance 
 on her Lord and Saviour in His redeeming glory. . . . The 
 cherubim placed at the east of Paradise after it was lost surely bore 
 the same import. In connection with the flaming sword, they marked 
 the place in which the Lord manifested Himself, and towards which 
 He was worshipped. That fiery emblem might represent the terror of 
 the Divine justice, if we are not rather to identify it with the bright- 
 ness of the Shechinah-glory, which afterwards shone in the bush, the 
 temple, and on the way to Damascus. The cherubic figures, on the 
 the other hand, betoken the grace of the Church's redemption. These 
 together kept the way of the tree of life. 
 
 " The worshippers, as they stood awed, yet hopeful, around the 
 gate of Paradise, felt the exclusion from the blessedness within. But 
 they saw a human figure mysteriously fashioned there — they saw a 
 pledge of the restitution. That there was, in the primitive worship, a 
 Holy Place, where the presence of the Lord was manifested, is plain 
 from the language used in respect to the bringing of ofierings, — ' they 
 brought them unto the Lord ' — to some set or appointed spot (chap. iv. 
 3, 4) ; and also from what is said of the exile of Cain — ' he went out 
 from the presence of the Lord,' from the place where the Lord revealed 
 Himself by symbol and by oracle to those who worshipped at His 
 altar (chap. iv. 16). And it would seem that this primitive Holy 
 Place was substantially identical with the shrine of the Levitical 
 ritual, and with the heavenly scene which Ezekiel and John saw. It 
 was within the Garden, or at its very entrance, and it was distinguished 
 by a visible display of the glory of God in a bright shining light or 
 sword of flame, — on the one hand driving away in just displeasure a 
 guilty and rebellious race, but on the other hand shining with a 
 benignant smile upon the typical emblems or representations of a world 
 and people redeemed. Thus, near the seat of original innocence, which 
 now was by express symbol presented to his view in a new and still 
 more attractive light as the seat of the glory of redemption, Adam and 
 his seed were to worship and serve God."* 
 
 What was the form of the cherubim? In Exodus xxv. 18, 19, 20, 
 they are described as two figures made of wood and overlaid with 
 gold, standing on the mercy seat or top of the ark, one on each side, 
 with their wings stretched over and their faces looking towards the 
 mercy seat. In Ezekiel's vision (i. 5-11) there were four living 
 creatures, each having four heads or faces, those of a man and a lion 
 on the right side, and those of an ox and an eagle on the left side. 
 They had also four wings, two stretched out meeting those of the 
 other beasts, and two hanging down covering their bodies, each of 
 
 • Dr Candllsh, " Book of Genesis," p. 91. 
 D 
 
34 DISSERTATION III. 
 
 ■which was like the body of a man, with hands of a man, but feet like 
 an ox. Their appearance was like burning coals of fire, and sparkled 
 like the colour of burnished brass. In John's vision (Eev. iv. 6, 7) 
 there were four beasts around the throne full of eyes before and be- 
 hind : one beast is like a lion, the second like a calf, the third like a 
 man, and the fourth like an eagle. In Isaiah's vision (vi. 2, 3), " He 
 saw the Lord sitting upon a throne, high and lifted up, and His train 
 fiUed the temple. Above it stood the seraphim : each one had six 
 wings ; with twain he covered his face, with twain he covered his 
 feet, and with twain he did fly." They are here called seraphim from 
 their burning brightness. In patriarchal times lesser imitations of the 
 cherubim* were made for household worship, called teraphim, from 
 the awe and reverence required in the worship of Jehovah before 
 them. Laban had such teraphim. Even after Moses the Israelites 
 still retained the primitive teraphim. Micah made such, with a house 
 for them. (Judg. xvii. 5, xviii. 14, 18, 20). And Michal, David's 
 wife, had a teraphim resembling a man. (1 Sam. xix. 13-16.) They 
 were consulted upon trying occasions, and were considered to give forth 
 oracles for their guidance. (Hosea iii. 4.) The king of Babylon had a 
 teraphim which he consulted. (Ezek. xxi. 21, Zech. x. 2, margin.) 
 
 Dr Candlish considered that the cherubim symbolized the redeemed 
 in heaven. It is said by others that the hieroglyphic figures of beasts 
 denote the qualities of the true people of God — courage, patience, intelli- 
 gence, and activity — or the intelligence of man, the courage of the 
 lion, the swiftness of the eagle, and the laborious obedience of the ox 
 — the representation of all the highest powers of animated nature em- 
 ployed in the service of God, designed to point out symbolically to 
 men in early times the homage and consecration of their highest 
 powers to God, as well as the way of their recovery and salvation. 
 This means that they symbolize men's devotion of all these powers 
 or faculties to God's service on earth. Parkhurst thinks they 
 were symbols of the three persons of the Godhead, and manhood of 
 the second person in the faces of the lion and the man, in the 
 cherubic exhibition (Ezek. i. 10, comp. Ezek. xli. 18, 19), "The 
 cherubs in the Holy of Holies were certainly intended to represent 
 some beings in Heaven, because St. Paul has expressly and infallibly 
 determined that the Holy of Holies was a figure/ or type of Heaven 
 even of that Heaven where is the peculiar residence of God (Heb. 
 ix. 24), and therefore these cherubs represented either the ever-blessed 
 Trinity, with the Man taken into the Essence, or the redeemed in 
 
 » Parkhurst believes they were "like the cherubim in form, but for more private pur- 
 poses." And he quotes Cocceius, who says, " Credo clwuhinoa fuisse (I believe they were 
 cherubims)." See Parkhurst under MDi. 
 
INTEROOVRSE OF JEHOVAH WITH ADAM. 35 
 
 Heaven, as all allow they are not created spiritual angels. Tlie fol- 
 lowing reasons wiLL, I hope, clearly prove them to he emhlematical of 
 the former and not of the latter : — ■ 
 
 " 1st, Because the cheruhs in the Holy of Holies in the Tahernacle 
 •were by Jehovah's orders made out of the matter of the mercy seat, or 
 beaten out of the same piece of gold as that was. (Exod. xxxvii. 8.) 
 Now the mercy-seat made of gold and crowned was an emblem of the 
 •divinity of Christ. {See Eom. iii. 25, and JT^Q^ under "^q^ x.) The 
 -cherubs therefore represented not the human nature of the redeemed 
 in Heaven, but the divine nature. 
 
 "2nd, The typical blood of Christ was sprinkled before the 
 •cherubs on the great day of atonement. (Comp. Exod. xxxvii. 9, 
 Lev. xvi. 14, Heb. ix. 7-12.) And this cannot in any sense be re- 
 ferred to created human beings redeemed in Heaven, but must be 
 referred to Jehovah only ; because, 
 
 " 3rd, The High Priest entering into the Holy of Holies on that 
 ■day represented Christ's entering with His own blood into Heaven to 
 appear in the presence of God for us. (Heb. ix. 7-24). 
 
 "And lastly, when God raised Christ (the humanity) from the 
 dead He set Him at His own right hand in heavenly places, far above 
 (TUEPANfl) all principality and power, and might and dominion, 
 and every name that is named, not only in this world, but also in 
 that which is to come (Eph. i. 21), angels and authorities and powers 
 being made subject unto Him. (1 Peter iii. 22). 
 
 Note, when the High Priest entered into the Holy of Holies, and 
 sprinkled the sacrificial blood on and before the mercy-seat, he was 
 helow or under the cherubs ; and therefore if the cherubs were em- 
 blematical of angels (or the redeemed in Heaven) he could not repre- 
 sent Christ ascended into Heaven far above all angels, as St. Paul, 
 however, assures us he did." And we remark if they represent the 
 redeemed in Heaven, as Dr Candlish thinks, then Christ could not be 
 " far above every name that is named in the world which is to come," 
 which evidently includes the redeemed ; and it is common sense to 
 think that Christ is exalted far above the redeemed in Heaven. But 
 if the cherubim are symbolical of the redeemed in Heaven, then 
 Christ is standing below them sprinkling His blood before them at 
 their feet on the mercy-seat of God on which they stand. We 
 believe that Parkhurst's view is correct, for the ark and cherubim 
 are called "Elohim" (Gods), the plural name given in Scripture 
 to the Holy Trinity, for when the ark and cherubim were taken 
 to the camp by the Israelites to fight against the Philistines they 
 were afraid, and said, "These mighty gods (Elohim) are the gods 
 ■which smote the Egyptians (1 Sam. iv. 5-8) ; and the Bethshemites 
 
DISSERTATION III. 
 
 also called them Jehovali Elohim (1 Sam. vi. 20). They are " the 
 other gods (Elohim) which Abram and Nahor served on the other side 
 of the flood (Josh. xxiv. 2), and the fathers of the Israelites in Egypt " 
 (v. 14). Parkhurst says : "The terephim, a smaller sort of cherubim, 
 are also called (Elohim) taTl^b^ " (Gen. sxxi. 30, 32. comp. v. 19- 
 and XXXV. 4). These texts refer to Laban's images (margin, teraphim) 
 T. 19 and 34, -which are called (Elohim) gods in the other verses. 
 Micah also had a " house of gods " (Elohim) or terephim (Jud. xviii. 
 4, 5). 'And this view is confirmed by the unanimous testimony of 
 mythology; for their heathen representatives, the Cabiri Trinity, are 
 called " gods " (Herod. 11. 52). As the tree of knowledge of good and 
 £vil was the symbol of the covenant of works, so it seems evident that 
 the cherubim were the symbols of the three persons of the Trinity in 
 the covenant of grace to redeem mankind, and to restore them to the- 
 favour of God and the privileges of the Garden of Eden and tree 
 of life. 
 
 It has been objected that as the four beasts in Eev. iv. 8 ascribe prais& 
 to God, and gave honour and glory and thanks to Him, if they were 
 emblems of the triune God they could not praise and honour and thank 
 themselves. "We remark that they are not the triune God, but only em- 
 blems or symbols of God, and declare what God is ; and certainly they 
 praise and honour and glorify God, for that is the very purpose for which 
 they were made and placed in the Holy of Holies, -viz., that they 
 should declare or show forth to man the honour and glory of God. 
 Dr Jamieson has an objection : " They cannot be images of the triune 
 God, as some have imagined, for that would have led to idolatry.'' 
 
 We answer that they never would have led to idolatry, as they 
 unquestionably did if they had not been images of the triune God. 
 But Parkhurst anticipated this objection. He says " each of them is 
 admirably suited to the specific design of the exhibition. "Why, then, 
 should it appear a thing incredible, yea, why not highly probable, that 
 Jehovah Aleim should under the typical state order His own persons 
 and the union of the manhood with the Essence • to be represented by 
 animal forms in the cherubim of glory?" Jehovah appeared as three 
 men to Abraham (Gen. xviii.), an appearance of Jehovah subsisting 
 in three persons. He commanded a serpent of brass to be set up in 
 the wilderness as a type or emblem of Christ, God-man. Christ is- 
 also called " the lion of the tribe of Judah " (Eev. v. 5), and He is also 
 the lamb slain from the foundation of the world. Nay more, at His 
 baptism the Holy Spirit descended in a bodily shape like a dove 
 (Luke iii. 21, 22). All these are symbols, emblems, or types appointed 
 by God, and can as much lead to idolatry or the adoration of gods in 
 images or likenesses of these animals as the cherubim are calcu- 
 
INTERCOURSE OF JEHOVAH WITH ADAM. 37 
 
 lated to do. It is the making of images without or against God's 
 ■command that constitutes idolatry, as the triangle as a symbol of the 
 Trinity, or an old man as the Father, a child as the Son. 
 
 The cherubims doubtless led to idolatry, both from being images of 
 Avood overlaid with gold, and also from their plural name, Elohim, 
 '" the gods." The Phoenician and Pelasgian Cabiric gods are doubt- 
 less the heathen imitation of the cherubim in their form and in their 
 name, as they are described in ancient authors. " Formerly,'' says 
 Herodotus (ii. 52), " the Pelasgians sacrificed aU sorts of victims to 
 the gods with prayer, as I was informed at Dodona, but they gave no 
 surname or name to any of them, for they had not yet heard of them, 
 but they called them gods, because they had set in order and ruled 
 ■Over all things " {i.e. the gods or Trinity was the Creator). These 
 Cabiric gods were then called by Mnaseas " Axierus, Axiekerse, and 
 Axiekersus, and a fourth was added, Kadmilus, and they correspond to 
 Ceres, Proserpine, and Pluto, the fourth to Mercury, who is called 'the 
 messenger of the gods.' " But we must remember, as Herodotus tells 
 us, formerly they were only called gods (Elohim), and they had none 
 of these names or surnames, as they were unknown at that time to the 
 Pelasgians, and not till after the knowledge of the rest of the gods was 
 brought from Egypt. 
 
 It is considered both by Parkhurst and Dr Candlish that the 
 Lord God instituted the whole Levitical service, and consequently He 
 had also instituted the whole furniture and apparatus of this primitive 
 Beth or temple, resembling the Mosaic temple, except the changes 
 made in it by Moses, in the same manner as Solomon changed those 
 of Moses. The cherubim and revolving fire being the principal 
 things are particularly mentioned by the writer as a sufficient notice 
 ■of the whole furniture and apparatus of the worship, which were weU 
 known by those to whom he wrote. And it is evident that the wor- 
 ship must have been appointed to be conducted before them by parti- 
 'Cular persons and apparatus. Parkhurst, from the original Hebrew 
 word translated " He placed," shows us that there was a tent or taber- 
 nacle in which the cherubim and revolving fire were placed. That word 
 is pli^i (ishehen), from the root pU^ (sheken), " to dwell, to inhabit, 
 particularly in a tent" (Gen. ix. 27), &c. If the 'cherubim were the 
 symbols of the Godhead, or Elohim, and the fire that of His divine 
 presence, then does not this word explain the words of the Psalmist ; 
 "This is my rest for ever : here mil I dwell" (Ps. cxxxii. 14), i.e. 
 that the tabernacle or temple was the dwelling-place of God among 
 men ■? On this word Parkhurst in a note says : " May we not hence 
 ..assign the true interpretation of p\i?"' (Gen. iu. 24) ? And Jehovah 
 Aleim caused to dwell, or placed, in a tabernacle ' at the east of 
 
38 DISSERTATION III. 
 
 the Garden of Eden the cherubims,' etc. So the word pC" her& 
 expresses that there was a tabernacle (resembling, doubtless, the 
 Mosaic) in which the cherubims or emblematic fire or glory were- 
 placed from the Fall (Comp. Wisd. ix. 8), and which surely continued 
 in the believing hue of Seth." The passage in Wisdom says : "And 
 hath commanded me to build a temple on thy holy mount, and an 
 altar in the city of thy dwelling-place, a resemblance of thy holy taber- 
 nacle which thou hast prepared from the beginning." This is spoken 
 of Solomon, whose temple is said to resemble the Adamic tabernacle ; 
 and thus, we shall see, Solomon's temple resembled the Adamic taber- 
 nacle more than the Mosaic, at least in some things left out by Moses, 
 especially the two pillars, Jachin and Boaz, placed one on each side of 
 the door leading into the Holy Place, analogous to the tent or taber- 
 nacle, as these two pillars were analogous to the pillars Odakon and 
 Melech of the primitive Beth. If Solomon made his temple to- 
 resemble the Adamic, then the two pillars were in the Adamic. 
 Thus we must infer the primitive or Adamic Beth or temple made by 
 the Lord God or Jehovah Elohim, the second person of the Holy 
 Trinity, consisted of a tent or tabernacle, divided in the middle by a 
 veil into an outer and an inner apartment. In the inner apartment, 
 or Most Holy Place, were the ark, with its cover or mercy seat, on 
 which stood the cherubim, and between but above them was the 
 revolving fire. The inner curtains of this Most Holy Place and of the- 
 veil were embroidered with coupled cherubs with two heads, the one 
 of a lion and the other of a man, with palm trees between them, 
 symbolizing the God-man, Jehovah Elohim, dwelling in the Garden- 
 of Eden as typical of Heaven. In the outer apartment, or Holy Place, 
 were the tables with shew-bread, the candlesticks, and altar of incense.- 
 On each side of the outer door of the tabernacle stood two inscribed 
 piUars of stone — the Jachin and Boaz of Solomon's temple — before 
 them was the altar for burnt-offerings ; then there was a space — the 
 court of the priests — surrounded by a circle made by stones, as seen in. 
 the patriarchal Beth (Exod. xxiv. 4, xxvi. 45), which included the- 
 whole, outside of which the people worshipped. Such, we must con 
 sider, was the order of the primitive Beth instituted by the Lord God 
 for Adam, who, as the patriarch, was the High Priest; and the worship 
 conducted in it we may learn from the few notices given of it and 
 from the Mosaic ritual. 
 
 But besides teaching and instituting religion Jehovah walked with 
 Adam among the trees of the Garden, and instructed him in aU things 
 necessary for his condition, and doubtless taught him all the various^ 
 natures and uses of the trees and plants and the manner of their 
 culture, in fact, taught him the art of horticulture, for He put man iu 
 
INTERCOURSE OF JEHOVAH WITH ADAM. 39 
 
 the Garden to dress it and to keep it, besides religion and Ms duty 
 towards his Creator. After He drove Adam from the Garden at the 
 Fall, it was on a mountain to the eastward of this Garden that He 
 constituted the Adamic Bethel, constructing the cheruhim for it. 
 These cheruhim consisted of images having four heads of beasts and 
 man ; they were made of wood overlaid with gold. Here again 
 Jehovah had another opportunity of teaching Adam the art of working 
 in wood and statuary, besides the art of the goldsmith. It was 
 Jehovah who made these images, but in the making of them had He 
 not a grand opportunity of instructing Adam in these arts? who doubt- 
 less tried his apprentice hands in the making of them. 
 
 At the Eall, when Adam and Eve knew that they were naked, 
 and sewed fig leaves together to hide their nakedness, Jehovah made 
 eoats of skin for them, and these skins were evidently those of animals 
 slain in sacrifice. Jehovah held personal communication with man for 
 some time after the Fall. When Gain and Abel offered sacrifices to 
 God, the sacrifice of Abel was accepted by God, being the firstlings of 
 the flock ; while to that of Cain he had not respect, because, being of 
 the fruits of the ground, it did not shed atoning blood, as did that 
 of Abel. On this account Cain, out of jealousy, slew his brother Abel. 
 But Jehovah appeared to him, and accused him of his brother's death, 
 and set a curse upon him and a sign, that any who met him should 
 not kill him. Now, it is evident from all this that Jehovah had 
 instituted the sacrifice of animals, and had taught mankind to offer them 
 on altars constructed for that purpose ; and, further, that he brought 
 fire from Heaven to consume the accepted sacrifices, which was the 
 evidence of their acceptance by God. (Lev. ix. 24, Jud. vi. 21, 
 xiii. 10-20, 1 Chron. xxi. 26, 2 Chron. vii. 1.) 
 
 In taking a review of Jehovah's social intercourse with man both 
 before and after the Fall, and the assiduous care He took to instmct 
 him in both religious and secular knowledge and the arts necessary for 
 his condition, we see how great a difference there is in the object He 
 had in view in the giving to him the alphabetic letters and teaching 
 him to read them, to facilitate his instruction and the knowledge of 
 the history of Creation inscribed by Him on the stone piUar for public 
 worship, from the object of Hermes-Thoth or Gush in his invention 
 of hieroglyphics, which was to deprive mankind of that knowledge 
 which Jehovah was so assiduous in instructing them in. 
 
 Now the whole of the transactions of Jehovah and his kindness to 
 mankind is preserved in the traditions of the Greeks, though apostates 
 and converts to the religion of Hermes. We have Jehovah repre- 
 sented by their god Prometheus, whose name Parkhurst derives from 
 iropfiieOeviiat, "to take counsel before hand," and says that he is 
 
40 DISSERTATION III. 
 
 "ih-Q dimm counsel" who " formed man after the image of the gods 
 who govern all things," as Ovid says, who adds that he formed him by- 
 mixing water with the earth newly come down from heaven, and so 
 retained some of the divine seeds. Eschylus calls Prometheus the 
 artificer of man and the inventor of all the arts which he taught to 
 man; who appointed the sacrifice of animals due to Zeus; who 
 brought fire from heaven and taught its use to man. For both these, 
 and for his excessive love for mortals. Mercury, by Jupiter's order, 
 chained him to a rock on Mount Caucasus. These were vicarious 
 sufierings, for he says he ransomed man from going down to Hades by 
 suffering on their account. But he knew beforehand what he would 
 suffer, yet it did not deter him from protecting and nourishing man 
 whom he had created. He invented for them the art of medicine, and 
 taught them to mix drugs to cure disease and alleviate pain. He taught 
 them to build houses, to plough and sow the field, to mark the rising 
 and setting of the stars. From the ground he brought copper, iron, 
 silver, and gold, and taught their use. In a word, all useful arts are 
 from Prometheus ; but the most useful he taught them was arithmetic 
 or the use of numbers, and the meet array of letters. To impress his 
 precepts on their hearts he gave them memory, the mother of wisdom, 
 and sent blind hope to inhabit their hearts. Every particular that 
 Jehovah did for Adam and Eve, Cain and Abel, are here depicted in 
 the deeds of Prometheus. But mark, this is the god who Greek 
 tradition testifies was the inventor of letters, and is therefore a tradi- 
 tional evidence that Jehovah invented letters and taught them to 
 Adam. And mark, besides, that Mercury, or Hermes-Thoth, is his 
 antagonist ; his hieroglyphics were therefore invented to oppose those 
 invented by Prometheus. We shall have occasion to speak of Pro- 
 metheus afterwards, and to show that the hope he sent man was 
 inseribed on a stone — that it was the promise of the seed of the 
 woman to redeem man given by Jehovah to Adam and Eve. 
 
41 
 
 DISSERTATION IV. 
 
 MYTHOLOGY: ITS OEIGIN, KATUEE, AND 
 HISTOEIGAL VALUE. 
 
 The History of Creation the most ancient written record, called the Elohistic record. 
 — The History of the Creation and of the Antediluvians. — Historical evidence 
 transmitted from Adam to No^h and his family, and by them to their posterity 
 after the Deluge. — It becomes the source whence is derived the Heathen religion 
 before the dispersion from Shinar. — It is allegorized and made into Myths by 
 the priests of the ancient nations. — Mythology, a discourse on the Myths, divided 
 into Cosmogonical, Psychical, and Astral : Cosmogonical, the origin of the 
 world from chaos ; Psychical, men deified after death ; Astral, souls of defied 
 mortals placed in the heavenly bodies. — The gods divided into celestial and 
 immortal — the persons of the godhead — the terrestrial are deified men and 
 women. — Derivative gods, or attributes deified. — The mortal gods are the 
 deified Patriarchs. — The uames of the gods derived from Semetic roots signifi- 
 cant of their deeds when alive — they are knovm from what the meaning of 
 their names reveals. — Compared with their history given in the Bible. — Their 
 deeds transmitted to a later age and by each nation to its own country ; 
 but all were transacted in their primeval country in Western Asia called 
 Hesperia or Ogygia. — Mythology allowed by all Mythologists to be of historical 
 value. 
 
 THE History of the Creation in the first chapter of Genesis is the 
 most ancient written document in existence, for it was written 
 in Paradise to instruct Adam and Eve as to the ground and reason of 
 the Sabbath, — that they might keep holy the first Sabbath on the 
 ■second day of their own existence. Its author was Jehovah Elohim, 
 the Son of God, who had invented the ancient Hebrew letters in order 
 to write it in the Hebrew language, which was the speech of Adam 
 and Eve. It is called the Elohistic record, because it describes the 
 Creation as being the work of Elohim, or the Blessed Trinity. This 
 was consequently written by God Himself with His own fingers on a 
 pillar of stone, as the same God afterwards wrote the Ten Command- 
 ments on two tables of stone on Mount Sinai when He gave the law 
 o the Israelites with thunder and lightning. Far otherwise, however, 
 "was this given to Adam by Jehovah when He walked with him in the- 
 
42 DISSERTATION IV. 
 
 Garden of Eden, whilst He held sweet intercourse with him, instruct- 
 ing him in his duties to God, and in all the arts necessary for his state 
 of existence. Adam would then become a credible witness to his 
 posterity, especially in the believing line of Seth, not only that the- 
 History of the Creation was revealed to him, but also the manner in 
 which it was revealed. In other words, that Jehovah revealed to 
 Adam the history of Creation by inscribing it on a stone piUar. Now, 
 his posterity, to whom Adam had delivered all this, would become 
 also credible witnesses of it to their posterity, and the stone pillar- 
 itself would become a standing memorial to them and their posterity 
 of these facts, and all will thus come within the sphere of historical 
 evidence. But, as we have said already, mere oral communication is 
 quite incapable of handing down such facts for such a length of time 
 in purity or without becoming greatly changed and distorted. God 
 took care that such would not be the case with His Divine Kevelations, 
 for he had not only written them as a durable, unchangeable record,, 
 but He had also taught Adam to write. This is evident from the tes- 
 timony of Gen. V. 1, where it is said (SepJier toldoth Adam), " This is- 
 the book of the generations of Adam in the days that God created 
 man," from which it appears that there was a book begun at the 
 creation of Adam in which the genealogies were registered and God's 
 dealings with his family were recorded. Now, it is evident that all 
 the written records and traditions known to the antediluvians were- 
 known to Noah and his sons, who lived before the Deluge a hundred, 
 years and for several hundreds of years after it, and that they would! 
 transmit all this to the various families descended from them after the- 
 Deluge, but before their dispersion from the land of Shinar. But it 
 was before that event that the apostacy and rebellion of Nimrod and 
 his Cushite race occurred in which the heathen religion was invented^ 
 which consisted of a distortion of the divine revelations and of the- 
 reHgion of Noah. These facts are described by Jackson in the same- 
 manner in the beginning of the first volume of his "Chronological 
 Antiquities : '' " God revealed to Adam what related to the Creation. 
 Erom him it was delivered down to Seth, from Seth to Enoch," and 
 through their descendants to Noah and his sons, and through Abraham 
 to Moses. In this manner the history of the Creation and of mankind 
 was preserved in the -writing of Moses : " For though it be certain 
 that the history of the Creation and antediluvian ages was delivered 
 to Japheth and Ham by Noah, as well as to Shem, and by them and 
 their posterity was known long before the time of Moses, and recorded 
 in the most ancient annals of Chaldea, Phoenicia, and Egypt, from 
 whence the Greeks received their oldest cosmogony and genealocricai 
 bistory. Yet were all their accounts very anciently mixed -with super- 
 
MYTHOLOGY. 43- 
 
 stition and idolatrous fables, as appears from the oldest remains of 
 them, and wlduh sufficiently show they were all derived originally 
 from the same fountain of truth by their agreement with the Mosaic 
 history in several parts of them, though they are grievously corrupted 
 with a mixture of superstitious fables by which idolatry was propa- 
 gated through most parts of the earth ; whilst the genuine and uncor- 
 rupted history of Moses is free from these superstitions, and preserves 
 entire the true original notions concerning God's creation of the world 
 and His providence over mankind." (Vol. i. pp. 1, 2.) 
 
 "Adam, the first man, as soon as he was created was placed by God 
 in Paradise, or the Garden of Eden. Here it was that God revealed 
 to him the history of Creation, to afford him matter for solemnising the 
 first Sabbath on the seventh day's rest, in celebrating the power and 
 goodness of his Maker, and paying suitable adoration to Him as the 
 Author of his being for the benefits of his creation and providence." 
 It has given me no little astonishment and delight to find in Mr 
 Jackson's work (voL i. pp. 20, 21) a confirmation of this opinion 
 regarding Adam's keeping the Sabbath, and necessarily having the 
 history of the Creation revealed to him as its reason, which opinion I 
 formed upwards of ten years before the works of Mr Jackson fell into 
 my hands. Mr Jackson, however, has not made the discovery that- 
 Jehovah inscribed it on a stone pillar, and in this way revealed it to 
 Adam, and consequently that Jehovah invented the Hebrew alphabet- 
 in which to write it, and was thus the iirst inventor of the alphabet. 
 But this is founded upon the investigation of the history and origin of 
 writing, and the testimony of several nations in several of their myths 
 which state that their God, who represents Jehovah, invented letters, 
 such as the Greek Prometheus and Father Jupiter or Uranus, the 
 Indian Bramah, the Teutonic Odin, the Greek Thebean Cadmus. 
 
 Now, this heathen religion is founded upon the true religion, and it 
 incorporates within itself all that is in the Sacred Scriptures, and aU 
 the traditions of everything known to the antediluvians from the 
 Creation and to the postdiluvians to the time of Nimrod's death and 
 the dispersion from Babel. The account of the whole of this is found 
 recorded in the mythologies of the nations of antiquity. Now, here 
 we have in mythology a source of the knowledge, not only of that con- ' 
 tained in our sacred scriptures, but also of the traditions of many things 
 regarding the religion of the antediluvians, and the history of the 
 transactions of Jehovah and the patriarchs down to the dispersion 
 from Babel, not found in these scriptures. Is this mythology a credible- 
 witness of these things, and can we rely on its testimony regarding- 
 them 1 A knowledge of the nature of mythology will enable us to 
 answer these questions in the affirmative. When it is properly inter- 
 
44 DISSERTATION IV. 
 
 preted we can rely upon the testimony of mythology as much as upon 
 anything recorded in Scripture or history. This we shall proceed to 
 show. Mythology means a discourse on myths. It must not be sup- 
 posed, however, that these myths are fables or false stories, as is the 
 common opinion; on the contrary all of them are the 'facts of sacred 
 history allegorized. They are, as Wordsworth says, 
 
 " Fictions in form, but in their substance truths — 
 Tremendous truths ! familiar to the men 
 Of long past ages ; nor obsolete in ours." 
 
 The authors of this heathen system had in their possession the Hebrew 
 Bible of their time. This consisted of the first ten chapters of Genesis. 
 They were also in the possession of all the traditions, whether oral or 
 written, which were known to all the families of the sons of JSToah 
 down to the Dispersion from Babylon. AH this, beginning with the 
 History of the Creation down to the termination of Nimrod's career, is 
 the subject of mythology which is contained in the sacred books and 
 traditionary poems of the ancient nations. It is allowed by all who 
 have studied this mythology, that the myths or fables of the poets are 
 ■" in their origin only ancient histories disfigured by the license of the 
 poets • they did not invent their foundation, but only embellished it. 
 The savans of the first order — Bochart, Vossius, Heinnsius, M. le 
 Clark, Le Pfere Tournamine, and many others — have borne the same 
 judgment as the Fathers of the Church : they regarded them as the 
 depositaries of the great events which happened in the most part in 
 those obscure times which followed the Deluge, and during the first 
 ■establishment of the sons of Noah."* Such is the opinions of these 
 authorities given by Banier, who considered idolatry to have had its 
 origin in the family of Ham, agreeing with Lactantius, who says : 
 "This was the first nation which ignored God, for its chief and 
 founder received not the worship of God from his father, but cursed 
 by him he left his own little ones ignorant of divinity." Epiphanius 
 thought that Serug was the first idolater. Banier objects, and says : 
 " It is necessary to ascend higher ; it is Nimrod to whom they ordi- 
 narily attribute the origin of idolatry." f We shall prove in our 
 following dissertation that it was Cush who invented idolatry, but 
 "that Nimrod was the means of spreading it through the world by his 
 conquests. This idolatry consisted at first in the deification of his 
 ancestors, and by involving the whole divine revelations of the time — 
 the history of the Creation and the lives of the patriarchs — in meta- 
 phors, enigmas, and allegories, in the same manner as the divine 
 
 * Banier. Explic. des Fables. Pref. f Banier. Vol. 1. pp. 118, 119. 
 
MYTHOLOGY. 45 
 
 prophecies are given in the Bible. The lives and deeds of the pat- 
 riarchs were thus made into so many myths, which the people were 
 made to beheve were their real histories. This was called the exoteric 
 or external doctrine made known to the people ; the true histories were 
 known only to the priests, who alone knew the meaning of the symbols,. 
 metaphors, and enigmas, and had the key to their interpretation, called 
 the esoteric or internal doctrine. This can only be attained now by a 
 dUigent study and enquiry into the meaning of the figurative language, 
 in the same way as we interpret the prophecies of the Bible, as 
 Casauban states : " Under the fables of the poets true histories are 
 concealed, but which are so hidden by the manner of speaking depart- 
 ing so far from the common speech, that one cannot penetrate into the 
 right knowledge of them unless these are first thoroughly understood."* 
 But besides the history contained in the beginning of our Bible, the 
 ancient mythology of almost aU. nations contain traditions of the ante- 
 diluvians. Thus Josephus informs us (Ant. L. i. c. ii. § 3) of "Adam's 
 prediction that the world was to be destroyed at one time by the force 
 of fire, and at another by the violence and quantity of water." This 
 tradition preserved by the Jews is confirmed by Peter (2 Pet. iii. 10). 
 And thus Ovid gives the same tradition as preserved by the Eomo- 
 Pelasgians : " He remembers, too, that it was in the decrees of the 
 fates (divine revelation) that a time should come when the sea, when 
 the land, and the royal mansion of heaven should be on fire, and the 
 unwieldy mass of the world should be in danger of burning. . . . 
 A difi'erent punishment is fixed upon : to destroy mankind under 
 water. "t "And the Thebean (Egyptian) priests, as we learn from 
 Eusebius,! were of opinion that the first shape of the earth 
 was like an egg ; and then as to the destruction of this sublunary 
 world and the conclusions of things, they had a twofold one, by 
 water and fiie, which Plato mentions from an Egyptian priest." ||, 
 The same tradition was preserved by the Stoic philosophers, by the 
 Celts and American nations in their fire festivals, and by others. The 
 egg origin of the world is also preserved to the present day among all 
 nations, as among ourselves in the dyed egg festival at Easter, which 
 originated in the use of the Hebrew word — Merchepefh, to brood as a bird 
 — in the history of the Creation, which describes the Holy Spirit brood- 
 ing over the deep like a bird brooding over her eggs, evidence that the 
 ancient nations have all of them derived it from one common source, 
 
 * " Sub poetamm fabulis latent verse histoiise, Bed quas loquendi modis a vulgare seitnone 
 longe abcuntibus ita occultant, ut in rectam earum cognitationem penetrare nequeas nisi istas 
 locutiones habena primus penitus prsespectas." Vid& quas Casaub. laudat ad Strabo, L. i.. 
 pp. 35, 42, 43. 
 
 t Ovid Metamorph. Lib. i. Fab. vii. 1. 256. % Euseb. Prep. Evan. L. iii. o 2. 
 
 g Dr Burnet : De Origin, p. 99. 
 
46 DISSERTATION IV. 
 
 which existed in Babylonia before the Dispersion : they all drank of 
 the same fountain, the Hebrew. But though thus ancient, yet, as Dr 
 Burnet remarks, it is " not the most ancient of all," for as it mytholo- 
 gizes divine revelations, sacred history, and traditions, these must have 
 existed before they could have been mythologized ; and, further, as the 
 egg origin of the world is derived from a Hebrew word, it is evident 
 that the common source which existed in Babylonia, whence all these 
 primeval nations obtained it, must have been in possession of the same 
 History of the Creation in the Hebrew language as we have now, with 
 "the sacred history down to their own age, consisting of the first ten 
 chapters of Genesis. This conclusion does not rest upon the egg 
 sjrmbol alone, but upon several others derived also from Hebrew words 
 "treated in a similar manner, as well as the lives of the patriarchs, ante- 
 diluvian and postdiluvian, which are mythologized, and their mytho- 
 logical names being also in the Hebrew language. 
 
 Among the Greeks and Eomans the myths were handed down in 
 traditionary poems, preserved by ApoUonius Ehodius and Aristophanes, 
 Hesiod and Homer in Greek, and Ovid and Virgil Eoman poets, and 
 in fables by Hygnus, Fulgentius, Lactantius Placidus, and others. And 
 Dr Burnet tells us : " And without all doubt the most ancient philo- 
 sophers and divines' among the Grecians were the poets, and wrote in 
 a mythological manner; and Diodorus Siculus (Lib. 3) testifies of 
 Linus that he left in his commentaries the actions of Bacchus and 
 other mythologies, written in Pelasgian letters. Moreover the most 
 ancient monuments among the Grecians were mythological, as the 
 theogony and wars of the giants in Orpheus, and the subjects of the 
 epic cycle," which seems to have been the great system of Grecian 
 mythology composed from the most ancient poets. " For it begins 
 from the foundation of the world and ends in the history of Ulysses. 
 As Photius has observed from Proclus (Cod. 239) : ' It begins with the 
 fabled marriage of Uranus and Ge (heaven and earth), and proceeds to 
 treat concerning the gods and the rest of the Greek mythology, and 
 thus this epic cycle of knowledge delivered in verse is perfected from 
 various poets as far as the voyage of Ulysses to Ithaca.' Likewise 
 Clemens Alexandrinus says (Strom, i. fol. 333) they chiefly place the 
 poets of the epic cycle among those of the highest antiquity. Lastly, 
 there is certainly nothing more ancient in this world than the chaos. 
 ISTow, we have elsewhere sufficiently demonstrated that the Greeks 
 have treated mythologically of the rise of all things out of chaos (by 
 way of the genealogy of the gods), wherefore I cannot deny but this 
 fabulous history was coeval in Greece with physiology itself."* Such 
 
 De Origin: Eer. p. 120, &e. 
 
MTTHOLOGT. 47 
 
 is tlie testimony of Dr Burnet regarding Grecian mythology. Among 
 the Egyptians, Babylonians, and Phoenicians the myths were preserved 
 in writing in their sacred books and further obscured and hidden by 
 being written with hieroglyphic letters. Thus Philo Biblius, in the 
 proem of his Phoenician history, tells us that "the younger hiero- 
 logians made the books of Thoth their study, made commentaries on 
 ihem, and devised myths and allegories and cosmical theories," and 
 these " were found placed together in the cells of the temples in 
 Ammonian letters, not known to all, only to those who exercise the 
 •discipline of aU these things." Thus we see how it is that the myths 
 have been more and more obscured by the succeeding priests, and 
 varied according to the mode adopted by the priests of each nation. 
 
 Among the Phoenicians the myths are found in the condition of 
 the greatest purity, that is, they are nearest to the original which they 
 mythologize. Next to the Phoenician, the mythology of the Eomo- 
 Pelasgians, such as it is found in Ovid, is preserved in the greatest 
 purity, and are so close to the original Hebrew as to have been con- 
 .jeotured to be taken from the Bible. We regard this as a proof that 
 the Phoenician and Eomo-Pelasgian had been less subjected to the 
 •corrupting influence, and that the original had longer retained its 
 influence among them, that is, that they had not apostatised so soon; 
 and we know from Egyptian tradition of the Atlantic conqueror that 
 the Semites and ancestors of the Greeks had successfully resisted the 
 rattempts of Nimrod and Gush to impose it upon them. But the 
 Ionian Greek mythology, as we have it in Hesiod, being much more 
 corrupted and obscure, had been sooner subjected to the corrupting 
 influence by earlier contact with a heathen nation. The Greek mytho- 
 logy is generally believed by the ancient writers to have been derived 
 from Egypt, but the mythology of both when compared are so dif- 
 ferent as to disprove the derivation of the one from the other, and the 
 Oreek to have had a different mode of development altogether, and 
 that it was a further development of the Phoenician, the Eomo-Pelas- 
 gian being the intermediate of them. The Indian Brahminical 
 mythology is the eastern advanced development, as the Gothic mytho- 
 logy of the Teutons is the western development of Aryan races, of 
 which the Ionian Greek and Pelasgian, along with the Medo-Persian 
 mythologies are the central development. The Egyptian mythology 
 is a development of the Cushite or Ethiopian, which extended through 
 Southern Arabia to Eastern Gush, or Ethiopia of Susiana or Khuzistan, 
 the Gush of the Garden of Eden, with which the Babylonian mytho- 
 logy is connected. 
 
 According to Bunsen aU mythology arranges itself into three divi- 
 sions — the cosmogonical and physical, the psychical, and the astral. 
 
DISSERTATION lY. 
 
 Of the myths he says : " They proceed from a view of the universe 
 and the phenomena which exist in it, or from the study of mankind 
 and its history. The former constitutes its objective basis, that is, the- 
 physical element, the latter the personal or psychal element. 
 Mythology, with its histories of its gods and fictitious personalities, is 
 the poetry of the progress of religion in the world. . . . The 
 mythological view is the original Epos not yet separated off, and the 
 original drama of mankind. Mythology therefore, or primitive Epos 
 or primitive drama of mankind about divine things, is a poem con- 
 structed out of primitive ideas out of reminiscences of the earliest world 
 and individual experiences. . . . The first song of the Epos 
 describes Creation, the beginnings of the world and of mankind." * 
 
 Mythology begins with cosmogony, that is, the generation of the 
 Cosmos or Universe. As Bunsen says : " The first song of the Epos 
 describes Creation, the beginnings of the world." The first theme of 
 the mythological poet was the origin of chaos. Thus does Hesiod 
 begin his song : " First of aU indeed was chaos." The word " chaos " 
 is a translation of a Hebrew word used in the Hebrew history of 
 Creation, or rather of an expression, viz., Tohu va-bohu, " Without 
 form and void." 
 
 Next following the cosmogony is the view of the phenomena which 
 exist in the universe, and both united, according to Bunsen, " consti- 
 tute the objective basis, that is, the physical element.'' All these 
 objects which come under the view of man are changed into per- 
 sonalities and made gods. 
 
 The history of the Creation was the basis of the philosophy which the 
 ancient priests so much occupied themselves with, and this consisted in 
 their endeavours to give a philosophical explanation of how the works of 
 Creation were accomplished, but it was aU in the form of a commentary 
 on the first chapter of Genesis. This Philo Biblius tells us in the ex- 
 tract from his proem above given : " The younger hierologians made the 
 books of Thoth their study, made commentaries on them, and devised 
 myths and allegories and cosmical theories." Now the subject treated 
 of in the books of Thoth was just the history of Creation as near to 
 the original Hebrew as any of them; and Dr Burnet shows weU how 
 they treated their subject : " The ancients joiaed their divinity to- 
 their philosophy : and when they treated about the origin and nature 
 of things, at the same time they used to discourse of their gods and 
 their origin, for which reason their cosmogony, theogony, and theology 
 were almost the same, and we now comprehend all under the name of 
 philosophy." t The reason of this mixture of theogony and theology 
 -with their cosmogony, and how it arose, will be understood at once by 
 
 • Bunaen's "Egypt," vol. iv. pp. 67, 68, 71. f Do Origin : Eer. c. viii. 
 
MYTHOLOGY. 49 
 
 the consideration of the position in which primeval man was placed 
 with regard to his religion. The history of the Creation was revealed 
 to him in order to teach him the reason of the Sabhath or seventh day 
 of rest after six days of labour. This history of the Creation, together 
 with the description of the lives of the patriarchs and the genealogies 
 of the races, constituted the sacred writings of the time. It was aU 
 that his Bible contained. In it he was to read God's own account of 
 His works, and it showed that He was the sole agent ; but His plural 
 name with a singular signification, as indicated by being the nominative 
 to a singular verb, evidently proves that He was a Trinity of divine 
 persons : and He shows what He produced by His agency on every 
 succeeding period throughout the six periods of the Creation, and that 
 such mighty and wonderful works manifest the power and wisdom of 
 the Creator. But man was not only to read the revealed account, he 
 was to contemplate the works of nature themselves, and to learn from 
 them the character of their Creator ; and not only in those things men- 
 tioned in the history of Creation, but also ia every object of nature 
 which displays itself to his view and experience, as the sun, moon, 
 and stars, the earth, the mountains, the vaUeys, the sea, the rivers, the 
 heavens, the clouds, the rain, the froat, the snow, the wind, the storm, 
 the thunder, the lightning, and that aU these are the manifestations of 
 God. Primeval man was to see the different attributes of the one 
 God manifested in everything, and that everything partook of the 
 divine nature which they manifested. In such consisted the religion 
 of man in the primeval ages, which continued aU through the Patri- 
 archal dispensation, though additions were made to it at the call of 
 Abraham, and such is the religion depicted to us in those ages, as is to 
 be seen in the life of the patriarch Job in chapters xx., xxxvii., and 
 xxxviii. And all this is found in the heathen religion derived from a 
 corruption of the Patriarchal religion. By the apostates a divine 
 nature was seen in everything, but everything was to them a distinct 
 god of a separate divine nature, and they made as many gods as they 
 saw God manifested in natural objects. This multiplicity of gods 
 doubtless arose from the plural name of God in the history of Creation 
 in the Hebrew original, and instead of making three persons in one 
 God the name had been translated " the gods," Elohim being the word 
 used in the Hebrew Scripture for the heathen gods, the Scriptures 
 using the word in the same way as the heathen used it. And as the 
 first and chief basis of the heathen theogony were the things men- 
 tioned in the history of Creation, " the first song of the Epos," as 
 Bunsen says, " describes Creation, the beginnings of the world." It 
 conceives and represents as personal beings the whole of the things 
 mentioned in that account; and though God the Father, Son, and 
 
50 DISSERTATION IV. 
 
 Holy Spirit are mentioned as separate gods, tliougli of a higher nature, 
 they are not the only gods — they are called immortal gods to dis- 
 tinguish them from the others called mortal gods. God is therefore 
 not recognised as the sole agent.* The forces and the matter which 
 proceed from Him are all personified or deified. The forces are made 
 male, the matter female gods, who by their union produce other gods, 
 and all have certain relations to each other, as husband and wife, 
 father and son, mother and daughter, brother and sister, manifesting 
 passions as love and hatred. "It conceives," says Bunsen, "and 
 represents as personal beings the forces and matter, or matter and 
 forces which are assumed as dominant. The matter is animated by 
 force, the force incorporated in matter ; like soul and body they are 
 intimately united with a personality, or they are broken up in a con- 
 trast like beings (wife, sister, brother) allied by marriage or consan- 
 guinity with each other ; or the one is considered to be derived from 
 the other, and they are consequently viewed as father and son; for 
 instance, air and wind, ether and fire, heaven and earth, land and sea, 
 mountain and plain, each of which is represented as a personal being. 
 In like manner, also, time and space, in which they move, may be 
 conceived as the personal power of a conscious will; in fact, aU the 
 spiritual forces and properties are transferred from the human soul 
 into the divinity. The forces which are recognised or felt to be 
 divine and eternal are represented as personal beings : the love and 
 attachment of beings are exhibited in sympathy and kindness of dis- 
 position ; in like manner their opposites, hatred and antipathy, hostility 
 and ill-wiU. Nothing is ascribed to those dominant beings but power 
 and strength without distinction, either unquaKfied or restricted within 
 ■certain Kmits." 
 
 Every one reading this description Bunsen has given cannot but 
 perceive that it is like the description of human beings made into gods, 
 and that the deification of men is at the bottom of the whole systenj, 
 for it is even transferred to physical things to make them gods ; and 
 the same thing is the foundation of the astral element, but the deifica^ 
 tion of men belongs to the psychical element of mythology. The 
 psychical element of mythology describes the operation of divine and 
 deified souls. This is the idea of it which is derived from a study of 
 mythology itself, but it is also that given of it by ancient heathen writers. 
 God is recognised by aU to be the Soul of the World, as His operation 
 is to be seen in everything in the universe ; and it is not possible to 
 exclude Him by mythology, but His power and place are shared by 
 
 ♦ " The cosmogonioal myth," says Bunsen, " represents the forces and substances which 
 were at work in the origines, without entering very deeply into their nature, their physical 
 phenomena, and their speciality." 
 
MYTHOLOar. 51 
 
 -other gods, and His are reduced to as little as possible. But human 
 beings are made to take His character and attributes, and the honour 
 and worship- are given to them which are only due to Him. 
 
 Besides this, all the patriarchs mentioned in the Scriptures down 
 to the end of the tenth chapter of Genesis are deified, and their deeds 
 and characters are mythologized. According to ancient heathen writers 
 these were kings or illustrious men who were the benefactors of man- 
 kind by their inventions, who were worshipped as gods when alive, 
 and after death their souls were supposed to animate statues, images, 
 and the heavenly bodies, in which they continued to be worshipped 
 as gods. This leads us to the astral element of mythology. 
 
 The astral element of mythology: — According to Bunsen, "The 
 centres of its contemplation, and consequently of its divine worship, 
 are the different heavenly bodies, especially such as are directly con- 
 nected with the earth and the life of man, namely, the sun and moon, 
 and then the planets and most prominent constellations, or those which 
 are connected with the annual course of the sun." But they were not 
 worshipped only for what they do themselves : for the souls of illus- 
 trious patriarchs and the rulers and benefactors of the human race 
 were supposed after death to be united to these heavenly bodies and 
 to reside in them as forming their souls, and these bodies formed their 
 symbols, and they were worshipped not only for what the individual 
 did when alive, or was supposed to do after death, but also for what 
 the physical body does to the earth and the people thereon as pro- 
 ducing vegetation and regulating the seasons and the destinies of men, 
 which were also attributed to the souls or gods supposed to reside in 
 them. According to Bunsen's ideas: "The constellations were regarded 
 ^as divine beings, and consequently more or less as superhuman per- 
 sonalities, that is, ideal men;" they were never real men who had lived 
 in the world, for he disbelieves the doctrine of deified men. "We 
 have before us," says he, " two primitive antitheses, the assumptions 
 either that the gods of natural religions are powers invented by man, 
 •or they are deified men. The second view, known by the name of 
 Euchemerus of the Ptolemaic age, wherever we have been able to find 
 a trace of it, has hitherto invariably turned out to be false. Cosmo- 
 gonical or astral deities may dwindle down into demons and heroes, 
 but we never find a human being converted into a deity and made an 
 object of worship. . . . Osiris, we shall see, is the ideal man- 
 hood, not a human historical individual."* By assertion and theory 
 he can turn out anything he likes, but he can never turn fact into 
 falsehood nor falsehood into fact: his theory of ideal men, then, 
 requires historical evidence to make it historical fact, and his denial 
 
 • Bunsen's " Egypt," vol. iv. p. 76. 
 
52 DISSERTATION IV. 
 
 of deified men contradicts not only historical evidence, tut also the- 
 evidence given by mythology itself. And his assertion that Osiris was 
 , the ideal manhood, and not a human historical individual, is contradicted 
 hy thehistoricalandphilologicalevidence he giveshimssK. As he himself 
 has proved, the name is derived from the Semitic : "The name is a Phoe- 
 nician one — Asar, Azar, Adar, 'the strong,' the powerful" * — and this we 
 Can prove was the name or title of Mmrod,t so that he has proved Osiris 
 was Nimrod as certainly as a name can do so. Osiris also had a history : 
 he reigned as king of Egypt, and had a wife a,nd son who reigned'after 
 him, so that he was not an ideal hut a real person. But, further, the denial 
 that these gods were formerly human historical individuals, or human 
 heings converted into deities and made objects of worship, is in direct- 
 contradiction to the unanimous testimony of historical evidence, both 
 ancient and modern. Among the ancients we shall quote two. Philo' 
 Byhlius in his proem says : "The truth of these things is manifest, 
 and the ancients bear witness of the same in their theology, viz., there- 
 was a God supreme above all others, whether gods in heaven or those- 
 connected with towns : mortal men and women demonstrated to be 
 worthy from their virtue or zeal for philosophy. . . . The most. 
 ancient of the barbarians, as well as the Phoenicians and Egyptians,, 
 from whom aU other nations received their gods, assumed those men 
 under the name of great gods, who when alive found out the necessaries 
 of life, or invented such things as were benefits to the people, and as 
 being the causes of much good the leaders worshipped them as gods ;. 
 and when they were dead they dedicated temples, steUse (or pillars)^ 
 and sceptres to them, which bore their names. These were greatly 
 venerated, and the great festivals were instituted to them." Here not 
 only does Philo himself, but also the ancients in their theology, that is, 
 in their myths, bear witness that mortal men and women were deified;; 
 and in the next paragraph he indicates what these men and women 
 did when alive, for which they were deified, viz., " they found out the 
 necessaries of life and benefits to the people," which is the character 
 given to the antediluvian patriarchs of the apostate race of Cain in th& 
 Bible (Gen. iv. 16-22), indicating that apostates like themselves were 
 thought most worthy of deification. 
 
 Then again Philo also testifies to the origin and nature of the astral 
 mythology : " The Phoenicians also assumed the best of the kings as 
 gods, and placed their names to the cosmical elements, the physical 
 bodies, the sun, moon, and other physical bodies, the planets and 
 stars, and put within these elements (or symbols) only the gods con- 
 joined with them, according as they were the immortal or mortal 
 gods." Diodorus Siculus also, when speaking of the Egyptian gods, 
 
 • Bunaen'g "Egypt." Vol. iv., p. 352. t Ashur of Gen, i. 11. 
 
MYTHOLOGY. 53 
 
 after quoting the poet, wlio says : " The gods went under other forms 
 "to seek hospitality ; they entered the cities under various forms, that 
 they might see what evils and what justice men did," this, says he, 
 ■'' the Egyptians relate concerning the celestial gods and those eternally 
 begotten. But besides these, they say others are of terrestrial birth 
 and of a mortal nature, but who from their intelligence, and the bene- 
 fits they conferred upon all mankind, were made immortal ; some of 
 whom also were kings of Egypt. Some of them obtained names com- 
 mon to them and the celestial gods, others peculiar to themselves."* 
 ■Such is the testimony of ancient authors as to the gods being deified 
 mortals, men and women. The testimony of modern writers is the 
 same : " But these great men (the Fathers of the Church) prove evi- 
 dently that the greater part of their gods had been once princes or 
 -other illustrious men. . . . The same Fathers, passing from 
 examples to authorities, quickly press the pagan philosophers, and 
 serve themselves against them with the testimony of their best authors. 
 Varro avows that in the writings of the pagans one can scarce find 
 gods who had not been men. Cicero is of the same opinion, and he 
 assures us that at all times they had been accustomed to put in the 
 rank of gods those who had learned to preserve to themselves proper 
 aliments to preserve their life, and it is for this that the Scriptures call 
 the sacrifices that the pagans ofi'er to their gods ' the sacrifices of the 
 dead.' "t (Ps. cvi.) The same testimony is borne by Kitto when 
 speaking on this subject (Deut. iv. 16): "The next stage of descent in 
 the low deep of idolatry was to pay divine honours to men, who after 
 their deaths were raised to the rank of gods. It was not concealed 
 that they had been men, and their history as men — as kings, heroes, 
 inventors — was related, and the manner of their death recorded ; and 
 in some instances, at least in Egypt, it was professed that their em- 
 balmed bodies were retained in sepulchres ; but stOl they were not the 
 less gods. . . . We may thus understand what is meant when, 
 in the early history of nations they tell us, for instance, that their first 
 king was the sun, by which they mean that their first king was deified, 
 and became the animating intelligence of that great luminary. The 
 fact of such a process of deification is well known, and has existed in 
 almost all nations ; and heaven might thus, in a twofold sense, be said 
 to have been peopled with deified mortals. Mr Faber, in his most 
 elaborate work on pagan idolatry, seems to follow Banier in concluding 
 that they were in the first instance the first fathers of mankind, to 
 whom others — kings, heroes, legislators, inventors — were afterwards 
 added. Faber resolves the earliest and most exalted into Adam and 
 his immediate family, as re-appearing in Noah and his family," etc. 
 
 • Diod. Sic. Bibloth. Hist. Lib. i. p. 8. t Banier, vol. i. p. 187. 
 
64 DISSERTATION IV. 
 
 We must here remark the twofold division wMch. the ancient writers 
 made of their gods. Phild distinguishes them as immortal and mortal 
 gods; Diodorus as " Celestial gods eternally begotten," and "others of 
 terrestrial hirth and of a mortal nature." Besides, PhUo speaks of " a 
 supreme God above all others." The supreme God is the triune God- 
 head. The celestial and immortal gods represent the Divine Son and 
 the Holy Spirit. Those of a terrestrial birth and mortal nature were 
 the deified patriarchs and their wives, as Adam and Eve under mytho- 
 logical names, Adam as KJronos or Saturn, and Eve as Ehea, the father 
 and mother of the gods, according to the Greeks. Gods and goddesses- 
 often stand in the relation of husband and wife, and have children^ 
 some of the latter being their human descendants. Osiris is husband 
 to Isis, and Horus is their son : all of them were also human beings- 
 who reigned over Egypt, afterwards deified at death. But some of 
 the so-called descendants of gods are derivative gods, formed by 
 dividing the attributes of the primary god, and making each attribute- 
 into a god, with names significant of these attributes. WUkinson thus 
 explains this as regards the Egyptian gods: "I have stated that 
 Amun-Ee and other gods took the form of different deities, which,, 
 though it appears at fijst sight to present some difficulty, may readily 
 be accounted for when we consider that each of those whose figures or- 
 emblems were adopted was only an emanation or deified attribute of the 
 same great Being to whom they ascribe various characters, according 
 to the several offices he was supposed to perform."* The three persons- 
 of the Godhead are sometimes incarnate in deified men or women. 
 Ham, the father of the apostate race of Gush, under the name of 
 Amun, or Jupiter- Ammon, represents God the Father, " the concealed 
 God," who is enshrined in His own glory, upon whom man never- 
 looked, and his wife named Hera m Greek, in Latin Juno, and 
 Dione from the Semitic HiV-^^T (Da-ionah) " the dove," represents, 
 the Holy Spirit, and Osiris is their son, who is an incarnation of the 
 Messiah or Divine Son. He also became incarnate in his son Her or 
 Horus, whose name is derived from 11^ (Ur) "light," and his title,. 
 " the Eevealer " of the concealed God Amun, shows him to have beem 
 a phase of the only begotten Son, as the true Son does that. " ISTo man has 
 seen God at any time, the only begotten Son who is in the bosom of the- 
 Father He hath declared Hini."t Isis, whose name is derived from the 
 Semitic nU^'' (Ishah) is the name given to Eve : " She shall be called 
 (Ishah) woman."! She represents Eve, the all-prolific mother of the 
 Divine seed. Sometimes an earlier deified patriarch or o-od becomes 
 incarnate in a later deified mortal, and the attributes of the former are 
 
 * Wilkinson's " Manners and Customs of the Egyptians." Vol. iv., p. 245. 
 + John i. 10. } Gen. ii. 23. 
 
MYTHOLOGY. 55 
 
 united to the later, and he takes the place of the former as a god. 
 Thus Kronos-Adam, the first man at the Creation, becomes incarnate 
 in Kronos-Noah, the first man after the Deluge, both being the pro- 
 genitors of the human race. 
 
 Like the names of the patriarchs and others mentioned in the sacred 
 Scriptures, the names of the gods and goddesses are all significant and 
 descriptive of their character, or of some incident in their lives which 
 had occurred when living men and women, or of their attributes as 
 gods and goddesses. "Among the Orientals," says Jhan* " the appel- 
 lations given as names are always significant. In the Old Testament 
 we find that the child was named in many instances from the circum- 
 stances of its birth, or from some peculiarities in the history of the 
 family to which it belonged. Frequently the name was a compound 
 one, part being the name of the deity, and among idolatrous nations 
 the name of an idol." In mythology the names follow the same cus- 
 tom. The names of the gods of the Phoenicians and Babylonians and 
 other Semitic nations, as the Assyrians and the Syrians, as well as of 
 the Canaanites, who spoke the Semitic language, are all derived from 
 the Semitic language. Even among the Aryan nations, especially the 
 Eomano-Pelasgians, the names of aU the gods have Semitic roots, and 
 many of them are also found in the names of the gods of the Helenes, 
 though many of them have been changed or translated into Greek. 
 The same may be said of the Indians, Goths, f and Celts. The gods of 
 the Egyptians Bunsen has demonstrated to have had all their names 
 derived from the Semitic, and has traced back their language and 
 mythology to Asia. Here two questions are started and answered by 
 Bunsen. " The first is, Whether any aifinity exists between the lan- 
 guage and mythology of Egypt and Asia? The second, Whether we 
 are to look for the starting point in Egypt or primeval Asia V As to 
 the former question, viz., the affinity of the language and mythology 
 of Egypt with Asia, he says : " The former has since the discovery of 
 the hieroglyphic system hitherto only been argued by myself; as to lan- 
 guage, it has been answered by me affirmatively." The latter question, 
 which determines whether the language and mythology of Egypt origi- 
 nated in Egypt or primeval Asia, he says, "as a general one, is usually 
 answered in favour of Asia. The result of philology as regards Egypt 
 also proves, when compared with older religious records, and monu- 
 ments, that Semitic roots are found in the names of Egyptian gods, but 
 not the converse, namely, Egyptian roots in the names of Semitic gods. 
 
 • Blbl. Antiq. p. 77. 
 
 + The original Semitic is stUl preserved by the Indians in the name of their sacred books, 
 Vtdali CGothio Edda, from Sd). The original Semitic is found in the name of the Gothic 
 Odin which is Adon, thi Lord, and in that of the Celtic god Saal. 
 
66 DISSERTATION IV. 
 
 This fact we can now carry considerably further. We hope to be able 
 to show .that the Semites invented theogony for the other peoples, 
 especially for the Helenes, and that the Egyptians retained, together 
 with the theogony, the mythology which preceded it, essentially the 
 same as that which the Helenes invented for themselves. It is now 
 demonstrable that the epos of theogony had its origin in Asia, and the 
 tradition of every civilized nation of the old world bears some relation 
 or other to it." "We have already asserted that the mythology and 
 theogony of all the nations of the old world and also some of the new 
 bears relation to the original theogony, which is also evidence of theo- 
 gony taking its origin in Asia before the dispersion; but that the 
 Semites invented theogony for the other nations is not a fact. Such 
 an assertion is equivalent to saying that the Semites, i.e. Shem and 
 his sons, invented idolatry for the other nations, for what is theogony 
 but the generation and worship of other gods besides the true God ? 
 and this would make Shem and his sons apostates instead of Gush 
 and Mmrod. But it is a fact that it was a nation then speaking the 
 Semitic language, but that is no proof that it was the Semites. Bunsen 
 himself shows that Ham and his sons spoke the Semitic at that time, 
 as that was the language of the whole earth. There was a great 
 apostaoy and rebellion which took place in Asia when theogony was 
 invented. Nimrod and Gush were at the head of this rebellion and 
 apostacy ; Noah and Shem at the head of the followers of the true 
 religion, who were the Shemites, Jephthites, Ganaanites, and other 
 tribes of the Hamites. It was Gush who invented the heathen theo- 
 gony for his apostate followers the Gushite race, in opposition to the 
 true religion of Noah and Shem and their followers. At that time 
 the whole world was of one language (Gen. xi. 1). It was Gush, then, 
 who invented theogony for the other peoples. The names which Gush 
 gave to the gods which he invented were' therefore Semitic, the lan- 
 guage which he then spoke, for theogony was invented before the 
 confusion of tongues and the dispersion from Babel. These facts are 
 established by the evidence of the sacred Scriptures, as well as by 
 Jewish tradition preserved by Josephus. To these the evidence of 
 mythology agrees, as well as does that of profane history ; and that 
 Ham and Ganaan, and consequently his other son Gush, spoke the 
 Semitic language in Chaldea or western Asia is testified by Bunsen 
 himself when he says : " Kham is called the father of Kanaan, and 
 the Kanaanites spoke Semitic. . . . Kham himself came from the 
 original country of the Semites, from Chaldea, before their language 
 had grown into historical Khamism."* That is as much as to say 
 Ham and his family spoke the Semitic language originally in Asia. 
 
 * Bunsen's "Egypt." Vol. iv. p. 26. 
 
MYTHOLOGY. 57 
 
 Cush. the son of Ham then spoke the Semitic language in Asia when 
 he invented theogony and gave names to his gods, and these names are 
 all derived from Semitic roots. The term Semitic, however, is too 
 general, for it includes all Semitic languages. But Cush after inventing 
 theogony also invented a sacred dialect for it : this was the Chaldee 
 dialect, formed by changing the one common language of the whole 
 earth, which was the chief cause under God of the confusion of 
 tongues and the dispersion from Babel. Thus, by having recourse 
 to the Chaldee, we will find out the signification of the names of 
 almost all the gods, these being descriptive of some incidents in the life 
 of each when they were living men and women ; and by comparing 
 them with the lives of the patriarchs in the sacred Scriptures, we will 
 find out who they are as mortals, or if the derivatives of the true God 
 or one of the persons of the Godhead. By this we have a key for 
 opening up and interpreting the myths. As by the meaning of the 
 name we can find out who each was, and knowing his history from the 
 Bible, we can interpret the metaphors which make up the allegory, and 
 •even find in the myth additional information descriptive of other 
 incidents in his history. 
 
 There is another thing which we have noticed before, namely, that 
 the circumstances described in the myths have been transferred by 
 -each of the nations to their own country and to a later age, and each 
 endeavour to make it appear that the gods were their kings, and the 
 deeds were transacted by them and their own ancestors in their own 
 ■country. Now this even assists in their interpretation, for when we 
 find several nations claiming the same things to have been done in 
 their several countries we judge that they had not been done in any of 
 their countries, but in the original country whence all of them had 
 come and before they had left it. Further, as we have shown that 
 theogony was invented in Babylonia or western Asia before the dis- 
 persion, so all the gods lived there, and their deeds were done there 
 before the dispersion, and before the ancestors of the nations left Asia. 
 In the myths that original country is called Hesperia, or the Atlantic 
 country or Ogygia. It included the Garden of Eden, called Latium, 
 where men lived in the golden age in its farthest east, and Hesperia, 
 the farthest west, where Atlas reigned. It is variously placed by each 
 nation placing it in their own country or in some other. The Eomano- 
 Pelasgians place it in Italy, the Egyptians in Lybia or Mauritania, so do 
 the Greeks, but they place Ogygia in Attica where Ogyges reigned. 
 Lycea was Ogygia, whence Olenos came to Delphi, Crete, whence 
 Cybele came to Mount Ida in Phrygia. It is known from the kings 
 who reigned over it. Diodorus Siculus tells us the first king of the 
 Atlantic country was Uranus, who was deposed by his son Saturn, 
 
58 DISSERTATION IV. 
 
 who was deposed in his turn by his son Jupiter, and banished to th& 
 utmost ends of the earth, where Atlas reigned after the Deluge. The 
 names of these kings tell us who they were, and we have their history 
 in the Bible as well as in the myths. Uranus {Owranos, Heaven),, 
 the Lord of Heaven, reigned over Saturn, or Adam, in the Garden of 
 Eden in the golden age before the Fall ; but Saturn sinned and fell, 
 and deposed his father Uranus from his heart — he would not have 
 him any longer to reign over him — but a son was born to Saturn, 
 Jehovah or Jove, the seed of the woman (Ishah) or Eve, and he 
 deposed and banished his father Saturn (Adam), from his king- 
 dom in the Garden of Eden. The Deluge afterward occurs, and 
 Atlas reigns in Hesperia, the western part of the Atlantic country, 
 the country of the Deluge ; it is also called the Seriadic land. Here- 
 Atlas (Noah) reigned after the Deluge, but this Seriadic land, or Syria,, 
 was invaded, and Atlas (Noah) was deposed by Kronos (Nimrod), the 
 Atlantic conqueror. But Hercules (Shem), the deputy of Atlas (Noah),, 
 then living, though old and infirm, at the head of his Shemites and the 
 Japhethites, the descendants of Japetus, the mythological father of the 
 Greeks, drove back the conqueror,* took him prisoner, condemned, and. 
 exeouted him. 
 
 The original country in western Asia was that where all these 
 deeds were done, and all of them are mentioned in Scripture down ta 
 the conquest of Nimrod ; but it does not tell the manner of his death, 
 which we learn from the myths. This country was that given by 
 God to Shem and his family (Gen. x. 30). It extended from Mesha 
 to Mount Sephar in the east. It included Assyria, Elam (Persia)^ 
 Lud (Lydia), Aram (Syria), Eber (Padan Aram), Jocktan (Northerm 
 Arabia). This is the country which Nimiod invaded and conquered 
 (Gen. X. 10-12, xi. 1, 2). It was the country promised to the seed of 
 Abraham (Gen. xv. 18) ; it was that promised to the Israelites (Ex. 
 xxiii. 31, Deut. i. 5); that taken possession of by them (Josh. i. 5),. 
 and reigned over by King Solomon (1 Kings iv. 21). It extended 
 from the river of Egypt,t the Eed Sea, the "Wilderness of Sin, the- 
 Salt Sea or Mediterranean, to the river Euphrates. 
 
 Sometimes the general testimony of the myths is to place a trans- 
 action at a certain particular place in this country, and from this- 
 general testimony we judge that it had occurred there. Thus, the 
 deeds of Uranus and Saturn are placed in Latium, the hiding country,, 
 
 • These are the -words of the Egyptian Atlantic story. 
 
 ■I- The river of Egypt, under the name of Nuhal, is made by mythology a boundary to this, 
 country of the Hesperians : " In horum (Hesperiorum) finibus fons est, quern Nill esse aliqua 
 credibile est Nuchal ab incolis dicitur."— Pomponius Mela. Lib. iii. c. ix. There is a river in 
 the borders of these Hesperians -which is somewhat likely to be the Nile ; by the inhabitants- 
 it is called Nuchal. 
 
MYTHOLOGY. 59 
 
 where Saturn (Adam) hid himself from Jehovah in the Garden of 
 Eden, in the eastern part, as Atlas (Noah) after the Deluge lived in 
 Hesperia, the western part of the country in Syria, where Mmrod 
 conquered him. Now these very things which might he regarded as- 
 errors give a value and importance to the myths, for when we find that 
 several nations have recorded the same transactions and events we 
 judge from this general testimony that they must be historical facts. 
 But further, as they bear testimony to the same events and trans- 
 actions recorded in the sacred Scriptures, and even supply additional 
 historical facts connected with them not found there, they thus not 
 only confirm our Bible accounts, and our Bible accounts confirm them,, 
 but they also extend our historical knowledge of the time of which 
 they treat. 
 
 Notwithstanding the incongruities we have before noticed in the 
 myths, they have been accepted as historical evidence regarding what 
 they treat of by all modern historians of ancient history of different 
 nations and shades of opinion. Thus Professor Heeren, in his "Manual 
 of Ancient History " (p. 5. § 5), says : " Under the name of traditional 
 history or mythology is comprehended all the general collection of oral 
 traditions preserved by a nation ; and some such traditional history or 
 mythology is to be found among every people in the first stage of their 
 existence as a community. This mythology, however, is by no mean& 
 confined to events strictly historical, but embraces every branch of 
 information which may appear to a nation in its infancy of sufficient 
 importance to be preserved and handed down to posterity. Hence the 
 mythology of a people is invariably composed of very heterogeneous 
 material ; it not only preserves the remembrance of various kinds of 
 historical facts, but hkewise the pervading ideas of the people with 
 respect to the nature and worship of their deities, as well as the 
 notions they had formed and experienced respecting astronomy, morals, 
 the arts, etc. . . . These correct views of mythology— the key to 
 the whole of earlier antiquity — were first set forth and illustrated by 
 Heyne," etc. We find the same testimony regarding the historical 
 value of mythology given by Dr Hales and others he quotes, as the 
 French savant M. BaiUy. What Dr Hales says regarding the circum- 
 stances of the Deluge may be applied to all the traditions of the myths, 
 as he himself indicates. He first quotes Philo on the Greek mytho- 
 logy : " The Greeks," says he (Philo), " excelling all others in polite 
 accomplishments, claimed most of this history of the gods to them- 
 selves, and studying to amuse the imagination and tickle the ears of 
 the people with a variety of pleasant fables, they exaggerated and em- 
 bellished it with various ornaments. Hence it was that Hesiod and 
 the itinerant bards sing about in their poems the generation oi gods, 
 
-60 DISSERTATION IV. 
 
 tattles of Titans or giants, the cutting off of privities, etc., whicli they 
 themselves feigned, and hy these circumferaneous rhapsodies the true 
 facts are stifled," etc. ..." Future writers transferring to other 
 countries and to later ages the circumstances of the general Deluge 
 (and of the myths), from the usual propensity of mankind to signalize 
 their own country and their own ancestors. It is thus excellently 
 explained hy an ingenious French savant, Bailly {Sur V Atlantide, 
 p. 28) : ' When a nation, either in a body or by colonies, changes its 
 habitation, in this peaceable migration it transports everything along 
 ■with it — aU its institutions, sciences, remembrances of past transactions, 
 and memory of its ancestors. The history of its first state has always 
 preceded the history of the second. At length its traditions are altered 
 by their antiquity — time has confounded the whole — and the two his- 
 tories form at length no more than one. See then how facts, true in 
 themselves, become false as referred to the places where they are sup- 
 posed to have happened. This observation may serve to throw some 
 light on the obscurity of history.'" " Such ancient heathen records/' 
 remarks Dr Hales, " however, when the wheat is separated from the 
 ■chaff by the critical process of a corrected chronology and geography, 
 often form valuable vouchers of the truth of the Mosaical history, and 
 furnish the best means, perhaps, of reclaiming and converting such 
 philosophizing infidels of modern times as Bailly himself."* 
 
 Now though the testimony of the myths has been generally accepted 
 as historical evidence, yet differences of opinion as to what they testify 
 have arisen from a wrong interpretation of them, and this arises from 
 the adoption of wrong views respecting them ; for example, Bunsen's 
 denial of the deification of mortals must necessarily lead him astray. 
 But when we know that all the gods are men and women mentioned 
 in the Bible before and contemporary with Mmrod, and when we can 
 interpret their names by the Hebrew, we know all about them from 
 the Bible. The myths are also true histories of these patriarchs 
 hidden under the very same allegorical or figurative language used in 
 the Bible applied to the prophecies, and by knowing the meaning of 
 this figurative language we can interpret the myths, and this can be 
 done as surely as the prophecies of our Bible can be interpreted, but 
 much easier, because we have nearly the whole at least to the same 
 effect in the Bible in plain language, so that when we get the meaning 
 of the names, and know who they are, nearly aU the rest of the myth 
 is plain. This is obviously indicated by Mr Hislop in the following 
 extract : " The Babylonian legends were all intended primarily to 
 commemorate facts that took place in the early history of the post" 
 diluvian world. But along with them were mixed up the momentous 
 
 * " New Analysis of Chronology," vol. iii. pp. 16, 17. 
 
MTTHOLOar. 61 
 
 events in the history of our first parents. These events, as can he dis- 
 tinctly proved, were commemorated in the secret system of Babylon 
 with a minuteness and particularity of detail of which the ordinary 
 student of antiquity can have little conception. The postdiluvian 
 divinities were connected with the antediluvian patriarchs and the first 
 progenitors of the human race by means of the metempsychosis ; and 
 the names given to them were skilfully selected so as to be capable of 
 diverse meanings, each of these meanings having reference to some- 
 remarkable feature in the history of the different patriarchs referred to. 
 The knowledge of this fact is indispensable to the unravelling of the 
 labyrinthine subject of Pagan mythology."* 
 
 "We have given this extract, not only because it gives us true views 
 of the nature of mythology, but also of the importance of the know- 
 ledge of the meaning of the names, which is indispensable to the 
 interpretation of the myths ; and to take notice of what we consider 
 an error in the practice of the use made of diverse meanings of the 
 names, which we think Mr Hislop has carried too far, and has led him 
 to adopt some very fanciful interpretations of them. To avoid this we 
 must follow strictly the same manner as the names in the Scriptures are 
 interpreted. Now in the Scriptures we find every name has a significa- 
 tion, alluding to some circumstance which has occurred at the birth or 
 in the life of the individual, as m^^ (Adam), "Eed earth," because 
 Adam was made of earth, in mythology called " Autochthon," Earth- 
 born, t His antediluvian descendants are called Titans (earth-born or 
 sons of earth), from their mother's name, Titoea (the Earth), but their 
 father is Uranus (Heaven), or the Lord of Heaven. That is just what 
 the Scripture says : " The Lord God formed man of the dust of the 
 ground, and breathed into his nostrUs the breath of life, and man 
 became a living soul " (Gen. ii. 7). Again, Cain l^p — " Possession." 
 When Eve said at his birth rnn""-ni^ tl?"'N TT'SI; " I have gotten 
 a man, the Jehovah " (Gen. iv. 1), she thought that she had given 
 birth to the promised seed of the woman. " And she agaitt bare his 
 brother Abel " (v. 2). Nothing is said of his name at birth, but he 
 must have had another name before his death, for his name 7311 
 
 V T 
 
 h'Abel, " breath," " vapour," is that he is spoken of after his death, 
 given him on account of his short life being like a vapour or breath, 
 which soon vanishes. "And Adam knew his wife again; and she 
 bare a son, and she called his name Seth jyi^ to set or appoint : for 
 God, said she, hath appointed another seed instead of Abel, whojn 
 Cain slew " (v. 26). " And to Seth, to him also there was born a son, 
 and he called his name Enos " (v. 26) ffiiit^ " a mortal man," so called 
 
 • " The Two Babylons." Pref. p. x. t Diod. Sic. L. lii. p. 132. 
 
■62 DISSERTATION IV. 
 
 from the sickness and death which came upon him because of sin. 
 " A mortifer» ^gritudine, in quam post pecoatum incidit, sic dictus " 
 (Buztorf Lex.) "AndEnos lived ninety years, and hegat Cainan " 
 ■]:''l^ (v. 9), " the builder," from pp " to build a nest." 
 
 Noah h3 "rest or comfort," "This same shall comfort us concerning 
 •our work and toil of our hands, because of. the ground which the Lord 
 has cursed " (v. 29). Shem Q^y " a name, or renown," celebrated as 
 the conqueror of Nimrod, the subduer of the rebels and apostates, by 
 his generalship in war and his eloquence in preaching the truth, for 
 which he is renowned in the mythology of all the nations. Ham 
 □n "heat, or burnt with the heat of the sun," father of the black race. 
 Japheth jiQi " to spread out." His descendants were spread out owing 
 to God's promise : " God shall enlarge Japheth, and he shall dwell in 
 the tents of Shem " (Gen. ix. 27). tlj!)3 Gush " the concealer." "We 
 derive it from ilti^S " to cover " rather than from HIS to be burnt, 
 
 T T V T ' 
 
 for though the Greek of the Septuagint is Aidio-\}r, derived from aiOo 
 (oyjr which means " a burned face," and the same meaning is also im- 
 plied in the words of Jeremiah (xiii. 27), " Can the Ethiopian change 
 his skin. " Yet the letter ^ vaw is not a radical in the name of Gush 
 for it is wanting in D''1'iy5 " the Ethiopian " in Amos ix. 7. And 
 Zipporah, the Midianite wife of Moses, in Numbers xii. 1. is called 
 r\"'tp5 "the Ethiopian woman," whilst in Deut. xxxii. 15 the same 
 word with different vowel points, viz., n^to3 signifies "thou art 
 covered." But why should he be called Gush, " the coverer " or 
 "concealer," rather than "the man with the burned face?" In the 
 first place the latter meaning would not distinguish him from his 
 father Ham DH " the burned one." But in the second place Gush 
 was distinguished as " the coverer " and " concealer," inasmuch as he 
 covered his theogony with enigmas, metaphors, allegories or myths, 
 and in his hieroglyphic letters to conceal its true meaning, object, and 
 tendency from his followers, to involve it in mystery, to captivate and 
 •delude the vulgar, and to prevent them from being converted to the 
 true religion. Mr Hislop also derives the name of Gush, from ntZ?!) 
 He says, "the name of Gush or Chiis, which, while it signifies "to 
 cover" or "hide," signifies also "to count or number," and thus 
 identifies him with the god Meni, which he thinks is "just a synonyme 
 for the name of Gush." Meni is the god of the moon, or the Saxon 
 man of the moon; see "Two Babylons," p. 136, note. T-^Jpp Mmrod 
 
 "a leopard, i.e. a hunter," but he has the epithet ISa' Geber "a 
 mighty one." ^ ' ' 
 
DISSERTATION Y. 
 
 PHCENICIAF, GEEEK, AND EOMAN THEOGONIES. 
 
 Sanchoniathon's Phoenician History : Translated by Philo Byblius from the 
 Phcenician into the Greek language. — The age of Sanehoniathon before the 
 Trojan War. — He made the Cosmogony inscribed on the pillar of Taaut and 
 the commentaries on it found in the Phosnician Temples the basis of his 
 History. — Eusebius's extracts from Philo's Greek translation. — The first 
 Cosmogony of the Phoenicians. — The second Cosmogony and the Kolpia and 
 Baau Theogony. — The third Cosmogony of Eliun and Beuth, and the Urano- 
 Kronos Theogony. — The rule of Krouos Thegony. — The Eomo-Pelasgian 
 Cosmogony and Antediluvian History by Ovid. — The Cosmogony, Theogony, 
 and Rule of Kronos of the Greeks by Hesiod. — The Trojan War and the 
 Greek heroes by Homer ; and the Odyssey. 
 
 THE most ancient and authentic accounts of the cosmogony, theo- 
 gony, and mythology of the ancient nations is derived from the 
 Phoenician history. The history of the Phoenicians was written by an 
 ■ancient Phoenician historian named Sanehoniathon, and like all his- 
 tories of that age it began with a cosmogony and theogony, or a 
 history of Creation and the origin of their gods, which constituted 
 their national antiquities and the origin of their race. Sanchoniathon's 
 Phoenician history was translated into Greek by another Phoenician 
 historian named Philo Byblius, born in the Phcenician city Byblus, 
 whence he derived his cognomen. He lived in the consulship of 
 Herenius (a.d. 119). Herenius became his patron, and Philo adopted 
 his name and called himself Philo Herenius, but he is better known as 
 Philo Byblius. PhUo's translation of Sanchoniathon's Phoenician his- 
 tory is largely quoted by Eusebius in his work on the "Preparation of 
 the Gospel,"* and in this way a great part of Sanchoniathon's work has 
 been preserved, though the work itself has been lost. Several collec- 
 tions and translations into English have been made of the extracts of 
 Eusebius ; but Bunsen in his work on Egypt has given these extracts 
 in the original Greek,t and also translations of them. J Sanehonia- 
 thon is allowed to be the most ancient writer on the subject of which 
 
 * Euseb. " Preep. Evang." Lib. i. c. 9. + Bunsen's " Egypt," vol. v. 
 
 t lb., Vol. iv. " Fhilonis Bybla Fragmenta," vol. v. p. 797. 
 
64 DISSERTATION V. 
 
 ■we have any account, and it is therefore of some importance to fix the 
 age in which he lived. Eusebius gives us a passage from Porphyry^ 
 ■who ■was himself a Phoenician of Tyre, and ■well versed in the ancient 
 history of his nation, from ■which ■we learn that Sanchoniathon was a 
 contemporary of Gideon the Hebre^w judge. Porphyry says, " that 
 Sanchoniathon of Berytus related in his history of Je-wish afiairs ■with 
 great veracity, and entirely agreed -with their history in the names of 
 places and men. That he had his accounts from Jerombalus, the 
 priest of the god Jeuo, and dedicated his -work to Abibalus king of 
 Eerytus ; and his history ■was allowed to be true both by the king- 
 and those who were appointed by him to examine it. Sanchoniathon 
 and Abibalus lived before the Trojan war, and approached near to the 
 age of Moses, as appears from the succession of the Phoenician kings." 
 The name of Jerombaal {lepofi^aaXov) corresponds -with the Hebrew 
 '^J?!"!^ (Jeruhaal), which was the cognomen of Gideon (Jud. vii. 1) 
 given to him because he overthrew the altars of the god Baal. Gideon 
 lived 1317-1277 B.a 'Both Eusebius and Theodoret, as well as^ 
 Josephus (contra Apion. I. § 17), say Abibalus is the father of Hiram 
 king of Tyre, the contemporary of Solomon. But Porphyry places- 
 Sanchoniathon before the Trojan war. " Of the Phoenician history,"' 
 he says, " Sanchoniathon, a most ancient man, and of the Trojan 
 times, as the ancients say, whom they witness to have accurately and 
 truthfully written the Phoenician history (in nine books), PhilO' 
 Byblius, not Judeus, translated the whole of this ■writing from the 
 Phoenician tongue into the Greek language." And he makes him. 
 contemporary ■with Semiramis queen of Assyria, who, Bunsen says, 
 flourished two hundred years before Hiram, who was king of Tyre, 
 instead of being king of Berytus. Porphyry makes this statement on 
 the authority of the Phoenicians themselves : " But of Sanchoniathon, 
 who, according to tlie Phmnicians, most truthfully collected all the 
 ancient history from all the monuments of the cities, and from the 
 collections of anagrams and synagrams in the temples. He was bom 
 in the time of Semiramis, and therefore, according to this, he is 
 recorded to have been born before the times of Troy." Bunsen 
 remarks that the age of Semiramis agrees with that of Gideon, but 
 they lived two hundred years before Hiram and Abibalus as kings of 
 Tyre, while Moses lived nearly three hundred years before Gideon and 
 Semiramis. Jackson,'* however, has a note which clears up the time 
 of Abibalus here noticed : " Lcetus, in his Phoenician history, and 
 Menander of Pergamus, Phoenician writers, related that Menelaus, after 
 the war of Troy, came into Phoenicia in the reign of Iram (Tatian 
 
 * " Chronological Antiquities," vol. iii. p. 6. 
 
THEOQONIES. 65 
 
 Orat. contr. Grsec. p. 273, inter, of J. Martyr, edit. Benedic. and Clem. 
 Alex. Strom, i. p. 387), and both. Tatian and Clemens mistake this 
 Iram for him of that name who was king of Tyre ia the reign of 
 David and Solomon : whence, by another and greater error, they make 
 Solomon live'near the time of the Trojan war. But the Iram mentioned 
 by the Phoenician writers must be a far older Iram, and probably was 
 the son or grandson of that Abibalus who reigned at Berytus iu the 
 time of Sanchoniathon." But the foundation of Tyre, notwithstandiug 
 the mythological date given by the priests in their statement to Hero- 
 dotus, acoordiag to Josephus, was no more than 240 years before the 
 foundation of Solomon's temple, which gives 1016 + 240 = 1256 b.c. 
 which makes the foundation of Tyre contemporary with the conjoiut 
 reign of Niaus and Semiramis, and probably was the result of his 
 conquests of Asia; and Abibalus, whose capital was Berytus, had 
 lived shortly before Tyre was founded as the seat of the Phoenician 
 kings. 
 
 Now though the age of Sanchoniathon cannot be fixed with exact- 
 ness, yet there is sufficient evidence of his great antiquity : we must 
 consider him to have written his Phoenician history thirteen centuries 
 before Christ ; and from him we have authentic evidence of what was 
 recorded iu works extant in his own time, and of the history of pre- 
 ceding ages ; and notwithstanding the great antiquity of his own age, 
 he gives us extracts from works of greater antiquity before himseK. 
 PhUo, in the proem or preface of his translation, informs us that 
 " Sanchoniathon, a man of much learning, enquiring into what had 
 been done in the past, and also from the beginning, from what aU 
 things had been constituted, he desired to know concerning all things; 
 with much study he investigated the work of Taaut." Philo also 
 tells us of Sanchoniathon's opinion of the high historical value of the 
 work of Taaut, and that he made it the foundation of his own his- 
 tory : "Sanchoniathon knew that Taaut was the first begotten under 
 the sun, who devised the invention of letters and first made written 
 monuments,* and from this he laid the foundation of the discourse.'' 
 That is, as some say, Sanchoniathon made the writings of Taaut the 
 foundation of his Phoenician history. But Philo teUs us further some- 
 thing of the materials he found in the work of Taaut and others, and 
 how he treated them: "These things he found in the cosmogony written 
 by Taaut, and from the monuments of it : and from the commentaries 
 and interpretations of it, he by reflection illustrated or made clear to 
 us." Thus we learn that the written work of Taaut consisted of a 
 
 * So far as Sanchoniathon knew, Taaut was the first who used letters and made written 
 monuments in which he records his cosmogony. Taaut, indeed, invented hieroglyphics, by 
 which he wrote ; but alphabetic letters were devised before his time, by which Jehovah, or 
 the god Jeuo, wrote His cosmogony on His written moaimient. 
 
 F 
 
«6 DISSERTATION V. 
 
 cosmogony obscured hj the allegorical mode in whicli lie found it in 
 the Phoenician temples of his time, and that he made use of the com- 
 mentaries and interpretations of it made by priests in the succeeding 
 ages, but before the age of Sanchoniathon, also laid up in the temples, 
 by which he cleared it of allegories and made it plain. PhUo tells us 
 that the younger of the hierologians spent their lives in the study of 
 the cosmogony of Taaut, in making commentaries upon it, and in 
 devising myths and allegories and cosmical theories to render it obscure 
 and unintelligible to all but themselves ; and at the end of these 
 extracts he informs us that Thabion, the very earliest of the Phoenician 
 hierophants, gave a sensuous meaning to all this, and communicated it 
 to the prophets. These again did all they could to increase the 
 obscurity as much as possible, and transmitted the tradition to their 
 successors. In this state it was found by Sanchoniathon, who cleared 
 it of these allegories and made it plain and intelligible to us. " Thus 
 much may be collected from Sanchoniathon's writings which Philo 
 Eyblius translated, and the truth of which Porphyry the philosopher 
 has guaranteed." Such is the conclusion given to the extracts from 
 Sanchoniathon, which we shall now investigate. 
 
 According to the above-mentioned principles of interpretation we 
 shall endeavour, with the assistance of preceding learned commentators, 
 to explain the mythological Cosmogonies, TheogonieSj and other 
 historical facts as given by Eusebius from Philo's works. The Phoeni- 
 cian mythology begins with a pure cosmogony, which is a comment on 
 the history of the Creation, which formed the beginning of the sacred 
 books of the Phoenicians as it does in the Hebrew Bible. The Greek 
 theogonies begin the same way by a cosmogony, and we shall find that 
 the Phoenician and Greek theogonies are almost identical. "We shall 
 give first a translation of Philo's Greek with Eusebius' remarks, and 
 then the interpretation of it, beginning with Philo's account from 
 Sanchoniathon of the original and first authors of the heathen theology 
 from his treatise on the Jews. 
 
 THE INTEODUCTION. 
 
 The most ancient Authors of the Heathen Religion. (Euseb. 
 Prsep. Evang. Lib. I. p. 40.) 
 
 Sec. 1. " The same (Philo) says also the following in his treatise 
 on the Jews about Kronos." 
 
 Sec. 2. "Taautos, whom the Egyptians call Thoth, a man cele- 
 brated for wisdom among the Phoenicians, was the first who raised 
 all matters connected with religion from confusion and popular 
 ignorance into a regular scientific system." 
 
 Sec. 3. " Many generations after him came the Gods Surmubelos 
 and Thour6, who had the epithet of Chusarthis. These threw light 
 
THEOaONlES. 67 
 
 upon the theology of Taautos, which was ohscured and mystified by 
 -allegories." 
 
 THE INTERPEETATION. 
 
 Sec. 1, The Origin of Heathenism : — Philo has transmitted to us the 
 historical fact of the origin and authors of heathenism, which was sup- 
 posed by him to be the origin and authors of the Phoenician theology. 
 But after its interpretation it turns out to be the more important fact 
 of the absolute origin of the heathen religion. Eusebius introduces it 
 with the remark, " This same (Philo) says also the following in his 
 treatise on the Jews about Kronos." Eusebius therefore takes this, 
 not from Philo's translation of Sanohoniathon's Phoenician history, but 
 he has doubtless his information from Sanchoniathon as he has the 
 same from the works of Taautos which the Phoenician priests preserved 
 in their temples. Then foUow the words of Philo. 
 
 Sec. 2. " Taautos, whom the Egyptians call Thoth : "^This 
 passage would indeed give us little insight into the origin and 
 the authors of this theology unless we knew who this man Taautos, 
 ■or the Egyptian Thoth, was. Happily, however, the passage itself 
 gives us a key to this, and other passages from Philo also gives us 
 additional evidence, and aU of them strictly agree in indicating the 
 person and character of this original author of heathenism. Bunsen's 
 ■exposition of Taautos — "Tet, Teta is the mythic designation, the mytho- 
 logical exponent of an historical age of man in Asia"* — ^is no explanation 
 at aU. who he was, though it points out to us the country in which he 
 lived at the time ; and to this he adds, more distinctly, it was " the 
 ■country of "Western Asia, in the land of the Euphrates and Tigris." 
 But his denial that the gods were deified men or historical indi- 
 viduals led him to deny that this god was ever a man in history ; 
 Tience he thought it was useless to search out who he was. Never- 
 theless he gives us a key to find who he was. He tells us that " the 
 results of philology prove, when compared with older religious 
 records and monuments, that Semitic roots are found in the names of 
 Egyptian gods, but not the converse, namely, Egyptian roots in the 
 names of Semitic gods." It is in the Semitic, therefore, that we are to 
 look for the roots and the meaning of the names of the Egyptian and 
 Phoenician gods. Bunsen has given us the Egyptian name of 
 Taautos, which is Tet or Teta, and Mr Hislop has given the Hebrew 
 root of it, which is ]-)i2J " Tzit,t which in Chaldee becomes Tet. It 
 means "to light," or "set on fire." The Celtic name of Taaut or 
 Thoth is Theuth, which also means fire, heat. Taautos then means 
 ■" he who sets on fire," in allusion to his character as the originator 
 
 * Bunsen's " Egypt." VoL iv. p. 285. t lb. p. 71. 
 t Barker's Lexicon, p. 176, and Buxtorf, p. 332. 
 
68 DISSERTATION V. 
 
 of "fire worship." PMo also tells us in the Kolpia and Baau Theogony^ 
 Sec. 14, " Taautos . . . whom the Egyptians call Thooth, the- 
 Greeks, Hermes." Now Mr Hislop has also explained the Greek name. 
 He derives it from Her, which in Chaldee is synonymous with Ham,. 
 " the burnt one," and Mes is from Meslieh without the last radical, 
 which is omissible. fSee Parkhurst, sub voce, ^. 416), Mesh, "to- 
 draw forth." He says the radical meaning of Mesheh in Stockii 
 Lexicon is given in Latin extraxit, and our English word extraction, 
 as applied to descent or birth. Among the Egyptian gods. Her, the 
 elder, represents Ham ; and Bunsen, in his Hieroglyphic Dictionary,* 
 has Mes a child, but he also translates Mes a son or daughter, as in 
 Mesplirah,t daughter of Phrah ; and Mr Hislop remarks Barneses means 
 Son bf Ea, or the Sun, for Eameses is ^H'Ki.ov Trot? Son of the Sun. J 
 " Eor the very same reason," says Mr Hislop, " Hermes is the son of 
 Her or Ham, that is, Cush." || 
 
 Sec. 3. Now let us return again to the passage of Philo, and from it 
 we learn that "the gods Surmubelos and Thouro, who had the epithet of 
 Chusarthis (Greek XQYSAPeis) threw light upon the theology of 
 Taautos, which was obscured and mystified by allegories." Let us- 
 first explain the epithet of Thouro, viz., Chusarthis. Xous is the Greek 
 name of Chush. (see Gen. x. 6) in the Greek Septuagint, and arthis 
 in Hebrew j-i'^j.^ Aroth, is a noun, with the feminine termination, 
 agreeing with the feminine Thouro, from theroot verb "^J^ " to enlighten." 
 Aroth then means " the enlightener,'' and Chusarthis means " the- 
 enlightener of Cush." But, as it is said " these threw light upon the 
 theology of Taautos." Cush, whom Thouro enlightens, must be 
 identical with Taautos, that is, Taautos is Cush. But who is Thouro 
 herself 1 Bunsen says : " It is the Aramaic form of thorah, the law, 
 ordinance, doctrine." § She is, therefore, the Law personified in 
 the female form, as the Law of Moses, or the Pentateuch, was called 
 by the Jews the thorah ; that law in the time of Cush was the law of 
 Seth. We have a further explanation of her in connexion with the 
 history of the Egyptian Osiris and Typhon. " "We know," says Bun- 
 sen, " that Seth was the name of Typhon from VeUius Valens and 
 Plutarch, and that Plutarch has preserved a myth, which says that 
 Thoueres (eovrjpii) was his lover, according to others likewise called 
 Aso." Plutarch says that "on the return of Osiris (to Egypt) 
 Typhon made snares for him, and entered into a conspiracy with seventy 
 men, and accomplished it with the assistance of the Queen of Ethiopia^, 
 
 * Bunsen's "Egypt," VoI.t. t lb. Vol. ill. p. 118. 
 
 J Ammian Marel. c. 17. 
 
 II Mr Jackson makes " Taaut the grandson o£ Ham." Chron. Antiq. Vol. i. p. IS. 
 
 § Bunsen's "Egypt," Vol iv. p. 284. 
 
THEOGONIES. 
 
 named Aso, who betook herself to him."* But after the death of 
 Osiris -when Typhon reigned " they narrate that many thereafter passed 
 over to Horus, likewise the concuhine of Typhon named Thoueris 
 transferred herseK to him." Jahlonski says that Thoueres in Coptic 
 means "the South,"t and in the Coptic Scriptures it is translated "the 
 •south wind,"i and Plutarch says "that the Queen of Ethiopia, who 
 assisted Typhon, denoted the south wind Mowing from Ethiopia." || 
 The name of Typhon means also a wind. It is derived from pjQ^ 
 napheh, " to hreathe,'' or blow, and in a spiritual sense " to inspire," 
 ■and in the case of Thoueris it denotes the Holy Spirit, so that Typhon 
 is the inspired prophet Seth, and Thoueris is his law, inspired 
 by the Holy Spirit. This' inspired law, it seems, was at one time 
 the Queen* or Governor of Ethiopia. Not certainly of Cush, but of 
 Nubia, the golden land ; and as Nub, the Golden, was a title of Seth- 
 Typhon, it testifies that Nubia was a territory belonging to him, as to 
 his concubine Thoueris, before it became Cush or Ethiopia, and it 
 was this that Typhon fought for against Osiris, and Osiris was over- 
 thrown and cut into pieces by Typhon and his seventy associates. 
 Osiris or KJronos had conquered this country, and gave it to him. 
 This is told us in the Phoenician Eule of Kronos, Myth, Sec. 8, " Now 
 when Kronos came to the land of the South, he gave to the god 
 Taautos Egypt for a royal residence." This land of the South was 
 ■Southern Egypt, for he could never conquer the Mizraites of Northern 
 Egypt, as the Egyptian Atlantic tale informs us ; but it was the land 
 of Ammon, as the Bacchus myth shows, and it included Nubia, first 
 ■colonized by Phut, called in the myths Titans ; but when Kronos or 
 ■Osiris, that is, Nimrod, conquered these countries south of Egypt he 
 gave them to his father Taautos or Cush, and from him they were 
 -called Cush or Ethiopia. This explanation will assist us in under- 
 standing the connexion that Surmubelos had with Thouro. But who 
 is Surmubelos ? Bunsen gives various roots for it in a note § "Srm 
 {Heb. Sor) means to tear, to sever; Zrm, to cut in pieces (Zech. xii. 3). 
 Zrom, ruptura, seperatio : Zaram, Zoram may be Struggle or Struggler 
 •with Bel, also combater of Bel = Jerubel." "We would remark here that 
 PhUo in his Proem to Sanchoniathon's history mentions the name 
 Upofi^aakov, Jerombaal, corresponding to Jerubaal, the cognomen of 
 'Gideon, who was so called because he overthrew the altars of Baal 
 .(Jud. vi. 32.) Bunsen says "The Combater of Bel," or "Struggler 
 with Bel," can only be Hercules Palamedes, also worshipped • by the 
 (Greeks, who once wrestled with Zeus on the sand, and had his hip 
 
 * Hutaroh de Iside, p. 356. 
 
 t Jablonski Pantheon, Vol. ii. p. 123. } Acts xxvii. 13. 
 
 1 Plutarcli de laide. p. 306. § Bunsen's " Egypt," Vol. iv. p. 284. 
 
70 DISSERTATION V. 
 
 sprained, or as lie was called in the Kanaanitish dialect Yisrael (Israel),,, 
 i.e. tlie straggler with El, God." Surmubaal is evidently " The Com- 
 bater of Baal," but he cannot be Hercules Palamedes, for he is Baal 
 himself ; he is the Greek representative of the Tyrean Hercules or 
 Melkert, who is also called Baal or Bel, and also Osiris. But ther& 
 was another Hercule.<!. He was the Egyptian Hercules worshipped 
 at Canobus, as Jablonski shows. Erat Hercules hicce .(Egyptius,, 
 Canobi cultus, in ipsa Grecia percelebris. " This was the Egyptian 
 Hercules worshipped at Canobus, and very celebrated in Greece," as 
 the Delphic oracle mentions him "AXXos &p 'HepaKXirjs Tvpivdws, ov^t 
 Kava^evs i.e. "He was another Hercules, namely, Tyrinthius not Cano- 
 biticus." Now, this Hercules was the slayer of the giants, as Mac- 
 robius* tells us : " The Egyptians venerate Hercules with most sacred 
 and strict religious worship, which among them is very long back, as- 
 wanting beginning. He is believed also to have slain the giants when 
 they fought against Heaven [i.e. Ouranos) as by the power of the gods^ 
 and a little before he speaks of the Grecian Hercules : " Think not 
 that Alcmena gave birth at Thebes of Boeotia to the sole and first- 
 called Hercules. Nay rather long after, and he is the last dignified by 
 this appellation, and by this name he is honoured, who on account of 
 his very great fortitude merited the name of "Eeigning by the Power- 
 of God." Eratosthenes shows that a title given to an Egyptian king- 
 was Sempucrates, " child of Sem," and also IlpaKKet8r)s translated by 
 Jablonski, Natum ex Hercule, HercuHs stirpem, child of Hercules, so that ■ 
 the same king is "child of Hercules" and also "child of Sem," showing 
 that Hercules is Sem, or as Jablonski says Sep est nomen Herculis " Sem 
 is a name of Hercules." The result of our investigation is, that the 
 Egyptian Hercules, the Slayer of the Giants, is the Patriarch Sem. 
 The Giant he slew was Osiris or Baal, and therefore he is the com- 
 bater with Baal or Surmubaal. But it was Seth-Typhon and his seventy 
 associates, with the assistance of Thouro or Aso, Queen of Ethiopia 
 who slew Osiris, so that the fact of the case is this : The Patriarch 
 Shem combated Nimrod in the Council of the Sanhedrim, or seventy 
 elders with the Law (Thouro) of Seth (Seth Typhon), by which he 
 was condemned to death, and cut into pieces for his apostacy and 
 rebellion against the theocracy, Jehovah (Ouranos the Lord of 
 Heaven) being the King of the whole earth, who administered his 
 government by Noah and his successor Shem (to appoint), the appointed. • 
 High Priest and chief civil magistrate. 
 
 It was Taautos or Cush, then, who was the first inventor of the- 
 heathen religion, and what he did he supposed "to be an improvement, 
 of the older religion, for it is said he " raised all matters connected 
 
 * Macrob. Satumal. L. i. c. 20. 
 
THEOQONIES. 71 
 
 ■with religion from confusion and popular ignorance into a regular 
 scientific system." He supposed that the true religion of Seth and 
 Shem contained in the Thorah was but " popular ignorance," because 
 it was fully made known by Shem to all, the vulgar as well as the 
 elders and priests. He, therefore, took it out of the hands of the 
 vulgar by obscuring and concealing it under symbols, metaphors, 
 enigmas, allegories, or myths, and he committed it to the sole keeping 
 of the priests : hence his name Cush, " the Concealer; " hence, also, 
 the epithet of Thuor6 or Thorah, "the Law," Chusarthis, "the en- 
 lightener of Cush " or of the Concealer. 
 
 Now follow the extracts from Philo's Greek translation of Sancho- 
 niathon's Phoenician history translated into English. 
 
 Chapter I. The First Cosmogony: — The Creation of Mot or 
 Matter, and the Zophasemin. (Euseb. Prsep. Evang. Lib. L p. 10.) 
 
 The observations of Eusebius are put within, brackets. 
 
 Sec. 1. "The beginning of the All was a dark air, and Spirit, or a 
 blast of dark atmosphere, and black unfathomable chaos; but that 
 they were infinite, and during many ages had no bounds." 
 
 Sec. 2. " Then (he says) the Spirit was ioflamed with love of its 
 own eternal principles, and a mixture together took place ; and this 
 intermingling was called Desire (Pothos). This Desire is the beginning 
 of the creation of all things ; but it had itself no knowledge of the 
 creation of the All. And out of this intermingling and of the Spirit 
 was begotten Mot (Moch), which some say is sHme, others putridity of 
 watery mixture ; and of this (Mot) was begotten aU the seeds of the 
 Creation and the generation of the All (or Universe). 
 
 Sec. 3. " But there were also creatures without consciousness, 
 through which rational creatures were generated. They were called 
 Zophasemin, i.e. Heaven-watchers. 
 
 Sec. 4. " And Mot (Mokh) was formed in the shape of an egg. 
 And the sun and moon and stars shone forth and the great constel- 
 lations." 
 
 Sec. 5. [This is there cosmogony, which clearly would lead to 
 atheism. We wUl now see what he says about the creation of living 
 things. He expresses himself thus :] 
 
 Sec. 6. "When the air was clarified by heat, and likewise the sea and 
 earth, there sprang up winds and clouds, and vast torrents of heavenly 
 water streamed down. And when by the effect of the heat of the sun 
 everything was detached and separated from its own place, and at the 
 same time all things encountered each other and came into collision, 
 there ensued thundering and lightnings. By the rattle of the thunder 
 
72 DISSERTATION V. 
 
 the aLove rational creatures were awakened and shocked by the noise. 
 And there arose up in the sea and land little men and little women." 
 
 Sec. 7. [Now this is their zoogony, or doctrine of the origin of 
 living things. The historian then goes on to say :] 
 
 " This was found by him (Sanchoniathon) in the cosmogony of 
 Taaut and among his entries. What Taaut discovered by his reason 
 he (Sanchoniathon) worked out by research and internal evidence and 
 made clear to us." 
 
 Sec. 8. [He then gives us the names of the winds — south wind 
 (JSTotus) and north wind (Boreas), and the names of the other winds — 
 and proceeds thus :] 
 
 "The first gods that these (the men) worshipped, by libations and 
 sacrifices, were the fruits of the earth, on which they and their 
 descendants lived, as their forefathers had done." 
 
 [And then he adds :] 
 
 Sec. 9. "The objects which they selected for worship corres- 
 ponded to their own weakness and to the timidity of their souls." 
 
 We shall not consider, however, this first cosmogony of the Phoeni- 
 cians here, as we must give it afterwards, and more fully explain it in con- 
 nection with the cosmogonies of the other ancient nations. We shall 
 begin with the explanation of the theogony which immediately follows 
 it, which also begins with a short notice of the Creation. 
 
 Chapter II. The Kolpia and Baau Theogony. (Euseb. Prasp. 
 Evang. Lib. i. p. 36.) 
 
 [Farther on he says as follows :] 
 
 Sec. 1. "From the wind (ave/jiov) Kolpia, and from his wife Baau 
 which being interpreted is Night, there were born .lEon and Proto- 
 gonos, mortal men of that name. Man taught mankind to live upon 
 fruits. 
 
 " From them were descended Genos and Genea. They inhabited 
 Phoenicia. Being plagued by the heat, they lifted up their hands 
 to Elos (El), for him alone [he says] they honoured as the only god, 
 and called him Beelsamin, which means Lord of Heaven, as the 
 Greeks call Zeus.'' 
 
 Sec. 2. [Hereupon he reproaches the Greeks with abandoning the 
 oldest traditions, and says :] 
 
 "It is not without reason that I have on several occasions so speci- 
 fically mentioned this, but with a view to counteract the siUy and 
 false notions about the words which are applied to real things. As 
 the Greeks are uncertain about them they have interpreted them 
 
THEOGONIES. 73 
 
 erroneously, being led astray by the ambiguity of the way in which 
 they are rendered." * 
 
 Sec. 3. [Immediately after he proceeds as follows :] 
 " j^on and Protogonos again begat mortal children : they were 
 called Phos, Pyr, and Phlox (light, fire, and flame). 
 
 " They [he says] invented fire by rubbiag pieces of wood together, 
 ^and taught the use of fire." 
 
 Sec. 4. " They begat sons, who surpassed the others in size and 
 •stature. Their names were given to the mountains of which they had 
 possessed themselves ; and they were named after them Kaison, 
 Lebanon, Antilebanon, and Thabry." 
 
 Sec. 5. "From these were born Semenrumos, the high-celestial 
 (Hypsuranios), and Ousoos." 
 
 " They are caUed after their mothers' names. Women in that day 
 without any shame yielded to any man whom they happened to 
 meet." 
 
 Sec. 6. [He then contiuues :] 
 
 "Hypsuranios inhabited Tyre, and invented the art of building 
 huts with reeds and rushes and papyrus. He set himself up against 
 his brother Ousoos, who was the first who made clothes of the skins 
 of animals which he slew. Very heavy torrents of rain and storms 
 caused the trees at Tyre to rub against each other and catch fire, and 
 80 ignited the forest. Ousoos took a tree, stripped it of its boughs, 
 and was the first who launched a boat. He erected two columns or 
 pUlars to fire and wind (Pneuma), before which he fell down and 
 •sacrificed the blood of animals which he had caught." 
 
 Sec. 7. "Now when they (the two brothers) were dead they 
 consecrated to them staves; but the columns they worshipped, and 
 ■celebratedlan annual festival in their honour." 
 
 Sec. 8. " After a considerable time there proceeded from the race of 
 the Highest Celestial Agreus (the hunter) and Halieus (the fisherman). 
 They were the inventors of the chase, and from them hunters and 
 fishermen took their names." 
 
 Sec. 9. " From them (the hunter and fisherman) were born two 
 brothers, who discovered iron and the mode of working it. One of 
 "them, Khus6r, practised incantations, exorcisms, and soothsaying. 
 He is Vulcan : he invented the fish-hook and bait, the line and the 
 float. He was the first who navigated ships ; hence it was that after 
 his death they worshipped him as a god. He is called Melekh, Zeus- 
 MeUichios (the friendly) of the Greeks. Others say that these 
 Irothers invented the art of building walls of bricks." 
 
 Sec. 10. "According to this there were born from the race of the 
 
 * This forms no part of the theogony, but the reiaarks of Philo. 
 
74 DISSERTATION V. 
 
 latter two youttis : Tekhnites (artificer) and G^inos, or Autokhth&n. 
 (tlie eartt-born or earthy). They understood the art of mixing straw 
 with the clay, and of drying bricks in the sun. They even invented, 
 roofs also." 
 
 Sec. 11. " From these came others : Agros and Agrudros or Agrotes. 
 There is a sculptured figure of the latter, which is highly venerated in 
 Phoenicia, and a temple surrounded by a team of oxen. He is called 
 by the people of Byblus pre-eminently the supreme god. 
 
 " They invented also courts attached to the houses, and enclosures, 
 and eaves.'' 
 
 Sec. 12. "From thence the Agrotai (tillers of land)] and Kynegoi 
 (hunters with dogs). They are also called Aletai (nomades) and 
 Titans." 
 
 See. 13a. " From them came Amynos and Magros. They taught 
 the art of building villages and feeding cattle." 
 
 Sec. 136. "From them descended Misor and Sydyk, which means 
 the Eedeemed and the Just." 
 
 Sec. 14a. "From Misor descended Taautos, who invented written 
 characters. The Egyptians call him Thooth, the Greeks Hermes.'' 
 
 Sec. 14&. "From Sydyk came the Dioskuri or Kabiri, or Cory- 
 bantes or Samothracians. They invented the ship." 
 
 Sec. 15. "From them others descended, who discovered herbs for 
 curing poisonous bites and formulas for exorcising.'' 
 
 Inteepbetation op the Kolpia and Baau Theogont. 
 
 Sec. 1. Kolpia and Baau: According to Bochart Kolpia is '^n 
 or n^"^D"7p Kol-pi-yah, vox oris Dei, voice of the mouth of God> 
 But Bunsen concurs with Delitsch's and Koth's interpretation K61- 
 Pia'h, or the breath of wind, literally " voice of the breath," which 
 agrees with the explanation "wind" given in the text, and in the 
 former cosmogony ave/ioii* "breath of air" (ttvotj aepo<f). But he 
 admits that Pia'h cannot be shown to have this meaning in Hebrew 
 nor in Phoenician, and he allows Bochart's explanation to be admis- 
 sable. It is corroborated by the fact that the Jews had a great rever- 
 ence for what they called the Bath-kol, or "the daughter of the voice,'' 
 — the voice of God spoken from heaven.f Bunsen himself instances 
 it as the use of Qol not as a masculine but in a mythological sense : he 
 calls it the Eabbinical word Bat-qol, "daughter of the voice, a prophetical 
 sound in the air.'' Kolpia then means the voice of the Spirit (ave/iovy 
 
 * According to Bunsen avt/iov "wind," is the Euhemeristic interpretation of the-. 
 Phoenician word tl'.T Ruah "spirit." The wind Kolpia is therefore the voice of the spirit ot 
 God. 
 
 + See Kitto, Illi'S. Bible, Luke xii.' 6. 
 
THEOQONIES. 75 
 
 of God when He spoke from heaven at the Creation, such as "Let there 
 be light." 
 
 Baau is allowed hy all to be the ^py^ Bohu, " the void " of Gen. 
 i. 2. In the text it is interpreted " Night," and it means that the 
 void earth was involved in darkness.* And this agrees with Kolpia 
 as the voice of God from heaven when He said, "Let there be 
 light," and then Night, or the dark void, was enlightened. 
 
 jEon and Protogonos : — Mao., AIIINA, Eternal — the everlasting 
 Being. Bimsen says : " ^on, originally jEvum (period of time), is 
 the Hebrew word 'holam, the Phoenician form of which we have 
 already seen in Eudemius as 'Hulom (Ulomos). He therefore repre- 
 sented to the mind of the Phoenicians God, the Creator of the world,, 
 who in this passage is said to proceed out of the primitive beginnings," 
 that is, God manifested in the creation of the world. 
 
 Protogonos is a compound Trpwro? (first) and 701/0? (begotten). 
 He is therefore " the first-begotten " Son of God, who in John i. 14, 
 is caUed "the "Word," and fj,ovoyevov<; (the only begotten), and in 
 verse 18, fjiovoyevT]^ vlo<;, "the only begotten Son."t We shall alsa 
 find his name in the Babylonian cosmogony, there called /iovoyevrj 
 iraiBa, " the only begotten Son."J Bunsen says : " But, as regards 
 Protogonos, the Phoenician word cannot well be any other than 
 Qadmon the first, the original, and this is used in the same sense in 
 modern Hebrew as signifying God.- Its cosmogonical meaning is 
 likewise retained in the Adam-Qadmon of the Eabbis : Adam Kadmon 
 sive Primigenius, est alias homo perfectus, Dei instar, i.e., Adam 
 Kadmon, or the First-begotten, is otherwise called the perfect man, 
 like God." Both JEon and Protogonos are called "mortal men," and 
 as such must have been incarnated by the Phoenicians in some deified 
 men, and are said to proceed from Kolpia and his wife Baau, hence 
 the idea is that both God the Father and God the Son are manifested 
 at the Creation and from it. 
 
 Genos and Genea : — Genos means the masculine gender or species,, 
 and Genea the feminine gender. || They certainly represent Adam and 
 Eve, and, like them, are said to be descended from jEon and Proto- 
 gonos, or God the Father and God the Son. Bunsen will not have 
 
 * It represents the Scripture words : "And tlie earth was without form and void, and. 
 darkness was upon'the face of the deep." 
 
 t In Heb. i. 6 He is called TrpatToraKov, "The first-begotten." 
 
 t Orpheus has a hymn on " Protogonos." 
 
 II Genos °'^?^*? Teraphim, "Penates, deos domesticos progenitorum idola." Genea. 
 n'li^^ri Toldoth, " Generationes." They represent the male and female generators of. 
 animals, Adam and Eve being at the head, as in Scripture, Toldoth Beni Adam. 
 
76 DISSERTATION V. 
 
 "th.e original reference to the ancestors of mankind. He says they are 
 cosmogonical principles, yet he afterwards says they are the type of 
 mankind inhahiting Phcenicia; they were at least inhabitants of earth, 
 i.e. mankind, who worshipped Elos or El, i.e. God. 
 
 ^on and Protegonos " taught mankind to live upon fruits." This 
 is evidently taken from Gen. i. 29 : "Every herb bearing seed, and 
 €very tree in which is the fruit of a tree, to you it shaU be for meat." 
 
 Elos or Beelsamin: — Elos, Hebrew ^^ El, radically means the 
 Interposer, Intervener, Mediator, or Protector. It is a name or title 
 of the true God (Gen. xiv. 18, 19), and expresses his omnipresence or 
 universal extension. The heavens are taken as a symbol to show 
 this : "The heavens, even the heaven of heavens, cannot contain 
 thee " (1 Kings viii. 27). And he is caUed by the name of D^Qtl? 
 or X'^QtC Samim or Samia, the heavens (2 Chron. xxxii. 20 comp. 
 2 Kings six. 15 and Isaiah xxxvii 15). Hence He is oaUed here 
 Beelsamin, "the Lord of heaven." This therefore is a representation 
 •of the true God as the Mediator, and he is recognised and honoured 
 as the only God. But Kronos or Nimrod took the title of El, that is, 
 he took the place of God, and was considered as an incarnation of 
 God; and so did the king of Tyre, his successor (Ezek. xxviii. 2 and 9). 
 The same is the case with the Greek Zeus, who sometimes means the 
 true Lord of heaven, sometimes Nimrod, as the incarnation of the 
 true Lord of heaven. But Mmrod or Kronos does not make his 
 appearance as El till long after the period here treated of. At this 
 time- El or the true God was " the only God." 
 
 Sec. 3. Phos, Pyr, and Phlox : — Bunsen interprets them as Urim, 
 Cherubim, and Seraphim, and to represent the cherubim and flaming 
 sword placed at the east of the Garden of Eden to keep the 
 way to the tree of life. Phos, PhUo's Greek is a translation of the 
 ^1^ Ur (light), from the root "^^ Ur (to flow or stream); it 
 means a stream of light flowmg from a burning body. Pyr, 
 according to Bunsen, is the Hebrew kerub, used in the plural 
 kerubim (Phrenician 'herubim, the h changed into 7t). He 
 says: "The usual Phoenician derivation of 'harab (n"in), 'to lay 
 waste,' is even in Hebrew from ' to dry up, to scorch,' whence the 
 word 'harabon, 'heat, burning fire.' . . . The Hebrew kerub 
 understood as the Phoenician 'herub would signify ' the glowing,' that 
 is, fiery or fire. Pyr, ' fire,' is consequently a faithful, translation of 
 kerub." Bunsen says, " Phlox," flame, conflagration, is a transla- 
 tion of seraphim, seraph, which is derived from sereph, to burn. 
 Phlox, "flame," taken in this connection is evidently the repre- 
 sentative of the flaming sword turning round, or the presence of 
 ■God between the cherubim as a flame of fire. The whole is but the 
 
THEOGONIES. 77 
 
 representation of Gen. iii. 24 : " And God drove out Adam, and 
 placed at the east of the Garden of Eden chembims, and a flaming 
 sword which turned every way, to keep the way of the tree of life." 
 As in Ezekiel's vision (ch. i. 7—13) — the light streaming down 
 from the revolving fire upon the golden cherubim made them sparkle 
 like burnished brass, and their appearance was like burning coals of 
 fire ; so Phos, Pyr, and Phlox fulfil the whole ideas of them. They 
 are said to have been children begotten by Mon and Protogonos, and 
 so God devised and Jehovah the Son made the cherubim, and God 
 dwelt in the flaming fire between them. It is said they (Phos, Pyr, 
 and Phlox), taught the use of fire, so the flaming fire would do so ; but 
 we think that " they " mean ^on and Protogonos, as in the Greek 
 tradition Prometheus, who is identical with Protogonos, is said to 
 have brought fire from heaven and taught its use to man. 
 
 Sec. 4. The mighty sons and their mountains. — "They begat sons," 
 certainly not Phos, Pyr, and Phlox, but Genos and Genea begat them. 
 These mighty sons were the descendants of Adam and Eve through Cain. 
 They are said to have taken possession of the mountains Lebanon, 
 Aatilibanon, and Thabery, or Mount Tabor, all in Phoenicia. This is 
 the mythologized history of Adam's descendants taken from the Scrip- 
 tures : they lived to the east of the Garden of Eden, but the Phoenician 
 tradition transferred them to Phoenicia. As the cherubim were placed 
 on a mountain east of the Garden of Eden where public worship was 
 celebrated (seeEzek. xxviii. 13, 14), so the apostate sons of Cain would 
 have their holy mountains for their apostate worship. They also sur- 
 passed others in size and stature ; as (Gen. vi. 4) " There were giants 
 in the earth in those days." 
 
 Sec. 5. Semenrumos,* or Hypsuranius, and Ousoos. — Semenrumos, 
 Phoenician; Samin-rum, Hebrew QlQtZ^ the heavens, and Q"^ rum, 
 "to be lifted up, exalted, elevated." Philo's Greek translation, Hyp- 
 suranios, means the highest celestial. According to Bunsen, " the 
 highest celestial, agreeably to all known analogies, can only mean, 
 according to the genius of Semitic mythology in a planetary poiat of 
 view, Saturn, the highest of the planets." He then says that " the 
 Phoenicians had a god corresponding to El, and according to the 
 general notions of Western Asia in the earliest times. 
 
 " I. The most prominent name here is Set or Seth. It must be 
 the oldest authentic name of this god. RawHnson found Seth in the 
 cuneiform inscriptions. Sothis {i.e. Seth), the star, sacred to Isis ;. 
 Sirius, the dog-star, bears the same name. Set-Typhon in the Osiris 
 
 * Semenrumos seems to be equivalent to the Greek Hyperion Y-Trcp-twi' Superiens, 
 *• walking above," an epithet of the sun ; but Hyperion was brother of Saturn. Hyperion 
 was doubtless the Hebrew Seth. 
 
DISSERTATION V. 
 
 circle corresponds to Saturn, and Seth the son of Adam is th.6 father 
 -of Enoch. Set is common to all, but his identity to Saturn is not so 
 old as to Sirius, the sun god. 
 
 " n. Kiyun or Kevan, of whom we read in Amos v. 26 : ' But ye 
 have borne the tabernacle of your king (Melek) and the piUar (Kiyun, 
 the erection) of your images, and the star of your god which ye made to 
 yourselves ; ' literally, ' But ye have borne the tent, your Melek and Kuin 
 your statues or images, the star of your god, which ye made . to your- 
 selves.' Understand Kiyun as we may (says he), whether tabernacle 
 or star, as Kuii, to erect, corresponding to the Chaldee Saturn Keivan, 
 it is quite certain from the testimony of Amos that the Israelites wor- 
 shipped the god of the pillar, who was identified with Saturn, the 
 highest of the planets."* But Amos does not say they worshipped, 
 only " ye have borne," which indicates that they had borne the pillars 
 of Seth, and Saturn the star of their God. But we shall have occa- 
 sion to explain this passage of Amos afterwards. 
 
 " III. Derived from this same root, and perhaps the same word, is 
 Kon, which Movers was the first to prove to be a Phoenician designa- 
 tion of Saturn in the sense of the regulator, estabHsher, institutor of 
 the law of the universe. 
 
 " IV. Yakin, the name of one of the two detached pillars (Yakin 
 and Boaz) which Solomon caused to be erected by the Phoenician 
 workmen of Hiram in the porch of the temple of Jerusalem (1 Kings 
 vii. 21, conf. 2 Chron. iii. 17), may perhaps come from the same root." 
 p"i3 Kiyun, is evidently derived from p Kon, to establish, as we 
 shall afterwards show when explaining this text. 
 
 "V. The Phoenician pillars of Hercules are called Hamuiiim: 
 compare the Hebrew amon, piUar, and the Ammunea of Sanchoniathon, 
 pillars with antique sacred writing in the temples of the Phoenician 
 deities." They are supposed to be the pillars of Seth. Movers has 
 shown the probability of the former as representative of Ousov-Mars, 
 and the latter of Kon-Hypsuranios. This explains the Phoenician 
 Semenrum and Ousoos as worshipped in the pillars of Seth, but these 
 have no identity with the pillars of Hercules. These we have shown 
 to have no connection with the pUlars of Seth; but "they (the piUars 
 of Seth, not) probably (but actually) figured in the legends about the 
 celestial piUars of Atlas in the far west and those of Hercules near 
 Cadiz." AH the evidence we can gather, then, tends to prove that 
 Semenrumos or Hypsuranios, the highest celestial, is Seth. 
 
 ♦ In the wUdemess the Israelites carried ahout with them for forty years the tent and the 
 statues or two piUars named Melek and Cuin. The Messiah has the title of Melek or Kin? 
 "Behold thy King Cometh," (Zech. ix. 9.) and the star of your god is mentioned in Num 
 xxiv. 17, " The star out of Jacob shall come," and (Matt. ii. 2) " The wise men saw his star ik 
 the east." 
 
TEEOGONIES. 79 
 
 Sec. 6. Ousoos, according to Bunsen, "must have been the Phceni- 
 cian UsoT, i.e. Esau (the rough, the hairy)." This, however, is too far 
 ■down the scale of chronology from Seth to he reckoned his brother. 
 We must seek for another derivation, and we find the Hebrew T2^ 
 Ouz (the goat). Ousoos made clothes of the skias of animals; he was 
 therefore clothed in goats' skius, and hence called Ousoos (the goat). 
 Pan or Adam is called " the goat-limbed," because he was so clothed. 
 He was the head of the satyrs (Diod. L. i.), who kept holy the satur- 
 nalia, or one day ia seven, which degenerated to be kept seven days 
 .annually. The satyrs represent the antedUuvians who dwelt in woods 
 and gardens in the golden age, and who danced joyfully on the 
 saturnalia day ; but as Ousoos comes after Seth, he is Noah, mytho- 
 logized Capricornus, the fish-tailed goat, because he came through the 
 Deluge. The allusion to the lewd " Women iu that day " is taken 
 from Gen. vi. 1, 2. The tradition considers " the daughters of men " 
 to have been lewd and wicked, and bore sons Hke themselves, hence the 
 cause of the Deluge. " The very heavy torrents of rain and storms " 
 represent the Deluge, which, with " the igniting of the forests,'' is the 
 amalgamation of the revelation of the Deluge to Noah and the destruc- 
 tion of the world by fire to Enoch, as well as the tradition connected 
 with the pillars of Seth of the destruction of the world by the Deluge 
 and fire, foretold to the Sethites by Adam.* But Ousoos or Noah was 
 the first to make and launch a boat (the ark), and afterwards erected 
 columns or pillars to fire and wind — the pillars of Seth preserved 
 during the flood — which he had in his beth, where he fell down and 
 worshipped, and sacrificed the blood of animals, as we are told in Gen. 
 viiL 20 and ix. 4, 5. It is said that " Hypsuranios set himself up 
 against his brother Ousoos." We cannot suppose that Seth would 
 have opposed Noah; but this indicates the opposition which Noah got 
 from the descendants of the sons of God and the daughters of men, 
 those mighty ones who had represented themselves as the descendants 
 of Seth (see 1 Peter iii. 20), " who were sometime disobedient in the 
 days of Noah." 
 
 Sec. 7. " Now when they (Hypsuranios and Ousoos, or Seth and 
 Noah) were dead they consecrated to them staves." The consecrated 
 staves or sceptres were rods which each head of a tribe carried, with 
 the name of the tribe inscribed on it : Aaron's rodt was thus distin- 
 guished. Thus the patriarchs, or heads of the families or tribes, had 
 their staves, so here we are informed that Seth and Noah had staves, 
 which after their death were consecrated to them by the heathen; 
 ■" but the columns, stellse or pillars, they worshipped, and celebrated 
 
 » JoMph. Antiq. B. I. Ch. 11. § 2. t Num. xvii. 2, 3. 
 
so DISSERTATION V. 
 
 an annual festival in their honour." These were the piUars of Seth, 
 which after the Deluge became the pillars of Ousoos, or Atlas, or 
 Noah. These patriarchs after their death were deified by the heathen, 
 and were supposed to be' in the pillars called by their names, and the 
 pillars were thus worshipped as the gods residing iu them, and had an 
 annual festival instituted to their honour. Here, then, is a testimony 
 in the ancient theology mentioned by PhUo of the deification of mortal 
 men. According to Bunsen and Movers, one of these columns was that 
 of Kon-Hypsuranios or Seth, in which he was worshipped : the second 
 was that in which Ousoos or Noah was worshipped, that is, the pUlar 
 of Atlas, N"oah. 
 
 Sec. 8. Agreus, the hunter, and HaHeus, the fisherman : — ^A con- 
 siderable time after the flood, when the human race began again to 
 multiply, there proceeded from the race of Semenrum, i.e. Seth, of 
 whom was Noah and his family, " Agreus, the hunter, and Halieus, 
 the fisherman,'' evidently the personifications of two divisions of the 
 race according to their pursuits. Bunsen says their Phoenician names 
 were Ti^ Zayad, and liTiJ} Zidon, the root of both being zad means 
 both to fish and to hunt, and both names of Sidon : if so, then they 
 are the descendants of Sidon, the predecessors of the Phcenicians in 
 Sidon. It is evident, however, that they were the inhabitants of the 
 land of Shinar, and followers of Nimrod, " the mighty hunter before 
 the Lord " (Gen. x. 9), as the following section will show. 
 
 Sec. 9. The two brother, ^^o«<sor- Vulcan and Melekh : — " Prom 
 them were bom two brothers." As the tradition reads we might sup- 
 pose that they were descended from Agreus, the hunter, and Halieus, 
 the fisherman, but the two brothers could not be descended from two 
 fathers. We must, then, go back to a common father, and derive 
 them from Hypsuranios, the highest celestial,, hence they were of the 
 race of Seth through Noah, from among the division of Noah's family 
 who were hunters and fishermen, and not from the agrictdturists. 
 We will find who these brothers were from their names. The tradi- 
 tion, however, only gives us the difierent names of one of the brothers. 
 Bunsen supposes the one to be Khusor-Vulcan, the other Zeus 
 MeUichios ; but the tradition says, " Khusor . . . 'he is Vulcan.' 
 . . . He is also Melekh, Zeus-Melichios," evidently separate names 
 of one and the same god, or two gods made out of one mortal person. 
 Who is he ? Let his name Khousor or ILOTXfl P teU us. Here we 
 have a compound word — the first is the same root that we had in 
 Elhousarthis, viz. KJious or Cush, the second i^"1t wro, seed, offspring, 
 children, posterity. He is therefore the seed or offspring of Cush, 
 that is, Nimrod. Vulcan is Semitic Bhol-chan, " priest of Baal," or the 
 sun, the god of fire ; in Greek, Hephsestos. Mr Hislop shows that 
 
TSE PHCENICIAN TEEOGONIES. 81 
 
 tlie Hebrew word is used in Gen. xi. 9, when it is said tliat 
 in consequence of the confusion of tongues the children of 
 men were "scattered abroad on the face of all the earth." The 
 word there used is wgi-j Hephaitz, from the , root ;-j\jq phaitzeh, 
 to break in pieces, to disrupt or scatter, which in the Greek form is 
 Hephaizt, hence Hephaistos * is the name of Nimrod, the ringleader ia 
 the rebellion at Babel, as the "scatterer abroad." The last name, 
 Melekh, is "T^Q Melekh or Moloch, a king, or Nimrod.t the first 
 king who first gathered the people into communities, therefore the 
 Greek Ph6roneus, the first mortal who reigned, who is the Greek God 
 Zeus Meilichios, the friendly, thus making the Hebrew root into a 
 Greek word having a different signification altogether ; hence we see 
 the necessity of seeking the roots of the Greek names of Grecian gods, 
 not from the Greek, but from the Semitic, whence they are originally 
 derived. Out of Melekh the Phcenicians made Melkart or Melekh- 
 aretz, the king of the earth. He was the patron god of Sidon or the 
 fishermen, hence is here attributed to him " the invention of the fish- 
 hook and bait, the line and the fioat." He was also the patron god of 
 navigators, who conducted the colonies of the Phoenicians to foreign 
 shores, hence he is here said to be " the first who navigated ships." 
 But " others say that these brothers invented the art of building walls 
 of bricks," that is, to buUd the tower of Babel, when " they said, Go 
 to, let us make brick," etc. (Gen. xi. 3). 
 
 Sec. 10. The two youths, Technites, the artificer, and Geinos or 
 Autokhthon, the earth-formed or earthy. Bunsen thinks the first is 
 Kain, son of Adam, as Kain means " smith," or, at least, Tubal-oain, 
 the worker in metals, son of Lamech. However, the tradition cannot 
 go chronologically back, but forward. "We think these two youths 
 were the reckless leaders of the youths who under Nimrod engaged in 
 the rebellion and the building of the tower of Babel : the second, or 
 earthy, represent those who dug the earth for the clay, and the first, 
 the artificer, represents those who manufactured the clay into bricks 
 and buUt them; and this explains, "they understood the art of mixing 
 clay with straw and drying bricks in the sun. They invented roofs 
 also," which shows that they made bricks from clay, buUt houses with 
 them, and roofed them. 
 
 It seems to us that this tradition ends here, but it begins another, 
 which is appended to it in the same way, as we shall find several dis- 
 tinct traditions united into one by a natural connection. The follow- 
 ing section thus goes back again, and begins with Noah. 
 
 * Nimrod's title, Molloch Geber, "mighty king," becomes Mulolber, the name of the 
 "god of fire." 
 
 t Two Babylons, p. 39. 
 
 G 
 
82 DISSERTATION V. 
 
 Sec. 11. Agros and Agroueros or Agrotes : — "There can be no 
 doubt that here, "says Bunsen, " we have merely two derivatives from 
 one and the same root, or two forms for the same name. Agroueros is 
 'Aypov j5/3«bs, " the hero or lord of the field ;" Agrotes, again, is " the man 
 of the field" (ayp6<f), that is, simply another derivative from 07/30? 
 " field." Btmsen thinks with Scaliger and Bochart that Philo had 
 mistaken sadeh, a field, for saddai, the almighty, as Agroueros is called 
 the supreme god. But to our view Philo is right, for the team of oxen 
 surrounding his temple shows him to have been a ploughman, and 
 points to Noah as Cannes or Dagon, who is caUed " Zeus Axotreos," 
 the god of the plough, because he taught agriculture, and being the 
 second father of mankind would be viewed as the highest deified 
 patriarch, and thus became the supreme god. Mr Jackson calls 
 him "Agroverus or Agrotes (Husbandman)" (voL iii. p. 17), and 
 " Agroverus or Noah, the Father of Hamyn or Ham" (p. 18.) This is 
 confirmed to have been Noah by what is said of his descendants in 
 
 Sec. 12. The Agrotai the tillers of the land and the Kynegoithe 
 hunters with dogs : — Here these descendants of Agroueros are described 
 as different divisions of the same people according to their pursuits. 
 The Agrotai, or tillers of land, were certainly those who had been taught 
 agriculture by Agroueros or Noah, and followed that pursuit. But 
 others betook themselves to the pursuit of hunting, assisted by dogs, 
 called Kjmegoi, and certainly the chief leader of them was Nimrod, 
 " the mighty hunter before the Lord." Mr Hislop shows that Nimrod 
 was the first who trained dogs and leopards to assist him in hunting. 
 Such is the testimony given by Sir WiUiam Jones from the Persian 
 legends.* Others took to a roaming or nomade life, living in tents in 
 the wilderness, not attached to one part of the country in particular, 
 but shifting about to where they found suitable pasture for their 
 cattle, hence they are called Aletai or nomades. They are also called 
 Titans. This, in the first instance,, is a general name for all the fol- 
 lowers of Ouranos, or the professors of the true religion, whether they 
 were the children of Ouranos and Ge or Titsea, Earth, who lived before 
 the Deluge, or the descendants of Agroueris or Noah after the Deluge. 
 This is apparent from its Semetic root t3t2 Tit, which in Hebrew is 
 not a verb, but as a noun it means " mire, mud, clay, or earth.'' This 
 is the root of the name Titsea, mother-earth, and of her children the 
 Titans, or earth-born, as Adam was made of the dust of the ground. 
 Bunsen says these antediluvian Titans were the Bene-EHm, " Sons of 
 God" of Gen. vi. 2. The Chaldee idea, "to be spotted with 
 mire or mud," is applicable to the postdiluvian Titans. This 
 mire or mud with which they were spotted was the miie or mud 
 
 * Works, vol. xii. p. 400. 
 
THE PSCENICIAN TSEOGONIES. 83 
 
 or sediment that was left on the earth after the Deluge. This will be 
 ^seen from the names of the Greek goddesses who were Titans, as 
 Tethys, the wife of Oceanus, and Thetis, her daughter, whose 
 names are derived from the same root. Oceanus is the fresh-water 
 •god, the rain and floods of the deluge; his wife, Thethys,is the mud- 
 •covered earth after- the deluge. Thetis means "the deposit" or 
 mud of the deluge. In the general application of the name of 
 Titans as the followers of the true religion of God, or Ouranos 
 his son, were included aU the descendants of Noah at first, 
 but after Ham emigrated from Noah and the holy line, or the 
 Agrotai, tillers of the land, Cush with Nimrod went away 
 into the deserts of Arabia, and then became nomades or wan- 
 derers, shepherds and herdsmen, and Kynegoi, or hunters with dogs. 
 And when they apostatized from the true religion and rebelled against 
 • Ouranos, when Mmrod took his place and office as ruler of the earth, and 
 called himself Melek or king of it, they were separated from the pro- 
 fessors of the true religion of Ouranos caUed Titans, which included all 
 
 ■ descendants of Shem and Japhet, and of Ham, Mizram, Phut, and 
 
 ■ Canaan. All these were Titans, and professed followers of the true 
 religion of Ouranos ; Cush and his race, the Cushites or Ethiopians, 
 alone were apostates and rebels against Ouranos, under the leadership 
 of Kronos or Saturn or Mmrod and Cush or the god Hermes-Thoth, 
 who endeavoured to usurp the kingdom of heaven (Ouranos) as being 
 gods. Hence, says Servius in Mn. vi. 1. 580, "Titanes contra Satui- 
 num (terra) genuit : postea Gigantes contra Jovem Titanes ab irata 
 
 - contra Deos terra ad ejus ultionem creatos," i.e. the earth begat the 
 Titans against Saturn : afterwards the Giants against Jupiter. " The 
 ■earth from rage against the gods created the Titans for her revenge." 
 
 Sec. 13a. Amynos and Magros: — Bunsen remarks: "The names axe 
 Semetic ; we must therefore identify the first as Amon, Amim, the 
 builder, the remark about the construction of vUlages harmonizing with 
 it perfectly." But who was Amyn or Amun aa a real person ? Amun 
 or Ammon was the great god of the Hamite race — the Cushites, and 
 afterwards that of the Mizraite Egyptians. Jeremiah (xlvi. 25) speaks of 
 N26 Itob^ Amun of No. Parkhurst derives pDb^ from p^^ "steadi- 
 ness, stability," from the root Qi^ and as a feminine noun means "posts, 
 pillars." This is evidently the root whence Bunsen derives Amun, the 
 builder. But we know that pt3^4 Ammon was Ham, and it is evi- 
 dently a Cushite or Egyptian word derived from the same root as 
 Ham's name DH ham, to be hot, or "the burned one," and the Cushite 
 Amun is but a dialectical difference of it by changing n into ^^ as the 
 same has been done by the Phoenicians in the Hebrew C^JQil 
 
84 DISSERTATION V. 
 
 hammunim into Ammuneon, wMcIl in totli languages is tlie name- 
 of the hieroglypMc pillars derived from Ham's name. Without 
 doubt the Phoenician Amyn or Amun is Ham. "Osiris or Bacchus 
 built a temple for his ancestors, Jupiter-Ammon and Hera, in Thebes. 
 Bacchus is Bar-Cush, i.e. son of Cush, son of Ham or Jupiter- 
 Ammon."* 
 
 But who is Magros ? Accordiag to the tradition, as Anum is the 
 builder of Tillages, Magros is the feeder of cattle. Philo had thus 
 translated "IJQ magar from the root "0, gar, " to depasture," radically "to 
 dwell anywhere for a time," "to inhabit as not in a settled habitation,"' 
 roaming from place to place in search of pasture for their cattle, and 
 this agrees with the nomades mentioned along with the Titans. Bun- 
 sen thinks, however, that it is derived from Ipy Ji'akar, " to cut," and 
 that Magros is Kronos-Bal, who cuts the sinews of TJranos with a 
 harp, or curved knife, the Makairos of Homer. This would make him 
 Nimrod ; but his character is not that of Nimrod, who comes in by 
 the tradition afterwards, but cannot at this stage. He must be a 
 descendant of Ham who lived a nomade life, tending cattle, not like 
 ISTimrod, the hunter with dogs, and would indicate Cush, who had 
 followed a pastoral life before the rebellion of Mmrod. 
 
 Sec. 136. Misor and Sydyk : — According to Philo, Misor is the 
 redeemed. Movers derives it from N'>ttJ sra, "to redeem." Bunsen 
 objects to this that this would make him the redeeming, not the redeemed ;. 
 but he may have first redeemed himself and then redeemed others. 
 As the redeemer he would be the Greek Phoroneus, which is derived 
 from yio phoro, •' to emancipate from the true religion," " to aposta- 
 tize." Movers explains the word as the participle Aphel (of Ht'W') 
 Mesare, "the redeeming," and remarks that in Acts xiv. 12. Mercury 
 is rendered in the Syriac version by the same word. Hence Misor is- 
 Mercury, or Hermes-Thoth or Cush, who not only redeemed or eman- 
 cipated himself from the true religion by his apostacy, but also 
 redeemed or emancipated others from it by making them apostates. 
 
 " Sydyk, the Just, is clear enough," says Bunsen : "it comes from 
 the Hebrew word zedeq (whence Malki-zedeq)." Bunsen here is quite 
 right, p^^ tzedeh means "just," "righteousness," and Melchizedek 
 the king of righteousness, or the righteous king. But who is Sydyk 
 as a person 1 In Sec. 14& we find him to be the father of the Cabiri, 
 or "mighty ones," the first of whom is Nimrod, "the mighty hunter," 
 and as such he is Cush as "the righteous" high priest. 
 
 Sec. 14a. Taautos, Egyptian Thoth, Greek Hermes :— "We have, 
 abeady given the derivation of his names when treating on the in- 
 
 ♦ Diod. Sic, Lib. i. p. 9. 
 
THE PHCENICIAN THEOOONIES. 85 
 
 ■vention of Heathenism. It is Tzeth, a title of Gush as "the setter 
 •on fire," or the originator of fire worship. He is said here to be 
 •descended from Misor, showing that Misor is Mercury, or a derivative 
 ■ god describing Gush under a different character, as also does Sydyk. 
 Here we have the life of Gush described under four successive phases 
 ■and periods of his life : 1st, as Magros, the nomade feeder of cattle ; 
 •then, 2nd, as Mesor, the apostate, who redeemed or emancipated him- 
 self and others from the restraints of the true religion; then, 3rd, as 
 Sydyk, the just or righteous priest or teacher of his religion j and last, 
 as Taautos, the originator and propagator of fire worship. 
 
 Sec. 14&. The Dioskuri or Gabiri, or Gorybantes or Samothracians : 
 — These are aU of them names of the same gods. Dioskuri is a Greek 
 word, composed of Aw<s dios, gods, and kuri, from Kvpto, to walk; 
 but this is derived from a Semetic root "^3 kur, kor, or klior, to go or 
 '•dance round in a circle : this is also the root of Gorybantes in Greek, 
 Xopr) and^aivm, "to go or walk round in a circle," or " to dance round in 
 •:a circle;" and this explains the worship of these gods, which is described 
 by Herodian (Lib. v. cap. 13) when he tells us that when the Emperor 
 Elagabalus worshipped the Phoenician god Elagabalus (El-Gabir or 
 €abiri, i.e. Kronos, the mighty one), whose name he took, "He danced 
 round the altars to the sounds of aU kinds of instruments, and the 
 women of his country danced with him, running round the altars and 
 icarrying cymbals and tabrets in their hands."* 
 
 The Dioskuri in the myth were celebrated saUors who went in the 
 ship Argo to Colchis to steal the Golden Fleece. This myth, we shall 
 show, means that Nimrod and his followers (the Gabiri) went on an 
 expedition into Syria-Mesopotamia to steal the golden cheru- 
 bim from Noah. But the Dioskuri (Gastor and Pollux) were 
 the gods of the Phoenicians, whose images they took with them, 
 and they were supposed to be their conductors when they went on 
 •their exploring or emigrating expeditions in their ships, hence this 
 tradition says "they invented the ship." The name Gabiri indicates 
 who they were. Mr Hislop shows that this was an epithet applied to 
 Nimrod — viz. Gheber ("^li) " the mighty one." (Gen. x. 11.) "He 
 began to be mighty on the earth." Bunsen says : " This implies a 
 notorious fact that Kabiri was a term used by the Greeks to express 
 the gods worshipped in Samothrace and elsewhere, who were identi- 
 fied with the Gorybantes of Grete as well as the Dioskuri (Kastor and 
 Polydeukes)." He supposes also that they were brought from 
 Phoenicia to Greece, and their worship established there. We find the 
 worship of the Gabiri at Grete, Samothracia, Phrygia, and Ambracia 
 
 * In the Rule of Kronos, Sec. 8, •' The Cabiri are the seven children of Sydyk, and 
 EsoulapiuB the eighth." 
 
86 DISSERTATION V. 
 
 in Epirus, all Pelasgian colonies, and it gives us evidence of a wide- 
 spread primitive tradition, not imported from Phoenicia, but direct 
 from Shinar by the Pelasgian colonies. The Pelasgian nations on the 
 continent of Asia Minor were in Phrygia, Mysia, and Lydia ; from the 
 last were the Tyrrheni of Italy ; and in the Paschal Chronicle * the 
 Mysians are said to have been descended from Mmrod in these words:. 
 " Ifebrod the huntsman and giant, from whence came the Mysians." 
 This means that the civil government and religion of the Mysians was- 
 derived from Nimrod, in the same way as the Greeks derive their- 
 kingly power from Hephaistos or ISTimrodt Grecian tradition also 
 brings the Cabiri first to Crete, not from Phoenicia, but from Crete 
 to Mount Ida in Trojan Pelasgia, where it was established by Olenos, 
 who came from the country of the Hyperboreans, which we shall 
 show was Hesperia, the western part of the country of Eden. The- 
 Samothracian names of the Cabiri, explained by the scholiast 
 ApoUonius (I. 913) to Mnaseas the Alexandrian scholar, are 
 Axieros, Axiokerse, and Axiokersos. The syllable Axi, or Axie, 
 is the Greek Axios, used in the worship of Dionysius (Bacchus 
 Nimrod) at Elis, in the sense of " worthy," "honourable;" as a liturgical- 
 invocation, "Axie Taure," Worthy Bull.J This has a connection with 
 the gigantic man-bull found by Layard in the ruins of Mneveh. Mr - 
 Hislop§ shows that "the same word that signified hull signified also- 
 a ruler or prince. Hence the " horned buU " signifies " The Mighty- 
 Prince," thereby pointing back to the first of those "mighty ones," who, 
 under the name of Giiebers, Gabrs or Cabiri, occupied so conspicuous- 
 a place in the ancient world. The latter part of the name of the first 
 is 'rjpas, a hero, a lord ; of the other two Kerse and Kersos are the 
 feminine and masculine from Keras, the root of which in Semetic is- 
 -Ip leer, which strengthened by 3 w is )^'p hem, "a horn." And the three- 
 names of the Samothracian Cabiri are interpreted — 
 
 Axieros, Axiokerse, Axiekersos, 
 
 "worthy Lord or Prince," "worthy homed" (goddess), "worthy homed" (god). 
 
 This, as we shall see, is the Pelasgian Trinity. But they are- 
 only deified mortals taking the place of the three persons of 
 the Godhead ; for their name, Cabiri, indicates that the highest was^ 
 Mmrod, whose name Kronos, the horned one, indicates him to b& 
 Axiekersos, as Axiekerse is his wife, who is also said to put on hei- 
 heada bull's horn as the symbol of royalty; and she is also caUed 
 Juno the dove, or Holy Spirit. Axieros is not horned, but only a 
 
 * Pasch. Chron. vol, 1. p. 62. f Homer II. Lib. 11. 
 
 } Mark the origin of liturgies from "immutable prayers inscribed on the walls of temrle^ - 
 as Am Taure. Af u Toupt, Jamblicus, p. 296. - tempies. 
 
 § Two Babylons, p. 47. 
 
THE PBCENICIAN THEOGONIES. 87 
 
 prince, and indicates him to be Horus, the Divine Son. But there 
 was a fourth god who had a place in the mysteries of the Phrygio- 
 Tiojan Coryhantes and Samothracian Cabiri : this is " Kadmilos, 
 who appears in the Cabiric festivals as the fourth. According to 
 Dionysodorus, he was the assistant of those three Samothracian Kabiri." 
 The name Kadmilos " is Kadm-el, he who stands before the face of 
 God, according to the Chaldean mode of designation, equivalent to the 
 messenger (angel) of the countenance (Panim) in the Bible, who is 
 explained as Hermes (Cush), and Esmun-^EscuIapius, the revealing, 
 and afterwards the executor of the diviue wiU, who is therefore so 
 far in a ministerial capacity." (Bunsen's Egypt.) 
 
 We find these three Pelasgian Cabiric gods also at Eome, concern- 
 ing whom we extract the following from Cudworth : * — " The great 
 Capitoline temple of Jupiter had three sacella or lesser chapels in it, 
 all contained under one roof : Jupiter's in the middle, Minerva on the 
 right hand, and Juno on the left ; according to that of the poet, 
 
 Trina in Tarpeio fulgent consortia Templo. 
 (Three consorts shine in the Tarpeian Temple.) 
 
 Which Juno, according to the poetic theology, is said to be the wife 
 of Jupiter, and Minerva his daughter, begotten not upon Juno, but 
 from his own brain. . . . That there was some higher and more 
 sacred mystery in this Capitoline Trinity aimed at, namely, a Trinity 
 of Divine Hypostases; for these three Eoman or Capitoline gods 
 were said to have been first brought into Italy out of Phrygia by the 
 Trojans, but before that into Phrygia by Dardanus out of the Samo- 
 thracian island, and that within eight hundred years after the 
 Noachan flood {i.e. 1663 B.C.) if we believe Eusebius. And as these 
 were called by the Latins Dii Penates, which Macrobus thus interprets : 
 Dii per quos penitus spiramus, per quos habemus corpus, per quos 
 rationem animi possidemus ; that is, ' The gods by whom we live, 
 and move, and have our being ; ' but Varro in Arnobius : Dii qui 
 sunt intrinsecus, atque intemis penetraliblus coeli, ' The gods who are 
 in the most inward recesses of heaven ; ' so they are called by the 
 Samothracians Kaj3eipot or Cabiri, that is, as Varro rightly inter- 
 prets the word, Geoi bwaroX or Divi potes, ' The powerful and 
 mighty gods.' Which Cabiri, being plainly the Hebrew Di-Tin^ 
 (Cabirim), gives just occasion to suspect that the ancient tradition of 
 three Divine Hypostases sprung from the Hebrews. The first of these 
 Divine Hypostases, called Jove (Jehovah), being the fountain of the 
 Godhead, and the second of them, called by the Latins Minerva, 
 
 ♦ Intellectual System, chap. iv. pp. 456, 457. 
 
88 DISSERTATION V. 
 
 ■which, as Varro interprets it, was that wherein idese et exempla rerum, 
 ' The ideas and first exemplars or patterns of things were contained,' 
 fitly expressing the Divine Logos (the Word) ; and the third Juno, 
 called amor ac delicium Jovis (the love and delight of Jove), well 
 enough answers (as Vossius thinks) to the Divine Spirit.'' The heathen 
 Cahiri have sprung from the Hehrew Cherubim ; both names mean the 
 mighty or strong ones. Hence, the Cherubim are symbols of the Holy 
 Trinity as the Cahiri are. The Cabiri are farther explained as the 
 heathen Trinity in the 1st Section of the Eule of Kronos' Theogony, 
 chapter iv. 
 
 Sec. 15. The first Physicians and Surgeons : — "From them others 
 were descended who discovered herbs for curing poisonous bites and 
 formulas for exorcising." From this we are not informed who these 
 " others " were who discovered medicinal herbs and formulas, nor of 
 their fathers, but are led to infer that they were descended from the 
 Cabiri. _ But it is weU known that tradition makes ^sculapius the 
 founder of the medical art, and in these Phoenician traditions we are told 
 about his father and brothers as gods. He is probably Antaeus of 
 the Egyptian tradition, the instructor of Osiris, and his satrap over 
 Ethiopia and Libya, slain by Hercules-Shem, the slayer of the giants. 
 
 Chapter III. The Urano-Kronos Theogony (Euseb. Prsep. 
 Evang. L. 1.) 
 
 THE TRANSLATION. 
 
 Sec. la. In these times was born a certain Eliun, or the highest, and 
 a woman Bfeuth. 
 
 Sec. 16. These lived near Byblus. From them were begotten Epi- 
 geios or Autokhthon, whom they afterwards called Ouranos,* (Heaven) ; 
 so that the firmament above us is, on account of its extraordinary 
 beauty, called after him. He had a sister born to him from the above- 
 mentioned pair (Eliun and Bfeuth), who was called Gl (Earth), and she 
 was so named on account of her extraordinary beauty. Her father, 
 the Most High, died in a conflict in the open field, and was honoured 
 as a god. The children offered to him libations and sacrifices. 
 
 Sec. 2. Ouranos took to wife his sister Ge, and had by her three 
 children : Elos, who is also Kronos, Baetylus, and Dagon, who is the 
 same as Siton and Atlas. 
 
 Sec. 3. By his other wives Ouranos had also a large family. G^, who 
 was offended at this, upbraided him so severely out of jealousy 
 that they separated. But Ouranos, after the separation, approached 
 her whenever he pleased by force, and then deserted her again. He 
 even attempted to destroy his children, which Gl several times pre- 
 vented, and instigated a coalition against him. 
 
 * Oui-anos is the Greek, Uranus the Latin and English orthography. 
 
THE PHCENIOIAN THEOaONIES. 
 
 Sec. 4. When Kronos had arrived at man's estate, he asked 
 "the advice and assistance of Hermes-Trismagistus, who was his 
 scribe, and thus raised up an opposition to Ouranos and avenged his 
 mother. 
 
 Sec. 5. The children bom to Kronos were Persephone and Athena. 
 The first died unmarried ; but Kronos manufactured sickles and lances 
 of iron by the instructions of Athena and Hermes. Hermes then 
 stirred up the allies of Kronos by means of magic formula, which he 
 repeated to them, to make war on Ouranos in favour of G§. Thus 
 Kronos deprived Ouranos of the sovereignty after waging war, and 
 seized upon the government. 
 
 Sec. 6. In this contest a wife whom Ouranos had subsequently mar- 
 ried was taken prisoner. She was pregnant. Kronos gave her to 
 Dagon to wife, and while married to him she brought forth the child 
 ■ of which she was pregnant, and called it Damarus. 
 
 Sec. 7. After this Kronos buUt a wall round his dweUing, and erected 
 the first city in Phoenicia, Byblus. 
 
 Sec. 8. KJronos then became jealous of his brother Atlas, and by the 
 advice of Hermes hurled him down into the depths of the earth and 
 buried him there. 
 
 Sec. 9. About this time the descendants of the Dioskuri made canoes 
 :and boats, in which they embarked, and when they were cast onshore 
 .(by storms) at Mount Casius they built a temple there. 
 
 Sec. 10. The allies of El, who is Kronos, were called also Elohim 
 {eaOEIM), that is, Kronidse, as those were named who lived in the 
 the time of Kronos. 
 
 Sec. 11. But Kronos had a son, Yadid, whom he slew with his own 
 iron weapon out of suspicion, and thus took with his own hand the 
 life of his child. He also cut off his own daughter's head, so that all 
 the gods were alarmed about his sanity. 
 
 Sec. 12. In progress of time Ouranos, who made his escape, sent his 
 virgin daughter Astarte with her two sisters, Ehea and Dione, in secret 
 to get rid of Kronos by artifice. Kronos took his virgin sister to wife. 
 When Ouranos heard this he recommenced with his allies the combat 
 against Kronos. Kronos retaiued Heimarmene and Hora, after taking 
 to himself the latter. 
 
 Sec. 13. Now the god Ouranos invented Baetylia, inasmuch as he 
 -endowed the stones with souls. 
 
 Sec. 14. But there were born to Kronos by Astarte seven Titanidte or 
 Artemides, and again by Ehea seven sons, the youngest of whom was 
 ireckoned among the gods from his birth; and by Dione the same 
 number of daughters, and again by Astarte two boys, Pothos (desire) 
 .and Eros (love). 
 
90 DISSERTATION V. 
 
 Sec. 15. Dagon, however, after he had discovered com and the 
 plough, was called Zeus Arotrios. 
 
 Sec. 16. But with Sydyk, surnamed the just, one of the Titanidee- 
 united herself and bore J^sculapius. 
 
 Sec. 1 7. But there were born to Kronos in the Persea (the country on 
 the other side) three children, Kronos, who had the same name as his^ 
 father, Zeus Belus, and Apollon. 
 
 Sec. 18. Contemporary with these there were born Pontus and 
 Typhon and Nereus, the father of Pontus, but the son of Belus. But 
 from Pontus were born Sidon, who had a remarkably beautiful voice,, 
 and she therefore invented the singing of songs, and Poseidon. 
 
 Sec. 19. But to Damarus was born Melkarthus, who is also Hercules. 
 
 Sec. 20. Ouranos again made war upon Pontus, and took as his 
 ally Damarus, whom he had persuaded to rebel Damarus then 
 attacked Pontus, but Pontus was put to flight by him. Damarus 
 offered a thankoffering for the fugitive. 
 
 Sec. 21. But in the thirty-second year of his own power and reign, 
 Elos, i.e. Kronos, laid a trap for his father Ouranos in a place situated 
 in the centre of the country, and after he had overpowered and taken, 
 him prisoner close to the sources and rivers he cut off his genitals. In. 
 this spot Ouranos was consecrated, and his spirit completed. And th& 
 blood of his genitals flowed into the sources and into the waters of the 
 rivers, and the spot where it happened is pointed out to this day. 
 
 THE INTEEPRETATION. 
 
 Sec. 1. EHun, Hebrew pi^J^ EXiouc Aliun Upper, Highest^. 
 Supreme, The Most High. Philo translates it into Greek 'Y-^iaros 
 The Most High. He is the Carthagenian god Alunoth, mentioned 
 by Plautus in the Punic verses in his "PEenulus," act v. scene 1. He is- 
 also Olenos, the founder of the temple of Delphi on Mount Ida in 
 Phrygia. 'n'hv Eliun is a title given to God in the Scripture (Gen^ 
 xiv. 18), where Melchizedek is called "the priest of the most high 
 God," and in Dan. vii. 18. the "saints of the Most High" are spoken of. 
 
 Bfeuth, usually read Beruth. Bunsen says : " The true reading 
 which we have elicited from the MSS. instead of the common reading- 
 Beruth is Beuth, i.e. the void, identical with Bohu (empty space) in 
 the Hebrew account of the Creation, and the above-mentioned Baau,. 
 as the spouse of Qol pi-yah, is styled in the first fragment of this 
 group." Here then we have again an epitome of the history of 
 Creation. By the exercise of the power of the Most High on the 
 void earth was begotten Epigeios, or Autokhthon, the earthy or earth- 
 born. He has the same place here as Protogonos has in the former 
 
THE PHCENICIAN THEOGONIES. 91 
 
 theogony, and he is doubtless the same person, that is, the Divine Son 
 of God in his two natures, God-man, for he is here called earth-horn, 
 as partaking his manhood from the earth. Bunsen considers him, 
 " Adam Qadmon, the first man, the man of God." Adam Kadmon, 
 according to the Jewish Eabbis, was an emanation proceeding from 
 God in like manner as a stream is derived from a fountain, i.e. he is 
 of the same substance and derives his being eternally from the God- 
 head. And this is the idea that many ancient as well as modern theo- 
 logians have of the Divine Son. It is said, " the firmament above 
 us is called after Him." Parkhurst says : " As the heavens declare 
 the glory of God, so accordingly Jehovah Himself is sometimes 
 though rarely (I presume, for fear of mistakes), called by the very 
 name t^>iJ2ty or Qij^y^ Heavens in the Old Testament; see 2 
 Chron. xxxii. 20 (oomp. 2 Kings xix. 15. Isa. xxxvii. 15). Dan. iv. 
 25-26 ; as He is more frequently expressed by Ovpavos, Heaven, in 
 the ISTew. See Matt. xxi. 25. Mark xi. 30-31. Lukexv. 18-21. xx. 45. 
 John iii. 27. 
 
 But besides their son Ouranos, Eliun and Bfeuth had a daughter 
 called G^ (the earth), and as B^uth is the void or unfurnished, G§ is 
 the finished or furnished earth, or Biuth the void earth perfected and 
 furnished with all her inhabitants by the operation of Ehun upon her. 
 G§ is thus the inhabited earth. 
 
 Sec. 2. " Uranus took to wife his sister G§." This means that 
 Jehovah, the Lord of heaven, the second person of the Godhead, united 
 Himself with the inhabited earth to govern and protect her. This is 
 the Scriptural doctrine that the Son is appointed by the ante-mundane 
 oath of the Father to be the true Melekeretz, or Bang of the earth, as 
 He says : " Yet have I set my King upon my holy hiU of Zion." 
 (Ps. ii. 6.) " And hath put all things under His feet, and gave Him to 
 be head over aU things to His Church." (Eph. i. 22.) 
 
 Uranus and G§ had three sons : First, " Elos, who is also Kronos." 
 We have seen that in the Kolpia and Baau Theogony, Sec. 1, Elos or 
 El is a name of the only true God, called also Beelsamin, or Lord of 
 Heaven. He is therefore Uranus. But KJronos having taken the 
 place and offices of El, he also takes his title. His name Kronos is 
 derived from np hem, "a horn." Horns were then the symbols 
 of royalty. Kronos-El was thferefore Mmrod, the first who wore a 
 crown and had a kingdom. (Gen. x. 10.) 
 
 2nd. Bfetylus is the name of the second son of Uranus. In Greek 
 BHTTA OS from the Hebrew 'j^-n""! Beth-el. Bunsen says : — 
 " B^tylos (Betulos, i.e. Beyt-el, Y'l), in Hebrew and Phoenician, 
 ' God's house.' " The Bethel was the most primitive place for divine 
 worship. It was a circle of stones, containing the tabernacle and altar 
 
92 DISSERTATION V. 
 
 and two stone piUars, one on each side of the entrance of the taber- 
 nacle. This Bretylus, second son of Uranus, was one of these stone 
 piUars. In Bunsen's exposition he says : " The Grseco-Phcenician 
 version, Batylia is weU known. This was the name of the sacred 
 «tones which were supposed to have faUen down from heaven 
 <Ato<r,7erp«s) and honoured and held sacred on account of the divine 
 power supposed to be inherent in them." And he says we find 
 the word in this sense in Gen. xxviii. 11-19: When Jacob slept 
 on the top of Mount Ephraim with a stone for his pillow, and m a 
 dream saw the angels of God descending and ascending to heaven, 
 when he awoke he said, how holy is this place ; this is none other 
 than the House of God (Beyt-el). And he took the stone and poured 
 oil on the top of it, and caUed it BetheL By the heathen these Bethel 
 stones were personified and deified, and the god was supposed to reside 
 in the stone. ISow, the Bsetylus stone of this theogony is said to be 
 a son of Uranus, because he made it, and it was that particular 
 Bsetylus which represented him as the king of the earth. 
 
 The third son of Uranus and Ge has three names : — 
 
 1st. Dagon, derived from the Hebrew y\ dag, " a fish," and p 
 .gan, " to protect," also " an enclosed or protected garden." Dagon 
 represents Noah as the protecting fish, because he passed through the 
 sea of the deluge, and protected the Church under the figure of the 
 Garden of Eden, by keeping the heathen apostates from intruding into 
 it. He is therefore identical with Cannes, the Assyrian man-fish god. 
 
 2nd. The second name of this third son of Uranus is ^ITON 
 in Greek, which means " corn ; " but its Hebrew root is ]-)Q set, 
 "to shoot forth" as seed or corn. Parkhurst quotes the passage, 
 " Dagon who is the corn giver ; " and in Section 15 of this theogony 
 it is said, " Dagon, after he discovered corn and the plough, was 
 called Zeus Ajotrios" — i.e., "the god of the plough." He therefore 
 represents Noah in the character of the agriculturalist. 
 
 3rd. Atlas is the third name of this third son of Uranus. Bunsen, 
 following Movers, interprets his name as " h'atal (btOy) the obscure, 
 the night of chaos." This is quite out of place in a chronologi- 
 • cal view, as we are now far past chaos. Nor does this derivation agree 
 with his character. We derive it from hiyi h'atal, Faciis involvit, "to 
 swaddle" or " swathe in bands," as a noun feminine Dviyi h'atulah "a 
 swaddling-band," used in Job's description of the sea during the deluge, 
 when he "made darkness a swaddling-band for it"; * or as the Septua- 
 gint says, "I swathed her with foggy darkness." The name Atlas 
 
 * Job. xxxviii. 9. 
 
THE PH(ENiaiAN THEOGONIES. ' 95. 
 
 likewise represents Noah, as "the swaddled, one," because he was 
 swaddled, as well as the sea, with mist and darkness during the deluge. 
 
 Sec. 3. It is said that Uranus had a large family by his other 
 wives. G§ being the mother of Kronos-Mmrod, she evidently repre- 
 sents here the Cushite family or race. The other wives of Uranus 
 were the Semites and Jephthites who adhered to him, i.e. to the true 
 religion. G§ being offended and separated from Uranus evidently 
 refers to the apostacy of Gush, and the separation of his family from 
 the families of Noah, who followed Uranus or the true religion. It is 
 said Uranus attempted to destroy the children of Ge. Uranus was the 
 Phoenician god ol storms and rain, by which he destroyed the ante- 
 diluvian world by the Deluge. This was the cause of the discontent, 
 as Josephus tells us. 
 
 Sec. 4. Kronos '' asked the advice and assistance of Hermes-Tris- 
 magistes, who was his scribe." Hermes was also sacred scribe and 
 counsellor to Osiris (Diod. Sec. Lib. 1. p. 10), who is the same as 
 Dionysius or Bacchus or Bar-Cush, the son of Gush, i.e. Mmrod. 
 And further, Plato says Hermes or Thoth was counsellor of Thamus 
 King of Egypt. Therefore Kronos, Bacchus, Osiris, and Thamus were 
 the various names of one and the same person, viz. Nimrod. 
 Kronos-Nimrod, by the advice and assistance of Hermes-Gush, 
 raised up an opposition against Jehovah-Uranus to avenge his 
 mother G§. Josephus tells us that Mmrod said, " He would avenge 
 himself on God for destroying their forefathers."* Thus Kronos-Mmrod 
 raised up the rebellion, but it was Hermes-Cush who invented the 
 false religion and gods to oppose the true religion of Jehovah-Uranus^ 
 
 Sec. 5. Now two children are born to Kronos, or rather two 
 goddesses were made by Hermes-Cush for Nimrod : Persephone (Death) 
 and Athena (the inventive genius of the mind). Diodoras Siculus t" 
 tells us from Greek tradition that Jupiter reigned after his father 
 Kronos, and married Juno, Ceres, and Themis. Prom the first he 
 begat the Curetes ; from the second, Persephone ; and from the third, 
 Athena. The Greek Jupiter was therefore identical with the Phoeni- 
 cian Kronos ; but the Greek Kronos was Time, or Saturn-Adam, the 
 beginner of time, and his son Jupiter represented Jove, or Jehovah- 
 Uranus, whose place and name the Phoenician Kronos usurped. In 
 Greek tradition Persephone was daughter of Jupiter and Ceres, who 
 was taken by Pluto (Death) to hades when gathering flowers to be his 
 wife. Doubtless she represented a daughter of Nimrod who died 
 young, and was made the goddess of death. Athena was produced from 
 the head of Jupiter, and represents the divine wisdom. Now Kionos- 
 
 ' Antiq. L. I. u. Iv. Sec. 1. t Diod. Sic. Biblioth. L. VI. 
 
94 DISSERTATION V. 
 
 Mmrod produced death to his enemies, and by the instructions of 
 Athena or his own wisdom, assisted hy Hermes-Cush, he manufac- 
 tured iron sickles and lances to make war on Uranus, or his followers 
 of the true religion, while Hermes-Cush repeated magic formulas, or 
 preached his false religion to oppose the true religion of Uranus. And 
 "by these means they deprived Uranus of the sovereignty of heaven and 
 earth, and took the government themselves. 
 
 Sec. 6. The wife whom Uranus married subsequent to the deluge 
 "was Noah's family esclusive of the Cushites, who rebelled and apostsr 
 tized. The Church being the wife of the lamb, i.e. of Uranus, she 
 ■was taken prisoner by Mmrod, as described in Scripture (Gen. x, 10) — 
 " And the beginning of his kingdom was Babel, and Erech, and 
 Accad, and Calneh, in the land of Shinar " ; that is, he conquered the 
 Semetic inhabitants of these cities and land, and made himself king 
 over them. But he gave this Church to Dagon as wife. He per- 
 mitted Noah to remain as high priest. During the time Noah was 
 such, his wife brought forth to him a son she was previously made 
 pregnant of by Uranus, and he was called Damarus. Its Hebrew 
 root is Itp'iri Tomer or Tamar, but the Phoenicians change the J-| 
 yinto "7 D. This piUar, Damarus, had its origia from Uranus or 
 Jehovah ; it existed in embryo in the Church, and was brought forth 
 to Dagon or Noah after the deluge. It was therefore a pillar of Seth, 
 brought to light after the deluge in the Beth of Noah. It was there- 
 fore a Baetylus stone made by Jehovah-Uranus. 
 
 Sec. 7. Kronos now built a wall round his dwelling, and buUt the 
 first city. Kronos being Nimrod, the city he built was Babylon ; but 
 this being a Phoenician myth, it transfers this transaction to Phoenicia, 
 and hence the city was supposed to be Byblus, the first and chief 
 city in Phoenicia before Tyre was buUt. 
 
 Sec. 8. Kronos-Nimrod now gets jealous of Atlas-Noah, and, by the 
 advice of Hermes-Cush, he hurled him down into the depths of the 
 earth and buried him there. This doubtless means that Nimrod now 
 cast Noah out of the patriarchal high priest's office, which he had 
 previously left bim in. 
 
 Sec. 9. About this time the descendants of the Dioscuri embarked 
 in canoes and boats, but were cast on shore at Mount Casius. " This 
 Phoenician myth transfers this transaction from the original country 
 in the land of Shinar to Phoenicia, and to a later time. In the time of 
 Nimrod there were no Phoenicians ; they had not as yet immigrated to 
 Phoenicia ; and even Abraham found aU the inhabitants of the country, 
 afterwards called Phoenicia, believers in the true Most High God, 
 as was Melchizedek. We must interpret this transaction in respect 
 to the kingdom of Nimrod and the age in which he lived. He was at 
 
TEE PHCENIOIAN THEOGONIES. 95 
 
 -this time in his kingdom of Babel, and had just huilt his city. He 
 timself was the chief of the Dioscuri or Cabin gods, as shall be shown. 
 The transaction is thus described in the Scripture (Gen. x. 11) : — "Out 
 of that land (of Shinar) he (Nimrod) went forth, when he was made 
 strong (Asshur) and builded Nineveh, and the city Eehoboth, and 
 Calah, and Eesen, between Nineveh and Calah, the same is a great 
 city." All these are situated in Syria Mesopotamia. He therefore 
 •embarks at Babylon and sails up the river Euphrates or Tigris, and 
 landed in Syria Mesopotamia, between the rivers Euphrates and Tigris, 
 •called also Persea. Its chief city was Nisibis. Stephen Bysentius 
 says : " Nisibis, a town in the Peraea, close to the river Tigris . . . 
 -concerning which Philo, in his Uranus tradition, says Nisibis signifies 
 the stelse or pillars." This was the residence of the holy Hne of Eber, 
 where Noah lived and had his Beth. Josephus calls Peraea the Seriadic 
 land, where the pillars of Seth, which passed through the deluge, were 
 in his time.* And here it was, i.e. in the Seriadic land, which Egyp- 
 tian tradition tells us, Thoth raised his pillars, and inscribed on them 
 his sacred dialect and hieroglyphic letters. This, therefore, was the 
 place where the Dioscuri landed, "and built a temple there," for 
 Thoth-Cush was the minister or high priest to the Dioscuri, who built 
 the temple, and raised his pillars within its precincts after destroying 
 the Beth of Atlas Noah. This is the same transaction as the Greek 
 Argonautic expedition, in which the Dioscuri also embarked to sail to 
 Colchis to steal the Golden Fleece, which King ^tes guarded with a 
 mighty dragon breathing flames. This is the gold which Atlas 
 guarded also by a dragon in his garden of Hesperia, but which was 
 stolen by Perseus. It was in reality the golden cherubim which Noah 
 preserved in the ark and had in his Beth at Nisibis beside his pillars. 
 This Nimrod and Cush stole when they destroyed the Beth of Noah, 
 and built his temple in its place. 
 
 Sec. 10. The alUes of El or Kronos were called Elohim EAOEIM 
 near like Parkhurst's □ipj^j^ Aleim. This was the plural name 
 given to the cherubim, as they represented the three persons of the 
 Godhead ; it is translated " the gods " in the Scriptures, applied also 
 to the heathen gods, and the Pelasgians called their three Cabiri " the 
 gods " before these had any other name or there were any other gods. 
 These Cabiri or Dioscuri gods represented deified mortals, of which 
 Kronos-Nimrod was the chief, and Hermes-Cush or Thoth was the 
 fourth or messenger of the three Cabiri gods ; that is, he was made the 
 high priest to the Cabiri or heathen cherubim after Noah or Atlas was 
 •deposed. 
 
 Sec. 11. In this we are told that Kronos killed a son and a 
 
 * Antiq. B. I. 
 
DISSERTATION V. 
 
 daughter. In Philo's extracts (cL vi.) we are told that Kronos sacrificed 
 a son called Tadiud. It would appear that human sacrifices had been 
 instituted by Gush or Nimrod, as they were prevalent among the- 
 nations of Western Asia, for the Ammonites sacrificed their children 
 to Moloch, and the Phoenicians to Kronos. 
 
 Sec. 12. Prom this we learn that some of the followers of the trae- 
 religion of Uranus had escaped from the dominion of Kronos-Nimrod, 
 and had secretly disseminated the true doctrines or account of the 
 Creation and Fall in opposition to the heathen doctrines of Gush and 
 Nimrod, who had mythologized them into gods and goddesses. We 
 learn this from Astarte, the virgin daughter of Uranus, so called 
 because Gush made the pure virgin revelation of the creation of the 
 earth given by Jehovah-Uranus into the heathen goddesses Astarte 
 with her two sisters, Ehea and Dione. Hyginus gives a myth,* 
 which lets us understand what Astarte represents. He relates that 
 "an egg of wondrous size fell from heaven into the river Euph- 
 rates, the fishes rolled it to the bank, a dove sat on it and hatched it, 
 and out came Venus, who was afterwards called the Syrian goddess." 
 Now, in the rule of Kronos' theogony (ch. iv. sec. 1) the Phoenicians 
 say that Astarte is Aphrodie, i.e. Venus the Syrian goddess. This, 
 story is a mythical description of the Greation. The egg is the cosmic 
 egg, or void earth ; the dove is Dione, or in Hebrew ni"|iT " the 
 dove," which represents the Holy Spirit, which brooded over the deep, 
 and developed Astarte, the finished and furnished earth. Astarte is the 
 Greek form of the name ; in the Phoenician it is Hasteroth ; in Hebrew 
 Ashteroth. Parkhurst derives it from (T^^y Asheh or Hasah, " to- 
 Inake " or " form," and -^]-\ tur, to turn or revolve, and he thinks she 
 is the moon, but the myth of Hyginus proves decidedly that she is the 
 finished and furnished earth. Hasah expresses her as the formed or 
 developed earth, and tor as turning or revolving on her axis causing^ 
 day and night. In the Eule of Kronos myth (ch. iv. Sec. 1) "Astarte" 
 is called the " supreme goddess," and it is said, "But Astarte placed on 
 her head a buU's head (with its horns) as the symbol of royalty. Her 
 image is therefore a woman with bull's horns. She is so depicted on 
 a Phoenician coin copied by Dr Kitto.f There is a place ten miles 
 east of Tiberias where she was worshipped, called Ashteroth Karnaim^ 
 i.e. Ashteroth of the two horns. (Gen. iv. 5.) She is identical with 
 the Greek lo, the cow-horned woman. Herodotus (ii. 41) teU us that 
 " The image of Isis is made in the form of a woman with the horns of 
 a cow, as the Grecians represent lo." And Bunsen J says — " Isis the 
 earth is represented as a cow." Astarte is therefore the eartL Farther, 
 Ovid tells us that lo was the daughter of Inachus, who reigned ia. 
 
 ♦Fab. 197. t Dluatrated Bible. 2 Chron. xv. 11. t "Egypt," vol. 1. p. 389. 
 
THE PHCENICIAN THEOQONIES. 97 
 
 Phrygia at the time of tlie flood, called on the Apamean coin NQE i.e. 
 Noah. lo was taken away from him, and changed by Jupiter into a 
 cow, and when she was hrought back Inachus did not know her she 
 was so much changed. She tried to tell her name, but could not 
 speak ; at last, Ovid says, " to teU her name and misfortunes, instead 
 of words she made letters with her foot upon the ground, and dis- 
 covered to him the change of her body."* What is the explanation of 
 this myth ? It is this — Inachus-Noah or Atlas had in his Beth two 
 pillars, each surmounted by a sphere. On one of these pillars was in- 
 scribed the history of the Creation of the earth. When Nimrod con- 
 quered Atlas-Noah he took away this pillar, and Gush changed the 
 sphere into the statue of lo, as a woman with cow's horns ; and, 
 having changed the inscription on the pedestal pillar into the sacred 
 dialect and hieroglyphic letters, she was brought back to Noah, who 
 saw the change, and was made to know from the hieroglyphic inscrip- 
 tion that it was the history of the Creation, or Thoth's cosmogony, as a 
 translation of his own. When he learned this he drove lo from him, 
 and she wandered over the earth, and at last came to Egypt, where 
 she was worshipped as Isis, with her son Epaphus. 
 
 Ehea was also the daughter of Uranus and Ge. Her name is de- 
 rived from nh^*! »'ai6> "to look at," or "to be looked at;'' as a noun 
 feminine, "comely," "of good aspect," translated in the Vulgate specio- 
 sissima, " most beautiful " (Esth. ii. 9), " a fair woman to look upon " 
 (Gen. xii. 11). Her beauty captivated Adam, and tempted him to eat the 
 forbidden fruit which caused the fall, hence she is named Cybele from 
 ^23 Gahal, "to enchain," as a noun, "a chain" or "band." Cybele is 
 called Idaia mater, " the mother of knowledge," i.e. in reference to 
 " the knowledge of good and evU she gained." She is likewise called 
 Lethea, "oblivion" or "death." This she brought upon mankind by 
 eating the forbidden fruit. But she is also called Pandora, "the re- 
 cipient of every gift." To her was the allusion made, " the seed of 
 the woman should bruise the serpent's head ; " hence Zeus gave to 
 Pandora this " divine hope," inscribed on the swaddled stone which 
 she gave to her husband Saturn, who devoured it, and was the means 
 of his salvation, as Hesiod relates. The other sister is Dione ; we have 
 explained her name as derived from n3V ionah, "a dove," with 
 the article -^ d prefixed ; without the article it makes the Latin Juno. 
 She represents the dove or Holy Spirit who brooded over the deep at 
 the Creation ; hence the heathen make her a marine goddess, and give 
 her the title of Atos avacraa, Jovis regina, i.e. Jupiter's queen. The 
 myth then says, " Kronos took his virgin sister Astarte to wife j " that 
 
 * Ovid. Metamorph. L. I. Fab xl. L 649. 
 H 
 
DISSERTATION V. 
 
 IS, Nimrod made his wife Semiramis to be Astarte incarnate ; hence he 
 made himself the king of the earth, as Uranus was to G^ when he 
 married her. Semiramis was hence called Ashteroth Cabirah; that is, 
 the female Cabir, as he was the male Cabir among the three Cabiri 
 gods. She was also called Hashteroth Semirami. As Semiramis was 
 the incarnation of the goddess Astarte, in the same manner she was 
 Dione; for Ovid says she was turned into a dove, and " taking wings 
 spent her last years in high towers ; " that is, she reigned as queen at 
 Babylon all her life, living in the tower of Babel. " When Uranus 
 heard this, i.e. when he heard that Nimrod and Cush had mythologized 
 the Creation of the earth into goddesses, and adopted them into his 
 heathen system, he recommenced with his allies the combat against 
 Kronos." The war was renewed. "Kronos retained Heimarmene and 
 Hora." The Greek word eiij.apfj.evrj is in Latin fatum — "fate"' or "divine 
 decree," according to which God governs all things in the universe. 
 This Hermes-Cush had made into the goddess Heimarmene, to whose 
 inexorable decree aU things, and even Jupiter himself, must bend. 
 Hora is considered by Bunsen to signify grace. It may therefore re- 
 present the grace or favour of God. KJconos, it is said, retained 
 Heimarmene and took to himself Hora. To divine decree he was 
 inexorably subject, however much or little he exercised grace. 
 
 Sec. 13. Now Uranus invented Baetylia by making stones with 
 souls, or endowed with life. In this war the followers of Uranus assert 
 that Jehovah the Lord of Heaven had inscribed the Divine revela- 
 tions on the Bethel pillar stones, and on them were to be found 
 the pure virgin history of the Creation of the Earth, but not that 
 of their heathen Astarte. We have seen the origin of Bsetylus, son of 
 Uranus, and the nature of the Bsetylia. As their name implies, they 
 were the pillar stones of the Bethel or sanctuary of the Lord in 
 patriarchal times, as Jacob's pillar stone shows. In Hebrew they 
 are caUed mri^JQ mitzboth, "standing pillars." (Gen. xxviii. 18.) 
 The two pillars erected, the one on the right hand side, the other on 
 the left hand side of the door of the tabernacle in Solomon's temple, 
 were the Bsetylia of that temple. The Bstyha made by Uranus were 
 stones having souls, or living stones XiBovs eiiyjnxovs, which may be 
 translated " inspired stones," the tables of stone written on by God on 
 Mount Sinai were called by the martyr Stephen "lively oracles," 
 Xoym C^vra (Acts vii. 38), because inscribed with the oracles by 
 God. The pillars in Solomon's temple were called Jachin and Boaz 
 (2 Chron. iii. 17), which are evidently the titles of inscriptions. 
 Jachin means " it was established," and Boaz " in him is strength." 
 The Israelites bore their tabernacle and Beetylia pillars, called Moloch 
 and Chiun, in the wilderness forty years. (Amos v. 26.) Chiun is 
 
THE PHCENICIAN THEOGONIES. 99 
 
 ■derived from the same Hebrew root as Jachin : it is p Icon, " to 
 establish." This word is used several times in the history of the 
 Creation. (Gen. i. 7, 9, 11, 15, 24, 30.) It is translated " so," " it was 
 so." We may translate it, " it was established ; " that is, the things 
 spoken of were established or created according to God's fiat. The 
 Jachin or Chiun piUar was therefore inscribed with the history of the 
 Creation. The other one of Solomon's pillars was called Boaz, "in him 
 is strength." In whom is there strength t The Moloch pillar tells us it 
 was Melech, "the king," i.e. Jehovah. Each of these pillars supported 
 a sphere surrounded by other spheres, therefore Jachin or Chiun estab- 
 lished the heavens and the earth, and the Boaz or Melech, Jehovah "the 
 king,'' was strong to govern the heavens and the earth. Melech is a title 
 of the Messiah, and he was the true Melekeretez, or "king of the earth." 
 These Bsetylia pillars degenerated into the pillars of Baal and Ashteroth 
 in the Beths of the Canaanites ( Jud. ii. 1 2, 1 3) . But the swaddled stone 
 which Ehea gave to Saturn was a Baetylus, which he devoured after he 
 had killed all his children as soon as they were bom. So there was a 
 ^setylus in the time of Saturn-Adam after the fall, when he brought 
 death upon aU his posterity. This Baetylus was the son of Uranus 
 inscribed with the divine revelation of the woman's seed, which told 
 Saturn-Adam that he was strong and mighty to save, and which he 
 appropriated to himself and found salvation. This Bsetylus, there- 
 fore, Uranus had invented when he placed the cherubim in a tent or 
 tabernacle within the Beth he constructed at the east of the Garden of 
 Eden ; but Uranus had invented the Jachin or Chiun Baetylus, and 
 inscribed on it the history of the Creation on the seventh day of the 
 Creation week, to inform Saturn-Adam of that history to enable him 
 to understand and keep that Sabbath day. 
 
 Sec. 14. Kronos by Astarte had seven Titanides or Aitemides. 
 The Artemides represent what was done to the earth or what was 
 created on each period or day of the Creation week. They are the 
 products of each period. The sons of Ehea are the seven days of the 
 wefek after the Creation; the daughters of Dione are the seven spirits or 
 powers or forces acting on the matters of the earth, producing the Arte- 
 mides. The seven sons of Sydyk are the seven days of the Creation 
 week, or seven periods of the Creation. The Grecian Titaea, "the 
 Earth," bare to Uranus the Titans. Farther, the Greek Diana, sister 
 of ApoUo, is called Artemis, that is, the perfect goddess. Both these 
 are identical with Astarte, the perfected earth. Now the names of 
 her daughters, the Artemides, mean "the perfect." Bunsen interprets 
 them " the seven primeval forces of the visible creation.'' We con- 
 "Consider them to be not the forces, but the matters of the earth, which 
 were created and made perfect during each of the seven periods or days 
 
Missing Page 
 
THE PE(ENICIAN TBEOOONIES. 101 
 
 -Creation, He then entered into His rest, which stiU continues. But 
 from this Esoulapius was produced, who is the eighth son or one 
 added to the seven; he must be the eighth day, Sahhath, or the first 
 day of the week or resurrection day ; for Esculapius is said to have 
 raised men from the dead. The first day of the week had, therefore, 
 been appointed as his festival day. Like that spoken of by the Christian 
 Fathers, as Barnabas, who says—" The Sabbath which ye now keep," 
 «ays he, " are not acceptable unto me, but those which I have made 
 when resting from all things, I shaU begin the eighth day, i.e. the 
 beginning of another world. For which cause we observe the eighth 
 •day in which Jesus arose from the dead." 
 
 Sec. 14. Kronos had again by Astarte two boys : Pothos (desire) and 
 Eros (love). These are two agents manifested by Astarte, or the earth, at 
 'the Creation. They are spoken of in the Phoenician cosmogony (ch. ii. 
 seq. 2)—" Then the spirit was inflamed with love of the eternal begin- 
 nings, a penetration took place, and this intermingling was called 
 Pothos (desire). This Pothos was the beginning of the creation of 
 ^11 things ; but it had itself no knowledge of its own creation." The 
 meaning of this seems to be ; the love of the conscious spirit produces 
 Pothos (desire), the unconscious physical force of attraction in the earth 
 at the Creation. 
 
 The controversy which has been carried on between the followers of 
 Uranus, or of the true religion, with those of Kronos as yet concerned 
 the Creation, which had been my thologized by Hermes-Cush, and made 
 into heathen gods and goddesses. We return now to Section 15. 
 
 Sec. 15. Dagon, after he had discovered corn and the plough, was 
 ■called Zeus Arotrios, i.e. the plough-god. This mythologizes the Scrip- 
 ture passage, "Koah began to be a husbandman." This and what 
 foUows, therefore, concerns the deluge and what occurred during and 
 after it. 
 
 Sec. 16 was connected with the previous subject, Creation, 
 
 Sec. 17. In the Persea three children are born to Kronos. We have 
 «hown that Kronos-Mmrod had conquered that country, and when he 
 lived in it these gods or children were mythologized. We have said 
 the Peraea means the country on the other side of the Euphrates. It is 
 the trans-Euphratean region whence Abraham got the name of (XlfpaTov) 
 Peratou, i.e. the passer over Euphrates, in the Septuagint. The 
 Persea is therefore Syria Mesopotamia, or Padan-Aram, where Noah 
 and Shem dwelt with the holy line of Eber, which Abraham left to 
 .go into Canaan by passing over the Euphrates. Josephus calls it the 
 ■Seriadic land, where the piUars of Seth were in his time, and Stephen 
 Bysentius informs us that " Nisibis is a town in the Persea close to the 
 liver Tigris. Philo, in his Phoenician history, calls it Nasibis by means 
 
102 DISSERTATION V. 
 
 of the a, but in his Uranus tradition ISTesibis, hy means of the e, 
 concerning which Philo says Nesibis signifies the stell» or pillars : "" 
 it is derived from ^^'ij nitzeh, " a pillar." Here was Ifoah's Beth 
 where he had his pillars, originally the pillars of Seth saved from the- 
 deluge. Here it was that Kronos-Nimrod, by the advice of Hermes- 
 Cush cast down Atlas-Noah (Sec. 8) and took his government. Nimrod 
 being made king, and Gush the high priest of this Beth, he changed the 
 whole things of it to idolatrous uses. ]!f oah's pillar Chiun he changed 
 into the pillar lo, daughter of Inachus; its sphere into the cow-homed 
 woman, the Greek Pelasgian lo, the Phoenician Astarte, the symbol 
 of the earth ; and having inscribed the pedestal pillar with the history 
 of Creation, or Thoth's cosmogony, made it the Phoenician and the 
 Canaanite Ashteroth. And here Kronos had three sons born to him, 
 by Hermes-Cush mythologizing persons into gods. 1st. Kronos or 
 Nimrod himself made "the crowned," i.e. Kronos, and "the king"' 
 Melek or Moloch, the cruel and bloody god to whom they sacrificed 
 their children. 2nd. Zeus Belus, or Jupiter Belus, the supreme god of 
 Babylon, and the Babylonian Demiurge, derived from i^^ hel, "to 
 mix.'' His head having been cut off by another god, the blood was 
 mixed with the earth, and out of this men were re-created, a figure of 
 the regeneration of mankind by the blood of the Creator and Eedeemer.. 
 3rd. The third son Apollon, i.e. Ab Ollen. The Hebrew Abi-elyon 
 ki.^Ly_.,-s^ "the father the most high." He is Apollo, the Pelas- 
 gian god of Delphi. He killed the serpent which pursued his mother- 
 Latona, i.e. Eve ; that points him out as the representative of the son 
 or seed of the woman who should bruise the serpent's head. These 
 three gods being sons of Kronos, or derived from him, show in their 
 names that Hermes-Cush had invested his son Nimrod with the names, 
 attributes, and offices of Jehovah the Son of God, by mythologizing 
 them into objects of idolatry. This he did at Nisibis after Mmrod 
 had conquered it from Noah, Shem (Sem) and his Semites. 
 
 Sec. 18. " Contemporary with these (above) there were bom 
 Pontus and Typhon, and Nereus, the father of Pontus, but son. 
 of Belus." Hesiod says at the Creation Uranus with Ge, or Heaven 
 with Earth, begat the unfruitful Pontus, and again lying with' 
 Uranus, Gfe begat Oceanus, having deep vortices, and his wife Thetys;- 
 but long after the Creation Pontus generated Nereus. Belus 
 being the Demiurge or Creator, Nereus is his son created by him. 
 Nereus is derived from -^;-j3 Tier, "to flow," as water ; as a noun or 
 name Nereus is " the Flood." It is used in Jonah ii. 4, " The floods 
 compassed me about," that is, the waters of the sea. His son 
 Pontus is the sea of the Flood. Pontus is the name of the Euxine,. 
 which is regarded in mythology as the sea of the Flood. In the con- 
 
THE PHOENICIAN THEOGONIES. 103 
 
 iiexion which we find it here, Pontus is a personification of the sea of 
 the deluge. Typhon, the contemporary of these is interpreted by 
 Bunsen as jiQjj Zaphon, Greek rvpmv, " the stormy wind." But 
 Tvpas is the Greek name of the giant Typhon, who strove to pull 
 Jupiter down from his throne on Mount Olympus. In plain language 
 he is Seth-Typhon, the god of the pillar which passed through the 
 deluge ; and Typhon, as his name implies, was an inspired prophet. 
 It is derived from nSJ napheh, "to breathe" or "inspire.'' The 
 Canaanites had a rTiDn-iT'l Beth Tapiah, " the house or temple of 
 the inspired " or " giver of oracles." Now, as Typhon was the mytho- 
 logical name of Seth, as Plutarch tells us, " The Egyptians call Seth 
 by the name of Typhon,"* and again, Kat rowoixa Karfyopcl to "StjO Sjtqv 
 Tvcjxova KoKova-i, " and the same name Seth whom they call Typhon."t 
 Seth was mythologised at this time by Hermes-Cush into Typhon, 
 the Egyptian " evil one," because his inspired oracles inscribed on his 
 piUars which passed through the deluge testified against their apostacy 
 and heathenism. From Pontus was born Sidon, the singer of songs, 
 and Poseidon. Bochart derives Sidon from the Arabic Sada, " to sing 
 a song." "The obscure Hebrew word Siddah," says Bunsen, "pro- 
 bably does not mean song but rival." Buxtorf gives rntlj siddah 
 
 the meaning of symphonia, because compounded of rival sounds. " So 
 called because equal and unequal voices of similar and contrary sounds, 
 one after another, make themselves a grateful mixture." This gives 
 the idea of alternate singing. Bunsen says : " Sidon would be a Phoe- 
 nician siren." The Greek sirens were supposed to be sweet singers 
 on the coast of Sicily, who decoyed sailors to destruction by their 
 singing. In connection with Pontus, the sea of the deluge, as father, 
 and Poseidon or Neptune, i.e. Noah, as her brother, Sidon must have 
 been the wife of Noah, who led the praise of God in the ark. But 
 '•■ Who is this Phoenician Poseidon, whose image we find on Tyrean 
 coins ? " asks Bxmsen. He answers : " Perhaps Dagon the god of 
 Askelon, who is represented as terminating in a fish, whom we must 
 not confound with Dagon of the wheat field." Both Dagons are the 
 same. We have seen Dagon of the wheat field was Atlas-Noah, the 
 agriculturist, and the fish-tail Dagon characterised him as passing 
 through the deluge, identical with the Assyrian fish-tail god Cannes, 
 who taught mankind agriculture and various other arts. "The distinc- 
 tion between Pontus and Poseidon,'' says Bunsen, " is that the one is 
 the natural sea (of the deluge), the waves; the other the god of 
 the sea, the ruler of it." The Latin Neptune is the ruler of the sea, 
 of storms, and of earthquakes ; he is said to have raised up the island 
 
 ♦ Plutarch de Iside et Osic. p. 367. t lb. p. 371. 
 
104 DISSERTATION V. 
 
 of Delos or the Atlantic island from the sea ; that is, the earth freed 
 from the waters of the deluge. Plutarch, in his life of Theseus, names 
 him Asphalius and Gaiochus, that is, " the estahlisher and supporter 
 of the earth," as Atlas is said to hear the earth on his shoulders. His 
 sphere of the earth is supported by his pillar, inscribed with the his- 
 tory of the Creation. 
 
 In Sec. 19 we are told that "to Damarus was born Melkar- 
 thus, who is Hercules," i.e. the Phoenician or Tyrean Hercules, was 
 born to Damarus in the Peraea. We have seen that Damarus 
 was a Bsetylus pillar in embryo in the Church of Seth before the 
 deluge ; it was a son of Uranus made by his own hands ; it 
 passed through the deluge; but Atlas-Noah took it from the mud 
 of the deluge, conveyed it to ISTisibis in the Peraea or the Seriadic 
 land, where Kronos-Nimrod took possession of it when he conquered 
 that region after casting Atlas-Noah out of his of&ce of civil governor 
 and high priest; and Gush, being made high priest, changed the form of 
 Damarus to that of his son Melkarthus, as he did that of lo, its asso- 
 ciate Bsetylus, and made them into his own pulars, which Egyptian 
 tradition informs us he raised in the Seriadic land, and inscribed them 
 with his sacred dialect and hieroglyphic letters. And thus Damarus, 
 .or the pillar which was inscribed with the divine revelation of the 
 promised seed of the woman as Eedeemer, who was the king of the 
 earth and ruler of all things to the Church, by its change gave birth to 
 Melkarthus, the Tyrean Hercules or Mmrod himself, so called because 
 he deprived TJranus of his government and offices, took to himself the 
 office of king of the earth, and asserted that he was the king and ruler 
 of the whole earth ; and this was what was inscribed on his pUlar 
 Melkarthus, in which he was worshipped as Zeus Damarus, or Baal 
 Tamar, i.e. Jupiter Damarus, or the Baal or lord of the pillar — the 
 pillar of Baal which stood in the Beths of the Phoenicians and Caan- 
 anites along with the pillar,* Ashtaroth Karnaim, the two-horned lo. 
 
 Sec. 20. Uranus, or his followers, now taking Damarus as an ally, 
 whom they had persuaded to rebel, made war upon Pontus, who was 
 put to flight. According to Bunsen this is a conflict of physical ele- 
 ments in the country of Phoenicia. " The conflict then was against 
 Pontus, the raging waves, and Typhon, the raging north wind ; and 
 Siren and Poseidon, the ruler and calmer of the sea, confederated with 
 Damarus." This is not rightly stated ; it is stated that the conflict 
 was against Pontus and his confederates by Uranus and his ally 
 Damarus, and that Pontus, i.e. the heathen doctrine respecting the 
 deluge, was overcome and put to flight. In Bunsen's view the offence 
 
 * Judg. ii. 13. 
 
TEE PE(ENICIAN THEOGONIES. 105 
 
 of Uranus is thus described : " According to the general helief of the 
 Semites prior to the settlement in the order of time, the regular change 
 «f the seasons, and the relative bounds assigned to the natural elements, 
 there was a period of conflict between the powers, and consequently a 
 period of desolation, the earth more especially was exposed to visita- 
 tions of rain, to floods, and general devastations. Hence Uranus is 
 represented in the mythical account as a god who torments the earth ; 
 as an inhuman ruler his exorbitant power must be curtailed." This is 
 an erroneous view altogether. This conflict did not take place in the 
 country of Phcsnicia. But it is a transaction that is transferred from 
 the original country of Shinar, and from a period long prior to the 
 origin of the Phoenicians as a distinct people. Nimrod and Cush are 
 the rebels against Uranus, or the Lord of heaven and his followers. 
 What Uranus and Damarus, or the inscription on that pillar, con- 
 ■ tended against was Pontus ; that is, the history of the deluge in the 
 heathen mythologized sense of it, and the persons concerned in it being 
 turned into heathen gods. This Pontus was put to flight ; these doc- 
 trines were successfully refuted and repelled. It was not a conflict of 
 the physical natural elements in Phoenicia, as Bunsen supposed. We 
 must go back to the history of Nimrod, and observe the testimony of 
 Josephus. (Antiq. B. I. ch. iv. sec. 2.) Mmrod said : "He would be 
 revenged on God if He should have a mind to drown the world again ; 
 for he would build a tower too high for the waters to reach ; and that 
 he would avenge himself on God for destroying their forefathers." 
 
 Sec. 21. In the thirty-second year of his reign Elos or Kronos 
 laid a trap for his father Uranus in a place situated in the centre of the 
 country, overpowered him, took him prisoner, and cut ofi' his genitals at 
 the sources of the rivers, and the blood of the genitals flowed into the 
 sources and rivers; so Bunsen supposes this to be the thirty-second year 
 of the reign of Uranus, and that it was a mythical number of 32,000 years 
 and the end of the Uranic age. The words undoubtedly refer to the 
 thirty-second year of the reign of Kronos-Nimrod, who was successful in 
 this conflict over the people of God at first. The followers of the Lord 
 are overpowered and taken prisoners by artifice, and the means of 
 spiritual regeneration, by which spiritual children are begotten to the 
 Lord, are cut off ; but a remnant of that blood is preserved in the 
 sources and rivers, whence in after time were produced warriors of the 
 Lord, fierce and strong, as Hesiod relates : — 
 
 " For the earth received 
 The drops of blood which trickled from the wound ; 
 And when the cycling years had roll'd away, 
 Strong furies sprang from them, and mighty giants 
 Gleaming in mail, and grasping in their hands 
 The mighty lances." 
 
106 DISSERTATION V. 
 
 The Greek tradition of Typhon also states that though he was cast 
 down and buried in a cave under Mount Taurus, yet with his wife 
 Echidna a great commotion and earthquakes and deluges were pro- 
 duced when they issued out of that cave, and overwhelmed the neigh- 
 bouring towns. All which is figurative of a moral resurrection of th& 
 people of the Lord after they had been scattered and oppressed, and 
 forced to hide themselves in dens and caves of the earth. 
 
 Chapter IV. The Eule of Kronos. (Euseb. Praep. Evang. Lib, 
 L p. 43. 
 
 THE TKANSLATION. 
 
 Sec. 1. "Astarte, the supreme goddess, and Zeus Damarus, and 
 Adodus, the king of the gods, ruled over the country according to the-, 
 command of Kronos. But Astarte placed on her head a bull's horn 
 as the symbol of royalty. As she was travelling over the earth she 
 found a star that had fallen from heaven, which she picked up, and 
 consecrated at Tyre, on the sacred island. The Phoenicians say that. 
 Astarte was Aphrodite." 
 
 Sec. 2. "Kronos also travelled over the earth, and made his daughter- 
 Athena sovereign of Attica.'' 
 
 Sec. 3. " But a pestilence broke out, and a great mortality ensued,, 
 whereupon Kronos offered up his only son as a propitiation to father 
 TJianos, and cut off his generative organs, obliging his allies to do the 
 same." Ps. cvi. 37, 38. 
 
 Sec. 4. " Not long after this he dedicated another child, whom Ehea 
 had born to him [and which was deceased], Muth by name, which sig- 
 nifies in Phoenician death and Pluto." 
 
 Sec. 5. " After this Kronos gave the city of Byblus to the goddess. 
 Baaltis, who is also called Dione.* Berytus he assigned to Poseidon 
 and to the Cabiri, and to the tillers of the earth, and to the fishermen; 
 these also dedicated the remains of Pontus in Berytus.'' 
 
 Sec. 6. " But previously to this the god Taautos had made figures 
 in imitation of all the gods which he had seen, Kronos, Dagon, and 
 the rest, and in this way formed the sacred written characters." 
 
 Sec. 7. " As the symbol of the Eule of Kronos also, he invented 
 four eyes, two before and two behind, two of which were open and two 
 shut. He likewise placed on his shoulders four wings, two upright 
 and two hanging down. What he intended to symbolize by this was^ 
 that Kronos could see in sleep even, and that he slept when he was- 
 awake ; and as to his wings, he flew when at rest, and when he was 
 
 * Astarte-Semiramis became Baaltis, the lady, -when she was appointed to rule by com- 
 mand of Kronos, and put on the bull's head, the symbol of lordship, or as a lady. She is also 
 Dione the dove, -w-ho spent her life in high to-wera, — the Tower of Babel at Babylon where she- 
 ruled. 
 
THE PHCENICUN TBEOGONIES. WT 
 
 flying he rested. He placed on the shoulders of each of the other gods 
 two wings, because he flew with Kronos. Lastly, he placed on the 
 head of Kronos two wings, one of which is an emblem of Eeason, as 
 being the highest guide, the other of Observation." 
 
 Sec. 8. " ISTow when Kronos came to the land of the south (ITotus), 
 he gave to the god Taautos Egypt as a royal residence. This, he says,. 
 the Kabiri, the seven children of Sydyk, and their brother .ffisculapius 
 the eighth, first of all recorded as the god Taautos, had enjoined them." 
 
 Sec. 9. " Thabionos, the very first of the early hierophants of 
 Phoenicia, gave a sensuous meaning to all this, and jumbled it all up 
 together with what befell the earth and the heavenly bodies. He then 
 communicated it to the prophets, who have the direction of the wild 
 orgies and sacred ordinances." 
 
 Sec. 10. " These again did all they could to increase the obscurity 
 as much as possible, and transmitted the tradition to their successors 
 and the foreigners who were initiated. One of this latter was the 
 Syrian (Aramean), who invented the three letters. He was brother of 
 Khna, afterwards called the Phcenician.'' 
 
 Sec. 11. [Immediately afterwards he adds the following] : — "The 
 Greeks, who surpassed all men in innate genius, claimed, in the first 
 instance, the greater part of those discoveries as if they had been their 
 own. They then dressed them up in a taking shape, and devised 
 pleasant myths in order to fascinate men's minds. Out of these stories 
 Hesiod and the Cyclic poets fabricated their theogonies and the absurd 
 wars of the giants and Titans." . . . 
 
 Sec. 12. [" This much may be collected from Sanchoniathon's writ- 
 ings, which PhUo-Byblus translated, and the truth of which Porphyry 
 the philosopher has guaranteed."] 
 
 THE rNTEEPBETATION. 
 
 Sec. 1. " Astarte the supreme goddess." We have seen her origin 
 (chap. iii. sec. 12) as the virgin daughter of Ouranos, married by Kronos 
 or Nimrod, who made his wife Semiramis her incarnation, naming her 
 Hasteroth Semiramoth and Hasteroth Kabirah, the Kabira or mighty 
 lady, a name which as a goddess she bore till the 6th century.* Here 
 we have her under the title of " the supreme goddess," but the inci- 
 dent belongs to the history of Semiramis. Before Kronos or Mmrod 
 went on his conquering travels over the earth, he left the government 
 at home to his wife Semiramis. Being thus made a queen, she then 
 put on her head a bull's horn or crown as the symbol of royalty. 
 After her death she was worshipped as the supreme goddess, Asteroth. 
 symbolising the finished earth revolving round her own axis causing; 
 
 * Bunsen, vol. iv. p. 269. 
 
108 DISSERTATION V. 
 
 day and night. This worship dates from the time of Mmrod, and it 
 is noticed in the Bible (Gen. xiv. 5), where a place called Ashteroth 
 Karnaim is named after the idol worship there in the time of Abraham. 
 The literal reading of this name is " Ashteroth with horns," the idol 
 bearing horns on its head, as seen on a Phcenician coin, a figure of 
 which is given by Kitto. (2 Chron. xv. 16.) But in the astral system 
 she was given the moon as her symbol, but probably not so soon as the 
 time of Abraham. She was then the goddess of the Eephaims, the 
 last of whose kings was Og king of Bashan, who reigned in Ashteroth. 
 (Jos. xvi. 4.) This place is generally supposed to be the same as Tell 
 Astereh, about ten miles east of Tiberias. The country of the Ee- 
 phaims was on the east of the Dead Sea, and it is from this country 
 that Bunsen, after Justin, considers the Phoenicians emigrated to the 
 sea coast of Tyre and Sidon, and carried their gods with them.* The 
 Phoenicians, according to their tradition, considered that Hasteroth 
 Semiramis governed Phosnicia ; but it is evident that she was consti- 
 tuted queen at Babel, where Kronos-Mmrod had the seat of his empire. 
 She was assisted by Zeus Damae,us ; that is, Baal-Tamar, or the pillar 
 of Baal, one of the pillars of Taautos or Thoth-Hermes, on which were 
 inscribed the religion and laws by which she was to govern. Besides 
 which she had also the assistance of Adodus, the king of the gods, 
 whose dreadful majesty struck the hearts of the superstitious people 
 Tvith fear, and disposed them to subjection. But Adad requires some 
 explanation. Bunsen states that : " Adod is Hadad, who can be 
 traced throughout all Syria, Mesopotamia, and Palestine, as the sun- 
 god." The sun, however, was only his symbol in the later astral system. 
 The name " Adad " was given to the Trinity in Unity by the heathen 
 nations of "Western Asia. Macrobius (SaturnaL Lib. I. c. 23) says : 
 "That when intended to assert the unity of the Godhead in the 
 strongest possible maimer, the Babylonians used the term Adad." Still 
 it was applied to an idol representing the Trinity of the Godhead in 
 Unity, and we find that Jehovah severely rebuked the Israelites for 
 ■countenancing its worship. Thus in Isaiah Ixvi. we read : "They 
 that sanctify themselves, and purify themselves in gardens behind one 
 tree in the midst .... shaU be consumed together, saith the Lord." 
 Lowth says on the text : " There were several sorts of lustrations or 
 purifications used among the heathen from whence the Jews learned 
 ■their idolatrous customs, some of which were performed by washings, for 
 which purpose they had fountains in their sacred groves and gardens." 
 Dr Kitto says on this text : " The word ' tree ' is not in the original." 
 
 » The country of Og king of Bashan bounded Aram or Syria on the south ; the worship of 
 Ashteroth therefore had spread from Eephaim to Syria before they had emigrated to the sea 
 coast. 
 
THE PIKENICIAN THEOGONIES. 109- 
 
 The -word "inN achad certainly means "one," but most translators give 
 it as the proper name of an idol, Achad, perhaps the same as the 
 Adad of the Syrians, being their personification of the sun. Lowth 
 says : " Critics are agreed that by the Hebrew word Achad is meant 
 the mn, which Macrobius saith was called by the Assyrians Adad, a 
 word which he tells us there signifies one, and therefore probably de- 
 rived from the Hebrew Achad." And Mr Hislop gives the text thus : 
 " They that sanctify themselves, and purify themselves in the gardens, 
 after the rites of the Only One." What was this idol Adod or Achad 
 the Only One ? Its connection with the sun in the astral system is 
 merely secondary; primarily it was an image representing the Trinity 
 in Unity. The only image of this among true believers as among the 
 apostates was the Cherubim, which means " the great ones ; " that is, 
 great in glory and power, the epithets of the One Great God. The 
 household image of the Cherubim was also named Terephim, or the "ter- 
 rifiers,'' from the awe they inspired. And that the king of Babylon 
 had such an image we learn from Ezekiel xxi. 21.* Adod was the 
 great god of the Syrians, from whom their kings had their names 
 Benhadad, son of Adad, Hadadreser, etc. and among the Phcenicians 
 who were a branch of the Syrians, as shown by a writer t who says : 
 "The most ancient Syria was probably Tsyria,the countryabout Tyre." J 
 Adod was also the king of the gods ; that is, that among the apostates 
 even the Cherubim was reckoned the greatest god and king of aU their 
 other gods. In the Kolpia and Baau Theogony, sec. 1, " Genos " is 
 supposed by Buttman to be " Terephim :'' Penates deos domesticos 
 progenitorum idola ; i.e. " the Terephim were the Penates or domestic 
 gods, the images of progenitors." ]S"ow though he is wrong in think- 
 ing the worship of the Terephim to be the worship of ancestors, yet he 
 is correct in thinking that the Terephim were the Penates or domestic 
 gods. Parkhurst, sub voce HD'^j gives the true ideas of the origin of 
 the Terephim, and that they were minor cherubimic figures consulted 
 by the families among true believers, and called by them Elohim, the 
 gods, for what Laban called "his gods" were Terephim. (Gen. xxxi. 
 19. margin.) And Mr Hislop shows that their worship was that of the 
 Trinity in Unity, and that the Penates derived their name from Adad. 
 " In Eome also," says he, " at least in its early days, the same doctrine 
 (of the Trinity in Unity) was distinctly recognised. Of this there is 
 a remarkable proof in the name given by the Eomans to the images 
 which they set up in the most secret parts of their houses, and wor- 
 
 » " Consulting with images," Hebrew Terephim. See margin in in or -rf\ one or one 
 
 only. —Parkhurst, 
 
 t "Stones Crying out," p. 385. 
 
 t Herodotus, II. 110, says : " The rhoenicians, to whom Sidon belongs, inhabit Syria." 
 
110 DISSERTATION V. 
 
 shipped as their family or guardian divinities. These images are called 
 Penat& Now Penates is just Penad&, the Latinized form of the Baby- 
 lonian Pen-Adad, which signifies ' the face or image of the one only 
 God.' The name Penates, as is well known, is never found in the 
 singular but only in the plural When therefore the name which 
 denotes the image or representation of the only God is invariably 
 iound in a plural form, this surely is a striking proof that the early 
 Eomans were weU acquainted with the Scriptural doctrine of the 
 plurality of the persons in the Unity of the Godhead." (The Moral 
 Identity of Babylon and Eome, pp. 9, 10.) And this is strikingly con- 
 firmed by the extract from Cudworth, given in our explanation of the 
 Dioscuri or Cabiri gods of the Phcenicians (chap. iii. sec. 15), where 
 the Penates are shown to be the Cabiric Trinity, and that the three 
 Gabiri were Mmrod, his wife, and son deified, and took the place of 
 "the three persons of the Godhead, and the three Cabiric figures became 
 their images, as these were the heathen imitation of the three cherubic 
 figures the meaning of whose names are identical with those of the 
 other ; for the Cabiri mean " the mighty " or " great ones," as the 
 Cherubim mean the "mighty" or "great ones." Parkhuist says: 
 " Considered as a compound of 3 like, and ^"^ ' a great one,' therefore 
 the whole signifies ' the emblem of the great ones.' " " Accordingly the 
 Hebrew n is one of the highest epithets known in that language, 
 and signifies great in power, wisdom and glory, or whatever can be 
 termed perfection. It is the formal name of magnificence, majesty, and 
 dominion." The compound word 2T^3 will literally signify "an 
 emblem or representation of the majesty." Hence when Nimrod took 
 the place of a Cabir and became a king, he also got the title of cherub — 
 majesty, which all kings have since retained; hence the king of Tyre 
 is entitled, "Thou art the anointed cherub." (Ezek. xxviii. 13, read 
 from V. 1 1-20.) By this worship then was Asteroth Semiramis assisted 
 in her government when her husband Mmrod was away on his con- 
 quering travels over the eartk Here then we find the principal 
 apparatus of the primitive Beth of the true religion in that of the 
 apostates in the time of Nimrod and his wife Semiramis, viz. Zeus 
 Damarus, or pUlar of Thoth, inscribed by his religion and laws, and the 
 Cherubim, which inspired the apostates with terror and made them 
 submit to their government; and probably the true believers among 
 them were deceived by these being represented as the meaner objects 
 of the worship of the true religion. How wilily can the devil work 
 by bad men, and how little does it take to turn the true worship of 
 God into the worship of devils ! 
 
 Sec. 2. Kronos now went on his travels over the earth; he is said to 
 liave come to Attica in Greece, and made his daughter Athena sove- 
 
THE PIKENWIAN THEQGONIES. Ill 
 
 leign there. Bunsen thinks that as the Phcsnicians had factories on the 
 ooast of Greece, which had their gods and priests, they had propagated 
 "their religion among the Grecians ; or as the Grecians had a colony 
 at Gaza in Phcenicia not long after Kadmos, they might have learned 
 the Kabiric worship there, and carried it into Greece. But Athena 
 ■was an Arian goddess ; for she was the Anahid of the Armenians, and 
 it was Kronos or Mmrod who estabhshed her worship among the 
 Arians first, but not at Attica in Greece, but in the original Asiatic 
 iome country of the Arian race in Medea. "We think that Medea, the 
 daughter of -<Etes the king of Colchis in the myth, is a personification 
 ■of these ancient Medes ; it was through her that the Dioscuri obtained 
 the Golden Fleece, and her love for their leader shows her apostacy 
 to them ; at least it was in Medea where Kronos-Eimrod established 
 the worship of Athena first. Athena was doubtless the supreme god- 
 dess at Athens, which was named after her, which was the capital of 
 Attica. But she was a Pelasgian goddess, brought hither by the Pelas- 
 gian colonies from Medea ; for when the Jioleans conquered Athens 
 they wanted to put Poseidon in her place, but they were not success- 
 ful; Athena still held her ground, even though the jEoleans were the 
 dominant race in Athens. 
 
 Sec. 3. Here we see the reason why he slew his son Yadid, men- 
 tioned in chap. iii. 11; pestilence caused great mortality, and to appease 
 the wrath of the god. Gush had instituted human sacrifices, especially 
 that of the first-born son (Ps. cvi. 37, 38). Again we see in 
 
 Sec. 4 why he cut off his daughter's head; and here we learn that this 
 was his daughter Persephone, sister of Athena, of chap. iii. sec. 5, who 
 is here called in Phoenician Muth (death), the female goddess of Hades. 
 
 Sec. 5. " After this Kronos or Nimrod is supposed to have gone 
 to PhcBnicia, and made the goddess Baaltis, the lady, or Dione as the dove 
 ■or Holy Spirit, the patroness of Byblus." But we cannot think that 
 Nimrod had gone to Phoenicia, as the Phoenicians in his time had not 
 settled in that country. But he conquered the Syrian ancestors of the 
 Phoenicians in their original home country, and imposed the worship 
 of his gods upon them, making his wife Semiramis the Baaltis, or lady, 
 also called Dione, or the Dove, as weU as Aphrodite or Venus, which was 
 also another name for Astarte, all which goddesses were incarnate in 
 Semiramis, and she received worship as the whole of them. Astarte- 
 Semiramis became Baaltis, the lady, when she was appointed to rule ; 
 "but this was not at Byblus, but at Babylon, where, after being turned 
 into a Dove or Dione, she spent her hfe in high towers, or the Tower 
 of Babel, as Ovid says. The same must be said of the assignation of 
 Poseidon or Neptune, or Dagon, the fish, and the Cabiri in the seaport 
 Berytus. The Phcenicians carried these goddesses and gods with them 
 
112 DISSERTATION V. 
 
 into PhcEnicia, and assigned these cities to them. The tillers of the-- 
 earth and the fishermen represent the two divisions of the Phcenicians, 
 those who were agriculturalists and those who were fishermen after 
 they had settled in the country; the latter would naturally worship 
 Pontus the sea, whose remains they had dedicated at Berytus where 
 they dwelt and pursued their avocation. 
 
 Sec. 6. Previous to this, that is, before he went on his travels over 
 the earth when he was at Nisihis, Taautos made figures of all the gods- 
 whom he had seen, viz. Kronos, Dagon, and the rest, and so made- 
 the hieroglyphic, or " the sacred written " characters ; that is, Taaut-- 
 Cush invented hieroglyphics. 
 
 Sec. 7. " As the symbol of the Eule of Kronos." This shows the- 
 manner iu which Taaut-Cush invented the hieroglyphic letters by 
 making a symbolical picture of Kronos, which he put in the place 
 of the alphabetic letters. The name of Kjonos and of his picture is 
 ^^ El, the initial letter of which is ^. He therefore made the pic- 
 ture of Kronos to stand for the letter ^. We wiU explain this when 
 we come to treat of the origin of hieroglyphic letters. 
 
 Sec. 8. " Now when Kronos came to the land of the South." We 
 must not explain this with respect to the situation of Phoenicia as- 
 Bunsen has done, but with respect to Kronos or Nimrod and the seat 
 of his empire. In this respect the land of the South must have been 
 the south of Arabia, called Ethiopia, including Ethiopia south of 
 Egypt. It is said that when Kronos-Nimrod came to the land of the 
 South, he gave to the god Taautos Egypt as a royal residence, and 
 Taautos enjoined the seven Cabiri to record this. Now Bunsen con- 
 siders Kronos or Mmrod and Taautos or Cush to come with the seven 
 Cabiri from Phoenicia to the north of Egypt.- He says : " The fact of 
 the Cabiri recording everything in obedience to the will of Thoth, 
 which he announced to ^sculapius (the Eighth), tells in the well- 
 known forms the seven, rather the eight, were the oldest gods of the 
 religion which was transplanted to Egypt. We have already seen that 
 the Cabiri colonized that country, that is, that the Phcenicians in early 
 times, taking the Kabiri with them, as they did also at a much later 
 period, landed near Mount Kasion." Here he supposes two Phoenician 
 colonies, the first at an early time conducted by the Cabiri; the second 
 at a much later date, led by Kronos-Mmrod. The first is explained. 
 Ch. III. Sec. 9. Now it is impossible that Kronos-Mmrod could 
 have come from Phoenicia to Mount Kaison, the northern boundary 
 of Egypt, for all the intervening races— the Canaanites, Philistines, 
 Northern Arabians, as well as Mizraite Egyptians — were Sethites and 
 the most determined enemies of him and his religion for many cen- 
 turies afterwards. Nor was this the way that he approached Egypt : 
 
TEE PHCENICIAN THEOGONIES. 113 
 
 he came by the land of the South, not with respect to Phoenicia, for 
 there was no Phoenicia in his time, but with respect to his own em- 
 pire. We have full information how he came from the Osiris myth 
 given by Diodorus Siculus.* Osiris, Asar, or Nimrod, " the strong," 
 was brought up at Nysa in Arabia-Felix. He first conquered Saturn 
 and the Titans in the country of Ammon, his ancestor, and then pro- 
 ceeded to other conquests in Southern Arabia. He then crossed the 
 Ked Sea into Libya, and established the African Ethiopia, and ex- 
 tended his conquests as far north as the Thebaid, where he buUt 
 Thebes and a temple for his ancestors Zeus and Hera. The Thebaid 
 was doubtless the south of Egypt when this Phoenician tradition got 
 its final finish, but it was not the south of Egypt when Kronos- 
 Nimrod and Gush came to it. "We shall show that it was first 
 colonised by the Phutites, called also Libyans, and after Nimrod 
 conquered it, it was called Kous or Ethiopia; hence, you see, it was 
 given to Taautos or Gush. But Menes conquered it from the Ethio- 
 pians, and rendered it tributary, and about 300 years afterwards it was 
 incorporated into Egypt, and then it became the south of Egypt. But 
 though Nimrod conquered the Thebaid, he dared not put a foot into 
 Egypt, as the Mizraites were strong and determined Sethites. That 
 he did not enter Egypt the Egyptian tradition of the Atlantic empire 
 and conqueror satisfactorily establishes. It says that the Atlantic 
 empire "extended on our (Egyptian) side over Libya as far as Egypt," 
 and "attempted at that time to subject your country and ours" {i.e. 
 Egypt). But the ancestors of the Greeks, as the leaders of the others,, 
 though " exposed to the greatest dangers, drove back the aggressor," 
 and " also prevented the other countries which had not been subjected 
 from being enthralled," of which Egypt was in the greatest danger, 
 "and to those inside the pillars of Hercules they gave entire freedom." 
 Here then is evidence, that Mmrod, the Atlantic conqueror, though 
 he came to the Thebaid and built Thebes, and ruled over Libya as far 
 as Egypt, he was never permitted to put his feet upon her soil. He 
 was driven back, and Egypt retained her entire freedom from him and 
 his religion, though he had conquered the Phutites or Libyans of the 
 Thebaid, and established his religion at Thebes; which more than 
 300 years afterwards was added to Egypt by conquest, and then 
 became the south of Egypt. And as this Phoenican tradition got its 
 final finish after this, it represents that Kronos (Nimrod) "gave to the 
 god Taautos Egypt as a royal residence," which was recorded by the 
 seven Cabiri and their brother .(Esculapius, "the eight," the gods 
 whom he and Gush brought along with them, and were thus the eight 
 oldest gods of the religion which was transplanted at first, not to 
 
 • Lib. 1. 
 
 I 
 
114 DISSERTATION V. 
 
 Egypt, but to the Thebaid when it formed no part of Egypt. These 
 are the eight most ancient gods of Egypt spoken of by Herodotus, of 
 which Ptah (Hephaistos or Vulcan) was the chief. But these first 
 gods were foreign gods brought in by Kronos (Nimrod) to the Thebaid, 
 but we must remember that Kronos-Nimrod gave this land of the 
 South to Taautos or Cush, and it was then called Cush or Ethiopia ; 
 these gods, then, were Ethiopian gods, and did not belong to the 
 ■original religion of the Mizraite Egyptians. They were not permitted 
 to enter Egypt and to introduce these gods and their worship, for the 
 Egyptians retained their entire freedom to profess their Sethism, which 
 they continued to do for 400 years afterwards. 
 
 Sec. 9. "Thabionos, the very first of the early hierophants of 
 Phcenicia, gave a sensuous meaning to all this, and jumbled it aU up 
 together with what befel the earth and the heavenly bodies." The 
 hierophants were the leaders among the priests — the bishops, who 
 taught the sacred ceremonies. Thabion, or as some MSS. read, "The 
 son of Thabion," one of the very first of these, reduced all the fore- 
 going mythologies to a cosmogonical form, applying it to what befell 
 the earth, and also to an astral form, or what powers were supposed to 
 be inherent in the heavenly bodies, and indeed this seems to be the 
 original meaning of the greater part of it. By doing this, however, 
 he is supposed to have further obscured the theology of Taautos. 
 
 Sec. 10. In this further obscured state the traditions were handed 
 down to succeeding priests, supposed to be prophets, who treated it as 
 prophetical, or in the same way as the prophecies are delivered in the 
 Bible ; and " these again did aU they could to increase the obscurity 
 as much as possible, and transmitted the tradition" in this state "to 
 their successors and the initiated foreigners," so that we must consider 
 that it is much more obscure than the condition in which Taaut 
 originally wrote it. One of these foreigners was the Syrian, brother 
 of Khna, Hebrew |W5 without the points Khnan, but with them 
 Khenaan, who is said to have invented three letters, of which we 
 shall speak afterwards. 
 
 Sec. 11. Here Philo makes remarks on the character of the Greek 
 mythologists, and asserts that they had taken the groundwork of their 
 mythologies from those of the Phoenicians. We shall take notice of 
 this in connection with the Greek mythologies, which immediately 
 follow. 
 
 Sec. 12. Here Eusebius assures us that Philo had faithfully trans- 
 lated what Sanchoniathon had collected from the pillars of Taaut, and 
 the commentaries made on it preserved in the records kept by the 
 Phoenician priests in theii temples. 
 
115 
 
 DISSERTATION YI. 
 
 THE EOMO-PELASGIAN THEOGONY. 
 
 'The Pelasgiane first inhabited Greece.— The Helenes followed and united with 
 them ; hut some Pelaagian colonies, leaving Greece, migrated to Italy. — Ovid 
 gives their traditions.- — First was Chaos, then the Golden Age, when Saturn 
 reigned. — Saturn was dethroned by Jupiter, came to Latium. — The Giants 
 invade Heaven. — Jupiter brings on the Deluge : only Deucalion and his wife 
 are saved. — The birth of Python : killed by Apollo. — Apollo pursues Daphne. 
 — lo, daughter of Inachus, changed into a cow. — Phseton guides the chariot of 
 the Sun for one day : fell down and was killed. — The birth of .^sculapius : 
 educated by the Centaur Chiron. — Jupiter takes Europa from Phoenicia to 
 Crete. — Cadmus her brother sent to find her. — Cadmus builds Thebes in 
 Boeotia. — The birth of Bacchus. — Pentheus out into pieces by the Bacchse. — 
 Perseus outs off Medusa's head : flies over Lybia with it to Atlas ; turns him 
 into a mountain : then fiiea to Ethiopia and marries Andromeda : turns the 
 Ethiopian chiefs into stones. — The Argonautie expedition to steal the Golden 
 Fleece. — Orpheus laments the loss of his wife Eurydice : he is cut into pieces 
 "by the Thracian women. — The labours of Theseus and Hercules. — The Greeks 
 "besiege Troy. — jEneaa sails to Italy. — Romulus his descendant founds Rome. 
 
 GEEECE was originally colonized by the Pelasgians. Tliere is 
 sufficient evidence to believe that they were of the descendants 
 of Japheth, whose name the Greeks have preserved as their original 
 first father, Japetus. The country called Dodona undoubtedly pre- 
 serves the name of Dodanim, the descendants of Javan, son of Japheth, 
 their father Dodon being grandson of Japheth ; and according to 
 Herodotus (II. 52) the oracle of Dodona is the most ancient of all 
 Greece,, and Homer (111. II. 233) calls it Pelasgian Dodona. 
 
 At a later date the Hellenes, another race descended from Javan, 
 invaded the Pelasgians, drove them out of their countries and occupied 
 them, as the Saxons did to the Celts of Britain. Many of the Pelasgians 
 went to Italy and founded nations there, but many of the Pelasgians 
 iand Hellenes dwelt in Greece, contiguous to each other. Herodotus 
 informs us that Cyrus, enquiring who were the most powerful of the 
 ■Greeks, " on enquiry found that the Lacedemonians and the Athenians 
 excelled the rest . . . For these were in ancient times the most 
 distinguished, the latter being a Pelasgian, the other an Hellenic 
 
116 DISSERTATION VI. 
 
 nation." And he farther informs us that these two races having at 
 first different languages gradually united together into one. "If I 
 may he permitted to conjecture from these Pelasgians settled on the- 
 Hellespont which, though really Pelasgian, have changed their name— 
 the Pelasgians spoke a barbarous language (so called because it 
 differed from the Greek)— and if the whole Pelasgian body did so, the 
 Attic race being Pelasgic must at the time they changed into Hellenes 
 have altered their language (ib. 57). The Hellenes had always used 
 the same language, and when separate from the Pelasgians were at 
 first insignificant, yet from a small beginning increased to a multitude 
 of nations, chiefly by union with the barbarous Pelasgians, who never 
 increased " (ib. 58). 
 
 The Pelasgians came originally from Hesperia, the original country 
 of Atlas-Noah in Western Asia, but Virgil supposed Hesperia to be 
 Italy. Jupiter by Electra, daughter of Atlas, begat Dardanus, Jasius, 
 and their sister Harmonia. Afterwards Dardanus founded Troy in 
 Phrygia; Cadmus, after marrying his sister Harmonia, founded Cad- 
 mean Thebes in Boeotia; and Jasius, marrying Cybele, settled in 
 Samothracia and begat Corybas. 
 
 These Pelasgian colonies brought with them to aU the countries in. 
 Greece their Pelasgian language, letters, Cabiric gods, and mysteries. 
 
 The Hellenes or Greeks having subdued all the Pelasgian nations^ 
 in Greece confederated to overthrow the great Pelasgian Trojan king- 
 dom in Phrygia, whose remnants found a refuge in Latium in Italy,, 
 carrying with them their Cabiric gods and mysteries, and at last 
 founded the great Eoman kingdom. Hence it is that we can learn, 
 from these Eomo-Pelasgians the original Pelasgian Theogony, which 
 was the ground work of the Hellenic or Greek, which was doubtless 
 an amalgamation of the Pelasgian and the traditions of the various 
 Hellenic tribes, which they brought with them from their original seats 
 in Asia Minor, Armenia, &c. The Pelasgian Theogony then, which we 
 find in Ovid and other Koman writers, is the pure original Greek, which 
 has become changed by the Hellenes, and farther mythologized as we 
 find it in Hesiod, Homer, and other Greek writers ; and hence the 
 Pelasgian Theogony wUl serve to interpret the more mythologized 
 Greek Theogony. The following abstract of it is from Ovid : — 
 
 I. At first sea, land, and earth were all in one body, called 
 Chaos, in which the seeds of everything were jumbled together, 
 when there was neither sun nor moon to give light, and Chaos was 
 involved in darkness. All the contrary elements strove with one 
 another ; but God and nature began to put them in order by dividing 
 the earth from the heavens and the water from the earth. First the 
 fiery heavens or ether sprang up and took the highest place, the air- 
 
ROMO-PELASGIAN THEOGONY. 117 
 
 next to it, and the grosser earth fell downwards, and was surrounded 
 hy the water. 
 
 IL God having separated and ordered the elements, now formed 
 the earth into a globe, on which the seas were poured out. From the 
 water also He formed springs and lakes and rivers, made plains and 
 valleys, raised rocky mountains and woods with green leaves. He 
 next formed the five zones with their varied degrees of temperature, 
 with their heat, cold, snow, rain, fog, clouds, and thunder. Then the 
 •Creator formed the four winds — east, .west, north, and south. After 
 . separating these, the stars, which lay hid under the mass of Chaos, 
 shine over the heavens, and became the persons of the gods. Then 
 were formed the fishes of the sea, the wild beasts of the earth, the fowls 
 • of the air, and last of all intelligent man, the ruler of all the others, 
 formed of heavenly earth and river water in the image of the gods. 
 
 III. The Golden Age, or first condition of man, now began, when 
 men spontaneously practised faith and honesty without law or fear of 
 punishment from the judge ; when there was no navigation, war, or 
 agriculture, but men lived content at home upon the spontaneous 
 fruits of trees or berries collected from the mountains ; when there 
 was a perpetual spring and a mild and equable climate; and when the 
 corn grew spontaneously for the food of man, and was obtained with- 
 "Out labour. 
 
 rV. But Saturn was dethroned, and sent into dark hell. The 
 world was now under Jupiter (Zeus), and the Silver Age came on, worse 
 than the golden, but better than the succeeding. Now were developed 
 the four seasons ; houses were constructed, and corn was sown after 
 labouring the fields. Succeeding this was the Age of Brass, when men 
 iDecame more cruel and more inclined to war ; but not so bad as in the 
 last or Iron Age, when aU kinds of wickedness broke out ; when 
 modesty, truth, and faith had fled, and frauds, deceits, plots, violence, 
 and avarice came in their place. Men now sought other shores than 
 their own by navigation ; and, besides corn, the earth was made to 
 produce iron by being dug out of its bowels. Wars now fall out, and 
 relatives seek to end the days of relatives by poisons ; piety is van- 
 quished, and justice, the last of the deities, left the earth for heaven. 
 
 V. Nor were the heavens any more secure than the earth, for they 
 say that the giants made an attempt on heaven by piling the moun- 
 tains on each other to the sky till Jove, the mighty father, no longer 
 patient, cast his thunder, broke through Olympus, and struck off Ossa 
 from off Pelion below it ; when the earth, sprinkled with the blood of 
 her own children (the Titans), begat new sons (giants), who were also 
 cruel, violent- despisers of the immortal gods, like those from whose 
 Wood they sprung. 
 
118 DISSERTATION VI. 
 
 VI. Whicli, as soon as the Satumian Father beholds from the- 
 heights of heaven, he determines to assemble the gods in counsel; in 
 which Jupiter declares his concern for the earth, and though the war 
 originated and depended on the dragon-footed giants' attempt to take 
 heaven captive, he determines that now mankind must be destroyed 
 by a flood ; for hearing of the infamy of the time he desired to see it 
 for himself, and descended from the top of Olympus, and, though a 
 god, traversed the earth under a human shape, and found the report of 
 the scandal less than the truth. . 
 
 VII. Many of the gods approve of this procedure, but Prometheus, 
 and others, in grief for the loss of mankind, ask how were they to- 
 receive frankincense upon their altars when the earth was destitute of 
 mortals ? He bids them not to concern themselves about such ques- 
 tions, and promised that a new race, unlike the former, should arise 
 from a wonderful original. And now he was about to scatter the 
 thunder over the earth, but remembering the decree of the fates that 
 heaven and earth should be destroyed by fire, he laid aside these 
 weapons, and concludes to destroy mankind by a flood of water. 
 Now he lets fall the rains from heaven, lets loose the winds, opens the 
 caverns of the sea, the rivers burst their banks, the sea overflows the 
 land, clouds overhang the deep with pitchy darkness and crashing^ 
 noise, everything is submerged, and the sea has no shores, the waters 
 covering the mountain tops. 
 
 Of all the inhabitants of the earth only one man, Deucalion, with 
 his wife Pyrrha, were rescued in a smaU. ship, and found refuge on the 
 top of Mount Parnassus, which rises above the clouds between th& 
 Athenian and Boeotian lands. No better man, no greater lover of 
 justice than he, or any woman more regardful of the gods than she. 
 Jupiter seeing that they alone of all mankind were left, and both 
 innocent — both worshippers of the gods — dispersed the clouds and 
 carried off the rain by a north wind, laid bare the earth, and cleared 
 the sky. Deucalion, now lamenting the loss of mankind, consults the 
 oracle how they were to be restored, and received answer that they 
 should throw the bones of the Great Mother behind their backs, by 
 which he understood that they were to throw the stones of Mother-earth.' 
 behind them. This they did, when the stones thrown by Deucalion 
 became men, and those thrown by Pyrrha became women. 
 
 VIII. The heat of the sun beating on the moist mud on the sur- 
 face of the earth formed an enlivening soil in which the seeds of things 
 are nourished as in a mould, and produced an innumerable species of 
 creatures, and thus the earth of her own accord brought forth other 
 animals, and partly restored the former kinds of animals, and aIso< 
 produced new monsters. 
 
ROMO-PELASGIAN THEOGONT. 11» 
 
 " Unwillingly, but yet she brought to light 
 Thee, Python, too, the wond'ring world to fright." 
 
 Latona made pregnant ty Jupiter, Juno sent this serpent to pursue 
 and torment her. The earth refused her a residence, but Neptune 
 raised up the island of Delos, whereon she gave birth to Apollo and 
 Diana. When ApoUo was grown up to manhood he slew the serpent 
 Python, and 
 
 " Then, to preserve the fame of such a deed, 
 For Python slain, he Pythian games decreed." 
 
 Hitherto everything is plain and easily understood, but now the 
 myths of Ovid become more mystified, and have undergone a much 
 later gloss. 
 
 IX. Daphne, the daughter- of Peneus, a river in Thessaly, whose 
 banks were planted with laurel trees, when wandering in the woods, 
 was seen by Apollo, the divine son of Jupiter and Latona, the inventor 
 of poetry and music, who falls in love with her; but she, taking fright 
 at seeing him, fled from him. He pursues her tiU she comes to the 
 banks of her father Peneus, where she is turned into a laurel. ApoUo, 
 in grief at her loss, takes a branch of her and puts it round his brow, 
 and ever afterwards the poets who excelled in their art were crowned 
 vrith laurel. 
 
 ApoUo is the divine only-begotten son of Jupiter (Jehovah) and 
 Latona (Eve), who kills the serpent which pursues his mother, as 
 above described in the last myth, i.e. " the seed of the woman who 
 bruises the serpent's head." Daphne, from baLa and <^avS) (Sealiger), 
 "the teacher of sounds" or music, represents the divine revelations enun- 
 tiated in poetry by the Muses or prophets, of whom ApoUo is the first 
 and leader, i.e. director or the inspirer of the prophets. She is born by 
 the river Peneus or Euphrates, which, as the myth is Pelasgian, is 
 transferred to Thessaly. ApoUo meets with her, and makes her his 
 pursuit in the woods of the Garden of Eden, where the first prophecies 
 were begotten or enunciated by the Divine Son to man. ApoUo is thus 
 described : — 
 
 " The king of gods begat me : what shall be, 
 Or is, or ever was, in fate, I see. 
 Mine is the invention of the charming lyre ; 
 Sweet notes and heav'nly numbers I inspire. 
 Sure is my bow, unerring is my dart, 
 But, ah ! more deadly his who pierc'd my heart. 
 Med'cine is mine ; what herbs and simples grow 
 In fields and forests, all their powers I know. 
 And am the great physician caU'd below." 
 
 He therefore represents Jehovah who walked in the Garden of Eden with 
 Adam, and taught him, after his f aU, aU the arts necessary for his state of 
 
120 DISSERTATION VI. 
 
 existence. He is begotten of the Great God, has omniscience, invented 
 divine revelations, and inspires others. His arrows pierce the hearts of 
 those in which his divine revelations enter, and that unerringly : his 
 own heart is pierced with the love of mankind, and he is the inventor of 
 medicine, who taught Adam the herbs and simples to reheve the dis- 
 ease of his race, and hence was the great physician both of soul and 
 body. It is then to Jehovah, the Divine Son, that we owe the origin 
 of medicine. At length he comes as a substitute, takes on himself the 
 guilt of the human race, and atones for it, to appease the wrath of 
 Jupiter, as Horace says (Ode ii. v. 8). 
 
 X. lo, the daughter of Inachus, is taken away from him and turned 
 into a cow by Jupiter, who had fallen in love with her. Inachus is 
 the king of Iconium under whom the flood occurred;* he is therefore 
 Noah lo, his daughter, is one of his pillars inscribed with the revela- 
 tion regarding the Creation of the earth. She is Ashteroth, the 
 developed earth, or Astarte, whom Kronos married. Here Jupiter 
 faUs in love with her, and takes her away from her father, therefore 
 Jupiter here represents Kronos or Mmrod in this myth. She is 
 turned into a cow with horns, as Astarte put on the bull's horns as a 
 symbol of royalty. Nimrod having usurped the place of Jehovah- 
 Uranus as king of the earth is made an incarnation of Jupiter or 
 Jehovah, and is supposed to do what Jupiter did, and Jupiter or 
 Jehovah is supposed to do what Nimrod did. Juno, the wife of 
 Jupiter, is D'lonah, the Dove or Holy Spirit, acting in and by 
 believers; she gets jealous, and obtains from Jupiter that she should 
 be the mistress of lo. Juno, being the Holy Spirit, who through the 
 true believers, obtained the keeping of the doctrine of the Creation 
 taught by Ifoah and inscribed on his pillar surmounted by the image 
 of Ashteroth with bull's horns, denoting the sphere of the world, and 
 fearful of this (lo) being stolen, she (Juno) delivered it to Argus, the 
 son of Aristor, to be kept. 
 
 XL Argus had a head covered on aU. sides with an hundred eyes, 
 two of which took rest in their turns; the others watched, and remained 
 upon their guard, so that he might look upon lo in what place soever 
 she stood, and had lo always before his eyes though he was turned 
 from her. This Argus is evidently the cherubim, with its eyes behind 
 and before, and was like the eyes of Kronos, two shut and two open, 
 who slept when he was awake, and could see in his sleep even, which 
 symbolises the omniscient care and providence of God, " who slumbers 
 not nor sleeps." The whole of this means that lo, or the doctrine of 
 the creation, inscribed on the pUlar of Noah, with its sphere repre- 
 senting the world, was placed in the Beth of Noah, near to the 
 
 * Jackson's " Chronological Antiquities," vol. iii. p. 310. 
 
ROMO-PELASOIAN TSEOGONY. 121 
 
 •cherubim, whose eyes were constantly upon it. Aged Inactus, i.e. 
 Noah, is said to nourish lo, not knowing that she was his daughter; 
 T)ut at length she reveals herself to him, and declares her name and 
 misfortunes, not by words, for she had none, but " instead of words, 
 letters (littera pro verbis quam pes in pulvere ducet), which with her 
 ioot she scrawled in the dust." As the poet says — 
 
 " She would have told her name, and ask relief, 
 But wanting words, in tears she tells her grief. 
 Which with her foot she makes him understand, 
 And prints the name of lo on the sand." 
 
 Which showed to him the sad change of her body. This is an 
 important testimony to the effect that the piUars of Atlas-Noah were 
 inscribed with the divine revelations of the creation of the earth (lo) 
 in letters; and the succeeding line tells us this discovered that her 
 body had been changed, which indicates that this was the pillar which 
 Hermes-Thoth had raised, and thus by changing the pUlar of Noah 
 into his own pillar brought great grief to Noah. It is farther said 
 that while her father was lamenting her, Argus took her away to other 
 lands and seized upon a lofty mountain's top, a good way off, where 
 he had her stUl under his inspection, indicating that the pillar of Noah 
 had been taken away with the cherubim, and placed on the top of a 
 xaountain a good way off from the Beth of Noah, where it was before. 
 But the pillar of Hermes-Thoth was brought to its place. 
 
 XII. and XIII. Jupiter (Nimrod) now sends Hermes (Gush) to 
 kill Argus and steal lo. This he accomplished by taking all Ms usual 
 garbs off; that is, he comes in a disguised character, and takes only 
 his magic wand and pipes, which had been lately invented, These 
 are the symbols of his magic and the formulas he invented, which as 
 a, prophet or shepherd he played, i.e. he enunciated his heathen 
 doctrines as if they had been divine revelations to persuade the people; 
 and by these means he is said to have put Argus asleep and to have 
 slain him, which means that he overcame the watchful providence of 
 God over the true doctrines through the deception and persuasion of 
 the people to follow him. 
 
 XIV. Juno being now enraged, drove lo in the form of the cow 
 -through the earth, but she found refuge at the Nile. This depicts the 
 hostility of the true believers to the changed doctrine of Noah. In 
 another myth it is said Typhon or Seth drove the gods into Egypt, 
 where they put on animal forms to avoid his rage, in which Typhon 
 means the followers of Seth who did this. In Egypt she is again 
 changed into a woman, becoming Isis, the wife of Osiris, the Babylonian 
 Nimrod and Semiramis, and here she was worshipped as a famous 
 goddess by the Egyptians. Here she gave birth to a son, Epaphus, of 
 
122 DISSERTATION VI. 
 
 the seed of tlie great Jupiter (Mmrod). This is Horus, the son of 
 Osiris and Isis, the incarnation of the divine son, who was worshipped 
 in the same temples with his mother in the cities of Egypt. 
 
 XV. Here we have the history of the birth of Phaeton, who' 
 boasted of his descent, and was proud of his father Phoebus, or Apollo, 
 as the Sun, his mother being Clymene, daughter of Oceanus. But 
 being reproached by Epaphus as being the son of Merops, the mortal 
 husband of his mother Clymene, he goes therefore to her to enquire 
 if the Sun was really his father. She swore that he was, and she 
 sent him to the Sun to enquire of himself. Phaeton sets out, passes^ 
 by his Ethiopians (for he was an Ethiopian), and comes to the Indians, 
 and goes to the rising of his father. Hesiod says Tithonus by Aurora 
 begat Memnon, king of Ethiopia and Emathion; and Cephalus by Aurora 
 begat Phsethon. We might suppose he was Gush, but this means no 
 more than he was a descendant of Noah, and his name shows us who he 
 was. Phaeton, according to Mr Hislop, "is just the Egyptian form of 
 the name of Adon, the Babylonian Messiah, with the definite article 
 prefixed (Egyptian Phai, 'the,' and Adon, 'Lord.' The old Egyptians 
 changed the d into t)." This shows that he was identical with Adonis 
 and Osiris, as well as the Babylonian Tammuz; and the following- 
 myth regarding his history is the same as those of all these. 
 
 XVI. Having come to his father's palace, a description of it is 
 given, which is merely the symbols of the universe, as ApoUo is the 
 Divine Son into whose hands it has been delivered. On the doors of 
 this palace it is said Mulciber had carved in silver the earth in the 
 middle, with the seas encompassing it, the orb of the earth, and the 
 heaven which is over the orb; the waters of the sea peopled with 
 the marine gods; the earth, with men, cities, woods, and wild beasts, 
 and nymphs and other deities of the country. Upon these was placed 
 the shining heaven and the six signs on the right hand, and as many 
 on the left. Here we have this myth, like those of the Phoenicians- 
 and Greeks, beginning with a cosmogony executed by Mulciber, the 
 god of fire, another name for Vulcan, who is the great demiurge of the- 
 cosmogony of the Egyptians, Greeks, and Pelasgians; that is, he is 
 the creator of the world under the direction of the great God, the 
 executor of the divine design of the universe. Phaeton, having now 
 come into his father's presence, asks bi-m if he is his son, which ApoUo> 
 acknowledges, and requests him to ask any gift, which he should give 
 him as a proof of his being his son. Phaeton requests that he should 
 be allowed to take his father's place, and for one daj' to guide the- 
 chariot of the sun. His father, seeing the danger of this, very 
 unwillingly allowed him; but Phaeton, heedless of the expostulations, 
 of his father, vaulted into the chariot. The restless horses breathing 
 
ROMO-PELASGIAN THEOGONY. 123. 
 
 fire now start ofi with speed through the clouds. Tossed to and fro 
 va. the chariot as he was hurried through the sky, the horses perceived 
 that he was unable to guide them, and they leave their usual course. 
 Phaeton not knowing how to turn the reins, or where to go, nor would 
 the horses obey him, the chariot got among the seven stars and the- 
 serpent, which first felt the heat of the sun, and began to burn. 
 Looking down. Phaeton saw the earth and ocean below him, and 
 became afraid, and wished that he had not boasted his kindred to the 
 Sun, that his request had been denied, and had owned Merops for his 
 father. M'ow he sees the horrors of the heavens, the monstrous 
 shadows decked with stars. Half dead with fear he dropped the 
 reins; the horses feeling themselves loose, drive with uncontrolled 
 fury, and drew the burning chariot near the earth. The clouds 
 disperse in smoke, the mountains smoke, the woods are in a blaze, the 
 running conflagration spreads over the plains, the peopled kingdoms 
 are turned to ashes. The astonished Phaeton wherever he turns sees 
 the universe burning around him. The earth now prays to the gods 
 to save her, for if their own heavens should begin to smoke then 
 destruction will seize on the heavens and the gods ; and if heaven and 
 earth and sea burn together, aU must be again turned to chaos. She 
 prays the gods to apply some speedy remedy to succour nature ere it be • 
 too late. Jove now calls all the gods to witness that he is compelled to 
 act, or universal ruin must ensue. He then ascends his throne, from 
 whence he casts his thunder, and aiming at Phaeton's head he casts a 
 forked brand, and thus thunderstruck, deprived of life and driven 
 from the chariot, he fell headlong from heaven. The horses started 
 with a sudden bound and dashed the chariot in pieces on the earth. 
 The breathless Phaeton, shot in flames from the chariot, falls, like a fall- 
 ing star, a blasted corpse on the banks of the river Po, in the western 
 world, far from his own country. The Latian nymphs gather round 
 his dead body as it lay transfixed with thunder and smoking from the- 
 bolt. They convey his shattered body to a tomb, and on it inscribed 
 this epitaph — 
 
 " Here he who drove the sun's bright chariot lies; 
 His father's fiery steeds he could not guide, 
 But in the glorious enterprise he died." 
 
 His father ApoUo hid his face and pined for grief. One whole day- 
 was all nature cast into gloom, but the world was lighted with fires, so- 
 that this comfort rose from the mighty mischief. His mother 
 Clymene, distracted with grief, ran over the world in search of his 
 lifeless body, and finding it in the tomb on the banks of a foreign 
 river falls on it and bedews his name inscribed on it with her tears> 
 
^24 DISSERTATION VI. 
 
 The Heliades, or daughters of the sun, also mouin his death -with 
 -tears and lamentations, smiting their breasts and caUing upon him, 
 and lie upon his grave. This mourning, according to custom, they 
 -continued for four months. They are then turned into trees, which 
 drop tears of amber from their bark. 
 
 Mr Hislop, who gives an explanation of this myth, identifies 
 Phaeton and Nimrod, which he says " has much to support it besides 
 the prima facie evidence arising from the statement that Phaeton was 
 an Ethiopian or Cushite, and the resemblance of his fate, in being cast 
 ■down from heaven while driving the chariot of the sun, as ' the child 
 of the sun,' to the casting down of Molk-Ghebar, whose very name, as 
 the god of fire, identifies him with Nimrod. Phaethon is said by 
 Apollodorus (vol. i. p. 354) to have been the son of Tithonus; but if 
 "the meaning of the name be examined, it will be evident that he was 
 Tithonus himseLf."* We do not agree in this last statement, however, 
 for he derives Tithonus, and that correctly, from Tzet or Tzit, "to 
 kindle," or " set on fire." Now this is the root from which he derived 
 the name of Thoth, and it is evident to us that Tithonus is Thoth or 
 "Cush, the father of Nimrod. The extraction of Phaeton as the son of 
 Apollo, or the Sun, is mythological, and is thus explained : ApoUo is 
 the Divine Son, the seed of the woman, or the promised MessiaL 
 Now the first-bom son of the patriarchs was the type of the Messiah, 
 and Nimrod being the first-born son of Cush was, according to this, a 
 type of the Messiah; but according to the heathen system he was an in- 
 carnation of the Messiah, and took his place, assuming to be the ruler of 
 the whole earth by divine right, and hence his conquests were under- 
 taken to substantiate this right over aU the world, and also, as this 
 myth teaches, to propagate the fire-worship which his father Tithonus 
 •or Thoth, " the kindler of fire," had invented, throughout the whole 
 world. " The power, the popularity, and skUl of Nimrod," says Mr 
 Hislop, " as well as the seductive nature of the system itself, enabled 
 him to spread the delusive doctrine far and wide, and he was repre- 
 sented under the weU known name of Phaeton, as on the point of 
 * setting the whole world on fire,' or (without the poetifial metaphor) 
 •of involving all mankind in the gmlt of fire-worship. The extra- 
 ordinary prevalence of the worship of the fire-god in the early ages of 
 the world is proved by legends found over all the earth, and by facts 
 in almost every clime, "t Hence the name Tammuz. J But there were 
 
 * "Two Babylons." Append. N. O. p. 557. 
 t " Two Babylons," pp. 336, 337. Faber, in his Disser, on the Proph. of Seventy Weeks, 
 p. 30, quotes an Irish work, which says : " The ancient practice of adoring the sun by the 
 - symbol of iire was first introduced into the world by Nimrod. This idolatrous mode of worship 
 «oon overspread the earth." 
 
 J Derived from Tarn, "to pui^y," and m«£, "to bum," and means to perfect by burning 
 •or to purify by fire. 
 
ROMO-PELASGIAN TBEOGONT. 125- 
 
 some tribes who did not submit to the po-wer of Nimrod, nor join in 
 the almost universal prevalence of fire-worship, for the myth says "the 
 earth prayed the gods to apply a speedy remedy to stop her destruc- 
 tion, lest the heavens and the gods themselves should he involved in 
 the universal ruin." This means that the true believers besought their 
 leaders to unite in opposing the apostacy and progress of Nimrod's 
 eonq[uest, lest the true religion should be wholly overthrown in the 
 earth. Now we know from the Atlantic tradition that the Japetic 
 and Semetic tribes united and successfully opposed and overthrew this 
 great conqueror. This is also explained by Mr Hislop : " Now the 
 ancient traditions relate that the apostates who joined in the rebellion 
 of Mmrod made war upon the faithful among the sons of Noah. 
 Power and numbers were on the side of the fire-worshippers ; but on 
 the side of Shem and the faithful was the mighty power of God's- 
 Spirit, therefore many were convinced of their sin, arrested in their evil 
 career, and victory, as we have already seen, declared for the saints ; 
 the power of Nimrod came to an end, and with it, for a time, the 
 worship of the sun."* 
 
 Now it is that Jove or Jehovah is compelled to act to save the 
 world from universal ruin. He mounts his throne, and with a 
 thunderbolt casts Phaeton from heaven a lifeless corpse upon the earth. 
 Mr Hislop interprets this : " In the classic story Phaethon is said to 
 have been consumed with lightning ; but the lightning is a metaphor 
 for the wrath of God under which his life and kingdom had come to- 
 an end. When the history is examined, and the figure stripped off, 
 it turns out, as we have abeady seen, that he was judicially slain with 
 the sword." \ The myth next says that the shattered body of Phaeton 
 was found on the banks of a river far distant from his home, and that 
 it was put into the tomb by strangers ; that his mother Clymene ran 
 over the world in search of it, and found it in the tomb. In the Osiris 
 myth it is said that his body was cut in pieces, and the members were 
 distributed in dififerent places, but that Isis, who represented both his 
 wife and mother, gathered them together and put them into a tomb ; 
 but she kept this a secret, and no one but herself and the priests knew 
 where his tomb was. The myth says his father the Sun, in grief, hid 
 his face a whole day, and cast all nature in gloom, which represents 
 the grief of the apostates at his fall and death; but it is said the earth 
 was lighted up with fires, and that this comfort rose out of the mighty 
 mischief, which means that an annual festival of fire-worship one 
 whole day was instituted as a commemoration of his death. The 
 Heliades, or daughters of the sun, also greatly lamented his death, 
 insomuch that they were turned into trees, which shed tears of amber 
 
 • " Two Babylons," p. S40. t lb. p. 342. 
 
126 DISSERTATION VI. 
 
 from their bark. Nimrod, according to the Osiris myth, was always 
 accompanied by a troop of courtezans, who ministered to his pleasure. 
 These, doubtless, greatly lamented his death. The tears of amber shed 
 from their bark symbolizes their inconsolable grief and the tears they 
 shed for him. This was also represented in the annual festival of the 
 Semetic nations, which was also adopted by the apostate Jews, in 
 which the women wept for Tammuz.* 
 
 It is needless for us to pursue the myths of Ovid further; the myth 
 of Phaeton brings them up to the death of Nimrod, and beyond the 
 date at which the Phoenician myths end. Some of the other myths, 
 however, wiU be considered hereafter. 
 
 Lib. ii. ApoUo, by the nymph Coronis, begets .ffisculapius. ApoUo 
 hearing of her infidelity kUls her with his arrow, and after her death 
 frees his son from her womb, and commits him to Chiron the Centaur, 
 to be educated. Europa, daughter of Agenor king of Phoenicia, is 
 ravished by Jupiter in the form of a bull, who takes her over sea on 
 his back to Crete, where she is married to the King of Crete. 
 
 Lib. iii. Cadmus, brother of Europa, is sent by their father Agenor 
 to Europe in search of her. A serpent kiUs his Phoenician followers. 
 He kills the serpent, sows its teeth, from which warriors spring up, 
 •who kill each other ; five only survive, who with Cadmus found 
 Thebes. The birth of Bacchus by Semele daughter of Cadmus to 
 Jove. When his mother was consumed in flames Jove picked up the 
 embryo and nourished him in his thigh to fuU time, then sent him to 
 the cave of Nysa to be brought up. He invents wine, travels over the 
 whole earth to force other nations to use it and to receive his rite. 
 Pentheus, son of Echion, sprung from the serpent's teeth, a citizen of 
 Thebes, resists the introduction of Bacchus and his rites into Thebes. 
 He is cut to pieces by the Bacchse, led on by his mother Agave 
 daughter of Cadmus. 
 
 Lib. iv. The daughters of Minyas refuse to receive the rites of 
 Bacchus, and continue to work on his festival day. Pyramis and 
 Thisbe at Babylon, which Semiramis surrounds with a wall, and being 
 turned into a dove spends her life in high towers. Cadmus turned into 
 a serpent embraces his wife, and she becomes the same. The birth of 
 Perseus, son of Danae and Jove, who came to her in a shower of gold 
 to impregnate her ; thrown with his mother into the sea, and brought 
 to the island of Seriphus; was brought to Polydectes, king of that 
 island, and sent by him to cut off Medusa's head. He flies over Lybia 
 with it to Atlas in Mauritania, who guards the Golden Apples, and turns 
 him into mount Atlas, which supports the stars. Perseus then flies to 
 Ethiopia, where he frees Andromeda from a sea monster, and marries 
 
 * Eeek. viii. 14. 
 
ROMO-PELASaiAN THEOGONT. 127 
 
 her •with the consent of her father Cepheus and Cassiopeia her mother. 
 
 Lih. V. Phenius and other Ethiopian chiefs turned tato stone 
 images, hut the aged Emathion falls on an altar and is killed. His 
 ^sister Tritonia goes to Thebes and Mount Helicon, where the hoofs of 
 Pegasus broke open the fountain of the Muses. The contest between 
 the Nine Pieri and the Nine Muses. One of the Pieri sings the wars 
 ■ of the gods and giants, how Typheus came from the depth of the earth, 
 invades heaven, frightens the gods, who fly to Egypt, Typheus follows 
 them, and they change themselves into animal forms. Calliope, one 
 of the Muses, in opposition, sings of Ceres; how the island of Tinacria 
 was thrown upon Typheus, who struggles under the load to get free and 
 causes earthquakes, and Pluto king of the dead came up to see, fell 
 in love with Persephone, and took her with him to become his wife 
 in Hades. 
 
 Lib. vi. The contest between Arachne and Minerva ; Arachne is 
 turned into a spider. The contest between Apollo and Marsya. The 
 contest between Niche and Latona at Thebes. Latona refused an 
 asylum on earth; the island of Delos is raised up by Neptune, whereon 
 she gave birth to Apollo and Diana. 
 
 Lib. vii. The Argonautic expedition to Colchis to steal the Golden 
 Eleece, which King ^tes guarded by a dragon. Jason marries Medea 
 -daughter of jEtes. Medea renews j3Eson father of Jason, and makes 
 him young again. 
 
 Lib. viii. Theseus frees Athens from the tribute of youths to Minos 
 of Crete ; kUls the Minotaur. 
 
 Lib. is.. The birth of Hercules, and his labours. 
 
 Lib. X. Orpheus goes to hell for his wife Eurydice, laments her 
 loss, and is cut into pieces by the Thracian women. 
 
 Lib. xi. Cinyras, king of Cyprus, impregnates his daughter Myrrha. 
 She fled into Arabia, and is there turned into a myrrh tree, gives birth 
 to Adonis among the Sabeans in Panchaia. Adonis is killed by a wild 
 boar in Syria, and is lamented by Venus by an annual festival Lao- 
 medon builds the walls of Troy. The birth of Achilles by Thetis 
 to Peleus. 
 
 Lib. xii. The Greeks embark for the siege of Troy. 
 
 Lib. xiii. The siege of Troy. Troy is taken by the Greeks, and 
 .iEneas leaves Troy for Italy. 
 
 Lib. xiv. Ausonia is governed by Numator and Amulius. 
 JRomulus founds Eome. 
 
 Lib. XV. The discoveries of Pythagoras at Croton. 
 
128 
 
 DISSERTATION VII. 
 
 THE GREEK THEOGONIES. 
 
 The Greek mythology similar to the Phcenician : both are derived from the same- 
 source : it begins with Chaos and the Creator. — Uranus and Gaia give birth tO' 
 the Titans. — Gaia conspires against Uranus. — Kronos and Rhea give birth 
 to the gods : Kronos swallows his sons at birth : Jupiter is saved by the 
 swaddled stone. — Japetus and Clymene give birth to Atlas, Prometheus, 
 and Epimetheus. — Jupitercallsa council of the gods. — The myth of Prometheus, 
 chained by Jupiter's orders on Mount Caucasus. — The myth of Pandora, 
 married to Epimetheus, and brings all the ills upon man. — The war of the 
 gods against Kronos and the Titans : Kronos and the Titans cast into Tartarus. 
 — The birth of Typhon and his invasion of heaven : cast into Tartarus by 
 Jupiter. — The birth of Nerseus or the Flood. — The birth of Phorkys and 
 Keto. — ^The Graise, the Gorgons, Chrysaor, and his son Geryon. — The winged 
 horse Pegasus. — The children of Echidna and Typhon killed by Perseus, 
 Hercules, and Bellerophon. — Typhon arises again and invades Olympus. — The 
 gods fled to Egypt and changed into animals. — Cadmus of Thebes. — The birth 
 of Bacchus. — The Argonauts, .Sites and Medea of Colchis, Phseton, Memnon, 
 Achilles, heroes of the Trojan war. — ^Ulysses' wanderings. 
 
 THE Greek mythological poets deliver their early traditions in the 
 same manner as the above Phoenician traditions from Sanchonia- 
 thon. Philo insinuates that the Greeks had taken them from the 
 Phoenicians, and dressed them up in a more pleasant and taking mytho- 
 logical shape. In this however he is mistaken ; for the Greek mytho- 
 logies differ somewhat from those of the Phoenicians, and additional 
 incidents are found in them not noticed in the Phcenician traditions. 
 This mistake of Philo doubtless arose from both being almost identi- 
 cal as regards those incidents which both take notice of. The Greeks 
 doubtless brought their traditions with them from their original seat in 
 Asia, and transferred their transactions to the soU of Greece, as the Phoe- 
 nicians have transferred them to Phoenicia. But their similarity with 
 those of the Phoenicians indicates that both have been derived from 
 an origiual common source, and as the Phoenicians were Semites and 
 the Greeks Japetic Arians, the origiual transactions could be no other 
 than those of the Cushites in Babylonia and Mesopotamia under 
 ITimrod before the Dispersion ; and the traditions of these, together- 
 
THE OREEK THEOGONIES. 129 
 
 with the traditions of the history of the Creation, of the antediluvian 
 and other patriarchs, and of the religion invented by Thoth-Hermes or 
 Gush, had been obtained from the common original source, and carried 
 by each of them to their respective countries, and all other ancient 
 nations did the same. The Cyclical poets who were the authors of the 
 " Epic Cycle " were even more ancient than Hesiod, who followed the 
 same mythological manner in the composition of his " Theogony." 
 Both works begin, as aU others of the same kind do, with the cos- 
 mogony, or generation of the universe, delivered as a mythological 
 theogony, in which the agents and things acted on and produced are 
 considered as gods and goddesses. This is succeeded by the history 
 of the deified mortals, who are the antediluvian as weU as the post- 
 diluvian patriarchs, and others mentioned in the Bible down to the 
 Dispersion. Dr Burnet thus speaks of these works : " Moreover the 
 most ancient monuments among the Grecians were mythological, as the 
 theogony and wars of the giants in Orpheeus, and the subjects of the 
 Epic Cycle, for that work so universally celebrated seems to have been 
 the great system of Grecian mythology, composed from the most 
 ancient poets who had written any fabvdous history. It contained 
 ancient affairs, and not only comprehended the fabulous age, but ex- 
 tended to the original of the obscure one. For it begins from the 
 foundation of the world and ends in the history of Ulysses, as Photius 
 has observed from Proclus. ' It begins with the fabled marriage of 
 Uranus and GS (heaven and earth), and proceeds to treat concerning 
 the gods and the rest of the Greek mythology ; and thus this Epic 
 Cycle, or knowledge delivered in verse, is perfected from various poets 
 as far as the voyage of Ulysses.' Lastly, there is certainly nothing 
 more ancient in the world than Chaos. Now we have elsewhere suffi- 
 ciently demonstrated that the Greeks have treated mythologicaUy of 
 the rise of all things out of Chaos (by way of the genealogy of the 
 gods). Wherefore I cannot deny but this fabulous history was coeval 
 in Greece with physiology itself."* As a specimen of the Greek 
 mythology and theogony we shall give an outline from Hesiod's 
 theogony. 
 
 This theogony is so much mythologized that it is very difficult to 
 interpret it as a whole, though some parts of it are as clear as to be 
 unmistakable, such as the first part. 
 
 Text. 1. "Eirst in order of time was Chaos, huge and formless, out 
 of whom came Gaia (the earth) and Tartarus (the Abyss). Then 
 at the very primal moment of Creation came Eros (Love), the subduer 
 of the gods and men. Chaos produced Erebos (Darkness) and Nyx 
 (Night) ; and Gaia gave bii-th to Uranus (Heaven), overreaching her- 
 
 * De Origin. Rer. cap. viii. 
 
130 DISSERTATION VII. 
 
 self. She begat besides bigb mountains with the grateful caves for 
 nymphs to inhabit, and Pontus the unfruitful briny sea. 
 
 Interp. 1. Chaos : — This is nothing more nor less than an epitome of 
 the Hebrew history of Creation, mythologized it is true, but clear enough 
 to be understood as such. Chaos and the earth, that is, "the earth with- 
 out form and void." Tartarus (the deep), Erebus (darkness), that is, 
 "darkness was upon the face of the deep;" Eros (love), the Holy Spirit, 
 brooded or moved on the face of the water ; Nyx (night), " and the 
 darkness he called night ; " Ether (light), " Let there be light, and there 
 was light;" Day, and "the light he called day." Gaia generated an equal 
 to herself , Heaven. "And he called the firmament heaven." The earth 
 then begets high mountains. "Let the earth appear," and then Pontus 
 the sea. "Let the waters under heaven be gathered to one place." Even 
 our doctrine is here so far acknowledged by a commentator of Hesiod, 
 at least as the building up of the skeleton of the world. " In the 
 middle the great broad surface of the earth, beneath it Tartarus, and 
 above the wide expanded heavens. That the latter first arises out of 
 the earth while Tartarus existed with it, rests on the general law of 
 the Creation which makes the bright and definite spring from the dark 
 and undefined. . . . From them two again bloom forth in accord- 
 ance with the fundamental law Ether and Day, seemingly the first 
 operation of the fairest of the gods, the aU-subduing Eros, which 
 ancient poesy makes the true mundane principle. On the other hand, 
 the earth without love produces from herseM the mountains and the 
 billowy Pontus. Whereat some have wondered how the earth could 
 here bring forth the sea, as she only afterwards by conjunction with 
 heaven gave birth to Oceanus the god of waters. But Pontus signifies 
 the salt sea, the unfruitful ; therefore, begotten without Eros. Hesiod 
 imagines it bubbling up from the fountains of the earth. (Is it not 
 rather the condensed vapour which issued from the earth, which, being 
 divided, formed the waters above, or the clouds ?) Hence Uranus has 
 no part in its generation ; on the contrary Oceanus, the father of fresh 
 water, from whom all streams and springs and all nourishment comes, 
 must be a. child of heaven and earth, begotten of Love." 
 
 T&d. 2. Gaia then married Uranus, and begat six sons, whom 
 their father called Titans : these are Oceanus, Koius, Krios, Hype- 
 rion, Japetus, and Kronos ; and six daughters, Thea, Ehea, Themis, 
 Mnemosyne, Phoebe, and Tethys. She begat besides the three 
 Cyclops, having a single eye in their forehead, named Brontes, 
 Steropes, and Arges ; and then the three Hecatoncheires, or 
 hundred-handed monsters, Kottos, Briarseus, and Gyges. Oceanus 
 and Tethys begat vorticous rivers, twenty-five of which are named, 
 all in Greece, Asia Minor, and adjoining countries. She likewise 
 
THE GREEK THEOGONIES. 131 
 
 "begat a race of sacred daughters called Oceanides, married to men 
 throughout the earth, but one of them to Apollo, 3000 in all, 
 dispersed over the earth and in deep lakes ; but Thea, married to 
 Hyperion, begat the great Sun and the shining Moon and Aurora. 
 Koius with Eurybia gave birth to Astrasus, Pallas, and Perse, god- 
 desses who excelled in learning. Astraeus with Aurora begat the 
 winds, Argeste, Zephyr, Boreas, and Notus. Afterwards she begat 
 Lucifer the morning star, and aU the shining stars of heaven. Styx, 
 ■daughter of Oceanus, with Pallas begat Zelus and Mce, "strength" 
 and " force," illustrious sons. Again, Koius and Phcsbe begat Latona. 
 Later Phoebe begat Asteria, married to Perses, who gave birth to 
 Hecate, greatly honoured by Jupiter and the other gods. So many 
 were the offspring of Uranus and Ge, all of them Titans, allotted 
 among the prior gods. These children were offensive to their 
 father from the beginning, and he hid them out of sight in the 
 depth of the earth. This was a grief to their mother Gaia, 
 and she urged her sons to avenge her on their father. But 
 none but the wily Kronos consented. By her instructions he 
 attacked his father, cut off his genitals, and threw them behind 
 him ; but from the blood as it feU upon the earth were produced the 
 Erinneys (Furies), the Giants, and the Melian Nymphs ; while from 
 the part that was thrown into the sea at Epirus, being tossed long 
 about, a white foam gathered around the immortal part, in which a 
 virgin grew, who first arrived at Cythersea, thence to Cyprus, and 
 became the love goddess Aphrodite. Moreover, Father Uranus called 
 his contentious sons by the cognomen Titans, and foretold that the vil- 
 - lainous deed they had perpetrated would have its revenge in the future. 
 Uranus being thus overcome and dethroned, Kronos and the Titans 
 now ruled the earth, and these marrying produced a numerous offspring. 
 Nyx (Night) begat Pain, the Parcse — Death, Sleep, "War, Toil ; the 
 Hesperides who guarded the Golden Apples with the fruit-bearing 
 trees beyond the famous Ocean ; and the fatal goddesses, the Parcae, 
 named Clotho, Lachse, and Atropos, ahd avenging Nemesis. 
 
 Irderp. 2. The conspiracy of Gaia and Kronos against Uranus : — 
 • Ouranos (heaven) has been shown to be a symbol of the Divine Son, and 
 a title given to him as the Lord of Heaven. Kronos we must regard here 
 as the antediluvian Kronos, i.e. Chronos, Xpovor, time, a title given to 
 Adam as the beginner of time, because it is from his creation that the 
 beginning of our chronology is dated. It is indeed called Annus mundi, 
 the year of the world, but it only comprehends the world of mankind. 
 This section of Hesiod's theogony deals only with the antediluvian 
 world. The earth-born children of Uranus, the descendants of Adam, 
 ■who was made of the dust of the ground, were offensive to their 
 
132 DISSERTATION VII. 
 
 father, and he hid them from his sight in the depth of the earth.. 
 Original sin separates mankind from the love of God. Kronos-Adam 
 castrated Uranus ; he cut off the means of grace hy his fall ; hut soma- 
 drops of the regenerating Mood fell upon the earth's inhabitants and 
 produced Furies, zealous maintainers of the Lord ; while the drops 
 that fell on the sea produced the virgin goddess Aphrodite. This w& 
 have already interpreted as the Phcsnician Astarte, or finished, inhahited 
 earth, and therefore must mean here the inhabitants of the earth puri- 
 fied by the blood of Uranus. The birth of Aphrodite here given is 
 another version of the same as in the Babylonian myth, given by 
 Hyginus, of the cosmic egg, which fell from heaven into the river 
 Euphrates, the fishes roUed it to the banks, the dove sat upon it and 
 hatched it, and out came Aphrodite, the Syrian goddess, already ex- 
 plained. There follows thereafter a number of evils as the result of 
 the depraved fallen nature of man : pain, death, sleep, war, toil, and. 
 the accusing conscience the avenging ITemesis. 
 
 Text. 3. Kronos married his sister Ehea and she begat illustrious child- 
 ren; her three daughters wereHestia (Vesta),Demeter (Ceres), and Here 
 (Juno); her three sons were Hades (Pluto), Poseidon (Neptune), and Zeus 
 (Jupiter) ; the youngest of all being Zeus, who was at the same time 
 the wisest and strongest. It was not without difficulty, however, that 
 the children saw the Hght. Kronos, forewarned by Themis that one 
 of his sons would dethrone him as he had dethroned his father Uranus, 
 had swallowed every one of them as soon as bom except only Zeus, 
 who was saved by Ehea according to the device of her parents Uranus- 
 and Gaia. A stone wrapped in swaddling clothes was given to Kronos 
 instead of Zeus (Jupiter) which he greedily swallowed ; but the real 
 child was taken away to Mount Ida in Crete, there to be brought up 
 among its woods. Valiant and great grew up the young god in his- 
 retreat. After revolving years he returned to his father in Ogygia, 
 and by force and art induced him to vomit up first the stone that h& 
 had last devoured, which he firmly fixed in the earth (in divine 
 Pytho) near the temple of Delphi on Mount Ida in Phrygia, 
 a mirculous monument to mortal men, i.e. to the pious Greeks to the 
 latest ages, and then the five children he had previously swallowed. 
 The brothers thus freed from the noxious confinement by which their 
 father in his madness had confined them, mindful of this great benefit, 
 bestowed upon Zeus the thunder and faUing lightning, by which 
 he should govern and coerce immortal gods and mortal men. Kronos, . 
 thus dethroned, was banished to the utmost ends of the earth, and 
 ended the Golden Age. The Eomo-Pelasgians say, however, that he 
 fled from Jupiter to Latium in Italy, and there civilized the savage in- 
 habitants, and introduced there the Golden Age. 
 
THE GREEK THEOOONIES. 133 
 
 Interp. 3. Kronos- Adam married his sister Ehoea, "the beauty," and 
 lad by her three male and three female children ; but Kronos-Adam 
 kUled them by swallowing them when born. Being in him he did this 
 by original sin, for in Adam aU die. Zeus, the youngest son, is the re- 
 presentative of the seed of the woman, or the Divine Son of God, Jove 
 •or Jehovah, supposed to have been begotten by Eve. The myth of 
 the swaddled stone given to Kronos at the birth of Jupiter will have 
 to be explained at length hereafter. Eegarding Jupiter to be the 
 representative of the Divine Son, or seed of the woman, the dethrone- 
 ment of Kronos by him means the fall of Adam, and the expulsion of 
 Adam and Eve from the Garden of Eden, where Kronos-Adam reigned 
 •during the Golden Age, with the golden fruit growing in his garden. 
 This, however, is shown by Diodorus Siculus to have been done under 
 •the reign of Uranus. 
 
 Text. 4. Jupiter now reigned with his thunder and lightning in 
 Olympus, and on a certain day he called the gods to high heaven, and 
 to them he spoke thus : That every one of the gods should fight with 
 himself against the Titans, and that aU should have honorary gifts, 
 -each should have what honour he pleases, and to those who had 
 none under Kronos would now be raised to honours and rewards. 
 Moreover Japetus married Clymene, the daughter of Oceanus, and she 
 •bear to him the magnanimous Atlas, the glorious Menoetius, the wily 
 Prometheus, and the foolish Epimetheus, who was obnoxious from the 
 beginning to the inventors of useful things. First he took the virgin 
 ■woman made by Jove, but Menoetius bringing in injuries, Jove de- 
 truded him into Erebus for his fooHshness and hardihood. But Atlas 
 sustained, from hard necessity, the wide heaven at the ends of the 
 • earth with unf atigued head and hands, for this lot was destined to him 
 iby prudent Jupiter. But he bound the wUy Prometheus to a rock 
 'On Mount Caucasus, and sent an eagle with expanded wings who ate 
 his liver, which grew as much during the night as he ate the whole day, 
 but which Hercules, the son of Alcmena, killed, and freed the son of 
 Japetus from his evils. Although enraged, Jupiter remitted his wrath 
 ihe had before. But Prometheus contended with Jupiter, when the 
 •gods disputed long about the sacrifices that mortals should offer to the 
 gods. Prometheus proposed that an ox should be divided, but he put 
 the flesh and fat into one skin and the bones into another, but so 
 artfully disposed as to deceive Jupiter that he chose the bones and 
 gave the flesh and fat to men, and ever after this should be the 
 sacrifice man should offer to the gods. Jupiter, greatly enraged, 
 deprived mankind of fire, but Prometheus stole fire from heaven in a 
 fennel rod and gave it to man. And Jupiter seeing the fire shining with 
 ^splendour among men, he ordered Vulcan to make a structure of earth 
 
134 DISSERTATION VII. 
 
 in the form of a chaste virgin, and Minerva to adorn her with a goldem 
 crown, and all the other gods to give her a gift ; hence she was called 
 Pandora, the recipient of every gift. Jupiter then ordered Mercury to • 
 lead her to Epimetheus, nor did he think that Prometheus had com- 
 manded him not to take her but to send her back to Jupiter ia Oljrm- 
 pus lest any evil should happen to men. But after he had taken her 
 he was made to feel that he had an evU ; for the woman bearing the 
 vase ia her hand when she removed the lid many grave cares dispersed 
 themselves among mankind. Only hope remained unbroken within the 
 box, which had been previously put in by Jupiter to counteract the 
 innumerable evils now among men. 
 
 Int&rp. 4. In the counsel of the gods called by Jupiter to consider^ 
 the necessity of fighting against Kronos and the Titans, Prometheu& 
 is the " Divine Counseller,'' who pleads for mankind and suffers 
 for them ; the Hercules who frees him is the primitive Heroules- 
 Shem ; Pandora is Eve, who brings all the iUs upon man. This shall 
 be further explained hereafter. 
 
 Text. 5. After the counsel of the gods was finished now began the fear- 
 ful war of the Titans to pull Jupiter down from his throne in Olympus. 
 All the gods who were relatives to each other divided into two factions. 
 Kronos, and the majority of his brothers and sisters the Titans, on 
 the one side ; and Zeus or Jupiter, with his brothers and sister, and 
 certain of the older deities who were discontented with the rule of 
 Kronos. The chief among these were Styx and her sons; the three 
 Cyclops, who forged for him the thunderbolts; and the three 
 Hecatoncheires, who exerted their prodigious strength in his behalf. 
 The Titans and the gods now fight against each other with all their 
 strength ; the gods under Zeus occupying Olympus, a mountain chain, 
 in the north of Greece, and the Titans established on Othrys, a 
 mountain chain more southerly. Ten full years did the combat 
 continue, nor was there any prospect of its end, the one side being, 
 equal to the other. At last Jupiter increased the strength of the gods- 
 by feeding them on nectar, and encouraged them to fight by the 
 prospect that they would be freed from the obscure darkness in which 
 they dwelt and return to light. The fight now was carried on with 
 greater force. All nature was convulsed. Oceanus, who took no part^ 
 in the conflict, felt the noise and shock not less than Pontus and 
 Gaia. But the thunder of Zeus and the strength of the Hecaton- 
 cheires, who tore up the crags and mountains and hurled them at and 
 defeated the Titans ; and Zeus, thrust them down into Tartarus. 
 Japetus and Kronos were banished to the uttermost ends of the earth 
 where Atlas was stationed, condemned to sustain heaven and earth, 
 upon his shoulders for ever. 
 
THE GREEK THEOGONIES. 135 
 
 Interp. 5. But Hesiod's Jupiter and the war against Kronos is the 
 same as the Phoenician Kronos and the war against Uranos, for we 
 have shown that Hesiod's Jupiter is the Phoenician Kronos. In 
 the Phoenician Urano-Kronos Theogony, sec. 5, "The children horn 
 to Kronos were Persephone and Athena;" but Diodorus Siculus 
 (Lib. vi.) from Greek tradition tells us that Persephone and 
 Athena were the daughters of the Greek Jupiter ; Hesiod does the 
 same (1. 912). Therefore, as the father of Persephone and Athena 
 was the Phoenician KJronos and the Greek Jupiter, Kronos and Jupiter 
 were identical, and as the Phoenician Kronos is JSTimrod, the Greek 
 Jupiter must be Nimrod ; but as the Phoenician Kronos fights against 
 TJranos, the Greek Kronos must represent Noah as Tieegerent of 
 Uranos, whom Jupiter-Kronos fights against.* The interpretation of 
 this seems to be that the Greeks have amalgamated the antediluvian war 
 of Kronos against Uranos with the postdiluvian war of Jupiter against 
 Kronos. However, it is clear that it is Nimrod who takes the name of 
 Jove or Jehovah, and usurps his office as Governor of the heavens and 
 the earth, and in this character as Jupiter he fights against Kronos or 
 Noah, the second father of mankind, as the representative of Uranus, 
 the Lord of heaven, and believers in the true religion. Ten years 
 does Jupiter-Nimrod carry on this war, and was at first successful. 
 Kronos-Noah was deposed as chief civil ruler and high priest under the 
 theocracy of the Lord Uranus. As the Phoenician Kronos, "by the 
 advice of Hermes, cast Atlas-Noah down into the depth of the earth 
 and buried him there " (Urano-Kronos Theog. Sec. 8), so Jupiter 
 having overcome Kronos and the Titans, he thrust them down into 
 Tartarus. Though Jupiter-Nimrod had overcome Kronos-Noah and 
 the postdiluvian Titans, he had yet to encounter another and greater 
 enemy, and had to renew the war. This enemy was Typhosus, 
 begotten of Gaia and Tartarus ; but before we bring this war to a 
 final termination we must leave the Titans in Tartarus till we explain 
 other events of it, as it was during this war that Medusa's head was 
 cut off by Perseus, and the horse Pegasus, and Chrysaor, and Echidna 
 Typhon's wife were born from the blood of Medusa's head. We must 
 interpret their history before ending the war with Typhoeus. 
 
 Text. 6. Pontus now begat Nerceus (the flood) his first born and 
 Thaumas. And mingling with Gaia (the earth) produced Phorkys, and 
 
 * nine fabula de Satumo a Jove ex regno ejecto Jupiter enim, i.e. Jovis seu Chatai 
 nepos Nimrod, Satumi, i.e. Noahi, jugum excussit, etc. Porr6 ctim Scriptores ethnicos constet 
 gesta Nimrodi patris referre ad Ninum filium, ejusque uxorem Semlridem non temerfe 
 prsetereundem est quod in Diodoro habetur, L. ii. p. 64. Ninum Arabum exercitum sibi eom- 
 paresse, etoperegis Arabce Babylonis subegesse. Nempe Nimrod erat Chusoeus, i.e. Arabs et 
 ooncivium ope evictus est ; quibus proinde indulsit regionem Ti"anstigritanam, quEe ex illonim 
 nomine mns Heb. riis Ch. Gi-secis Kiatria et Pei"sia -isPaT'.n. Chuzeatan, dicta est, i.e. pro- 
 vincia Chu9, A Nimrodo coepit tertia setas, nempe f eiTCa veuatione et Martis amore celebrata. 
 —Poll Synops. Critic. Gen. x. 10. 
 
136 DISSERTATION VII. 
 
 the fair Keto, and hard-hearted Eurybia. Oceanus, the fresh-water 
 god, marrying Tethys (the mud-covered earth) produced three thousand 
 livers, which, dispersed over the earth, produced deep lakes, all iu- 
 habited by a race of goddesses. Homer says Oceanus and Tethys are 
 the father and mother of the gods. Moreover Nerceus with Doris, 
 daughter of Oceanus, produced fifty daughters, called Nereids in Pontus. 
 But Thaumas married Eleotra, daughter of Oceanus, and begat swift 
 Iris and the fair-haired Harpies, A^Uo and Ocypete, birds which fly 
 about in the heavens and pursue the winds with pernicious wings. 
 
 Interp. 6. The Flood now occurs : — Pontus (the sea) produces If eraeus 
 (the Flood), that is, the sea flooded the earth, producing that part of the 
 Flood which came from the sea beneath ; but Pontus also produced 
 Thaumas, the wonderful or miraculous, something that occurred in the 
 heavens which must be the spray of the sea ; for Oceanus, the fresh- 
 water god, must be the rain which produces the rivers on the earth 
 (Thetys). And Thaumas with Electra, daughter of Oceanus, produces 
 the swift Iris, the rainbow, sent as a messenger upon the back of the 
 sea when there arises strife and contention among the gods, i.e. when 
 there is a storm the rainbow acts as peacemaker. This is surely an 
 allusion to what God said to Noah after the Flood (Gen. ix. 13-15) : "I 
 do set my bow in the cloud. . . And it shall come to pass when I 
 bring a cloud over the earth, that the bow shall be seen in the cloud. 
 And I win remember my covenant . . . and the waters shall no 
 more become a flood to destroy aU flesh." Bishop Patrick on this 
 text remarks : " The ancient poets had a better philosophy (though 
 they knew not the origin of it) when they feigned Iris to be the 
 daughter or (as we would now speak) the mother of Wonderment 
 (QavfiavTos 6/cyovov), the messenger of the great god Jupiter and his 
 goddess Juno, whom Homer (as he observes) represents as sent with a 
 peremptory command to Neptune not to aid the Grecians, by the 
 swelling, we may suppose, of the waters, which much annoyed the 
 Trojans." 
 
 Thaumas and Electra also produced the Harpies, birds which fly 
 about in heaven, and pursue the winds with pernicious wings. These 
 Harpies we have well explained by Professor Blackie of Edinburgh. 
 But his theory of the Greek gods is that all of them are the forces of 
 nature personified, and he takes the Harpies as examples of this. He 
 says : " When we turn to Homer and Hesiod, however, the names of 
 these vaporous seizers (so Harpies means from ap;raf(o) publish their 
 elemental signification in terms too plain for commentary. Hesiod 
 the earhest doctor of theology and acknowledged theologer of the 
 Greeks, in his genealogy of the gods gives the following account of the 
 pedigree of the Harpies : — 
 
THE GREEK TEEOGONIES. 137 
 
 "" Thaumas married Eleotra, the daughter of deep-flowing Ocean ; 
 She to Iris gave birth, the swift, and she to the Harpies, 
 Beautiful-haired Aello yclept and Ocypete maidens. 
 Swiftly- winged to follow the path of the bird or the vagrant breeze on the brae." 
 
 Now these two names signify, the one whirlwind, and the other 
 -svdft-swooping, so that their names alone declare their nature."* Now, 
 ^s the Professor says, they are personifications of forces in. the heavens 
 which accompanied the Deluge, but they may doubtless occur at other 
 "times as weU. 
 
 Text. 7. Thereafter Phorkys and Keto begat the Graise and the Gor- 
 gons. The Graise are called Pephredo and Enyo, so called Graiae, i.e. 
 old, from being grey from birth; they were the keepers of the Grorgons 
 ■called Stheno, Euryale, and Medusa, who dwelt in gloomy Night at the 
 extreme parts of the earth beyond the celebrated Ocean, where stand 
 the guarding Hesperides. Medusa was a heavy sufferer, and she alone 
 was mortal ; the others were immortal, and not obnoxious to old age. 
 Neptune lay with her iu a soft meadow with vernal flowers, mingled 
 with Callirrhoe, daughter of noble Oceanus, and was made pregnant. 
 "When Perseus cut off Medusa's head the great Chrysaor and the horse 
 Pegasus leapt out, i.e. the blood of Medusa's head produced them. 
 Pegasus received his cognomen because he was bom at the fountains 
 ■of the ocean, and when he flew up he left the earth, the mother of 
 evUs, and came to immortals. But prudent Jupiter bearing the 
 thunder and lightning dwelt in houses. Chrysaor, who held in his 
 hand the golden sword, produced the three-formed Geryon, whom 
 Jupiter by force of arms deprived of his oxen at the circumfluent 
 -ocean surrounding the earth at Erythia at the time he drove the oxen 
 into sacred Tirynthus as he went on his way to the ocean, having slain 
 Ortho and the oxherd Euryton standing in darkness beyond the illus- 
 trious Ocean. Medusa also gave birth to a great confusion unlike to 
 mortal men or immortal gods. Divine Echidna, in a concave den. In 
 her upper part a beautiful nymph with glistening eyes, in the lower 
 half a huge horrid serpent inhabiting caverns under the divine earth. 
 There, there was a den for her in a cave under the rock not far from 
 immortal gods and mortal men. There indeed the illustrious gods 
 destined her to dweU, and was confined in Arimis under the earth ; 
 
 * Natural Histoiy of Atheism, pp. 83, 84. If Professor BlacMe's theory that all the gods of 
 Oreece "were only personifications of the naturalforces, terrestrial and celestial, then our theory 
 is false and ovu: work useless for the end we purpose ; but they are not so, for though some of 
 the Greek gods are as he represents them, as the Harpies, he errs in making all of them the 
 same. He says : " A man must be dull indeed who does not see in all the epithets of Jupiter 
 and Neptune the most obvious impersonations of the thunderous atmosphere and the billowy 
 main." We must confess we cannot see these ; we see in Jupiter, Jove, or Jehovah, the god 
 who has the thunder and lightning in his hands and at his disposal, and not the impersonation 
 of them. Let the reader compare Hesiod's Theogony with Ovid's Metamorphoses, and 
 he will see the history as in our Bible from the Creation to the Deluge, and from the Deluge to 
 -the overthrow of Nimrod at the Dispersion, 
 
138 DISSERTATION VII. 
 
 hideous Echidna, immortal nymph, perpetually free from old age. 
 "With her, Typhaon, a vehement and violent wiad, mingled in love,, 
 and she begat strong sons. She first gave birth to Orthus, the dog 
 of Geryon; the second was the fifty-headed Cerebrus, the dog of Pluto;, 
 the third was the Lemaean Hydra, whom Juno nursed. Then she gave 
 birth to Chimssra, breathing out terrible fire, fierce, great, pernicious and 
 strong, with three heads, one of a terrible lion, another of a goat, the third 
 of a dragon ; in front a lion, behind a serpent, ia the middle a goat ;, 
 though blowing out horrid burning fire she was overcome and taken 
 by BeUerophon on Pegasus. She next gave birth to the Sphinx,, 
 hurtful to the Thebans, subdued by Orthos ; afterwards to the Nemsean 
 lion, nourished by Juno, which prowled about Ifemsea and Apesante. 
 But Eeto with Phorkys gave birth to her youngest son the Serpent,, 
 who guarded the Golden Apples at the utmost ends of the earth. 
 
 Interp.l. We may say we have now got past the Deluge. "There- 
 after Phorkys and Keto begat the Graiae and the Gorgons." The Graiae 
 are known to all who have read VirgU to be the Greeks, for so he calls- 
 them. " How the Romans came to give this name to the people is- 
 inexplicable," says Pinkerton,* " if it were not from the Greek word 
 PpaiKos anilis, old womanly, from Vpaia an old woman, a derivatioih 
 which the Latin poetic term. Grains, also seems to infer." Hesiod. 
 says they were so named " because they were gray from their birth." 
 Now these are all figurative expressions, which admit of explana- 
 tion. Their names are Pephredo and Enyo, another is also given- 
 named Dien6. These three names seem to indicate three sons of Noalr 
 — Shem, Ham, and Japhet, or if two only, Shem and Japhet. They 
 are regarded as old or ancient people at their birth, being supposed t» 
 be born at the Deluge, they having lived 100 years before the Deluge, 
 they were old when they were born with it. Their father and mother 
 were begotten as Phorkys and Keto in the midst of the Deluge ; for Pon- 
 tus mingling with Gaia produced Phorkys and Keto. The Sea and the 
 Earth were their father and mother as Porkys and Keto, that is, the 
 flood and the earth gave Noah and his wife a baptism (1 Peter iii 21,. 
 22) or a new birth. Noah as Janus with two faces, young and old, is 
 the man twice born. f ^opKovs is "a sea monster," the name is derived, 
 from <^ejoo) "to bear or carry," and kous "a foetus," /coi^^epo) means "to 
 be pregnant, or carry a child in the womb." The name, however, is 
 masculine, which cannot bear anything in the womb ; but the name 
 Phorkys given to Noah here denotes that he was a foetus carried in tha 
 womb during the Deluge. This is also said of Damarus in the Phoenician. 
 Urano-Kronos Theogony, Sec. 6. "In this contest a wife whom Uranus 
 had married was taken prisoner. She was pregnant. Kronos gav& 
 
 • Dissertation on the Gods, p. 63. + Hislop's " Two Babylons,";p. 194. 
 
THE GREEK TEEOGONIES. 13» 
 
 her to Dagon for wife, and while married to him she brought forth 
 the child of which she was pregnant, and called it Damarus." This 
 Damarus was the piUar of Seth-Typhon, which also passed through 
 the Deluge, and was afterwards got by Noah. Keto, Kijtco, means 
 " a whale or great fish,'' and aU those saved in the ark were regarded 
 as fishes, as Cannes and Decerto, the one a man-fish, the other a 
 woman-fish or mermaid : Noah and his wife. 
 
 According to Hesiod, Keto was the wife of Phorkys; but according 
 to Euphorion she was the wife of Typhon ; but Typhon often means 
 a follower of Typhon, as Phorkys was Typhon. Their offspring were 
 the Gorgons, and Graia, the keepers of the Gorgons, old women who 
 had a single tooth and one eye among them, which eye was passed to 
 the one on guard while the others slept. Their names were Peph- 
 redo, "the speaker;" Enyo, Bellona, "the warUke;'' andDeino, "the 
 terrible," or " skilful." Such old women were the attendants on. 
 princesses among the ancient Greeks. The Gorgons were named 
 Stheno, Hebrew l^^ " the strong," a title of God ; Euryale, " the 
 spreader abroad " (an ofl&ce of the Holy Spirit), " a broad area;" and 
 Medusa, "the governor," the Divine Son, "the ruler of the earth." 
 They are all called "the terrors." Their appearance is said to- 
 have terrified all who looked upon them and turned them into stone 
 statues, i.e. petrified them. Lactantius therefore translates their 
 names Stheno, "weakness of mindj" Euryale, "profound terror spread 
 in the mind ;" and Medusa, "intensity of mind." Their general name, 
 "Terrors," reminds us of the ancient household images the Penates,, 
 called by the Semites Terephim, which means "the terrifiers," from the- 
 awe and fear with which they inspired their worshippers. (See Park- 
 hurst nD"l)- They were lesser cherubimic figures, i.e. figures called 
 " the Gods " (Elohim), the name of the blessed Trinity in Unity. The 
 heathen called them Penates, derived from the Hebrew Pen-ades, "the 
 face of the Only One." In the Etymologium Magnum, sub voce Vopycio. 
 the Gorgons are said to be Ta TpoyiKa Trpoa-wTria evoi ixopnoX.vK€La i.e. 
 "Trojan figures (faces or persons), of terrific women." The Gorgons there- 
 fore represent the Cherubim figures plated with gold, or figures of the 
 tlu'ee persons of the Godhead, two of which are immortal, but Medusa 
 the third represents the Divine Son, who is mortal in His manhood, 
 and He is the Governor or Euler of the earth. 
 
 Hesiod now speaks here about the birth of Chrysaor, the flying 
 horse Pegasus, and Echidna, by Medusa, when Perseus cut off her 
 her head; but this took place under the rule of Jupiter. The offspring 
 of Echidna and Typhosus were slain by Hercules also after the reign, 
 of Kronos and under the reign of Jupiter; for Typhoeus is not bora, 
 till after Kronos, and the Titans were overcome by Jupiter. 
 
T-iO DISSERTATION VII. 
 
 We have interpreted the thiee Gorgons to mean the three cherubic 
 figures representing the three Persons of the Godhead : Medusa, the only 
 one of them that is mortal, represents the Divine Son. Perseus, who cuts 
 off her head (L 279), and hy it performs prodigies in overcoming his op- 
 ponents, represents Nimrod appropriating to himself the wisdom, ofB.ce, 
 place, and power of Jehovah, the Divine Son, and pursues with death 
 all who question his right to them. But Chrysaor, Pegasus, and 
 Echidna (Ex'Sva) rise up as his enemies. Chrysaor is derived from 
 X/3VO-0S "gold," and aor from aopo's "a sword," as some think, be- 
 • cause Hesiod says he bears a golden sword in his hand : others 
 derive it from acipa " to bear," and to mean " the gold bearer." 
 Diodorus says he was king of Iberia, reported to be rich in gold. 
 'Now this is similar to the Egyptian Nub, "the golden," which 
 was a title of Seth-Typhon, whose law established the golden Cheru- 
 bim, and this Cherubim is Chrysaor's son, the tri-formed Geryon 
 (1. 287), derived from Trjpots "old age:'' this would make him 
 "the old Cherubim," and would connect him with the Graite, 
 " the old people " who keep the Gorgons or Cherubim. At all 
 events he is the tri-formed Cherubim of the Iberians, slain by Her- 
 ■ cules-Nimrod in. Iberia. Herodotus makes Hercules find him in the 
 Iberia, near Pontus Euxinus, between it and the Caspian, adjoining 
 the Scythians, where he also comes in contact with Echidna. Ger- 
 yon's oxen, which Hercules drove away, were like those offered for 
 sacrifice at the Beth where the Cherubim Geryon was. The winged 
 horse Pegasus, who rose up at the same time as Chrysaor, denotes the 
 incarnate Jehovah on earth, named from Ilijyij " a fountain," because 
 begotten at the fountains of the ocean (1. 283) — a fountain denotes 
 divine revelation — and from this he had his birth, or was made known 
 to the ancients. Echidna is begotten at the same time. To the 
 -apostates she is a fair and beautiful woman above, but ends in a hate- 
 ful serpent. She is described as divine Echidna, with a strong mind 
 — an immortal nymph, unhurt by perpetual old age — but is confined 
 in a cave under a rock in the divine land of Arimis (U. 295-305), 
 where Typhaos, a violent, vehement wind, is mixed with her in love, 
 becomes her husband, and makes her pregnant of strong sons (U. 3 OS- 
 SOS). She begets first (1.) Othos, the dog of Geryon (1. 309) : a dog is 
 symbolical of a guard or keeper of watch, like the dragon of Atlas 
 which guards his golden fruit, or of that which guarded the Golden 
 Fleece. (2.) The second she bears is Cerebrus, the dog of Pluto (riches), 
 which guards the gates of Hades, which fawns on all who enter, but 
 observes and devours all attempting to go out, kiUed by Hercules 
 <11. 309, 770-774). (3.) The third she gives birth to is the Lernsean 
 Bydra, with fifty heads, slain by Hercules, assisted by lolaus and the 
 
TBE GREEK THEOGONIES. 141 
 
 counsel of Minerva (11. 311-318). (4.) Then fourth she begat the- 
 tri-form Chimoera — in front a lion, in the middle a goat, below a 
 serpent — ^breathing out terrible fire (Parkhurst interprets Chimoera as 
 the heathen Cherubim), taken by BeUerophon on the back of Pegasus 
 (IL 319-325), after which, flying up to heaven (1. 286), BeUerophon,, 
 looking down, became giddy, fell down, and was dashed to pieces in 
 the Aloean land ; but Pegasus flew up to the immortals, having struck 
 a fountain out on Mount Helicon to give drink to the Muses. Bel- 
 lerophon is the representation of Nimrod attempting to take heaven, 
 and govern it, i.e. the Church'; but, like Phaeton, he lost his life in 
 the attempt. Pegasus represents the Divine Son, Jehovah incarnate, 
 upon whose back, or usurping his authority and power, Nimrod used 
 them to his own ends. The fountain he broke out was the Divine 
 revelation, at which the Muses or Prophets drink. (5.) The fifth son 
 of Echidna and Typhon was the Sphinx, which was a pest to the 
 Cadmeans of Thebes, but was subdued by Orthos. The Sphinx,, 
 according to Parkhurst, represents the Cherubim, overcome by Orthos,.^ 
 "the ardent or vehement," a title of Hercules. (6.) The sixth son of 
 Echidna and Typhon was the Nemsean Lion, which slaughtered men at 
 Nemaea and Apesante, slain by Hercules (U. 327-330). But Phorkys 
 and Ceto gave birth to the dragon or serpent, which guarded the golden 
 apples at the ends of the earth or Hesperides (U. 333-335). We have 
 interpreted Phorkys and Ceto to be the representatives of Noah and 
 his wife, and the gold of the Hesperides is the original Cherubim made- 
 by Jehovah (Gen. iii. 24) from which aU the others sprang. The ends of 
 the earth at the extreme west is where Atlas-Noah was carried to in the 
 Ark at the Deluge. The Graise represent his sons or descendants and 
 the ancestors of the Greeks, whose descendants occupied the country 
 between the Euxine and Caspian seas, and in Armenia and Asia 
 Minor. Typhon, the vehement violent wind, is the inspired 
 prophet Seth, and Echidna, also a wind pernicious to the apos- 
 tates : as a wind she is the Holy Spirit, but as she is Typhceus' wife- 
 her other name is Thuoro or Thorah, "the inspired law of Seth;" 
 hence all these originate by command of the inspired law of Seth. 
 We have shown Perseus and Hercules to be the same, and we have 
 shown Jupiter to be identical with Perseus. Now Jablonski* shows 
 the Tyrean Hercules and Jupiter, Bacchus and Osiris, to be identical, 
 and what deeds some narrate concerning Bacchus and Osiris others 
 
 * " Pantheon," Lib. I. c. iii. p. 191 : *' Hercules itaque cum Osiride, aed certo tantum 
 quodam respectu, idem erat. Id vel ex fabulia ,ffigypton2m allegoricis de Hercule, etiam 
 prouti eaa Greeci adulterarunt, non obscure perspici potest. Sacerdotes ,ffigyptii tradunt de 
 Hercule eum aliquando cupuisse videre Jovem^ et hunc exoratum tandem, ipsi apparuisse sub- 
 specie arietis. Quod .SEgyptii referebant, ad Herculem, Grseci prsedicabant de Libero sive 
 Baccho, ita Solent appellare Osiridem. Ab iis hoc mutatus est Servius in Virgilii IV. Em, 196.. 
 Liber (i.e. Osiris), vel ut alii dicunt Hercules," etc. 
 
142 DISSERTATION VII. 
 
 transfer to Hercules. Bacchus TDcing Osiris, Osiris being Hercules, 
 Hercules being Perseus, Perseus being Jupiter, all of tbem represent 
 Nimrod. 
 
 Tact. 8. One otber opponent Zeus (Jupiter) had yet to overcome. 
 Gaia having married Tartarus, gave birth to a monster called Typhosus, 
 ■whose hands were fitted for works of strength, with feet indefatigable ; 
 from his shoulders arose a hundred horrid dragons' heads, with black 
 lambent tongues ; under his eyebrows his eyes glistened with fire, and 
 from his mouths were emitted sounds like the bellowing of a buU or 
 the roaring of a lion, making the mountains resound to their cries. 
 With this monster Zeus had to renew the fight. The heaven and 
 earth, Pontus and Oceanus, and even Olympus, trembled under the 
 feet of the gods. The earth groaned with excitement and rage, the 
 beat from both combatants took hold of black Pontus ; the thunder 
 and lightning, with strong blasts of wind in the heaven, the earth 
 burned, and the sea flooded the surrounding shore; even Pluto, 
 governing the dead in Hades, felt the shaking of the heavy conflict. 
 The earth being set on fire burned ardently with great vapour, melting 
 the tin as if by art, and the solid iron in the concavities of the 
 mountains overcome by the fire was liquified in the divine earth by 
 the hands of Vulcan. But Jupiter cast him into deep Tartarus. 
 
 Zeus now thought himself securely seated on the throne of 
 Olympus to govern heaven and earth, gods and men. Typhoeus, 
 "though overcome for the present, is destined to arise again. Zeus 
 (Jupiter) now rewarded the gods who assisted him, among whom he 
 distributed rewards according to the deserts of each. And having 
 married Metis, he gave birth to Minerva from his own head, which 
 being split open she came out full armed. Afterwards he married 
 Themis, who begat the Horse; but Eurynome, the daughter of Oceanus, 
 begat to him the three Graces — Aglaia, Euphrosyne, and Thalia. 
 Moreover, Ceres begat to him Proserpine, who was ravished by Pluto. 
 Of Mnemosyne he begat the Muses, but from Latona he had ApoUo 
 . and Diana. Lastly, Juno, his principal wife, begat to him Hebe, 
 Mars, and Lucina. Amphitrite with Neptune gave birth to Triton. 
 But Mars and Venus begat Timor and Metus, i.e. fear and dread, and 
 Harmonia, whom the magnanimous Cadmus married ; but Zeus with 
 Maia, the daughter of Atlas, gave birth to Mercury (Hermes), the 
 messenger of the gods. Semele, daughter of Cadmus, begat to him a 
 son, the hilarious Dionysius (Bacchus). But Alcmena with Jupiter 
 begat Hercules. Vulcan married Aglaia the youngest of the Graces, 
 but golden-haired Bacchus married the yellow Ariadne, daughter of 
 Minois ; and Hercules, after his struggles, married Hebe. Sol begat 
 of the illustrious Oceanide Perseis, Circe, and JJtes the king of Colchis. 
 
TSE GREEK TEEOGONIES. 143 
 
 JRioiS married Idya, daughter of Oceanus, and she begat to him Medea. 
 The hundred sweet-singing Olympiad Muses, every one hy mortal men, 
 begat a race like to the gods. Ceres with Jasius begat Plutus. Har- 
 monia, daughter of Venus, begat Ino, Semele, Agave, and Antonoe, 
 who married Aristses, and begat Polydorus, who surrounded Thebes 
 with a wall. Callirrhoe, daughter of Oceanus, begat to Chrysaor the 
 mortal son tri-form Geryon, whom Hercules slew at the circumfluent 
 •ocean at Erythea. To Tithonus Aurora begat Memnona, brazen- 
 helmeted king of Ethiopia, and Emathion the king ; to Cephalus a son 
 Phaethon. The daughter of j55tes (Medea) to Jason begat a son 
 Medeus, taught by Chiron to make filters. Again by the Nereids, 
 daughters of Nerseus, were a race of goddesses. Psamathe to Phocus 
 begat j35acus; Thetis to Peleus begat Achilles; Cytherea, with Anohises, 
 begat jSlneas ; Circe, daughter of Sol son of Hyperion, begat to Ulysses 
 Agrius and Latinus, who governed the Tyrrheni in the interior of the 
 sacred islands. Calypso to Ulysses begat Nausithous and Nausinous. 
 These goddesses married to mortal men begat sons equal to the gods. 
 Interp. 8. We left Typhon overthrown by Jupiter to explain the 
 ■deeds of Jupiter; but though overthrown he was destined to arise 
 again. Hesiod says after Jupiter cast him into Tartarus, "Yet 
 from Typhosus a humid wind blew, neither south, north, nor west, 
 which having their origin from the gods are of great use to man. 
 But this blowing over the sea, or falling upon black Pontus, caused 
 great sufiering to men, the ships being dispersed and the sailors lost. 
 There is no remedy to -men when they occur in Pontus. The 
 same blown over the earth adorned with flowers destroys the plear 
 sant work of mankind on the ground, filling the air with dust ; " 
 and j35schy]us says, though smitten, thunder-blasted, and pressed 
 down beneath a burning mountain, "whence there shall one day 
 "burst forth floods devouring with fell jaw the level lands of fruitful 
 Sicily : with rage such as this shall Typhon boil over in hot artillery 
 of a never glutted fire-breathing storm, albeit he is now reduced to 
 ashes by the thunderbolt of Jupiter." The Eoman poets place the 
 •overthrow of Typhon in Italy under Mount Etna, but most of the 
 Greeks, with Homer, in A rim is or Aramea. Homer says (H. ii. 783) : 
 
 " As like Jove thundering in his wrath 
 When, the Typhoean land he scorched 
 In Arimis, where, they say, is T3T)hoeus' bed." 
 
 Here, also, Hesiod places Echidna, his wife, in a cave : 
 
 " There, indeed, the gods determined her to inhabit in caves, 
 And was restrained in Arimis under the rooks, 
 Sad Echidna, immortal nymph, unhurt by perpetual old age. 
 
144 DISSERTATION VII. 
 
 With her, they say, Typhoeus, a vehement and violent wind, 
 Was mixed in love, regarding her with anxious eyes, 
 And made her pregnant with strong sons."* 
 
 Typhoeus being the prophet Seth, and Echidna his wife being Thuoro 
 or Thorah, the inspired law, intimate that the followers of Uranus, 
 under the instruction and guidance of the law of Seth, burst forth out. 
 of their caves and overwhelm their opponents, like storms and earth- 
 quakes. Jablonski also informs us that the breaking forth by force- 
 from caverns was likewise handed down by tradition by the inhabi- 
 tants of Syria, as shown by Strabo (Lib. xiii. p. 431). But various- 
 writers place this cave in different places : some on Mount Taurus, at 
 Corycus in Cilicia, others on Caucasus, others on the mountains of 
 Syria (Aram), others in Armenia. 
 
 Now it was at this time that the war prevailed on the mountains 
 of Aramea or Syria, where the myth says Adonis was killed by a wild 
 boar while hunting, and this is figurative of the kUling of Osiris by 
 Typhon and his seventy associates, i.e. Nimrod was taken prisoner,, 
 tried by the Sanhedrim of seventy elders, and cut into pieces, for it is 
 to Syria that his wife Isis comes in search of his body, where she 
 found it. The last attack of Typhon against the gods is variously 
 described. ApoUodorus (L. i. c. vi.) says : " The great Typhon cast 
 shining white stones, and forced himself into heaven with hissing and. 
 roaring, and also from his mouth a great tempest of fire issued. 
 "When the gods beheld him rushing into heaven they took to flight to 
 Egypt as fast as they could." Antoninus Liberales (Metamorph. Fab. 
 28) says : " Typhon, Son of Earth, aifected the government of Jupiter,, 
 and making an attack upon it, none of the gods sustained it, but all 
 fled to Egypt, Jupiter and Minerva alone were left behind. Typhon 
 follow the gods from their footsteps ; but as they fled they used crafti- 
 ness, being changed into the habits of beasts." And Ovid makes th& 
 Pieri to sing the war of the gods and giants: "She tells how Typhceus, 
 sent forth from the bosom of the earth, struck fear into the celestial 
 gods, and they all gave their backs in flight, until, fatigued, the land 
 of Egypt received them, and the Nile divided into seven mouths. 
 Hither, also, the earth-bom Typhoeus came, she said, and the gods; 
 concealed themselves by changing their figures : Jupiter became a ram 
 with crooked horns, whence the Lybian Ammon, Delius into a crow, 
 Bacchus into a he-goat, the sister of Phoebus into a cat, Juno into a 
 snow-white cow, Venus into a fish, Mercury into an ibis." 
 
 In conclusion, we would caU particular attention to some person- 
 ages who by Herodotus and others are reckoned to be historical ; but 
 Hesiod places them among the mythical personages, and reckons them 
 
 * Heaiod. Theog. 11. 303-308. 
 
DISSERTATION VII. 145 
 
 in the same category as the others, and therefore though considered by 
 various historians and -writers to he historical, they are only mytho- 
 logical. By Herodotus, and after him modern historians, Cad- 
 mus is thought to be a Phoenician prince, who led a colony 
 of Phoenicians to Europe and built Thebes. Hesiod and the 
 interpretation of him imveUs this history : Cadmus is considered 
 by him to be a mythological personage, and Harmonia, his wife, 
 is a daughter of Cytherea, who we have shown is identical 
 with Astarte or Aphrodite (Astarte is the virgin daughter of Uranus 
 and Ge), the Phoenician Venus, and Astarte is Ashteroth, the cow- 
 homed woman lo, and all of them are representatives of the finished 
 and furnished earth. Cytherea or Astarte being Artemis or Diana, the 
 sister of ApoUo, all these gods and goddesses are identical with Uranus 
 and G^ : Cadmus is Uranus, Harmonia is G§, and they are the gods 
 which led the Pelasgian colony from Hesperia to Thebes. To Anchises 
 Cytherea begat jEneas, the hero of VirgU's .^jieid. 
 
 But we have also the heroes of Homer's lUiad and the siege of 
 Troy. Memnon, son of Tithonus, and king of Ethiopia, is Menmon the 
 spotted son of Tith or Teth, i.e. the Titan Nimrod, son of Cush ; but 
 his opponent is Achilles, son of Thetis, who dipped him in Styx to- 
 render him invulnerable, holding him by his heel, but who was killed 
 by a wound in his vulnerable heel, — i.e. he is the Divine Son who 
 bruised the serpent's head, but which bruised his heel. These heroes 
 are transferred to the siege of Troy, which was doubtless a historical 
 event, but the mythological traditions of the war with Nimrod were 
 mixed up with it in Homer's HHad. Memnon and his Ethiopians 
 fought with Priam in support of the apostacy : Aga-Menmon, " the 
 vanquisher of Memnon," Achilles the divine son, and Nestor who lived 
 to see three generations, i.e. Shem, fought with the Greeks against it. 
 
 Then we have the substance of the Odyssey. Ulysses, son of 
 Laertes, king of Ithica, after the destruction of Troy, returning home^ 
 was driven by storms from coast to coast. He came to the island of 
 Circe, where he was detained a year, and had by her Agrius and 
 Latinus, the leaders of the Tyrrheni of Italy — Latinus, first king of 
 Latium. Then when shipwrecked on the Atlantic island, i.e. the land 
 of the Deluge, he was detained by Calypso, and she begat to him, 
 Nausithous and Nausinous, both from the Greek vavs " ships :'' the 
 first are a race of men engaged about quick-saOing ships ; the others 
 have the mind (mvs) taken up about ships, and seem to indicate 
 the Pelasgians of the Grecian islands. I have explained Odysseus 
 (oSva-trevs) from Hebrew "7^ od, " a testimony or confession of faith," 
 and his other name Ulysses from Greek vXiy " mud " or " earth,'' so 
 that he is the pillar of Seth inscribed with the history of the Creatiou 
 of the Earth. 
 
 L 
 
lie 
 
 DISSERTATION YIII. 
 
 THE HEATHEN COSMOGONIES. 
 
 Cosmogonies found among all heathen nations. — All of them had also Sacred 
 Books beginning with a Cosmogony. — At first they were inscribed stone 
 pillars preserved in temples. — The Antediluvian pillars of Seth inscribed with 
 a Cosmogony. — They passed through the deluge and became the pillars of 
 Atlas-Noah. — Ovid's tradition regarding Atlas. — Atlas was King of Hesperia 
 or the Atlantic Kingdom. — Invaded by Perseus, who turned him into Mount 
 Atlas. — Perseus-Nimrod deposed Atlas-N"oah. — Hercules-Nimrod kills the 
 dragon or Cherubim, and steals the Golden Apples. — Hercules-Shem restores 
 to Atlas his seven daughters stolen by Busiris. — Atlas-Noah sustained 
 heaven and earth on his shoulders. — Atlas teaches Hercules-Shem astrology 
 from his spheres. — Atlas-Noah transfers the sustaining of the world 
 to Hercules-Shem. — The spheres of Atlas propped by his pillars in Ogygia. 
 These pillars inscribed with a Cosmogony. — This Cosmogony given in 
 the Song of lopas what Atlas taught. — The Egyptian Cosmogony of 
 Thoth-Hermes from his Divine Sermon. — Compared with the Bible account. 
 The God Kneph the efficient cause of the universe — Kneph vomits an egg, 
 from which comes the God Ptah or igneous principle. — The Phoenician Cos- 
 mogony of Taaut-Hermes. — The Mot doctrine mistaken for the philosopher 
 Moohus. — The Atomic doctrine known to Mochus. — The Cosmogonies of the 
 Babylonians, — of Silenus, Orphaeus, Hesiod, Ennius, Ovid, — of the Celts, 
 Etruscans, Persians, Hindus, Chinese, Japanese, and the Cosmic Eggs. 
 
 AMONG all tte ancient and modern heathen nations of tlie earth 
 do we find cosmogonies or histories of the Creation, — among 
 the Egyptians, Ethiopians, Arabians, Phoenicians, Babylonians, Per- 
 sians, Hindoos, Thibetans, and Chinese in Asia, Africa, and the East, — 
 among Pelasgians, Thracians, Greeks, Etruscans, Celts, and even the 
 northern Teutonic nations of Europe as well as the Mexicans and 
 other nations of America. In all these cosmogonies also there is such 
 a unity that they must have been derived from one common source ; 
 but even without this unity the very fact that all ancient nations 
 begin the histories of their nations with the origin of the universe 
 indicates the idea to have been derived from a common source, and 
 that before the Dispersion of Mankind from the land of Shinar, and 
 therefore must have aU been derived from Noah. Some of these 
 cosmogonies follow nearly the order of that of the Hebrew; some 
 divide the whole into six epochs of vast periods of time ; some give 
 
TBE HEATHEN COSMOGONIES 147 
 
 one meaning, some anotlier, to the same thing, hoth being translations 
 •of the Hebrew word; and in some a different Semitic word is used, 
 "which bears the same meaning as the word which the Hebrew accoimt 
 uses. From these facts we must regard these cosmogonies not so much 
 as copies of that of the Sethite pillar of Noah as interpretations of it; 
 but following the method adopted by Hermes-Thoth or Cush, by- 
 involving the various agents and cosmogonical elements in myths, 
 making gods of them, and thus forming a cosmogonical theogony, many 
 of them have been distorted and obscured; yet from the meaning of 
 the words used for names, qualities, and actions we are able to explain 
 them and use them as interpretations of the Hebrew account from 
 which they were originally derived. In the following dissertation, then, 
 we wlU consider the principal of these cosmogonies, ^and compare them 
 with that of the Hebrew account. 
 
 But beside these cosmogonies we have mythical histories of cosmo- 
 gonical gods and goddesses, which have doubtless been detached from 
 a previous cosmogony. These, like the cosmogonies themselves, indi- 
 cate agents, qualities, and processes in the work of Creation. In fact 
 a great majority of the ancient heathen gods and goddesses are cosmo- 
 gonical, that is, they are either derived from the three Persons of the 
 ■Godhead, or personifications of elements, qualities, and processes men- 
 tioned in the Hebrew account of the Creation, and indicate to us 
 how much the history of Creation entered into their religion. But 
 from the ancient heathenism as it was diffused throughout aU the 
 ancient nations may be found every process in the work of creation ; 
 every revelation, every doctrine, and every prominent person mentioned 
 in the history of mankind in our Hebrew Bible, from Adam down to 
 the Dispersion; and this confirms the truth of the accounts which our 
 Bible contains down to the time when the nations were dispersed, and 
 carried with them to their respective countries those accounts incorpo- 
 rated in their religions, distorted and obscured as they are by the 
 method adopted by Cush. 
 
 Most of the ancient heathen nations had also sacred books, as the 
 Vedas of the Hindoos and the Eddas of the Gothic nations, and of the 
 same nature were the mythological poems of the Greeks and Eomans, 
 as well as the sacred books preserved by the priests in their temples, 
 as the Hermetic books of the Egyptians and Phoenicians, a specimen of 
 which we have given of the same. The books were two tables of stone 
 inscribed with the religious tenets of the nation they belong to. Of 
 this kind was the book Petroma, which was expounded by the hiero- 
 phant to those who were initiated into the Elusinian mysteries of 
 Greece (Potter's Antiquities, voL i. p. 356). Such sacred books we 
 also find a trace of among the ancient Arabians in the time of Job 
 
148 DISSERTATION VIII. 
 
 (viii. 8, 10) : " Enquire, I pray thee of the former age, and prepare^ 
 thyself to the search of their fathers. . . . Shall not they teacb 
 thee, and teU thee, and utter words out of their heart;" and in these- 
 books they had full accounts of the history of the Creation and of 
 the events in the history of Adam as found in the sacred books of 
 the Saheans, as Maimonides teUs us : "As to what they teU concerning 
 the first man Adam, about the serpent and the tree of knowledge of 
 good and evU, concerning garments, which were not in use before. .... 
 aU these things were feigned by them after our law began to be known 
 among the nations, and they had heard of the work Bereschefli (Genesis), 
 that is. Creation," etc. These books descended to them from their 
 fathers, the sons of Noah, before the Dispersion from Shinar, and were- 
 preserved by them and the other nations, as by the Jews, and, like 
 their Bible, they were regarded as giving the history of the origin of 
 their nation, and thus began their national history, which began with, 
 the cosmogony or history of the Creation, all of which were identical 
 with the first ten chapters of Genesis. 
 
 Josephus* informs us that the antediluvian descendants of Seth 
 "were the inventors of that peculiar sort of wisdom which is concerned 
 with the heavenly bodies and their order ; and that their inventions - 
 might not be lost before they were sufficiently known, upon Adam's 
 prediction that the world was to be destroyed — at one time by the 
 force of fire and at another by the violence and quantity of water (i.e. 
 by a deluge) — they made two pillars, the one of brick, the other of ' 
 stone. They described their discoveries on them both, that in case the 
 pillar of brick should be destroyed by the flood the pOlar of stone 
 might remain and exhibit those discoveries to mankind. . . Now 
 this remains in the land of Siriad to this day." Now we are also 
 informed by the Chaldean tradition given by Berosus that these pillars 
 were placed in a pit before the Plood came on, and after it they were 
 dug up where they had been placed, viz. at the city of the sun or 
 Sephervaim, the city of writing, and were delivered to mankind. Noah, 
 had therefore dug up those pillars after the Deluge and preserved them, 
 in his Beth at Nisibis in Peraea, or the land of Siriad. 
 
 I.— THE COSMOGONY OF ATLAS-NOAH. 
 
 Now we know that the peculiar kind of wisdom which the ancient 
 nations were concerned about was that of the creation of the world, 
 and we are assured that this Divine revelation was inscribed on this 
 pUlar-stone ; for as Adam was commanded to rest and keep the Sabbath, 
 holy on his first Sabbath day, and as the reason for keeping the Sab- 
 bath was given him, viz. because God had created aU things in six 
 
 * Antiq. B. 1. Ch. ii. Sec. 3. 
 
THE COSMOGONY OF ATLAS. 149 
 
 ■■days and rested on tlie seventli, so the revelation of the whole history 
 -of Creation had been made known to Adam as the ground of the insti- 
 tution of the Sabbath on which God Himself rested, and of which 
 Adam's Sabbath was to be not only a commemoration of but also a 
 type or symbol of the eternal Sabbath rest, into which Adam himself 
 should at last enter and enjoy with God. But that this history of 
 'Creation was also inscribed on this stone pillar is not only to be in- 
 . f erred from these evident reasons, it is substantiated by the traditions 
 which we have of what was inscribed on the pUlar itself. 
 
 Now we shall learn something of the contents of the inscriptions 
 ■of the pillars of Seth from the traditions regarding Atlas himself, as 
 well as those regarding his piUars. Ovid in his traditions of Atlas 
 ■ describes the manner in which Perseus invaded Atlas and overcame 
 him with the Gorgon's head, and the manner by which he was brought 
 to the land of Atlantes, when he rested tUl the morning dawned. 
 *0f this Ovid (Lib. iv. 1. 627) says: " He stopped. in the western part of 
 the world in tHe Atlantic kingdom, and desires a little rest till Lucifer 
 •(the Sun) should call out his fiies, and Aurora, or the morning dawn, 
 should caU out her daily chariots : here, excelling all men for a huge 
 body, was Atlas, son of Japetus. The farthest part of the earth and 
 the sea, which holds its waters under the panting horses of the sun and 
 receives the wearied chariot, was under this king." The name of the 
 Atlantic country is derived from bfin hatal, "to swaddle" or "swathe." 
 •Job (xxxviii. 9) applies it to the sea during the Deluge. "When I 
 made the cloud the garment thereof, and thick darkness the (n?nri- 
 Jiatulah) swaddling-band for it." Dr Burnet (Archaelog. Philos. c. iii.) 
 so applies it after quoting an old interpreter who says, "This was done 
 "when all the fountains of the great abyss were opened." He adds : 
 '"While the Deluge was raging all the neighbouring regions were 
 "filled with clouds, and the sea was wrapped up in these clouds and 
 this foggy air, as ia softer clothes when it first came out of the womb 
 •of its mother." This Atlantic or swaddled country, or the country of 
 ■the Deluge, corresponding to Noah's name. Atlas or Hatal, "the 
 swaddled one," is that over which Ovid represents Atlas to have 
 reigned as king. Then he describes the pastoral and horticultural Hfe 
 ■of Atlas. "A thousand flocks of his and as many herds wandered 
 over the grass, and no neighbour passed over his ground. The leaves 
 • of the trees gKttering with radiant gold, branches covered with gold 
 bearing golden apples " (lb. 1. 634), grew in his orchard. ' 
 
 Ovid then describes the carefulness of Atlas to prevent the intru- 
 :sion of strangers into his orchard. Perseus endeavoured to force his 
 way into the garden on account of his great deeds, but Atlas forcibly 
 iept him out. This Perseus, we have reason to believe, was Nimrod, 
 
150 DISSERTATION VIII. 
 
 and the following description of Ovid then has respect to the manner 
 in which JSToah dealt with him : " ' Friend,' says Perseus to him,- 
 ' whether the glory of a great descent affects you, or if you are an. 
 admirer of great deeds, you will admire mine : I beg of you entertain- 
 ment and rest.' He was mindful of an old oracle (the Parnassian. 
 Themis had given this oracle): 'Atlas, a time will come when the 
 tree shall be stripped of its gold, and a son of Jupiter will have the 
 honour of the prize.' Atlas, fearing this, had enclosed his orchard 
 with solid mountains, and given it to a dragon to keep, and kept all 
 foreigners from his territories. To him therefore he says : ' Get thee 
 gone far from hence, lest the glory of thy exploits, which thou falsely 
 pretendest to, and Jupiter be far from thee.' And he adds violence to- 
 threats, and mixing bold words with smooth ones, he endeavours to 
 expel him by force upon his demurring, being inferior to him in 
 strength (for who could be a match for the strength of Atlas ?)" 
 
 In another tradition Hercules is represented as killing the dragon, 
 and stealing the golden fruit which grew in the garden of the Hesperides^ 
 the daughters of Atlas the King of Africa (Albric. Philos. c. xxii. De 
 Hercule). This Hercules is the Tyrean, and is consequently Nimiod, 
 and the Perseus * here spoken of is Mmrod under another name. Atlas - 
 is here considered to have kept Perseus out of the orchard by force, and 
 then Ovid describes how Perseus on that account turned Atlas into a 
 mountain: "Atlas was turned into a mountain: his shoulders and. 
 hands became its ridges ; what was his head before is a summit on the 
 top of the mountain ; his bones became stones ; he then grew on all 
 parts to an immense reach (so ye gods determined) ; and the whole 
 heaven, with so many stars in it, rested upon him." Here we have a 
 picture of the true Church under the government of Noah ; and from 
 this tradition we learn that on the apostasy of Gush and Nimiod,, 
 Noah, with such of his descendants as adhered to the true religion, 
 whom we shall see was Shem and his family, kept themselves isolated 
 in another part of the country. This country is particularly described 
 as being the Atlantic country, or the country which had been sub- 
 jected to the Deluge. Over this country Atlas or Noah is represented 
 as having ruled as king. But Nimrod the rebel invaded it, killed 
 the dragon or destroyed the cherubim, stripped it of its gold, and 
 and appropriated it to himself, and subjected Atlas-Noah under his 
 dominion ; but Noah was the divinely-appointed civil ruler and 
 
 * Perseus may be derived from S-'B Peres, " to break in pieces," "to divide." See Dan. 
 y. 30 identical witb r:sB " to divide and scatter." Gen. xi. 4 and 8, i.e. he was Nimrod 
 ■who caused the Dispersion. Bunsen, vol. iii. p. 139, tells us that "Ethiopia of the mythical 
 age extended as far as Phoenicia, and Joppa (Jaffa) was the most ancient locality for th& 
 history of Perseus and Andromeda, and the principal city of Kepheus king of Ethiopia.'* 
 Cepheus, Cadmiis of Boeotia, Phoenix of the Punians of Africa, and Pheneus of Thrace, are all 
 inade sons of Agenor king of Phcenicia, by mythology. 
 
TEE COSMOGONY OP ATLAS. 151 
 
 high priest under the theocracy: And therefore the dominion 
 of Mmrod over the Atlantic country was an usurpation. This Atlantic 
 country was placed to the extreme west of the world as known to the 
 ancient nations by the heathen, who had lost aU true knowledge of the 
 country of the Deluge. It was in this Atlantic country, too, in which 
 they placed the Garden of Eden under the name of the Garden of 
 Hesperides, and their Elysium or land of the blessed, where they 
 supposed they would enjoy happiness in a future state. According to 
 them, therefore, it was heaven, as the Garden of Eden typified heaven 
 or Paradise to true believers. The Garden of Eden was certainly 
 within the boundaries of the Atlantic country, or that subjected to the 
 Flood, but it was not, as stated in the tradition, in the far west of 
 Africa, but it was the western part of the land of Eden or in western 
 Asia. But as Adam and the antediluvians lived to the east of Eden, 
 Noah was carried by the sea of the Deluge towards the west of it. This 
 being then the most western part of the world known at the time of 
 the Deluge gave rise to the tradition that the Atlantic country was 
 placed towards the most western part of the world as known to the 
 Greeks and Egyptians of a later age, and called Hesperia, or the west. 
 
 The orchard of Atlas, with its golden fruit guarded by a dragon, is 
 a description of the Garden of Eden with the tree bearing the fruit 
 by which Adam fell, and in the eyes of the heathen this tree was 
 likewise the type of life, whose fruit they were so anxious to enjoy. 
 The golden fruit is the pomegranate, which is of a golden yellow 
 colour when growing. In the Semitic it is called Eimmon, and it 
 appears in the hand of the idol of the heathen goddess Astarte.* This 
 goddess in Syria seems to have been called Eimmon. Naaman the 
 Syrian, healed of leprosy by the prophet EHsha, is said formerly to 
 have worshipped Eimmon (2 Kings v. 18). She was called Astarte 
 by the Phoenicians and Canaanites, Cybele by the Eomans, Ishtar by 
 the Babylonians, and Easter by our Saxon forefathers. We symbolize 
 Astarte or the finished earth by the dyed egg, and her festival was held 
 in spring (March and April), and in the remnant of her worship at 
 Eastertide to symbolize the forbidden fruit we now substitute oranges 
 for the pomegranate; thus ignorantly worshipping Astarte or 
 Eimmon as Mother Eve, who ate the forbidden fruit, t This 
 
 * Mr Hislop gives a histoi-y of Himmon, and a figure of the goddess with the Eimmoa 
 apple in her hand. " Two Babylons," pp. 169, 160. 
 
 t In this festival two events are memorialized : first the birthday of the world, called 
 " Geneule," of which the dyed egg is the symbol ;' and as Astarte the finished earth, was 
 completed by Mother Eve furnishing inhabitants to it, Astarte was incarnated in Eve, 
 •who ate the forbidden fruit, and she and what she did is symboUzed in the festival by the 
 orange. 
 
152 DISSERTATION VIII. 
 
 tradition then describes the heathen Elysium or Garden of Hespe- 
 rides in the condition in which it was at the time of the temp- 
 tation and fall. By the fall Adam was expelled from it; but as Adam 
 was re-admitted into it, through the means which God had instituted 
 for the purpose, by placing at the " east of the garden Cherubim" and a 
 revolving fire, this Cherubim is represented by the dragon which 
 guarded the garden and golden fruit of Atlas-Noah, so all who like 
 Adam accepted the promised Eedeemer in faith were also 
 admitted into the true Church in the time of Noah. " To him 
 that overcometh will I give to eat of the tree of life, which 
 is in the midst of the paradise of God." "Blessed are they 
 that do his commandments, that they may have a right to the tree of 
 life, and may enter in through the gates into the city." (Eev. ii. 7. 
 xxii. 14.) It has been the same manner of admission into the Church 
 in all ages as in the time of Adam ; so was it the time of Noah. The 
 Garden of Eden, as that of Atlas, was a figure of the true Church, as 
 it was itself also a figure of heaven ; but none were admitted into it 
 but only such as conformed to the commandments of God. Any who 
 apostatised were also thrust out. This is represented in the tradition 
 by Atlas forcibly thrusting out Perseus or Nimrod. That such autho- 
 rity was committed to Noah is represented in the tradition when it 
 states that the heavens rested upon him, which certainly in one aspect 
 means that Noah supported the " kingdom of heaven," or the Church, 
 upon his shoulders, though this under another aspect, as we shall see, 
 had also a cosmogonical meaning. It was by this authority that Noah 
 thrust out apostates and admitted penitents again into the Church. The 
 Jews had a tradition that Noah enjoined upon those who were willing 
 to renounce heathenism to keep for a time certain precepts, called 
 by them the precepts of Noah, as a kind of catechumens. These pre- 
 cepts are said to have been such as were enjoined on the heathen 
 converts by the apostles and elders assembled at Jerusalem : " To 
 abstain from meats ofiered to idols, and from blood, and from things 
 strangled (hunted), and from fornication " (Acts xv. 29), which was 
 but an extension of the commandment given by God to Noah : " But 
 flesh with the life thereof, which is the blood thereof, shall ye not 
 eat " (Gen. ix. 4), a command suited to the heathen at the time. The 
 " things strangled " evidently shows that this command had been made 
 by Noah, as it includes animals hunted, and whose blood was dispersed 
 throughout their bodies by the hunting, and the hunting was a particular 
 occupation of Nimrod and his followers; hence the necessity of making 
 special mention of this abstinence to those who should seek admission 
 into the Church who had been followers of Nimrod. After the cate- 
 chumens had given satisfactory proofs of their sincerity and steadfast- 
 
THE COSMOGONY OF ATLAS. 153 
 
 ness they were admitted into all the privileges of the Church and 
 l)eople of God, the Holy Line, and so were cleansed or purified by 
 haptism with the water of purification, composed of the ashes of a 
 heifer mixed with running water from a river, a bunch of hyssop being 
 dipped into it by a priest or clean person, and the unclean person was 
 •sprinkled with it ; afterwards he washed his body and his clothes, and 
 was circumcised. He was then admitted into the assemblies of the 
 Church, and had the mysteries of religion and the Divine revelations 
 read from the pillar in the midst of the Bethel and explained to him. 
 This is the original and source of the initiations of the heathen into 
 their mysteries. The Jews, as Maimonides and others, say, baptism is 
 necessary for heathen proselytes before admission into the common- 
 wealth of Israel, and Selden (De Synod. L. L c. 3) says the command 
 .given for this baptism of heathen is in Lev. ii. 25, 28, 40. xiv. 8, 47. 
 Num. xix. 10-21. xxxi. 19-24. Exod. xix. 10. 
 
 We come now to consider another circumstance in the life of Noah 
 as represented by a tradition, in which it is said that Atlas entrusted 
 the pillars of the world to Hercules the son of Jupiter. Diodorus 
 Siculus (Lib. iv. p. 163) gives this tradition as follows : " In the 
 country which is called Hesperides there lived two brothers of illus- 
 trious name, Hesperus and Atlas. They had very elegant sheep of a 
 golden ruddy colour, which the poets call apples ; as in Greek sheep 
 and apples are caUed by the same name. Hesperus gave his daughter 
 Hesperia in marriage to Atlas, and by her he had seven daughters, 
 called from their father's name Atlantides, from their mother Hesperides, 
 and as they were very beautiful and prudent, Busiris king of Egypt 
 desired to possess them. He sent pirates with the command that they 
 should steal the girls, and bring them to him. Hercules was at that 
 time engaged in his last contest with Antseus in Lybia, whom he slew, 
 and passed into Egypt, where he afterwards slew Busiris. Afterwards 
 he crossed the Mle into Ethiopia, where Emanthion king of the 
 Ethiopians provoked him to fight with him, but being fatigued 
 with fighting he ordered him to be put to death, and then turned to 
 his prescribed labours. In the meantime the thieves snatched the 
 girls from a certain garden where they were playing, and fled 
 quickly to their ships. But while they were indulging on a 
 certain pleasant shore they were overtaken by Hercules, who, 
 when he had been informed of the theft by the virgins, slew the 
 thieves, and avenged the daughters of Atlas. For which benevolent 
 -deed Atlas not only gave him the thanks which he deserved, but also 
 taught him the whole science of astrology. This singular man under- 
 took the care and work of teaching astrology, and had formed an 
 Artificial sphere of the stars, and is thought to have borne the whole 
 
154 DISSERTATION VIII. 
 
 universe on his shoulders. In the same manner also, Hercules, when 
 he had transferred the spherical doctrine into Greece, obtained the 
 illustrious estimation that he had received the burthen of the universe 
 from Atlas, which obscurely indicates what then happened." Such is- 
 the myth of Atlas and Hercules in one aspect, and such the explana- 
 tion of it as understood by the uninitiated heathen in the time of Dio- 
 dorus. We have now better means of learning its true meaning, 
 which the priests kept from them. The seven daughters of Atlas are- 
 interpreted by some to be the Pleiades or Seven Stars, and probably 
 they were in the astral system of mythology, but in the cosmogonical 
 system they were identical with the Seven Titanides or Artemides of 
 the Phoenician TJrano-Kronos Theogony (Sect. 14. see p. 89). They 
 are the personifications of what was created on each of the periods of 
 the creation week as described by the description on Atlas-Noah's piEar 
 Kon or Cuin, i.e. the establishment of the creation pillar, and as each 
 of them is perfected and perfectly described, makes the whole history 
 of the creation perfect and perfectly described on that pillar ; so that, 
 when Busiris or Osiris-Nimrod sent thieves, and went himself with 
 them and stole the pillar from the Beth of Atlas-Noah, he stole all 
 Atlas's daughters at the same time. This is just the same thing as 
 when Jupiter stole lo the daughter of Inachus from him. It is the 
 same as the Argonauts stealing the Golden Fleece, the same as when. 
 Hercules-Nimrod stole the golden apples from the garden of Atlas- 
 Noah. This Hercules was Atlas's enemy, and was the Tyrean Hercules,^ 
 but the Hercules who kiUed Busiris and his thieves, and restored the 
 daughters of Atlas to him was friendly to him, and a different 
 Hercules. This is the primitive Egyptian Hercules Chons, or " the 
 lamenting " Hercules, or Sempucrates or " Shem, the chUd " of Noah,, 
 who lamented the apostasy of Cush and Nimrod, and opposed them by 
 his learning as weU as by war, and at last prevailed. When we know 
 that Atlas is Noah, and that Hercules here is his son Shem, we know" 
 what is meant by Atlas teaching astronomy to him. Noah, the 
 divinely appointed high priest to his family (then the whole world) 
 was the teacher of religion to them, and at public worship at his Beth 
 he read from the inscribed pOlars in it the divine revelation to them. 
 On one of these was inscribed the history of the creation, and his^ 
 pUlars were surmounted with movable spheres in order to illustrate 
 the movements of the earth, and from the spheres of the pUlars of 
 Solomon's temple we learn that the movements of the stars were illus- 
 trated. That Atlas-Noah had such pillars and spheres we learn from 
 Homer, when describing the wandering of Ulysses when returning from 
 the siege of Troy, being shipwrecked on the Atlantic Island or Ogygia. 
 He teUs in the Odyssey — 
 
THE COSMOGONY OF ATLAS. 155- 
 
 " How struggling through the surge he reached the shores 
 Of fair Ogygia, and Calypso's bowers, 
 Where the gay blooming nymph constrain'd his stay, 
 With sweet-reluctant, amorous delay." 
 
 —Pope. B. xxiii. 1. 360. 
 
 " The blameless hero from his wish'd-for home 
 A goddess guards in her enchanted dome : 
 (Atlas her sire, to whose far-piercing eye 
 The wonders of the deep expanded lie ; 
 Th' eternal columns which on earth he rears 
 End in the starry vault, and prop the spheres.) 
 By his fair daughter is the chief confin'd. 
 Who soothes to dear delight his anxious mind. 
 
 —lb. B. i. 1. 65-72. 
 
 Here we see tliat Atlas-Noali had his spheres placed upon the top of 
 his columns or pillars, and the pillars supported or propped them from 
 below, and on the pillars he had his science of the spheres inscribed,, 
 which was the creation of the universe. We have seen the autho- 
 rity of Noah represented as supporting heaven on his shoulders, or 
 upholding the kingdom of heaven, or the Church. Noah, now be- 
 come an old man, felt unable to uphold the Church under so great an 
 apostasy as that of Cush and Mmrod, by the appointment of God 
 transfers this duty upon Shem. This is seen in the former tradition- 
 ary myth, and is more obvious in the following, given by Albricus 
 PhUosoph. (De Deor. Imag. xxii. De Hercule). " The twelfth and last 
 labour of Hercules reads thus : ' There was a certain giant named Atlas, 
 in a very high mountain in Mauritania, contiguous to heaven itself, 
 who sustained heaven on his shoulders lest it should fall, and the stars 
 which fell he replaced in heaven by fixing them with a hammer, who, 
 when Hercules had come to him, asked him, that as he was fatigued 
 with sustaining heaven, he would assist him for a short time till he 
 had rested, to which Hercules willingly assented, and placing heaven 
 on his shoulders he sustained it.' In which is understood that as. 
 Atlas himself was a learned astrologer, and therefore is said to have 
 sustained heaven and replaced the falling stars in heaven, Hercules- 
 was also much learned in the arts of the stars, who for the favour of 
 fully comprehending the science had come to the utmost ends of the 
 earth, and conferring concerning this science with the same Atlas him- 
 self he assisted him in some things, and is related to have contributed 
 help to the sustaining of heaven." In which observe that Atlas-Noah 
 as high priest sustained heaven lest it should fall, i.e. upheld the 
 Church during the great apostasy, and replaced the falling stars in 
 heaven with a hammer, i.e. he restored the members who lapsed by 
 means of the church discipline. Hercules came to his assistance. This is 
 the friendly Hercules-Chons, the lamenter of the apostasy, i.e. his soil 
 
156 DISSERTATION VIII. 
 
 Shem, who assisted him to sustain. Ms burthen of the Church after 
 having been instructed, and at length he succeeded him in his office 
 when he had become old and infirm and unable to sustain such 
 a load. Goguet considers that "the ancient fable about Atlas en- 
 trusting the piUars of the world to Hercules means no more 
 than that Atlas explains to the son of Jupiter the purport of 
 the mysteries and science inscribed on certain pillars.'' This doubt- 
 less was included, but there was something more, for these pUlars of 
 the world were entrusted to the keeping of Hercules son of Jupiter, or 
 Shem son of Jehovah, called so as being divinely appointed by 
 Jehovah to this office. These pUlars of Atlas became then the piUars 
 of Hercules by which he supported the world, for the pillars of Her- 
 • cules were by the ancients considered to be the pillars by which the 
 world was supported, as Atlas was considered to be Mount Atlas in 
 the Atlantic coimtry of Mauritania, where he supported the heavens 
 with the stars. This must have had a cosmogonical as weU as a 
 spiritual meaning as supporting the Church, and meant also that Atlas- 
 Noah supported the history of Creation inscribed on the pillar of Seth, 
 which he not only explained but also entrusted to the keeping of 
 Hercules-Shem, and by them he also supported the doctrines of the 
 history of Creation as inscribed on these pillars. Ovid says that 
 not only heaven but also the stars rested upon Atlas. Ifow it was 
 the science of the stars that was inscribed on the Sethite pillar, and 
 this corresponds to the fourth day's work of Creation. But the tradi- 
 tion also says that the pillars of the world were entrusted by Atlas to 
 Hercules, and Pausanias (Lib. v. c. 18) teU us that Atlas was represented 
 as upholding both the earth and heaven, which includes the whole work 
 of Creation. With regard to the heads of theology and philosophy of 
 Noah Dr Burnet thus reasons : "What should hinder us from believing 
 that those heads of theology and philosophy which aie found among 
 the ancient barbaric nations descended from this fountain, this original 
 man, to his posterity, the persons who lived after the Deluge. Noah 
 is reported to have delivered moral precepts to his sons and kinsmen, 
 which were usually called Precepts of Noah ; and why not also doc- 
 trines, which might as justly be termed the Doctrines of Noah? For as 
 those precepts were not about inconsiderable things, or dates of less 
 moment, but had a reference to those which were highly necessary to 
 the improvement of human Kfe, so also these doctrines respecting the 
 principal orders and most important articles of the natural world, — as 
 how it began, in what form and structure it first appeared, what 
 changes or violent motions it has already undergone or may hereafter 
 «ndure, whether it is to be dissolved or renewed, and what is to be the 
 -last exit and final conclusion of all things. In these general and im- 
 
THE COSMOGONY OF ATLAS. IZT 
 
 portant heads (if I mistake not) tlie primeval wisdom was concerned, 
 or that part of it which had relation to the world and nature." There 
 is no douht from what has abeady been shown from the traditions of 
 Noah that upon the Sethite piUars he had iascrihed the history of 
 Creation, and from the tradition of the Bcetylus stone that the revela- 
 tion of the promised Eedeemer was also inscribed upon these piUars ; 
 the destruction of the world by fire and the Deluge were but oral 
 traditions of the revelations made to Enoch and NoaL We are not 
 left to inferences, therefore, that the history of Creation was inscribed 
 on the piUar from which Atlas-Noah taught Hercules-Shem, and by 
 which he was to uphold the doctrine of the world, or the heavens and 
 the earth, and that this was the purport of the mysteries and science 
 which had been inscribed on these pillars. But of this we are further 
 assured from a passage in Virgil's iEneid (Lib. i. 11. 740-746), which 
 informs us what Atlas taught, and consequently what was inscribed 
 on his pUlar and taught to Hercules from it. This passage Virgil 
 brings in at the feast at which Dido queen of Carthage entertains 
 ^neas, where a certain minstrel is in attendance and entertains them 
 with a song, as 
 
 " The goblet goes around : lopas brought 
 His golden lyre, and sung what ancient Atlas taught. — 
 The various labours of the wand'ring moon, 
 And whence proceed the eclipses of the sun ; 
 The original of men and beasts ; and whence 
 The rains arise, and fires their warmth dispense, 
 And fixed and erring stars dispose their influence ; 
 What shakes the solid earth ; what cause delays 
 The summer nights, and shortens winter days." 
 
 —Drydm. B. I. L 1038. 
 
 This translation of Dryden, though truthful and poetic, is scarcely literal 
 enough to show exactly what Atlas taught, as some things are changed 
 and some added by the poet's fancy and license. The literal translation 
 of it is, "Long-haired lopas tunes his gilded lyre to what the mighty 
 Atlas taught. He sings the wandering moon and the labours of the 
 sun ; whence mankind and beasts, whence rain and fires. He sings 
 Arcturus and rainy Hyades, and the two cars (the stars); why the sun 
 makes so much haste to set in the ocean, or what retarding cause 
 detains the slow (summer) nights." Virgil gives only the heads of 
 what lopas sang, and lopas only gave an outHne of the heathen 
 tradition of what Atlas-ISToah taught as it existed among the 
 Carthagenians. There can be no doubt that we have here what 
 was intended as the history of Creation, as it agrees with aU the other 
 traditions connected with Atlas-Noah and his pillar. 
 
 From these traditions then we learn somewhat of the contents of 
 
158 DISSERTATION VIII. 
 
 tlie inscription on the pillar of ISToah, and we find that this Boetylus Kon 
 -or Cuia or stone pillar tore an inscription containing the history of Crea- 
 tion of the heavens and the earth, of the constitution of the sun, moon, 
 and stars to regulate day and night in giving light, and " for signs 
 and for seasons, for days and years,'' as described in the fourth day's 
 ■work of Creation in the Scripture account; of the creation of man and 
 beasts. The traditions of Atlas also agree with what was said to have 
 been inscribed on the pillar of Seth regarding " that peculiar wisdom 
 concerned with the heavenly bodies and their order." Besides, the 
 Iradition of the other Boetylus Melech or Boaz testifies of the inscription 
 of the revelation of the promised Eedeemer, the seed of the woman, and 
 that it was a living stone giving forth the oracles of God, and made and 
 inscribed by the hands of Jehovah the second Person of the Godhead. 
 Such, then, is the extent of our knowledge of the tradition of what 
 was the contents of the inscription of the stone record which formed 
 the sacred oracles, and was the foundation of the rehgion of Seth, 
 from which Atlas-Noah taught his descendants, and which afterwards 
 became the piUars of Hercules-Shem, by which he upheld the world 
 and the religion of Seth in opposition to the apostasy of Cush and 
 Ifimiod. 
 
 II.— THE BGYPTIAU COSMOGONY OF THOTH-HEEMES. 
 
 Philo Bybhus informs us that Taaut inscribed a cosmogony 
 on his pillar in Ammonean letters found in the Phoenician temples, 
 and there is a tradition that there were antediluvian pillars inscribed 
 "by Ham before entering the Ark, doubtless the pillars of Seth. From the 
 inscription of these pillars also it was that Cush as Hermes-Thoth had the 
 foundation of the cosmogony which he inscribed on his pillars which he 
 raised, fromwhich also we may learn something more of the inscription of 
 the Sethite piUar. This we ha,ve in the cosmogony of Hermes-Thoth or 
 Cush from the Egyptian traditions. The Egyptians believed that 
 Hermes-Thoth raised his pillars in the Seriadic land before the Elood. 
 This was doubtless the assertion of Cush himself to deceive and 
 delude his followers ; to make them believe that his religion which 
 his inscriptions contained was that preserved from before the Flood 
 his inscription being a copy of that of the pillar of Seth which was 
 inscribed before the Deluge ; and this proves that he wished it to be 
 believed that his were the Sethite pillars which were preserved durinc 
 the Flood, which we know were in the keeping of ISToah and after- 
 wards of Shem, and his Cushite pillars were therefore only copied 
 from them, and his cosmogony was therefore founded upon that of 
 •the Sethite pillars. 
 
 We may expect to find, therefore, that the cosmogony of Hermes- 
 
THE EGYPTIAN COSMOGONY OF THOTH. 159 
 
 Thoth. or Cush. will tave a very close agreement with the history of 
 the Creation preserved on the pillars of Seth which Noah and Shem 
 kept, and which was that of the Hebrew Scriptures. We are not 
 altogether certain that we have the correct cosmogony of Hermes- 
 Thoth, for the Egyptian priests made commentaries on it, and they 
 may have altered the original ; yet the hooks of Hermes were said to 
 have been preserved in the Egyptian temples, and it is possible they 
 m.ay have been preserved unaltered. 
 
 The following is the cosmogony of Hermes from the " Book of 
 Hermes' Divine Sermon."* It says: "Infinite darkness was spread 
 ■over the abyss and the waters, and an intelligent and sublimate Spirit 
 by divine powers existed in Chaos. An holy light is immediately 
 darted upwards, and all the elements are gathered together and estab- 
 lished below. All the gods are pleased with what is done, and they 
 express a love and fondness of the seminal power of nature. Things 
 undistinguished and confused before are now separated; the light 
 ones rise upwards, the heavy descend, being divided by fire, and left 
 in suspense where to put themselves till the fore-mentioned spirit dis- 
 poses them. The heaven is now distinguished into seven circles; gods 
 -are now visible in the forms of many stars and in the signs that attend 
 them, and a distinct circumference (circumscribed in the unbounded 
 air) is whirled about by the power of the same divine spirit, and all 
 the gods who belong to the circumference are whirled about with it. 
 Every god proceeds to obey the task that was laid on him, and pro- 
 duces by his own power whatever belongs to his own province, viz. 
 four-footed beasts, fish, reptiles, volatdes, etc. Last of aU Man is 
 formed, capable of apprehending and understanding the Divine work 
 .and architecture of the gods." 
 
 We cannot with confidence affirm that this is the exact account of 
 the cosmogony of Hermes-Thoth as he inscribed it on his pillars, but 
 it is much purer and plainer than any account of what is called the 
 cosmogony of Taaut which we find preserved among the Phoenicians. 
 This is more strictly a cosmogony, whereas the Phoenician account of 
 it is more a cosmogonical theogony in which all the cosmogonical 
 forces, elements, and results are considered as gods. Here, on the 
 contrary, all the first part of the Creation is ascribed to the Spirit, just 
 as in the Hebrew account it is ascribed to God. The work of the 
 gods does not begin tiU they appear as " visible in the forms of many 
 stars," and then " each of the gods proceed to obey the task which is 
 laid on him," an expression which implies the existence of a great 
 
 * Quoted from Hermes* Book of Divine Sermons in "Tliaumaturgia Naturales " by Mr 
 Johnstone in Ms "Book of Natural Wonders." Dr Burnet says the Divine Sermon is said to 
 ■have been "wi'itten by Trismagistus. " Archselog. Philosopica," cap. i. part ii. Jackson gives 
 the Greek of the first part in his Chron. Antiq. vol. iii. p. 11, Note 10, from Serm. Sacr. c, iii. 
 
160 
 
 DISSERTATION VIII. 
 
 God, evidently the creating Spirit under whose direction they carry cm 
 the remainder of the work of Creation till it is finished. There is an 
 expression used, viz. "AU the gods are pleased with what is done, and 
 they express a love and fondness of the seminal power of nature."' 
 The words " aU the gods " seem to he a translation of the Hehrew 
 elohim, a plural noun used in a singular sense. Here the plural sensfr 
 is retained, elohim is translated " the gods,'' and from this idea the 
 heathen polytheism had originated. But the whole expression is just 
 equivalent to that of the Scriptures, "And God saw that it was good," 
 which occurs seven times in the Scripture account, once on the firsts 
 fourth, and fifth days, omitted on the second day, hut occurs twice on 
 the third and sixth days. In this God expresses a holy and benevolent 
 complacency, and this is expressed as "love and fondness of the 
 seminal powers of nature." In the Mokh cosmogony of the Phoeni- 
 cians it is said "the spirit was inflamed with love of the eternal 
 beginnings;'' and in the Babylonian cosmogony Apason, or Love, is 
 made a god, the husband of Tauthe or Tohu, the void of Chaos, so- 
 that the Egyptian cosmogony of Hermes sIlows itself to be muck 
 nearer to the Hebrew than any of the others. But to show this mor& 
 clearly we shall bring it into comparison with the Scripture history of 
 Creation. 
 
 The Cosmogony oi Heemes. 
 
 1. Infinite darkness is spread over 
 the abyss and the waters. 
 
 2. And an intelligent and sublimated 
 Spirit by the Divine powers existed in 
 Chaos. 
 
 3. A holy light is immediately darted 
 upwards . . and all the elements are 
 gathered together and establishedbelow. 
 
 4. AH the gods are pleased with what 
 is done, and express a love and fondness 
 of the seminal powers of nature. 
 
 . 5. Things undistinguishable and con- 
 fused are now separated ; the light ones 
 rise upwards and the heavy descend. 
 
 6. The heaven is now distinguished 
 into circles. 
 
 7. The heavy things descend, divided 
 by fire, and left in suspense where to 
 place themselves till the fore-mentioned 
 Spirit disposed them. 
 
 The SoKiPTnEE Histoby of Creation. 
 
 1. Darkness was upon the face of the- 
 deep (abyss) : 
 
 2. And the Spirit of God movei 
 upon the face of the waters. 
 
 3. And God said, Let there be light r. 
 and there was light. 
 
 4. And God saw the light, that it 
 was good : 
 
 5. And God divided the light from 
 the darkness. . . And God said, let- 
 there be a firmament in the midst of 
 the waters, and let it divide the waters 
 from the waters. 
 
 6. And God called the firmament 
 Heaven. 
 
 7. And God said, Let the waters be 
 gathered together unto one place, and 
 let the dry land appear. And God called 
 the dry land Earth ; and the gathering 
 together of the waters called he Seas. 
 
 8. Let the earth bring forth grass, 
 the herb yielding seed, and the fruit- 
 tree yielding fruit. 
 
THE EaTPTIAN COSMOGONIES. 161 
 
 9. Gods are now visible in the forms 9. And God said, let there be Ughts 
 of many stars and in the signs that at- in the firmament of the heaven, to 
 tend them, and a distinct circumference divide the day from the night ; and let 
 (circumscribed in the unbounded air) is them be for signs, and for seasons, and 
 whirled about with it. Every god now for days, and years. And God made 
 proceeds to obey his task that was laid two great lights ; the greater light to 
 on him, and produces by his own power rule the day, and the lesser light to rule 
 whatever belongs to his province, viz. : the night; he made the stars also, etc. 
 
 10. Fish and reptiles, volatiles, 10. And God said, Let the waters 
 
 bring forth abundantly the moving crea- 
 ture that hath life, and fowl that may 
 fly above the earth, etc. 
 
 11. Four-footed beasts, etc. 11. And God said, Let the earth 
 
 bring forth the living creature after his 
 kind, cattle, and creeping things, and 
 beast of the earth after his kind, etc. 
 
 12. Last of all man is formed, cap- 12. And God said, Let us make man 
 able of apprehending and understanding in our image, after our likeness ; and let 
 the divine work and architecture of the them have dominion over the fish of the 
 gods. sea, and over the fowl of the air, and over 
 
 the cattle, and over all the earth, etc. 
 
 From this comparison we see how closely the cosmogony of Hermes, 
 according to the Egyptian account of the Divine Sermon, approached 
 the Scripture account of the Creation. It follows the exact order of 
 the Scripture account, for though we have transposed the sentence 
 which speaks of the heavens being distinguished into circles merely to 
 place it in juxtaposition with the words on the same subject ia the 
 Scripture account, yet the order of the same things is the same ia 
 both, as we learn from other accounts of the cosmogony of Hermes. 
 The Chaos spoken of as " things undistinguishable and confused " is 
 divided into heaven and earth : the light things, rising upwards, form 
 the heaven or the air; the heavy things descend, and form the earth. 
 But the creation of vegetation is omitted, and then the heaven and 
 heavenly bodies are mentioned. With the exception of the omission 
 of the creation of vegetation, the whole is an interpretation of the 
 Hebrew account, according to the heathen ideas of things. There is 
 no division of the works of creation into periods mentioned in this 
 account, but we learn from Origen (Contr. Cels. lib. v.) that the 
 Egyptians had traditions of the periods of the world similar to those 
 of the other ancient nations, which were exactly similar to those qf 
 the Jews, viz. that the world was created in six periods of a 
 thousand years, and that it should endure other six thousand years, 
 when it will be destroyed by fire and renewed again. 
 
 The account in the divine Sermon of Hermes also wants the intro- 
 duction teUing how the world came into existence at first. This, 
 however, is supplied by Eusebius,* from whom we learn that the 
 
 * Euseb. Prsep. Evang. Lib. lil. c. 11. 
 
162 DISSERTATION VIII. 
 
 Tieban priests were of opinion that the first form of the world was 
 that of an egg proceeding from the mouth of God. " The Egyptians," 
 says Eusebius from Porphyry, " call Kneph, intelligence, or ef&cient 
 cause of the universe. They relate that this God vomited an egg, 
 from which was produced another God, called Ptah, or Vulcan 
 (igneous principle), and they add that this egg is the world." This 
 is a later development of the doctrine, and differs from the literal 
 cosmogony of the divine Sermon in being a symbolical representation, 
 yet understood aright it gives us an idea how the Egyptians con- 
 sidered the world had been first created. This was by the power of 
 their God, called Kneph, who, from the terms by which he is 
 described, was the intelligent seK-existent Creator, for he is called 
 " intelligence, or efficient cause of the universe ; " and Porphyry in 
 another passage states that " the first principle " was " the God Kneph, 
 who had no beginning, and was not subject to death." This God is 
 said to create the world by vomiting an egg. The meaning of which 
 is just the expressions used in Scripture, " By the word of God the 
 heavens were of old and the earth." That which proceeded out of the 
 mouth of God created the world; hence the Egyptians symbolized 
 this by an egg coming out of the mouth of their intelligent creator. 
 But this is a later development, overlaying the original literal expres- 
 sion of the divine Sermon ; and this is further shown by Ptah coming 
 out of the cosmic egg, for we know that Vulcan, in the form of 
 Ptah, was an importation from Ethiopia, and located at Memphis. The 
 original Theban form was Hephaistus, or Vulcan, the igneous principle 
 or fire, which in the divine Sermon is no God, but literal fire, and 
 which is said to divide the light from the heavy things, and therefore 
 means no more than a force symbolized as the God Ptah, who is 
 created by God along with the world. The world being in this way 
 created from the mouth of God is divided by fire into heaven and 
 earth. Hence the god Ptah- Vulcan, or the igneous principle, which 
 means " the opener," opens or divides the egg into two halves, one of 
 which forms heaven, the other the earth ; but all is disposed by the 
 intelligent and sublimated spirit, which as a God is Kneph. Diogenes 
 Laertius, from Manetho's compendium of Natural Philosophy, gives us 
 a more philosophical form of the Egyptian cosmogony. It says : 
 " The beginning (the first principle of things) is matter (Apx^jv /lev 
 «tvei vX-qv). From it the four elements afterwards separated them- 
 selves, and animals were formed. The deities are the Sun and Moon ; 
 the former is named Osiris, the latter Isis . . . but the true form of 
 God is unknown. The world had a beginning, and is perishable ; it 
 is in the shape of a ball, &c." The true idea of the word vX-qv, ulen, 
 is a deposit, dregs or sedimentary matter, and is equivalent to the 
 
THE EGYPTIAN COSMOGONIES. 163 
 
 Phoenician Mot, mud or clay deposited from -water. The Greeks call 
 it Tartarine, as we caU the lees deposited by wine Tartar. From 
 this sedimentary matter the elements are separated, both the light 
 and heavy things, and from it also the animals are formed. "We are 
 informed here, as in the divine Sermon, that the Sun, Moon, and Stars 
 were created Gods; "but the true form of God, the Creator, is 
 unknown ; " hence his name Amun, hidden, or concealed, or unknown. 
 This is the intelligent sublimated Spirit (Kneph), who disposes all 
 things as well as creates them, the other deities acting in subordination 
 to him. 
 
 Diodorus Siculus in his first book has also given us the opinion of 
 the Egyptians regarding the beginning of the universe. He says : " In 
 the beginning all things were congregated together ; the first form had 
 theiheaven and the earth mingled together in their nature, but after this, 
 bodies were disjoined from one another, then the world is seen to compre- 
 hend all things in order.'' This begins with the description of Chaos 
 or Tohu Bohu, the void, in which things formed one heap, having the 
 «arth and heavens mingled together, and it helps to explain the cos- 
 mogony of the divine Sermon, showing that the things undis- 
 tinguishable and confused contained the heaven and the earth, and 
 that the separation of the light things rising upward, and the heavy 
 •descending, was the division of the heap into the heaven and the 
 earth. 
 
 The Cosmogony of Hermes, it seems to us, confounds two things 
 which are separate and distinct in the Scripture account. It is evi- 
 ■ dent from Diodorus that the beginning is equivalent to that of the 
 Scriptures. "In the beginning God created the heavens and the 
 ■earth," and this is symbolized also by the cosmic egg coming from 
 the mouth of God. But Hermes or Cush understood this as the Chaos, 
 or " things undistinguishable and confused," which the Scripture 
 restrict to the earth alone : " without form and void." Hermes-Cush 
 then divides this Chaos into heaven and earth, which is equivalent to 
 the Scripture account, in which the void and formless earth has the 
 firmament of heaven separated from the earth and put between the 
 waters to divide the waters from the waters. We shall find in other 
 cosmogonies derived from that of Hermes that the same things are 
 thus confounded in the same way. Such is a view of the cosmogony 
 of Hermes-Thoth, or Cush, as preserved by the Egyptians. 
 
 HI. THE PHCENICIAN COSMOOONIES OF TAATJT-HEEMES. 
 
 The cosmogony of Taaut preserved by the Phoenicians. Eusebius has 
 preserved for us extracts from PhUo BybUus' translation of Sancho- 
 niathon's Phoenician History. Sanchoniathon states that he had taken 
 
164 DISSERTATION VIII. 
 
 the cosmogony prefixed to his history from inscriptions on the pillars^ 
 of Taaut or Hermes-Thoth, both preserved in the Phoenician temples. 
 Of the authenticity of what he delivers, Bunsen thus speaks :: 
 "His authentic stories about the Jews he heard from a priest 
 of Jeuo (Jehovah), by name Hirombalus, which stories Por-- 
 phyry expressly states to be trustworthy. Why should there 
 not have been sacred records at that time of a more simple- 
 and rational character than those of later date I There may 
 have been Hermetic writings bearing the name of the God. 
 Taaut, which reaUy or traditionally were based upon old sacrfed 
 inscriptions written on columns in the pictorial character, and these 
 may have been preserved in the temples." When we consider, how- 
 ever, that there intervened between Taaut-Cush and Sanchoniathon 
 about 1200 years, we must expect that the cosmogony of Taaut 
 would be considerably altered by the priests; but there is nothing 
 more durable and suitable for preserving written records for a 
 lengthened period than stone piUars ; and Sanchoniathon might have 
 found the cosmogony of Taaut tolerably preserved, though not exactly 
 as he wrote it. 
 
 I. The interpretation of the first cosmogony of the Phoenicians^ 
 Philo's translation of the first Phoenician cosmogony of Taaut, called 
 the Mokh Doctrine, as given by Eusebius, has been given at page 71,. 
 to which the reader may refer. There foUows here its interpretation. 
 This cosmogony Philo testifies that Sanchoniathon had found 
 written upon the piUars of Taaut preserved by the Phoenicians. We 
 have placed it next to the cosmogony of Hermes-Thoth, preserved by 
 the Egyptians ; and as we find it to be as far removed from th& 
 Egyptian cosmogony as that is from the account of the creation in. 
 the Hebrew Scriptures, we must consider that though it went under- 
 the name of the cosmogony of Taaut, it had only that for its founda- 
 tion, and evidences that it had undergone subsequent alterations by 
 the philosophizing of the priest between the time of Taaut-Cush and, 
 Sanchoniathon. 
 
 As these cosmogonies are heathen interpretations of the ancient 
 account of the creation in the time of Noah, they are of importance,^ 
 inasmuch as they assist in explaining our Biblical history of creation. 
 They, therefore, deserve as full an explanation as can be given of them. 
 We shaU therefore consider the explanation of this cosmogony, called 
 "The Mokh Doctrine." This name, however, is incorrect. It has 
 arisen either from Philo mistaking the Phoenician word, or by some 
 transcriber. The word used is Mwx, instead of Mot — the mistake 
 consisting in the change of the last letter. The Semitic word is DID- 
 
THE PEGENICIAN COSMOGONIES.. 165 
 
 moth or mot, mud or slime. And as Mokh is the name of a Phoenician 
 philosopiier, Bunsen in his explanation of this cosmogony, by adopting 
 the false reading, would lead us to suppose that no such person 
 existed, hut that he was merely the Mokh, or primeval matter. This 
 denial also iavolves the question of the origin of the ancient doctriae 
 of atoms. There is indeed no word in this cosmogony that would 
 lead us to think that it speaks of atoms ; but as Bunsen has raised the 
 •question here, it is iacumbent on us to answer his objections. Bunsen 
 - says : " This cosmogony, which takes the precedence in PhUo, bears 
 the nearest resemblance to the traditions of Berosus. It obviously 
 stands on the same foundation as they do, and there are grounds for 
 supposing that it was generally received before his time. The most 
 prominent feature in it, the primeval slime, must have become a 
 conventional expression in theology and philosophy. Otherwise, how 
 could Mokh have become through this misunderstanding an old 
 Phoenician philosopher, whom some have supposed to be the inventor 
 of the Atomic dogma? Strabo, for instance, after attributing the dis- 
 covery of astronomy and arithmetic to the Phoenicians, remarks 
 (xxi.2. 24) : ' If we care to believe Possidonius, the doctrine of atoms 
 is ancient, and is derived from a Phcenician Mokhos, who lived before 
 the Trojan wars.' This is precisely the date which Philo assigns 
 to Sanchoniathon. As regards Mokhos, the thing is clear 
 
 • enough : the old materialistic philosopher is Matter, and that 
 in the sense of primeval slime ; but this makes no difference 
 as to the credibility of the fact itself. The age of the system 
 coincides with that of the first known promoter of it ; and real 
 historical criticism has merely to separate the earher from that of 
 the author, the personal." 
 
 We object to having the ancient philosopher Mokhos reduced to 
 Matter, merely by Philo adopting a misspelt word for that matter, 
 
 .and which resembled his name. Dr. Burnet believes that he was a 
 real person and an ancient philosopher, though he does not believe 
 
 ;that he was the inventor of the Atomic doctrine. There is sufficient 
 
 • evidence of his existence, and therefore no cause to doubt it. Bunsen 
 might have seen that both Strabo and Possidonius believed that 
 Mokhos, Mochus, or Moschus, was a real person. Sextus Empiricus 
 ■gives the same testimony regarding him from Possidonius. Josephus 
 I also speaks of him as having written on Phoenician history, and says 
 .that he agreed to what he himself had abeady declared regarding the 
 , flood and the antediluvians, of which he was speaking. Though the 
 works of Mochus are not now extant, they must have been so in the 
 time of Josephus. And Dr. Burnet says regarding his works and 
 those of other Phcenician authors which have been lost, " There are 
 
DISSERTATION VIII. 
 
 wanting also Tteodotus, Hypsicrates, and Moclius, wlio liave treated' 
 concerning Phoenician affairs in their native language, whose works 
 (as Tatian informs us) were translated into Greek hy Chaetus or 
 Lsetus. Now, I suppose this Mochus was the same with Strabo's 
 Moschus, who was the inventor of the Atomic system," so that the work 
 of Mochus must have been well known at one time by the Greek 
 philosophers as well as by Josephus. But we must not fall into the 
 error of considering this so-called " Mokh doctrine " to be that of 
 Mochus. Philo's purpose is to give us the cosmogony of Taaut from- 
 Sanchoniathon, who, he says, copied it from the pillars of Taaut, pre-- 
 served by the Phoenician priests in their temples. 
 
 JiTor do we believe that Mochus was the inventor of the Atomic 
 system, though it might have been found in his works, for we believe- 
 that the Atomic doctrine is clearly indicated in the account of the- 
 creation given in the Hebrew Scriptures. Cud worth (page 12) says^ 
 that " Arcerius, the publisher of Jamblichus, conjectures that Moschus- 
 was no other than Moses of the Jews, with whose successors, the- 
 Jewish philosophers, Pythagoras conversed at Sidon. To this Mr- 
 Seldon agrees ; and Cudworth says, " Some would catch at this to make 
 their philosophy stand by divine right, as owing its original to divine 
 revelation," and he allows Pythagoras to have borrowed many things 
 from the Jews to put into his philosophy, and Taaut-Cush might have- 
 got it from the pillar of Seth. The Atomic theory is found in the 
 Babylonian cosmogony, which is evidently derived from the cosmogony 
 of Taaut : this shall be shown when we explain that cosmogony. But 
 we have said Dr. Burnet does not believe that the Phoenicians knew 
 this doctrine. We may give his whole arguments and authorities- 
 against this being a doctrine of the Phoenicians. He says : " Thus- 
 Suidas informs us ' he had no instructor (he is speaking of Pherecydes),. 
 but exercised himself in reading the mystical or hidden books of the- 
 Phoenicians.' I am not inclined to believe what Strabo and Sextus 
 Empiricus report, viz. : that a Phoenician philosopher called Moschus 
 found out the atomical hypothesis before the Trojan wars. The words 
 of Strabo are these : ' If we may believe Possidonius, the opinion con- 
 cerning Atoms was the ancient opinion of a Sidonian called Moschus,, 
 who lived before the Trojan wars.' And Sextus speaks to the same 
 purpose : ' But Democritus and Epicurus maintained that atoms are the 
 principles of aU beings, unless we ought to place that opinion in times 
 of higher antiquity, and deduce it from Moschus, a Phoenician, as 
 Possidonius the Stoic has reported.' You see the whole matter rests- 
 on the credit of Possidonius, and both these authors mak» a doubt of 
 the matter ; now, since many more evidences of unquestioiied credit 
 affirm that Leucippus, or Democritus, found out the atomical hypothesis^ 
 
THE PHCENICIAN OOSMOQONIES. 167 
 
 and among otiiers Cicero, who was the scholar of Possidonius himself, 
 therefore I willingly agree with these, and especially, since the same 
 Cicero does not scruple to give a hint, that this philosopher is not 
 always a true reporter. ' Possidonius (says he), I would say it without 
 disrespect to my master Possidonius, seems to invent some matters.' 
 Besides that way of philosophising hy hypothesis and systems of prin- 
 ciples seems not (in my opinion) to have any relish of the genius of 
 those ancient times, which method was immediately followed by phi- 
 losophers when atoms were introduced. These (we may reasonably 
 think) were the iaventions of the Greeks, and the products of a later 
 age. I am of opinion that traditionary philosophy contiaued beyond 
 the time of the Trojan wars, which depended not on reasonings and 
 explications of causes, but on the traditional and primogenial doctrine 
 of another kind and original. Lastly, there is no mention or memorial 
 of atoms or atomioal doctrine iu the Phoenician philosophy of Sancho- 
 niathon, though he expressly treats of the creation of the world, where 
 there was the most occasion to treat of these principles : wherefore 
 these principles being well considered, we shall be induced to beheve 
 that this assertion of Possidonius proceeded either from negligence or 
 envy : since in all ages there are some men who wiU transfer the 
 praises due to the modern inventors of arts to some person of a remoter 
 age." 
 
 It has occurred in the cases of some modem discoveries that the 
 same doctrines are found in authors of a former age, though not so- 
 well expounded as by those whose farther investigations have re-estab- 
 lished them, and they have lain for ages unnoticed till brought forward 
 and compared with the modern discoveries. So might it have been 
 the case with the atomical doctrine in the works of Mochus, which 
 may have lain unnoticed till Possidonius brought it to hght. Doubt- 
 less there is no mention made of it in the cosmogony given by Sancho- 
 niathon, which is that under review, but probably it might be inferred 
 from it. The traditional philosophy, before the Trojan wars, was not 
 certainly of the same kind as that of the Greeks after it, but that it 
 depended upon reasonings and causes is conspicuous from the manner 
 in which Taaut-Cush and his followers treated the cosmogony of the 
 divine revelations, extant in the time of Noah. And, as this is the 
 source whence this philosophy originated, it continued as that scientific 
 system which Taaut-Cush raised the previous popular system of th& 
 divine revelations. There was therefore no philosophizing in the 
 Scripture account of the creation. It was a statement of facts made 
 by God to men ; but as there is given in a single word as much as to 
 form a whole description of a subject, those who understand the fuU 
 meaning of the words must form in his mind a full idea of the whole de- 
 
168 DISSERTATION VIII. 
 
 scription which they give. Now, we consider that the atomical doctrine 
 is involved in the meaning of the word pK qualified by the words 
 inai inn "without form and void." These words describe the condition 
 of the earth after separation from the heavens, and so at its fiirst separate 
 existence, and as it was at that time : these words describe it as the sub- 
 stance of the earth " broken in pieces," or broken into atoms, in rapid 
 motion dashing against each other and revolving, for that is just the mean- 
 ing of the root p retz, whence pS aretz is derived. Now, if we compare 
 this with Sir Isaac Newton's idea of atoms and their motions, it wiU be 
 seen to be identical with it. He says : "They seem to receive a perpetual 
 motion from certain active principles, such as doubtless are (that which is 
 attraction) gravity and the cause of fermentation." And again : " Now 
 the above mentioned motions are so great and violent as to show that 
 in fermentation the particles of bodies which almost rest are put into 
 new motion by a very potent principle, which acts upon them only 
 when they approach each other, and cause them to meet and clash with 
 great violence, and grow hot with motion and dash one another." Now 
 any one may see in the meaning of the Scripture words the doctrine of 
 atoms in motion, though the word atom is not mentioned in it, because 
 that word is an after-devised philosophical term to describe the par- 
 ticles of the substance of the earth, whose existence is necessarily 
 understood in the meaning of the word pS which, when it is qualified 
 by the other words, is called a dinn tehum, " a confused multitude 
 of atoms or elementary particles of matter without cohesion or connec- 
 tion, a turbid mass, a chaos " (Parkhurst). The Phoenicians considered 
 the primary substance of the earth to be a mist or breath of 
 dark murky air set in motion by the spirit. Now this necessarily 
 supposes the air to have particles in the state of motion, and the 
 Phoenician idea is undoubtedly the same as that given in the Scripture 
 of the state of the earth in its first separate state of existence, for the 
 earth at that time was nothing more than a vapour, its atoms or par- 
 ticles being so loose and expanded, hence the term "broken into atoms" 
 or pieces. Thus Mochus, the Phoenician philosopher, before the 
 Trojan wars, may have expounded the doctrine of atoms, though not 
 in the clear terms in which Leucippus did at a much later date. But 
 we must not consider the cosmogony now under review to be that of 
 Mochus, for it is the Mot doctrine of the Phoenicians, and is only the 
 Mokh doctrine through mistake. "We shall have an opportunity of 
 reviewing the doctrine of Mochus in a cosmogony which at least bears 
 his name, and is different from the present one. 
 
 S. 1. Bunsen then proceeds to explain. He says: "Eudemius in the 
 above account," which we have referred to, and which we shall give 
 afterwards, " mentions Mokhos as the representative of the doctrine 
 
THE PH(ENIOIAN COSMOGONIES. 169 
 
 of the primeval slime." He says: "According to the Pkoenician 
 mythology, which was invented hy Mokhos, the first principle was 
 sether and air ; from these two heginnings sprang Ulomos (the eternal), 
 the rational (conscious) God." Here is the same idea of the first state 
 -of the earth as aether and air, or etherial vapour, which we have in the 
 Scripture words, the earth "withoutfonn and void," or in a state of atoms 
 in motion. " The beginning consisted," says Bunsen, " of a philosophiz- 
 ing amplification of the simple sublime words of Genesis, 'The earth was 
 without form and void, and darkness was upon the face of the deep.'" It 
 represents the first condition of the earth as Atomic matter with mind 
 united before it is developed, for it considers it as dark air and spirit, 
 And chaos involved in darkness. " It does not seem," says Bunsen, 
 '" as though there are any mythological words used here, not even for 
 ■chaos. Chaos is the unlimited : it exists as a reality consequently in 
 time. Here the expression used was jEons (Ages), consequently 
 '(according to the phraseology of Eudemius Hulomim) not in a mytho- 
 logical sense, but as the philosophical definition of that indefinite 
 ■duration, which the unscientific mind easily takes for eternity. The 
 notion is evidently philosophical rather than mythological. 
 
 S. 2. " The same character is also evinced by the expression that the 
 spirit was inflamed with love towards the primitive beginnings. The 
 spiritual element (the will) was not a mere outflowing of this primitive 
 matter, but had its own ground of being : it was distinct from matter. 
 This passion of the spirit generally led to the conjunction and pene- 
 tration of the germ of being in Chaos, and was called Pothos (Desire) 
 — i.6. as we have seen above, 'Apas6n Haphezon in Semitic' (See 
 III. Babylonian Cosmogony which follows p. 186.) 
 
 " The following remarks in the text, as generally understood, is 
 decidedly pantheistic ; the spirit in the beginning had no consciousness 
 -of its own creation. If this were the right translation, the question 
 might arise whether this excludes the negation of the eternal essence 
 -of the Deity, which raised above the indwelling being ? It is a ques- 
 tion which we leave to the Phoenician inquisitors ; we know no more 
 than the man chose to tell us, or rather than the doctrine of his 
 -priesthood and the belief of the people inform us. 
 
 " He may only have intended to say, the Spirit, who was heretofore 
 the Creator, was the conscious Spirit ; the creation had as yet no 
 ■consciousness of itself." If we interpret the passage in question 
 according to the corresponding passage in the cosmogony of .Taaut or 
 Thoth as preserved by the Egyptians, it gives no authority for an 
 unconscious Spirit. " Infinite darkness was spread over the abyss and 
 the waters : an intelligent and sublimated Spirit by the Divine Power 
 ■«xisted in Chaos." It seems clear that the Spirit was thus recognised 
 
170 DISSERTATION Till. 
 
 as conscious, but as it is worded it seems to speak of the desire as-- 
 imoonscious. " This desire was the begiimiiig of the creation of all- 
 things, but it (desire) had no knowledge of its own creation." Bunsen 
 remarks further : " But the Spirit (the Pneuma) as it is here termed^ 
 i.e. without fany doubt (the Euah) was at all events not a material 
 wind, not a breath of air any more than the spirit in Genesis, which 
 hovered over the waters ; but the words must be translated as we have- 
 rendered them. According to this it is Pothos (Apason) which has 
 no consciousness of creation." Pothos, which is a derivative from 
 the conscious Spirit, would then be regarded as an unconscious force, 
 having no knowledge of its own creation, but under the direction of 
 the conscious Spirit. Bunsen says further : " But now the Spirit inter- 
 mingles with desire (in Semitic, the ApasSn and the Ruah), and it 
 is only after this that a primitive substance capable of development- 
 comes forth. This substance which thus takes a form is simply 
 Mokh (Mokhos), which owing to a misunderstanding is afterwards 
 considered a person." Bunsen is anxious to propagate the misunder- 
 standing. Mokhos does not make his appearance here neither as a 
 substance nor as a person, the substance here said to be formed is Mot.. 
 " Creation takes a limited shape, and Mokh (rather Mot or mud) 
 becomes the cosmic egg, which the great opener (the creator) splits in. 
 two, when the upper half becomes heaven, the lower half earth." 
 
 " It is only in consequence of this operation of the Spirit that the- 
 slimy corruption of Mud (Mot) arose, out of which the beings gradually 
 come forth. Life commences when its basis melted away : the growth 
 of being out of the dissolution of non-being. Matter is without 
 beginning, and remained for ages without limit ; but the spirit no 
 more sprang from it than did creation. The metaphysical thought 
 which is at the bottom of this is consequently a Logos doctrine in 
 the Valentinian sense. The process by which God becomes finite 
 consists of several degrees, becomes matter in its primeval state, is 
 incapable of receiving the divinely creative life. The chasm between 
 the infinite and the finite must be filled. up in order to harmonise the 
 greatest and apparently irreconcilable antithesis. 
 
 S. 3. " The Mokh (Mot) therefore is the life-producing limitation, for 
 which reason its gradual formation is compared to an egg. We have seen 
 (in the 1st Babylonian Cosmogony) that Taledethor Moledeth must have 
 been the Babylonian way of expressing the cosmic egg, orthe goddess who 
 represented it personally. In this egg not only were the constellations 
 formed, but also the germ of the animal world, including man, but by 
 no means man exclusively. Here two explanations may be offered. 
 Who are the Zophazemin ? Neither animals nor stars. If we hold, 
 them to be parts of the creation, their name, which signifies rational . 
 
THE PHCENIOIAN COSMOQONIES. 17t 
 
 must lead us to consider them as the original men ; on the other hand,, 
 they are afterwards connected with animals of all kinds. We should 
 therefore at least be driven to some such ahsurdity as the following. 
 Living creatures had in the first place no sensations. This was pre- 
 eminently the condition of the original men in their original state as 
 here understood. They were banished as it were into sleep, and 
 looked unconsciously up to heaven, on which account they were 
 termed heaven-gazers. The unconscious animals remain the same ; 
 their species is not changed, merely their consciousness. The inter- 
 pretation is always at variance with the epithet ' rational beings.' What 
 could be the meaning of the expression (S. 6.), When the Zophazemin 
 moved, men and women on earth and in the sea bestirred themselves % 
 There could be no question of the first germination of animal life 
 before the sphere was formed. If, therefore, we understand it in this 
 sense, we must transpose the clause about Zophazemin and place it 
 after the account of the creation of the world. But if the Zophaze- 
 min were the great constellations, or the Deeans of the Chaldean 
 sphere, how could the constellations be mentioned with sun and moon 
 proceeding out of the cosmic egg ? 
 
 S. 4. " It is only therefore giving it this turn that we can agree with the- 
 view suggested by Movers in the Encydopedie, where he considers 
 the Zophazemin to be the watchers of heaven, as the great constella- 
 tions of the Chaldees are called. But they are not constellations,, 
 merely the well-known Elohim, the co-creative Spirits, who act during 
 the whole process of the creation with God and under God, including 
 the creation of man. The great constellations were their symbols or 
 organs, by means of which they acted upon the animal and human 
 world. Now, in the first instance, these creative powers of nature 
 appear to sleep, it is only when they awaked by the thunder that they 
 arouse themselves into action. This is obviously a parody upon the 
 idea that the creation of spirit preceded the material creation ; in other 
 
 words, that thought preceded phenomenon 
 
 S. 8a. " Now in this representation of Mokhos (Mot), therefore, 
 according to the view of the oldest tradition and poetry, the whole 
 assumes a directly materialistic colouring. For instance, the names of 
 the winds are further introduced as divine forces of nature. They 
 are clearly four ; the four ends of the world is the biblical designation 
 corresponding to this account. StUl there is no mythological analogy 
 between any of the Semitic names of the winds with which we are 
 acquainted. For as we shall see, even the name of the North Wind 
 (Zaphon), which according to analogy would be the Greek Typhon, has 
 no connection with the God Typhon or his primeval Egypto-Semitic 
 name Set. 
 
172 DISSERTATION VIII. 
 
 "But the winds are mentioned in Damasius' account, -where- 
 they are represented as parts of the Phoenician Cosmogony. There 
 the South and "West Winds (Libs and Notus) are mentioned hy 
 name, here the South and North ; hut it expressly states that the (two) 
 other winds are introduced. The Semitic expression Euah was con- 
 trasted with many Kuahs. When the materialistic view predominated 
 they knew no more what to do with the spiritual breath of creation 
 than some modern BibHcal commentators did with 'the Spirit or 
 breath of God hovering over the waters.' The breath became wind : 
 this embodiment of the divine force is strictly in character with the 
 ideas of seafaring peoples. Boreas and Zephyr, therefore, did not 
 merely enjoy, as in Homer, a poetical existence, but were considered 
 as creative co-operative powers in producing the present order of 
 things. . . . We are therefore not justified in concluding that the 
 original tradition admitted the same number of gods, invested with 
 divine honour, in the place of the four winds. At this point the 
 winds are merely the materialization of the divine primeval Breath 
 ■ calling them into existence ; the creative movement, which is in the 
 highest sense an act of consciousness, the WiU of the Creator." 
 
 S. 8 J. " As Eusebius gives the concluding sentence word for word, 
 ' The first Gods that these worshipped by libations and sacrifices were 
 the fruits of the earth,' &c. The noun which belongs to the demon- 
 strative ' these ' is wanting. It would be absurd to suppose that it 
 "was the winds, as the writer is clearly speaking of those heavenly 
 watchers (Zophazemin), which had for the first time awaked with the 
 shock from their inactivity, and at length commenced the work of 
 animal creation, or rather moved on the earth. As regards the sense 
 of the last sentence, it must be interpreted somewhat as follows in the 
 spirit of the whole Cosmogony. It was doubtless the oldest tradition, 
 and the ancient faith that men lived, in the first instance, on plants, 
 and neither ate nor sacrificed animals. This is stated in terms in 
 Gen. i. 28, 29 in regard to food, from which the limitation of sacrifices 
 to things not endowed with animal life follows as a matter of course. 
 It was so according to the Greeks before the time of Prometheus. 
 This idea in the rationalistic philosophy of the Phoenicians must have 
 been represented as men abstaining from sacrificing animals out of 
 fear, upon which PhUo concluded that they worshipped the fruits of 
 the earth (perhaps as fetish) : a spiritless, not fiction but distortion of 
 the oldest tradition, which held that men brought thankofferino-s (to 
 the Creator of all, who was manifested in the heavenly bodies in a 
 luminous shape) of aU the things which supplied them with sustenance. 
 Abel ofi'ered the firstlings of the flocks on which he fed ; but then 
 jnurder and slaughter ensued, and the disorderly flight of the powerful 
 
THE PH(ENICIAN COSMOGONIES. 173 
 
 husbandman into the uninliabited regions beyond his first happy 
 home." The following therefore is the synoptical view of this Mokh 
 (Mot) Theology and Cosmogony :— 
 
 I. 
 
 CHAOS. 
 TTNLIMITED SPACE. 
 
 Dark Air. Spirit. 
 
 Darkness. Breath (Ruah). 
 
 Love of Spirit (Ruah) The primitive 
 for the primitive Beginnings, beginnings. 
 
 
 n. 
 
 ' 
 
 Haphezon (Pothos). 
 
 DESIRE (pothos). 
 III. 
 
 Ruah (Pneuma). 
 
 MOT. 
 
 MOKH (primitive SLIME). 
 
 1 
 
 Cosmic Egg. 
 
 Zophazemin. The Cosmic Egg. 
 
 I 
 Creative power of Nature. Sun, Moon, Stars, 
 
 Elohim. Animals and Men. 
 
 (We have introduced the terms used in the original to make this synoptical 
 view of Bunsen clearer.) 
 
 " "With the life of man cosmogony reaches its goal. The context 
 indeed proves that the account of the Mokh (Mot) theology really 
 closes here, for the contents of the following chapter can only be 
 understood as the commencement of another theological view." 
 
 II. The Kolpia and Baau Phoenician Cosmogony. This 
 forms Chapter IIL of Bunsen's extracts from Philo's Sancho- 
 niathon's history ; but in the original it follows without any divi- 
 sion. The first section is purely cosmogonical, and gives us another 
 form of interpretation of the history of creation from the Cosmogony 
 of Taaut, preserved by the Phoenicians, as follows : — 
 
 Sect. 1. " From the wind Kolpia (KOAIIIA) and from his wife Baau 
 (BAAY), which being interpreted is night, there were born .ffion 
 (AlflNA) and Protogonos (IIPflTOrONON), mortal men of that name, 
 .fflon taught mankind to live upon fruits. From them are descended 
 Genos and Genea. They inhabited Phoenicia. Being plagued by the 
 heat they lifted up their hands to Elos (HA02) ; for him alone (he 
 says) they honoured as the only God, and called him Beelsamin 
 (BEEA2AMIN), which means Lord of Heaven, as the Greeks call 
 Zeus." 
 
 This is a fitting prelude to the Mot Cosmogony, as it shows 
 the belief of the Phoenicians of the pre-existence of the God lAH 
 
174 DISSERTATION VIII. 
 
 previous to the creation of the material world, whicli is omitted in it. 
 According to Bochart's explanation Kolpia is Jcol-pi-yah, that is, 
 " sound (Toice) of the mouth of God." The Hebrew jjip or ^p kol, 
 means voice, sound, noise (articulate or inarticulate) : the latter part 
 of the word is IT' lAH, Jehovah. According to this explanation it 
 would correspond to the Egyptian cosmogony of the cosmic egg coming 
 out of the mouth of the eternal self-existent God Kneph, and to the 
 •Scripture passage, "And God said. Let there be, &c. ; " that is the fiat 
 of God, or the exercise of his power operating on the void earth, called 
 here Baau, which is the Greek form of the biblical word Bohu, which 
 means void." Here Kolpia is represented as a heathen god, and 
 Baau, a goddess, his wife. Bunsen however foUows the 
 German interpretation of Detisch and Eoth, who make Kolpia 
 Kol-pia-h, hteraUy "the voice of the Breath," that is, "the 
 Breath of "Wind," which he says agrees better with the expla- 
 nation of it given in the text ' Wind ' (dve/iov), and with the ex- 
 pression in Eusebius's description of the state of Chaos introductory to 
 this theogony : viz. ' Breath of Air,' (a-vo^ aepos). " The meaning of it 
 (he says) however is that of the Hebrew Euah, in Genesis, 'Spirit,' 
 power, cause of being, development." And his explanation of Baau 
 is that which we have given : viz. the Biblical Bohu or Void. That 
 is (says he) pure non-existence of light as well as being : it corresponds 
 to unlimited space. It is not wonderful therefore that it has been 
 translated ' Night,' although it is not a literal translation." This is 
 not the meaning of Bohu in Scripture, however, and therefore not that 
 - of it here. Bohu supposes the existence of the earth, but " void of 
 form." It means therefore rather the non-existence of form in existent 
 matter. According to the German interpretation, the passage corre- 
 sponds to the Scripture statement : " And the earth was without form 
 and void, and darkness was upon the face of the deep. And the 
 Spirit of God moved upon the face of the waters.'' 
 
 From Kolpia and Baau proceed .^on and Protogonos. Mon 
 almva, means an indeterminate period of time, expressed by the Hebrew 
 oiiy holam, and used in the theogony of Mokhos ; in the Greek form 
 OiJLOMOS, of the Phoenician Hulom, which means " hidden time '\ or 
 " everlasting," and therefore the everlasting and concealed God. " He 
 therefore represents to the minds of the Phoenicians," says Bunsen, 
 " God the creatdr of the world." Kolpiah is his voice, and shows his 
 previous existence. Though the Phoenicians make him proceed from 
 Kolpia, their idea is that they know of his existence from his 
 voice. It teaches that lAH is Mon the everlasting. Protogonos is 
 ■ explained by Bunsen as fiDIp Kadmon, a word much used by the 
 Talmudists ; and that he is Adam-Kadmon, the first begotten, the 
 
TSE PHCENICIAN COSMOGONIES. 175 
 
 Tiiost perfect of men, Ijeing like God. Bunseii says : " As regards 
 Protogonos, tlie Phcenician. word cannot well be any other than Qad- 
 Tnon, the first; the original ; and this is used in the same sense in the 
 modern Hehrew as signifying God." Elsewhere he calls him " the 
 first power, or as the outflowing of the primitive being, the first-born." 
 The Phcenicians make Protogonos to proceed from Kolpia also. From 
 the voice-producing and everlasting lAH proceeds Protogonos, the 
 Krst-begotten, or his Divine Son. Orpheus has a hymn to Protogonos, 
 in which he calls him Sk^ih; " double natured," (aoycv-r} " egg beget- 
 ting," n-oAncrn-o/je " seed-abounding,'' " genitor of gods and mortal men." 
 He is therefore the prototokon, the first-bom of the New Testa- 
 ment (Heb. i. 6) ; the second person of the Godhead, God-man, or 
 God manifested in the Son, as the title " double-natured" indicates. 
 He is also shown to be the Creator, the begetter of the cosmic egg, 
 the divine Logos or "Word, as in John i. 1-3. 
 
 Kadmon is also the Pelasgian God Cadmus, under whose protection 
 the Pelasgian colony settled in Boeotia, calling both it and its capital 
 Thebes Gadmeia after him ; but whom the Greeks through mistake 
 take to be a Phoenician prince. He is Phcenician in so far as his 
 name is derived from the Phoenician language, i.e. from the Semitic, 
 and no farther. Bunsen seemingly thinks ^on and Protogonos to 
 be the same in different views. He says : " The idea of God being 
 manifested here is therefore represented by two views, which are 
 reciprocally complements of each other, as infinite time, and as the 
 primary being, original, first." To our view Mon is the hidden and 
 everlasting God the Father ; Protogonos is God manifested in the Son, 
 who declares him. " Jfo man hath seen God at any time, the only 
 begotten Son who is in the bosom of the Father, he hath declared him." 
 John i. 18. And as both Mon and Protogonos, according to the 
 tradition, proceed from Kolpia and Baau, or the power of God exer- 
 cised in creation, it means that both the everlasting and concealed God 
 as weU as the first-begotten or God-man, are manifested by the creation 
 from their works, which declare them. 
 
 There is a corresponding passage in Sec. 16, which is evidently a 
 tradition of the same thing in connection with the worship at Byblus 
 It says: " In these times there were born a certain Eliun, or the Highest, 
 and a woman Beuth. These lived near Byblus ; from them was 
 begotten Epigeios or Autokhthon." Eliun is the Hebrew ji'^j? " the 
 
 Most High," and is a title given to God in the Hebrew Scriptures. 
 Cren. xiv. 18. Deut. xxviii. 1. Dan. vii. 18. He corresponds 
 to Kolpia. Beuth is the Hebrew 1112 Bohu, which without 
 the points is Behu, and is Baau of Sect. 1, that is, the " void." This 
 Eliun and Beuth correspond to Kolpia and Baau, and from them again 
 
176 DISSERTATION VIII. 
 
 proceeds Epigeios or Autoklithon, the eartliy, who corresponds to- 
 Protogonos, and called afterwards Ouranos the Lord of Heaven, and 
 is therefore also Beelsamin the Lord of Heaven. 
 
 From Mon and Protogonos " are descended Genos and Genea."~ 
 Genos means masculine generation, and Genea feminine generation ; 
 and it seems evident that they correspond to aggev Kai S-r/Av " th& 
 males and females in the Mot cosmogony." Sect. 6. " 2&ou and Pro- 
 togonos taught mankind to live upon fruits," which corresponds to the- 
 words of God to Adam, Gen. i. 29 : "Behold I give you every herb 
 bearing seed which is upon the face of all the earth, and every tree,, 
 in the which is the fruit of a tree yielding seed, to you it shall be- 
 for meat." This passage corresponds to the last sections in the Mot 
 cosmogony, which say that their forefathers not only lived upon the- 
 fruits of the earth, but also that they were " the first gods that these 
 worshipped by libations and sacrifices." It is probable that this is a 
 misunderstanding of the Scripture account of Cain offering the first 
 fruits as a sacrifice. 
 
 "We have two other Phoenician cosmogonies preserved by Damasius, 
 which are different commentaries on the cosmogony of Taaut ; one of 
 these is from Mokhos the Phoenician philosopher. We shaU give- 
 them both with Bunsen's remarks on them. 
 
 IIL Phoenician Cosmogonies from Damasius. "Damasius, the 
 late teacher in heathen philosophy, who in the reign ot 
 Justinian was at the head of the Neo Platonic School, has 
 transmitted in his work on the Beginnings (te^i ap^aiv cap. 15) two 
 cosmogonies of the Phoenicians. The translation of the text is as 
 follows : — 
 
 " I. The account in Eudemius : The Sidonians, according to Eude- 
 mius, place EJconos (time), Pothos (desire), and Omikhle (mist) at the 
 head. From the conjunction of Pothos and Omikhle as the two 
 principles sprang Aer and Aura : of which they consider Aer as 
 unmixed with the spiritual. From these two again the Egg (utov instead 
 of (DTov) was produced through intellectual reason as I suppose." 
 
 " IL The account in Mokhos : " Collateral with the account of 
 Eudemius we find the mythology of M6kho3. At first Ether and Aer, 
 the two first principles, existed. These two begat U16mos, the 
 spiritual God ; the highest point of the spiritual as I conceive. He 
 created from himself, in the first place, Khusoros, the opener, then the 
 Egg. I suppose them to have meant intellectual reason by the opener 
 Khusoros, intellectual force in so far as it separates undivided nature. 
 
 " But the highest point which comes after the first two principles 
 may be wind in the abstract (Pneuma), and the middle one the two- 
 
THE PECENICIAN COSMOGONIES. 117 
 
 winds, West and South (Libs and Notus) : for they place these also 
 before U16mos. In that case U16mos himself would be inteUeotual 
 reason, and the opener Khusoros, that is, the first order after the 
 spiritual, and the Egg would be heaven. For it is said that when he 
 split himself up into two parts, heaven and earth, what were the two 
 halves were the results.'' 
 
 Bunsen remarks on these two cosmogonies : " We have here, 
 therefore, the material cosmogony in two forms, but the latter is 
 obscured by the scholastic formula of Damasius. The following 
 diagram will make this clear : — 
 
 FIRST REPEE8ENTATI0N. 
 THE ACCOUNT IN EUDEMinS. 
 
 Krouos Pothos Omikle 
 
 (Time). (Desire). (Mist). 
 
 Aer. Aura. 
 
 Hebel (Abel). Breath (Ruah). 
 
 V ^ - 
 
 The Cosmic Egg. 
 
 It is clear that there is here two mean agents : a Will represented as 
 desire, longing ; and Space, matter. The latter is considered obscure, 
 misty, or, as we should say, gaseous. By the side of both, as the con- 
 dition of development, stands Time. From the two former the Cosmic 
 Egg is formed, or the limitation in space, which contains in it the 
 germs of special life, or of the beings of earth. This development is 
 brought about by Air and Breath. Air is mist endued with Hght, and 
 Breath is the instrument at work in it. This co-ordination would lead 
 to the conclusion of the original assumption of a Kuah, a Breathing, 
 which is a common Semitic notion, combining in it two ideas, that of 
 the moving Spirit and the movement itself, or the principle of wind. 
 We find in various parts of the old world divine honours paid to wind, 
 especially on the borders of the Mediterranean. But here again it is 
 not the adoration of the abstract power of nature which is the original, 
 but the creative element in wind as a cosmogonical agent. The soul, 
 i.e. consciousness, came into man with the first breath, when, to use 
 the language of Pherecydes, the winds bore the soul on their winga 
 into man." 
 
 Here we may introduce Jablonski's interpretation of Mochus, on 
 the intelligible God Ulornus (see Jablon. Pantheon, L. I. c. i vol. 1. 
 p. 12). "Ether was first and Aer, the two principles of 
 Mochus, from which is generated Ulomus, the intelligible 
 God, namely, to be perceived only by the intellect, which 
 in the Mosaic history (Gen. i 2) is called Wrh^ nn, the Spirit 
 
 N 
 
178 DISSERTATION VIII. 
 
 of God, or as the words may be also translated, the Wind of 
 God, that Sanchoniathon (or whoever it is) called tT' *S yp voice 
 of the mouth of God, or as the Greek translation hath Ventum 
 Kolpia (the Wind Kolpia) ; but Mochus calls this Ether. The 
 Mosaic in3 the Void, Sanchoniathon retains, and that in the Greek 
 version is translated Baav, but that word he translates also vvKra, 
 Mght, and makes her the wife of Kolpia ; but Mochus calls this (Aer) 
 air. From Kolpia and Night, according to Sanchoniathon, is begotten 
 Aiuv, aevum ; but according to Mochus, from Aether and Aer is pro- 
 duced Ulomus. And who does not acknowledge in this Ulomus other 
 than DPIJ? of the Hebrews, i.e. anova, aevum. Therefore, though dif- 
 ferent in words, Sanchoniathon and Mochus agree in the Phoenician 
 theological doctrines." Then Bunsen says : " In respect of Khusoros, 
 i.e. the Strong, as wUl be seen below, we need only remark, as 
 he is mentioned as ' the first Opener.' But in the Semitic ' the 
 first Opener' is the first Pataikos (Patea'h, from Pata'h, to open), 
 which we shaU find to be synonymous with the first Kabire ; i.e. 
 the Strong Being, the El of Scripture,'' in Hebrew bn M, " the 
 Strong," who is Kronos (see p. 89), a title of Mmrod. Mr Hislop 
 (p. 71) derives Khusoros from Khus and J?nt zoro, "seed of Cush" or 
 Nimrod, who is deified and made to take the place and office of 
 the Divine Son Jehovah (the Demiurge), here called Khusoros. 
 
 SECOND REPRESENTATION. 
 THE ACCOUNT IN MOCHUS. 
 
 First Form. 
 Ether. ji^ir. 
 
 Ulomos. 
 'Hulom : Heb. 'Holum. Greek Aeon. 
 
 The Eternal, Everlasting. 
 
 KhuBorus. The Egg. 
 
 The Strong, the First Opener. , ■ , 
 
 (Pataikos). Heaven. Earth. 
 Second Form. 
 
 Ether. Air. 
 
 -y^ ■ ' 
 
 The One Breath. 
 
 Ruah, Primeval breath, Primeval Wind, Primeval Spirit. 
 
 A ^__^^^ 
 
 Libs Notus 
 
 (The West Wind). (The South Wind). 
 
 'Hu'lom. 
 
 Khusor. The Cosmic Egg. 
 Heaven. Earth. 
 
 The only difference between these two forms is, that in the latter the 
 idea of breath (Euah) is represented in its different modifications ; 
 
THE BABYLONIAN COSMOGONIES. 179 
 
 ^rst as primeval treath, and again as sub-divided into warm winds, the 
 West and South." 
 
 IV.— THE BABYLONIAN COSMOGONIES. 
 
 As our enquiries after the cosmogony of Taaut or Cush, 
 -as preserved among the Phoenicians, has led us to that 
 -stage of development of cosmogony in which the priesthood 
 had involved it in mythology and symbols, this is the proper 
 place to bring into comparison with these Phoenician cosmogonies the 
 Babylonian cosmogonies, which, as we have them, are also of the 
 same mythological and symbolical nature. 
 
 I. The Babylonian Cosmogony according to Berosus. — 
 This is extracted by Eusebius (Lib. v. c. 46) from the 
 first book of the Babylonian history of Berosus. The translation of 
 this is as follows : " There was a certain time when the universal orb 
 was occupied by darkness and water, and there were there also certain 
 beasts, some of which were begotten of themselves, but they had 
 figures begotten of former li-ving beings. There were men, some with 
 two, some with four wings with two faces ; some with one body having 
 two heads, the one that of a woman, the other of a man, and 
 likewise with two genital organs, both female and male. And there 
 were some men with Hmbs of goats, with horns on their heads ; some 
 again with horses' feet, while others had the hind quarters of a horse, 
 but human before, like the figure of the hippocentaur. Likewise bulls 
 with human heads were procreated ; and dogs with quadruple bodies 
 with tails of fishes, besides dog-headed horses ; and men and other 
 beasts with horses' heads, and human forms with fishes' tails. And 
 many other animals in the form of dragons, reptUes, serpents, the 
 fish-like Siren, and many other wonderful beasts of different varieties, 
 whose likenesses are preserved and depicted in the temple of Belus. 
 
 " Moreover presiding over them all was a certain woman named 
 Omoroka (in the Armenian version Marcaia) called in the Chaldee 
 language Thalatth (Armenian, Thalaatha) ; in Greek Thalassa 
 i^aWnav), the sea. 
 
 "As all these beings were mingled together, Belus came and cut the 
 woman in two halves ; and of one half he formed the earth, of the 
 other the heavens, and destroyed the whole beasts that were in her. 
 AU this (he says) was an allegorical description of nature. For the 
 whole universe consisting of moisture, and animals being continually 
 generated therein, the Deity took off his own head, upon which the 
 
 ■ other gods mixed the blood, as it gushed out, with the earth, and out 
 of it formed man. On that account (Berosus adds to explain the 
 
 ■ dubious meaning of the allegory) men were rational, and participate in 
 the divine reason. 
 
180 DISSERTATION VIII. 
 
 " But Belus, whom the Greeks interpret (Am) Jupiter (but the 
 Armenians Aramazd), divided the darkness and separated the heavens 
 from the earth, and disposed the universe into order ; but the animals 
 not heing able to bear the light died. Belus, upon this, seeing a vast 
 region unoccupied, though by nature fruitful, commanded one of the 
 gods to cut off his head, and to mix the blood which flowed with the 
 earth, and out of it to form other men and animals, which should be 
 capable of bearing the air. Belus also formed the stars, and the sun, 
 and the moon, and the five planets." 
 
 Bunsen proceeds to explain : " At first all was darkness and 
 water (Gen. i. 2. 3). In this the commencement of animal life 
 was produced, described by the mingling of the form of one beast 
 with that of another species." It appears to us, however, that the^ 
 mingling of the forms of beasts of different species was not merely 
 allegorical of the commencement of animal Uf e, for the forms described 
 were those of the Babylonian Gods ; some are self -begotten, i.e. ever- 
 lasting, eternal, immortal, with forms of begotten beasts, i.e. the three 
 persons of the Godhead in animal forms, the others are deified mortals. 
 The man with four wings and two faces was that of Kjonos ; the men 
 with two wings, the other lesser gods, which the Phoenician tradition 
 tells us were made by Taaut or Gush. The two-headed man was- 
 Janus ; the hermaphrodite God was the bearded Venus- Aphroditus, or 
 the male Aphrodite; the man with goat's limbs and horns was Pan. The 
 horse behind and man before was the centaur, or Kronos or Saturn. 
 The man-headed bull was the Cabir, or worthy prince. The man 
 with fish's tail was Cannes, or Dagon, &c. &c. The tradition itself 
 teUs us that these images were preserved, accurately depicted in the 
 temple of Belus ; this is the testimony of Berosus, who had seen them. 
 But Layard found them sculptured on the walls of the temples of the 
 ruins of Nineveh and Babylon. Another commentator says in confir- 
 mation of this interpretation : " These monstrous animals are obviously 
 nothing more than the symbolic machinery so common in the creeds 
 of antiquity, and most of them may be identified, or at least find their 
 counterparts, on the slabs of Nimroud, or the correlative monuments of 
 other ancient nations." They are the Gods which have been described 
 as depicted by Thoth-Cush when he invented his secret hieroglyphic 
 system of writing. They were not only symbolic figures of the Gods, 
 therefore, but signs by which subjects were written and which the 
 initiated could read. The tradition informs us that these beasts were 
 begotten in the water of the orb of the universe. They therefore 
 formed part of that universe ; but then they were self-created beings, 
 and therefore gods, but as they belonged to the universe, they must 
 be demi-gods or deified mortals; and it may be that the tradition means 
 
THE BABYLONIAN COSMOGONIES. 181 
 
 to inform us that they had existence as Gods before the world was 
 ordered, but afterwards represented deified men. All these animals 
 were subject to a woman; consequently she was their chief, and as she 
 was a Goddess they were Gods. She is caUed Omoroka or Markaia, 
 and interpreted as Moledath, ' the mother of hfe,' or Eve, the mother 
 of all the living ; but Eve was symbolized as the earth, called ' the all- 
 fruitful mother.' This Omoroka or Markaia was the primeval matter 
 of the earth. In the cosmogony of Ennius, to be noticed hereafter, 
 this woman is spoken of as a virago, or manly woman or nymph, 
 begotten from water, having a Tartarine (or sedimentary) body, equiva- 
 lent to the four elements — fire, air, earth, and water. She is also the 
 Tartarus of Aristophanes, begotten from Chaos. Ennius also makes 
 her come out of the womb of Erebus, or the Abyss. She is therefore 
 the first matter of the earth deposited from the water, the Ule {vX-i)) 
 -of the Greeks, the Mot or Slime of the Phoenicians, deposited ia the 
 lowest part of the Abyss or Deep of Erebus during the time when 
 Chaos was enwrapped in the darkness of night. This woman, we are 
 told, is in the Chaldee language Thalatth, which the Greeks convert 
 into Thallitan or Thalassa, the sea ; but she could not be the sea, 
 because out of her is formed the heaven and earth, and she is a woman 
 in the water, but not the water. Mr Hislop has given us the deriva- 
 tion of Thalatth : " Now Thalatth is just the Chaldee form of the 
 Hebrew Tzalaa, in the feminine ; the very word used in Genesis for 
 the rib, of which Eve was formed." Tzalatth njfpV by the change of X 
 into ts th in Chaldee becomes nv?t5 Thalatth, which means a rib, 
 -consequently the rib of Adam, who is Eve, 'the mother of life.' But 
 as abeady said she is symbolized by the earth, and so Thalatth" is just 
 'mother earth' in her most primeval condition. Mr Hislop stiU 
 farther confirms this view. " The other name which Berosus couples 
 with Thalatth goes much to confirm this ; for that name, which is 
 Omorka, just signifies ' the mother of the world,' from Am ' mother, 
 and ' Arka,' ' earth,' pronounced Om-orka." This is from the Chaldee 
 'SplX terra, earth. Bunsen's interpretation is this : " Over this 
 inorganised creation a woman presides, Omoroka, known to the Chal- 
 dees as Thalatth. Belus splits her in two halves, and thus the heaven 
 and the earth were separated. From the derivation of the word and 
 the general view entertained by these nations, the Thalatth of the 
 ChaJdees (and it was evidently the ordinary name) can only have 
 signified 'the bearing,' or ' the egg-producing (TolMeth or Talddeth).' 
 In a note he gives his opinion that Thalatth is an old feminine 
 Taladeth, formed from the verb, which must correspond with the Heb. 
 jalad, valad (IT" or "m to bring forth), and like it Lave signified, not 
 onerely ' to bear,' but also ' to lay an egg : ' the Cosmic Egg. " The 
 
182 DISSERTATION VIII. 
 
 other word Omoroka must therefore contain 'Egg.' The Cosmic- 
 Egg, the opening or splitting of which by the creative God produces 
 the present order of things, is the natural way of repre- 
 senting the first hmitation of Chaos as the condition of the exist- 
 ence of things ia space. It is here also expressly stated that the 
 animal creation had already begun to move in the dark waters ; but- 
 Hght, order, and consciousness were yet in embryo. 
 
 " The same explanation must be given of the name Omoroka, which 
 is evidently a compound one, and descriptive of properties (Murkaia 
 in the Armenian of Eusebius). The first part is siipposed to contain 
 mother ('Em) : hence some have explained it as ' Mother of the Void ' ;. 
 according to Movers, ' of the canopy of heaven.' Neither of them is 
 suitable. A better explanation, which agrees also with the etymology^ 
 would be ' Mother of the earth (Am-arqa, or Om-orgo, signifies in 
 modem Armenian mother of earth),' that is, what is as yet unillumi- 
 nated by the light of heaven or spirit, dark beginnings of things, the 
 dark terrestrial element. But according to Professor Dietrich it con-- 
 tains the word Egg by dividing it into Mur-Kuia. (According to the 
 Sjnriac and Arabic Kai, an egg, and Kiur, to dwell, would be inmate of 
 
 egg-) 
 
 " After Belus (Baal the Lord)," Berosus says, " Zeus cut ofi' his own: 
 head and let the blood trickle on the ground. The other gods 
 (Elohim or Baalim, as it was doubtless written in the records) mixed 
 the blood with the dust of the earth. By this means (says Berosus) 
 man became possessed of reason and divine knowledge." 
 
 '' If we compare this account with what we find in the Bible, it is 
 impossible not to remark the agreement between them as to the funda- 
 mental idea, the community of the divine and the human, as it is not 
 to see the discrepancy in the way it is carried out and applied. In the 
 Babylonian version, the speculative and mythical idea of natural 
 religion, which is kept out of sight in Genesis, is brought prominently 
 forward ; that creation, and especially the creation of man, is a self- 
 offering of Deity : the Infinite and Unlimited giving itself up out of 
 love to the Finite and Limited. Hence if we put aside the veil of the 
 genealogical view, and see nothing ia the Lordship but the separate, 
 monumenta of the divine self -consciousness, we have here the simplest 
 expression of the idea, which, when differently applied, is represented 
 as the sacrifice of the only Son, or even as the slaying of the Father- 
 by the divine Son." 
 
 But there is evidently more in this passage. It doubtless connects- 
 the physical creation of man with his spiritual creation or regeneration. 
 Man was made of the dust of the ground, and life was imparted by- 
 God breathing into his nostrils ; here the blood of the divine Son is 
 
THE BABYLONIAN COSMOGONIES. 183 
 
 mixed with the dust : " Blood which, is the life thereof." This divine 
 hlood, therefore, imparts a diviae life. And here is a view of the pro- 
 perty of the blood of the Son shed for man ; its sprinkling not only 
 cleanses him from sin, hut infused into him it imparts a new life, a 
 divine life. These doctrines therefore must have been known to the 
 family of Noah, and the Apostates must have retained them, though 
 they obscured them in symbols. But more than this. The blood of 
 the Son of God imparts divine reason, divine knowledge ; it restores 
 to man the divine image lost by the fall, which consists in " knowledge, 
 righteousness, and true holiness.'' But the death and blood of the Son 
 of God was not required at the first or physical creation of man, for he 
 was made upright and in the fuU image of God without it ; but the 
 Babylonians, evidently seeing that it was required to restore the image 
 of God in man, considered that it was also necessary at the first 
 physical creation of man, as he was then created in the image of God. 
 Bunsen continuing to explain, says : 
 
 " It is further stated in. the Epitomies that Belus created the con- 
 stellations also, among which the sun, moon, and planets are mentioned 
 by name. Babylonian philosophers can never have viewed the crea- 
 tion of man in any other light than as the earth having become capable 
 of producing sustenance, and providing habitations for its creatures 
 through the influence of the stars. 
 
 " At the beginning the purely chaotic state, which is expressly 
 mentioned in Genesis, would seem to be entirely unnoticed in the 
 Babylonian account. But it is clearly left in the background as being 
 the unlimited : when the limitation takes place (the Egg) the real 
 creation, the act of creation and formation in the limited commences. 
 Here however matter is unmistakably predominant. In the Mosaic 
 tradition, the ' waste, the void,' are primeval ; but then ' the Spirit of 
 God moves upon the face of the waters.' The Lord God divides the 
 upper from the lower : and Belus splits in two the dark primeval 
 mother, teeming with dreamy beings, the Cosmic Egg." 
 
 In another place he compares this Babylonian cosmogony with 
 that of Genesis, and saves us the trouble of doing so ; but in his pre- 
 fatory remarks he makes a rationalistic assumption, which we must 
 correct. " If we treat this confused extract of Eusebius Uke other 
 cosmogonical representations, it gives us a version of the history of 
 creation in Genesis, which is unique in its simplicity, dressed up in 
 the garb of natural philosophy. We do not mean that it was borrowed 
 from Genesis, but that the old Chaldee tradition was the basis of them 
 both." Now if that 'Old Chaldee tradition' which he speaks of was 
 that inscribed on the stone pillar of Seth preserved by Noah, he and 
 we are at one so far ; but that was no tradition : it was an inspired 
 
184 DISSERTATION VIII. 
 
 ■written record preserved since the time of Adam, as we have abun- 
 dantly proved, and it was that from which our account in Genesis had • 
 been originally copied and preserved in the holy line of Shem till the 
 time of Abraham, and ia his family down to Moses. This same 
 written account of the pillars of Seth was the common basis of all the 
 traditions of the creation found in the cosmogonies of the ancient 
 nations, altered by the mythologizing, symbolizing, and philosophizing 
 of the priests. The account in Genesis alone has preserved the 
 account of the antediluvian history of creation in aU its primitive 
 purity and simplicity. But such is not Bunsen's view. According to 
 him the old Chaldee tradition is that of the Egyptians, from whom he 
 thinks the Chaldees were originally derived. "The old Chaldee tra- 
 dition was the basis of them both : a spiritual symbolism in a historical 
 shape. As yet all that we can prove about the Khamitic (Egyptian) 
 doctrine is the fundamental spiritual idea : the emanation of the world 
 from the creative will of the eternal God. This will be seen from the 
 following tabular synopsis of the above five sections of the Chaldee nar- 
 rative (changing the order of the last in Eusebius) and of Genesis." 
 
 We have a pretty fuU account of the Egyptian cosmogony com- 
 pared with Genesis already, and have found it to be an abridged and 
 altered form taken from the pillar of Seth by Hermes-Thoth or Cush, 
 which account on the Sethite pillar is that of Genesis, and Thoth's 
 cosmogony shows decidedly that that of Genesis is the original. 
 Bunsen's synopsis, however, will show the relation of the Babylonian 
 cosmogony with that of Genesis, and will testify itself to have been 
 taken from the account inscribed on the pillar of Seth. 
 
 bunsen's synopsis of the BABYLONIAN COSMOGONY. 
 " Darkness and Chaos .... Gen. i. 2. 
 
 Separation of the Upper Firmament from the Earth 3-13. 
 
 Sun, Moon, and Stars .... 14-19. 
 
 Creation of Animals .... 20-25. 
 
 Creation of Man .... 26-31." 
 
 Bunsen further remarks : " In one case, the formation of the 
 natural world in a mythological shape ; in other words, the prominence 
 being given to the Divine, to God, whose action is antecedent to aH 
 nature and time." 
 
 Nothing can be made clearer therefore than that this mythological 
 and symbolical cosmogony of the Babylonians has for its groundwork 
 the account of creation of the pillar of Seth, mixed up as it is with 
 other doctrines of the religion of Seth, but all obscured by mythology 
 and symbolism. 
 
 II. The Chaldee Account of Genesis. — Translated from the 
 cuneiform inscriptions in the time of Sennacherib and Sai- 
 danapalus, part of the collection of their predecessors, partly 
 
THE BABYLONIAN COSMOGONIES. 185 
 
 ■of new copies made by their orders of all existing 
 records, going back to about 2000 b.c. By George Smitb of the 
 British Museum. 
 
 The most important results afforded by those Babylonian legends 
 ■of the creation, so far as Mr Smith has been able to put the broken 
 fragments of tablets together, and excluding so much of his translations 
 which present only imintelligible sentences, are these : — 
 
 " When above were not raised the heavens : and below on the 
 •«arth plant had not grown up : the abyss also had not broken up their 
 boundaries : the Chaos (of waters) Thamut (the sea) was the pro- 
 ducing mother of the whole of them. Those waters at the beginning 
 were ordained ; but a tree had not grown, a flower had not unfolded. 
 Wlien the Gods had not sprung up, any one of them ; a plant had not 
 grown, and order did not exist : were made also the great Gods the 
 Oods Tahmu and Lahamu ; they caused to come .... and they 
 grew .... the Gods Sar and Kisar were made. ... A 
 course of days and a long time passed. . . . When the founda- 
 tions of the ground of rocks (thou didst make), the foundation of the 
 ground thou didst call. . . . Thou didst beautify the heavens. . 
 . . . to the face of the heaven .... thou didst give .... 
 it was delightful, all that was fixed by the great Gods. Stars, their 
 appearance [in figures] of animals he arranged. To fix the year 
 through the observations of their constellation, twelve months [or signs] 
 -of stars, in three rows, he arranged from the day when the year com- 
 mences till the close. He marked the position of the wander- 
 ing stars (planets) to share in their courses, that they may 
 do no injury, and may not trouble any one; the positions of 
 the Gods Bel and Hea he fixed with him. And he opened the great 
 .gates in the darkness shrouded, the fastnesses were strong on the 
 left and right. In its mass (i.e. the lower Chaos) he made a boUing ; 
 the God Ura (the moon) he caused to rise out ; the night he over- 
 showed, to fix also the light of the night until the shining of the day, 
 that the month might not be broken, and in its amount be regular. 
 At the beginning of the month his horns are breaking through to shine 
 on the heavens. On the seventh day of a circle he begins to swell, 
 and stretches to the dawn farther. When the God Shamas (the Sun) 
 in the horizon of heaven, in the east .... formed beautifully 
 and .... the dawn Shamas showed change .... going on 
 its path .... When the Gods in their assembly had created 
 
 were delightful the strong monsters .... they 
 
 caused to be living creatures .... cattle of the field, beasts of 
 the field, and creeping things of the field .... they fixed for 
 the living creatures cattle, and creeping things of the city they fixed." 
 
186 DISSERTATION VIII. 
 
 Then follow fragments, wHoii appear to recount the creation of man 
 by the good Gods, or God, for there is an Assyrian gloss to several 
 divine names here, explaining that they all apply to the same being 
 in opposition to the evil god, the dragon Tiamut. . . . This 
 dragon Tiamut appears to have corrupted man and brought on him the 
 curse of the God Hea, pronounced " in the language of the' great good 
 Gods." 
 
 This Chaldee Cosmogony gives us a more extended version of the 
 Babylonians previously described, which wUl assist to explain Eudemiusy 
 and Eudemius's account will assist the explanation of it. The goddess^ 
 Thamut, " the Chaos (of waters) " and " the producing mother " is- 
 decidedly the equivalent of Thalatth, " mother earth." The Gods 
 Tahmu and Lahamu seem to be the equivalent of Tauthe and Apason 
 in Eudemius's account, as the gods Sar and Kisar are Assoros and Kissare^ 
 
 III. The Babylonian Cosmogony according to the account of Eudemius.. 
 — Damasius has transmitted to us an account given by the celebrated 
 Peripatetic Eudemius, the pupil of Aristotle. Although it bears on. 
 the face of it traces of a later mythological system than that of Berosus, 
 it is nevertheless free from all suspicion of the JSTeo-Platonic influence,, 
 which was more modem than the Babylonian thinkers. We shaU give 
 the translation of it before making any remarks. 
 
 1. " The Babylonians, like the barbarians, tacitly pass over the one- 
 beginning of the Universe ; but they make two, Tauthe and Apason,. 
 making Apason the husband of Tauthe, and calling her the mother of 
 the Gods, from whom an only-begotten son (Movoycviy TraiSa) is born, 
 Moymis ; he, I think, is the intelligible world proceeding from the two- 
 beginnings. 
 
 2. " But from them proceed another progeny, Dake and Dakos. 
 Afterwards again a third (progeny) proceeds from them, Kissare and 
 Assoros, from whom are begotten three, Anos, Illinos, and Aos ; and 
 from Aos and Dauke a son is begotten, Belus, whom they say is the 
 demiurge." 
 
 Bunsen's explanation of Eudemius's account is as follows : — " The 
 description begins with Chaos and ends with Belus the demiurge. It, 
 is consequently, strictly and properly, a Theogony. Chaos is called 
 Tauthe, and explained the mother of the Gods. "We agree with. 
 Movers that Tauthe is the Tohu in the first chapter of Genesis, ' the 
 void.' (Parkhurst gives a n. fem. msn Taw^A 6omw& from the root nxrt 
 to limit, bound, which see. ) The root here is only expanded my thologically 
 as a feminine noun. His explanation of her husband Apason beino- 
 Haphazon, that is, the beneficent, the loving, is certainly correct.. 
 Pothos (Desire) is also a fundamental power among the Phoenicians." 
 
THE BABYLONIAN COSMOGONIES. 187 
 
 This is nearly identical witli the Phoenician cosmogonies. Bunsen 
 here makes Apason equivalent to Pothos (Desire), the love of the Spirit 
 for the primitive beginnings. But he is more than that, for as Kolpia 
 is husband of Baau the Void, so Apason takes the place of Kolpia, and 
 is made the husband of Tauthe or Tohu, the void formless matter of 
 mother earth on which he operates. Apason then is Love or the con- 
 scious spirit operating on the void earth named Tauthe. Bunsen says : 
 " Between these two fundamental beginnings, primeval matter and 
 primeval force, on the one side, and Belus on the other, there inter- 
 venes before all ' the Monogenes,' as being the individual first principle 
 of creation." Monogenes is the Protogonos of the Kolpia and Baau 
 tradition of the Phoenicians. His name means ' the only-begotten ' 
 Son. He is therefore the God-man, the second person of the Godhead. 
 The Babylonians, as well as the Phoenicians, therefore knew that he 
 should be a compound being of a spiritual nature proceeding from 
 God, and of an earthy nature as man ; for here he originates from the 
 union of Apason and Tauthe, as Protogonos from Kolpia and Baau, 
 or the exercise of God's power on the matter of the EartL Hence Pro- 
 togonos is caUed in thfe Orphic hymn Diphues, or double-natured : The 
 heathen knew also that he was an agent operating in creation, and the 
 first of all produced, and hence the Orphic hymn also calls him woyevrj 
 ' the Egg begetter.' Eudemius says of him : " He, I think, is the 
 intelligible world proceeding from the two beginnings." He is the 
 Phoenician intelligible god Ulomos proceeding from the two beginnings. 
 The heathen knew him also as the creator of man, and his friend, 
 with whom he held intercourse and taught, and also as a mediator 
 between man and God the Father. Orpheus calls him also " genitor of 
 the gods and mortal men." This is clearly seen also in the Greek tra- 
 dition of Prometheus, the Divine counsel, the creator of man. In this 
 Babylonian cosmogony he is 'an only-begotten Son' novoyevq TratSo, 
 as St. John calls the Divine "Word and Creator o fiovoyevris vtos " the 
 only-begotten Son" (i. 18). The Babylonians call this only-begotten 
 son Moymis. Bunsen says : " There are also difficulties about the 
 derivation of the Chaldee name for Monogenes. Moymis is no explana- 
 tion at aU; but it has a great similarity to Monimos, the God of 
 Edessa, who is represented with a vast number of demiurgic symbols,, 
 and is interpreted Apollo." Bunsen has hit upon the right inter- 
 pretation, for ApoUo in Greek mythology is the Monogenes, or only- 
 begotten son of the great goddess mother, who kills the serpent which 
 torments her : he is therefore the promised Kedeemer who should 
 bruise the serpent's head. But Bunsen does not give the derivation 
 and meaning of his name, but we find this given by Mr Hislop, wha 
 says : " Damasius, who tells us that the Babylonians called the " only 
 
188 
 
 DISSERTATION VIIL 
 
 son " of their great goddess mother ' Momis or Moumis.' Now Momis 
 ■or Moumis in Chaldee, like Nimr, signified ' the Spotted One." (Two 
 Babylons, p. 67.) This explains the Monimos or Apollo of Edessa, 
 whose image was spotted over "with a vast number of demiurgic 
 symbols, as the image of his mother is spotted over with breasts, as 
 seen in the Diana of Ephesus." (See Kitto on Acts xix.) 
 
 Monogenes, the only-begotten son Moymis, is therefore a great 
 demiurge, and is considered as such in this Babylonian cosmogony. 
 Of the others, Bunsen remarks : " His so-called brothers and sisters, 
 considered as two pairs, consequently represent the cosmogonic 
 antitheses in their separation. Doubtful as the interpretation of the 
 first pair, the fundamental idea of the second seems really to corre- 
 spond to the above views. We therefore subjoin a tabular form of 
 the representation : — 
 
 Tauthe 
 (Tahuth, Chaos, the Waste, unorganised). 
 
 Apason 
 (Haphezon, Love). 
 
 Moymis 
 
 (Monymis, 
 
 "the only-begotten"). 
 
 Dakhe and 
 Dakhos (Pounder 
 and Grinder). 
 
 Kissares (the bound). 
 Assoros (the binder) 
 married to. 
 
 Anos 
 (descending). 
 
 lUinos 
 (ascending). 
 
 Aos (Life) 
 
 married to 
 
 Dauke (Strife), 
 
 Belus (Bel the Lord), 
 
 the demiurge. 
 
 •" In offering our philosophical explanation, we venture a few remarks 
 upon some of the points in Movers' interpretation of the same. 
 
 " In each of these two pairs there are obviously a male and female 
 principle, the former taking precedence. The maculine and feminine 
 names are in each case identical." Bunsen then gives us a view of 
 what he and Movers consider the action of these beings as forces, 
 which in the main may be correct ; but he gives ns little information 
 as to the derivation and meaning of their names, and he is " doubtful 
 .as to the interpretation of the first pair ; " yet to our view he has given 
 us the radical meaning, but we think that he has failed to distinguish 
 the difiference between the males and the females. It is evident that 
 Dake and Dakos are both derived from the same root pi dak, i.e. ' to 
 beat small as dust,' and he is right in stating it to be ' to pound.' 
 But what is the difference between the male and the female 1 To find 
 -this we must consider from whence they proceed, and we are told that 
 ihey are the product of Tauthe, the void formless matter of the Mother 
 
THE BABYLONIAN COSMOGONIES. 189 
 
 Earth, and Apason, a force acting upon her ; consequently the union of 
 the male with the female is the union of force and matter, and as the 
 female is the matter and the male the force acting on the matter, so 
 the products, Dake the female, is the matter ' pounded,' or heat small 
 as dust, and Dakos, the male, is ' the pounder ' or force pounding her. 
 This idea of the female is, we think, established by the fact that p^ as 
 a noun (which Dake is) means "small dust," Isa. xl. 15. Jerome 
 observes on this passage : " The Hebrews say that by this word is sig- 
 nified the finest dust (tenuissimum pulverem), which is by the wind 
 often carried into the mouth, and is rather felt than seen. The smallest 
 and almost invisible particles of dust are then called by this name, 
 such perhaps as Democritus, with his follower Epicurus, denominates- 
 atoms.'' Bishop Lowth also translates p-\ in Isa. xl. 15. an atom. We 
 see then that Dake represents the matter of the world in a state 
 of atoms, and that Dakos, the pounder, is the force which re- 
 duces or keeps her reduced to that atomic condition. Now this 
 is the very idea which is contained in the word TO, Bohu, 
 loose atoms, of Gen. i. 2. in the Hebrew Bible; and pt 
 Dake is the Babylonian interpretation of it as given by a synony- 
 mous word, so that the atomic system is clearly expounded both 
 in the Scripture account as in this Babylonian cosmogony, and dates 
 before the Phoenician philosopher Mochus. We must regard Dakos 
 therefore as the force of repulsion, acting in Dake, the matter of the 
 world, and repelling its atomic particles from each other. Now we con- 
 sider the other two pairs, Blissares and Assoros, have the same relation 
 to each other. Both are derived from the same Semitic root nfc'p Kisar,. 
 ' to bind,' Kissares being a feminine noun as Assoros is a masculine. 
 Kissare, therefore, is the matter of the earth, which is bound, and 
 Assoros the hinder, or the force which binds it. This force is the force- 
 of attraction, drawing the atomic particles of the earth closer to each 
 other, binding them together, and making them more compact and firm. 
 These two pairs then represent those processes in creation by which, out 
 of the matter of the earth, things represented by Dake, that is, thin light 
 substances, are formed by the repulsive force of Dakos. Hence we 
 find the word Dak pT used in Scripture for such thin light substances 
 as the heavens, as in Ps. civ., " Who stretchest out the heavens like a 
 curtain (pi)," a thin slender covering (Parkhurst). Kissare and 
 Assoros, on the contrary, represent the formation of the firmer, more 
 compact, solider, and heavier substances by the force of attraction. 
 Such is our interpretation of these symbolical pairs of beings ; but we 
 must now give Bunsen's remarks on Movers' interpretation. He says : 
 " In each of these two pairs there are obviously a male and female prin- 
 ciple, the former taking precedence. The masculine and feminine- 
 
190 DISSERTATION VIII. 
 
 names are in each case identical. The latter gives us a clue to the 
 ■explanation of Kissare-Assoros as being the equivalent to Khusor- 
 Khusarthis, whom vre shall meet with among the Phoenicians, and the 
 meaning of which is also connected with binding." Khusor means "the 
 seed of Cush," and Khusarthes we have explained as " the enlightener 
 of Cush," i.e. Thoth, and they have no equivalence or connection with 
 Kissare-Assoros the binder and the bound. " If this point be 
 established, it follows that the first pair might express an antithesis in 
 the general sense of separating and dividing. The ideas expressed 
 therefore would be either in the eternal play of the antithesis between 
 dividing and binding, repulsion and attraction, or the crushing and 
 amalgamating power, but probably the former. Hence it follows that 
 the next advance would be from the pair of attraction or binding, 
 and such is the fact. The former element is in the flist place simply 
 the repressive, but it becomes by collision with the element of progTess 
 the co-operative element. There may be an error of transcript in the 
 way of writing the first pair." By this, so far as we can understand it, 
 Bunsen seems to consider that the two of each pair are identical, and 
 that the first pair mean merely attraction, crushing in, or binding, and 
 the second pair mean repulsion, pushing out, and separating ; and that 
 the action of these two opposing forces are in an eternal play between 
 dividing and binding. But according to our idea the individuals of 
 each pair are not identical. In all our ideas of the action of force we 
 naturally conceive not only a force moving, but also a thing moved by 
 its action, and therefore the necessity for these being put in pairs ; the 
 masculine, as the force acting and moving, and the feminine as the 
 thing, the matter acted on and moved ; and that these are not eternally 
 in play is made certain by both pairs being produced from Tauthe and 
 Apason : a thing produced cannot be " eternally at play." 
 
 The next process in creation is not explained by Bunsen farther 
 than is shown in his table. He says, however, that the three follow- 
 ing beings, Anos, lUinos, and Aos, proceed from the last of the pre- 
 ceding pairs. "From the pair representing the organising principle 
 there emanate again three powers, which are masculine. "We leave 
 Movers' explanation to speak for itself." Now we think that the words 
 of the tradition would lead us to consider that the three powers, as he 
 calls them, proceed from the three that precede them, as is seen in the 
 above tabular form. For it is evident that Moymis, the "reat 
 demiurgic power, is the intelligent power guiding the others. 
 Then the operation of Dakos on Dake produces the light thin 
 matter, which produces Illinos the ascending, or the heavens as 
 the action of Assoros on Eassare produces the solid heavy matter 
 which produces Anos the descending, or the earth. Aos (life) 
 
THE BABYLONIAN COSMOGOiVIES. 191 
 
 is evid,ently the product of the operation of the whole three powers 
 •on the matter as represented by Dake and Kissare. First the 
 •demiurgic power Moymis, then Dakos the pounding repulsive power, 
 and Assoros the binding attractive power, aU combine their operation 
 -on the matter to produce Aos (life) ; and it is evident that life could 
 not be produced without a living and life-giving cause, and this cause 
 is found in Moymis. But as life itself is only a vital force operating 
 in organic matter, that matter is supplied in an inorganic state by the 
 other two pairs, which life or vital force assimilates and organises. The 
 next step is that Aos (life) is married to Dauke, translated Strife. On 
 this Bunsen remarks : " But if it means the youngest of the three 
 married Dauke, she must necessarily have been mentioned before ; other- 
 wise she is a nonentity. If, therefore, there be any logical connection 
 in this table, Dauke must be identical with, or essentially like Dake, 
 who was mentioned above ; that is to say, with the oldest of the prin- 
 ciples which is derived after Monogenes, from the two primeval powers. 
 We must either, therefore, read in the one case Dauke and Daukos, 
 or in the other Dake, or else merely consider them different forms of 
 the same root." To us the latter appears the most probable, and it can 
 also be proved linguistically. Movers has generally hit upon the right 
 root, which means to rub, to push. (The root d'Ji (m) is found in du'h, 
 d'hh, nd'h (Heb. Syr. Arab.), to push, to push against, to push over ; 
 in the passive sense to die, to spoil.) The oldest female power in the 
 dividing, separating, severing lines, and the youngest representative of 
 the binding, would in that case at all events produce by their union, 
 as they ought to do, the world-forming, man-creating God Belus, called 
 by the Greeks Zeus. Here again therefore we have a progressive 
 development of the Universe through the emanation of the conscious 
 Ood out of the antithesis of primeval matter and primeval force." 
 Dauke, who is here married to Aos (life), is translated Strife. Orpheus 
 and other ancient Greek traditional cosmogonists make Strife one of 
 the elements in the ordering of Chaos, for after divine mind is added 
 to the confusion from which Strife and contention arise, the dis- 
 integration and separation of the disagreeing elements from one another 
 take place. But this is equivalent to the operation of Dakos and 
 Dake, and Assoros and Kissare, or the antagonistic forces of repulsion 
 and attraction, and not to an operation which takes place after the 
 ■origin of life. May not Dauke therefore mean death 1 which meaning 
 the root m D'h bears in a passive sense ; and in this sense it implies 
 also an antagonism as in the former two pairs, that is, that life is 
 married to deatL But this would make the demiurge Belus to 
 originate out of the union of life and death, which seems unreasonable. 
 Yet may not the tradition mean to state that Belus was a demi-god. 
 
192 DISSERTATION VIII. 
 
 a mortal deified after death. Belus indeed is said to have divided 
 Omoroka, the mother earth, in two halves, making heaven of one half 
 and the earth of the other ; and this indicates him to be the demiurge. 
 But he can only be so as a deified mortal by taking the place and. 
 attributes of the great demiurge Moymis, who had himself previously 
 formed the heavens and the earth, inasmuch as Anos the descending, 
 and Illinos the ascending, proceed from him as by the play of the 
 attractive and repulsive forces of the other two pairs. The ascending- 
 being the thinner, lighter elements, which ascend and form the heavens, 
 as the descending are the firmer, denser, heavier elements which descend 
 and form the earth. At least these are represented as the formation 
 of the heavens and the earth in the cosmogony of Hermes of both 
 Egyptian and Phoenician accounts. 
 
 This view of Belus as a mortal taking the place and attributes of 
 Moymis is confirmed by the fact that Belus was the first king of 
 Babylon, and who as a mortal personage was Cush, or Nimrod as an 
 incarnation of his father ; for in Egypt Osiris-Mmrod is represented 
 as " the son and husband of his mother,'' which he could be only 
 by becoming his father by incarnation, and being thus his father he 
 takes his place. Mr Hislop has shown Moymis to mean " the spotted 
 one," and Nimr, the root of Nimrod, means the spotted one also. 
 ApoUo, likewise, is Nimrod, as is Ninus the son of the mother, so that- 
 we have Nimrod standing out as Belus the demiurge, but as being so 
 only by taking the attributes and place of the great demiurge Moymis. 
 
 In his summary of these cosmogonies Bunsen remarks : " Now if 
 we examine everything we know about the doctrine of the Babylonians' 
 religion from its first commencement, we cannot fail to perceive a logical 
 connection, but in a mythological form, i.e. the substances and forces- 
 which are supposed to exist are treated as beings. In all these forms- 
 three of these beings are represented as acting in the work of creation. 
 A creator (reason and will) is assumed as the Infinite Thought of the 
 Universe ; but at the same time he is accompanied by primeval matter 
 from the beginning, which becomes a factor in time. The Spirit, 
 which emanates from the Creator, appears, on one side, as Love moving 
 in Chaos, and Desire of substance, which strive after limitation and 
 shape ; on the other, as the eternal duration of Time, or the personality 
 of the Product. Between matter and the universe, which has attained 
 to its present beautiful order and harmony, there are intermediate 
 substances and forces which gradually lead to the development by 
 virtue of the antithesis. The Lord, the conscious God Belus, is the 
 personality, the soul of this thus developed All. This train of thought 
 is in so far the alphabet of religion that the only thing requiring 
 explanation is how this consciousness (of the personality God) can. 
 
THE PELASGIAN COSMOGONIES. 193 
 
 have been obscured in man by the gradual force of externals, and ulti- 
 mately lost." "We consider that the only begotten Son, Moymis, 
 and not Bel, was the conscious God, the personality and soul of the 
 developed all. For Bel is a deified mortal, taking the place and attri- 
 butes of the Monogenes. In the first Babylonian cosmogony all the 
 living beings in Omoroka, or Mother Earth, were killed, which is 
 symbolical of the death of mankind in Eve, the first creation being 
 thus considered as a failure. Bel's head was cut off ; the blood which 
 trickled from it was mixed with the earth, and man was again created 
 of it. This symbolizes the death of the promised Saviour, and shows 
 that Bel was considered as such. He is not the conscious Spirit, 
 therefore, but comes in after the creation to complete it by the regenera- 
 tion of man and the creation of the heavenly bodies as Gods, these 
 being the symbols of the demi-gods, or deified mortals, who act under 
 the direction and superintendence of the conscious Spirit. 
 
 v.— THE PELASGIAN COSMOGONIES. 
 
 r. — THE COSMOGONY OF SILENUS. 
 
 We have now to bring into comparison with these cosmogonies 
 another of a difierent kind, being a primitive tradition, but not mytho- 
 logical, except towards the end of it. This is found in the song of 
 SUenus, given by Virgil in his Sixth Pastoral. But who was Silenus ? 
 From various sources we learn that he was a deified mortal or demi- 
 god, supposed by some to be the son of Pan ; others, the son of Mer- 
 cury, who was born at Malea in Lesbos. He became the nurse or 
 foster-father, and pedagogue or preceptor and attendant of Dionysius or 
 Bacchus. He is represented as a little, flat-nosed, bald-headed, tun- 
 beUied, old drunken fellow, riding on an ass, with a large tankard sus- 
 pended by the handle much worn. He was crowned with flowers, and 
 was always intoxicated ; and yet he is accounted the God of abstruse 
 mysteries and science. After death he received divine honours, and 
 had a temple at Elis. Here it was that Dionysius or Bacchus was also 
 worshipped as Axie Taure, " Worthy Bull," as we are informed by 
 Plutarch, then both as a mortal person and a god Silenus is very 
 closely connected with Dionysius or Bacchus. Now as have seen from 
 the Egyptian tradition that Osiris had Hermes-Thoth for his coun- 
 sellor and scribe, and Plato also tells us that Hermes-Thoth was the 
 scribe and counsellor of Tammuz king of Egypt, who was identical 
 with Tammuz the apostate king of Babylon, for Mileto informs us 
 that the Phoenician Adonis of Byblus was also called Tammuz, who 
 
194 DISSERTATION VIII. 
 
 is identical witli the Kronos of Philo's Phcenician tradition, wlio had 
 Hermes-Thoth for his counsellor and scribe, the inventor of language, 
 of hieroglyphic writing, of magic, of mysteries, and science. And 
 as we have shown that Kronos, Osiris, Tammuz, Adonis, Bacchus 
 were hut various names given to ISTimrod, and Hermes-Thoth to have 
 heen Cush his father ; so the Grecian Dionysius or Bacchus is B^aia 
 Bar-Gush, i.e. filius Ghusi, son of Cush or Mmrod, and as his nurse, 
 foster-father, instructor, and constant attendant was Silenus, we are 
 led to the conclusion that Silenus was Hermes-Thoth or Cush, who was 
 his counsellor, scribe, and constant attendant. But how has he got the 
 name of Silenus? The answer to this is to be found in the derivation 
 of his name. Parkhurst, under npb "to be quiet," or " at peace,'' gives 
 as a noun np^ Shiloh, " the giver of peace," the Saviour, the Messiah. 
 And he teUs us that " Bochart has shown (vol. i. p. 443-4) that the 
 fabulous account of Silenus, the drunken companion of Bacchus in 
 Greek and Eoman mythology, took its rise from a horrid distortion of 
 Jacob's prophecy concerning nTtJ' Shiloh, from which SUenus is an 
 easy derivation." Let us then compare the prophecy of Shiloh with 
 the character of Silenus. In Genesis xlix. 10. 12. Jacob says : " The 
 sceptre shall not depart from Judah, nor a lawgiver from between his 
 feet, until Shiloh come ; and unto him shall the gathering of the people 
 be. Binding his foal unto the vine, and his ass's colt unto the choice 
 vine ; he washed his garments in wine, and his clothes in the blood of 
 grapes : His eyes shall be red with wine, and his teeth white with 
 mUk." From the expression, " untU Shiloh come," we learn that the 
 prophecy regarding the coming of Shiloh or Messiah had been long 
 known before Jacob, and that he only predicted the time of his coming, 
 " when the sceptre shall have departed from Judah," &c. ; and he 
 describes the character of Shiloh in a figurative spiritual sense. This 
 prophecy of Shiloh, then, had been known to Cush ; and as he con- 
 sidered himself the first-born, through whom the promised Messiah 
 should come, he asserted that he was this promised Messiah or Seed of 
 the Woman, and took on himself the character of Shiloh in a literal, 
 carnal sense. 
 
 Diodorus Siculus informs us that Hermes-Thoth was the cultivator 
 of the vine, and taught the people to drinlt wine and beer. And Ovid 
 thus describes him as the follower of Bacchus in his advance into 
 Thebes : — " The Bacohae and Satyrs follow. And the drunken old feUow 
 (Silenus), who supports his reeling limbs with a stafij and sticks not 
 very fast to the crooked-backed ass."* But in the interpretation of the 
 prophecy we shall find other coincidences comparable to those of the 
 
 * Ovid. Metamorph, L. iv. 1. 
 
THE PELASQIAN COSMOGONIES.. 195 
 
 -character of Cusli. According to Bishop Newton's exposition, " 13DB' 
 shebet, which we translate a sceptre, signifies a rod or staff of any kind; 
 ■and particularly the rod or staff which belonged to (the head of) each 
 tribe as an ensign of their authority." He says further that every 
 prince or head of a tribe bore the staff, inscribed with his name 
 or that of the tribe, as Aaron's rod, Num. xvii 2. 3. 
 
 But the interpretation of the next sentence of the prophecy gives 
 "US fuller particulars of the origin of his character. " A lawgiver from 
 between his feet. The word ppriD mecholcek, which we translate a 
 lawgiver . . . signifies not only a lawgiver, but a judge; not 
 -only one who maketh laws, but likewise one who exerciseth jurisdic- 
 tion ; and in the Greek it is translated -qyovfievos, a leader or president ; 
 in Chaldee, a scribe ; in Syriac, an expositor ; and in our English 
 Bible it is elsewhere translated a governor, as in Judges v. 14. ' Out 
 of Machir came down governors, and out of Zebulon they that handle 
 the pen.' " Here then is the exact character of Hermes-Thoth or 
 Cush. He was a law-giver, and his laws were the foundation of those 
 of the ancient Egyptians. He was a scribe, and an interpreter or 
 expositor of the will of the gods. He was a governor or judge, as 
 beiiig the patriarchal head of the tribe of Cush, and such as Hermes- 
 'Thoth was such also was SUenus. Hermes-Thoth was also the in- 
 ventor of magical science, mysteries, and knowledge ; and so the God 
 SUenus is said to have been the God of abstruse mysteries and science. 
 We conclude then that SUenus, the foster-father and pedagogue of 
 Bacchus, or Bar-Cush, or Nimrod, was identical with Hermes-Thoth, 
 the counsellor and scribe of Osiris, Tammuz, and Kronos or Nimrod, 
 that is to say, he was Cush. Then look at the Greek tradition of 
 SUenus. He was a little, tun-beUied, bald-headed, flat-nosed man : 
 this is the description of the features and other physical characters of 
 the Ethiopian or Cushite. He sits upon an ass, which doubtless has 
 a symbolic meaning. The ass was the Egyptian hieroglyphic of Seth. 
 The first-born son in patriarchal times was the type of the promised 
 Shiloh ; and his birthright included, not only the patriarchal authority, 
 but also that he was to be the progenitor of the promised Shiloh. Seth 
 was such by the appointment of God, Cain being disinherited. It 
 would seem to have been the custom for the patriarch to ride upon an 
 ass, as a sign of his kingly authority ; and Shiloh was prophesied to 
 come in the same way, " Behold thy king cometh unto thee : he is 
 just and having salvation : lowly (meek) and riding upon an ass, and 
 upon a colt the foal of an ass," Zech. ix. 9. This Christ fulfilled. 
 Matt. xxi. 5 ; and Jacob's prophecy describes the comiag Shiloh with 
 his ass, " Binding his foal unto the vine, and his ass's colt unto the 
 choice vine." Shem was the appointed patriarch after Noah, Ham 
 
196 DISSERTATION Till. 
 
 having lieen disinherited, and therefore he was the type and progenitor- 
 of the coming Shiloh ; hut Cush as the first-horn of Ham and patriarch 
 of the Cushites might consider that he inherited the birthright, and 
 was not only the progenitor and type, hut the actual Shiloh ; and that 
 he did sustaia this character is indicated in the name and character of 
 SUenus. In the further interpretation of the prophecy of Shiloh, we 
 find the foundation of the character of SUenus. The words of the 
 prophecy, " Binding his foal unto the vine, and his ass's colt unto the 
 choice vine ; he washed his garments in wine, and his clothes in the 
 blood of grapes : his eyes shall be red with wine : " describe the 
 fertility of the lot of Judah in Canaan, and the abundance of grace or 
 spiritual gifts to be found in Shiloh, also described by the prophet 
 Isaiah (Iv. 1.), "Yea, come, buy wine and milk, without money and 
 without price.'' But Cush, interpreting the prophecy in a carnal 
 sense, and as Hermes-Thoth, Diodorus tells us, taught the people 
 to drink wine and beer, and that he was the cultivator of the vine and 
 the olive ; and, besides what the Greek tradition says of SUenus as well 
 as Ovid, VirgU also describes the character of SUenus as ShUoh is 
 prophesied, but taken in a literal carnal sense. VirgU says : — 
 
 ' Proceed, sweet Muse ! — Two satyrs, on the ground, 
 Stretoh'd at his ease, their sire Silenus found. 
 Dos'd with his fumes, and heavy with his load, 
 They found him snoring in his dark abode, 
 And seiz'd with youthful arms the drunlien god. 
 His rosy wreath was dropt not long before, 
 Borne by the tide of wine, and floating on the floor. 
 His empty can, with ears half-worn away, 
 Was hung on high to boast the triumph of the day." 
 Pastoral VI.—Dryden's Translation, U. 19-23. 
 
 Such is the character of Silenus, and such also was that of Hermes- 
 Thoth or Cush, and as he was Mercury, or na no a leader of rebeUion from 
 the theocracy by which God governed his people, andalsoanapostatefrom 
 the Sethite religion of Noah, it is probable that he was excommunicated 
 on account of his drunkenness, and being thus cut off from com- 
 munion with the true church had instituted another for himself and 
 his family from a false interpretation of the revelations inscribed on 
 the Sethite pUlars of Noah. 
 
 The Greek tradition states that he was born at Malea in Lesbos. 
 Now Lesbos is an island on the coast of Trojan Pelasgia, and there- 
 fore he was a primitive Pelasgian god, whom the Pelasgians had 
 brought with them from the primitive land of the Semites, as hia 
 
THE PELAS6IAN COSMOGONIES. 197 
 
 ^Semitic name (Shiloli) indicates. His reputed birtli at Maelea means 
 only that that was the place in Pelasgia where his worship was first 
 «et up. But his worship was carried afterwards to other parts of 
 Pelasgia, for he was worshipped at Elis in Peloponnesus, where 
 Dionysius or Bacchus had also a temple. He is said also to have 
 lived in Arcadia; hut all these places were Pelasgian settlements. 
 Having thus found that SUenus was the Pelasgian tradition of Hermes- 
 'Thoth or Gush, the cosmogony given by Yirgil in the Song of SUenus 
 must therefore be the Pelasgian form of the cosmogony of Hermes- 
 Thoth or Gush. It is as follows : — 
 
 " He Bung the secret seeds of nature's frame ; 
 How seas, and earth, and air, and active flame, 
 Tell through the mighty void, and, in their fall, 
 Were blindly gather'd in this goodly ball. 
 The tender soil, then, stifif'ning by degrees, 
 Shut from the bounded earth the bounding seas. 
 Then earth and ocean various forms disclose ; 
 And a new sun to the new world arose ; 
 And mists, condena'd to clouds, obscure the sky ; 
 And clouds, dissolv'd, the thirsty ground supply. 
 The rising trees the lofty mountains grace : 
 The lofty mountains feed the savage race, 
 Yet few, and strangers in th' unpeopled place. 
 From thence the birth of man the song piursued. 
 And how the world was lost, and how renew'd : 
 The reign of Saturn, and the golden age : 
 Prometheus' theft, and Jove's avenging rage." 
 
 This poetical translation of Dryden's is scarcely literal enough to 
 ■give us a correct idea of what this cosmogony contains. We therefore 
 •attempt a literal prose translation : — 
 
 " For he sung how throughout the mighty void the seeds of earth, 
 and air, and sea, and liquid fire had been gathered together : * 
 how from these principles all the elements and the tender world itself 
 ■concreted into an orb. Then how the ground began to harden, and to 
 shut up the abyss into the sea, and by degrees to assume the forms of 
 things. And anon how the earth was struck to see the new, sun shine 
 forth, and showers fall from the clouds removed higher up ; when first 
 the trees began to rise, and when a few animals wandered over the 
 unknown mountains. From thence he rehearsed the birth of man as 
 by the transformation of the stones thrown by Pyrrha, the reign of 
 Saturn, the fowls of Caucasus, and the theft of Prometheus." Such is 
 the cosmogonical part of the song of SUenus ; the latter part is only 
 mythological, — the birth of man by the transformation of the stones 
 
 * Nomque conebat, uti magnum per inane coacta semina terrarumque, animseque, marisque 
 fuissent et liquldl simul ignis. 
 
198 DISSERTATION VIII. 
 
 thrown by Pyrrha. After tte flood Pyrrha, wife of Deucalion, was 
 commanded by the oracle to throw stones behind her, which became 
 men. This is transferred by the poetic fancy of Virgil to the first 
 creation of man. The reign of Saturn during the Golden Age is the 
 myth of Adam when he lived in the garden of Eden before the Fall. 
 Prometheus, the divine counsel, stole fire from heaven and gave it to- 
 man, for which Zeus, the great God, chained him to a rock on Mount 
 Caucasus, where a vulture preyed upon his liver, which grew as fast as 
 it was consumed. This is the myth of the divine counsel bringing fire 
 from heaven to consume the sacrifices, and suffering the wrath of God 
 on man's account ; but it is the cosmogonical part of the song we have 
 to examine. Dryden says in his preface that Silenus begins his Song, 
 in which he describes the formation of the universe and the original of 
 animals, according to the Epicurean philosophy, and this pastoral was 
 designed as a compliment to Syron the Epicurean, who instructed Virgil 
 and Varus in the principles of that philosophy. The term magnum 
 inaTie, " the great void," is supposed to be the void incorporeal space of 
 the Epicureans, which they considered as the womb in which the 
 seeds of aU the elements were ripened into their distinct forms by the 
 fortuitous concourse of incorporeal atoms. Hence Dryden makes 
 Virgil say that " the secret seeds of nature's frame were blindly gathered 
 in this goodly ball ; " that is, that they were blindly gathered of them- 
 selveswithout the influenceof an intelligent Spirit or conscious God. But 
 Virgil says nothing of the kind, for " coacta fussent " means " had been 
 gathered together " in the goodly ball, and being the perfect passive 
 expresses that the seeds of all things were passive, and not active ;. 
 that is, that they did not act of themselves, but were passive to the 
 action of another upon them, and this supposes the action of an 
 intelligent cause; and Virgil elsewhere acknowledges the operation of 
 an intelligent mind in the Universe : 
 
 "Know, first, that heav'n, and earth's compacted frame, 
 And flowing waters, and the starry flame. 
 And both the radiant lights, one common soul 
 Inspires, and feeds, and animates the whole. 
 This active mind, infus'd through all the space. 
 Unites and mingles with the mighty mass." 
 
 Dryden— JSndd. vi. 1. 980. 
 
 But Virgil does not profess to give here either his own ideas 
 or those of the Epicureans, for he professes to give us the cos- 
 mogony which Silenus sung. It was not therefore the phi- 
 losophy of the Epicureans, but the tradition of what SUeniis or 
 Hermes-Thoth taught. The magnum inane, then, corresponds to. 
 Tauthe, or Baau, "the void" of other traditional cosmogonies of 
 
lan I'ELASaiAN COSMOGONIES. 199 
 
 Hermes-Tliotli ; and in the Vulgate the Hehrew Tohu is translated hy 
 the same word Hnanis ;' thus : "Terram autem erat inanis," i.e. "But 
 the earth was void." According to the Scripture also the seeds of all 
 things were in this void, but without form (Bohu). 
 
 The Song of Silenus then gives us the Pelasgian tradition of the 
 cosmogony of Hermes-Thoth, but it does not go so far back as to speak 
 of the Cause or intelligent Spirit, though this is presupposed ; it begins 
 and ends by describing results as they occurred one after the other till 
 the creation is completed, and much in the same order as in the other 
 cosmogonies of Hermes. This will be seen by comparing it with that 
 of the Egyptians and Phoenicians. It wiU also be seen to have even 
 a closer resemblance to the Scripture account of the Creation, though it 
 does not follow its exact order. Thus : — 
 
 1. The seeds of earth, air, sea, and 1. And the earth was without form, 
 liquid fire had been gathered together and void. (Gen. i. 2. ) 
 
 throughout the mighty void, and all the 
 elements and the world were concreted 
 into an orb. 
 
 2. The ground began to harden and 2. The formation of the dry land 
 to shut up the abyss into the sea. and sea. (v. 9-10. ) 
 
 3. The showers fall from the clouds 3. The clouds formed by the firma- 
 removed higher up. ment placed in the midst of the waters 
 
 to divide the waters which were above 
 from the waters which were below, 
 (v. 6-8.) 
 
 4. The sun shone forth. 4. The formation of the sun, moon, 
 
 and stars, (v. 14-18. ) 
 
 5. The trees began to rise. 5. The growth of trees and plants, 
 
 &c. (v. 11-12.) 
 
 6. Tew animals wandered over un- 6. The formation of land animals, 
 known mountains. (v. 24-25.) 
 
 7. The birth of man. 7. Creation of man. (v. 26-27.) 
 
 The statement of Dryden, in his preface to this Pastoral, might 
 lead us to infer that the cosmogony of Silenus, which is the Pelasgian 
 tradition of the cosmogony of Thoth-Hermes, was atheistical, the same 
 as the atomic philosophy of Epicurus, and that the atomic doctrine 
 leads to atheism. We have other accounts of Hermes-Thoth's cos- 
 mogony, however, as the Egyptian, which is clearly theistic, and the 
 Phoenician, which, if it is not clearly theistic, is atomic, and both prove 
 Thoth-Hermes' cosmogony to be both atomic and theistic. 
 
 II._THE OOSMOQONIES OF OKPHEUS, LINUS, MTJS^US, AND THAMTRAS. 
 
 Like those of the Phoenicians and Babylonians, the Pelasgian 
 theogonies are mythological and symbolical, but they are primitive 
 traditions brought by them from the primeval home of the nation in. 
 
200 DISSERTATION VIII. 
 
 Hesperia or Western Asia. In the traditional antiquities of the Greeks 
 ■we have the traditions common to all the Pelasgic nations who 
 remained behind in Greece after the others had migrated to Italy. 
 We have notices of the names and histories of certain Pelasgian poets 
 who wrote mythological cosmogonies and theogonies in verse. They 
 are said to have lived in the mythic age of Greece, which means the 
 age before the Trojan war. Besides the cyclical poets, who wrote the 
 Epic cycle already described, the poetical religious works of Thamyras, 
 Linus, Orpheus, and Musseus are of the same age. Plutarch informs 
 us that the poets were amongst the most ancient among the Greeks 
 who philosophized ; that is, the most ancient philosophy of the Greeks 
 consisted of their mythological cosmogonies. 
 
 But these mythological poets are themselves involved in the dark- 
 ness and mystery of antiquity, so that their true character can be little 
 known. Some contend that they had no existence as living men, and 
 their so-caUed works were of a fabulous nature. Cicero was of this 
 opinion in ancient times and so was Vossius in more modern times, 
 but Dr. Burnet produces evidence of their existence from Greek and 
 Latin poets and Christian fathers, historians, and philosophers, who 
 never questioned their existence, but speak of them with praise. We 
 conceive both of these classes of writers err in regard to Linus, 
 Orpheus, and Musseus ; the first in thinking that they had no existence 
 as real persons, and the second in thinking these were their real names. 
 We consider that their personal histories and names, as weU as their 
 works, were involved in mythology, and though real persons, yet 
 their names known to the Greek are mythological names, like Atlas 
 and SUenus ; i.e. they are the mythological names of real persons who 
 lived and wrote in the primeval foretime of the Pelasgians. 
 
 Orpheus, according to mythological tradition was a Thracian son of 
 OEgrius king of Thrace and the muse Calliope. Diodorus Siculus in- 
 forms us that when Bacchus led his army from Asia to Europe, Lycurgus 
 king of Thrace revolted from him, slew many at a place called ISTyseus, 
 and designed to kill him. Of this he was informed by a native Thracian 
 in exile named Thraops ; and when Bacchus had overcome Lycurgus, 
 he delivered the kingdom of Thrace to Thraops as a reward of Ms 
 fidelity, and he also taught him the mysteries called the orgies of 
 father Liber. Erom Thraops his son (Egrius received the kingdom 
 with the mysteries, and Orpheus received them from his father. He 
 excelled all in learning andskiUin music, and he changed many things 
 in the orgies of father Liber, and hence they were called Orphic. 
 Orpheus is said also to have been a disciple of Linus, who taught him 
 music and poetry, in which he exceUed all in these arts as weU as in 
 theology and initiation. Orpheus is also said to have been a disciple 
 
THE PELASGIAN COSMOGONIES. 201 
 
 ■of the Dactyle of Ida, and to have first introduced the ceremonies of 
 the mysteries into Greece. He composed a poem celebrated for its 
 beauty and neatness of measure, so that he even charmed the wild 
 heasts by his melody. He descended to Hades, and by his song Per- 
 sephone was persuaded to yield to his desire, and to restore his wife to 
 him. He is accounted the most learned of all the Greeks in theo- 
 logy, music, and the mysteries ; and he likewise accompanied the 
 Argonautes in their expedition to take the Golden Fleece. Some 
 poets say, however, that Lycurgus was not king of Thrace, but of 
 Arabia, and it was at Nysa in Arabia that he opposed Bacchus. 
 Orpheus also, they say, made use of the same Pelasgic letters as Linus 
 made use of, so that he was a Pelasgian. 
 
 As Linus is said to have been the teacher of Orpheus of Thrace, 
 and as Linus was brought to Thebes after Cadmus had buUt Thebes, 
 ■and being also another form of Bacchus and his melancholy song 
 regarding his sudden and violent death, Orpheus represents the same 
 history of Bacchus introduced iato Thrace which Lycurgus the king of 
 Thrace opposed ; i.e. the mysteries of Bacchus or Liber were intro- 
 duced by the Pelasgians from Thebes. Now this argues that 
 ■Orpheus is identical with Linus and Bacchus, and both had 
 the same history and kind of death; for as Linus was torn 
 in pieces by dogs, so Orpheus was torn in pieces by the Thracian 
 women when inflamed by the orgies of Bacchus. But they did 
 this only in symbol in Thrace, for in the mysteries of Bacchus 
 a spotted Nebros was torn in pieces to symbolize the death of Bacchus. 
 But the death of Bacchus did not occur in Thebes nor Thrace, 
 iDut in Hysperia or in Phoenicia. For Mr Bryant has proved in his 
 story of Orpheus that it is a slightly varied coloured history of Osiris, 
 and as it is doubtful whether Lycurgus was king of Thrace, or of 
 Arabia, he doubtless represents Typhon, who opposed Osiris ; that is, 
 he was Shem who opposed Nimrod. Orpheus, as shown, being 
 identical with both, so is his son Musseus, priest of the Elusinian 
 mysteries of Attica, who represents the introduction of Dionysius into 
 Athens. 
 
 Thamyras was also a Phoenician, and has given his name to a river 
 in Phoenicia, called by Poly bins (c. 68) Aafwvpas, Damourat, and 
 Strabo (xvi. 2) Ta/ivpa^. The root of the name is IDfl tamar, " a 
 pillar," and he is the pillar Damarus, whose origin is given in the 
 Urano-Kronos myth S. 6 {see p. 89), and is explained (p. 94) as the 
 pLUar of Seth, preserved by Noah tiU after the Deluge. Now this 
 Thamyras gives important testimony as to what was inscribed on that 
 antediluvian pillar of Seth. Plato, Plutarch, Clemens Alexandrinus, 
 and Suidas mention that he composed a cosmogony for five thousand 
 
202 DISSERTATION VIII. 
 
 successions, besides another work on the wars of the Titans. This 
 is a tradition that this Sethite pillar was inscribed with a cos- 
 mogony or history of the creation, testifying that the creation 
 was divided into days or successive periods of a thousand years 
 each. Laertius (in Proem) tells us that Musaeus affirmed that 
 "all things came from one, and would be dissolved again 
 into the same." The same author informs us that the cos- 
 mogony of Linus began with this verse, " Formerly there was a 
 time when all things lay indigested." And he also states that 
 Anaxagoras received from him this sentence, " AH things were mixed 
 together, but a mind approaching brought them into order." Suidas 
 (suh voce Orpheus) has given extracts of the cosmogony of Orpheus^ 
 taken from his discourses, which say : " The Ether was produced and 
 disposed by God. The Chaos lay dispersed next to this, and dreadful 
 night covered all things and concealed whatsoever was under the 
 Ether (the Sky)." So Syrianus * says that Ether and Chaos were 
 esteemed by Orphreus as the principles of things ; but, according to 
 Simplicius (Lib. iv.), he mentions Time before them both as the mea- 
 sure of all generation. "After one beginning of all things, which 
 Orpheus in his verses affirms to be Time and celebrates as being the- 
 measure of the fabulous generation of the Gods, he says Ether and 
 mighty Chaos were produced." 
 
 On the extracts of Suidas that the Ether was produced and dis- 
 posed by God, the Chaos lay next, and dreadful night covered and 
 concealed all, Timotheus says : " Orpheus hereby signifying that night- 
 was senior to day, or that the world had a beginning. He having- 
 declared also that there was a certain incomprehensible being, which 
 was the highest and oldest of all things, and the maker of everything, 
 even of the Ether itself, and aU things under the Ether. But the earth 
 being then invisible by reason of the darkness, a light breaking out 
 through the Ether illuminated the whole creation. This light being 
 said by him to be the highest of all beings (before mentioned), which 
 is called also Counsel and Life." "These three names (says Suidas) 
 in Orpheus (Light, Counsel, Life), declaring one and the same fore© 
 and power of that God who is maker of all, and who produced aU out 
 of nothing into beings, whether visible or invisible." To conclude 
 with Timotheus : " And the same Orpheus 'in his book declared that- 
 all things were made by one Godhead in three names, and that this- 
 God is all things" {see Cudworth, p. 300)." 
 
 The Cosmogony of Orpheus, as here explained, is the work of the- 
 Triune God Elohim. 
 
 *Arist. Metaphor, cap. 2. 
 
THE PELASaiAN COSMOGONIES. 203 
 
 Dr. Burnet's exposition 'of this account of the Cosmogony of 
 Orpheus is that Ether and Chaos are not coeval as might he supposed, 
 but that " The heavenly or first fahric of things was made from Ether, 
 but the following world arose from Chaos ; that is, our earth and others 
 like it, and that after many intervals of ages." The expressions of 
 Orpheus are evidently equivalent to those of the Scripture — " In the 
 beginning (Time) God created the heavens (Ether) and the earth. 
 And the earth was (Chaos) without form and void, and darkness 
 (night) was upon the face of the deep." Orpheus evidently under- 
 stood that the heavens and the earth created by God at the beginning 
 was a substance common to both, out of which the things of heaven 
 and the things of the earth were afterwards formed, which is clearly 
 set forth in the Orphic verse in the Argonaut (v. 496) : 
 
 " He sung how heaven, earth, sea, at first were joined, 
 And wore one form, where various sorts combin'd ; 
 Then from this strife was separation made. 
 And every part in proper order laid." 
 
 Upon this the Scholiast remarks : " Empedooles says that all things 
 being in confusion at first, the Discord and Amity being set aside, 
 brought about the separation ; for without these nothing could possibly 
 have been produced." Now this Discord and Amity which brought 
 about the separation and formation of aU things, are the terms used 
 by Orpheus for the physical forces of repulsion and attraction, which 
 are the co-relatives of the force or power of God spoken of by 
 Timotheus, and consequently from which they are derived. But 
 Orpheus proceeds further in his cosmogony. Light is let in upon the 
 darkness and turns night into day, when all things are made visible, 
 as seen in the Orphic verse given by Proclus in Timseus (p. 99), which 
 
 "What first lay hid, the word divine reduced 
 To public view in lovely realms of light." 
 
 Then he completes the creation by the most wise, ancient, and perfect 
 love, producing all things out of Chaos. The Argonaut sings : 
 
 " First the melodious song of ancient Chaos 
 How nature there was changed. How out of it 
 Heaven, earth, and sea were framed." 
 
 As about the oldest, self-perfect, and much wise love produced aU 
 these, separating the one thing from the other. Cudworth (p. 249) 
 remarks on this Love, which is not only called irokvfiriTts, of much 
 counsel or sagacious, which implies it to have been a substantial and 
 intellectual Thing, but also Trpes/JvraTos, the oldest of all, and therefore 
 senior to Chaos, as likewise aOTOT«A,ijs, self-perfect or self-originated.- 
 
204 DISSERTATION VIII. 
 
 •" From whence it is manifest that, according to the Orphic tradition, 
 this Love which the Cosmogonia was derived from was no other than 
 the Eternal immade Deity (or an active principle depending on it), 
 which produced this whole Orderly "World and all the generated Gods 
 in it as to their material parts out of Chaos and Night." This Love is 
 elsewhere interpreted the Holy Spirit. But farther, Orpheus describes 
 the completion of his cosmogony, in which Chaos and Mght lays an 
 Egg which this Love hatches, and produces all things out of it as sung 
 by Aristophanes in Ms Birds: "At first was Chaos and Mght, and 
 dark Erebus and wide Tartarus ; nor was there earth, or air, or heaven ; 
 but first of all black-winged Mght lays a wind-egg in the boundless 
 bosom of Erebus, from which in revolviog time sprung the much- 
 desired Eros (Love), glitteriag with golden wings on his back like to the 
 swift whirlwinds. And he having cohabited with winged nocturnal 
 Chaos in wide Tartarus hatched our race (the most ancient Gods), and 
 first led them forth to light. And previously the race of immortals 
 was not tUl Eros mingled all things. But when the one was com- 
 mingled with the other, heaven came into being, and ocean and earth, 
 -and the imperishable race of all the blessed Gods (the heavenly bodies). 
 Ifow that we are children of Eros is clear by many proofs." 
 Cudworth gives the translation of Smedley : — 
 
 " Pirst, all was chaos, one confused heap, 
 Darkness enwrapt the disagreeing deep ; 
 In a mix'd crowd the jumbling atoms were ; 
 Nor earth, nor air, nor heaven did appear ; 
 Till on this horrid vast abyss of things, 
 Night pregnant spreading o'er her gloomy wings, 
 Laid the first egg, whence, after time's due course, 
 Love issu'd forth, the world's prolific source 
 Adorn'd with golden wings ; which, flutt'rlng o'er 
 Dark chaos, gender'd all the numerous store 
 Of animals and gods. " 
 
 We have here an allusion to the m&rchepeth, or the fluttering move- 
 ment of the Holy Spirit upon the face of the waters, of the Scripture 
 account of the Creation, which evidently shows that this Love in 
 Orpheus' cosmogony which does this is the representative of the Holy 
 
 'Spirit. His whole cosmogony is given by ApoUonius Ehodius: 
 
 " The lyre to music tun'd its Orpheus' voice ; 
 His theme, that earth, that heav'n, and ocean's tide 
 One form to rule them, and one mind to guide 
 Were concord all ! tiU strife's destructive hand 
 Marr'd the fair scene, and burst the sacred band. 
 Hence o'er th' ethereal space their lights display 
 The moon, the stars, the sun's enlivening ray ! 
 Hence heave the mountains ! hence the rivers' grace 
 Crown'd with their Naiads ! hence the reptile race ! 
 He sang, fair nature's birth, each accent gave, 
 
THE PELASaiAN COSMOGONIES. 20& 
 
 Ophion, and the bride of ocean's wave, 
 Daughter unrival'd ; on thy snow-clad height, 
 Olympus erst their rule ; ere victor-might 
 Bad Saturn, and his Khea seize the throne ; 
 Their humbled clainr, wide ocean for their own ! 
 These sway'd thy sceptre, thou Titanian God ! 
 Nor stain'd thy transports with th' avenging rod ! 
 When Jove, Dictsea's cave iuwrap'd the boy, 
 A child in wisdom, as a child's his joy ; 
 Ere yet stem earth-descended Cyclops forms 
 Por the brisk God the thunder, lightning, storms ; 
 These are thy triumphs, Jove ! and this thy reign ! 
 He ceas'd ! and ceas'd the Lyre's melodious strain." 
 
 Oreene's Apollon. Shod. Argon. Lib. i. p. 90-91. 
 
 And it is explained by Jablonski, from the autiior of the Clementine 
 Beeognitions, Lib. x. c. 30, who gives a compendium of the origin of 
 the world according to the Orphic doctrine. Orpheus said : " Krst was 
 chaos eternal, immense, unbegotten, of which all things are made ; 
 this chaos itself, he said, was not darkness nor Hght, not humid nor 
 acid, nor hot nor cold, but aU mixed together, and to have been always 
 one unformed. At length, however, during an immense time, it was 
 made as if into the form of an immense egg, and to have produced 
 from itself a certain double species, which they call masculo-f eminine, 
 a concrete species from a contrary admixture of this kind of diversities ; 
 and this was the beginning of aU things which first proceeded from 
 puier matter, and which still proceeding gave out the separation of the 
 four elements, and from the two elements which are first made 
 heaven, but of the others made earth ; from which now, he said, alL 
 things were bom and begotten by participation with each other." 
 "The sense of this fable, drawn by a very rude pencil," says 
 Jablonski, " seems to be this : from aU eternity a mind was joined 
 with matter, or into immense Chaos ; that mind by degrees reduced 
 Chaos into the form of an Egg, and then to have explicated and mani- 
 fested its own virtue (or power) by separating the elements, and from 
 them creating aU things ; but this mind had the nature of masculo- 
 feminine, i.e. to have had in itself the reason of the whole nature, both 
 by what it did and by what it suffered. And without doubt the relics 
 of the Mosaic tradition of the creation of the world occur here. The 
 whole fable, of which there can be no ambiguity, has arisen from the 
 words of Moses (Gen. i. 2) D'on iJ3 i>J?namD a^n^K mil. 'And the 
 spirit of God incubated upon the face of the waters,' where critics 
 observe, by the word nsniD such agitation to be denoted as doves 
 make whilst they incubate their eggs to hatch their young. Hence 
 the egg of the most ancient philosophers, from which they teach that 
 
206 DISSERTATION VIII. 
 
 all things were produced, to wit, by the power of the iacuhation of the 
 Divine Spirit." 
 
 III. — THE GRECIAN COSMOGONIES. 
 
 Hesiod's Cosmogony : — We have already sketched it ; we shall 
 introduce it here as an example of the cosmogony as it is found among 
 the most ancient Greek poets. — Theogony, 1. 104, &c. 
 
 " Hail ye, Jove's daughters, give a lovely song : 
 Celebrate likewise the immortal, divine, and 
 Ever living race, who were begotten from the earth ; 
 And starry heaven, and obscure night, whom 
 Also the salt sea nourishes. 
 Tell how at first the Gods and earth were made, 
 The rivers, and deep sea, and burning sun, 
 And shining stars, and the broad heaven above, 
 And the Gods, the givers of good things, 
 Who from them were bom. 
 
 How they distribute riches, and how distinguish honours. 
 And in what manner the many implicated 
 Spheres first held heaven. 
 First of all was Chaos : and then broad earth. 
 The ever solid seat of all immortals, 
 And dark Tartarus, in a recess of the spacious earth ; 
 And Eros (Love) the fairest of immortal Gods, 
 Assuaging the cares of all the Gods and men. 
 Erom Chaos were begotten Erebus and black night. 
 Moreover, from Night, were begotten Ether and Day, 
 Who were conceived and born from love and 
 Mixture with Erebus. 
 
 But Earth first generated an equal to herself, 
 Heaven adorned with stars, that he 
 Should cover her on every side. And 
 That he should be the ever safe seats to 
 The blessed Gods. She generated besides 
 High mountains, the grateful oaves of 
 Goddess Nymphs, who inhabit concave 
 Mountains ; she begat also the unfruitful sea, 
 And Pontus agitated with waves without sweet love. 
 Then again the heavens overlying her, she 
 Begat the deep-vorticed Oeeanus, &c."* 
 
 In explanation of Love, the fairest of the Gods, vre shall give here the 
 remarks of Cudworth. But though Hesiod " makes Love, which is 
 supposed to he the original deity, to have itself sprung at first from an 
 Egg of the Night ; and consequently that aU deity was the creature or 
 offspring of matter and Chaos, or dark fortuitous nature ; yet Aristotle 
 somewhere conceives that not only Parmenides, but also Hesiod and 
 some others who did in Uke manner make Love the supreme deity 
 and derive all things from Love and Chaos, were to be exempted out 
 
 * This Cosmogony we have explained at p. 130. 
 
TEE GRECIAN COSMOGONIES. 207 
 
 •of the number of those Atheistic Materialists hefore described ; for as 
 much as they seem to understand by Love an active principle and 
 cause of motion in the universe, which therefore could not spring from 
 an Egg of the Mght, nor be the creature of matter, but must needs be 
 something independent on it and in order of nature before it. One 
 ■would suspect that Hesiod, and if there be any other who made Love 
 or desire a principle of things in the universe, aimed at this very 
 thing (namely, the setting of another active principle besides Matter) : 
 For Parmenides, describing the generation of the universe, makes Love 
 to be the senior of all the Gods ; and Hesiod, after he had mentioned 
 Chaos, introduces Love as the supreme deity. As intimating herein, 
 that besides Matter, there ought to be another cause or principle that 
 should be the original of motion and activity, and also hold and con- 
 join all things together. But how these two principles are to be 
 ordered, and which of them was to be placed first (whether Love or 
 Chaos) may be judged of afterwards. In which latter words Aristotle 
 seems to intimate that Love, as taken for an active principle, was not 
 to be supposed to spring from Chaos, but rather to be in order of 
 nature before it ; and therefore by this Love of theirs must needs be 
 meant the Deity." (Cudworth, Intel. Syst. p. 122.) 
 
 Euripides, the Grecian tragic poet, who studied philosophy under 
 Anaxagoras, about 450 B.O., gives us also a cosmogony not unsimilar to 
 that of Hesiod, but more philosophical, though of the same traditional 
 kind, as he received it by tradition from his mother. He gives it in 
 his play of Menalippe, as follows : — 
 
 " One figure first to heaven and earth was common, 
 But when these two were separate and received 
 The comely form, in which they now appear, 
 Strait were the various animals produo'd 
 That fly aloft, and deck the arched air. 
 Or tread the ground, or stock the boundless seas ; 
 Trees first they form'd, and last of all things Man." 
 
 Or more literally, "how heaven and earth was one form : but after 
 they separated the one from the other, all things were created and 
 given to light. Trees, birds, and beasts that tread the earth or bring 
 forth in the sea, and the race of mortal man.'' This wiU compare well 
 with the Hebrew cosmogony. 
 
 1. Heaven and earth was common. 1. God created the heavens and the 
 
 earth, (v. 1.) 
 
 2. Separated, created, and given to 2. God said. Let there be light, (v. 3.) 
 light. 
 
208 DISSERTATION VIII. 
 
 3. Trees. 3. Let the earth bring forth grass, 
 
 and trees, (v. 11.) 
 
 4. Birds and beasts that tread the 4. God said, Let the earth bring 
 earth. forth, (v. 24.) 
 
 5. Or that bring forth in the sea. 5. God said, Let the waters bring 
 
 forth, (v. 20.) 
 
 6. Last, the race of mortal men. 6. And God said, Let us make man. 
 
 (v. 26.) 
 
 Ennius, tte Eoman teioic poet, who lived in tlie third century B.C.,. 
 gives a cosmogony similar to that of Hesiod, in which the birth of all 
 things comes from the body of a Tartarine virago, formed by the union 
 of Night and Erebus. Literally translated, it says : — " A manly 
 nymph was begotten from water, with a Tartarine body, equal to the 
 water and fire, the air and the heavy earth. Whatever is lodged in. 
 the sea or under the receptacle of the cerulean vault of heaven, aU owe 
 their being to Erebus and Night," which has been versified by 
 Smedley, thus : — 
 
 " A manly nymph from water first arose, 
 Which mixt with Tartar did her frame compose : 
 The ferment once commenc'd, the work was done ; 
 The nymph and the four elements were one. 
 From her the fowls, the fish, the beasts arise, 
 And all beneath the circle of the skies ; 
 And these, and all things else, their being owe 
 To Erebus' nocturnal womb below." 
 
 The Tartarine body of this nymph is identical with the Tartarus of 
 Hesiod and Orpheus, as given by Aristophanes. She is also identical 
 with the Babylonian woman Thalatth, or Omoroka, begotten in the sea, 
 containing all the creatures : her name means mother earth. This Tar- 
 tarine body is formed in the womb of Erebus and Night, i.e. in dark- 
 ness. Tartar means a deposit ; and Hesiod says Tartarus was formed 
 in a recess of the spacious earth. The idea is evidently that of the 
 earth, consisting of the four elements, was formed by deposition from the 
 waters of the deep duriog the time that darkness was upon its face, as 
 in the words of the Scriptures : " And the earth was without form and 
 void ; and darkness was upon the face of the deep." 
 
 The Eoman-Pelasgian Cosmogony of Ovid : — ^We gave an epitome 
 of this with the Theogony of Ovid ; but it deserves a fuller exposition 
 here. It is as foUows : — 
 
 « I. At first the sea and land and heaven that covers aU things was 
 one appearance of nature throughout the whole world, which they 
 called Chaos, a rude and indigested mass, nor anything but an inert- 
 lump, and the discordant seeds of things not well joined gathered 
 together in the same. No sun as yet bestowed light ; nor did the- 
 
TEE ROMAN-PELASGIAN COSMOGONIES. 209 
 
 moon by increasing repair new horns ; nor did th.e earth hang in cir- 
 cumf used air poised hy its own weight. Nor had the sea stretched her 
 arms upon the margin of the earth ; wheresover there was land, there, 
 too, was sea and air. Thus was the earth not to he stood upon, the 
 water not to be swam in, the air wanting light : its proper form 
 remained with nothing, and one thing stood in the way of others ; 
 because in the same body cold things fought with hot, moist things 
 with dry, soft things with hard, and things having weight with those 
 without weight. This contest God and kind nature decided ; for he 
 divided the earth from the heaven, and the water from the earth, and 
 separated the clear heaven from the thick air, which after he had 
 turned out and taken from the dark heap, he bound together in their 
 places by harmonious peace. The fiery force of the heaven being convex 
 and without weight, sprung forth, and chose a place for itself in the 
 highest place of the arch of heaven ; the air is next it in lightness and 
 place. The earth being denser than these dre"^ to it the gross elements, 
 and was pressed together by its own weight. The water flowing aU 
 around took possession of the last place and confined the solid orb. 
 
 " II. Thus after he, whoever he was of the Gods, had cut the mass, 
 and reduced it when cut into members. In the first place he roUed up 
 the earth in the form of a great globe lest it should not be equal on 
 every part. Then he ordered the seas to be poured abroad and to sweU 
 with furious winds, and to draw a shore quite round the enclosed 
 earth. He likewise added springs, and immense pools and. 
 lakes, and fenced the declining rivers with winding banks, 
 which in different places are partly absorbed by itself, partly run 
 into the sea, and being received into the plain of free water, beat 
 the shores instead of banks. He ordered likewise plains to be 
 extended and valleys to sink ; the woods to be covered with green 
 leaves, and the rocky mountains to rise. And as two Zones divided 
 heaven on the right, and as many on the left, the fifth is hotter than 
 those ; in like manner did the care of the God distinguish the enclosed 
 mass with the same number ; and just so many regions are marked out 
 upon the earth, of which, that which is the middlemost, is not inhabit- 
 able by reason of its heat ; a deep snow covers two ; and as many 
 he placed betwixt both, and gave them a due temperature by qualifying 
 the heat with the cold. The air rests upon them, which is as much 
 heavier than the fire as the weight of the water is lighter than the 
 weight of the earth. There, too, he ordered the fogs, there the clouds 
 to reside ; and also the thunder to disturb the minds of men, and with 
 the thunder the winds, causing cold. The Creator of the world, too, 
 did not leave the air to be possessed by them everywhere. The east 
 wind drew off to the morning quarter ; the evening star and the setting 
 
210 DISSERTATION VIII. 
 
 sun are next to the west wind ; tlie dreadful Boreas seized upon the 
 north, the land opposite the rainy south wind. Upon these he placed 
 the jEther, clear, and wanting gravity, and having no earth, gross 
 matter. Scarcely had he separated aU these things by fixed boun- 
 daries when the stars, which lay long hid smothered under the mass of 
 the chaos, began to shine all over heaven. And that no region might 
 be without its animals, the stars, and the persons of the Gods possess 
 the tract of heaven ; the waters fell to the neat fishes to inhabit ; the 
 earth received the wild beasts, and the volatile air the birds. An 
 animal more sacred than these, and more capable of a profound under- 
 standing, and that might rule over the rest, was still wanting. Man 
 was produced. Whether that the creator of all things made him of 
 divine seed ; or the earth being new, and lately separated from the high 
 ajther retained the seeds of heaven, having as yet some affinity with it, 
 which being mixed with river water (Prometheus) the son of Japetus 
 formed into the shape of the gods that rule over all things. And whilst 
 other animals looked downwards upon the earth, gave man a lofty face, 
 and ordered him to look at heaven and lift his countenance upright 
 towards the stars. Thus what had been lately rude earth and without 
 any regular shape, being changed, put on the figure of men till then 
 unknown." 
 
 This is, without doubt, a traditional account of the creation as pre- 
 served by the descendants of the Pelasgi. It has many points of simi- 
 larity with the Greek tradition as well as with those of the Phoenicians 
 and Egyptians. The similarity it has to the Scripture account is so 
 great as to have led some to suppose that Ovid himself had taken it 
 direct from the Hebrew Scriptures ; but it is evident that it could not 
 have been copied by Ovid, for it gives evidence of a mythologized 
 scientific system such as has been represented to have been raised by 
 Hermes-Thoth, from what he caUed the primitive confusion and 
 popular ignorance. The cosmogony thus formed by the Pelasgian priests 
 is like all the other heathen cosmogonies, though this is a much 
 plainer and fuller account than any of the others which contain the 
 cosmogony of Hermes-Thoth, and nearer to the Scriptural account. 
 Some of these points of resemblance we shall point out and show at 
 the same time that these are taken from the Hebrew account, the 
 words or the expression of which have been variously translated, 
 philosophized, or mythologized. Thus the very first- word, viz. 
 Ante, which means formerly or at first, is equivalent to the Geeek 
 term apxo and the Scripture words D'Ehn Berasheth, "In the 
 beginning." Then the Chaos, which he makes the embryo of the 
 Universe, containing the seeds of all things not weU joined together 
 or undeveloped and unseparated, is just a translation of the Hebrew, 
 
THE CELTIC COSMOGONIES. 211 
 
 tnhum or deep, which Parkhurst describes as " a confused multitude 
 of atoms or elementary particles of matter without cohesion or con- 
 nection, a turbid mass, a chaos, Nee hene junctarum disoordia semina 
 rerum. Gen. i. 2." In which he takes the words of Ovid to give us 
 the true meaning of the Hebrew word. We shall just take notice of one 
 other similarity Ovid says about the creation of man, that Prometheus, 
 the son of Japetus, " Pinxit in efiigiem moderantum cuncta Deorum," 
 i.e. " he made (him) in the image of the Gods that governed all things," 
 which is the equivalent of the Scripture words : And so " God created 
 man in His own image : in the image of (Elohim) the Gods 
 created he him," which shows that Ovid uses the very words of 
 the Hebrew in which the plural sense of Elohim is given, though 
 as it is united with singular words in the same sentence, and 
 ought to be used in the singular to agree with them ; for man 
 could in no way be a single image of more gods than one ; he 
 could not be the image of the Gods, but the image of God. We must 
 also notice here that the Sibylline books relate that the world was 
 created in six periods of time, the same as in the book of Genesis. And 
 all this incontestably proves that it has been originally derived from the 
 Hebrew history of the creation which the Pelasgians had the use of be- 
 fore they left their original Asiatic country, caUedHesperia, whence they 
 came, as Virgil shows : " There is a place named by the Greeks Hesperia. 
 These are our original seats : there Dardanus was born." Dardanus 
 was the founder of the Trojan-Pelasgians, who came from Hesperia or 
 Western Asia, where Dardanus their first ancestor was born. 
 
 The Celts, though barbarians, had a class of philosophers and 
 priests called Druids, who, as Caesar (Lib. vi. c. 14) tells us, "had 
 many disquisitions concerning the stars and their motions ; concerning 
 the universe and the magnitude of the earth ; concerning the nature of 
 things, and concerning the power and dominion of the immortal Gods, 
 and which they delivered to the rising generation." Pomponius Mela 
 (Lib. XV.) says that, "they endeavoured to know the size of the world 
 and the form of the earth, the motions of the heavens and the stars." 
 And Diogenes Laertius informs us that they philosophized in enigmas 
 and apophthegms ; and like the Oriental philosophers, they enigmatized 
 the world imder the symbol of an Egg. Toland (p. 69) refers to this 
 Egg, and says : " I must here acquaint you farther that each of them 
 (the Druids) had what was commonly called the Druid's Egg (which 
 shall be explained in the history) hung about his neck, encased in gold;'' 
 and at p. 71 he says further ; " I shall discover such things about the 
 famous egg, called the Druid's Egg, to the learned hitherto a riddle.'' 
 Toland did not live to write this intended history ; but Huddleston, 
 in his notes, has given some further information regarding the Druid's 
 
212 DISSERTATION VIII. 
 
 Egg from Pliny (Nat. Hist. Lib. xx. c. 31), who says : " There is^ 
 besides, a kind of egg held in high, estimation by the inhabitants of 
 all Gaul, unnoticed by the Greek writers. It is called the serpents' 
 egg ; and in order to produce it an immense number of serpents,, 
 twisted together in summer, are roUed up in an artificial folding by 
 the saliva of their mouths and the slime of their bodies. The Druids 
 say that this egg is tossed on high with hissings, and that it must be 
 intercepted in a cloak before it reach the ground. The person who- 
 seizes it flies on horseback, for the serpents pursue him till they are 
 stopped by the intervention of some river. The proof of this egg is, 
 though bound in gold, it wiU swim against the stream. And as the^ 
 Magi (Druids) are very artful and cunning in concealing their frauds, 
 they pretend that this egg can only be obtained at a certain time of 
 the moon, as if the operation of the serpents could be rendered con- 
 gruous to human determination. I have indeed seen that egg of the- 
 size of an ordinary round apple, worn by the Druids in a chequered 
 cover, resembling a calcule in the numerous arms of a polypus. Its- 
 virtue is highly extolled for gaining lawsuits, and procuring access to 
 kings ; and it is worn with so great ostentation, that I know a Koman 
 knight, by birth a Vocontian, who was slain by the Emperor Claudius 
 for no cause whatever except wearing one of these eggs on his breast 
 during the dependence of a lawsuit." 
 
 Pliny here describes what he had seen and known regarding 
 this Druid's Egg, and he gives the enigmas regarding it as he had 
 been informed of them. Diogenes Laertius tells us that the Druids- 
 " enigmatized the world under the symbol of an egg," so that it means the 
 world ; and the other enigmas symbolize its creation and preservation, 
 its creation and formation being made of serpents. The ser- 
 pents are symbolical of aU kinds of knowledge of the doctrines 
 of science. PhUo, on the Phoenician serpent letters, teUs us that 
 Taaut says it is of the nature of the serpents to enlighten, i.e. to- 
 expound any subject ; that the Phoenician God, Agathodemon, and the 
 Egyptian Kneph were symbolised by serpents having a hawk's head ;- 
 and that the Egyptians figured the world by a serpent in the form of a 
 circle, biting its tail, and the world in the midst, like the Greek letter 
 tlieta. The serpent denoted the doctrine of the eternity of the God 
 Kneph, who surrounds the world to preserve it, after he had created it. 
 The serpents who composed the Druids' Egg, then, were the numerous 
 doctrines regarding its creation. The saliva of their mouths denote 
 what came from the mouth of the Gods (Elohim) ; it is the Kolpiah,. 
 " sound of the mouth of God." " And God said. Let the earth appear." 
 The slime of their bodies teaches us also the doctriae of the primeval 
 Slime or Mud or MQT. It vras " tossed on high" to symbolize its falling 
 
THE ETRUSCAN COSMOGONIES. 213 
 
 irom teaven in coining from God, who created it ; but it was intercepted 
 by a cloak, to preserve it from being broken on the ground, to denote 
 ■God's preservation of the world. Here is what is symboliiied by our 
 ■dyed eggs at Easter. Then he who intercepts it flies on horseback tUl 
 he has crossed a river. He who has read Bums' " Tarn o' Shanter " 
 will know that witches or evil spirits cannot pass over a stream of 
 water ; they cannot endure water baptism ; nor can evil serpents or 
 spirits pursue the world after such a baptism. The Druid's Egg was 
 produced at a certain time of the year to denote when the creation 
 of the world was finished, which was considered to occur in the 
 beginning of the spring season : hence Easter is held in March 
 and April. We need not pursue the enigmas of the Druid's 
 Egg further ; those we have noticed show their nature. 
 
 The ancient Etruscans, who colonised Italy to the north of Latium, 
 were a Tyrrhenian colony of Pelasgians from Lydia in Asia Minor. 
 Suidas, sub voce Tyrrhene, gives the tradition found in the sacred books 
 ■of the Etruscans, which relate that " the Fabricator of all things had 
 ■comprised the duration of his work in a period of twelve thousand 
 years, which period was distributed to the twelve houses of the sun. 
 In the first thousand God created heaven and earth; in the second, the 
 firmament ; in the third, the sea and the waters; in the fourth, the sun, 
 moon, and stars ; in the fifth, the soul of animals, birds, and reptiles ; 
 in the sixth, man. The other six thousand, those in which the world 
 endures ; at the end of which there will be the renovation of the 
 present world or the production of another which is to succeed. 
 Plutarch, in the Life of Sylla, tells us of a prodigy that occurred in 
 ihe time of Marius. He says : " The sky being calm and clear, there 
 was heard the sound of a trumpet, shrill and mournful, so loud that 
 all were amazed and terrified at it. The Hetruscan sages affirmed that 
 this prodigy betokened a change into another age and race of men, 
 and conversion or revolution of the world, for according to them there 
 are to be eight ages or generations all differing from one another in 
 life and manners, to each of which God has allotted (prefixed) a cer- 
 tain measure of time, which is limited by the period of the great year 
 (determined by the circuit of the great year)." 
 
 The Persians, as Plutarch (in Isis and Osiris) informs us, suppose 
 their God, Ormuzd, to be formed of the purest light and knowledge, 
 and Ahrimanes, their evU spirit, to be formed of darkness and 
 ignorance ; that Ormuzd made six Gods as good as himself, 
 and Ahrimanes as many wicked ones to oppose them; that 
 Ormuzd afterwards multiplied himself three-fold, and removed 
 to a distance as remote from the sun as the sun is remote from 
 ±he earth ; and that he there formed stars, and among others Sirius, 
 
214 DISSERTATION VIII. 
 
 which, he placed in the heavens as a guard and a sentinel. Erom th& 
 Zadder and Zendavesta, the sacred books of the Persians, their priests- 
 recount the creation of the world in six gahans, in the same order as in 
 the hook of Genesis. These six gahans or periods, or six gahan bars,, 
 are six periods of time, in which the world was created. Dr. Hyde 
 says : " In the place of that which we call Hexanneron, or six days,, 
 the ancient Persians heheved that God created the world in six times,, 
 which they also called Hexaclironon, six times or ages, corresponding 
 to the six days mentioned in the celestial or sacred books ; and they 
 do that from a rule given in the Zend books, viz. thinking in so great 
 a work a day to be for a collection of days." These periods, 
 are what Zoroaster calls " thousands of God or of light ; " that is, when 
 God wrought aU things very good.* In the first God created (arranged 
 in order) the heavens ; in the second, the waters ; in the third, the earth ; 
 in the fourth, trees ; in the fifth, animals ; in the sixth, man. He 
 also recounts the formation of this first man and first woman in. a 
 peculiar and celestial habitation, under the reign of perfect good ; the 
 introduction of evil into the world by the great lizard, the emblem of 
 Ahrimanes ; the revolt and combat of this magnificent genius of dark- 
 ness against Ormuzd, the benevolent God of light ; the end of the 
 world at the close of six thousand years; "f the coming of the Lamb, the 
 regenerator of nature ; the new world ; the life to come in an abode of 
 felicity or anguish, &c. 
 
 The Hindus are divided into two great sects — the Buddhists and. 
 Brahmans — each contending for the priority in time, which we must 
 adjudge to the Buddhists. Our reasons for this opinion is, that in the 
 most ancient Brahm.anical caves we find Buddh acknowledged as one 
 of the Brahmanical Gods ; and a second reason is, that by the 
 Brahmans, as by the Buddhists, the name of Buddh is given to one of 
 the days of the week. Two things, which were impossible on the 
 supposition that Buddhism arose from Brahmanism, but quite possible, 
 nay, what might be expected, on the supposition that Brahmanism 
 arose from Buddhism. At one time Buddhism prevailed aU over 
 India ; but the Buddhists have been driven out of India altogether 
 by the Brahmans, and have found refuge in surrounding countries. 
 
 Brahmanism is therefore now the most prevalent religion of the 
 Hindus of India. Their system of cosmogony is very closely allied to- 
 the Persian. According to the Brahmans, a great soul, who is imma- 
 terial, one, invisible, infinite, eternal, and indivisible, possessing, 
 omniscience, rest, wiU, and power, is the soul of the world diffused 
 throughout all the universe. After having passed an indefinite por- 
 
 *(HydeDeKellg. Vet. Per. u ix. p. 164 Compare Afrin du Gehanbar AnquetU's Zend^ 
 vol. ii. p. 81.) 
 
 t In tbe Boun-Dehesch we are told that the Creation occupied 6000 years, and will endure. 
 6000 more. 
 
TSE HINDU COSMOGONIES. 215 
 
 tion of time in self-contemplation, desirous at length, of manifesting 
 himself, separated the faculties of male and female which were in him, 
 and operated an act of generation. From this first act were begotten 
 Brahma, Vichnu, and Chivan. The first deputed to create, the second 
 to preserve, the third to destroy or change the form of the universe. 
 According to the Brahmans, " the region of the first Dyhana is that of 
 Divine Will or Agency, which comprises the abode of Brahma, Vichnu, 
 and Chivan or Sciva. The region of the second Dyhana is that of the 
 self-contemplation of the Deity ; nonentity being the original state 
 of everything that exists. The creation of the world proceeds from 
 the second region, and as affected by the region of the first Dhyana, 
 or Diviae Will and Agency.* "At the commencement of Brahma's 
 day is the production of the world, and the arrangements last tdl his 
 evening. When Brahma's night comes on a general dissolution takes 
 place." (Arthe PrekashSastra. 114.) Asweare told in the Vedas that all 
 things are created from the mouth of Brahma (Asiatic Eesearches), so 
 a wind arises in the second region or Dhyana, which by blowing down- 
 wards produces eight boboons or spheres, the abode of the superior 
 order of spiritual beings, and in the same manner the succession of the 
 abodes of spirits gradually inferior, tUl the wind reaches the lowermost 
 limbus of empty space, and there induce a condensation of air which 
 becomes the germ of the material world. This is in the form of an 
 egg, that had its beginning from a certain golden age (Burnet Archeol. 
 p. 482). The creation found in the laws of Manu by Sir W. Jones, 
 says : " The sole self-existent power himself undiscoverable, but 
 making the world discernible, with five elements and other prin- 
 ciples of nature, appeared with undiminished glory expanding his idea 
 or dispelling the gloom. He whom the mind alone can perceive, 
 whose essence eludes the external organs, who has no visible parts, 
 who exists from eternity, even He, the soul of all things, whom no 
 being can comprehend, shone forth in person. 
 
 "He having willed to produce various beings from his ovm divine sub- 
 stance, first with a thought created the waters. These waters were 
 called nara, or the Spirit of God, and since they were his first ayana 
 or place of motion, he thence called it nara yana, or moving on the 
 waters. 
 
 "From that which is the first cause — not the object of sense — exist- 
 ing everywhere in substance, not existing to our perception without 
 beginning or end, was produced the divine mate (male). He framed 
 the heaven above and the earth beneath ; in the middle he placed the 
 subtle aether, the eight regions, and the permanent receptacles of 
 waters. He framed all creatures. He too first assigned to aU creatures 
 distinct names, distinct acts, distinct occupations. He gave being to 
 
 * From Mr Schmidt's Mongol Book on the Creation. 
 
216 DISSERTATION VIII. 
 
 time and the division of time ; to the stars also and the planets ; 
 to rivers, oceans, and mountains ; to level plains and uneven valleys ; 
 to devotion, speech, &c., for he willed the existence of all created 
 things. For the sake of distinguishing actions he made a total differ- 
 ence hetween right and wrong. Having divided his own substance, 
 the mighty power, half-male, half-female. He whose powers are 
 inoomprehensihle having created .... this universe, was again 
 absorbed in spirit, changing the time of energy for the time of repose." 
 The Buddhist System of the Lamas of Thibet is not much different 
 from the Brahmanical, according to their Bonzes. " In the beginning 
 there was One God, self-existent, who passed through a whole eternity 
 absorbed in his own contemplations ere he determined to manifest those 
 perfections to created beings. When he produced the matter of the 
 world, the four elements at their production lay in a state of mingled 
 confusion till he breathed upon the face of the waters, and they 
 immediately became an immense bubble like an egg, which, when 
 complete, became the vault or globe of the heavens in which the world 
 was enclosed. No sooner was the earth and the bodies of animals 
 produced than God, the source of motion, bestowed upon them a por- 
 tion of his substance. Thus the soul of every living being is, accord- 
 ing to them, only a portion or separate part of the soul of the universe.'' 
 The Buddhists of Siam, in a mystical manner, give eighty ages to 
 the world ; in each it is destroyed by fire and renewed again. " From 
 two hot embers that remain two men create an egg, which being culti- 
 vated with fruitful seed, they are to restore the world again." 
 
 The Chinese in their cosmogony are of much the same opinions 
 regarding the creation as the Eastern nations. The following is a 
 translation from one of their sacred books, given by Kampfer, which the 
 author of "Lord Elgin's Mission to China" has given (p. 837) : — "In 
 the beginning of all things a Chaos floated, as fishes swam in the 
 water for pleasure. Out of the Chaos came a thing like a prickle, 
 moveable and transformable. This thing became a soul or spirit, and 
 this spirit is called Kimstoke Datimo Mikotto." ^This in other accounts 
 is called Pu-an-ku, the Everlasting. Burnet, so far as he was able to col- 
 lect from missionaries, learned that the Chinese, in common with other 
 Orientals, compare the world to an egg ; and that Pu-an-ku, the eternal 
 being, came out of this egg. Bunsen (vol. iii.) says that Letse, one of 
 their most distinguished writers, states that the universe spran" from 
 the union of the male and primeval power Yang, and the female Yin. 
 Originally the male principle alone existed. The existence of Ether 
 marked the great beginning. An organised All formed itself out of 
 Chaos, the former parts mounting up, the lower remaining below. 
 Pu-an-ku came out of the mundane egg ; he Hved 18,000 years. Then 
 came the reigns of heaven, the reigns of earth, the reigns of men 
 
THE CHINESE COSMOGONIES. 217 
 
 -during myriads of years," &c. Hou-chi says : " Before all things was 
 the heaven ; the earth was formed thereafter, and after the earth man 
 was produced by the different combinations which the subtUer vapours 
 took among themselves. The heaven commenced these operations at 
 the revolution of the Eat, the earth its operations at the revolution of 
 the Ox, and man was produced at the revolution of the Tiger." 
 Chao-tse says : " Since the moment when the heaven and the earth 
 have been in movement untU that when they had finished, they ought 
 to have an entire revolution. One revolution contains twelve periods, 
 and the period is composed of 10,800 years." The same author then 
 asserts that a space of 10,800 years took place between each creation. 
 
 "According to Bayer and Menzelius, two of the greatest critics of 
 Chinese literature, Pu-an-ku signifies ' the highest antiquity.' Pu-an- 
 ku was the first emperor of the whole universe. He was succeeded 
 by Teine-hoang, i.e. Emperor of Heaven ; in him we recognise their 
 supreme deity Shang-teine, Supreme Heaven. He is said to have 
 invented the cyclical characters by which they determine the year. 
 To him succeeded Ti-hoang, the Emperor of the Earth, a minor deity, 
 ■who is thought to preside over natural objects and the reigns of men. 
 He was succeeded by Giene-hoang, Sovereign of Men, the first man." 
 
 The Chinese had evidently the knowledge of a triune God, the 
 <;reator of all things. It is found in the system of Lao-Tseu, who says : 
 " Eeason has produced one ; one has produced two ; three has produced 
 all things." Again he says : " That which you look at and do not 
 rsee is called I ; that which you hearken after and do not hear is called 
 Hi ; that which your hand reaches and cannot grasp is called Wei. 
 These are three beings which cannot be comprehended, and which 
 together make one." These are not the invention of Lao-Tseu, but the 
 doctrines of the ancient philosophers, as Confusoius said to him, " They 
 say you do not speak except from the ancients, and that you retail only 
 "the maxims they have taught." 
 
 The Cosmic Egg. — When God had finished the creation of the 
 heavens and the earth, he instituted a festival in commemoration of its 
 completion ; this was the seventh day. Sabbath (Gen. ii. 2, 3), 
 " when the morning stars sang together, and all the sons of God shouted 
 aloud for joy " (Job xxxviii. 7). This was held for some time even 
 among the heathen every seventh day, as Homer says : " The seventh 
 day was holy and finished all,"'^and Linus sang that " the seventh day 
 was the natal day of the earth ; " that is, for holding its natal festival on. 
 But this was soon turned into an annual festival held in spring, when the 
 heathen thought the creation had been finished ; and on this day at 
 Easter the earth was symbolized by an egg, dyed yellow, to symbolize 
 also the Golden Age, when it was first held. But besides, according 
 ±0 the cosmogonies of the heathen nations, the world was thought to 
 
218 DISSERTATION VIII. 
 
 be created in tlie form of an egg. The Egyptian God, Kneph^ 
 vomited the mundane egg ; and the Egyptians used eggs in their 
 religious rites, and hung them up in their temples. Wilkinson (toI. 
 iii. p. 20) and Bryant (voL iii. p. 62) give drawings of their mystia 
 egg, called Typhon's Egg, and also the Egg of Heliopolis. The birth, 
 of the mystic egg of the Babylonians, Assyrians, and Syrians is told 
 by Hygenes (Fab. 197). "An egg of wondrous siae fell from heaven 
 into the river Euphrates ; the fishes rolled it to the bank ; the dove 
 sat upon it and hatched it, and out came Venus," the Syrian goddess- 
 of Cyprus, where this wondrous egg is represented on a grand scale 
 (Hislop, p. 157). 
 
 We have seen in the Phoenician cosmogonies that it was their 
 belief that the world was created as an egg. So among the Greeks the 
 mundane egg is hatched by Love and Night, according to the cos- 
 mogony of Orpheus : hence it is called the Orphic Egg. And at the 
 Dionuseaca of Athens an egg was consecrated. The Persian cos- 
 mogony makes certain gods to be created and enclosed in an egg. And 
 the Parsees now distribute red eggs at their spring festival. Among 
 the Hindus of India the Brahmans in their cosmogonies make the 
 breath of Brahma to blow down to the lowest region or naryana, the 
 region of the waters, and to form an egg there ; so does the wind 
 (pneuma Spirit) of the universal soul of the world, in the cosmogony 
 of the Buddhist, Lamas, forms a bubble like an egg; and Col. Kennedy 
 (p. 223) tells us that the Hindus in their fables celebrate their- 
 mundane egg as of a " golden colour." The Chinese cosmogony makes 
 an egg to be created from which Pu-an-cu comes, and at this present 
 hour, dyed or painted eggs are used on sacred occasions by the Chinese, 
 as Mr Hislop was informed by the Rev. J. Johnstone, missionary at 
 Amoy (Two Babylons, p. 155). And Coleman (p. 340) states that the 
 people of Japan make their sacred egg to have been brazen. We have 
 noticed the Druid's Egg of the Celts, which they threw up and inter- 
 cepted in a cloak at their festival before it fell to the ground, 
 symbolized the world to come from God. Kelly, in his " Lido-^ 
 European Traditions and Folk-lore," gives the traditions of the 
 Germanic and Slave nations regarding their Easter Eggs. In 
 Swabia and Hesse the children are sent at Easter to bring the Easter- 
 Eggs. Schwartz says : " I heard in the Saxon mountains that the 
 Easter hare brings the Easter Eggs." In certain parts of England also- 
 the Easter hare brings the Easter Eggs ; but throughout aU Britain 
 dyed eggs are stiU tossed up at Easter the same as among the Celts. 
 And among the descendants of' the heathen nations brought by Shal- 
 manasar to Samaria (2 Kings xvii. 24), dyed eggs had been used at the- 
 Easter festival, for Bonarand M'Cheyne found the shells of dyed ego-s 
 in the meadows of Samaria, the remnants of that festival 
 
219 
 
 DISSERTATION IX. 
 THE HISTORY OF THE CREATION" 
 
 WKITTEN BY JEHOVAH Df THE HEBREW LANGUAGE. 
 
 The Heathen Cosmogonies prove that Noah possessed the history of the creation irt 
 Hebrew before the dispersion. — The Heathen Theogonies prove the inspiration 
 of the first ten chapters of Genesis. — Ex-professor Smith denies the inspiration 
 of Deuteronomy. — He and the devil are shot by three arrows taken from 
 Deuteronomy. — The Hebrew language spoken before as well as well as after 
 the Deluge by Noah. — God taught Adam and Eve to speak the Hebrew 
 language. — The Rationalistic theories that Man invented language, unassisted, 
 for himself. — Refuted. — Man can only improve language, not invent speech. — 
 Man is not man till he can speak. — Man could no more find out speech than 
 cows or hogs would think of it. — Hebrew was the language of the Antediluvians. 
 — The Hebrew history of the AntedUuviaus in Genesis is not translated from 
 an older language. — The names given to the animals by Adam are words of 
 the Hebrew language, whioh Adam and Eve spoke.— Jehovah wrote the twa 
 first documents of the book of Genesis in the Hebrew language as spoken by 
 Adam and Eve. 
 
 WHEN we take a review of all tlie Heathen Cosmogonies, and 
 take notice of the ideas contained in the words which 
 describe the various parts of the Creation, two facts become manifest 
 and forcibly impress our mind. The first is, that every important 
 word in the Hebrew history of the Creation finds its translation in 
 these Cosmogonies, not probably by another single word in another 
 language, but that in one or more of these Cosmogonies the idea con- 
 tained in the Hebrew word will be found to be translated sometimes 
 by one word, sometimes by a number of words ia the language in 
 which it is found translated. Nor will every word be found translated 
 in one Cosmogony only, but among all the Cosmogonies every word of 
 the Hebrew, history of the Creation will be found to be translated. 
 And who ever will take the trouble, we assert (and the evidence on 
 which our assertion rests is found in the Cosmogonies) that he will be 
 able from all these Cosmogonies to retranslate these words back again 
 into the Hebrew words of that history of the Creation which is 
 translated in our Bible ; but farther, he wiU not be able to retranslate 
 them into any other language than the Hebrew. 
 
 Then as regards the second fact, consider into how many languages, 
 each Hebrew word containing the chief idea of each subject of this 
 history of Creation has been translated 1 Take for example the word. 
 
220 DISSERTATION IX. 
 
 equivalent to Chaos, viz., telium, or take the Hebrew ■word containing 
 "the idea of the Cosmic Egg, and we assert that there is no other word 
 to be found in. any of the Cosmogonies from which the idea can be 
 derived than from the Hebrew word nsmD Merhepeth, which means, 
 " to flutter like a bird over her eggs to hatch them." Now the idea 
 of these words, viz., the Chaos and the Cosmic Egg, are to be found in 
 the Cosmogonies of the whole nations of the world, and the Cosmic 
 Egg with its Easter festival is even more extensive than the Chaos 
 idea. The inference to be derived from this second fact is that the 
 nations in which the Cosmic Egg idea is found are so numerous that 
 we cannot believe that each of them individually had invented it for 
 themselves without the knowledge of, or any inter-communication with 
 the others, but that all of them must have received it from one 
 •common source whence it originated. And as many of those nations 
 which possess it have migrated to such a distance from the others, and 
 have never had any communication with each other, e.g. as the Celts 
 with the Chinese, since the dispersion of the nations from Chaldea, in 
 Western Asia, and could not derive the Cosmic Egg idea from any 
 other source than that to be found when the ancestors of these nations 
 dwelt together in Chaldea, in the land of Shinar before the dispersion; 
 and therefore, the families of the sons of Noah must have had a 
 history of the Creation in Hebrew, whence all the nations had derived 
 their Cosmogonies, with the Chaos and Cosmic Egg ideas. With this 
 the opinion of Bunsen agrees when speaking of the Babylonian 
 Cosmogony given by Berosus, which he says, " gives a version of the 
 history of the Creation in Genesis .... We do not mean that 
 it was borrowed from Genesis, but that the old Chaldee tradition was 
 the basis of them both." See p. 183. This is also the opinion of 
 -Jackson (vol. i. p. 1), "The history of the Creation wrote by Moses, 
 and his subsequent history of mankind to the universal deluge, and 
 ihence of the Jewish and other nations to his own time, is not only 
 the most ancient account but the most authentic that ever was 
 recorded. 
 
 " God revealed to Adam the first Man what related to the Creation 
 and to his own and Eve's formation. From him it was delivered down 
 to Seth, and from Seth to Enoch, and from Enoch to his son 
 Methuselah, and from him to Lamech and Noah. After the flood, the 
 history of the antediluvian ages was derived from Noah to his three 
 sons, Sem, Ham, and Japheth. Sem and his descendants, who lived 
 in Chaldea, communicated it to Abraham the father and founder of 
 i;he Hebrew or Jewish nation. He delivered it to his posterity, from 
 whom it was derived to Moses. By these several conveyances from 
 the beginning, the most valuable history of the world and of mankind 
 
THE HISTORY OF THE CREATION. 221 
 
 for a long series of ages was preserved and never anywhere so faith- 
 fully recorded as in the writings of Moses. And very little of which 
 has been for many ages preserved but in his books alone. For though 
 it be certain that the history of the Creation and antediluvian ages 
 was delivered to Japheth and Ham by Noah, as well as to Sem ; and 
 by them and their posterity was known long before the time of Moses, 
 and recorded in the most ancient annals of Chaldea, Phoenicia, and 
 Egypt, from hence the Greeks received their oldest Cosmogonies and 
 Genealogical History; yet were aU their accounts very anciently mixed 
 up with superstition and idolatrous fables, as appears from the oldest 
 remains of them ; and which sufficiently show they were all derived 
 uriginally from the same fountain of truth, by their agreement with 
 the Mosaic history in several parts of them ; though they are 
 grievously corrupted with a mixture of superstitious fables by which 
 idolatry was propagated through most parts of the earth, whilst the 
 genuine and uncorrupted history of Moses is free from these super- 
 stitions, and preserves entire the true original notions concerning 
 God's Creation of the world, and his providence over mankind." 
 
 There is another fact that impresses our mind, the force of which we 
 shall explain by a comparison. All the heathen nations have preserved 
 traditions of the deluge, and that catastrophe must have made so 
 great an impression npon them as a great never-to-be-forgotten calamity 
 which occurred to their forefathers, indelibly fixed on the memory and 
 worthy to be preserved to the latest ages. This Hebrew history of the 
 Creation must have had as great an influence on all these nations as 
 the catastrophe of the deluge, so as to induce one and all of them to- 
 preserve aU the facts which it contains to their latest ages as nations, 
 and to make it the history of their beginnings as a people, and to make 
 of the Creation it relates the principle object of aU their religions, 
 and to institute a sacred festival to commemorate it, which they kept 
 and which has descended to our own time in the symbol of the Cosmic 
 Egg at Easter. Such being the case then, who could believe the 
 hypothesis of the "Essays and Eeviews," — That this Hebrew 
 Cosmogony was the speculation of some early Hebrew Copernicus or 
 Newton, who had constructed it from his own observation of things as 
 far as an unassisted thinker was able to do in the early ages before 
 Moses ? Or who could be induced to believe in the theory of Tyndal 
 that it was a poem produced by some primeval man as the " attempts 
 of the opening mind of man to appease his hunger for a cause?" 
 Think you, would the nations be induced to make it the foundation 
 of their own histories, to incorporate it into their religions, as a fact of 
 the first importance, to discuss it, and to argue and fight for it, and to 
 preserve in memory and commemorate in annual festival, that which 
 
-222 DISSERTATION IX. 
 
 was only the speculation of some early tliinker, or had never any 
 existence, save in the hraia of some early poetic savage ? Bead the 
 Cosmogonies and they will satisfy any mind as to their origin. Let 
 them testify of themselves and the Creation of vrhich they speak. 
 Does not the Assyrian myth make the Cosmic Egg fall from heaven 
 to symbolize that it came from God as a divine revelation to man. 
 And every time our children keep Easter, their dyed eggs tossed up 
 and falling down again symholizes the same. We speak now to the 
 infidel theologian. You do not believe in the inspiration of the 
 Pentateuch or five books of Moses. You think they had not been 
 written till after the time of Solomon, and probably not tiU. after 
 Malachi. Eead the testimony of all heathen nations in their Cosmogonies 
 and Theogonies, and they will prove to you that the first ten chapters 
 of Genesis were written in the Hebrew language before the dispersion 
 of the Noachic nations from Western Asia after the deluge, otherwise 
 how could the contents of these first ten chapters of Genesis become 
 the foundation of the histories and religions of all the heathen nations 
 now throughout the whole earth. Their traditions of them are as 
 varied as those of the deluge and even more so. And their existence 
 might as well be denied as that it had never occurred. The contents of 
 these first ten chapters of Genesis cannot be blotted out unless you 
 can blot out the Cosmogonies and Theogonies of aU heathen nations, 
 but they will rise up in judgment against you in the judgment of 
 every rational man who will read them in this or in other works. 
 
 Of ex-professor Smith, who denies the inspiration of the book of 
 Deuteronomy, it has been remarked by an eminent divine, that out of 
 that book our Saviour took three arrows with which to shoot the 
 devU. The first is from Deut. viii. 3 ; the second from ch. vi. 16- 
 and the third is from ch. vi. 13 ; and they are found quoted by our 
 Saviour in Matt. iv. 4-10, when he was tempted of the devil. It seems 
 to us that Professor Smith had thought our Saviour to be a very very 
 foolish man to think that he could shoot the devil with what is not 
 the inspired word of God, notwithstanding that our Saviour said to the 
 devil three times, " it is written," i.e. in the inspired word of God • 
 and the question is, whether are we to believe our Saviour or professor 
 Smith? One thing at least is clear that by denying the book of 
 Deuteronomy to be the inspired word of God, professor Smith defends 
 the devil from being shot by our Saviour with the word of God • 
 but another thing that is as clear is, that the divine has shot professor 
 Smith. 
 
 We have ample evidence that Noah and his sons Shem, Ham 
 and Japheth were in the possession of the Hebrew history of the 
 Creation and first ten chapters of Genesis, and consequently that the 
 
THE HISTORY OF THE CREATION. 223 
 
 language they spoke was the Hehrew. This is the opinion of Bunsen 
 and all who have studied mythology. He states that an affinity 
 •existed hetween the language and mythology of Egypt and Asia, that 
 the language and the mythology of Egypt originated in primeval Asia, 
 "That "the result of philology as regards Egypt also proves when 
 compared with other religious records and monuments that Semetic 
 roots are found in the names of Egyptian Gods, but not the converse, 
 namely, Egyptian roots in the names of Semetic Gods.'' That the 
 Egyptians learned this Semetic language in Western Asia, he testifies 
 when he says "Kham," his name for Ham. "Kham is caUed the father of 
 Kanaan, and the Kanaanites spoke Semetic. Kham himself came from 
 the original country of the Semites, from Chaldea, before their language 
 had grown into historical Khamism." That is as much as to say that 
 Ham and his family originally spoke the Semetic in Chaldea or 
 Western Asia. And this is evidence that Ham's father Noah spoke 
 the Semetic or the Hebrew, after the deluge, iu Western Asia. Ifow 
 as Noah was a descendant of Seth and lived 600 years before the 
 deluge, as his son Shem lived 100 years before the deluge, and as 
 their language was the Hebrew, so the language of the descendants of 
 Seth was the Hebrew. As Seth died only fifteen years before Noah was 
 born, it is evident that Noah and Seth had spoken the same Hebrew 
 language, and the Hebrew language of Seth had been the language of 
 his father Adam. 
 
 Here Parkhurst gives us some information of the language of 
 Adam and its origin. " It appears evident from the Mosaic account 
 of the original formation of man, that language was the immediate 
 gift of God to Adam, as that God himself either taught our first 
 parent to speak, or, which comes to the same thing, inspired him with 
 language. And the language thus communicated to the first man was, 
 notwithstanding the objections of ancient and modern cavillers, no 
 other (I mean as to the main structure of it) than the Hebrew 
 in which Moses wrote. Else what meaneth the inspired historian 
 when he saith, Gen. ii. 19, " Whatever Adam called every living 
 creature that was the name thereof ? " And the names of Adam, Eve, 
 Abel, Seth, Noah, &c., with their etymological reasons, are as truly 
 Hebrew as those of Peleg, Abraham, Sarah, Isaac, Jacob, Levi, Moses, 
 Joshua, or even David, Solomon {Heb. Shelemah), Isaiah, and 
 Malachi. And whatever difficulties there may be in explaining tliis, 
 or that, or a few particular words in Hebrew, yet it will be demon- 
 stratively evident to any one who wUl attentively examine the subject, 
 that the Hebrew language is ideal, and that from a certain and no 
 great number of primitive and apparently arbitrary words called roots, 
 and usually expressive of some idea or notion taken from nature, i.e. 
 
224 DISSERTATION IX. 
 
 from external objects around, us or from our own constitution, by our 
 senses or feelings (but here I would be understood to except from 
 arbitrary words such, as are formed by an onomatopaeia or immediately 
 from sound) all the other words of that tongue are derived or gram- 
 matically formed ; and that wherever the radical letters are the same,, 
 the leading idea or notion runs through aU the deflections of the word, 
 however numerous or diversified, due allowance being made for such, 
 radical letters as are dropped, and consequently are to be supplied by 
 the rules of grammar." The Hebrew language, then, by its constitu- 
 tion dates its own origin ; it is of such a nature as could only be 
 found in the most primitive condition of mankind. Had it originated, 
 after society had advanced in the knowledge of arts and sciences, it 
 could not have failed to derive some ideas and words from them. But- 
 its constitution shows a very different origin, and that at a time when 
 there was nothing else to speak of than objects of nature or natural 
 sounds. Such was the language of Adam, as we learn from the account- 
 in the Hebrew Scriptures, of the names which he gave to the animals, 
 and in the circumstances in which he was placed he could not have 
 had this language of himself. Because, first, these names contain ideas 
 which he could not have previously had, and therefore must have 
 been given him by God ; and second, although he did have them as he 
 had ideas of the natural sounds, yet he could not express either the 
 one or the other, for though he had an organization capable of producing 
 articulate speech, yet he could not articulate or speak by it until he 
 was taught to do so; and therefore we learn from the Scriptural 
 account that articulate speech or language was a gift of God to Adam. 
 But there are some who, unwiUing to accept the Scriptural account- 
 and reasons for its origin, consider that language had been invented by 
 man himself, and endeavour to show how it may have been done, and. 
 indeed how, they say, it was done. One of these rationalist philolo- 
 gists says : " "We have now to consider the actual process of the 
 invention and gradual improvement of language as a whole. The first 
 beginnings of human civilization are necessarily very obscure, from 
 their being anterior to history, and unlike any experience we now pos- 
 sess. This is almost as true of any other department as language . 
 . . . . "We can but dimly imagine how humanity made the first- 
 step in any walk in human life ; and yet we have experience enough 
 of the inventive genius of man to know that aU that has been done is 
 within the range of its powers. It has been usual to call language a 
 thing of purely divine origin, proceeding directly from the creator of 
 the world as the being of man himself.* This opinion has been sought 
 
 ♦This is the opinion of Sir das. LyeU and William Humboldt, two of the greatest 
 philosophers of their age. 
 
THE HISTORY OF 'THE CREATION. 225 
 
 to be supported, partly by a peculiar mode of interpreting the Mosaic 
 account of tlie creation, and partly by tbe supposed incapability of 
 mere human genius to give birth to such a wonderful structure. * 
 But this view cannot be maintained without endless perplexities and 
 assumptions. We cannot show that the difference between language 
 and other inventions is so great that the one surpasses, while the other 
 comes within the powers of the human mind ; and so much of lan- 
 guage can be shown to be the result of man's own agency, that it is impos- 
 sible to draw any line between what he received by inspiration and 
 what he formed by art. At all events, if the origin and progress of 
 language is to be the subject of investigation and enquiry, Kke the 
 history of any other branch of civilization, we must proceed on the 
 principle as put by Chevalier Bunsen, that 'in philology, as in geology, 
 no forces are to be assumed but such as are still known to operate.' 
 If this is not granted to any subject, it is put beyond the bounds of 
 human intellect.'' The fundamental principle upon which we are here 
 requested to proceed is a very curt manner of getting rid of the opera- 
 tion of God, or the exercise of His force or power in creation. It is 
 the Atheistic doctrine, according to which the force or power of God 
 must not be taken into account in our investigations into the origin of 
 language. But though the operation of the force of God is thus 
 excluded, this wiU. not prove that it was not in operation in the origin 
 of language. In philology we must proceed, as in aU other branches 
 of philosophy, on the principle that from effects we must assume the 
 previous existence of causes sufficient to produce the effects ; but we 
 must not assume those to be the causes of them which are insufficient 
 to produce the effects. Now our knowledge of the sufficiency or 
 insufficiency of causes is obtained by our experience of their operation. 
 We have experience enough of the inventive genius of man to know 
 that he is sufficient or is capable of making a chair or a house, but also 
 that he is insufficient or incapable of creating a universe. But says 
 our theorist : " We have experience enough of the inventive genius of 
 man to know that aU that has been done (in originating language) is 
 within the range of its capacity." This we deny, because he allows 
 that " the first beginnings of human civilization (including language) 
 are necessarily very obscure from their being anterior to history, and 
 unlike any experience that we now possess." But farther he admits 
 that by the principle upon which he proceeds, " the beginnings of 
 scientific speculation and knowledge are exceedingly dark and doubt- 
 ful. We can but dimly imagine how humanity made the first step in 
 
 * Humboldt and Lyell supported it by other reasons besides these. Philosophic evidence 
 and reasons have taught them that man cannot be made without speech, — that he is not man 
 until he has speech. 
 
 Q 
 
226 DISSERTATION IX. 
 
 any great walk in liuman life." This is tlie utmost that can be known, 
 of the first beginnings of language by the principle proposed, in which 
 " no forces are to be assumed but such as are stiU known to operate." 
 It is dark and doubtful ; we can but dimly imagine how humanity 
 made the first step. But present experience of such forces cannot even 
 reach this first step, because " it is unlike any experience we now 
 possess." This experience being thus supernatural, we must recognise 
 and assume the operation of a supernatural cause or force in the first 
 step in the origin of language. But it is said : " This view cannot be 
 maintained without endless assumptions and perplexities. We cannot 
 show that the difference between language and other inventions is so 
 great that the one surpasses while the other comes within the power 
 of the human mind." The perplexities and assumptions are rather due 
 to the theorist's view, shown by the numerous assumptions he is obliged 
 to make in order to show how language has been invented by man him- 
 self. And as regards the difference between the creation of language 
 by God and human inventions, the difference lies in this : the first is 
 due to the operation of force, unlike any experience we now possess ; 
 and the second is due to the operation of forces, the experience of 
 which we now possess. But so much of language can be shown to be 
 the result of man's own agency, that it is impossible to draw a line 
 between what he received by inspiration and what he formed by art. 
 This line, however, has been broadly drawn by the theorist himself. 
 What man has got by human agency, formed by art, is known by the 
 experience of forces we now possess ; but what man has got by inspira- 
 tion is unlike any experience we now possess ; that is, it is super- 
 natural, and can be due to the operation of no other force but that of 
 God. 
 
 The theorist then proceeds to show how the ingenuity of man may 
 have suf&ced to originate language. " It must be distinctly kept in 
 view that the ancestors of the civilized races were not savages in the 
 same sense as the Africans, New Zealauders, or Ked Indians, who must 
 be regarded as the imbeciles of the human family : they were men of 
 the same natural capacity as their own descendants, and produced every 
 now and then superior geniuses in aU departments of life, and by these 
 they were initiated into aU the works of improvement that they handed 
 down to posterity. Original genius is most powerful and fresh in the 
 infancy of the world."* He then proceeds to account for words ; how 
 they could be formed on the principle of human nature. 
 
 I. The prraciple of imitation. AH men have the faculty, and 
 some have it in a very high degree. A single man, of fine ear and 
 
 • Here we are informed that the originators of language were original geniuses In the 
 infancy of the world ; hut they had language before they began to originate it, for " they 
 were initiated into all the works of improvement that they handed down." 
 
THE HISTORY OF THE CREATION. 227 
 
 ■delicate organisation, sucli as we commonly find in a good speaker or 
 actor, could furnish, imitative articulate sounds to any extent. Such 
 imitative sounds were first suggested by such more than ordinary gifted 
 men. It is not every man that could create such imitations. 
 
 II. There is over and ahove this faculty of imitation a deeper and 
 grander power termed creative art or artistic genius : the capacity of 
 making harmonies. But man can not only feel, he can also create 
 harmonies sensibly unlike ; at least some men of highly gifted minds 
 above their fellows can do so. So also in the poetic faculty in suiting 
 the sound to the sense, the word to the action, &c. 
 
 III. These imitative and harmonious sounds or words may be 
 ■extended by association, as a name of a person given to his lands, &c. 
 
 IV. Then similarity, or the extension of the name of one thing to 
 another like it, as mouth, applied to many things with an opening. 
 
 V. Sometimes names are constructed out of several words or 
 syllables taken from different objects, as black-beetle, moss-rose ; or 
 nouns qualified by adjectives, as green-fields. Qualifying terminations 
 such as goodness, god-like, and inflected words, as loved, loveth, loving. 
 Individual and concrete names are invented before abstracts. The 
 name of some river before the general name for rivers ; some particular 
 white object before the abstract terms white and whiteness ; also in 
 colours, claret, orange, sky-blue. Electricity is an abstract name from 
 amber ; geometry, from measuring land. 
 
 Such is a view of the theory how man may have invented lan- 
 guage ; yea, how it had been done by him according to the theorist. 
 But he has only described how language had been improved, not how 
 it was at first invented : he has not shown how the first step has been 
 made. We must not suppose that language began among a civUized 
 race in the usual sense of that term as implying a certain amount of 
 knowledge of arts and science. The Hebrew language shows the very 
 opposite. The Bible informs us that Adam, the first man, had lan- 
 guage in the very first day of his existence. He conversed with God 
 in the garden of Eden before Eve was formed, and she conversed 
 with him immediately afterwards. The first man and woman then 
 must have invented the language for themselves, if God had not 
 ■ created it for them and inspired them with it. Adam then must have 
 been one of the greatest geniuses, if he had invented his own language, 
 since such only are able to invent words ; consequently Adam must 
 have been far removed above savages, which does not suit the pro- 
 gressive development theory of the origin of man, which brings him 
 from an irrational ape. Language was not invented among civilized 
 races by men of superior genius appearing now and then among them. 
 If language was invented at all, Adam must have been its inventor ; 
 
228 DISSERTATION IX. 
 
 and lie alone was this superior genius, for he had a full-formed lan- 
 guage. But it is supposed by the theory that this invention of language? 
 had required a number of men of superior genius succeeding each other^ 
 and improving each other's productions. It was not an invention, 
 therefore, but only an improvement of language. Now it is not con- 
 tended by those who believe that God created language that he- 
 created all that is now found in language. It is particularly stated by 
 Parkhurst that it was " as to the main and structuie of it ; " that is, 
 of the Hebrew which God had created, and it is evident that Adam 
 from the very first possessed language sufficiently perfect as to com- 
 municate his ideas so as to be understood by others. Language to 
 this extent must have been created by God. But what the theorist 
 has described is rather the adaptation of language to various uses by 
 man himseK ; it is the extension of what God had created. We do- 
 not consider that Adam was an artist, a poet, or a man of science. 
 Adam had no need of words adapted to these branches of knowledge,, 
 therefore words invented by such men are not necessary in ordinary 
 intercourse. God created language sufficient for the purpose of com- 
 municating ideas from one person to another, and Adam's language was 
 perfectly sufficient for that purpose. But it was also the purpose of 
 God to create it capable of being adapted to all the varied uses of man- 
 kind in all ages of the world, and he bestowed upon men genius to- 
 enable them to so adapt it. This is the universal purpose of God in 
 the creation of aU things : that all things may be adapted by man him- 
 self to the various uses for which he may require them ; and this indi- 
 cates God's goodness to man. 
 
 But the question is not as regards the invention of these adapta- 
 tions ; it is as to the creation of the first beginnings of language, the 
 first step, " which is unlike any experience we now possess," a charac- 
 ter which of itself proves the first beginnings of language to have been 
 supernatural, and puts it beyond the bounds of the human intellect, 
 and compels us to assume the operation of a force or cause such as is- 
 different from that still known to operate, and therefore beyond the 
 range of our experience. The principle on which the theorist proceeds 
 is therefore incapable of showing how the first step in the beginning of 
 language could have been accomplished ; because he must not assume 
 the operation of any force but such as is still known to operate, and 
 thus set aside the operation of the only force capable of accomplishing 
 it. But stiU his principle is the only one he can use in the theory that 
 language is wholly the invention of man himself ; that is, he must 
 bring forward evidence from the experience of man how various men 
 at various times had invented words to endeavour to show how the 
 first words, or the first beginnings of language, had been invented by 
 
THE BISTORT OP THE CREATION. 229 
 
 man himself. But as in order to show by how various men had in- 
 vented words at various times, it necessarily required the most superior 
 genius, not of one, but of many various minds, to invent a language 
 -sufficient to convey ideas from one to another. So the most superior 
 genius of all these various minds had been required to form the words 
 of such language as we know Adam to have possessed. And if Adam 
 had invented his language, the most superior ingenuity had been concen- 
 trated in his mind. Whenever we bring in connection with this theory 
 what we know, or what has been revealed to us regarding Adam's lan- 
 guage, it wholly upsets the theory, because it contradicts it and shows 
 its absurdity. To be a Rationalist philosopher you must ignore the 
 Bible altogether as if you never heard of it, or as if there was no such 
 book in existence, and that God had never made any revelation to man. 
 You will get on very well with your philosophy by adhering strictly to 
 the axiom, "!N"o forces are to be assumed but such as arestiU known 
 to operate.'' But the moment you recognize the existence of the Bible, 
 and bring its facts to teU in connection with the subject in question, 
 then the absurdity of your philosophy becomes glaringly conspicuous. 
 Hence the Eationalist demands we must study science irrespective of 
 Divine Eevelation, and asserts that which contradicts science is not 
 Divine Eevelation ; but we say that which contradicts Divine Eevelation 
 is not science. He says : Do not contradict science by your revelation. 
 We say : Do not contradict Divine Eevelation by your science. Hear 
 what the Bible says about Adam's language, and your science of the 
 origin of language by man himself will be shown you to be an absurd- 
 ity. And inasmuch as the invention of the first step in the first 
 beginnings of language is greater than all the inventions that succeed 
 it, because it necessarily required aU the agency of the most superior 
 geniuses in these after inventions to show how this first step could 
 have been accomplished, the reader cannot fail to see the utter incapa- 
 bility of mere human genius to give birth to such a wonderful structure 
 as language. 
 
 The difficulty in a first invention is far greater than in any after 
 improvement and extension. But there is a difficulty in the first creation 
 of speech far surmounting that in any invention of man. Speech 
 or articulate sounds are but the symbols of ideas iu the mind, which 
 sound sjrmbols or signs of ideas have no similarity to the ideas them- 
 selves ; in fact they are as dissimilar as two contraries are to each 
 other. Whoever then could have supposed that a sound could embody 
 an idea or a thing in the mind ? This indeed is easily understood 
 after it has been made known that a sound could do so, and it had 
 been customary to use sounds for ideas. But how could they have 
 been so related at first ? That is the unsurmountable difficulty. Then 
 
230 DISSERTATION IX. 
 
 as speech, or articulate sounds are but the symbols of ideas, these ideas- 
 must have preceded the articulate sounds ; that is, that man had the- 
 ideas in his mind before he expressed them by speech. Now if man 
 had invented language by himself, the first man that invented the first- 
 ■words must have obtaiued his ideas by self-observation, — by his exter- 
 nal senses or by his internal feelings. But ve, find from the names 
 which Adam gave to the animals, that some of these names were symbols 
 of ideas which he never could have obtained by his self-observation in 
 the circumstances in which he was placed when he gave these names to 
 the animals; and consequently God must have inspired him with the ideas, 
 and also taught him the use of symbols, and how to express them by 
 articulate speech representative of his ideas. But here there is another 
 difficulty to be overcome on the supposition that man invented lan- 
 guage for himself, for though man has an organization capable of 
 expressing all the sounds of . articulate speech, yet he is unable to 
 use it for that purpose, as he does not know how to do so till he is 
 taught. In the theory it is assumed that man can articulate intuitively. 
 But is it possible for a human being, who never heard another speak so 
 as to be taught, to speak intuitively ? ALL evidence is against the 
 supposition. We know that a man born deaf is also dumb, though 
 his organs of speech are as perfectly formed as any other man's, and 
 that he can emit sounds by them, though incapable of forming 
 articulate sounds or speech. "We know also that a man who has once 
 heard and learned to speak can still speak though he has been after- 
 wards deprived of hearing. We know further that a child cannot 
 speak tiU he has been taught by his parents to speak. From these - 
 instances we are led to believe that articulate speech or language is- 
 not an intuitive faculty, but a thing taught and learned ; and in the 
 circumstances of the first man, where there was no man to teach him, 
 he must have been taught by his Creator. 
 
 As the theory we have just considered does not explain the first - 
 step in the invention of language by man himself, we have yet to learn 
 how he could accomplish the first step. Bunsen's theory is that—" As- 
 singing is older than speaking, the solemn dance as a form of social 
 movement older than walking, pantomime older than words, the 
 variety of accents and gestures may generally have assisted the speaker." 
 Though this is evidently ridiculous, yet as a theory in explanation of 
 how man invented language himself, it gives a more reasonable explana- 
 tion of some things than those seemingly more philosophical. These 
 we shall point out as we proceed to examine another theory given in 
 the following words : — " Oral language itself we might almost infer 
 a priori originated in an attempt to imitate by the organs of the human 
 voice those dififerent sounds which "Nature, in her animate and inani- 
 
THE BISTORY OF THE CREATION. 231 
 
 mate foKas, is constantly presenting to our ears. By his powers of 
 articulation man could imitate those sounds at pleasure, and thus recall 
 to the minds of those around him the notion of ahsent objects and past 
 actions with which the sounds were connected. Thus in its various 
 forms and comhinations the single principle of sound would afford a 
 vast number of symbols, which might be made to represent, at first, 
 the material objects of nature, or the action of those objects upon one 
 another. The transference of these signs from particular objects that 
 make impression on the ear to the expression of abstract qualities, 
 would be governed by the same principle of association.'' This theory 
 is founded on the supposition that man was originally a solitary savage 
 animal, and that society was formed by his perception of the advantages 
 of union, stimulated by his instincts for social life, and that all his 
 ideas were received through the medium of his senses. And as inter- 
 course between man and man necessarily required an intercommunica- 
 tion of ideas, he formed speech for that purpose. This hypothesis 
 however is not only unsupported by evidence, but is contrary to the 
 recorded experience of mankind, and the theory falls with it. If we 
 adopt this theory, we must reject the Bible account of the creation of 
 Adam and Eve, for Adam spoke to God on the first day of his creation. 
 But by this theory man could not learn so much language as to be able 
 to communicate his ideas to another person for years, though it were 
 possible for him to do so, which God evidently thought he could not, 
 for he did not leave Adam to acquire his language by experiences in 
 that slow manner which it requires, as Adam could not have learned 
 in a few hours of a day as much language as to be able to speak with 
 God in the manner he is represented as doing. But let us examine it 
 a little, and it will be seen in the first place to assume 
 too much. It assumes that man is capable of imitating at 
 his pleasure the natural sounds presented to his ear by his 
 powers of articulation ; that is to say, that he can articulate or 
 speak the sounds instinctively. This we have shown that he 
 cannot do. The natural sounds wiU indeed give him ideas of these 
 sounds, but they wiU not teach him the use of his organs of speech so 
 as to articulate them. But supposing he can, yet he would only be 
 able to imitate sounds by his own articulate sounds, and at first they 
 would be but mere monosyllables, accents as Bunsen shows. But 
 then, how is he to imitate objects which have no sounds as ideas pre- 
 sented by his other senses ? Take first the sense of sight ; how is he 
 to imitate an action that he sees ? Certainly not by sound, but by the 
 action of his own body ; that is, by gesture or pantomime, as Bunsen 
 again points out. Then there are the other ideas presented by the 
 other senses, as touch, smeU, and taste, which cannot be imitated. AU 
 
232 DISSERTATION IX. 
 
 these ideas presented by the senses have external objects which raise 
 them, and are called sensuous. But there are other objects which 
 have no existence but only as ideas in the mind, such as objects of 
 thought, which are also incapable of being imitated. Supposing then that 
 man possessed the powers of articulation instinctively, he could only 
 be taught to imitate the natural sounds which he hears. This is the 
 simplest and easiest way of obtaining the words or names of the objects 
 which produce them, and it was that by which Adam gave names to 
 some of the animals, whose cry was peculiar and expressive. It is 
 called onomatopseia, because the words or najnes are not chosen at the 
 pleasure of man himself, but fixed and given him by the sounds them- 
 selves. But then how is he to obtain words expressive of actions and 
 the other ideas presented by aU the other senses except hearing, as 
 well as the mental objects of thought, which are not fixed and given 
 by natural sounds ? There is no other principle mentioned in the 
 theory excepf that of association ; but there is no relation between these 
 ideas and the sounds by which he is to express them, and therefore 
 they cannot be associated. And as they are not iixed and given him 
 by natural sounds, they must be chosen by man 'himself according to 
 his own pleasure : hence they are called arbitrary words. But as the 
 words are chosen arbitrarily, and as any word is as applicable to express 
 an idea as another, how are they to be chosen ? There can be no com- 
 munication of ideas by sounds or language but between two persons 
 at the least, and therefore either one or both must choose the words. 
 If both choose their own words, we cannot be certain that both will 
 choose the same word to express the same idea. Suppose both choose 
 their own words to express a mental idea when they know nothing of 
 each other's thoughts, the one may choose to say " I think," the other 
 " cogito." It is evident that there can be no communication of ideas, 
 because the one does not know what the other means by his word. 
 Suppose then that it is left to one of them to choose the words ; and 
 in the first place the word must be invented by him, and in the next 
 place both must agree as to the meaning of it : hence, as Harris says, 
 " the meaning of language is derived by compact." * But before both 
 can agree on the meaning, he who invented the word must explain to 
 the other what he means by it. But how can he do this before the 
 meaning of a single word has been agreed on ; that is, before there is 
 any language whereby they can communicate their thoughts to each 
 other. We are thus brought to the evident conclusion that man him- 
 self is not the inventor of his language, but that this is the work of 
 his Creator, for he only could invent the words, and he only is capable 
 
 * Hermes, p. 314. 
 
THE HISTORY OP THE CREATION. 233 
 
 of explaining their meaning to him before man had any language to 
 communicate his thoughts to his neighbour. 
 
 Here then we have three theories to endeavour to show how man 
 may have invented language by himself, but all diametrically different 
 from each other : had this been possible they would have been more 
 vmiform. It is evident then that the origin of language cannot be 
 made known by philosophy. All that we do know about it is from 
 the brief statement of the Scriptures, which is confirmed by true 
 philosophy. This is also the opinion of a philosophic writer on lan- 
 guage. " The origin of language," says he, " like that of man himself, 
 is unknown beyond the brief statement in the book of Genesis. That 
 man has the faculty of speech is only another mode of saying that by 
 his organization he is qualified to produce all the sounds which com- 
 pose spoken language. Whether man being originally endowed with 
 this power, gradually formed language, stimulated by his instiacts for 
 social life and guided by his intellectual powers ; or whether language, 
 and not the bare faculty of speech, was conferred upon him by the 
 same power which called him into being, are questions that cannot be 
 answered (by philosophy), and for our present enquiry are unimportant." 
 These questions have been answered by at least two of the greatest of 
 modern philosophers. Sir Charles Lyall supports his opinion by that 
 •of William Humboldt. " It was a profound saying of William Hum- 
 boldt," says Sir Charles, "that ' Man is man only by means of speech ; 
 but in order to invent speech he must be already man.' Other animals 
 may be able to utter sounds more articulate and as varied as the click 
 of the Bushman, but voice alone can never enable brute intelligence to 
 acquire language." If man invented speech for himself, then he did 
 so before he was man : he was then but a brute ; " but in order to 
 invent speech he must be already man." So he did not invent his 
 speech neither before he was a man nor after he became a man. That 
 last question is answered. The same power which made him conferred 
 speech, for man is not distinguished from other animals but only in 
 speech. " Man is man only by means of speech," says WiUiam Hum- 
 boldt ; therefore man is not man tiU he has speecL " If any conclusion 
 can be drawn from the narrative m. the sacred Scriptures, it is in favour 
 of the hypothesis that language was given to man ; a conclusion which 
 even those who deny the truth of the Mosaic account must admit to 
 •contain the only satisfactory solution of the difficulty that has yet been 
 proposed." It is one of the most remarkable things to be noticed in 
 the Mosaic record that Adam is represented as having the power of 
 articulate speech before there was any human being but himself, for 
 when he gave names to the animals, which is the first intimation of 
 A.dam's use of speech, Eve had not as yet been formed (Gen. ii. 19). 
 
234 DISSERTATION IX. 
 
 ^ow (he spoke before liis social instincts were brouglit iato play) to 
 whom could Adam speak but to God, with whom he had daUy inter- 
 course ? In giving the names to the animals he must must have had 
 ideas preceding his speech. Some of these names are indeed formed 
 by onomatopseia from the natural cries of the animals, and these may 
 have given him the ideas for their names. But there are other names 
 which show that he had distiaotive ideas of some quality in each of 
 them which in the circumstances in which he was at the time it was 
 not possible for him to know of himself. " Whoever reads with 
 tolerable attention,'' says Parkhurst, " the Hierosoiaon of the learned 
 Bochart, or even the ninth chapter of the first book, must have the 
 credulity of an infidel if he can believe that the' Hebrew names given 
 by Adam were not intended to express some remarkably eminent 
 quality in each. It appears from Gen. ii. 19 that 'the Lord God 
 brought every beast of the field and every fowl of the air unto Adam, 
 to see what he would call them {i.e. to make proof of his understand- 
 ing) ; and whatsoever Adam called every living creature, that was the 
 name thereof. Hence it is very evident that Adam must in general 
 have had ideas of actions and words suited to those ideas (which words 
 were no doubt taught him immediately by God), or, in short, he must 
 have had language (as appears also from Gen. ii. 16. 17) before he 
 could give the animals proper and distinctive names. For example, 
 he must have had an idea of, and a name for retribution or requital, 
 namely, ?»3 (gemel), before he could call the camel TQi or the requiter. 
 But in some particular cases where the cries or notes of animals were 
 very remarkable and sufficient to distinguish them from others, these 
 might be taken to give names to the animals themselves.'' Then in a 
 note he gives a passage from another author, in which he says these 
 statements are better expressed. This is as follows : — " From the 
 account given by Moses of the primeval state of man, it appears that 
 he was not left to acquire ideas in the ordinary way, which would have 
 been too tedious and slow as he was circumstanced, but was at once 
 furnished by the knowledge which was then necessary for him. He 
 was immediately endowed with the gift of language, which necessarily 
 supposes that he was furnished with a stock of ideas, a specimen of 
 which he gave in giving names to the inferior animals, which were 
 brought before him for that purpose." * Parkhurst adds, " I cannot 
 forbear adding on this occasion that whatever fantastic notions some 
 men may advance concerning the origin of language and the possibility 
 of man's gradually inventing of it by his own natural unassisted powers, 
 yet in fact not a single instance can be produced since the creation of 
 the world of any human creature ever using articulate speech as th*^ 
 
 *Park. Lex. p. 66S. from Leland's Advantage : vol. ii, chap. 21. 
 
TEE HISTORY OF THE CREATION. 235 
 
 signs of ideas, or in other words of Hs speaking or having language 
 unless lie was first taught it, either immediately and at once by God, 
 as Adam at his formation and the apostles on the day of Pentecost 
 (Acts xi.), or gradually by his parents or nurses." Dr. Samuel Johnson 
 was of opinion that language " must have come by inspiration, and 
 that inspiration was to give him the faculty of speech, to inform him 
 that he may have speech, which I think he could no more find out 
 without inspiration than cows or hogs would think of such a faculty." * 
 The evidence which we have been able to bring together must be suffi- 
 cient to convince every unprejudiced mind that man had not invented 
 his language, but that it was a gift bestowed immediately by God on 
 Adam at his creation. We have said that the Hebrew was the lan- 
 guage (p. 129-135) of the antediluvians, and the proofs from the con- 
 stitution of the Hebrew language and the antediluvian proper names 
 are also confirmatory of this. We shall now show that when Adam 
 gave names to the animals he used the Hebrew language ; that the 
 names of the animals as we have them in the Hebrew Bible are the 
 original words as used by Adam, and not translated words or trans- 
 ferred from one language to another. The names of antediluvian 
 persons and places are formed of antique and obsolete Hebrew roots, 
 and we cannot imagine that Moses would translate the names of the 
 antediluvian Patriarchs by words grown obsolete in his own Hebrew 
 tongue. " An interesting subject of discussion is, whether the Hebrew 
 is the oldest of all languages. In its favour can be adduced the fact 
 that the names of the Deity, and Adam and Eve, and the Patriarchs, and 
 places in the antediluvian age are of Hebrew derivation. To this it 
 has been answered that the Hebrew words may be translated; but this 
 does not meet the case. We only observe that the names, for example, 
 of rivers and persons in the early chapters of Genesis, though Hebrew, 
 are derived from antique and obsolete words. We cannot imagine 
 the Hebrews translating the names of the Patriarchs by words grown 
 obsolete in their own tongue, though stiU existing in the cognate dia- 
 lects ; and we draw the conclusion that these were the very names of 
 the Patriarchs, and that therefore Hebrew was spoken before the 
 Flood." f But we can prove in another way that these names are 
 not translated, but the original Hebrew words used by Adam and 
 Jehovah. In the first place, in giving names to the animals by their 
 natural cry, the cry is imitated by the sound powers of the Hebrew 
 letters, and could only be so given by one who used the Hebrew lan- 
 guage. To illustrate this : there is an American bird called, from its- 
 
 * Boswell's Life of Johnson : vol. ii. p. 417. 
 t CasseU's Bible Diction, roce Hebrew. 
 
236 DISSERTATION IX. 
 
 cry, Whip poor Will. It is evident tHat that name could only have 
 been given by one who used the English language. Then there is a 
 North American tribe called Esquimaux, and it is evident that this 
 tribe had been so named by a Frenchman, because the name by which 
 the members of the tribe called themselves is imitated according to the 
 sound powers of the French language : an Englishman in doing the 
 same would have imitated the name by Eskimo, according to the sound 
 power of the letters in the English language. Examine now the name 
 of an animal taken from its cry : in English we have the crow. It is 
 evident that this is a deviation from the natural cry of the animal, and 
 that the animal had not been first named by the English, as this name is 
 an altered form of the original, and does not exactly imitate the cry. If 
 we go to the German, an allied language to the English, wefindthe name 
 Jcrdhe, a nearer form to the original cry, but still a deviation, for the 
 two last letters are superfluous ; Tera would be sufficient to imitate the 
 cry exactly. If we take the Scottish Saxon craw, we find it a little 
 more original ; but still the w is superfluous, and we must still go 
 further back to a more original language to find the name exactly imi- 
 tated by the powers of the simplest combination of letters. We see 
 therefore that the name of the crow in all these languages has been 
 transferred from a stiU more original one. Now when we go to ,the 
 Hebrew for the names of animals as imitations of their cries we find 
 no trace of this transference, but that the natural cry is imitated by 
 the simplest combination of letters according to their sound powers in 
 the Hebrew language. "The partridge," says Parkhurst, "has its 
 Hebrew name from the cry it utters when calling its mate or young to 
 roost, which cry can hardly be better expressed in letters than by XI p 
 Quera or Qra." But farther, this word in Hebrew not only expresses 
 the name of the animal, but also expresses a quality in the animal. 
 By its cry it caUs its young to roost, and hence in Hebrew it means 
 -also to call, as one person to another. Here Parkhurst teUs us, " The 
 late learned and ingenious Dr. Gregory Sharpe, in his Origin of Lan- 
 guages, p. 7. 8, has remarked that man ' can distinguish animals by 
 their various notes, and uses his imitations for their names : and acain 
 he can transfer those names to objects that may be similar in any 
 respect to the animals, and employ them in expressing such actions as 
 distinguish one animal from another. Thus Sip quera, which happily 
 •expresses the note of a partridge when she is calling her youno- is the 
 name of that bird in the Hebrew tongue, where it likewise signifies to 
 call.' " Now this is used as an argument in the last theory noticed to 
 show how man may have invented language from himself ; and being thus 
 -taken from the Hebrew, it shows that its author had considered the 
 Hebrew, which gives such examples, was the first language formed by 
 
THE HISTORY OP THE CREATION. 237 
 
 man. But this is not all, for tlie word Xip quera has been tranferred 
 into almost aU languages ; it is the root of our English word cry, which 
 is a form of it, only changed in the last letter. The same root in other 
 changed forms is found in many other languages, having the same 
 meaning. And as our word cry is a very general or fundamental word, 
 expressing in general the cry of aU animals who have a cry, the Hebrew 
 Kip quera is the most fundamental of all, being the name of the par- 
 tridge as imitating its cry : it indicates that the cry of the partridge, 
 expressed by the Hebrew letters, is the original of all the words ; that 
 is, the Hebrew word has been tranferred into all the other languages, 
 but that it had not been tranferred from any, to express the cry of 
 animals in general. But while they retain the word in this sense, they 
 had lost the same word as a name for the partridge, as they aU use 
 another word for that purpose. The same may be said of the word to 
 call, the r being changed into I according to the law of the inter- 
 changeable letters, and it is found in various forms in many languages. 
 But while it is thus retained in all these languages to express the 
 general abstract term to call, yet it is lost as the name of the animal 
 from whose cry it was originally derived. Even in the Syriac, though 
 it retains the abstract to call, it has lost it as the name of the animal, 
 it having another name for the partridge, showing that the Syriac is a 
 deviation from the Hebrew, not retaining the original idea of the word, 
 viz. the cry as the name of the animal from which the word had been 
 originally derived, and the same is applicable to aU the other languages. 
 Hence the abstract term has been tranferred into all the other lan- 
 guages from the Hebrew, and not the contrary, that it has been trans- 
 ferred from any of them into the Hebrew, because the Hebrew has 
 not only the abstract, but also the original idea, viz. the name in imita- 
 tion of the cry of the animal from which the abstract was originally 
 derived. 
 
 But in the second place there are names given by Adam to the 
 animals of an opposite character, where the abstract word is transferred 
 as a name to the animal. Here there is some action which the animal 
 is observed to repeat so frequently as to be regarded as a quality of it, 
 and the word expressive of that action is transferred to the animal as 
 its name. Thus in Hebrew the abstract term ' to retribute, to revenge^' 
 is i'taj gemel; hence as the camel has the quality of revenging an injury, 
 it is called btSJ gemel. Here the abstract word is first formed, and the 
 name is derived from it. Adam therefore must have had the abstract 
 idea before he gave the name to the camel. How was Adam to obtain 
 this idea ? Wot from his observation of the quality in the camel, for, 
 unlike the cries of animals which are repeated frequently in a single 
 hour, the camel will keep his revenge for weeks, months, years, till he 
 
238 DISSERTATION 15. 
 
 gets an opportunity of taking revenge for an injury. Adam from his 
 observation, then, could not know that this was a quality of the camel 
 when he gave it that name, and could only obtain it from God. In 
 the Hebrew the word isDJ gemel is not only the name of the camel, but 
 also expresses the abstract idea or quality from which the name is 
 derived. And here again we find the same thing regarding it as we 
 found LQ Nnp quera. For though the name camel has been transferred 
 into all languages,* yet the word never expresses the abstract idea or 
 quality from which it was originally derived ; each language has a 
 totally different word for the quality "to revenge." The Hebrew 
 word gemel means to revenge, but the English word camel does not 
 mean to revenge, but only the name of the cameL The Hebrew word 
 could never have been tranf erred then from any of these languages into 
 it, because in none of them does the word express the original idea from 
 •which the name was derived. But as this is found in the Hebrew 
 word only, the Hebrew must have been the original source from whence 
 the word has been tranferred into all the other languages. Now as 
 Adam gave the name to the animal from the word expressing the 
 quality, he must have used the Hebrew, because in no other language 
 except Hebrew does the same word express also the quality. The 
 Hebrew language as we have it in the book of Genesis, written by 
 Moses, is not therefore a language translated from a still older one, but 
 the very same language by which Adam named the animals, t 
 
 This Hebrew language of Adam could never have been wholly 
 monosyllabic, identical or similar to that of the Chinese, because 
 many of the words which Jehovah and Adam used in their conversation 
 were polysyllabic ; and besides this Adam used grammar. Now the 
 grammar of the two first written documents of the book of Genesis, 
 which Adam had, though much simpler than that of the highly 
 organized languages, was not, like that of the Chinese, a mere arrange- 
 ment of words. It is thoroughly artificial, not as made by man, but 
 as the produce of the highest artistic genius. This is shown in the 
 variation of the words by prefixes, affixes, and the insertion and 
 dropping of letters to produce the grammatical structure, by which aU 
 the varied additional ideas are given to the word. To do this it not 
 only required artistic genius, long study of language, and practical trials 
 by the intercommunication of ideas with others. If Adam had there- 
 fore to form the words of his language, he had also to form his grammar ; 
 but he was not in circumstances either as regards time or society to 
 
 *"The Hebrew name of a camel has passed not only into all Eastern, but into the 
 Western languages." — Parkh. sub. voc. h'ai Der. p. 114. 
 
 t Asserted by Jban. Antiquities, s. 164. Contradicted in Caasel'a Bible Cycloped. voce 
 Shemltic Language, p. 430, col. 2. • 
 
THE BISTORT OF THE CREATION. 239 
 
 form this grammar. He used words and grammar, or conversed with 
 God on the very first day of his existence, and consequently had been 
 inspired with his language : this language having been previously 
 created and prepared for him in the state in. which we find it in the 
 two first documents of the book of Genesis, Now, as Jehovah wrote 
 these two first documents, the first containing the history of the crea- 
 tion, and the second the revelation of the means of man's redemption 
 and salvation by a Eedeemer, for Adam and Eve's instruction, it is evi- 
 dent that he wrote them in the Hebrew language, because that was 
 the language of Adam and Eve. 
 
240 
 
 DISSERTATION X. 
 
 THE OEIGIN OF ALPHABETIC LETTERS. 
 
 All known alphabets offshoots of one alphabet. — The genealogical table of alpha- 
 bets by Gesenius. — The ancients thought letters were the gift of the Gods. — 
 Curtius and Lucan attribute the first use of letters to the Phcenicians. — 
 Herodotus says Cadmus introduced letters into Greece from Phoenicia. — The 
 Phoenician letters were changed into Cadmsean, and the Cadmsean into the 
 Ionian Greek. — Cadmus was not a Phoenician prince, but a Pelasgian god. — 
 Diodorus Siculus says the Pelasgians first used the changed letters, and they 
 were hence called Pelasgian. — ^That the Phoenicians did not invent their letters, 
 but received them from the Syrians. — That the God Father gave letters to th& 
 Muses. — Phny says there were always letters among the Assyrians. — The 
 Syrians and Assyrians were Shemites, and inherited the Shemitio alphabet. — 
 The Shemitic alphabet spread over all Western Asia. — The Celtic alphabet of 
 Ogam, named from their god Hercules-Ogmius, who is Shem the Lameuter. — 
 The man-fish Cannes came from the sea of the Deluge and taught letters. — 
 The first writing inscribed upon stones. — Odakon, an inscribed pillar which 
 passed through the Deluge. — The antediluvian Sethites inscribed two pillars, 
 which passed through the Deluge. — In the Babylonian aud Hindu accounts 
 of the Deluge, books are said to have been preserved. — The Greek Rhodian 
 and Samothracian Deluges destroyed written monuments. — The same in th& 
 Egyptian account of the Deluge. — The Hindu tradition of the four books of 
 Brahma. — The Chinese account of antediluvian writing, and which passed 
 through the Deluge. 
 
 FEOM the history of all known alphabets, we find that they are all 
 ■branches or ofi'shoots from previously existing alphabets, and that 
 we can trace them all back to one root — the Hebrew alphabet, so that 
 we can say with a writer on the subject, " There have not yet been 
 discovered two essentially different alphabets, — alphabets essentially 
 isolated and unrelated. There was a time when it was supposed that 
 there were scores of alphabets which had no relation to each other iust 
 as it was supposed that there were scores of languages in the same 
 position. The progress of learned investigation, however has led to 
 the conclusion that the most dissimilar alphabets must aU be traced to- 
 one root. They are not isolated or essentially different, but only 
 modifications, more or less remotely, of one original alphabet." The 
 learned Gesenius has formed the genealogical table of alphabets 
 in which the Phoenician is placed first as the parent of the rest. 
 
TJSE ORIGIN OP ALPHABETIC LETTERS. 
 
 241 
 
 THE GENEALOGICAL TABLE OF ALPHABET'S BY GESENIUB, 
 
 The earliest Phoenician. 
 
 Ancient Greek. Ancient Persian. 
 
 Etruscan. Boman. 
 
 Umbrlan. 
 
 Oscan. 
 
 Samnlte. 
 
 Celtiberlan. 
 
 Ancient Hebrew Aramaean Later Hemyaric. 
 
 on ■ on Phceniclan 
 
 Hasmonean Egyptian or. 
 
 Coins. Monuments. Numldlan. 
 
 Samantaa in Palmyrene. 
 the Pentateuch. 
 
 Vulgar 
 Samaritan. 
 
 I Sassanlde. 
 
 Ethloplc. 
 
 Square Hebrew. 
 
 Tsabian. Estrangelo and 
 ^estorian. 
 
 Zend. 
 
 Kufic. 
 
 Peshtoo. 
 
 Ulgui'. 
 
 Nlschi. 
 
 This genealogical table stows the descent of the alphabets, according- 
 to the knowledge of the learned, at the time it was formed. The 
 history of the alphabets will show that in some cases their origin 
 and descent were somewhat different. The Phoenicians, whose 
 alphabet he makes the parent of the whole, are considered by Greek 
 writers to have been but a branch of the Syrians ; and it is not pos- 
 sible that they could have formed a distinct nation from them at the 
 time that the Pelasgians or most ancient Greeks emigrated from Asia 
 to Europe, as they sent colonies to Italy before the Exode. The first 
 Pelasgian colony which emigrated from Greece to Italy is placed at B.a 
 1680. The Phoenician alphabet was therefore derived from the Syrian 
 or ancient Hebrew, called by Bunsen the alphabet of Mesopotamia, 
 and this is the root of all alphabets. 
 
 Having traced all {ilphabets to one root, we must now endeavour 
 to trace back alphabetic letters to their origin. 
 
 " Whence did the mystic art arise 
 Of painting speech, and writing to the eyes ?" 
 
 The origin of alphabetic letters is involved in the obscurity of antiquity : 
 ancient writers on the subject have left it as a subject of doubt, their 
 
242 DISSERTATION X. 
 
 evidence being founded on mere report, and most of the ancient nations 
 ascribe their origin to one of their gods. Modern writers therefore 
 conclude that the origin of alphabetic letters was before the beginning 
 of history, and beyond the possibility of man to discover it. Thus Mr 
 Crawford, from investigations made among the Eastern nations, 
 concludes : ".As to the origin of writing, they might expect to have 
 ascertained its first discovery ; but it was not so. Erom Egypt to 
 Japan its first invention was in no case ascertained ; and, lite wheat 
 and rice, it had been considered as the gift of the gods." In cor- 
 roboration of this, we have seen that the Hindus of India say of their 
 Sanscrit alphabet that its letters are the same as those first given to 
 the people by Brahma, and hence called Devanagari, or the alphabet 
 of the gods.* Another modern writer, from his investigation of the 
 subject, concludes : " Most nations have ascribed the origin of letters 
 to the gods. The Phoenicians attribute their invention to Taauth, the 
 Chaldeans to Cannes, the Egyptians to Thot, or Memnon, or Hermes, all 
 bearing witness that this invention went farther back than the be- 
 ginning of history." We have seen that the art of writing was in use 
 among all the ancient nations of the earth, an indisputable proof that 
 it existed before the Dispersion from the land of Shinar. 
 
 But not only is the origin of letters involved in obscurity from its 
 antiquity, the ancient investigators have also involved it in confusion 
 by their inability to distinguish between the origin of alphabetic letters 
 and that of hieroglyphics, and some modern investigators have fallen 
 into' the same error, and some maintain the theory that alphabetic 
 letters originated from hieroglyphics. We shaU prove, however, that 
 hieroglyphics have originated from alphabetic letters, and clearly show 
 who was their inventor. 
 
 The Koman and Greek investigators of the origin of letters were 
 very uncertain about it. The Eomans attribute their first origin to the 
 Phcenicians, but only as a mere report. Curtius says that the Tyrian 
 nation is related to be the first who either taught or learned letters, 
 if report can be believed : " Si famse libet credere haec (Tyrorum) gens 
 literas prima aut docuit, aut didicit." — Lib. iv. c. 4. But Lucan tells 
 us the same thing, but more distinctly. He says : " The Phoenicians, 
 if we can credit report, were the first who attempted to give stability 
 to (speech or) words by marking them by rude figures." 
 
 " Phoenices primi, famae si creditur ; ausi 
 Mansuram rudibus Tooem siguare figuris." 
 —iMcamus Pha/raal. Lib. iii. v. 220. 
 
 ♦ " The Sanscrit character used in Upper Hindoostan is said to be the same orignial 
 letter that was first delivered to the people by Bahma, and is now called Devanagari, or the 
 language of angels." — Halhed. Gentoo Laws, pref . p. xsiii. 
 
TEB ORIGIN OF ALPHABETIC LETTERS. 243 
 
 It is evident that Lucan speaks here of the rude figures, or 
 the alphabetic signs, hy which the Phoenicians represented 
 vocal sounds. They were not ideagraphs or hieroglyphic figures 
 of ideas, which some assert were the first kind of writing 
 invented and used by the Phoenicians ; the word voeem attests 
 "that they were representative of the sounds of the voice. Neither 
 were they pictures, as all hieroglyphics are, hut rude figures or marks 
 referring to the rude signs or letters of the Phoenician popular alphabet. 
 But further, this report came to the Eomans through the Greeks, who 
 ascribe their alphabetical letters to the Phoenicians ; and as the Eomans 
 considered that they received their letters from the Greeks, Lucan 
 doubtless speaks of the origia of the alphabetic letters in use among 
 the Greeks and Eomans ; and these report ascribes originally to the 
 Phoenicians. This is confirmed from what he says immediately after : 
 
 " Nondum fluineneas Memphis oontexere biblos 
 Noverat : et saxie tantum, voluoresque feraque, 
 Soulptaque servabant magioas ammalia linguas." 
 
 " Not yet had the Egyptian Memphites known to construct papyrus 
 books, but only sculptured birds and beasts upon stones or rocks, and 
 they preserved magic tongues by animals," which is evidence that the 
 Phoenicians had the use of alphabetic letters before they were known 
 to the Egyptians, who then only used hieroglyphic pictures of birds 
 and beasts ; and that Lucan had a clear knowledge of the distinction 
 of hieroglyphic and alphabetic letters, by which the Phoenicians were 
 the first to give stability to words or vocal sounds, which settles the 
 matter that common report substantiates, that alphabetic letters were 
 the first visible signs used to give permanency to vocal sounds, and that 
 consequently they were used before hieroglyphics. 
 
 Herodotus also informs us that the Greeks received their alphabetic 
 letters from the Phoenicians. He says : " The Gephyrseans, as they 
 themselves say, originally sprung from Eretria ; but as I find by dili- 
 gent enquiry they were of the number of those Phoenicians who came 
 with Cadmus to the country now called Boeotia, as they inhabited the 
 
 ■ district of Tanagra in this country, which fell to their share. The 
 Cadmseans having been first expelled from thence by the Argives, these 
 Gephyrseans, being afterwards expelled by the Boeotians, betook them- 
 selves to Athens ; and the Athenians admitted them into the number 
 of their citizens. The Phoenicians who came with Cadmus, of whom 
 the Gephyraeans were when they settled in this country, introduced 
 
 . among the Greeks many other kinds of useful knowledge, and more 
 particularly letters, which, in my opinion, were not before known to the 
 
 ■ Grecians. At first they used the characters which all the Phoenicians 
 
244 DISSERTATION X. 
 
 make use of ; but afterwards, in the process of time, together with the- 
 sound, they also changed the shape of the letters. At that time 
 Ionian Greeks inhabited the greater part of the country round about 
 them : they having learned these letters from the Phoenicians, changed 
 them in a slight degree, and in making use of them they denominated 
 them Phoenician, as justice required they should be called, since the 
 Phoenicians had introduced them into Greece. Moreover, the lonians 
 from ancient time call books made of papyrus parchments, because 
 formerly they used the skins of goats and sheep ; and even at the - 
 present day many of the barbarians write on such skins. And I myself 
 have seen in the temple of Ismanian Apollo, at Thebes in Boeotia, 
 Cadmeean letters engraved on certain tripods, for the most part 
 resembling the Ionian. One of the tripods has this inscription : 
 ' Amphytrion dedicated me on his return from the Teleboans.' This- 
 must be about the age of Laius, son of Labdacus, son of Polydorus, 
 son of Cadmus." (Lib. v. 58.) Herodotus here considers the letters 
 introduced among the Greeks to have been the Phcenician letters- 
 brought from Phoenicia to Boeotia by Cadmus a Phoenician prince. 
 C. 0. Miiller, however, has shown in his Orehomenus (p. 118) that the 
 story of Cadmus the Phcenician prince, who is said to have conducted 
 the Phcenician colony toBceotiaand founded Thebes, is a mistake, arising- 
 out of a misunderstanding of the completely Greek name Phoenix ; that 
 Cadmus was no other than Cadmon, orKadmon, the deity of the Tyr- 
 rhenian Pelasgians, a tribe originally the same as the Cadmeeans, the 
 old inhabitants of Thebes, which they called Cadmeia : both the name 
 of the tribe and that of the city being derived from the name of the 
 God who they suppose had conducted them thither." This latter 
 statement is corroborated by Sir J. Marsham : "As Cecrops called 
 the city Cecropia from himself, which is now the citadel of 
 Athens (Pliny, Lib. vii. c. 50), so Cadmus also built Cad- 
 meia, and left the kingdom to his posterity. They added Thebes ■ 
 to Cadmeia, and the Boeotians for the most part governing, they 
 propagated the kingdom to the expedition of the Epigonians (Strabo, 
 Lib. ix. p. 401). But the region was called Cadmeia even to the 
 sixtieth year after the destruction of Troy, at which time, being occu- 
 pied by the Boeotians, it obtained the name of Boeotia " (Sir J. Marsham, 
 Chron. p. 123). " When the Greeks had transformed Cadmon, the 
 Pelasgian deity," says MiiUer, " into a Phoenician prince, they referred 
 to bim all the actions of the Phoenicians in Greece. But it is not pro- 
 ' bable that Thebes, an inland town, inaccessible to the Phoenicians, 
 which had no internal commerce, and where trading was stigmatized, 
 should have been founded by the Phoenicians, who generally biult no 
 cities but as emporia for trade on the coasts." Boeotia then was first. 
 
THE ORIGIN OF ALPHABETIO LETTERS. 245 
 
 ■ «olonized by a tribe of tbe Tyrrbenian Pelasgians, and tbe tribe and 
 "their capital city was called after tbe name of tbeir God, •wbom tbey 
 ■supposed bad conducted tbem tbitber. Dr. E. "W. Hengstenberg, bow- 
 ever, from tbe testimony of Herodotus, argues tbat " Pbcenician colo- 
 nists, personified under tbe name of Cadmus, brougbt, probably about 
 the time of Moses, tbe art of writing into Greece." And after con- 
 
 . sidering tbe explanation of Miiller tbat Cadmus was tbe God of tbe Tyr- 
 rhenian Pelasgians, — and it was tbe Pelasgians and not tbe Phoenicians 
 be led into Greece with letters, — ^be agrees with a statement of Plass, 
 
 ■ " tbat Cadmus was perhaps only a representative of Pbcenician mercan- 
 tile settlements and Phoenician worship; but never can the Pbosnicians 
 be got rid of by the most subtile combinations." We observe that 
 Herodotus makes no mention of mercantile but of literary Phoenicians, 
 and who be afterwards names Cadmaeans, whose priests were tbe 
 GephyrEeans, who bad the charge of the sacred literature employed 
 in the worship of their god Cadmus. Dr. Hengstenberg and Plass 
 make this admission tbat Cadmus was not a Phoenician prince who 
 •conducted this colony to Greece, but that be was representative of 
 Pbcenician mercantile settlements and worship, and^ allow that these 
 Phoenicians were also called Cadmasans, and the colony he conducted 
 was about the time of Moses. Now the question is, whether were 
 these Cadmseans Phoenicians from Phoenicia, or Pelasgians? Accord- 
 ing to Herodotus the Phoenician Cadmseans came with Cadmus to 
 Boeotia, but the Cadmaeans were expelled by the Argives; the 
 Gephyrseans by the Boeotians. Now Marsham shows that the Cad- 
 masans held the country for a very long time; "for the region," says 
 he, " was called Cadmeia, even to the sixtieth year after the destruc- 
 tion of Troy, at which time the Boeotians occupied it, and it obtained 
 the name of Bceotia." He explains Herodotus : " When the 
 Gephyrseans came into the land now called Boeotia, and inhabited tbe 
 
 ■ Tanagrian tract, being expelled from thence tbey came to Athens." 
 Now the Trojans were Pelasgians, and bad reigned long in Troy before 
 it was destroyed, and be insinuates tbat the Cadmseans (were also 
 Pelasgians and) ruled sixty years longer in Boeotia till the Argives or 
 Boeotians, who were a Greek or Hellenic nation, expelled them. Now 
 the Phcenicians did not come to Greece during the rule of the Pelas- 
 gians, but during the rule of tbe Hellenes or Greeks, and it was among 
 the Greeks that they carried on tbeir mercantile affairs. Tbe proof of 
 this is found in their name Phoenician, which is the purely Greek, not 
 Pelasgic name Phoenix, red, given to them, because they traded with 
 the Greeks in the peculiar red dye stuff, which none but the Phoenicians 
 ■could manufacture, and which tbey held secret from all others. Tbe 
 Oadmseans were therefore long out of existence as a nation in Greece 
 
2iS DISSERTATION X. 
 
 before tke Phoenicians came to Greece. It is impossible then that 
 the Cadmseans could be Phoenicians, since they lived in Boeotia before- 
 the Greeks, and were expelled from it by them ; and they must conse- 
 quently be Pelasgians, which agrees with the facts of the history of 
 Greece, that the first possessors of the country of Greece were the Pelas- 
 gians, who were expelled by the Hellenic or Greek nations. The- 
 Cadmaeans did not therefore come from Phoenicia, but being Pelasgians^ 
 they came from Hesperia, or the original home of the E"oachic nations • 
 in Western Asia, long before Phoenicia was known as a distiuct natioru 
 Now let us consider what Herodotus says about the letters which _ 
 these Cadmeeans introduced into Greece. He says : " At first they 
 used the characters which all the Phoenicians made use of." We- 
 understand by this that, the Cadmseans had used the Semitic 
 alphabet of Mesopotamia, in Hesperia or Western Asia, " but after- 
 wards, in the process of time, together with the sound, they also- 
 changed the shape of the letters." They changed the Semitic letters 
 into " Cadmaean letters," which he saw engraved on a tripod in the ■ 
 temple at Thebes in Boeotia. These Cadmaean letters, then, are the - 
 Pelasgian letters. Then he says, Ionian Greeks inhabited the 
 country round about them (the Cadmseans) ; they having learned these - 
 Cadmtean letters changed them in a slight degree, and made use of 
 them, caUing them Phoenician, as they got them from the Phoenicians. 
 They changed the Cadnisean letters into Ionian letters, but called them. 
 Phoenician ; but these Ionian letters were the ancient Greek letters. 
 And these Ionian Greek letters, he tells us, resembled for the most 
 part the Cadmaean letters which he saw engraved on the tripod. Now 
 such is the proper interpretation of the testimony of Herodotus regarding : 
 the introduction of letters into Greece and their derivation. From 
 Diodorus we learn that Cadmus was at least connected to the Pelasgians 
 by marriage, as his wife Harmonia was sister of Dardan, the founder 
 of the Trojans. Diodorus says (Lib. v. p. 223) : " There were bom . 
 among them (inhabitants of Samothracia) by Jupiter and Electra one- 
 of the daughters of Atlas, Dardanus, Jassius, and Harmonia. Of them 
 Dardanus, a sharp and magnanimous man, was the first that 
 passed over from Lembus into Asia, and bmlt the city Dardanus, and 
 founded the kingdom called thereafter Troy, whose citizens were called 
 from him Dardani : it had besides many nations in Asia under its 
 subjection, and whose Dardan race is said to have colonized Thrace. 
 ... At that time Cadmus, son of Agenor, came thither in search 
 of Europa, and was made a participator of the sacred mysteries, married 
 Harmonia, sister of Jassius, not the daughter of Mars, as the Greeks-^ 
 fable. And they relate that these were the first nuptials celebrated in. 
 the presence of all the gods," and each of the gods gave a gift. " The^ 
 
THE ORIGIN OF ALPHABETIC LETTERS. 247 
 
 Muses blew tlie pipes, and the other gods made the nuptials joyful by 
 their acclamations. Thereafter Cadmus, as he was admonished by the 
 oracle, founded Thebes in Bceotia." ApoUodorus says (Biblioth. Lib. 
 i. c. 1.4), "He passed over the Thracian Bosphorus into Thrace, thence 
 to Delphi, and the Oracle sent him to Bceotia." Such is the direction 
 which the colony came from Asia. According to Diodorus, Cadmus 
 is considered to come to Europe at the foundation of Troy by Dardanus, 
 as he founded Thebes about the same time. Now this was long before 
 the Phoenicians came to the coasts of Greece, which was in the time of 
 the Hellenes, after the Gephyraeans had been expelled by the Boeotians, 
 who were Hellenes. Cadmus and his followers consequently were 
 Pelasgians, who came from Hesperia, whence the other Pelasgians came, 
 as Virgil says : " There is a place called Hesperia. Here Dardanus 
 was born, and father Jassius, from whom our Dardan race is derived." 
 Nor were the Cadmajans Semites, as the Phoenicians were. They were 
 Arians, as were the Pelasgians, and came from the original Asiatic seat 
 of the Arian race, which was the Japetic country to the north of the 
 Semites, i.e. Bactria, Media, Armenia, in Asia, and Lydia and Phrygia 
 in Asia Minor. We have also the testimony of Diodorus Siculus 
 regarding Cadmus and his letters, and the original source whence 
 the Cadmseans and Phoenician letters were originally derived. 
 Diodorus (Lib. iii. p. 140) says : " It is said that Linus 
 was the first of the Greeks who invented rhythm and melody, 
 but that Cadmus brought letters from Phoenicia ; he first changed 
 them to the dialect of the Greeks, giving to each a name, 
 and af&xing the character : hence commonly called Phoenician 
 letters, because brought from Phoenicia to the Greeks ; but because 
 the Pelasgians first used the changed characters, they were called 
 Pelasgic." Now here we see that the letters being supposed to have 
 been brought from Phoenicia were called Phoenician ; but the Cad- 
 maeans, who first used these changed characters, were Pelasgians, 
 and hence they were called Pelasgic letters. But Diodorus con- 
 tinues to say : " They say that Linus first used the same kind 
 of Pelasgic letters in the description of the deeds of Bacchus, and left 
 behind him other fables in commentaries, Orpheus likewise used the 
 same Pelasgian letters, and Pronapides, the preceptor of Homer, also 
 used the same." Here there is sufficient evidence that the letters 
 brought by Cadmus were Semitic or so-called Phoenician letters, slightly 
 changed into Cadmsean or Pelasgian letters, before the Ionian Greek 
 letters were made from them. But Diodorus (Lib. v. p. 235) 
 gives us farther information regarding these letters and their 
 original source. He says: "The invention of letters and the 
 composition of songs called Poetry, was given by the father to 
 
248 DISSERTATION X. 
 
 the Muses. But besides, ttey say that the Syrians were 
 indeed the inventors of letters, from whom the Phoenicians 
 learned them and delivered them to the Greeks ; they are the 
 same which were brought by Cadmus into Europe, and hence called 
 Phoenician letters by the Greeks. It is said that the Phoenicians 
 did not invent them at first, but changed the forms of the letters, and 
 this writing was used thereafter by the greatest number of mankind ; 
 hence the foresaid appellations came into use." Diodorus has here the 
 same idea, that Cadmus and his followers were Phoenicians, who 
 learned letters from the Syrians and delivered them to the Greeks, 
 which shows that the Cadmsean Pelasgians learned the Semitic-alpha- 
 bet from the Syrians when in Asia, and brought them with them to 
 Greece; but he confounds them with those called Phoenicians long 
 after this event, for it is true that " the Phoenicians did not invent 
 the letters at first," but learned them from the Syrians, for the Phce- 
 nioians were a branch of the Syrians, and being Semites inherited the 
 Semitic alphabet. 
 
 According to the testimony of Diodorus we must trace back the 
 Cadmsean-Pelasgian, as well as the Phoenician letters, to the Syrians. 
 Diodorus states also that the first invention of letters was the work of 
 the God-Father Jupiter, who gave them to the Muses. Though this is 
 mythological, it has its foundation in fact; but it is long an- 
 terior to the time we treat of here, and must be taken into 
 consideration in its proper place hereafter. We treat here 
 of the introduction of the letters into Greece at the foun- 
 dation of Thebes, supposed to have been founded by the Phoe- 
 nicians under Cadmus about the age of Moses, 1500 b.c. But as 
 Cadmus is allowed by all to be a representative and not a real person, 
 his time depends on whom he represents. Hengstenberg and Plass 
 think he represents Phoenician worship and mercantile settlement ; and 
 his time would be when the Phoenicians came to the coast of Greece 
 and traded with the Greeks, who then held Greece long after the 
 Cadmaean-Pelasgians had been expelled by the Greeks from Thebes 
 and Boeotia. "We hold Cadmus to be Cadmon or Kadmon of the 
 Hebrew rabbis, " the divine man,'' and the Protogonos of the Phoe- 
 mcians as we have abeady interpreted (p. 75 and 91) ; and consequently 
 he is Father Uranus, who invented the letters and gave them to the 
 Muses at the creation of Adam. 
 
 Jackson, who supposes Cadmus to be a Phoenician leader, thinks 
 he was not the first to introduce letters into Greece. He says : " The 
 Pelasgi came very anciently into Greece, and spread themselves over 
 it, and were thought to have been the first who settled and reicned 
 there .... having preserved their letters after Deucalion's Flood, 
 
THB ORIGIN OF ALPHABETIC LETTERS. 249 
 
 Tvhich overflowed Phocis, where and in Thessaly they had numerous 
 tribes, which shews that the Pelasgic letters were the most ancient that 
 were used in Greece before Cadmus came thither. " He thinks the Ogygian 
 ■and afterwards the Deucalion Floods might abolish or deface most of 
 the old Pelasgic inscriptions, by breaking the pillars on which they 
 were engraved, and burying them in ruins. And this is a good reason 
 for the later Phoenician or Cadmsean inscriptions, which were wrote 
 ^fter these Floods, and were almost aU that were left or known in after 
 -ages, to be thought the oldest and first Greek writing. Nevertheless, 
 he thinks some of the Pelasgic writings and letters would be found 
 after these Floods, and these being the old Phoenician characters, might 
 be easily taken for Cadmaean letters. But Eustathius says that Homer 
 ■eaUed the Pelasgi Atot, Divine, as being the original inhabitants of 
 Greece, and who alone of aU the Greeks, were related to have preserved 
 their letters after thp Flood ; and Dionysius of Halicarnassiis mentions 
 :a Pelasgic oracular writing, which L. Mummius saw at Dodona in the 
 temple of Jupiter, and which was wrote in the ancient letters 
 (ypafifiacrtv dpxaloK), supposed to be the oracle given to the Pelasgi of 
 Dodona to go to Italy, which must be about 1476 b.o. Jackson tells 
 us farther that the old Cretans relate that letters were brought amongst 
 them by the Muses ; but these were not the daughters of Jupiter or 
 the Muses who accompanied Osiris and Apollo long before Cadmus, 
 but Diodorus (Lib. iv. p. 315) says the most ancient and approved 
 mythologists relate the Muses to be the daughters of Jupiter ; but 
 Mimmermus (apud Pausan. Boeotia. p. 303), the poet, wrote in the 
 beginning of his elegiac poem on the battle between the Smymseans 
 .and Gyges the king of Lydia, that the most ancient Muses were the 
 ■daughters of Uranus. The Muses, therefore, who carried letters into 
 ■Crete, were probably those who had been taught them by Uranus. 
 Now the Greek Cretan Uranus lived about the year before Christ 1600 ; 
 and his son Saturn, being driven out of his kingdom by Jupiter, is 
 related to have carried letters into Italy (Munc. Fel. c. xxii. p. 135), 
 where he was entertained by Jassius. This must have been as early at 
 least as the year before Christ 1520 or 1530, and before Cadmus came 
 into Greece. Therefore the letters which Saturn carried out of Crete 
 into Italy must have been the Pelasgic letters, which were first carried 
 into Crete by the Pelasgi. It is absurd for Jackson to treat mythology 
 as chronological before the deeds are well understood. Let the reader 
 understand that the Ogygian and Deucalion Floods are but traditions 
 of the Noahic Flood preserved by the Greeks, and aU that has been 
 r^said is a tranference of the Asiatic seat of the Flood to Greece, and 
 therefore must be transferred back to its proper time and place. The 
 Pelasgic letters destroyed by these floods were the antedUuvian, and 
 
250 DISSERTATION X. 
 
 those preserved were the same preserved by Noah and the Japetie: 
 ancestors of the Pelasgi, who carried them to Greece ; hence the 
 Pelasgic oracle written at Dodona. Crete is a transference of the 
 antediluvian country to that island. Uranus is Jehovah the Lord 
 of Heaven. Saturn is "IHD Satur the Jiider, or Adam, who 
 hid himself from his father Uranus, or Jehovah, in the gar- 
 den of Eden. The Muses were the prophets, so entitled because 
 their prophecies were delivered in poetry. Uranus delivered 
 the letters to the first of the Muses, who was Adam the iirst 
 prophet. We have given this here out of place to enlighten the 
 reader, and to show it has nothing to do with the iutroduction of 
 letters into Greece and its chronology. But Jackson has given very 
 important service in showing that the Pelasgians first brought letters- 
 to Greece ; and he had been aU right had he but seen and acknow- 
 ledged Cadmus to have been the Pelasgian God, brought to Greece by 
 the Pelasgians with the letters, and that the Cadmseans were Pelasgians,, 
 and not Phoenicians. Had he but seen thishe couldhave easily reconciled 
 the passage of Diodorus. He says : " His present text implies that the 
 Cadmsean letters were commonly called Phoenician ; and yet that the 
 Pelasgi, being the first to make use of them, they were peculiarly called. 
 Pelasgic, which is absurd. His idea of the text is, that the letters 
 were called Phoenician, because brought by the Phoenicians to the- 
 Greeks, but the Pelasgi having before used their ovm letters, they were 
 called Pelasgian; and he supposes that the Cadmsean letters were intro- 
 duced by force and in opposition to the older Pelasgic letters. 
 The absurdity of Diodorus, as of Jackson, disappears when we- 
 understand that the Cadmaeans were not Phoenicians, but Pelas 
 gians ; and Herodotus and Diodorus speak of the first iutro- 
 duction of letters into Greece by the Pelasgians long before the 
 Phoenicians came to the coast of Greece, but with the Pelasgi on the- 
 first colonization of Greece by the Japetie nations. By the traditions- 
 of the Pelasgians they came from Hesperia or Western Asia, the birth- 
 place of the Noahic nations, and by the testimony of Diodorus they 
 received their letters, not from the Phoenicians, for they had no inde- 
 pendent existence when the Pelasgians left Hesperia, but from the 
 Syrians. Diodorus says : "They say that the Syrians were indeed the- 
 first inventors of letters, from whom the Phoenicians (Pelasgians)- 
 learned them, and delivered them to the Greeks." But history farther 
 informs us that other nations besides the Syrians had the use of letters- 
 as early as them. Clemens Alexandrinus also mentions the invention, 
 of letters, but with the same uncertainty of report (Stromata, Lib. 
 i. 232-5) : " They say that the Phajnicians and Syrians first invented 
 letters.'' " 01 eS #oivtKas icat 'Zvpovi ypdn/xaTa tirivorja-aC tt/xutovs.- 
 
THE ORIGIN OF ALPHABETIC LETTERS. 251 
 
 Xkyova-i." It is clear that if the Phcenicians had iavented them, the 
 Syrians could not have invented them. But Diodorus shows that the 
 PhcBnicians did not invent them, but that they received them from the 
 Syrians. The Phcenicians, being a Syrian colony, carried the Syrian 
 letters with them to Phoenicia. (Justin, Lib. xviii. 3.) Herodotus 
 (ii. 116) says: "The Phoenicians, to whom Sidon belongs, 
 inhabit Syria" But did the Syrians invent them? "We shall 
 find that they had no more claim to their invention than the 
 Phoenicians, though it is possible that they possessed them as early as 
 any other nation. We have also the conclusions of Pliny, who made 
 an extensive enquiry into the use and origin of letters, and who in his 
 NaturaJ. History (Lib. vii. c. 56) says : "I am of opinion that there 
 has always been letters among the Assyrians, but others, as GeUius, 
 would have them invented among the Egyptians by Mercury ; others 
 would have them invented among the Syrians." " Literas semper arbi- 
 tror, Assyriis fuisse sed alii aut apud .lEgyptias, a Mercurio, ut 
 GeUius, alii apud Syros repertas volunt j " and he concludes, ex quo 
 apparet eternus literarum usus. " It evidently appears that letters 
 were always in use time out of mind." Cicero confirms PHny's 
 opinion, and assigns an additional reason for it, viz. that the 
 Assyrians needed the use of writing to record their astro- 
 nomical observations ; and, in his opinion, letters had the " heginning " 
 with the Assyrians (as the last from whom they can be traced). 
 " Principis Assyrii (ut ab ultemis auctoritatem referum). (De 
 Divin. Lib. i.) Pliny here confounds the invention of 
 alphabetic letters with the Egyptian hieroglyphics invented by 
 Mercury or Thoth. The inventor of hieroglyphics was well 
 known ; but the inventor of alphabetic letters is very little known ; 
 in fact he was unlinown to the ancients, except " as the Father 
 who gave them to the Muses, but hidden from them by mythology. 
 But it is far from Pliny's purpose to say that alphabetic letters were 
 derived from the hieroglyphics invented by Mercury, for it was his 
 opinion that letters were not invented by Mercury, but had always 
 been among the Assyrians ; and if they had always been among the 
 Assyrians, they could not have been invented among the Syrians. 
 Pliny indeed distinguishes the Assyrians from the Syrians. But they 
 were originally one and the same Semitic people ; the one descended 
 from Ashur, the other from Aram, both sons of Shem. And by Greek 
 and Eoman writers the term Assyrian was very generally given to the 
 inhabitants of Mesopotamia, Babylonia, Aturia or Assyria proper, 
 Adiabene, and Cappadocia. It was therefore made to include both 
 Assyrians and Syrians. From the Western Syrians the Phcenicians 
 were descended, and from those of Mesopotamia were descended the 
 
252 DISSERTATION X. 
 
 Hebrews through Abram the Syrian. This is also the opinion of 
 Eusebius. " They say that the Syrians first invented letters. But 
 the Hebrews were also Syrians, neighbours of the Phoenicians, and 
 -dwelling in the same ancient Phoenicia, afterwards called Judea, but 
 according to us Palestine" (Praep. Evang. L. x. c. 5). The alphabets of all 
 these nations then were derived from one original Semitic alphabet, which 
 is called by Bunsen the alphabet of Mesopotamia; and as all these nations 
 were derived from Shem, this alphabet was the alphabet of Shem, in 
 which, as we are told by the Hebrew tradition Abraham was in- 
 , structed, in the school of Shem. 
 
 That the Celts were in the possession of the art of alphabetic writing 
 there are evidences found among the Celts of Spain as well as of Ireland. 
 Strabo (Lib. iii. p. 204), speaking of the Turdetani, says : " These 
 were judged the most learned of all the Spaniards, and used writing, 
 and had written monuments of antiquity, and poems and laws in verse, 
 they say, for six thousand years. The other Spaniards used writing, 
 not aU of the same kind, wherefore not of the same language." 
 Huddleston (p. 376) quotes Strabo, and makes him say they " had laws 
 written in verse a thousand years before his time ; " and he shows that 
 these Turdetani were clearly Celts, because they were placed in the Celtic 
 district on the Guadalquivir, the river taking its Celtic name from the 
 Celtic settlement; in the Gaelic language Gaodhal cuibhar literally 
 signifies the Celtic portion or territory. Whether they had writing 
 for six or one thousand years, they evidently preserved the tradition 
 :from their origin as a distinct people. The Irish antiquaries contend 
 that the Celtic inhabitants had the use of letters before they came to 
 Ireland. Toland says : " The use of letters has been very ancient in 
 Ireland, which at first were cut on bark of trees prepared for that pur- 
 pose, or on smooth tables of birch wood, as their characters were gene- 
 "laUy named twigs, and birch-letters from their shape. Their alphabet 
 was called Beth-luis-nion, from the three first letters of the same, B, 
 L, N, Beth, Luis, Mon ; for the particular name of every letter was, 
 for memory-sake, from some tree or other vegetable, which in the 
 infancy of writing on barks or boards, was very natural. They had 
 -also many characters signifying whole words, like the Egyptians and 
 Chinese. When Patrick introduced the Roman letters then, from a 
 corruption of Abcedarium, they called their new alphabet Aibghittir, 
 which by the monkish writers has been latinized Abgetorium. But 
 there flourished a great number of Druids, Bards, and Vaids, and other 
 authors in Ireland long before Patrick's arrival, whose learning was 
 not only more extensive, but also much more useful than that of their 
 •Christian posterity. . . . Of aU the things committed to writing by 
 ^ihe heathen Irish, none were more celebrated, or indeed in 
 
THE ORIGIN OF ALPHABETIC LETTERS. 253- 
 
 tliemselves more valuaMe than their laws, whicli were delivered, as 
 anciently among some other nations, in short sentences, commonly in 
 verse " (History of the Druids, pp. 95, 96). This so far corroborates 
 Straho's testimony regarding the Turdetani of Spain : "They had 
 written monuments and poems and laws in verse for six thousand 
 years." Toland says further that these laws, called " Celestial Judg- 
 ments," were only preserved in traditionary poems according to the 
 institution of the Druids till committed to writing at the command of 
 Concovar king of Ulster, who died in the year of Christ 48, whereas 
 Patrick begun apostleship but in the year 432 (p. 97). And he teUs 
 us farther that this ancient Celtic alphabet is called Beth-luis-nion an. 
 Oghuim, the alphabet of Ogum. The name Ogum, latinized Ogmius,. 
 is given to their alphabet, because their god Hercules-Ogmius used this 
 alphabet. Toland holds that this word is pure Celtic, " as Lucian 
 does positively affirm Ogmius was a Gallic word, a word of the coun- 
 try ((^u>vq rrj e7rL-j(iapi(o')." Now the critics of all nations have made 
 a heavy pother about this same word Ogmius, and laboriously sought 
 for the meaning of it everywhere but just where it was to be found. 
 The most celebrated Bochart, who against the grain of nature, if I may 
 so speak, would needs reduce all things to Phoenician, says it is an 
 " oriental word " (p. 82). Does not Toland himself and all the Irish 
 bring their Ogam from Phoenicia? and surely Ogmius the god used the 
 Ogam in Phoenicia j therefore it was Oriental. And of its derivation and 
 meaning he says (p. 83) : " But the word Ogmius, as Lucian was truly 
 informed, is pure Celtic, and signifies, to use Tacitus's .phrase about 
 the Germans, the secret of letters, particularly the letters themselves, 
 and consequently the learning that depends on them, from whence the 
 force of eloquence proceeds ; so that Hercules-Ogmius is the learned 
 Hercules, or Hercules the protector of learning, having by many been 
 reputed himself a philosopher. To prove this account of the word, so 
 natural and so apt, be pleased to understand that, from the very be- 
 ginning of the colony, Ogum, sometimes written Ogam, and also Ogma, 
 has signified in Ireland the secret of letters, or the Irish alphabet, for 
 the truth of which I appeal' to aU ancient Irish books without a single 
 exception. It is one of the most authentic words of the language, and 
 originally stands for this notion alone. Indeed, after Patrick had 
 converted the nation, and, for the better propagating of Christian 
 books, introduced the Eoman letters, instead of the ancient manner of" 
 writing, these primitive letters, very different from those they now 
 use, began by degrees to grow obsolete, and at last legible only by 
 antiquaries and other curious men, to whom they stood in as good stead, 
 as any kind of occult characters ; whence it happened that Ogum, 
 from signifying the secret of writing, came to signify secret writing,. 
 
254 DISSERTATION X. 
 
 but still principally meaning the original Irisli characters. There are 
 several manuscript treatises extant, describing and teaching the various 
 methods of this secret writing; as, one in the College hbrary in Dublin, 
 and another in that of his Grace the Duke of Chandois. Sir James 
 Ware, in his Antiquities of Ireland, relating how "the ancient Irish 
 did, besides the vulgar characters, practise also diverse ways and arts 
 of writing called Ogum, in which they wrote their secrets. I have,'' 
 continues he, " an ancient parchment book fuU of these," which is the 
 same just now said to belong to the Duke of Chandois ; and Dudley 
 Forbes, a hereditary antiquary, wrote to the rather laborious than 
 judicious chronologist O'Flaherty, in the year 1683, that "he had 
 some of the primitive birch tables " (pp. 83, 84, 85. 105). And in 
 the same letter he says "that in Patrick's time no fewer than 180 
 volumes relating to the affairs of the Druids were burned in Ireland." 
 Dr. Kennedy says that Patrick burned about " 300 volumes, stuffed 
 with fables and superstitions of heathen idolatry, uniit," adds he, " to 
 be transmitted to posterity." There can be no doubt that the Celts ' 
 had the knowlege of letters before the introduction of Christianity 
 among them, and that they had brought their Celtic Ogum or alphabet 
 with them from Asia, "from the very beginning of the colony;" as, 
 says Toland, " Ogum, sometimes written Ogam, and also Ogma, has 
 signified in Ireland the secret of letters, or the Irish alphabet." Among 
 the Celts, therefore, Ogum signified the secret of letters, meaning 
 thereby the Celtic letters ; but it was not a Celtic word for aU that; it 
 was a word they had imported from Asia with the letters, and was 
 derived from the title of their god Hercules-Ogmius, who used these 
 letters ; it was the Beth Luis Nion an Oghuim, or the A, B, C, of 
 Ogmius. We shall afterwards show who he was. But the derivation 
 of the word from the title of their god, and the Celtic meaning attached 
 to it, shows us that in Asia, and from the time the colony left, the 
 knowledge of the Celtic letters was a secret among them, which shows 
 that the letters were known to a certain class of the Celts, but kept 
 a secret from another class of them. Toland, indeed, endeavours to 
 explain this away. He says that in times of Christianity, when they 
 had become occult and legible only to antiquaries, " they stood in as 
 good stead as any occult characters, whence it happened that Ogum, 
 or original Celtic characters, from signifyiag the secret of writing came to 
 signify secret writing." But we cannot see any difference in the two 
 terms, unless that then the class of the Celts who formerly knew them 
 had also lost the knowledge of them. The same term, " the secret of 
 letters," is applied to the Eunic letters of the Germans, showing that 
 when they left Asia after the Celts the knowledge of letters had been 
 stiU kept a secret from a certain class. The same thing is seen among 
 
THE ORIGIN OF ALPHABETIC LETTERS. 255 
 
 the Joktanide Arabians, and this had been evidently introduced among 
 them by the Cushites, or Ethiopians, with heathenism. For among all 
 heathen nations of the time there was a secret of letters kept from the 
 vulgar. Among some nations there were two kinds of letters : hiero- 
 glyphic letters kept secret from the vulgar, and enchorial letters used 
 lay the vulgar : but where there were only one kind, or a mixed kind 
 ■of enchorial and monographic, as among the Celts, then all letters 
 were kept secret from the vulgar. 
 
 Father Innes, however, contends that the Irish had no knowledge 
 of letters before the introduction of Christianity by Patrick, a.d. 432. 
 His arguments are that the Celtic words liter, a letter ; leabliar, a 
 book ; leagham, to read ; screohham, to write, &c., are derived from 
 the Eoman litera, liber, lego, scribo ; hence letters, books, reading, and 
 writing were borrowed from the Eomans. It is now settled by philo- 
 logists that the Celtic and Latin languages are cognate, and that the 
 Celtic and Latin words are radically the same. Huddleston shows 
 that the primitive ideas of mankiad are expressed in words both in 
 the Celtic and Latin radically the same. He shows this in many of 
 the words, particularly those expressive of heaven, earth, hand, head, 
 mother, brother, sun, and moon ; hence, says he, if Innes's arguments 
 were correct, then the Celts knew neither heaven nor earth, hand nor 
 head, mother nor brother, sun nor moon, till Patrick introduced them 
 into Ireland. Innes, however, admitted that the Irish had a partial 
 Tise of letters prior to the arrival of Patrick, meaning thereby that they 
 were confined to the higher ranks (vol. ii. p. 451). This is all that 
 we contend for, but it is yielding the whole question. It admits that, 
 before the introduction of Christianity a class of Celts had a know- 
 ledge of letters, but that this was kept a secret from the vulgar. 
 Huddleston thinks, however, that this disagrees with his assertion 
 •(vol. ii. p. 466) that the 300 volumes burnt by Patrick were written 
 in magical or hieroglyphical letters and intelligible only to the Druids. 
 He argues : " If the lower ranks in Ireland were whoUy illiterate, the 
 ■ordinary letters would have been as sufficient a disguise as any others." 
 This we admit is quite conclusive, but it is allowed by both sides that 
 Patrick burnt these Druidical books, and the Druids must have written 
 -these books before the coming of Patrick to Ireland, and consequently 
 they had the use of letters before Patrick's time, and before the intro- 
 ■duction of Christianity into Ireland. If they had no letters they 
 ■could not have written the books, and if there were no books Patrick 
 could not have burnt them. But Innes holds that these books were 
 written, not with alphabetic letters, but with hieroglyphics. 
 McPherson in his introduction (p. 69) adopts the same arguments as 
 Innes, and says : " Ogum is a word which has no aflSnity with any 
 
256 DISSERTATION X. 
 
 otter in the Irish, language, and seems therefore to have been a cant 
 name imposed upon a species of stenography in which the old Irish 
 ■wrote their secrets. Sir James "Ware, whose authority is often cited, 
 to prove the existence of the Ogum, shows plainly that it was a kind, 
 of shorthand, varied according to the fancy of those who used it ; con- 
 sequently it did not merit the title of an alphabet." This assertion i& 
 founded upon what Sir James "Ware says. Now he has given his words 
 in a note, which says : " Besides the vulgar characters, the ancient 
 Irish used various occult formulas or artifices of writing, called Ogum, 
 by which they wrote their secrets." This shows that the ancient Irish 
 had vulgar characters besides the Ogum, and it was by the Ogum or 
 hidden formulas they wrote their secrets. Toland has it that these 
 vulgar characters is the Ogum, and he says : " They had also many 
 characters signifying whole words, like the Egyptians and Chinese."' 
 Now this is a system of monographic writing, consisting of a certain 
 change and union of the alphabetic signs in the word. It was used by 
 almost all Oriental nations, and seems to have its origin in Bactria,. 
 in the Zend characters and language of Bactria. It was adopted, 
 by the Greeks, who ruled Bactria, and monograms in Zend 
 as well as in Greek letters are found on the coins struck by 
 their kings; it is found in the Sanskrit used throughout- 
 the East ; in the Hamyaric, the original of the Sanskrit ; and in the 
 Ethiopic. Then it is found in the Eunic, which came from Bactria 
 with the Goths, and along with the secret of letters it decidedly proves- 
 that the Celtic, like the Eunic, has had its origin in Asia. It is 
 exactly described by Pocock in his description of the Al Musnad of 
 the Hamyarites of Southern Arabia : " These characters (the Hamya^ 
 rite) differ much from those which the Arabs use : which kind of 
 writing they call the Al Musnad: lettersintertvdnedamoTigthemselves and 
 little distinct (i.e. monograms), and kept secret from the vulgar. They 
 do not permit the vulgar to learn these characters; nor any one thepower 
 to use the same, unless after obtaining permission from them." This i& 
 an exact description of the Irish Ogum. McPherson, who was a Celt 
 and knew well the Celtic language, says that the word Ogum has no 
 affinity with any other word in the Celtic language : its signification 
 among them, " the secret of writing, " is not its original or radical 
 meaning, but a meaning they thought it had, because the letters were 
 also called " the secret of writing." It is derived from the title of their 
 God, Hercules Ogmius, because he used it, or was derived originally 
 from him, and its original meaning is only to be found in the origin of 
 the title given to the god. But that it was an alphabet is now too 
 •weU established. There are not only remains stiQ extant in books 
 -written "by it, as well as stone monuments inscribed with its letters, 
 
THE ORIGIN OP ALPHABETIC LETTERS. 257 
 
 many of -whicii have been found in the counties of Cork, Limerick, and 
 Clare in Ireland, inscribed with the Ogam letters. And we are told 
 that on a stone which was worshipped ia heathen times at Donach 
 Patrick, near Loch-Hacket, county Clare, Patrick had the name of 
 Christ inscribed in opposition to the heathen inscriptions which it 
 formerly bore in heathen times. Many such inscribed stones have 
 been also found in the Western Islands as well as on the mainland of 
 Scotland. Pinkerton, who follows the opinion of In Ties and McPherson, 
 ascribes these Scottish remains to their Anglo-Saxon captives or 
 refugees : " During the inroads of the pagan Danes many of the 
 Christian Saxons sought refuge in a country which, though often in- 
 inaical, was yet of the same faith." It has never yet been shown to 
 be the case that slaves and refugees inscribed the monuments of a 
 country where they dwelt. These are the remnants of an indigenous 
 people ; and in the case of the Ogum inscriptions who but the natives 
 could inscribe those found in the Orkneys, Scotland, Western Isles, 
 and in the extreme south-west of Ireland, the counties of Cork and 
 Clare ? Who but the natives inscribed those of Egypt, Sinai, Edom, 
 in Job's time ? 
 
 Of what now goes under the name of the Beth-Luis-Nion an 
 Oguim, Huddleston thus speaks as to "its figure or form. The 
 original Irish letters (of which the reader wiU see a specimen 
 in Shaw's Analyses of the Gaelic Language, Major Valencia's 
 Grammar, &c.) appear to be a compound of Greek and Saxon. 
 Taken in toto they can be identified with no alphabet now known. 
 Mr Pinkerton has the modesty to teU us that the Irish alpha- 
 bet is the Saxon. Can this gentleman have forgot that he allows 
 the Irish the use of letters as early as the arrival of St. Patrick in 
 432, and that he proves the Germans, Scandinavians, Saxons, &c. 
 totally illiterate tUI the ninth century.'' The letters of which Huddle- 
 ston speaks here are those now used by the Celtic-Irish in their trans- 
 lation of the Bible, and which they call the Ogum. We have been 
 long convinced that these are not the Ogum, but the old Koman letters 
 of Patrick's time, and which are now called Saxon, as having been 
 adopted by both Celts and Saxons at their conversion to Christianity : 
 the first giving up the use of their ancient Ogum, the other their 
 ancient Eunic. We have specimens of the Eunic letters on monu- 
 ments, and Ledwich has given specimens of the ancient alphabets 
 used by the Celtic-Irish : one of which he calls the most ancient is 
 doubtless the Ogum, as most of its letters are variants of the ancient 
 Hebrew or Samaritan alphabet. We shall give a table of these alpha- 
 bets, which we are certain wUl convince the reader as to the truth of 
 this substitution. 
 
258 DISSERTATION X. 
 
 It is asserted by tlie Irish Celtic authors that their Bethluisnion an 
 •Oghmn,_or Celtic alphabet, was origiaaUy derived from the Phoenicians. 
 Toland says : "Besides the appeal made above to all ancient authors, 
 in particular from Forchern, a noted bard and philosopher, who lived 
 a little before Christ, this learned man, ascribing with others the inven- 
 tion of letters to the Phoenicians, or rather more strictly to Fenius 
 Farsaidh, or Phenix the ancient, says that among other alphabets, as 
 the Hebrew, Greek, and Latin, he also composed that of Bethluisnion 
 an Oghuim, the alphabet of Ogum, or the Irish alphabet, meaning that 
 he invented the letters in imitation of which the alphabets of those 
 nations were made." The words of this ancient bard are said to be : 
 " Fenius Farsaidh alphabeta prima Hebreeorum, Grsecorum, Latinorum, 
 et Bethluisnion an Oghuim composuit." (History of the Druids, 
 p. 85.) But it is evident that a Celtic-Irish author, who lived before 
 Christ, could know nothing of the Hebrew or of the derivation of 
 these alphabets ; and it is as evident that this is an interpolation of a 
 Christian priest or monk, wh.o was acquainted with the Greek and 
 Eoman ideas of the derivation of these alphabets from the Phoenicians. 
 This is admitted by Toland. He teUs us (pp. 93-4) that the 
 ancient MSS. were interpolated after the prevailing of Christi- 
 anity, "which additions or alterations are nevertheless easily 
 distinguished, as in the present instance ; and he instances 
 (p. 93, note) this very work of Forchern as the UraiceaM na 
 Tieigios, i.e. the accidence of the artists or the poets, which being the 
 work of Forchern before-named, was interpolated and fitted to his own 
 time by Ceann Faoladh the son of OOloU in the year of Christ 628." 
 Hence all that Forchern can testify to is, that the Celtic Ogum was 
 composed by Phenius Farsaidh, i.e. Phenius the ancient, or a per- 
 sonification of the ancient Phoenicians. The Greeks also speak of a 
 Phoenius in the Argonautic Expedition, but he had no connexion with 
 the Phoenicians (Annals of Four Masters, pp. 172, 342, 362). 
 But as we have seen that the Ogum derived its name from 
 the title of their god Hercules-Ogmius, because he was said to 
 have used it in writing his learning, we may expect to find the origin 
 or derivation of the Ogum by tracing the origin of the god. Toland 
 holds Ogmius to be a Celtic word (see Annal. Four Masters, pp. 172, 
 342), and that Ogum was used for the name of the alphabet from 
 the beginning of the Celtic colony. The colony had its beginning in 
 Asia. The god and his title, as well as the alphabet then, must have 
 come from Asia. He teUs us that Dr. Edmund Dickenson hunted for its 
 derivation in the East, and conjectured Hercules to be Joshua, who 
 was surnamed Ogmius from conquering Og king of Bashan. The word, 
 however, is not originally Celtic, for its Celtic meaning is only deriva- 
 
TEE ORIGIN OP ALPHABETIC LETTERS. 259 
 
 tive ; its radical meaning is only to lie found in the Hebrew. Accord- 
 ing to Parklrarst it is derived from DJJ? Ogum, to he grieved or 
 afflicted. In Job xxx. 25, the Septuagint translates it by o-revafttv, 
 to groan, to lament, to mourn. * But this is only a title of Hercules of 
 the Celts. Now in mythology there are several Herculeses, all of 
 whom are distinguished by their titles, but they are all derived from 
 two distinct Herculeses, viz. the primitive or Egyptian Hercules and 
 the Tyrian Hercules : this wiU be shown hereafter. It was the first, 
 who is entitled Hercules-Ogmius. The meaning of the general name 
 Hercules is — a straggler. It has been considered to have a Greek 
 derivation, viz. ^pas /cAto?, the glory of Hera ; but there is no doubt 
 that the title as well as the name of Hercules-Ogmius is Semitic, as 
 he is not originally a Greek. The Greek 'H/dkAes is derived from the 
 Semitic Kin Hra or Hera, to he hot, to burn, to be ardent, and 1173 
 Caleh, to restrain ; hence it means ' the ardent restrainer,' which iudi- 
 -cates that he struggled to restrain some person or persons from doing 
 wrong. The characters of aU the Herculeses are those of great leaders ; 
 but the character of Hercules-Ogmius is a protector of learning, letters, 
 and eloquence, possessed of great powers of persuasion, and that 
 he led the people by argument, eloquence, and the power of per- 
 suasion. His Semitic name leads us to look for his origin among the 
 Semitic nations of Asia ; and as Asia is the cradle of the mythology 
 and language of the Egyptians, as we are told by Bunsen, and also that 
 aU their gods have Semitic names, so we may expect to find some infor- 
 mation regarding Hercules-Ogmius from the Egyptian mythology. 
 Diodorus Siculus (Lib. i. p. 14) informs us that Hercules was a valiant 
 general of Osiris. He was therefore an Egyptian god, and Bunsen, 
 speaking of the god Khunsu or Chons, says : "This is the same god 
 whom the Greeks consider the Egyptian Hercules. According to aU 
 the ancient lexicographers the Egyptian name of Hercules is Kuvs. 
 This explains the translation of Eratosthenes : ' Hercules, Harpucrates, 
 Sempuchrates, Sempsos the Heraclide.' " + Now as Bunsen translates 
 pu-ehrut " the child," Sempuchrut is " Sem the chUd," J and Sempsos 
 means " Sem the shepherd." Wilkiuson || also shows that one of the 
 names of the primitive Hercules was Sem. So we thus find that the 
 primitive or Egyptian Hercules was the patriarch Sem or Shem. The 
 
 *His name being Semitic Is a decided proof that the person whom the god represents is 
 a Semite, and that this is a tradition of the transaction of this person in Asia, conveyed 
 from there by the Celts to Ireland, ^and the Asiatic derivation of their alphabet. 
 
 t Bunsen's Egypt, vol. i. pp. 404-5. J lb. 447. 
 
 11 Vol. V. p. 17. Macrobiua makes the Eygptian Hercules the slayer of the giants or 
 rebels. Satumal. i. 20. See Josephus on Hyksos c. Apion i. 14. 
 
260 DISSERTATION X. 
 
 title pu-chrut is given him in allusion to his being the type of the- 
 Messiah, by which, according to the heathen ideas, he was regarded as- 
 the promised child or " seed of the woman." The title Kwvs or Ohons,. 
 given to the Egyptian Hercules, is derived from the Semitic \p Khon, 
 to lament. The Celtic Ogmius and the Egyptian Chons, therefore, 
 express by different words the same title given by both nations to- 
 Hercules, and points him out as Hercules the lamenter. The Eev^ 
 Alex. Hislop says : " The Celtic Hercules was called Hercules-Ogmius,, 
 which in Chaldee is Hercules the lamenter," and in a note he says :. 
 " In connection with this Ogmius, one of the names of ' Sem,' the 
 great Egyptian Hercules who overcame the giants is worthy of notice ;. 
 that name is Chons. In the Etymologicum Magnum, apud. Bryant, 
 vol. ii. p. 33, we thus read : ' They say that in the Egyptian dialect 
 Hercules is called Chon' Tdv ijpaKXrjv ^aa-i Kara, rrjv diyviTTlwv- 
 SiaXeKTov Xava Xeyea-dai (Jablonsk. vol. i. p. 186). Compare this- 
 with Wilkinson, where ' Chon' is called ' Sem.' Now Chon signifies- 
 'to lament,' in Chaldee, and as Shem was Khon, i.e. priest of the most- 
 high God, his character and peculiar circumstances as Chon the 
 lamenter, would form an additional reason why he should be dis- 
 tinguished by that name by which the Egyptian Hercules was known." 
 " 'No name could be more appropriate, none more descriptive of the 
 history of Shem than this. Except our first parent Adam, there was- 
 perhaps never a mere man that saw so much grief as he. Not only did 
 he see a vast apostasy, which, with his righteous feelings and witness 
 as he had been of the awful catastrophe of the Flood, must hava 
 deeply grieved him ; but he lived to bury seven generations of his 
 descendants. He lived 502 years after the Flood ; and as the lives of 
 men were rapidly shortened after that event, no less than seven 
 generations died before him. How appropriate a name Ogmius, ' thfr 
 lamenter' or 'mourner,' for one who had such a history!" (Two 
 Babylons, pp. 94, 95). It will only be necessary for the reader to- 
 remember the account given in Scripture (Gen. x. 8-10) of the apostasy 
 and usurpation of Nimrod, and of his subjugation of several towns- 
 under his government as a self -constituted king, and more especially of 
 the building of the tower of Babel in direct opposition to the will of 
 God. Not only Babel, but all the other places mentioned as having 
 been subjected by Nimrod were situated in that part of the world 
 which was allotted by God to Shem and his descendants. Shem was 
 therefore the divinely-appointed patriarchal high priest and civil ruler 
 of his people, who inhabited this country ; the usurpation of Nimrod 
 was therefore the consequence of a rebellion against the divinely- 
 appointed authority of Shem. But history informs us that the origi- 
 nator of this apostasy and rebellion was his father Gush, and that 
 
THE ORIGIN OF ALPHABETIC LETTERS. 261 
 
 Nimxod only extended, it and diew together a great party against 
 
 >Shem. 
 
 It must be interesting to know how Stem acted under these cir- 
 cumstances. There is no account of this given in Scripture, but 
 history and mythology are very fuU on the subject. Mr Hislop asks : 
 " 'Sow, how is this ' mourniug ' Hercules (Shem) represented as putting 
 down enormities and redressing wrongs ? Sot by his club, like the 
 Hercules of the Greeks, but by force of persuasion. Multitudes are 
 represented as following him, drawn by fine chains of gold and amber 
 inserted into their ears, and which chains proceed from his mouth." 
 This, of course, is figurative of the persuasive eloquence of Shem, which 
 proceeds from his mouth, and enters the ears of his hearers, and draws 
 them to foUow him. This is taken from Lucian's description of a 
 
 picture of Hercules-Ogmius, which he saw in Gaul, the enigmas of 
 which were explained to him by a learned Celtic Druid. The whole 
 
 -of it is given by Toland, a few more passages from which wiU farther 
 
 -explain the character and actions of Shem. " The Gauls,'' says Lucian, 
 " call Hercules in their country language Ogmius. But they represent 
 the picture of their god in a very unusual manner.'' Not at all like 
 the Hercules of the Greeks. " "With them he is a decrepit old man, 
 bald before, his beard extremely grey, as are a few hairs he has re- 
 maining. His skin is wrinkled, sun-burnt, and of such a swarthy hue 
 as that of old mariners." Such is the description of the personal 
 appearance of Shem at the time of the rebellion of Nimrod, as pre- 
 served by the Celts. Then Lucian shows his power over the people. 
 
 '" But I have not yet told you what is most odd and strange in this 
 picture, for this old Hercules draws after him a vast multitude of men 
 all tied by their ears. The cords by which he does this are small tine 
 
 •chains, artificially made of gold and amber, like most beautiful brace- 
 lets. And though the men are drawn by such slender bonds, yet none 
 of them think of breaking loose, when they might easily do it, neither 
 do they strive in the least to the contrary, or struggle with their feet, 
 leaning back with all their might against their leader ; but they gladly 
 and cheerfully f oUow, praising him that draws them ; all seeming in 
 haste and desirous to get before each other, holding up the chain as if 
 they would be very sorry to be set free." Then he tells us the explana- 
 tion of the picture as given to him by the Druid. " The Gauls do not 
 suppose, as you Greeks, that Mercury is speech or eloquence, but we 
 attribute it to Hercules. Do not wonder that he is represented as an 
 
 -old man, for speech alone loves to show its utmost vigour in old age. 
 We are of opinion that Hercules accomplished aU his 
 
 -achievements by speech, and that having been a wise man he con- 
 quered mostly by persuasion j we think his arrows were keen reasons, 
 
262 DISSERTATION S. 
 
 easily shot, quick and penetrating tlie souls of men ; whence you have • 
 among you winged words. Hitherto spoke the Gaul." Such then was. 
 the means used by Shem to stay the apostasy and rebellion which was 
 originated by Gush and propagated by Mmrod. It was by his eloquence 
 and persuasion in preaching the true religion, which we shall afterwards- 
 see was caUed the religion of Seth, by which he succeeded in pre- 
 serving to himself a multitude of followers. But according to the Geltic 
 traditions and history, he not only preached, but had his learning and 
 religion written, and the letters he used were those from which the 
 Celtic Ogum was originally derived ; and as the Ogum was an alpha- 
 bet, the letters of Shem were alphabetic letters. It is therefore an 
 established fact that Shem had the religion of Seth written in alpha- 
 betic letters, and that the Celtic Ogum alphabet, as well as the 
 Phoenician popular alphabet, have been derived from the Semitic 
 alphabet or alphabet of Mesopotamia, in which Shem had the religioQ 
 of Seth written. This religion of Shem and Seth was opposed to the 
 apostasy of Gush and his son Nimrod, which we must therefore call 
 the Gushite or Ethiopian religion. Of both these religions we shall 
 afterwards have much occasion to speak, and shall show what kind of 
 writing Gush had his religion written by. Meanwhile we must trac& 
 back the alphabetic letters of Shem. 
 
 It is evident that the letters used by Shem would be also those 
 used by his father Noah, who was still aUve at the time of the apostasy 
 of Gush and Nimrod, for he Kved 350 years after the Deluge, and must • 
 haVe lived with the holy line which descended through Shem. But in 
 his old age the burden of public affairs devolved upon the shoulders- 
 of Shem. We have seen that, according to Pliny's opinion, letters- 
 were always among the Assyrians. Now this was the name given by 
 Berosus to the immediate descendants of Noah who lived in Ghaldea 
 and Babylonia immediately after the Flood. In his first book of Baby- 
 lonian History, when speaking of the primordial country and its inhabi- 
 tants called Ghaldeans or Assyrians, he says : " Now there was 
 in the same city of Babylon a great number of foreign people, those 
 namely who inhabited Ghaldea, who lived in filthy sensuality and a 
 luxurious Hfe, and whose religious ceremonies were altogether beastly. 
 And in the first year there came up from the Eurethryan sea, within 
 the same territories of the Babylonians, a certain horrid beast, whose 
 name was Oannes, which ApoUodorus also narrates in his history, and 
 that its whole body was that of a fish, but under the fish's head another 
 head was placed, and in the tail feet like those of a man. It also 
 spoke like a man. Its image remains delineated to this day." He says : 
 " This beast sometimes conversed with men, but usually took no food ; 
 tlmt it taught men letters and various kinds of arts, the descriptions of. 
 
THE OBiaiN OF ALPHABETIC LETTERS. 263 
 
 towns, the structure of temples, the doctrines of jurisprudence for the 
 purposes of government; besides it showed how to sow seeds and 
 collect fruits, and wholly delivered to man everything conducive of 
 civilization, so that from that time every one found fruit.'' The 
 description of this beast is evidently that of the image of a god of the 
 Babylonians, whose, delineation existed in the time of Berosus. 
 Layard* found it among the sculptures of Nineveh. This image 
 symbolized the character of a deified mortal. He came from the sea, 
 and indicates a man who had some character aUied to a fish. The sea 
 is the sea of the deluge, from whence he came up in the first year of 
 the Babylonians, or the first year after the Deluge. He had an ex- 
 tensive knowledge of letters, religion, science, and arts, which he 
 communicated to the Assyrians of Babylonia. He is called Oannes, 
 which is an anagram of the name of Noah, and his whole character is 
 that of Noah, who came up from the sea of the Deluge, and introduced 
 the knowledge of the antediluvian world among the people descended 
 from him while they lived in the land of Shinar, or Babylonia, before 
 the Dispersion. In a fragment preserved by Hippolytus in his Philo- 
 sophicomena, this Assyrian tradition of Oannes is noticed under the 
 name of Jannes, which is nearly identical with the Eoman god Janus, 
 whom Macrobius calls Eanus, which is almost the same as Oannes ; 
 and in the character of Janus we have that of Noah, for he is also 
 called Dipheus, twice born, and is represented as having two heads, 
 the one old and the other young ; as having been born again, and be- 
 come young after the Deluge. He is also called the inventor of ships, 
 and the father of the world, aU of which belong to the character of 
 Noah.t We also find from the cuneiform inscriptions found at Warka 
 or Erech that Noah " in Chaldea was worshipped at ' Erech,' other- 
 wise the place of the Ark, as ' Anu ' or ' Ana ' or ' Oannes ' or ' Hoa.' 
 His most important titles are those which make him the god of science 
 and knowledge : ' the intelligent fish,' ' the teacher of mankind,' ' the 
 lord of understanding.' One of his elements is the wedge or arrow- 
 head, the essential element of cuneiform writing, which seems to assign 
 to him the invention, or at least the patronage of the Chaldee alpha- 
 bet." i 
 
 But besides Oannes, we have the same character in the god Dagon 
 of the Philistines and Phoenicians. In 1 Samuel v. 2. Dagon, the 
 god of the Philistines, is spoken of ; and in his exposition Dr. Batto 
 says that he was tutelar deity of the Phihstines ; that the common 
 opinion is that it was represented half -human and half -fish. " The essen- 
 tial part of the word Dagon, Dag (31), means a fish in Hebrew ; and the 
 
 * Babylon and Nineveh, p. 843. 
 t The Two Babylons, pp. 194-196. J " Stones Crying out," p. 56. 
 
264 DISSERTATION X. 
 
 text itself of verses 4, 5, favours the same conclusion, for it is said that 
 when the image fell before the ark of God, its head and hands were 
 broken off, and only the pjT Dagon, or fish, remained. We think this 
 evidence outweighs aU that has been adduced to show that Dagon 
 meant ' wheat ' in the Phoenician language, and that Dagon was the 
 Phoenician god of agriculture. The Phoenicians moreover were not 
 the same people as the Philistines. It might be possible, indeed, to 
 combine both notions, by supposing that this Dagon was a deified 
 mortal, who had come in a ship to the coast, and had taught the people 
 agriculture and other useful arts ; and that, as with Cannes of the 
 Chaldeans, his maritime arrival was figured by a combination in his 
 images of the human and fishy nature. ... In fact, there were 
 many of these personages who came from the sea to instruct men in 
 letters, and who were deified as men-fish. One of these was called 
 Odakon (OSaKcov), whom Selden regards as this fish-god Dagon." Dr. 
 Kitto here considers Cannes and Dagon to be the representatives of 
 two distinct deified mortals. We consider them to be two names given 
 to the same god, describing two different incidents of his life when on 
 earth, and we agree with Mr Hislop that both represented one and the 
 same deified mortal Noah, as did also the Eoman god Janus. "Janus 
 the two-headed god," says Mr Hislop, " who lived in two worlds, was 
 the Babylonian divinity (Cannes) as the incarnation of Noah ; Dagon, 
 the fish-god, represented that divinity as a manifestation of the same 
 patriarch who lived so long in the waters of the Deluge " (Two 
 Babylons, pp. 194-5, 314). Cannes represents Noah coming from the 
 sea of the Deluge, and Dagon when Noah became a husbandman. 
 This view is confirmed by the testimony of the Phoenicians. Dagon 
 is mentioned by Sanchoniathon in two passages. In the one it is said, 
 " Dagon found out corn and invented the plough ; he is called Zeus 
 Arotrius," or the plough god, which shows that he was the Phoenician 
 god of agriculture : in the other, one of the three children of TJranos 
 and G6 is " Dagon, who is the same as Siton and Atlas." Here we have 
 bim under three names — ^Dagon the fish, Siton, corn, and Atlas the 
 swaddled one, because swaddled or swathed with the clouds and rains 
 of the Deluge. The name Atlas being derived from n^nn Hatulah, 
 
 " to swaddle " or " swathe," used in Job xxxviii. 9. applied to the 
 earth swaddled by the clouds of the Deluge. There can be no doubt, 
 then, that Cannes of the Assyrian traditions was Noah ; and we are 
 led up to Noah, to whom we must ascribe the introduction of alpha- 
 betic letters, religion, science, agriculture, and other useful arts, from 
 the antediluvian into the postdiluvian world and taught them to the 
 peoples descended from him before the Dispersion. 
 
THE ORIGIN OF ALPHABETIC LETTERS. 265 
 
 Before we can explain Odakon, another fish-god, which came from 
 the sea to teach men letters, supposed by Selden to he Dagon, we must 
 have some knowledge of the kind of materials which Noah and the 
 ■antediluvians wrote upon, and more especially on what they wrote 
 their religious subjects. Jablonski's account is as follows : — " Now 
 here I wish, in the first place, to observe that in most ancient times, 
 whatever was to be committed to memory was consigned to letters, 
 ■and in every case was inscribed on steUse or pillars ; that is, stones and 
 marbles. Of these steUse, many are found among the ancients ; but 
 "they did not understand columns properly so called, but stones for the 
 most part squared, polished, and legivated by art, on which they could 
 Inscribe anything. So the ancient scholiast of Sophocles has explained 
 "this word, Sr^Aai KD^'oeiSets Xldo\, kirvypajj.fi,a.Ta TWbiv e)(ovm, ' stones 
 •of square form called stellte, on which things worthy of memory are 
 inscribed'" (Ad Electram, v. 722, veL p. 36. Edit. Cambridgse). If the 
 authority of Josephus is of value to us, the use of columns of this 
 kind existed more ancient than the Deluge itself (Jablon. Pantheon. 
 Lib. V. cap. v. vol. ii. p. 173). Prescott in his "History of Mexico," 
 and Stephens in " Incidents of Travels in Central America,'' show us 
 that the Toltican races of America inscribed their religious subjects on 
 "the walls of their temples and standing pillars of their idols. We have 
 seen that the Celts inscribed their rude stone pUlars, which stood in 
 the middle of their temple circles, with Ogum letters. Goguet observes 
 about the Teutonic nations of the north of Europe, though isolated from 
 the nations of Asia and Africa, that their history evinces that in primitive 
 times the usage equally existed of writing upon piUars of stone what- 
 ever was thought worthy of being transmitted to future ages. Olaus- 
 Magnus mentions pillars forty feet high, and the sides of rocks bearing 
 inscriptions in rude Eunic characters. The Chinese, in more recent as 
 in ancient times, inscribed the smooth face of the rock, as well as 
 .standing piUars, with inscriptions in their Chinese characters. The 
 «tone tablet of Beganfu indicates the ancient Chinese mode of stone 
 record. At Eleusis in Greece the hierophant explained the Eleusinian 
 mysteries to the initiated " out of a book, called ireTpwfia, which word 
 is derived from impa, i.e. a stone, because the book was nothing else 
 but two stones fitly cemented together " (Potter's Antiquities of Greece, 
 ■ch. 30, vol. 1, p. 391). In the time of Demosthenes there still existed 
 at Athens a law of Theseus, who Hved at the time of the Trojan war, 
 inscribed on a stone piUar. Among the Pelasgians in " Crete there 
 were very ancient columns, charged with inscriptions, detailing all the 
 •ceremonies practised by the Corybantes in their sacrifices." Ibn 
 Mokri, in illustrating the Arabian proverb, "More durable than what 
 is engraven on stone," observes that the inhabitants of Southern Arabia 
 
266 DISSERTATION X. 
 
 were accustomed in tlie remotest ages to inscribe laws and wise! 
 sayings on stone. Some of tliem are as ancient as the time of Joseph. 
 The rocks of Sinai are inscribed with inscriptions as ancient as the- 
 time of Moses. Ancient Nabathean inscriptions have been found on the 
 rocks of Petra. Moses commanded that when Joshua had crossed over 
 Jordan he should raise great stones, and plaster them with plaster, and 
 write on them all the words of the law, the blessings and cursings. 
 It would seem that these stones were to be written on while the plaster 
 was soft and could easily take the impression of the letters. Moses- 
 commanded (Dent, xxvii. 3) : " And thou shalt write upon them aU 
 the words of this law," not only all the ten commandments, but also- 
 all the joint and several orders contained in this book, together with- 
 the blessings and curses ; yea, " there was not a word of all that Moses- 
 commanded which Joshua read not before the congregation," which 
 were written on these stones (Josh. viii. 35). God gave to Moses two 
 tables of stone, on which he had written the ten commandments. In 
 the subterranean cells of the temples in Egypt stone piUars were pre- 
 served by the priest, on which the religion and laws of Hermes-Thoth 
 were written in hieroglyphic letters. Those of the temple near Thebes 
 were seen by Ammianus MarceUinus, and they are spoken of by 
 Plato. In the temple of the Phoenicians stone pillars were preserved 
 by the priests, on which were engraven the religion and cosmogony of 
 Taaut in Ammounean letters or Hammunim. They are mentioned by 
 Sanchoniathon as those from which he took the cosmogony of Taaut 
 in his Phoenician history. Moses mentions the piUars of Baal, the 
 sculptured stones (Ebn-Maskith), and pictured stones or Hammunim,. 
 which stood in the middle of the Beths or open-air temples of the 
 Canaanites, which were the same as the Ammounean pillars or the 
 Phoenician pillars of Taaut. This was doubtless a corruption of the 
 patriarchal custom. Josephus tells us, from Apion, that Moses wor- 
 shipped at an open-air Beth near Heliopolis in Egypt, in which there 
 were pillars set up. " I have heard of the ancient men of Egypt that 
 Moses was of Heliopolis, and that he thought himself obliged to fol- 
 low the customs of his forefathers, and offered his prayers in the open 
 air towards the city walls ; but that he reduced them all to be directed 
 towards the sun rising, which was agreeable to the situation of Helio- 
 polis ; that he also set up pillars instead of gnomons." Gnomons 
 means laws. (Cont. Apion. b. ii. sec. 2). Jacob, when he slept at 
 Bethel, placed his pillow at the standing pillar which had been pre- 
 viously raised by Abraham in his Beth. These standing pillars, raised 
 in the patriarchal Beths, were doubtless inscribed with the law of God, 
 to be read to the worshippers as in the instance mentioned, in which 
 Joshua read the law of the blessings and curses from the great stones. 
 
THE ORIGIN OP ALPHABETIC LETTERS. 267" 
 
 on -whicli it was written, and which were raised up in the middle of 
 the Beth, heside the ark, in the valley of Shechem. But this law was 
 written by Moses in a book, to be preserved tiU the time that it should 
 be so used. Job, who lived most probably about the time of Jacob, 
 mentions the custom in his time of sculpturing upon rocks and 
 engraving in a book of leaden plates with an iron pen or style. These 
 two modes and materials served for two different purposes. The in- 
 scriptions on the rocks were doubtless for national records; Those on 
 the raised stone pUlars, placed in the middle of the Beth, were for the 
 purpose of public worship ; while those in books, either of lead or 
 other material, being portable, and containing the same subjects as those 
 engraved on the pillars, were for private use at home or in the family. 
 StiU more ancient than Job are the inscribed bricks found at Babylon 
 on its conquest by Alexander in b.c. 332, on which there were 
 astronomical observations going back to 1903 years, which reaches up 
 to 2235 B.C. or about two hundred years after the Deluge. Clemens 
 Alexandrinus also informs us that the Grecian philosopher Democritus- 
 discovered his moral discourses on a Babylonian pillar, and from 
 Laertius we learn that Democritus composed a treatise on the sacred 
 letters of the Babylonians, which Dr. Burnet considers to be those he 
 found on this Babylonian pillar. This pUlar, we are told by Bunsen,. 
 was "the pillar of Akikarus or Akicharus, the .prophet of Babylon,* 
 whose wisdom Democritus is said to have stolen, and on which Theo- 
 phrastus composed a treatise ; " and Bunsen states that it is probable 
 that the pillar of Akicharus referred to the pillar of Seth mentioned by 
 Josephus. But in this conjecture he is wrong, for the name Aklii- 
 charus is derived from >nK AcM, " to consociate," and mn charah, " to 
 burn," and means therefore " the associate of the burnt one." The 
 burnt one was Ham, that being the meaning of his name, and Thoth 
 we have proved was Cush, who was son of Ham. And this brings us 
 now to the famous piUars of Hermes-Thoth, the original of the Egyptian 
 and Phoenician pillars, which Manetho in his book on the Dog Star 
 tells us he raised in the Seriadic land, and inscribed on them his 
 theology, in hieroglyphic letters, before the Flood. But as Hermes- 
 Thoth is Cush, who did not live till after the Flood, he could not have 
 raised these pillars before the Flood. The hieroglyphic letters he used 
 must have been the same as the sacred letters of the pillar of Aki- 
 charus, and doubtless the piUars of both were identical. But 
 we come to speak of stiU more ancient piUars. These are the 
 famous pillars of Atlas and the piUars of Hercules ; but as the piUars 
 
 * The prophet of Babylon is Nebo, his name being from teas JTiia, " to prophesy • " and 
 in the cuneiform inscriptions he is called the author and instructor of that writing ■ i.e. he is, 
 Thoth, the inventor of hieroglyphic characters. 
 
268 DISSERTATION X. 
 
 •of liotli are connected witli each, other, they require to be explained 
 together. Diodorus (Lib. iii. p. 135) tells us that Atlas was king of 
 the Atlantes, who inhabited the extreme north-west of Africa. He 
 says : " They say that he had an exact knowledge of astrology, and 
 first demonstrated the reason of the sphere, from which arose the 
 opinion that the universe lay on his shoulders. This myth was evolved 
 when he had invented and described the sphere." But Atlas had not 
 only spheres, but also columns or pillars, which are always spoken of 
 in the plural number, and shows that he had two pillars, on the top of 
 which the spheres were placed ; for Homer speaks of them thus : 
 
 "The eternal columns which on earth he rears 
 End in the starry rault, and prop the spheres." 
 
 — Pope. 
 
 Thus the spheres were placed above the columns, and they were sup- 
 ported by the columns below them. These columns or pillars were 
 inscribed with the astrology and science which Atlas taught; and 
 ■•'Goguet is disposed to think that the ancient fable about Atlas 
 entrusting the pillars of the world to Hercules means no more than 
 that Atlas explained to the son of Jupiter the purport of the mysteries 
 and science inscribed on certain pillars."* It mfeans that and some- 
 thing more than that, for when we know that Atlas was Noah, and 
 that Hercules was his son Shem, the explanation of the whole is made 
 clear. Atlas-Noah, as the patriarch and high priest of 'the world after 
 the Flood, had the care and work of teaching his people religion in 
 the public assemblies for worship, laid upon his shoulders. For this 
 purpose he had an open-air Beth, in the middle of which he had his 
 two piUars placed. The one inscribed with the history of the creation, 
 surmounted by a sphere, either as a symbol or to assist him in teaching : 
 on the other was inscribed the science of religion; that is, with the reve- 
 lation of the way of salvation through the promised Eedeemer, or Seed 
 of the woman, which were the subjects contained in the two first 
 written documents of the book of Genesis. It is natural that he would 
 teach these subjects, more especially to his son Hercules-Shem, who was 
 to become his successor in the offices of patriarch and high priest. 
 Hence, as the burden of the world, or his care and work of teaching 
 the divine revelations of religion to his people, was laid on his 
 -shoulders, this shoidd be transferred to the shoulders of Shem when he 
 became old and infirm ; and hence also, for this purpose, the Beth 
 with the pillars and spheres of Noah should be tranferred to Shem. 
 Thus the pillars of Atlas-Noah became the piUars of Hercules-Shem. 
 
 * Goguet, Origin, des Lois, p. 186 : " The fable of the pillars of the earth, which Atlas com- 
 mitted to Hercules, ought to be understood, in my opinion, of certain pillxu^s, with learned 
 inscriptions upon them, which Atlas explained to the son of Jupiter. 
 
TSE ORIGIN OP ALPHABETIC LETTERS. 269 
 
 "We must now return to the explanation of Odakon, the other fish- 
 god mentioned by Dr Kitto, whom Selden thought was Dagon. 
 Berosus in his second book, according to Eusebius (Lib. i. c. 1), when 
 speaking of the ten first kings of Babylon who reigned before the 
 Flood, tells us that the first who reigned was Alorus, then Alparus, 
 Almelon, Ammenon, in whose reign a certain beast emerged from the 
 Eed Sea of the form of a man and a fish, called Motion. After 
 Ammenon reigned Amelgarus, then Daonus, in whose reign four 
 monsters like a man and a fish emerged again from the Eed Sea. 
 Afterwards there reigned Edoranchus, of the city of PantibibKcus, 
 " in whose time also there appeared from the Eed Sea another beast 
 of the form of man and fish, whose name was Odakon. All these, he 
 says, accurately expound those things which were summarily spoken 
 of by Cannes." The names of Idotion and Odakon are radically identi- 
 cal, and from this it is evident that all these beasts are but the same 
 one, varied by different traditions. Selden is wrong in considering 
 Odakon to be Dagon. His name points him out as quite distinct from 
 him. Odakon is derived from the Semitic mjJ Odah, " a testimony " 
 or "confession of faith," and p kon, "to establish." And in this 
 sense Odakon means the testimony of the establishment. The word 
 j3 kon is used in the Hebrew Scriptures in the history of Creation, 
 translated in our English version, "and it was so" (Gen. i. 9. 11. 
 15. 24) literally, " and it was established ; " hence the pillar on 
 which the history of the Creation was inscribed was called Oda-kon, 
 "the testimony or confession of faith that God established the 
 Creation," because of its bearing testimony to his establishment of the 
 Creation. In Joshua xxii. we are told that the Eeubenites and 
 Gadites had raised an altar which was regarded as a sign of declension 
 from the worship of Jehovah at the true altar at ShUoh. But they 
 explained that they had raised this altar as apatternof the true altar, and 
 a witness to their posterity of it, v. 28. Therefore they called this 
 altar Ed (Heb. ^J? Od), " For it shall be a witness between us that the 
 Lord is God," v. 34. Our translators follow the Massoritic pointing 
 of 1J) as Ed, but in the unpointed Hebrew it is 1J? Od. The difference 
 between this Ed and Odakon is, Ed is an imitation and witness of the 
 true altar, but Odakon bears testimony that God created and established 
 the universe, and is so called as our Bible is called Old and New Testa- 
 ments. Berosus makes Odakon come from the Eurythrean Sea, or Sea of 
 the Deluge, to Pantibiblicus, i.e. " the city of many books," and indicates 
 that Odakon was an inscribed pillar preserved at Pantibiblicus or Sephar- 
 vaim * the city of the writings. This pillar was made into a heathen 
 
 » 2 Kings rrii. 24, xviil. S4 ; Isaiah xxxvii. 13. Sepharvaim was a city of Babylonia. 
 
270 DISSERTATION X. 
 
 god called J1''3 Chiun or p Eon by the Semitic people of Western Asia. 
 Bunsen tells us that Movers has proved that kon was a Phoenician 
 designation of Saturn, and Bunsen himself states that " no proof is 
 required that Set-Typhon in the Osiris circle (of the Egyptians) cor- 
 responds to Saturn."* Thus we see that the Phcenician god Kon, 
 worshipped in the star Saturn, was Set-Typhon of the Egyptians, or 
 Seth, and hence is Odakon, one of the pillars of Seth. From Amos 
 vi. 26. we learn that the Israelites bore the pillars of Seth in the 
 wilderness : " But ye have borne the tabernacle of your Moloch and 
 Chiun, your images, the star of your God which ye made to your- 
 selves." Bunsen translates Chiun, &c. "the pillar of your images." 
 He says Kiun or Chiun is' "the god of the pUlar," and that the word 
 Set means in Hebrew and Egyptian " piLlar."f But we are not to sup- 
 pose that the Israelites worshipped Seth as the god of the pUlar. This 
 is only the manner which the heathen nations of Western Asia viewed 
 this pillar Kon. This pillar formed an essential part of the primitive 
 patriarchal Beth, J and we have seen from Apion that the Israelites had 
 such a pillar in their Beth near Hehopolis in Egypt. It was inscribed 
 with the history of the Creation, and they bore it in the same manner 
 as they bore the two tables of stone inscribed with the ten command- 
 ments. But farther, Kon means " to establish," and Movers tells us 
 that the Phoenicians worshipped Kon as the establisher, regulator, or 
 institutor of the laws of the universe. Now this has respect to what 
 was inscribed on the pillar of Seth or Kon, and to what Seth taught ; 
 and this was the sacred history of the creation, establishment, or con- 
 stitution of the universe. From all that has been said then we con- 
 clude that Odakon means the pillar of the testimony of God's establish- 
 ment or creation of the universe, or one of the pillars of Seth on which 
 this confession of faith or religion of Seth was inscribed, which passed 
 through the Deluge and taught mankind after the Deluge. 
 
 We have a farther history of the pillars of Seth on which the 
 religion of Seth was inscribed in the Jewish tradition preserved by 
 Josephus.ll He says : " Now this Seth, when he was brought up and 
 came to those years in which he could discern what was good, became 
 a virtuous man ; and as he was of an excellent character, so did he 
 leave children behind him who imitated his virtues. AH those proved 
 to be of good dispositions. They also inhabited the same country 
 without dissensions, and in a happy condition without any misfortunes 
 falling upon them tiU they died. They also were the inventors of that 
 
 ♦Bunseii's Egypt, vol. iv. p. 208. t lb. 208. 
 
 J This text speaks of the furniture of the primitive Adamic and Patiiarchal Beth 
 preserved by the Israelites. 
 
 n Antiq. L. i. c. ii. § 3. 
 
THE ORIGIN OF ALPHABETIC LETTERS. 271 
 
 peculiar sort of wisdom whicli is concerned with the heavenly bodies and 
 the order of the universe ; and that their inventions might not be lost be- 
 fore they were sufficiently known — upon Adam's prediction that the 
 world was to be destroyed at one time by the force of fire, at another time 
 by the violence and quantity of water — they made two pillars, the one of 
 brick, the other of stone. They inscribed their discoveries on them 
 both, that in case the pillar of brick should be destroyed by the Flood, 
 the pillar of stone might remain and exhibit those discoveries to man- 
 kind, and also inform them that there was another pillar of brick 
 erected by them. Now this remains in the land of Siriad to this day." 
 The same tradition has been otherwise preserved, evidently among the 
 Jews, which ascribes the writing to Cainan son of Enos. In the 
 Septuagint there is a second Cainan son of Arphaxad introduced into 
 the genealogy, to whom this has been ascribed. But John Gregory, of 
 Oxford, in his " Disproof of the Second Cainan, a.d. 1663," shows 
 the latter to be the former, in, proof of which he says : " I find in a 
 MS. chronicle in the Bodlean library, that after the Flood, Cainan 
 the son of Arphaxad wrote astronomy, having found the docrine of 
 the stars written by Seth and his sons on tables of stone." But none 
 ■of all this is due to Cainan the son of Arphaxad, but to Cainan the 
 son of Enos, as I shall make it appear by a second tradition, as those 
 written back to Aristotle out of India by Alexander the Great : 
 ■"■ "When I came," saith the king (Alexander), " into the land of 
 Pharsaiacon, &c. the natives said unto me, ' Lo here in this isle is the 
 sepulchre of an ancient long, whose name was Cainan the son of Enos, 
 who reigned over the whole world before the Flood. He was a wise 
 man, and endued with aU kinds of knowledge, and had power given 
 him against the spirits, devils, and destroying angels. This man fore- 
 saw by his wisdom that the blessed God would bring a flood upon 
 the earth, the prophecy whereof he wrote in tables of stone, which we 
 have, and the writing is Hebrew.' " " This," remarks Gregory, " is 
 the right owner of those parts and inventions. The other Cainan was 
 a man of the Chilasts' making ; one with whom things stood all other- 
 wise than with Melchizedek." This tradition which Alexander the 
 Great learned from these islanders must be the same which has been 
 preserved by the Jews, and as given by Josephus. Whatever way this 
 tradition may be viewed, we must regard it as giving a corroboration 
 to Josephus's statement, that the antediluvian descendants of Seth 
 inscribed columns, which passed through the Deluge. Whitson, Dr. 
 Burnet, and others doubt as to the preservation of these pillars during 
 the Deluge, as they thought the Deluge would destroy or bury them. 
 This idea arose from their erroneous ideas of the Deluge. The Eev. 
 Mr Brodie thinks the Deluge was such a gentle submergence of the 
 
272 DISSERTATION X. 
 
 earfcli's surface where it took place that it ■would scarce move the- 
 friable soil on the surface. One of these pUlars was Odakon, which- 
 the Babylonian tradition given by Berosus testifies that it came from 
 the Erythrean Sea or Deluge, i.e. passed through the Deluge, and was- 
 got after it to teach mankind. And Josephus tells us that the pillar 
 of Seth remained in the land of Siriad to this day. But Josephus's 
 account is confirmed by other traditions besides that of Odakon. We 
 have the Babylonian, Hindu, Grecian, Egyptian, and Chinese tradi- 
 tions of the preservation of writing during the Flood. 
 
 The Babylonian tradition, from the Second Book of Berosus in Euse- 
 bius, is as follows : " He says that Otiartes being dead, his son 
 Xisuthrus held the government eighteen sari, and that under him the 
 Great Flood happened, of which the following is an accurate narration :. 
 ' Kronos,' * he says ' predicted to him in sleep that on the fifteenth day 
 of the month Doesius mankind would perish by a flood ; that he com- 
 manded him that he should place all the books — the earliest, middle,, 
 and recent — in a pit dug in the earth in the city of the Sun at Sippara : 
 then he should build a ship, and that he should embark with his child- 
 ren and near relations, and collect thither food and drink , and every- 
 thing necessary for navigation, and that he should lead in beasts, birds, 
 and quadrupeds.' But enquiring whither he should direct his course^ 
 he received answer, ' To the gods, with a prayer that it should fare 
 well with mankind.' But he did not refuse nevertheless;, 
 he built a ship fifteen stadia long and two broad, and took 
 care to perform all that had been commanded him, and introduced into 
 it his wife, sons, and near relatives. At length the flood came on. 
 violently, but immediately began to decrease. Xisuthrus then sent out 
 certaia birds, which found neither food nor place whereon to set them- 
 selves, but returned again and were received into the ship. Again,, 
 some days afterwards, he sent out other birds, which likewise returned 
 to the ship with their feet soiled with mud. He sent out a third time,, 
 which not returning to the ship, he knew that the earth was wholly 
 laid bare. Then, having partly broken the roof of the ship, he saw 
 the ship itself resting upon a certain mountain, and immediately he 
 went out with his wife and sons and the builder of the ark, and threw 
 themselves upon the ground and prayed, and having buUt an altar,, 
 offered sacrifice to the gods. When he and those who came out of 
 the ship with him never appeared, those who had subsisted with 
 Xisuthrus ia the ship, and had not accompanied them when they had 
 gone out, now made their exit and sought for him, wandering about 
 and calling them by their names ; but Xisuthrus showed himself no 
 more, only a voice from the air commanded that they should worship 
 
 • According to Bunsen (Egypt, vol. iv. p. 369), Kronos is Set. 
 
THE ORIGIN OF ALPHABETIC LETTERS. 273 
 
 the gods, for lie on accotint of his religious piety had come to the 
 dweUing of the gods, and that his wife and sons and the builder of the 
 ship had. enjoyed the same honour. Then commanded those that they 
 should return to Babylon, and by command of the gods they should 
 dig up the books which were hidden in the city of Sippara, and 
 deliver them to mankind." The whole of this account agrees 
 very minutely with that of the Flood given in the Bible; 
 but the additional part regarding the preservation of the 
 books shows it to have been a tradition of that event pre- 
 served by the Babylonians, and quite distinct from that of 
 the Bible. But the manner in which it states how the books were 
 preserved during the Flood agrees exactly with the Jewish tradition 
 given by Josephus of the pillars of Seth, for in order to erect a stone 
 piUar it is necessary to dig a pit, and to put into it the end of the 
 stone. Then the purposes for having these writings preserved are 
 the same in both : that they should be found again and delivered to 
 mankind, to inform them of the antediluvian knowledge. The city 
 Sippara, where the books were preserved in a pit, was Sepharvaim, the 
 city of the writings, and corresponds with Pantibiblicus, or city of many 
 books, where Edoranchus lived, in whose time Odakon emerged from 
 the Eed Sea. Of these books, therefore, which were hid in the earth 
 at Sippara and afterwards dug up, one of them at least was Odakon, 
 which was raised from the sea at Pantibiblicus or Sepharvaim or Sip- 
 para. Bunsen objects : " Our attention is specially called to the man- 
 ner in which the books are here mentioned. Xisuthrus is commanded 
 by the god Kronos ' that he should place all the books — ^the earliest, 
 middle, and recent — in a pit dug in the earth at Sippara, the city of 
 the sun,-' and after the deluge ' by command of the gods they shoidd 
 dig up the books which were hidden in the city of Sippara, and dehver 
 them to mankind.' " There is no such mention of books in the Bible 
 account, and Bunsen (vol. iv. p. 374) ascribes their introduction into 
 this tradition solely to the priests for the antiquity of their sacred 
 books. "We see that the efforts of the sacerdotal authors to have it 
 supposed that their sacred books were written before the Flood were 
 precisely the same as the genealogists of the house of Montmorency, to 
 make the world believe that the ancestors of that family deposited their 
 pedigree in Noah's hands when he went into the ark." Bunsen gives 
 an erroneous meaning to this. This speaks of the preservation 
 of the sacred books of the true Sethite reKgion by Xisuthrus or Noah. 
 The efforts of the sacerdotal apostates were directed against the 
 antediluvian origin of these books. The very fact that the 
 apostate Gush or Thoth asserted that he raised columns in the 
 
274 DISSERTATION X. 
 
 Seriadic land, and inscribed them with, hieroglyphics in the sacred lan- 
 guage before the Flood, is a proof that the true religion had pillars 
 inscribed before the Elood, and Cush and his followers asserted ia 
 opposition to them that it was theirs that was antediluvian and not 
 the Sethite. There is another tradition regarding the inscription of 
 columns in antedilu,vian times by Ham, which shows the same thing. 
 This is preserved by Johannes Cassianus (Collat. viii. cap. 
 21), where he says: "Inasmuch as there were ancient tra- 
 ditions that Ham son of Ifoah, who had instituted supers 
 stitions and sacrileges and profane arts, knowing that he could 
 bring in no memorial books upon them into the ark which 
 he was about to enter, inscribed the wicked arts and pro- 
 fane comments upon very hard stones. By these he hastened the 
 Deluge which came to pass ; by the same curiosity, in seeking after 
 sacrileges and the seeds of perpetual iniquity, he transmitted them to 
 posterity." Now although this is an erroneous interpretation of what 
 Thoth is said to have done, here ascribed to Ham; it shows 
 clearly that the writer understood that the apostates ascribed, in their 
 tradition, an antediluvian origin to their religion and reKgious books. 
 Jablonski connects this with " the secret books of the Ammoneon " of 
 the Phoenicians (Jablonski. vol. ii. p. 173 — Thoth). These Am- 
 moneons were hieroglyphics inscribed on the pillar books of Thoth> 
 and the copies of them among the Canaanites were called Hammunim. 
 
 This is clearly an attempt to give an antediluvian origin 
 to the Hammunim, the root of whose name is IDH Hamun, 
 which some translate "the sun," and the Hammunim, "sun 
 piUars," or "sun images." But this is also the root of the 
 name of Ham, "the burnt one," and the name Hammunim is 
 clearly " the Hamitic piUars," or those asserted by the apostates to have 
 been inscribed in antediluvian times by Ham. But Ham was a 
 Sethite after the Deluge, and could not do this before it. These 
 Hammunim piUars were first made and inscribed by Thoth or Cush 
 after the Deluge ; but his apostate followers argued against the Sethites 
 and their religion, and inscribed antediluvian piUars, that their religion 
 and hieroglyphic piUars of Thoth were the true antedUuvian pUlars and 
 religion. Both reUgious parties assert their books to be antediluvian; 
 but how could there be aU this argumentation about antedUuvian 
 religious books if there had been no religious books before the 
 Flood ? 
 
 This Babylonian account of the Flood therefore gives the 
 tradition of what Xisuthrus or Noah was commanded to do, 
 and did do, at the event of the Flood, and so true as almost 
 to be identical with the Bible account The books referred to 
 
TSE ORIGIN OP ALPHABETIC LETTERS. 275 
 
 "Were therefore tiie books which. Xisuthrus or Noah had, and which 
 he preserved, a fact which is not only preserved in this but also in the 
 traditions of all other nations. These books were therefore the sacred 
 "books of Noah, and which he had in keeping both before and after the 
 Plood. Now a tradition which does not contradict any part of the 
 Bible account, but is quite consistent with it, and which, besides, is 
 confirmed by the traditions of other three heathen nations who had no 
 connection with each other since the Dispersion is certainly worthy of 
 belief. One of these nations, the Hindu, gives us nearly the same 
 account. 
 
 According to Sir WiUiani Jones ("Works, voL i. p. 288), the Hindu 
 "tradition of the Deluge is as follows : " An evil demon (Hayagriva) 
 having purloined (the Vedas or) the Sacred Books from Brahma (at 
 the close of the Sixth Manwantara), the whole race of men became 
 ■corrupted, except the seven Nishis, and in especial the holy Satyavrata, 
 the prince of a maritime region, who when one day bathing in a 
 river was visited by the god Vishnu in the shape of a fish, and thus 
 .addressed him : ' In seven days, all creatures who have offended me 
 shall be destroyed by a deluge ; but thou shalt be secure in a spacious 
 vessel miraculously formed. Take therefore aU kinds of medicinal 
 herbs and esculent grains for food, and, together with the seven holy 
 men, your respective wives, and pairs of all animals enter the ark 
 without fear ; then shalt thou know God face to face, and all thy 
 questions shall be answered.' The god then disappeared; and after 
 seven days, during which Satyavrata had conformed in aU respects to 
 the instructions given him, the ocean began to overflow the coasts, and 
 the earth to be flooded by constant rains, when a large vessel was seen 
 coming floating shorewards on the rising waters, into which the prince 
 and the seven virtuous Nishis entered with their wives, aU ladened 
 with plants and grain, accompanied by the animals. During the 
 Deluge Vishnu preserved the ark by taking the form of a fish and 
 tying it fast to himself ; and when the waters had subsided he com- 
 municated the contents of the sacred books to the holy SatyaVrata, 
 after slaying the demon who had stolen them." " Vishnu slew the 
 demon and recovered the Vedas, instructed Satyavrata in divine know- 
 ledge, and appointed him the seventh manu by the name of Vaivas- 
 wata." The Babylonian and this Hindu tradition have so 'many 
 points of agreement that they have evidently a common source. The 
 sacred books are spoken of both before and after the Deluge in the 
 same way in both, though not found in the Bible account. It is stated 
 in the Hindu tradition that men became corrupted before the Deluge, 
 as in the Bible account ; but this is omitted in the Babylonian tradition. 
 In the Hindu tradition this is said to have been due to the demon 
 
276 DISSERTATION S. 
 
 having stolen the sacred books, and the want of the knowledge of the 
 true religion contained in them had been lost to the antediluvians, a 
 statement which is correct as regards the antediluvian apostates. These 
 sacred books, however, were obtained for Satyavrata, or Noah, after 
 the Deluge, by Vishnu, who slew the demon who had them in his 
 keeping, when he " delivered the holy books to Satyavrata, after 
 slaying the demon who had stolen them." This was after the Deluge. 
 These books were, therefore, the stellse or pillars, which were erected at 
 Nisibis in the Persea, i.e. in Mesopotamia, not far from Mneveh on 
 this side the Tigris. This country was the residence of the holy line 
 of Eber, governed by Shem (Hercules) and Noah (Atlas) ; but it was- 
 conquered by Nimrod, and these stellae or holy books fell into his hands. 
 But not more than three years afterwards, as the Osiris and Bacchus- 
 myths inform us, after his return from his expedition to India and 
 Europe, a conspiracy arose against him, at whose head was Set- 
 Typhon, with seventy-two fellow conspirators, who condemned and 
 executed him. Mr Hislop (p. 356) also shows that " in India the great 
 Deluge, which occupies such a conspicuous place in their mythology,, 
 evidently has the same symboHcal meaning {i.e. the restoration of the 
 water baptism by the Flood, which followed the propagation of 
 Eire-worship and Eire-baptism), although Noah is mixed up 
 with it ; for it was during that Deluge that ' the lost Vedas,' 
 or sacred books, were recovered by means of the great god 
 under the form of a fish. Now ' the loss of the Vedas ' had 
 evidently taken place at that time of terrible disaster to the- 
 gods, when, according to the Purans, a great enemy of these gods^ 
 called Durgu, ' abolished all religious ceremonies ; the Brahmans, 
 through fear, forsook the reading of the Veda . . . fire lost its 
 energy, and the terrified stars retired from sight ; ' in other words, 
 when idolatry, fire-worship, and the worship of the host of heaven had. 
 been suppressed." 
 
 The fish-god Vishun, who reveals the Deluge to Satyavrata, or Noah,, 
 is identical with the Babylonian fish-god Odakon, the pillar which the 
 heathen Semites of Asia worshipped as the god Kon or Seth. "We 
 have seen also that the Egyptians worshipped their god Set-Typhon, 
 or Seth, in the star Saturn, which in Greek is Kronos. The god 
 Kronos or Saturn was indeed, originally Adam, but the heathen re- 
 garded Seth as an incarnation of Adam, and gave to him Adam's place 
 and name as a god, which was their manner of viewing the succession 
 of Seth to the office of patriarch and high priest after Adam. In the 
 Babylonian tradition it was Kronos or Saturn * who revealed the 
 
 * Bunsen says that Kronos is Set : Egypt, vol. iv. p. 369. 
 
THE ORIGIN OF ALPHABETIC LETTERS. 277 
 
 Deluge to Xisutkras or Noah, and therefore Kronos or Saturn is 
 identical with, the fish-god Vishnu of the Hindoo tradition. From these 
 traditions then we learn that the Deluge was revealed to Noah by a 
 prophecy communicated by Seth, and that the contents of the Sacred 
 Writings were communicated to Noah after the Deluge by the pUlai 
 of Seth, which had been restored to Noah after the rebellion of Nimrod 
 had been suppressed. 
 
 There are several (Pelasgian and Greek) traditions of the Deluge, 
 in some of which the antediluvian writing is spoken, especially in that 
 of the island of Ehodes, which is evidently Pelasgian. Diodorus 
 {Lib. v. p. 226) goes on to say that Khodes was first inhabited by 
 Telchines, the sons of Thalassa, the sea, which the Babylonians make 
 the sea of the Creation. Among the Telchines Neptune (Noah) was 
 brought up. The Telchines were a kind of magicians, and foretold 
 future events : they foretold that a deluge would come to pass, and 
 many left the island. " When at length the Deluge inundated the 
 island some were destroyed, because the plains were depressed, and by 
 a continued falling of rain a large lake was formed ; but a few who 
 fled to the heights remained in safety. Among them was Jupiter, 
 but some say Helios (the sun), who abolished the superfluous water, 
 and became the ancestor of their' race. He had seven sons and a 
 daughter, called Heliades. The Heliades surpassed other men in 
 learning ; and from them was learned the science of navigation, and 
 the distribution of the hours into courses. Tenages was the most 
 learned among them, but was slain by his brothers from envy ; but 
 their crime being detected, they fled from the island. Macer went to 
 Lesbos, Candalus to Co, and Actis proceeded to Egypt, and built 
 Heliopolis, imposing on it the name of his father Helios, and from him 
 the Egyptians received the science of astrology. After the Deluge in 
 ■Greece, the greatest part of mankind perished, the literary monuments 
 being at the same time destroyed. This gave occasion to the Egyptians 
 to apply to the study of astrology ; and when the Greeks, ignorant of 
 letters, could no more brag of their culture, the rumour prevailed that 
 they (the Egyptians) first found out the knowledge of the stars. So 
 also the Athenians, although they had built the city Sain in Egypt, 
 were subjected to the same ignorance on account of the Deluge. 
 Wherefore, after many ages, Cadmus, son of Agenor, is believed to 
 ihave brought letters from Phoenicia ; and in aftertime some think the 
 Greeks invented other doctrines afterwards concerning the letters, who 
 however were impeded by a certain common ignorance which they 
 retained." 
 
 The tradition of the Deluge preserved by the Pelasgians of 
 Samothracia gives a confused hint of the finding of the pillar Odakon 
 
278 DISSERTATION X. 
 
 or the Swaddled Stone. As given by Diodorus (Lib. v. p. 223) it is- 
 as follows : " The Deluge is placed by the Samothiacians before all 
 other nations. The first and great inundation was made upon them 
 by breaking through by the mouths of the Cyanian river, the 
 other by the Hellespont. For the Sea of Pontus being in a manner a 
 lake was repleated by the rivers flowing into it, so that the great 
 volume of waters evacuated itself into the Hellespont and overloaded 
 it, when a great part of the sea coasts of Asia was submersed, and 
 oppressed not a few fields of the sea coast of Samothracia. Wherefore 
 some fishermen in later times extracted stone capitals of pillars with 
 their nets : the sign of cities overwhelmed by the water. But they 
 say that the inhabitants fled to the higher parts of the island, yet the 
 sea thereafter rising higher, they vowed to the gods of the country ; and 
 being rescued from danger, they set up altars and marks of the limits 
 of safety thioughout the island, which they regarded as sacred things ;. 
 hence it is shown that Samothracia was inhabited before the Deluge."' 
 
 The capitals of the stone pUIars mentioned in the Samothracian 
 tradition as having been recovered after the Deluge evidently" 
 refer to the spheres which surmounted the pillars of Atlas-Noah, one 
 of which was the identical Odakon or Ebn-Hatul or Swaddled Stone 
 which passed through the Deluge, and shows us that the antediluvian 
 pillars were also surmounted by spheres. They were also inscribed,, 
 detailing the religion of the Corybantes, as those of Crete were inscribed 
 by the same. They were the marks of the limits of safety set up 
 throughout the island, beside the altar, which they regarded as sacred 
 things. The history given to Crete by Diodorus-Siculus is 
 that of the antediluvians ; and Jackson informs us that the 
 old Cretans related that letters were brought amongst them by 
 the Muses. These were the daughters of Uranus and Ge. The Cretans 
 were a very ancient and renowned people, and must have had very 
 ancient records ; and the Pelasgi dwelt very anciently among them, 
 and undoubtedly first taught them letters. A colony of them fled into 
 Crete from Deucalion out of Thessaly, and went and lived among their 
 brethren there. Eustathius says that the Pelasgians alone of all the 
 Greeks were related to have preserved their letters after the Flood. 
 
 The Ogygian flrst and afterwards the Deucalion Flood might 
 abolish or deface most of the old Pelasgic inscriptions in Attica, 
 Boeotia, Phocis, and other places where it reached, by breaking the 
 piUars or columns on which they were engraved, and burying them in 
 ruins. But it is probable that some remains of Pelasgic writing would 
 be found after the fore-mentioned floods, even in those places wher& 
 it prevailed, as in other parts where they did not. 
 
THE ORIGIN OP ALPHABETIC LETTERS. 279 
 
 These Pelasgian traditions gives us tke same evidence of 
 the existence of writing and learning regarding the order of the 
 universe as well as among the arts of the antediluvians, and of their 
 preservation during the Deluge. The flight of Actis to Egypt, his 
 building of Heliopolis, and the introduction of the study of astrology 
 into Egypt with the presumed use of writing, doubtless refers to the 
 emigration of the Mizraites from Asia, who carried these with them 
 soon after the Deluge to Egypt, where they founded On (afterwards 
 called HeUopoHs), which was the seat of the high priest, as was Poti- 
 phar the priest of On, and where the patriarchal Beth was erected, with 
 its tabernacle and inscribed pillars (mentioned by Apion) identical with 
 the pillars of Seth ; and a reference is here made to the science of the 
 stars inscribed on the Sethite pillars. 
 
 The destruction of the literary monuments and the loss of writing 
 among the Greeks, by means of the Deluge mentioned in the tradition 
 of Ehodes, are spoken of in the same terms in the Atlantic tradition of 
 the Egyptians. The account of the Deluge in the Atlantic tradition of 
 Egypt is told by an Egyptian priest of Sais to Solon the Athenian 
 philosopher. Solon had told the priest of the Flood of Deucalion. 
 Then the priest said : You Greeks are but children ; there was no old 
 Greek. The Greeks had no knowledge of any kind of early times, 
 and the reason of it is this ; " There have been many and 
 various races of men which have fallen into decay, and there 
 wiU be many more. The principal causes of these catastrophes 
 are fire and water, some of lesser importance arising from 
 various other circumstances. There is a fable current among 
 you that Phaethon, the son of Helios, once on a time drove 
 his father's chariot, but that failing to take his father's course he set 
 the world on fire, and perished by lightning. This is told rather in 
 the form of a myth, but the truth is : that the stars which revolve 
 round the earth in the heavens sufier a perturbation, and then, at 
 vast intervals, whatever is on the earth perishes in the great confla- 
 gration. Where these portents occur, naturally those who live on the 
 mountains and on lofty dry spots perish in greater numbers than those 
 who dwell about rivers and seas. We, for instance, are preserved by 
 the Nile, who is our preserver generally on those occasions also, for he 
 he helps us out of our troubles. If, on the other hand, the gods mean 
 to ravage and destroy the earth by water, the herdsmen and shepherds 
 who live on the mountains are saved, while those who live in cities are 
 carried away by the stream into the sea. But with our country the 
 case is different. The water does not overflow oui fields, but on the 
 contrary everything is so arranged that it rises from below. It is in 
 this way and for these reasons, as they say, that the oldest traditions 
 
280 DISSERTATION X. 
 
 are preserved among us. The truth, however, is, that in all countries 
 where there is not a great excess of rain or intense heat to interfere 
 ■with it, there is a race of men sometimes more, sometimes less 
 numerous. 'Eow, whatever happens among you, or among us, or in 
 other places that we know anything about, anything beautiful or great 
 or important in any other way, all is recorded iu our temples from the 
 earliest times, and so has been preserved. But scarcely had writing 
 and the other necessities of civilized states been invented among you 
 and elsewhere, when there came down from heaven, at certain iatervals, 
 a flood, like a pestilence, spariag only the ignorant and uneducated, 
 so that you had to start afresh from the beginning, as though you were 
 a young people, and knew nothing as to what had occurred here or in 
 your own country in ancient times. The genealogies of your countrj"-, 
 Solon, at all events, which you have just gone over, are very hke 
 children's stories. For in the first place you only record a single flood, 
 whereas there have been a great many ; and then you do not seem to 
 know that your country was inhabited by the fairest and noblest race 
 of men, from whom you and the whole of your present inhabitants are 
 descended, but a very smaU remnant of them having survived, you 
 have forgotten aU this, because the few survivors out of the great num- 
 bers who perished left no written records behind them. For, Solon, 
 before that great catastrophe (of the Flood) took place, the present 
 
 Athenian state was very glorious in war" . ■ 
 
 " The records state that your countrymen once checked the 
 advance of a mighty power which threatened all Europe and 
 Asia, bursting in upon them from the Atlantic ocean. For 
 at that time the Atlantic was navigable ; and beyond the straits, 
 which you iu your legends call the Pillars of Hercules, there was an 
 island larger than Libya and Asia put together. Seaf ariag men at 
 that time could pass from it to the other islands, and from them to the 
 opposite continent, which extended along that ocean properly so called. 
 For the sea which is inside the strait of which we have just spoken 
 seems to have a narrow entrance, but the other is properly termed an 
 ocean, and the land abutting on it a continent. Now on this great 
 island in the Atlantic there was a vast and wonderful kingdom, which 
 extended over the whole island, and many other islands, and part of 
 the continent. Besides this, it extended on our side over Libya as far 
 as Egypt, and over Europe as far as Tyrrhenia. Now this whole united 
 empire attempted at that time to subjugate your country and ours and 
 all the regions inside the strait at one swoop. Then, Solon, the power 
 of your country surpassed all the rest of the world by its bravery and its 
 strength. Outstripping them all in courage and military skUl, whether as 
 the leader of the Greeks, or when compelled to act single-handed on being 
 
THE ORIGIN OP ALPSASETIO LETTERS. 281 
 
 deserted by the others, they were exposed to the greatest danger, but 
 i;hey drove back the aggressor, and erected columns to commemorate 
 the victory. They also prevented the other countries which had not 
 •iDeen subjected from being enthralled ; and to those inside the pillars of 
 Hercules they gave entire freedom. But at a later period extraordinary 
 -earthquakes and floods took place, and in one fatal day and night the 
 whole of your fighting men there collected together were swept off 
 from the face of the earth, and at the same moment the Atlantic island 
 sunk into the ocean.'' Now, in our opinion, this is clearly the 
 Egyptian account of the Noahic flood. It doubtless speaks in the 
 fi.rst part of various floods, as there are various traditions of the flood 
 extant among the Greeks to which the priest refers, but this flood which 
 •overwhelmed the Atlantic island is really and truly the Egyptian tra- 
 dition of the same flood, of which there are various traditions preserved 
 by various Greek tribes. This, however, is denied by Bunsen. 
 According to him the Egyptians had no such traditions of a Noahic 
 flood. His remarks on this Egyptian tradition are as follows : '' The 
 mention of the Elood is not less remarkable. There can be no question 
 as to the reminiscence of an historical flood in the Greek legends about 
 Deucalion and Gyges. The Egyptian priests did not profess that 
 their own books contained any record of an historical flood of this 
 kind. They were aware that many, perhaps innumerable devastations 
 and catastrophes, had occurred by fire and water." But " the Egyptians 
 knew nothing about a flood in the northern part of Central Asia. The 
 Greeks, however, as well as the inhabitants of Asia Minor, in Phrygia 
 and Lycea, had such a tradition." The Egyptian priest asserted indeed 
 that the Flood did not occur in Egypt ; neither did it, for it occurred 
 in Central Asia; and this country was called on that account the 
 Atlantic country, which means " the country swaddled by the Deluge." 
 The error of placing the Atlantic country in Mauritania, and on an 
 island to the west of it, gave occasion to think that the Deluge which 
 -was thought to have occurred on it there was not the Noahic 
 Deluge; but we must remember that Ovid and others make 
 Atlas to reign in Mauritania, where were the Atlantes, over whom 
 he reigned, and Atlas is the " Swaddled One," because he was swaddled 
 by the Deluge ; that is, he is Noah. The sinking of the Atlantic 
 island is, therefore, a tradition of the Noahic Flood misplaced. We 
 must observe also that the Egyptian priest placed the ancestors of 
 the Greeks on their Atlantic island, but they never inhabited 
 Africa ; it is a tradition of their fight with Nimrod in the 
 Atlantic country, where Atlas-Noah reigned, i.e. Mesopotamia 
 or Aram, the Seriadic land in Central Asia, where the Flood 
 occurred, and which Nimrod afterwards invaded and conquered, 
 
282 DISSERTATION S. 
 
 and deposed Atlas-Noah. The Egyptians placed this before the Floods 
 because they supposed that the Flood sank the Atlantic island under the 
 ocean. But as the tradition of the island of Delos makes it rise again, 
 from the ocean, so did this Atlantic island or land rise again, and 
 then the deeds of Nimrod took place on it. There can be no question, 
 that this is the Egyptian description of the Flood which overwhelmed 
 the Atlantic island. The Atlantic island was called by Homer (Odys. 
 i. 105. vii. 326. xii 530— Pope) also the Isle of Ogygia, and here 
 the Flood of Ogygia had taken place. One tradition makes Lycea 
 to be Ogygia, where the Flood took place : another tradition 
 makes the Flood of Ogygia occur in Attica. We are to re- 
 member that Ogyges reigned in Ogygia or Attica after the Floods 
 and as Ogyges is derived from Djy Ogum, ' to weep,' he is Noah,, 
 who wept for those cut off by the Flood, so Ogygia is the land of 
 weepers, or those who wept for them who were destroyed by the Flood. 
 This was after and not before the Flood, so Ogygia, or the Atlantic 
 land, existed after the Flood also. But we are not so much interested 
 in the Flood as in the writing which it deprived mankind, of which this is 
 another evidence that writing was known to the antediluvians, for their- 
 written monuments must have had an existence before the Flood that, 
 they could be destroyed by it. For thq Flood could not have destroyed 
 these antediluvian written records if they had not existed, so that the 
 Egyptian traditions add their testimony to the others of the existence- 
 of antediluvian writing. 
 
 As we have here evidence of the existence of writing before the 
 Flood, so we have evidence of writing among the Mizraite Egyptians- 
 very soon after it. From Manetho's Egyptian history we are informed 
 that Athotis, son of Menes and second king of the Egyptians, cultivated 
 the medical art, and even wrote books concerning the manner of dissect- 
 ing bodies : " Et medicam item artem coHat ; quin et libros de ratione 
 secundorum corporum scribit." Armen. vers. Eusebius. Now according 
 to Josephus (Lib. viii. c. vi. 2), Menes reigned in 2315 b.o. or about 150 
 years after the Flood, and his son Athotis about 200 years after the 
 Flood. Noah was then alive, for he lived 350 years after the Floods 
 Athotis then must have had his writing from Noah. They were not 
 hieroglyphics, as we shall afterwards prove, but alphabetic, the 
 enchorial alphabet of the Mizraites, and the same alphabet as that of 
 Noah. 
 
 The Hindus, Pelasgians, and Greeks, being Arians, their tra- 
 ditions are consequently but variations of one original Arian tradition 
 of the Deluge, which took its rise in the Siriadic land or Perea,, 
 Mesopotamia in Shinar, the Atlantic island of the Egyptians, and the 
 Ogygia of the Greeks of Attica, but which spread from Bactria, the 
 
TBE ORIGIN OF ALPHABETIC LETTERS. 283 
 
 original Asiatic seat of the Arians. But to make these variations, 
 it is evident that other national ideas have been engrafted 
 upon it; still, the existence of the antediluvian writing is 
 a fundamental thing in aU of them. And we have another 
 Hindu tradition, which testifies of the existence of the ante- 
 diluvian sacred writings. Kennedy, in his Hindu Mythology 
 (p. 275), tells us that the Brahmins say that at a very remote period 
 one of the gods shone with such insufferable splendour, inflicting dis- 
 ■tress on the world by the effulgence of his dazzling beams, that unless 
 another god had cut off his head the result would have been 
 disastrous. In the myth this divinity is represented as the fifth head 
 of Brahma, and as having gained the knowledge which made him so 
 insufferably proud by perusing the Vedas produced by the other four 
 heads of Brahma. Mr Hislop * gives this as an evidence of the disas- 
 trous consequences which Nimrod brought upon the world by his 
 invention and propagation of fire-worship, one of the consequences of 
 his apostacy, and also as an evidence that he suffered death for his 
 apostacy and rebellion. He thinks that these Vedas produced by the 
 four heads of Brahma show a succession. He says : t " Now, coming 
 down from Noah, what would that succession be ? We have evidence 
 from Berosus that in the days of Belus, i.e. Nimrod, the custom of 
 making representations like that of the two-headed Janus had begun. 
 Assuming that Noah, as having lived in two worlds, has two heads, 
 Ham is the third, Cush the fourth, and Nimrod of course is the fifth." 
 The fact that Nimrod had obtained the knowledge which made 
 him so insufferably proud, was by perusing the Vedas pro- 
 duced by the other four heads of Brahma is proof that 
 Hermes-Thoth or Cush had founded the heathen system, which 
 lis inscribed on his piUar, and his invention of fire-worship, which 
 were propagated by his son, upon the true religion inscribed on 
 the piUars of Seth, Noah, and Shem ; that his heathen religion was a 
 corrupted interpretation and a mythologized form of the histories con- 
 tained in the sacred books of the time, and that the pillars which he 
 erected and inscribed with it was an imitation of the pillars of Seth 
 before the Deluge. Mr Hislop says in a note : " The Indian 
 Vedas that now exist do not seem to be of any great antiquity 
 as written documents : but the legend goes much farther back 
 than anything that took place in India. The antiquity of 
 ■writing seems to be very great; but whether or not there was 
 any written document in Nimrod's day, a Veda there must hav& 
 been, for what is the meaning of the word ' Veda ? ' It is evidently 
 
 * Two Babylons, p. 337. t lb. p. 45-56. 
 
284 DISSERTATION X. 
 
 just the same as the Anglo-Saxon ' Edda ' with the digamma prefixed, 
 and both alike evidently come from 'Ed, a testimony.' A religious 
 record or confession of faith, such a record or confession, either oral or 
 "written, must have existed from the beginning." Mr Hislop evidently 
 believed that a testimony or religious record must have existed " from 
 the beginning," but he seems to have been uncertain if it had 
 been a written document. Had he but considered, however, what 
 the Indian tradition says about the sacred books of Brahma, stolen by 
 the demon before the Flood, but given by Vishnu to Satyavrata after . 
 it, he would not, we think, have suggested an oral "confession of 
 faith." This proves that a written Veda or sacred book existed not 
 only in Nimrod's day, but also in the time of Noah, and even before 
 the Flood, and gives us additional evidence to that of the other 
 traditions of the same thing. Mr Hislop's derivation of the word 
 " Veda " and the Anglo-Saxon "Edda," from "Ed," a "testimony," 
 brings us additional proof also of the Babylonian tradition of Odakon, 
 who came from the sea of the Deluge to instruct the postdiluvians in 
 letters, science, and arts, for " Ed " is but another form of pronouncing 
 my Od or Oddh. This shows that the language of Bactria 
 was at least a dialect of the Semetic, and that the old Hebrew 
 term had been preserved throughout all the changes in this lan- 
 guage as the name of the sacred books {see Josh. xxii. 34). 
 We differ somewhat from Mr Hislop's interpretation of the 
 four Vedas or sacred books produced by the first four heads of 
 Brahma, especially as to the succession. The two first are doubtless 
 those of the antedUuvian and postdiluvian heads of Janus-Noah ; the 
 next, however, we think is that of Hercules-Shem, and the fourth 
 that of Gush ; and they refer, first to the pillars of Seth, the second 
 to the piUars of Atlas-Noah, the third to the pillars of Hercules-Shem, 
 and the fourth to the pillars of Hermes-Cush, aU of which we find 
 spoken of in history and tradition. The Brahminical Hindus have 
 four Vedas or sacred books : the Eig-Veda, the Hunchin-Veda, the 
 Sam- Veda, and the Ahtrebun-Veda.* The first, or Eig-Veda, evi-. 
 dently means the royal or King's Veda, as the title Melek or king was 
 given to the promised Messiah : the name Eig-Veda or the King's Veda 
 had been evidently given to it because it was written by Jehovah 
 •(D''Dfe', Ouranos), the " Lord of heaven," for Adam and his antedUuvian 
 descendants of the line of Seth, and being preserved by them before 
 the Deluge was commonly called Odakon, the Sethite pillars 
 on which this Veda was inscribed. As regards the second, the 
 Hunchin-Veda, we are not acquainted with the derivation and meaning 
 of this word " Hunchin " in Sanscrit ; but we have no doubt that a 
 
 * Glossary in Halhede's " Translation of the Code of Gentoo Laws." Preface, p. Ixxvlii, 
 
THE ORiaiN OF ALPHABETIC LETTERS. 28& 
 
 Sanscrit scholar -will find that this name has a connection with Noah, 
 and that it meant the Veda inscribed on the pillars of Atlas-Noah or 
 the postdiluvian head of Janus. The third, the Sam, Som, or Sem- 
 Veda (for the vowel character in Hebrew and aU primitive alphabets 
 stands for all these sounds) is Sem's or Hercules-Shem's Veda, or that 
 inscribed on the pillar of Hercules-Shem, and this is certain by what 
 Mr Hislop * says of him in connection with this Indian tradition. 
 " Now iu India, we find that a new moon was produced in a very 
 different sense from the ordinary meaning of that term, and that the 
 production of that new moon was not only important in Indian 
 mythology, but evidently agreed ia time with the period when the 
 fifth head of Brahma scorched the world with its insufferable splen- 
 dour (i.e. at the rebellion of Gush and Nimrod). The account of its 
 production runs thus : that the gods and mankind were entirely dis- 
 contented with the moon (called Som or Sem) which they had 
 got, ' because it gave no light ; ' and besides, the plants were 
 poor, and the fruit of no use, and that, therefore, they churned the 
 White Sea [or as is commonly expressed, ' they churned the ocean '], 
 when all things were mingled, i.e. were thrown into confusion, and 
 that a new moon with a new regent was appointed, which brought in 
 an entirely new system of things (Asiatic Kesearches, vol. ix. p. 98). 
 From Maurice's Indian Antiquities (vol. ii. sect. 6, pp. 264-266) we 
 learn that at this very time of the churning of the ocean the earth was 
 set on fire, and a great conflagration was the result. Now the name of 
 the moon in India is Soma or Som (for the final a is only a breathing), 
 and the word is found in the name of the famous temple of (So?»-naut, 
 which signifies ' lord of the moon,' and the moon in India is male. 
 As this transaction is symbolized, the question naturaUy arises, who 
 could be meant by the moon, or the regent of the moon, who was cast 
 off in the fifth generation of the world J The name Som shows at 
 once who he must have been. Som is just the name of Shem ; for 
 Shem's name comes from sliom, ' to appoint,' and is legitimately repre- 
 sented either by the name Som or Shem, as it is in Greek ; and it was 
 precisely to get rid of Shem (either after his father's death, or when the 
 infirmities of old age were coming upon him), as the great instructor of 
 the world, that is the great diffuser of spiritual light, that in the 
 fifth generation the world was thrown into confusion, and the earth 
 set on fire. The propriety of Shem's being compared to the moon 
 will appear, if we consider the way in which his father Noah was evi- 
 dently symbolized. The head of the family is divinely compared to 
 the sun, as in the dream of Joseph (Gen. xxxvii. 9), and it may easily 
 
 * Hislop's "Two Babylons ; " Append. N. p. 456. 
 
286 DISSERTATION X. 
 
 "be conceived how Noah would, by his posterity in general, be looked 
 Tip to as occupying the paramount place as the sun of the world ; and 
 accordingly Bryant, Davies, Faber, and others have agreed in recog- 
 nizing Noah as so symbolized by paganism. When, however, his 
 younger son, for Shem was younger than Japhet (Gen. x. 21), was 
 substituted for his father, to whom the world looked up in comparison 
 of the ' greater light,' Shem would naturally (especially by those who 
 disliked him and rebelled against him) be compared to the 'lesser 
 light,' or ' the moon.' " This is evidently one of the Indian traditions of 
 the apostacy and rebellion of Gush and Nimrod against Shem, who, 
 when his father had become iniirm from old age, was appointed the 
 vicegerent of God (TJranos) in the theocracy by which the world was 
 then governed. There are several other traditions of the same trans- 
 actions, as the myth in which Hercules-Shem receives the burden of 
 the world from his father Atlas-Noah. 
 
 We must now review the Chinese tradition of the Deluge and the 
 introduction of writing by the antediluvians. In the historical books 
 of the Chinese* we have an account of the creation of the world in the 
 form of an egg. Out of this egg came Puanku, the first Chinese 
 monarch of the whole universe, who reigned an immense interval of 
 time. His name, according to Chinese scholars, signifies " the highest 
 antiquity,'' and is identical with Eon of the Phcenician tradition, or the 
 everlasting being (the Pather). Puanku was succeeded by Teine- 
 hoang, emperor of heaven, intelligent heaven, or supreme king of 
 middle heaven (Uranus, lord of heaven, the divine son), some ascribe 
 to him a book, in eight chapters, which contains the origin of letters. 
 He is said to have invented the letters or cyclical characters by which 
 they determined the place of the year, &c. i.e. the Bsetylus of Uranus. 
 He is succeeded by Ti-hoang, emperor of the earth ; and Ti-hoang was 
 succeeded by Geine-hoang, sovereign of men, evidently the first man 
 Adam, who had nine brothers who shared the government, and made 
 the ten emperors of the ten Kis or periods. But in the ninth 
 Ki, or that period before the Deluge, one Tsang-hie is said 
 to have received the knowledge of letters from a .divine tor- 
 toise, who carried them on his shell and delivered them into 
 the hands of Tsang-hie, i.e. the pillars of SetL Then follows Fohi, 
 the emperor of the tenth Ki or period, under whom the Deluge 
 took place. Mr Bloomfield says of Fohi that he " invented the eight 
 qua or symbols, consisting of three lines each, which difierently com- 
 bined formed sixty-four characters, which were made use of to express 
 everything. To give them greater credit, he pretended that he had 
 
 • Bloomfield'a GeneralViewof the World, vol. ii. 1807. 
 
TEE ORiaiN OP ALPHABETIC LETTERS. 287 
 
 seen them described upon tlie back of a dragon-borse (an animal sbaped 
 like a borse, witb mngs and scales of a dragon), wbicb arose from tbe 
 bottom of a lake. Having reputation among bis countrymen by tbis 
 prodigy, be is said to bave created mandarins under tbe name of dragons. 
 He also instituted marriages, invented music, &c.'' Mr Bloomfield 
 remarks : " Tbis fabulous account of Fobi is witb great probability con- 
 sidered as referring to tbe patriarch Ifoab. As tbe similarity of tbe 
 dragon was frequently made use of by the ancients to signify a large body 
 of water, so Fobi's discovery of sixty-four characters on the back of such 
 an animal may imply that these symbols were of antediluvian inven- 
 tion." The animal which carried these written symbols was called a 
 dragon, and in Scripture tbe devil is called a dragon and a serpent. 
 In Egypt Setb-Typhon is called tbe serpent Apbopbis, and he is 
 -entitled " tbe evil one," i.e. the devil He is also connected with the 
 Deluge, inasmuch as the Sethite pillars passed through the Deluge, and 
 as Odakon taught men letters after the Deluge, so that it seems un- 
 questionable that this dragon-borse, which came from tbe lake of tbe 
 Deluge, is the Chinese representative of the inscribed pillar of Setb. 
 
 Now Typbon is decidedly Setb, as is proved by his Egyptian name 
 Set-Typhon. Yet Setb himself did not come through tbe Deluge ; it 
 was only his inscribed pillar ; but then this pillar of Setb, after being 
 deified, became the piUar god, and hence the pillar became regarded 
 •as Setb himself, as be was worshipped in it. But though tbis was the 
 piUar of Setb wbicb bore these written characters, yet they are said to 
 be the iavention of Fobi or Noah. The explanation of which is, that 
 the piUar of Setb, after it was taken from tbe mud of the Deluge, be- 
 came the piUar of Atlas-Noah. In connection with this we must 
 •explaiu tbe mention of the letters in tbe ninth Ki, or the period im- 
 mediately before the Deluge. " One Tsang-hie, it is said, received the 
 knowledge of letters from a divine tortoise, which carried them on his 
 shell and delivered them into tbe bands of Tsang-hie." Now the 
 Egyptian priests say in their Book of the Dead " The tortoise is the 
 Evil One ; " that is to say, tbe .tortoise is Set-Typhon tbe Evil One. 
 'The tortoise who carried the letters on his shell to Tsang-hie is also the 
 piUar of Setb, which was inscribed with these letters. The explana- 
 tion of tbis seeming paradox is tbis : the tortoise of Tsang-hie of tbe 
 ninth Ki, or period before tbe Deluge, represents tbe pUlar of Setb, 
 which was inscribed before the Deluge to be preserved; while the 
 dragon-borse of Fobi represents tbe same pillar of Setb, which was 
 obtained from tbe mud after tbe Deluge and became tbe pillar of 
 Atlas-Noah. Now we are told ia the Chinese book Shu-kiQg, that 
 under Fobi there was the cultivation of astronomy, religion, and writing, 
 and we have seen that these are the very subjects which were cultivated 
 
288 DISSERTATION X. 
 
 by Atlas-N'oah, and also as having beeii written on the pillar of Seth. 
 by the Sethites before the Deluge, and it is apparent that they ■were 
 the subjects inscribed on the back of Tohi's dragon-horse. But after 
 I"ohi the Chinese mention an improvement of writing. The history 
 goes on to say that after Eohi came the Emperor Shin-N'ong, when 
 agriculture was instituted. Then there was an armed insurrection by 
 which the next emperor, Hoang-Ti, came to the throne, and he was- 
 obhged to put down a revolt. The rebel Tehi-Yeou was the inventor 
 of arms of iron, and ordered sabres, lances, and crossbows to be made. 
 He had the power of raising mists and darkness extremely thick. 
 Hoang-Ti knew not how to attack and overcome him, but he used the 
 lance and buckler, and at length accomplished it. Under him 
 there was an " improvement of the written character, said 
 to be borrowed from the lines on the tortoise shelL It- 
 consisted of 500 hieroglyphics, of which about 200 can still 
 be pointed out." It is evident that Shin-Nong, the successor 
 of Fohi, was Shem the successor of Noah. It is generally considered 
 that Noah introduced agriculture after the Mood, as he is Cannes, 
 Dagon, Atlas, the god of the plough and of agriculture ; but it i& 
 evident that Shem under him was the agriculturalist. The insurrection 
 by which Hoang-Ti came to the throne represents the rebellion and 
 usurpation of Mmrod in the time of Shem's government. It was- 
 under Nimrod's rule that his father Hermes-Cush invented his hiero- 
 glyphic writing. This is here represented as an improvement of the 
 written character, but not an absolute invention. " It is said to be 
 borrowed from the lines on the tortoise shell." The tortoise shell of 
 Tsang-hie we have shown was the pUlar of Seth. We must also- 
 regard this as the Chinese account of the origin of their own Chinese 
 characters. According to their traditions, therefore, their hieroglyphic 
 characters originated from and are a changed form of the original 
 Sethite alphabetic signs or letters. So then Hermes-Cush borrowed 
 his hieroglyphics from the alphabetic letters of the pillar of Seth ; that 
 is, he changed the letters into hieroglyphics. This, however, must be 
 treated of at greater length hereafter. There is also another mention 
 of letters in the Chinese history, viz. the first invention by Tein-Hoang, 
 the Emperor of heaven, identical with the Phoenician and Greek 
 Uranus, the lord of heaven, the full consideration of which must 
 also be left at present. But it will now be observed that in what 
 we have explained we find the four Vedas or sacred books produced 
 by the four heads of Brahma. 
 
 To sum up the evidence from history and tradition that the ante- 
 diluvians had the knowledge of letters, and that after being preserved 
 4uTiDg the Flood they were made known by Noah to his family, who 
 
THE ORIOIN OF ALPHABETIC LETTERS. 289 
 
 were the progenitors of all mankind, after the Flood. We have first 
 the traditional history of Cannes or Noah, who comes from the sea of 
 the Deluge, and taught the Assyrians letters. Then we haye Odakon 
 and the Ebn-Hatul or Swaddle Stone, the pOlars of Seth, which came 
 through the sea of the Deluge to teach the Assyrians letters. Next, 
 the Babylonian tradition of the Flood under Xisuthrus, who deposits 
 the antediluvian writings in Sippara (city of hooks), to be preserved 
 during the Deluge, which being afterwards found were delivered to 
 mankind. We have then the Hindoo tradition of the Flood under 
 Satyavrata, who after the Deluge gets the antediluvian books of 
 Brahma. Then the Pelasgian tradition of Ehodes, in which we are 
 told that the Greeks lost the knowledge of letters by the Deluge, but 
 which were preserved by some and carried into Egypt. And then 
 that of Samothracia, which notices the finding of the capitals or spheres 
 of the stone pUlars after the Flood. We have then the evidence 
 of antediluvian writing from the Egyptian traditions. Then f oUows 
 the Indian tradition of the Vedas, produced by the antedOuvian 
 as well as the postdiluvian heads of Brahma. And lastly, we 
 have the Chiaese history of the invention of antediluvian let- 
 ters by Teine-Hoang, emperor of heaven; the letters of Tsang-hie, 
 of the period before the Deluge ; and the characters of Fohi or Noah 
 after the Deluge. Now we have all these ten historical traditions, and the 
 nine former confirm the tenth and somewhat more correct Jewish tra- 
 dition of the antediluvian pillars of Seth preserved by Josephus. 
 There is not a single event in history better substantiated by evidence, 
 therefore, than that the antediluvians possessed the knowledge of 
 letters and of the history of Creation, and that these same letters and 
 history of Creation were made known by Noah to his descendants 
 after the Flood. We have thus traced back the knowledge and use of 
 letters to the antediluvians, but we have not yet arrived at their 
 invention. Now, however, we have come to see that the history and 
 origin of alphabetic letters are iatimately connected with the history 
 and first authorship of the two first written documents of the book of 
 Genesis. 
 
290 
 
 DTSSEETATION XI. 
 
 THE INVENTION OF SACEED LANGUAGE AND 
 OF HIEROGLYPHICS. 
 
 All heathen nations had two kinds of languages, two kinds of writing, and two 
 kinds of doctrines. — Thoth-Cush invented heathenism and its sacred dialect. — 
 The testimony of Diodorua-Siculus and of Hyginus. — He divided the one com- 
 mon dialect, and dispersed the nations, a punishment of the Apostates only. — 
 Thoth invented hieroglyphics. — Testimony of Sanchoniathon. — Thoth made 
 the sacred writings of the First Elements or Letters. — Cannes brought the 
 First Elements of Letters from the Antediluvians to the Assyrians. — The 
 Phoenician Serpent Letters the First Elements. — Thoth made the picture of 
 Kronos in place of the letter K Aleph. — It had symbols in addition. — Did 
 Memnon invent Egyptian letters ? — Plato's testimony that Thoth invented 
 vowels and consonants. — Plutarch's testimony that they were hieroglyphic. — 
 The picture of the Ibis for the letter TeiA.— The Egyptian tradition that 
 Thoth raised hieroglyphic pillars in the Syriadic country. — Identical with the 
 Babylonian pillar of Achikarus. — The Babylonian E"ebo invented the cuneiform 
 character. — The differences between the pillars of Thoth and the pillars of 
 Seth. — Melkartus, a pillar of Thoth, made from Damarus, a pillar of Seth in 
 the Percea. — The pillars of Thoth made in imitation of the pillars of Seth in 
 the Beth of Atlas-Noah at Nisibis in the Syriadic country. — Dr. Young's 
 theory that Enchorial letters are degraded hieroglyphics.' — Dr. Warburton's 
 explanation of it refuted by Professor Wall, who proves man's incapability to 
 invent an Alphabet. — The Hebrew letters not formed by degradation of a 
 former pictorial form. — Jehovah invented them. — Bunsen's refutation of Dr. 
 Young's theory. — His theory that the Hieratic and Enchorial were formed 
 from hieroglyphics independently of each other. — The Hieratic transmuted 
 hieroglyphics. — The Enchorial transmuted Semetic letters. 
 
 AMONG almost all heathen nations there were two different 
 languages used. : the one was that used by all in their common 
 intercourse of life, which was called by the Greets " demotic," which 
 means the language " of the people," and sometimes also " enchorial," 
 which means the language "of the country;" the other was the 
 sacred language, which was used only by the priests in writing all 
 the subjects connected with their religion. It was a dead language, or 
 at least it became so. The sacred language of the Egyptians was the 
 enchorial language of the Ethiopians, among whom heathenism had its 
 origin. But as the Egyptians were converted to heathenism by mis- 
 sionary priests from Ethiopia, these priests continued to use their own 
 Ethiopian language in writing on religious subjects, while in their 
 intercourse with the Egyptians they used the common Egyptian 
 language. But this ancient Ethiopian language became a dead and 
 
TEE INVENTION OP HIEROaLTPHICS. 291 
 
 Tinspoken language even among the Ethiopians, and was known only 
 "to the priests who used it in writing on their religion. This sacred 
 language was never taught to the people. The priests taught it only 
 to their sons, who were to succeed them in the priesthood, that being 
 hereditary, hut the people were strictly kept in -total ignorance of it.* 
 In India the Sanscrit is the sacred language of the Brahmins or priests. 
 It was once the common spoken language of the people of India, but 
 it also became a dead language, which the Brahmins continued to use 
 in writing their sacred books, and it is taught only to the Brahmins. 
 Among the Buddhists the Pali is the sacred language, which was 
 spoken at one time in the kingdom of Magadha in Bahar in Northern 
 India. But the Buddhists were expelled from India by the Brahmins, 
 and they carried with them to all the countries in the east their sacred 
 books, and established missions wherever they came, preserving the 
 PaH as the sacred language, which is taught only to the Buddhist 
 priests. These are examples of the manner in which a sacred language 
 originated, but we think that among all heathen nations there was a 
 sacred language, and even among the Brahmins and Buddhists of 
 India, before these later dead languages had been adopted for that 
 purpose ; for before the Sanscrit the language of the Vedas was the 
 sacred language, when the Sanscrit was the spoken language. The 
 principle of having a sacred language distinct from the common spoken 
 language then must have a far more ancient origin. This, we find, 
 had its origin with heathenism itself. Before the Dispersion, which 
 took place at Babel, " the whole earth was of one language.'' At this 
 -epoch also heathenism had its origin, and was one of the causes of the 
 Dispersion. This one language of the whole earth was the Semetic ; 
 in more particular terms, it was the Hebrew. This is admitted by 
 Bunsen, but the evidence of it is so decided that it must be admitted 
 by all. " Kham," says he, " is called the father of Kanaan, and the 
 Kanaanites spoke Semetic. . . . Kham himself came from the 
 original country of the Semites, from Chaldea, before their language 
 had grown into historical Khamism."+ That is to say, Ham and his 
 ■descendants, the Canaanites and Egyptians, spoke originally the 
 Semetic language of Chaldea where he and they once dwelt, but which 
 in Egypt grew into the Egyptian language, as found long afterwards 
 in their history. The term Semetic, however, is too general, for it 
 includes all Semetic languages : Hebrew, Chaldee, Syrian, Phoenician, 
 and Arabian : it must have been only one or other of these, or a 
 language from which aU of them have originated. The Chaldee is a 
 more modem language of the same country. But the evidence that 
 the one language spoken in Chaldea before the Dispersion was the 
 
 • Diod. Sic. Lib. il. t Bimsen's Egypt, vol. iv. p. 26. 
 
292 DISSERTATION XI. 
 
 Hebrew is so sufficient as to leave us witkout any doubt of it. Hebrew 
 tlien was the spoken language of Noah and his whole family, and as 
 all the sacred revelations of religion and their genealogical histories- 
 were written by it in their sacred documents, which were preserved by 
 the holy line through Shem, Eber, and Abraham, down to Moses,. 
 the Hebrew language was thus preserved m all its original purity to 
 the Hebrews. In all the countries to which they went, though they 
 learned and spoke the enchorial language of that country to natives^ 
 yet their Hebrew language was that of their sacred books, which they 
 taught their children to read, and they preserved it as the language 
 spoken among themselves down to the Babylonian captivity. Such 
 was the case in Egypt, where the Hebrew was the vernacular language 
 spoken by them in the land of Goshen. Such also is the case among 
 aU the modem Jews iu all the countries where they now dwell, except 
 only that the Hebrew is not now the vernacular language spoken by 
 them in all these countries. It has thus become a dead language, but 
 still it is their sacred language, like those of the heathen, but to them, 
 it has always been a sacred language whether spoken by them or not. 
 
 So long as there was only the one true religion, as in the earliest- 
 postdiluvian time of Noah, when the Hebrew was the only language, 
 it was the sacred language of the whole earth, and they had certain 
 divine revelations written by it inscribed on two stone pillars erected 
 in their Beths, or places of public worship, which was marked off by a 
 circle of stones, which also contained the Tabernacle and Cherubim. 
 
 After heathenism originated, the apostates, according to the divine 
 law, were separated from the congregation of believers, and excluded from 
 public worship and the reading and explanation of the divine revela- 
 tion inscribed on the stone pillars inside the Beths. It was necessary 
 for them, therefore, that they should erect Beths with the Tabernacle 
 and Cherubim, and pillars inscribed with their religion. But as the 
 Hebrew language was the sacred language of the true believers, which 
 was given by God for that purpose, so the apostates thought it neces- 
 sary to have a different sacred language of their own. And such a 
 language was invented among them. This is recorded by Diodorus 
 Siculus as a historical fact, and it is also mentioned by Hyginus. This 
 sacred language by which their religion was inscribed on their sacred 
 pillars was the most ancient Ethiopian or Cushite, and it was among 
 the Cushite tribe that heathenism originated. It became afterwards 
 the sacred language of the Egyptians after their conversion to- 
 heathenism; and we are informed that while Plato was in Egypt he 
 was initiated and instructed in the sacred language, and that he learned 
 from the sacred pillars of Thoth the language of the Atlantes with 
 which they were inscribed, it being the sacred language of the 
 
THE INVENTION OF HIEROOLYPHWS. 293 
 
 Egyptians. Now tlie Atlantes were the inhabitants of the Atlantic 
 country, which was the country subjected to the Deluge, which, as we 
 have explained, is the meaning of its name. The Cushite tribe who 
 inhabited Chaldea, which formed part of the country subjected to the 
 Deluge, was therefore a tribe of the Atlantes. This sacred language was a 
 variation of the original Hebrew, but more nearly allied to the Chaldee. 
 Unlike the use of the sacred Hebrew among the true believers, in which 
 all were instructed and all enabled to read the sacred records, the 
 sacred language among the apostates was known only to the priest, 
 and none were instructed in it except those who were to become priests. 
 The people were kept in total ignorance of it, and were unable to read 
 their sacred records. The esoteric doctrines of the priests were written 
 by it, and their object was to keep the entire people ignorant of these, 
 the people being instructed in the exoteric doctrines only, which were 
 merely fables or myths, which they were taught to believe were the 
 true accounts of their religion and histories of their gods ; but the 
 «soteric doctrines were their real histories when living men and women. 
 
 Such was the manner in which this sacred language was used among 
 the Mizraite-Egyptians after their conversion to the heathen religion ; 
 but there is evidence to show that it was the most ancient vernacular 
 language spoken by the Ethiopians ; that is, all the Cushite tribes. 
 By Egyptologers it is called the Theban dialect, and it was therefore 
 the language spoken by the Thebans, who were originally Sethite- 
 Phutites, the first inhabitants of Nubia, the land of Nub or Seth, who 
 ruled over them with his concubine Aso-Thueris, the Queen of 
 Ethiopia, who by interpretation is the Thorah or Law of Seth ; 
 but they were conquered by the Ethiopians, subjected to their 
 •dominion, and incorporated among them. They formed an inde- 
 pendent Ethiopian kingdom, whose capital was Thebes, but 
 they were conquered by the Mizraite-Egyptians about 300 years 
 after Menes, or about 2000 B.C. Their country was annexed 
 to Upper Egypt, and ever afterwards they formed an integral 
 part of Egypt ; hence their language was supposed to be a dialect of 
 the Egyptians, though very different from it. It being the sacred 
 language of the Egyptians by which their sacred pillars were inscribed, 
 it was the languages of the Atlantes which Plato learned from these 
 piUars, which shows that it was the vernacular language spoken by the 
 ■Cushite or Ethiopian tribes who inhabited the Atlantic country, after- 
 wards called Chaldea or Babylonia, and here it was first invented. 
 
 Among almost all primeval heathen nations there were also two 
 kinds of writing. The first was the vulgar or popular alphabet, 
 «alled by the Greeks the demotic alphabet, which means the alphabet 
 of the people ; it is also called the enchorial alphabet, which means 
 
294 DISSERTATION SI. 
 
 the alphabet of the country. Each country had an alphahet which 
 differed, somewhat from the others, and the word enchorial meant the 
 alphabet of the country spoken of. All enchorial or popular alpha- 
 bets were alphabetic characters, i.e. merely signs of sounds, without 
 having any other meaning ; they were all derived from one originaL 
 alphabet, the most ancient Hebrew, called the alphabet of Mesopotamia. 
 This enchorial alphabet was that in common use among all the people- 
 in writing their letters, and everything connected with the common 
 intercourse of life. The second kind of writing was called by the- 
 Greeks hieroglyphical character, which means " the sacred written " 
 character. This kind of writing was known, only to the priests, and 
 used by them in writing the sacred language in their sacred books- 
 regarding their religion, and on their monuments regarding historical 
 events and the actions of their kings. At first they were pictures of 
 their gods, which were not only signs of the sounds of the letters each 
 stood for, but were also symbols which contained a whole idea ; hence- 
 called ideographs or written ideas, which symbols of ideas depicted 
 the characters of the gods ; and they had a myth connected with them. 
 Por example, we have a symbolic picture of Justice : it is the picture- 
 of a woman robed as a judge, with a helmet, denoting the deputed 
 power of the sovereign ; her eyes are bandaged, to denote that the 
 judge must shut his eyes to everything that might sway his feelings 
 to pity or hatred, but to blind his eyes to these, and judge with im- 
 partiality. She has a balance and scales in one hand, the symbol of 
 weighing all the arguments on either side, and decreeing to that which 
 has most weight. She has a sword in her other hand, the deputed 
 sovereign power of death to be adjudged to the criminal. Now suppose 
 this to be the hieroglyphic of a heathen god, each symbol would depict 
 a character, and the meaning of the whole taken together would be a 
 myth. This was the kind of characters which the Egyptians made use 
 of when writing the myths of their divine kings, as Osiris, Isis, 
 Horus, &c. : Clemens Alexandrinus calls them anaglyphs. But there 
 were characters which were simply pictures of objects and 
 signs of the sounds of the alphabet without any symbol 
 attached to them, and had therefore no symbolic meaning- 
 other than that of sounds. These were called the sacred charac- 
 ters or writing of the first elements (wpwra. a-Toixeia), and they 
 consisted of men, women, and animals in various positions, parts of 
 the human body and the bodies of animals, household utensils, instru- 
 ments used in the arts, and manufactured articles. The names of these 
 objects named the character, and the sound of the first letter in the 
 name expressed the sound of the letter it named. But interspersed 
 among these, at the end of a sentence or subject, there were ideographs- 
 
THE INVENTION OF BIEUOGLYFHICS. 295 
 
 or plain pictures of the object written about by tbese characters, just 
 as in some modern books there are pictures used in illustration of the 
 subject written ; the same figures are also found ia some enchorial 
 writings, and are also called hieroglyphics, though they are no more 
 hieroglyphics than the pictures in modem illustrated books. The 
 hieroglyphics of the various nations differed from each other, but they 
 all had the same fundamental nature, either as signs of sounds or as 
 symbols of ideas. Among the Babylonians, the cuneiform characters 
 being their monumental sacred writing of the Prota Stoicheia or 
 letters of simple sounds, their hieroglyphic pictures were aU 
 ideographic solely. The symbolic picture or ideograph of their 
 god Dagon, for example, was a man clothed as a priest, 
 with a fish over his back in the manner of a cloak, the fish's 
 head formed a mitre upon his head, showing its gaping mouth, and 
 its tail reached down to near his heels : the fish's head formed a sort 
 of a mitre very much resembling a modern mitre worn by bishops, and 
 was doubtless the original of aU mitres. Besides such images there 
 were compound animals formed of parts of different animals, such as 
 a horse with the upper part of a man's body for its head and neck, 
 called the centaur ; an animal with a goat's head and horns and fore- 
 legs, its body that of a fish, terminating with a tail ; others were dogs 
 with human heads ; serpents in various positions ; tridents, crosses, 
 and other objects. 
 
 The Brahminical hieroglyphics were very similar to the Baby- 
 lonian. The Mexican hieroglyphics were solely ideographic, but 
 more like to those of the Egyptians ; they were formed of parts of 
 objects, such as a face of a man, a corolla of a flower without stalk 
 or leaves, household utensils, and unknown objects. But as they 
 had aU of them the same fundamental hieroglyphic nature, they all 
 sprang from the same source. 
 
 We must consider the cuneiform writing used by the Bactrians, 
 Assyrians, and Persians, &c. as intermediate between alphabetic signs 
 and hieroglyphics. In our opinion they could never have been hiero- 
 glyphic pictures degenerated, but fundamentally alphabetic signs or 
 figures formed by strokes afterwards made into wedges, but in imita- 
 tion of the letters of the ancient Semetic alphabet. StUl 
 they are used in writing on the monuments, recording national 
 events and actions of the kings. It also had characters consisting 
 of a combination of wedges to express an idea, but which 
 cannot be resolved into individual letters or signs of sounds. This' 
 cuneiform writing then took the place of hieroglyphics, and was 
 unknown to the people, who had their own vulgar or enchorial 
 alphabet. In Bactria monographic writing originated and spread 
 
296 DISSERTATION XL 
 
 tlirougliout all the East. It consisted of a modification and 
 combination of tte alphabetic letters in a word, wbicb con- 
 stituted an ideograph. This monographic writing is found 
 in the Zend language of Bactria. With regard to the Chinese 
 writing we have the same opinion, and it is evident to us that both 
 it and cuneiform writing have the same origin ; for though the Chinese 
 characters have been supposed to have been originally hieroglyphic 
 pictures afterwards become degenerated, yet they evidently appear to 
 have been originally alphabetic signs, for several ancient alphabetic 
 characters can be traced in them. The origin of the Chinese and 
 cuneiform writing appears to have been from the adaptation of alpha- 
 betic signs- to the purposes for which hieroglyphics were made use of, 
 i.e. they are obscured monograms. As all the primeval nations — some 
 of them in America, others in Asia, Africa, and Europe — made more 
 or less use of hieroglyphics, it is evident that they originated in "West- 
 ern Asia before the Dispersion. The necessity for the invention of a 
 hieroglyphic writing, which none of the people, except the priests, 
 could read, will be apparent from the object which the inventors of 
 heathenism had in view : that was the concealment of the esoteric or 
 internal doctrines of the priests from the people. But as the apostates 
 had at first their open-air Beths, in imitation of those of the true 
 religion, in which their sacred pillars were inscribed with their heathen 
 religion in their sacred language, which at that time was the spoken 
 language of the people, it is evident that when the people were 
 assembled at the Beths for pubho worship they would be able to read 
 the esoteric doctrines inscribed on the pillars had they been written 
 with the enchorial alphabet known to the people. It was therefore 
 necessary that when the heathen system of religion was invented, and 
 every kind of means was used to conceal it from the people, that it 
 should be written on the pillars of their Beths in such characters as 
 would be unknown to the people, and only known to the priests. 
 
 We come now to enquire who was the inventor of heathenism, its 
 sacred language, the hieroglyphic characters in which it was written, 
 together with its symbols, allegories, and myths, l^ow it will appear 
 evident that since all the primeval nations of the various quarters of 
 the earth, however distant from each other, and who have never had 
 any connection with each other since their Dispersion from the land of 
 Shinar in Western Asia, have this identical system of heathenism, 
 concealed from the vulgar by all the various means of secret writing, 
 symbols, enigmas, metaphors, allegories, and myths ; that not only 
 was this heathenism itself, but also all these various means made use 
 of for concealing it, must have been invented in Asia before the 
 nations had left there. 
 
TEE INVENTION OP HIEROGLYPEIGS. 297 
 
 We have already treated on the origin of heatlienism when showing 
 ■who was the most ancient authors of the Phoenician theology {see 
 p. 66-71). We have shown there that Taautos or Thoth-Hermes, who 
 is called by the Phoenicians a man celebrated for wisdom, was the first 
 who raised all matters connected with religion from confusion and 
 popular ignorance to a regular scientific system. We have proved that 
 Taautos who did this was Gush, for Surmubelos and Thuro threw light 
 upon the theology of Taautos. Thuro on that account had the epithet 
 of Chusarthis, which means she threw light upon Gush ; while Sur- 
 mubelos, the straggler with Baal, is an epithet of Shem, who with 
 Thuro, or Thorah, the Law of Seth, also threw light upon Taautos or 
 Gush by showing that his new theology was only that revealed in the 
 Thorah, or Law, but obscured and mystified by allegories. Taaut-Cush 
 ■did not therefore invent a new religion, but only allegorized the old 
 true religion as given in the divine revelations contained in the first 
 ten chapters of Genesis, which was all the Thorah or Law which was 
 then in writing. He first mythologized the history of the Creation, 
 deified the patriarchs, allegorized the deeds mentioned in their lives, 
 changed their names to other Hebrew words significant of some other 
 deeds of their lives than their original names signified, and thus formed 
 their theogony, or the origin and history of the gods. It consisted in 
 the> deification and worship of ancestors, and of those considered to be 
 the benefactors of the human race by the invention of things useful 
 and necessary, and such as are spoken of as having been invented by 
 the descendants of Gain (Gen. iv. 20-22), as " Jabal, the father of 
 such as dwell in tents, and of such as have cattle ; " and his brother 
 *' Jubal, father of all such as handle the harp and the organ ; " and 
 " Tubal-cain, the instructor of every artificer in brass and iron." 
 
 The object which Taaut-Gush had in view by doing this was that 
 he might raise all matters connected with religion from confusion and 
 popular ignorance into a regular scientific system. The divine revela- 
 tions as given by God in the Thorah of Seth, thought he, werebut con- 
 fusion and popular ignorance, or at least he asserted they were so, and 
 made his followers believe that they were so. He would make them 
 better than God has made them. Such are the thoughts of all who 
 think themselves the improvers of the contents of the Sacred Codex. 
 They begin first by detracting : this is but " confusion and popular 
 ignorance." This is not inspired, says the professor. That which con- 
 tradicts the facts of our scientific theories cannot be divine revelation, 
 says the reviewer. And why is it " confusion and popular ignorance ? " 
 Why is it not inspired 2 just as the reviewer says " it contradicts " 
 their " science falsely so called " or their wicked lives, and they explain 
 it away to get rid of it. Because the true religion of Seth and Shem was 
 
298 DISSERTATION XI. 
 
 made fully known to the vulgar, Cush thought it was but popular igno- 
 rance. He therefore took it out of the hands of the vulgar, and concealed, 
 it from them by obscuring it with allegories, and committed the true- 
 knowledge of it solely to the priests, who alone had any true know- 
 ledge of it among the apostates. That this is the true character of 
 Cush we are assured of from his Scripture name, for Cush is derived 
 from nD3 Cusheh, which without the omissible n is Cush, to cover, 
 veil, hide, or conceal ; hence his name Cush means " the concealer." 
 
 It has been the custom and strenuous endeavour of the priests of 
 the heathen apostacy from the age of Cush to conceal the Word of 
 God from the people, either by a secret writing or language unknown 
 to them, and to instruct them in nothing religious but what they were; 
 pleased to give them, which was merely myths regarding the lives of 
 their gods, or fables regarding the lives of their saints. Whereas, on 
 the other hand, it was the command of God, who wrote the first sacred 
 records with his own hands, that all should read and know his word : 
 and it was the custom and strenuous endeavour of all the patriarchs- 
 and priests from the beginning of the world to instruct all the people 
 in religion as far as they knew themselves. It was also the duty and. 
 anxious endeavour of every follower of the true religion to instruct his 
 children in his rehgion, and to teach them letters, that they might be 
 able to read it from the Word of God. It was impossible then to 
 think that God had written the first sacred records in hieroglyphic 
 characters, the purpose of which was to conceal them in characters unknown 
 to the people, or in a language which was unknown to them ; but on 
 the other hand, that he wrote it in the simplest alphabetic signs of 
 sounds, and instructed Adam to read it, commanding him to instruct- 
 all his family, and each of them his descendants down to the latest- 
 generation. 
 
 The invention of the sacred language : — We have shown 
 that before the Dispersion from Babylon, and when Cush had 
 invented heathenism, the whole earth had but one language. 
 This was the Hebrew language, which God gave to man, and in 
 which he wrote the first sacred records ; it was therefore- 
 regarded by all true believers as a sacred language. When Cush. 
 invented his heathen religion, he thought it necessary to have also a 
 sacred language in which to write it. That he did invent such a lan- 
 guage is a historical fact handed down to us by at least two witnesses. 
 Diodorus-Siculus (Lib. i p. 10), when he informs us that Hermes- 
 Cush "invented the worship of the gods and ordained sacrifices,'' says he 
 also invented another dialect, vtto tovtov irpaTov /xev re Koivriv 
 SiaXiKTov SiapOpwdrjvat, which is translated into Latin by Ehodoman 
 thus : " Hie enim primus (ut ferunt) et communem loquelam articu- 
 
THE INVENTION OF HIEROGLYPHICS. 299' 
 
 latim distinxit ; " that is, " For he first (as they relate) articulately dis- 
 tinguished the common dialect.'' But the word Zia-pOpwdrivai is a 
 compound word, composed of the preposition Sia, which in composition 
 implies disjunction or separation, and apOpoto, which means "to 
 articulate," "to make," or "invent." The idea conveyed by the 
 words of Diodorus then is, that " he first separated or divided the one 
 common dialect by articulating it differently," so that out of the one 
 common dialect spoken by all the world, he formed or invented 
 another dialect by articulating it dififerently. This new language was 
 spoken by his Cushite or Ethiopian tribe of the Atlantes, and was his 
 sacred language, in which he wrote his religion and inscribed it on his- 
 sacred pUlars. 
 
 The second historical testimony of the same fact is recorded by 
 Hyginus (Fab. 143) in these words: "Inachus Oceani filius ex Aichia 
 sorore sua procreavit Phoroneum, qui primus mortahum dicitur regnasse 
 Homines ante secula multa sine oppidis legibusque vitam exegerant 
 una lingua loquentes, sub Jovis imperio. Sed postquam Merourius 
 sermones homine interpraetatus est, unde Hermenutes dicitui esse 
 interpres (Merourius enim Greece Hermes vocatur) idem nationes 
 distribuit ; turn discordia inter mortales esse coepit : quod Jovi placi- 
 tum non est." That is, " Inachu.s the son of Oceanus, of his own sister 
 Archia procreated Phoroneus the first of mortals, who is said to have 
 reigned : many ages before, men lived under the government of Jove 
 (Jehovah), without cities and without laws, and all speaking one lan- 
 guage; but after Mercury interpreted the speeches of men, whence an inter- 
 preter is called Hermenutes (for Mercury is called Hermes in Greece), 
 the same distributed the nations ; then discord among mortals bega% 
 which was not pleasing to Jove (Jehovah)." The interpretation of 
 this myth is not difficult when taken in connection with the Scripture 
 history of the time. Inachus, son of Oceanus, is Noah, son of the Ocean of 
 the Deluge, by which he was baptized and born again, as the Israelites 
 were baptized into Moses by passing through the Eed Sea (1 Cor. x. 2). 
 He married his own sister as was common at that time, as Abram did 
 the same, and by her he had children, and among them was Phoroneus. 
 This is a mythological name derived from iTiS Phoro, " to apostatize." 
 Mr Hislop identifies him with Mmrod (p. 73-74), who was a Beni- 
 Noah, one of the sons or of the descendants of Inachus or Noah, being 
 his great-grandson, the first who reigned and gathered men into the 
 city Babylon, which he built, and when they all spoke one language. 
 He is also called in Scripture (Jer. i. 2) Merodach, "the great rebel." 
 This rebellion was against Jove or Jehovah, who governed man many 
 ages before, when men lived without cities and without laws, and 
 when they all spoke one language. But Mercury divided the speeches 
 
500 DISSERTATION 51. 
 
 of men, and dispersed the nations. The name Mercury is the Eoman- 
 Pelasgian name of the Greek Hermes and the Egyptian Thoth. It is, like 
 Merodach, derived from "ID mer, " to rebel," and ''13 cury, " first-horn." 
 Hermes or Mercury was " the first-horn rebel," as Phoroneus-Merodach 
 was "the great reheL" Mercury-Cush, it is said, interpreted the 
 speeches of men. Now to interpret a speech is to translate it from one 
 language into another, and it is consistently asked by a 
 Scholiast on this passage, " What necessity was there for 
 this interpretation when aU spoke one language ? I believe 
 to interpret here signifies to render and explain something in 
 ■other words ; and Mercury is said to have interpreted speeches, because 
 he began to institute speeches in other tongues, and so was the author 
 of various tongues." Mr Hislop's interpretation of Hyginus is as 
 foUows : " Here there is a manifest enigma. How could Mercury or 
 Hermes interpret the speeches of mankind when all spake one 
 language? To find out the meaning of this, we must go to the 
 language of the mysteries. Peresh, in Chaldee, signifies ' to interpret, 
 but was pronounced by old Egyptians and Greeks, and often by the 
 Chaldees themselves, in the same way as 'Peres,' 'to divide.' 
 Mercury, then, or Hermes, or Gush, ' the son of Ham,' was the 
 Divider of the speeches of men. He, it would seem, had been the 
 ringleader in the scheme for building the great city and tower of 
 Babel ; and, as the well-known title of Hermes, ' the interpreter of 
 "the gods,' would indicate, had encouraged them, in the name of God, 
 to proceed in their presumptuous enterprise, and so had caused the 
 languages of men to be divided, and themselves to be scattered abroad 
 on the face of the earth." * Gush was not only the ringleader in the 
 scheme for building the city and tower of Babel when the language was 
 confused, but was the actual cause in the division of the languages of 
 men by his invention of a new language by the different articulation 
 of the one original Hebrew language. Nor does this detract from the 
 Scripture account of the confusion being the work of God and as a 
 miraculous event, for even in working miracles God uses instruments. 
 Thus Gush was the instrument in the hand of God. He thought only 
 of inventing one language; but in the same way in which Gush 
 invented that one, God made each tribe to invent a language for itself, 
 and thus, instead of one language, many other languages came into 
 •existence by the operation of God. It is generally considered that the 
 whole human race, the whole descendants of Noah, were at this time 
 at Babel. This is quite erroneous. Noah, according to God's injunc- 
 tion, had divided the earth among his sons and their families before 
 
 * Two Babylons, pp. 37, 38. 
 
THE INVENTION OF HIEROGLYPHICS. 301 
 
 the birth of Salah ; and at his birth they were sent out each to his 
 allotted region, as the name Salah indicates, which means mission, or 
 "sent out" or "away," given to him at that event; and we are 
 expressly told in Gen. x. 32 and xi. 1 : " These are the families of 
 the sons of Noah, after their generations, in their nations ; and by these 
 were the nations divided in the earth after the flood. And the- 
 whole earth was of one language and of one speech ; " that is, after 
 the nations were divided in the earth after the Flood, but before the 
 confusion of tongues at Babel, and not after it. History informs us 
 that at the mission of the nations Ham went away to Southern Arabia 
 and Africa. Gush, with Nimrod his son, went to the land of the 
 Sabseans, and founded the city Nysa. He also crossed the Eed Sea, 
 and founded the African Gush or Ethiopia. But Nubia, the golden, 
 land of Seth, first inhabited by Phut, was conquered by Nimrod and 
 his followers and given to Gush, i.e. was made a part of Ethiopia. 
 This conquest extended as far north as to include the Thebaid, the south 
 of Egypt. But the adjoining Mizraites were unconquerable, and drove 
 Osiris-Nimrod back, who then left Africa for other conquests. Grossing 
 the Eed Sea, and passing through Arabia, he came with his 
 army to Babylon. The Accadian race, then Casdim or Ghal- 
 deans, descended from the mountain district of Araphakites 
 down to the banks of the Euphrates and Tigris allotted to 
 Shem. Mmrod, passing from Africa through Arabia, con- 
 quered these Shemites of the land of Shinar, " and the beginning of 
 his kingdom was Babel, and Erech, and Acoad, and Galneh, in the 
 land of Shinar" (Gen. x. 10). But the whole earth was then of one 
 language and of one speech. Nimrod, by his conquest throughout the 
 various parts of the habitable earth, had attached to his army nume- 
 rous individuals of other tribes, and brought them to Babel ; but they 
 all spoke one language. Nitnrod now determined to build a city as a 
 capital for his kingdom, and a tower for his fire-worship. Gush went 
 about making a different language. He did not make a radically new 
 language, however ; it was only a dialect of the old one. This is par- 
 ticularly noticed by Diodorus, and this fact has been handed down by 
 tradition ; and in making this one God used Gush as the instrument 
 or means to propagate others. Thus PhUo-Judseus (De Gonfus. Ling^ 
 p. 321. ed. 1640) says : "Mankind paid the penalty for their daring, 
 for they presently became other tongued (erepoxAoTra), so that from 
 that time forth they could no longer understand each other by reason 
 of the diversity in the dialects (ei/ rats StaXeKrots). This being a 
 punishment of the apostates, all the other tribes (except the Gushites 
 or Ethiopians), who adhered to the old true religion, still retained their 
 old sacred dialect (the Hebrew) in which their sacred books were 
 
302 DISSERTATION XI. 
 
 ■written. If tlieir language tad been changed they could not liave read 
 their sacred books; but it was only the apostates who -were thus 
 punished. 
 
 The invention of hieroglyphics : — But Thoth or Gush not only 
 invented heathenism and its sacred language, he also invented the 
 sacred written characters, called by the Greeks hieroglyphics, by which 
 he wrote them : of this we are informed by Sanchoniathon. In the 
 Kolpia and Baau Theogony, sec. 14a, we read: 'Kiro MI2i2P TAAYT02, 
 «S eCpe TTjV T(3v 7rpo)TU)v crTOL)(eLU>v ypa<^r)v ov Aiyoirioi jxiv 6I2Y9 
 EAXijveo- SVEpfi€u eKaXea-av, i.e. "From Mis6r descended Taautos, who 
 invented the writing of the first elements (or letters) : the Egyptians 
 call him Thoth ; the Greeks, Hermes." By a lax mode of translation 
 Bunsen translates it thus : " From Misor descended Taautos, who 
 invented written characters." This does not distinguish between the 
 first elements and the writing which Taaut invented. Then what is 
 the meaning of the expression, Trpoira a-roiX'^ia (prota stoicheia) ? 
 Bunsen (vol. iv. p. 225) says: "The expression here used (jrpuiTa 
 o-Toix^ia) is the general technical term for letters of simple sounds in 
 contradiction to syllables (composition), as Lepsius pointed out con- 
 clusively when explaining the celebrated passage of Clemens Alexan- 
 drinus on the Egyptian hierogyphical character." Now, observe, it 
 was not these prota stoicheia, or first elements, or letters of simple 
 sounds, that Thoth is here said to have invented, but " the writino of 
 the first elements or letters of simple sounds.'' The prota stoichea are 
 called The First Letters of simple sounds. The writuig of 
 them, which was invented by Thoth, must therefore be a second kind 
 of letters of simple sounds, because Thoth invented " the writing of 
 the first letters of simple sounds ; for if the second letters invented by 
 Thoth had not simple sounds, they could not be the writing of the first 
 letters, which had simple sounds." But how does Bunsen translate 
 this passage ? To favour his own theory he translates the words of 
 Sanchoniathon : " Taautos, who invented the writing of the first letters 
 of simple sounds," so as to read "Taautos, who invented written 
 characters," by which he misleads his reader into the false ideas, first, 
 that Taaut or Gush was the first inventor of written characters ; and 
 second, so as Sanchoniathon's words would not contradict his theory 
 that Taaut invented only ideographic hieroglyphics or plain pictures of 
 objects without sounds or metaphor by keeping out of sight the letters 
 of simple sounds, of which the " written characters " were the writing. 
 Now as to the first of these deceptions, Bunsen had some little 
 assistance from Philo in his Proem ; but as to the second deception, 
 PhUo is dead against him. PhUo there says : EtSws on tSv v<j>' ■tjXu^ 
 yeyovTOiv irpmToi hri TAAYT02 6 roiv y/aa/i/iartuv rijv evpesiv 
 
THE INVENTION OF HIEROGLYPHICS. 303 
 
 cTTtvoTjas Kai T'^s' viTO)J,yi)jxaT(i)v ypacfnj's Karapa^as, /cat otto rovBe 
 <o(rn-ep KpijirXSa /JaXo/ievos rov Xoyov, i.e. " We know that 
 Taaut is the first begotten under the sun who found out the inven- 
 tion of letters, and first made the writing of the monuments, and 
 by these laid, as it were, the foundation of speech, Xoyov." 
 Sir J. Marsham briefly translates this : Taautos primiis 
 literas exeogitavit et ad memonce subsidium scribendi auetor fuit, 
 i.e. "Taaut first invented letters, and was the author of writing 
 for the assistance of the memory." Jahlonski translates the whole 
 thus : Taautos omnium qui lucem hanc aspexerunt primus literas 
 invenit ac scribendorum commentariorum auetor fuit, i.e. " Taautos, of 
 all who beheld this light, first invented letters, and was the author of 
 monumental writings." Now Philo in writing this had in his mind 
 the assertion that Taaut raised pillars in the Syriadic land before the 
 Mood, and inscribed them with his sacred dialect and hieroglyphic 
 letters, which he in common with most heathen writers regarded as 
 the first origin of writing. But this is a deception, as shall be shown 
 hereafter ; for, in brief, Taaut or Cush did not live before the. Deluge, 
 and his or his followers' assertion is falsehood. But we have evidence 
 of the existence of antediluvian writing. We have seen that some 
 -ancient authors show the existence of letters previous to the 
 invention of letters by Thoth or Mercury, for PUny says : 
 " I am of opinion that there have always been letters among 
 the Assyrians ; but others, as GeUius, would have them invented 
 ^mong the Egyptians by Mercury." Now we have seen that the 
 letters found among the Assyrians were the alphabetic letters of the 
 antediluvians, introduced by Cannes or Noah among the Assyrians 
 after the Deluge. These were therefore the first letters, or the Prota 
 Stoicheia, the first letters of simple sounds. The writing invented by 
 Thoth or Mercury was not the alphabetic letters, but the hieroglyphics 
 ■or the sacred, written character of the Prota Stoicheia, which was th6 
 monumental writing, of which PhUo in his Proem says Thoth was the 
 author. By this we can now uiyierstand the part which Thoth or 
 Cush had in the invention of letters. These Assyrians, among whom 
 the antediluvian Prota Stoicheia were introduced, were the family of 
 Noah, and Thoth-Cush was one of them. He therefore learned this 
 Prota Stoicheia, or letters of simple sounds, from his father Ham ; 
 and he then invented the writing of the Prota Stoicheia, i.e. he 
 invented the hieroglyphics or the sacred written characters of these 
 letters of simple sounds. Long after this event the Phoenicians, a 
 branch of these Semetic Assyrians, inherited the Semitic alphabet of 
 the antediluvians ; and Philo, in his work on the Phoenician Serpent 
 letters, tells us (Sec. 9) that " The irpuyra aroix^ia were made by 
 
304 DISSERTATION XI. 
 
 means of serpents ; but afterwards, when they built temples, they 
 assigned them a place in the Adytum, instituted Tarious ceremonies 
 and solemnities in honour of them, and adored them as the supreme 
 gods, the rulers of the universe." These Prota Stoicheia, or first letters 
 of simple sounds, the Phoenicians inherited from their Assyrian fore- 
 fathers ; they thought " that it is a peculiarity of serpents to represent- 
 in their movements the architypes of various forms," and " on account 
 of their intellectual activity were called the Good Spirit ; " and the 
 Phoenicians made the serpents on that account to represent their Prota 
 Stoicheia, or their primitive alphabet of simple sounds : in fact, they 
 looked upon their alphabetic letters as being formed of serpents, as th& 
 Celts looked upon theirs as being formed of trees. Bunsen thought, 
 however, that they were the pictorial letters of the gods he (Taaut) 
 had seen. " We do not know," says he, " what part serpents formed 
 in this symbolic representation, but the serpent conveyed to the 
 Phoenician mind the idea of Tet-Taaut ; that is, to this day the serpent 
 is the name and symbol of the Phoenician letter Tet." Now, instead 
 of being pictures of the gods, the account of this letter Tet shows it to 
 have been the letter Theth of the Semetic alphabet, as ' he describes it 
 as " a serpent coiled up, with its head turned inwards, and explains 
 it by the form of the letter Theta." And if we attend to the passage, 
 we learn that the Prota Stoicheia were first formed like serpents, in 
 various forms. But afterwards, when they built temples, they 
 made these letters pictures of their gods, painted them on 
 the walls of the Adytum, and adored them, &c. That is 
 to say, they made symbohcal pictures, which had the sounds 
 of the Prota Stoicheia, or first Serpent letters. Now this is con- 
 firmed by what Clemens Alexandrinus explains of the first kind of 
 hieroglyphics. He says : 6s ra r-qv U /cat TeAewatav r-qv tepbyXv- 
 ^iKTjv 7JS r] fiev Sta tuiv irpwroiv (ttoix^iuiv KvpioXoyiK-q, i.e. as Bunsen 
 translates it, " last of all the hieroglyphic, which is directly expressed • 
 by the first elements " (or by means of the first letters 
 of simple sounds). That means that the Prota Stoicheia, or 
 their sounds, express the sounds of the hieroglyphics which 
 Taaut made for them, and consequently these hieroglyphics are 
 the sacred written characters of the sounds which these first 
 alphabetic letters express ; the hieroglyphics have the same sounds 
 which the alphabetic letters have to which they are appointed. 
 
 Let us now see the forms of " the writing of the Prota Stoicheia, or 
 first letters of simple sounds." In the rule of Kronos, sec. 6 (seep. 106), 
 Sanchoniathon has these words : " But previous to; this the god Taautos 
 had made figures in imitation of aU the gods whom he had seen 
 Kronos, Dagon, and the rest, Kai rZv Xoiirmv Setrwrojo-ev tovs upovs twv 
 
THE INVENTION OF HIEROGLTPHICS. 305 
 
 (TTOixdtav KapaKTr/pas, and in tins way formed the sacred characters 
 of the elements " (or letters of simple sounds). 
 
 Sec. 7. As the symbol of the rule of Kronos also, he invented four 
 eyes, two before and two behind, two of which were open and two 
 shut. He likewise placed on his shoulders four wings, two upright 
 and two hanging down. "Wliat he intended to symbolize by this was 
 that Kronos could see in his sleep even, and that he slept when he was 
 awake ; and so as to his wings, he flew when at rest, and when he was 
 flying he rested. He placed on the shoulders of each of the other gods 
 two wings, because they flew with Kjonos. Lastly, he placed on the 
 head of Kronos two wings, one of which is an emblem of reason, as 
 being the highest guide ; the other, of observation." From sec. 6 we 
 learn that Taaut or Gush made figures in imitation of his gods, and in 
 this way formed the sacred written characters, or the hieroglyphics of 
 the elements or of the letters of simple sounds ; that is, he made the 
 figure of each god the hieroglyphic sign of the sound of each element 
 or letter in the stead of the usual alphabetic sign or the usual letter. 
 
 In sec. 7 he describes the figure of Kronos first, and we find that 
 this figure of Kronos he made to be expressed by the sound of the first 
 letter of the popular Phoenician or Hebrew alphabet. He thus put the 
 figure of Kronos in the place of the usual alphabetic sign S. This we 
 learn from Bunsen (vol. iv. p. 293) : " But we know accidentally that at 
 Byblus Osiris was Alpha. An old lexicographer, quoted in Bekker's 
 ' Anecdota,' says : ' Osiris is called Alpha at Byblus.' This,'' remarks 
 Bunsen, " is very natural : Adoni is written with Aleph as well as 
 AsAR, the root of the Egyptian name (of Osiris) itself. In the alpha- 
 bet of the gods, that is, the sacred language of the city, they called 
 this after the principal local god : he may, nevertheless, have been 
 usually called El (bs)." Now Osiris, Adoni, and (bs) El are identical, 
 and El is Kronos (p. 89) ; and Kronos was Taaut's or Gush's principal 
 god, and therefore his figure stood for the principal or fitrst letter in the 
 Phoenician or Hebrew alphabet, as its name Aleph, ' the chief,' ' the 
 leader,' implies. Now it is evident from this that Taaut-Gush made 
 his hieroglyphic pictures to be expressed by the sounds of the letters of 
 the Semetic alphabet, and that the Prota Stoicheia was the Semetic 
 alphabet, and therefore the Semetic alphabet existed before Taaut or 
 Gush made the hieroglyphics of them. 
 
 But we learn from sec. 7 that this figure of the god Kronos, besides 
 expressing the simple sound of Aleph or the first letter of the Semetic 
 alphabet, Taaut formed it with certain symbols expressive of the cha- 
 racter of the god himself ; and that this was additional to its use as a 
 sign or picture expressive of a simple sound is particularly stated. " As 
 the symbol of the rule of Kronos also, he made four eyes," &c. j and 
 
306 DISSERTATION XI. 
 
 " wtat lie intended to symlDolize hj this was, that Kjonos could see in 
 his sleep even." From which we learn that the symbols, and what 
 they symbolized, were quite distinct from, and additional to its use as 
 a sign expressive of a simple sound or of a letter. By dispensing with 
 the symbols altogether, it was quite easy to read a subject' by them 
 without considering the symbols ; but whoever could read the subject 
 by them might also consider the symbolism at the same time if he 
 wished to do so. From this we learn also that " the writing of the 
 first elements," or letters of simple sounds, invented by Taaut or Gush, 
 were hieroglyphics, or " the sacred characters of the elements," or 
 letters of simple sounds, and not the alphabetic signs of them. These 
 alphabetic signs, we have shown, were the Prota Stoicheia, which must 
 have existed before he made the hieroglyphics of them, because he 
 required the Prota Stoicheia, or First letters of simple sounds, in order 
 that he might express the sounds of the hieroglyphics by them ; for it 
 is evident that he could never have called Osiris, ?S El, or Kronos, 
 Alpha or rather Aleph, if the letter ^ ^ZepA had not previously existed. 
 It is distinctly said in both passages that he had the Prota Stoicheia or 
 First letters. In the first it is said he invented the writing of the Prota 
 Stoicheia or First letters ; in the second it is said in this way he formed 
 the sacred character of the Stoicheia or elements. It was not the Prota 
 Stoicheia, or First letters that he made, but the hieroglyphics of them, 
 and he expressed the sound of the hieroglyphics by the First letters j 
 but he could not mention, or take any notice of a Prota Stoicheia, First 
 letters, or any letters at aU as existing before he had formed his own 
 letters, if his own letters he was then forming were the First letters, 
 because in that case there could be no other letters at that time but 
 those he was forming ; but we have shown that Noah brought letters 
 from the antediluvians and introduced them into his family after the 
 Deluge, and that Taaut or Gush learned them from his father Ham. 
 This was the opinion of Banier (vol. 1. p. 27), and it is the fact, 
 though, he mistakes who Thoth was as a real person, Banier says : 
 " The first and most ancient Mercury was king of Egypt, well known 
 under the name of Thot, who reigned at Thebes after the death of bis 
 father Menes or Ham, first king of Egypt. This prince possessed many 
 good qualities. He invented, or at least perfected many arts, and 
 especially that of letters, which his father, who learned them from 
 Noah, had taught to him : he was even the inventor of that manner 
 of writing by hieroglyphics so famous afterwards in Egypt." 
 
 That Taaut-Gush invented hieroglyphics aU admit ; but there is no 
 Egyptologer who would dare assert that Taaut invented alphabetic 
 letters, the signs or symbols of nothing but sounds. Some however 
 assert the opposite, viz. that Taaut invented hieroglyphic pictures of 
 
THE INVENTION OF HIEROGLYPHICS. 307 
 
 "the gods he had seen, but not as phonetic signs, i.e. not to express 
 sounds, but only as symbols of the gods. In that case Sanchoniathon 
 could never have called them " the sacred characters of the elements 
 or letters of sound. iSTor could Taaut ever call the picture of Kronos 
 ?S El or N Aleph, which is the name of a sound." Let us observe what 
 is stated about what Taaut or Cush invented. " Taautos invented the 
 writing of the First elements or letters." Now Trpwra o-rotxe"* means 
 written characters of sounds. But Taautos did not invent these First 
 ■elements or characters of sounds, but another manner of writing them. 
 The manner of writing them is pointed out in the second passage. He 
 made picture imitations of the gods, and in this way formed the sacred 
 written characters. The sacred written characters which Taaut ia- 
 vented were therefore the symbolical hieroglyphics of the First written 
 characters of simple sounds ; but as the First written characters had 
 simple sounds, so the hieroglyphics which Taaut invented of them had 
 also simple sounds like them. 
 
 But Egyptologers will not beheve that Taaut invented hiero- 
 glyphics for the first letters of simple sounds, because in this way 
 hieroglyphics originated from letters ; but they suppose the letters of 
 simple sounds to have originated from hieroglyphics long after the use 
 of hieroglyphics. And Bunsen will not believe that Taaut made his 
 hieroglyphics expressive of sounds at all, but merely as symbols of ideas 
 of the characters of the gods. But in denying this he has the whole 
 testimony of antiquity against him. Let us have before us his 
 opinions. He rightly believes that Thoth Hved in Western Asia in 
 the land of the Euphrates and Tigris, though he did not know who he 
 was as a man, because he did not believe that any of the gods were 
 ever men, and therefore he never sought out who he was ; but he was 
 led to place him in Western Asia, from the results of philology and 
 mythology. He says : " Tet Thoth is the mythic designation, the 
 mythological exponent of an historical age of man in Asia ... it 
 was the age which in the land of the Euphrates and Tigris had already 
 passed from Semism to Khamism. Hitherto poetry and philosophy, 
 tirt and science, had only existed orally : now communication was 
 increased, and in. an improved state, by means of writing. The writing, 
 however, consisted of ideographic signs of pictures of things, by means 
 -of symbolical characters, which the same Taaut had invented from 
 sjrmbols of the gods whom he had seen. Out of it, by means of a 
 common progression in language and writing in Phoenicia, grew up the 
 phonetic signs. This took place therefore after the immigration iuto 
 the Nile country of Egypt, for the son of Ham invented the inter- 
 vening stage independently upon his own soU" (voL iv. p. 281). 
 *' During this transition period from pure picture writing (ideographs 
 
308 DISSERTATION XI. 
 
 and determinatives) to phoneticism, tlie artistic and philosophic genius= 
 of our ancestors in Phcenicia was also exercised in framing myths. 
 The traditional stories about the gods -were symbolical, and these- 
 symbols dated from Taaut. AUegory was primeval, for some of the- 
 symbols had been devised by God himself." Now the assertion that- 
 out of Thoth's pictures of the gods whom he had seen, by means of 
 the common progression of language and writing, grew up 
 the phonetic signs, i.e. the alphabetic signs of sounds, is just 
 the very reverse of what Sanchoniathon tells us, and Clemens 
 Alexandrinus explains to us. Sanchoniathon tells us, 1st, he in- 
 vented the writing of the First elements of letters of simple 
 sounds ; and 2nd, he made pictures in imitation of the gods whom he 
 had seen, and in this way, that is, by these pictures, he formed the- 
 sacred written character of the First elements of letters of simple sounds. 
 What could be a clearer statement that Thoth made these hieroglyphic - 
 pictures phonetic signs or picture signs of the letters of simple sounds ! 
 And Clemens Alexandrinus also tells us that these hieroglyphics were 
 expressed by means of the Prota Stoicheia or letters of simple sounds. 
 Now it is evident that Thoth had these letters of simple sounds in his 
 possession when he made them to express his hieroglyphics he had 
 made. Now, is it not a groundless and nonsensical theory, contradic- 
 tory of the evidence of history, that alphabetic letters of simple sounds- 
 grew out of hieroglyphics ? For as Taaut or Thoth had the Prota 
 Stoicheia or the alphabetic letters of simple sounds when he invented 
 the hieroglyphics of them in Asia, they could not grow up out of hiero- 
 glyphics afterwards neither in Egypt nor in Phcenicia. But to this theory 
 Bunsen tenaciously adheres. " At all events the phonetic system in 
 Phoenicia is comparatively modern. . . There is unimpeachable 
 evidence that the letters representing the gods were hiero- 
 glyphics. . . . There is not the slightest ground for doubt- 
 ing this tradition; but it by no means implies that the spoken 
 language was really written in this alphabet." What ! are we not told 
 that they were the sacred characters of the First elements of simple- 
 sounds ; that they were the writing of the Prota Stoicheia, or first 
 elements of simple sounds? There is as unimpeachable evidence 
 that the hieroglyphic letters representing the gods were the sacred 
 characters of the First elements or letters of simple sounds, as that they 
 were also symbols of the gods, and therefore implies that the spoken 
 language was really written in this alphabet. He indeed continues to 
 assert : " I think on the contrary that the so-called pillars of Set, or 
 the Ammunea, in so far as regards the divine characters engraved on 
 them, were used by the priests alone, and probably only contained a- 
 symbolical notation of some sacred story ; what in short, though in 
 
THE INVENTION OF HTEROaLYPBICS. 309 
 
 a lower degree, the signs of the North American Indians were. At 
 all events, what was written was not simply words ; the object was to 
 represent at the same time ideas, qualities, and symbols." We have 
 already said that they were the sacred characters of the First elements 
 of the simple sounds, as that they were also symbols of the gods 
 in additional to their being letters of simple sounds, and that a subject 
 could be read by them without considering their symbohsm; but 
 whoever wished to read by them may also consider the symbolism 
 at the same time. Now this implies that the spoken language 
 was reaUy written m this alphabet; and Philo in his proem teUs 
 us from Sanchoniathon : " We know that Taautos is the first-begotten 
 under the sun who found out the invention of letters, and first made 
 the writing of the monuments, koI airo rouSe Sxnrep KprjirlSa fSaXofi- 
 ivos Tov \oyov, and by this founded as it were the basis of speech " or 
 discourse. Now, whatever be the meaning of Xoyov (logon) here, 
 whether or not it is that Sanchoniathon made this writing of the monu- 
 ments of Thoth the basis of his logos or discourse, as some think, at 
 least the word Xoyou means the common speech or spoken language, 
 and it was the writing of the monuments which was the basis of this 
 speech, and this was the Ammuneon monuments, with the diviae 
 characters engraven on them. They are afterwards called A/ijuoweov 
 yjoa/i/iao-i Ammoneon letters, which Bunsen thought the pUlars engraved 
 with them only contained a symbolic notation of some sacred story ; 
 but still Sanchoniathon made them the basis of his Xoyov, i.e. the basis 
 of his speech or spoken language (Sec. 6), that both the spoken 
 language written and these symbols were united in the same characters, 
 the spoken language could be read by them as signs of sounds, and 
 the symbolical story understood from the symbols. Now though 
 these symbols and allegories, as to their adaptation and union 
 to the hieroglyphics of simple sounds, date from Taaut, as he was 
 the first who so adapted them, yet allegories, metaphors, and symbols 
 are primeval; they were used in the true religion. "Some of the 
 symbols had been devised by God himself," and it is from these 
 that Taaut-Cush had the idea of adapting them to his sacred characters. 
 That the picture of Kjonos described by Philo from Sanchoniathon 
 is a degeneration of the diviae Adamic cherubim is allowed by Bunsen. 
 In St. John'svision (Eev. iv. 6, 7) the four beasts "were full of eyes before 
 and behind," the same did Taaut invent for Kronos. In Ezekiel's 
 vision the beast had four wings, two stretched out, and two hanging 
 down covering their bodies " (ch. i. 2). In Isaiah's vision of the 
 seraphim, " each one had six wings," like Kronos ; " with twain he 
 covered his face " (head), like the wings on the head of Kronos ; " with 
 twain he covered his feet," thus hanging down ; " and with twain he 
 
310 DISSERTATION XL 
 
 did fly " (ch. vi. 2). Taaut's picture of Kronos, then, was a degenera- 
 tion of the cherubim. It had the body of a man, like those seen b^ 
 Ezekiel(i. 5), and we have a similar representation, copied by Ker Porter^ 
 and others from an immense single square column at Murghab in 
 Persia. This statue is four-winged, two stretched out and two hanging- 
 down, and from its head project two large horns, which support, as it - 
 were, three columns, with globes above and below. Now Kronos 
 means the horned one ; and generally his picture had horns, the symbol 
 of royalty, though not mentioned. From the statue of Murghab is 
 read the cuneiform inscription : "I am Cyrus the king, the Achoe- 
 menian." This was the statue of Cyrus, but only of Cyrus as th& 
 deified and immortal cherub, as the symbols of his wings show ; and its 
 conception is allowed to have been derived from the cherubim.* It 
 was also the custom of the ancient kings to take the place of the cheru- 
 bim in the tabernacle, and sit upon an ark, as on a throne,t when giving 
 forth their decrees {see Ezek. xxviii. 14-16), as in the case of the king 
 of Tyre, called the anointed cherub. Numa-Pompilius, second king of 
 Eome, also sat upon an ark containing the sacred books for his throne ;. 
 and the Celtic kings of the Scots were crowned while sitting on an ark 
 or box, which contained the sacred fatal stone, which it is said gav& 
 forth judgment as to the rightful sovereign, called also Jacob's pillow,, 
 being a representative Bethel pUlar-stone or Betylus of the patriarchal 
 Beth at Bethel. All these instances were derived from Kronos or 
 Nimrod, the first king, and lead us to the conception of how Taaut- 
 Cush formed his picture as a god. But it was originally taken from 
 " the gods " whom he had seen. Now the name Elohim, " the gods,"" 
 was given to the cherubim, of which Kronos is the picture made in 
 imitation of it ; but Dagon and the rest, who had only two wings,., 
 were imitations of the coupled cherubs on the inner curtain of the 
 holy of holies of the tabernacle (Exod. xxvi. 1). These are the gods- 
 whom Taaut-Cush had seen. After Kronos-Nimrod had invaded thfr 
 Percea, and conquered Atlas-Noah, when his Beth at Nizibis fell into his 
 hands, he then cast out Atlas-Noah, and placed Taaut-Cush into the high- 
 priesthood, and consequently he saw these cherubim Elohim "gods" when, 
 he entered into the holy of holies of the tabernacle. But he not only saw 
 these gods, he abolished them, and made imitations of them, and pictures 
 in imitation of them, which were the sacred characters of the First, 
 elements of letters which he invented, as well as the whole furniture of 
 the Beth, for he took away the inscribed piUars, and raised other pUlars,. 
 and inscribed them with his sacred dialect and hieroglyphic letters. And 
 we have descriptions of the tabernacle which he made. Philo, speaking 
 
 * Kitto's Illustrated Bible. Isaiah vi. 16. 
 
 t The mercy seat, or lid of the ark, is God's throne, where he sits, or dwells, and speaks^ 
 from. Comp. Rev. iv. 6, Lev. xvi. 2, Num. vii. 89, Exod. xxv. 22. 
 
TSB INVENTION OF HIEROGLYPHICS. 311 
 
 of the serpent letters of the Phoenicians, says : " The first letters {Trpuna 
 oTotxeta) were made hy means of serpents ; but after building temples, 
 they assigned them a place in the Adytum (when they had made pictures 
 in imitations of the gods), and instituted ceremonies and solemnities in 
 honour of them, adoring them as the great gods (i.e. the cabiri or cheru- 
 bim) and rulers of the universe." And in the subterranean cell of the 
 priests of Baal at Jerusalem, Ezekiel saw in vision, " and behold every 
 form of creeping thing, and abominable beast (i.e. hieroglyphic letters), 
 and all the idols (or pictures of the gods) of the house of Israel pourtrayed 
 upon the wall" (Ezek. viii. 10). WhUe Ammianus Marcellinus was in 
 Egypt, he also saw in the subterranean vaults "on the walls, as they cut 
 them out, several kinds of birds and beasts, and countless other figures, 
 which they call hieroglyphics" (Lib. xxii. c. iv.). All these instances 
 have been derived, through Taaut-Cush, from the cherubim and the 
 coupled cherubs embroidered oh the inner curtain of the tabernacle of 
 Atlas-Noah, and are therefore heathen degenerations of the primitive 
 patriarchal Beth, first made by Jehovah when he made the Adamic 
 Beth. 
 
 We must now examine the Egyptian tradition regarding the inven- 
 tion of hieroglyphic letters by Thoth-Cush. But we must first give 
 the ideas of Egyptologers as represented by Bunsen. " The Egyptians," 
 says he, " gradually worked their way up organically to a pure alpha- 
 betic phoneticism by means of the most beautiful and most ingenious 
 system of hieroglyphics. They therefore assuredly did not receive a 
 pure letter alphabet as a heritage from Asia, whether it were formed 
 out of figures or names of gods, or such words as ox, house, door, &c. 
 At all events the phonetic system ia Phoenicia is comparatively modem. 
 . . . Elam learned to write hieroglyphically in Egypt " (vol. iv. 
 p. 293, 294). We have shown from Phoenician tradition that the 
 phonetic system of Phoenicia is as old as Taaut-Cush, inasmuch as he 
 invented the sacred written characters or hieroglyphics of the First 
 elements or letters of simple sounds : consequently, since both Egyptians 
 and Phoenicians adopted the phonetic hieroglyphics invented by Thoth, 
 they received a pure letter alphabet from Asia ; and neither of them 
 worked their way to a pure alphabetic phoneticism since Thoth 
 formed this pure alphabetic phoneticism for them in Asia. 
 Such are the conclusions which can only be arrived at from 
 the Phoenician tradition ; and therefore the origin of alpha- 
 betic letters formed from hieroglyphics is a groundless and non- 
 sensical theory, and "the idea that the (Semitic or Phoenician) one we 
 possess really exhibits traces of the pictorial representation of the ox 
 for Aleph, the house for Beth, and the door for Daleth is wholly with- 
 out foundation j because, as Thoth was the first inventor of hiero- 
 
312 DISSERTATION XI. 
 
 glyptics or pictures of the First letters of simple sounds, the First ele- 
 ments or letters of simple sounds having the names of Aleph, Beth, 
 Gimel, Daleth, &c. were in existence before he invented the hiero- 
 glyphics of them, as Noah introduced them from the antediluvians ; 
 and Thoth learned them from his father Ham, and he required them in 
 order that they should express the sounds of the hieroglyphic letters he 
 had made, and because he put the first hieroglyphic picture of Kronos 
 in the place of the first letter K Aleph, an ox, to express its sound ; for 
 it is a historical fact tha,t ^^ El, Kronos, was called Aleph at By bins. 
 
 The Egyptian traditions establish the same facts, viz. that Thoth- 
 Cush invented the hieroglyphics of the First elements of letters of 
 simple sounds, and entirely agrees with the Phoenician traditions. 
 According to the investigations of Jablonski (vol ii. p. 161) : "All the 
 ancients testify that Thoth invented letters. . . . And among them 
 there are those who affirm this concerning Thoth, who contend that he 
 invented letters universally and first brought them into use. Plato 
 certainly thinks so. . . . Others seem to restrict the praise of 
 this invention to the letters of the Egyptians.'' Plato, who was 
 thirteen years in Egypt and was initiated into the mysteries and 
 learned all the languages and literature as well as aU the traditions of 
 them from the Egyptian priests, formed his ideas regarding Thoth's 
 invention of letters from the priests. The priests elevate Thoth and 
 their religion above all others, and make Thoth the universal inventor 
 and the first to use letters. This, however, has to be subject to the 
 facts and evidence of others to the contrary, which show that Thoth 
 only invented hieroglyphics, but that the hieroglyphics that Thoth 
 invented were the sacred characters of the First elements; i.e. they 
 were hieroglyphic letters of simple sounds. Thus Plato in his Phtedras 
 (§ 134) informs us : "I have heard then, at Naucrates in Egypt, there 
 was one of the ancient gods of that country to whom was consecrated 
 the bird which they call Ibis ; but the name of the deity himself was 
 Tenth ; that he was the first to invent numbers and arithmetic, and 
 astronomy, and moreover draughts and dice, and especially letters, at 
 that time when Thamus was king of all Egypt, and dwelt in the great 
 city of the Upper Eegion, which the Greeks caU Egyptian Thebes, but 
 the god they call Ammon. To him Tenth went and shewed him his 
 arts, and told him that they ought to be distributed among the rest of 
 the Egyptians. Thamus asked him what was the use of each, and as 
 he explained, according as he appeared to say well or ill, he rather 
 blamed or praised him (§ 135). Now Thamus is reported to have said 
 many things to Teuth respecting each art, both for and against it, which 
 it would be tedious to relate. But when he came to the letters : ' This 
 was invented as a medicine for memory and wisdom,' said Teuth • to 
 
THE INTENTION OF HIEROGLYPHICS. 313 
 
 which the king replied : ' This will have a contrary effect, for, trusting 
 to writing, your disciples will neglect their inward faculties, and will 
 appear to be wise instead of being so.' " This doubtless attributes to 
 Thoth the first invention and use of letters, but the letters spoken of 
 are not ideographic but phonetic, and such as are meant to record 
 subjects to preserve the memory of them, and to teach wisdom and 
 learning, which ideographs are incapable of doing. But we have 
 another passage in Plato's works, which show us what kind of letters 
 Thoth invented, and that they were letters of simple sounds or an 
 alphabet, complete in all its parts, as understood by the Greeks in 
 Plato's time. In his Philebus (§ 21) he says : "Prom the time that 
 «ome god or god-like man, as the story in Egypt goes, Tenth first 
 thought upon sounds as being without limits (no limits to the variety 
 of sounds). The person has been mentioned in history the first who 
 perceived in the limitless there were vocal (letters) or vowels, not one 
 but more ; and again other (letters) not having the clear sound of a 
 vowel or of a consonant, and that of these also there was a certain 
 number. A third kind of letters he set apart ; those which are now 
 called mutes by us. After this he separated both the letters which are 
 without any vocal sound, clear or not clear, as far as each one, and the 
 vowels also, and those in the middle ; and having comprehended their 
 number he gave to each and all the name of an element. But perceiv- 
 ing that none could understand any by itself alone without learning 
 aU, he considered the bond between them as one thing, and to them 
 applied the name of Grammar Art, as being one." What is here 
 •described by Plato as the invention of letters by Thoth will by no 
 means agree, but is altogether opposed to the opinions of Bunsen and 
 other Egyptologers. According to Bunsen : " The writing consists of 
 ideographic signs, of pictures of things, by means of symbolical cha- 
 racters, which the same Taaut had invented from symbols of the gods 
 whom he had seen, and probably only contained a symbolical notation 
 ■of some sacred story. It by no means implies that the spoken language 
 was really written in this alphabet. But a popular written character 
 it certainly at all events was not, nor, as I believe, was it a strictly 
 phonetic character, that is, one which indicated a grammatical system " 
 {vol. iv. pp. 293, 294). In fact, what Plato tells us of it is sufiScient 
 to convince the most incredulous Egyptologer that it was a phonetic 
 alphabet throughout. It was sounds he first thought about and their 
 number, and perceiving in the limitless a certain number of vowel, con- 
 isonant, and mute letters, he ended in giving an alphabet which, on 
 .account of the unity of its letters, he defined it as the " Grammar Art." 
 The Phoenician tradition says that Taaut invented the sacred characters 
 of the first elements of simple sounds ; so Plato says " he gave to 
 
314 DISSERTATION XI. 
 
 each, one and all the name of an Element " of simple sound. And ss- 
 in Phoenicia Kronos was called Aleph K ; so in Egypt the Ibis or 
 picture of the god Tenth was called Theth 13. And this we shall pro- 
 ceed to substantiate. JahlonsM says that others restrict the praise of 
 this invention (of Thoth) to the Egyptian letters, i.e. hieroglyphics^ 
 among whom is Plutarch, whose words, as quoted by Kercher (Sym- 
 posiae, Lib. ix. Quest. 3. p. 738), are : 'Epjitijs Aeyerat diZv h Myvirrui. 
 ypafjifiaTa wpwros €vpeiv Sio Kai to t5i/ ypa.iifx,a.Twv Aiyvimoi irpwTov 
 ''I/3tv ypa<j>ova-t, ovk opOm Kara yc rrji/ e/iiyv Zo^av avavS(fi Ka.i a(j)6oyy<f 
 irpoSpiav iv y/aa/i/iastv aTToSovres ; that is, " Hermes, the first of the- 
 gods in Egypt, is said to have invented letters. The Egyptians there- 
 fore delineate the Ibis the first of the letters, not rightly, according t& 
 my judgment, in giving to a mute letter the first place among the 
 letters." Jablonski shows that Kercher has not rightly perceived the 
 sense of Plutarch, and he explains that the Egyptians, that they might, 
 honour the memory of Hermes in making letters, wished the sign of 
 the first letter to be the Ibis, which bird is sacred to^Hermes. Now 
 the Egyptians relate that the Ibis, hiding its rostrum or beak among- 
 the feathers under its breast, refers to (resembles) a figure of a triangle- 
 or heart. This is also distinctly depicted and can be clearly discerned 
 on certain antique coins. And for that cause the Egyptians depict an. 
 Ibis to designate the heart (Hor. ap. Hier. Lib. L c. 36). But what is 
 that first letter of the Egyptians referring to the figure of the Ibis V 
 Kercher thought it was the letter A, for it was like an inverted heart 
 or triangle. But Plutarch signifies that the first place among the 
 Egyptian letters has not been rightly given to a mute letter, therefore 
 that letter whose sign was tha Ibis was clearly a mute, which every 
 one knows does not agree with the letter A, for it is a vowel. Martin. 
 Capella (Lib. ii. p. 42) solves this difficulty. He says : " It was in the 
 middle of the Egyptian bird, called by the native Egyptians Ibis. . . . 
 But the same prenoted Ibis bears the name of a certain Memphite- 
 month." Jablonski explains : " This is the first month of the 
 Egyptian year, which bears the name of Thoth-Hermes, whose name 
 the prenoted Ibis bears. Wherefore, where he hides his beak among 
 the feathers under his breast, represents the figure of the heart or 
 triangle or the letter 0, which is the first letter of the name of GwS, by 
 which the Egyptians designate their Hermes and the first month of 
 the year " (Jablonski, Lib. v. c. v. p. 162). But the Greek 6 is neither 
 like a heart nor a triangle, therefore we learn that the Egyptian letter 
 of Theth in the hieroglyphic alphabet of the Egyptians was an Ibis 
 hiding its beak in the feathers under its breast, and this was trian-: 
 gular or like a heart, which was an imitation of their alphabetic letter 
 Theth. Hence also we learn that in the enchorial alphabet of the Egypt- 
 
THE INTENTION OF HIEROGLYPHICS. 315 
 
 ians tte letter Theth. ^ was like a triangle. Jablonski concludes : "From 
 this, therefore, it manifestly follows that the letter which bears the 
 figure of the Ibis, and which the ancient Egyptians, in the order of 
 their letters, wish to preserve the first place is 6 ; and this letter in 
 the most ancient alphabet of the Egyptians in its own figure approaches 
 to the form of the Greek 0." But, as we have said, the Greek 9 
 is not triangular, which the letter Theth of the enchorial Egyptian 
 alphabet must be. It does not, therefore, approach the Greek letter, 
 but the letter in the Semetic alphabet, as seen in that of the Samaritan V, 
 which is a triangular figure. This proves, therefore, that Thoth had 
 the Semetic alphabet when he invented the hieroglyphic Ibis for the 
 letter Theth, and that the letters he invented were phonetic from the 
 first, for he distinguished between mute letters and others, for the 
 Egyptians called Theth a mute. This proves also that it was a hiero- 
 glyphic alphabet which Thoth invented, and that it was the sacred 
 character of the Trpana a-roix^ia, or First elements of letters of simple 
 sounds, and that the Prota Stoicheia was the Semetic alphabet of 
 Mesopotamia, which was also the enchorial alphabet of the Egyptians 
 at the time that the figure of the Ibis was invented as the hieroglyphic 
 letter for the enchorial letter Theth. 
 
 Dr Hengstenberg says that the Egyptians attribute the inven- 
 tion of letters "to Thot, Memnon, or Hermes." We have 
 seen who Thot-Hermes is. We must now see who this Memnon 
 is. Pliny says that " Anticlides in Egypto invenesse quendam 
 nomine Menona tradit, xv. annis ante Phoroneum antiquissimum 
 Graecise regem idque monumentis approbare conatur ; " i.e. " Anti- 
 clides reports that a certain person named Menona invented (letters) 
 in Egypt xv. years before Phoronoeus, the most ancient king 
 of Grecia, and endeavours to prove it by monuments." Sir J. Marsham 
 adds : " Patri attribuit quod filio debetur ; " i.e. " What is attributed 
 to the father is due to the son." We shall show that it is the reverse 
 of this, viz. "What is attributed to the son is due to the father." 
 Hesiod says that "Aurora begat to Tithonus the brazen-hehneted 
 Memnon king of the Ethiopians " (Seep. 145). About this Memnon, 
 Diodorus Siculus (Lib. i. p. 77) says, " That at the siege of Troy Priam 
 sent for assistance to Teutamus king of Assyria, then reigning over Asia, 
 who sent 10,000 Ethiopians and a like number of Susans, and over them 
 was Memnon son of Tithonus, who was general of the Persians at that 
 time, and who founded a royal palace in the citadel of Susa, long 
 known to the Persians by the name of Memnonia. But the Ethiopians 
 of Egypt call this in doubt, and claim Memnon as their own country- 
 man, and show palaces which to this day are called Memnonia." 
 The Egyptian Atlantic story says : The Atlantic conqueror was driven. 
 
-316 DISSERTATION XI. 
 
 l)ack by the Greeks. Homer says the Greek king was named Aga- 
 Memnon, i.e. "the vanquisher of Memnon.'' Diodorus says further that 
 he fought with Achilles, "the Divine Son," or "Uranus," who slew him 
 -at last. Hesiod also assigns Ethiopia in Egypt to Memnon. MrHislop 
 (p. 32) derives the name of Memnon from Mem or Mom DID "to spot," 
 and Non or Mn p "a son," and hence Memnon means "son of the spotted 
 one." But QiiD Mom is equivalent to DO Teth " to spot," so that Mom 
 is Theth, and Nin is his son, i.e. he is " son of Theth," or Mmrod son of 
 Cush. Both Hesiod and Diodorus call him son of Tithomis, i.e. he is 
 "son of Tith" or Teth. Strabo calls the god of the temple of Abydos 
 Memnon, but we learn that Osiris was the god of Abydos (Wilkin. 
 Egypt, vol. iv. pp. 344, 345) ; hence Memnon was Osiris. The Semetic 
 root of this name is Asar, " the strong," and in Gen. x. 11. it is said, 
 "Out of that land (Shinar) went forth Ashur -|!itJ*S and builded 
 Nineveh." The margin reads : " Out of that land he (Nimrod) went 
 forth into Assyria, and builded Nineveh." But Mr Hislop shows that 
 Ashui neither means the name of Ashur son of Shem nor Assyria, 
 but is the perfectparticiple of the verb Asher, which means "strengthened 
 or made strong," (see Chaldee Lexicon in Clavii Stockii), and he reads 
 it : " Out of that land he (Nimrod) went forth, being made strong." 
 We would read it : " Out of that land Asar (or Osiris ' the strong ') 
 went forth," so that the passage proves Osiris to be Nimrod, Dio- 
 dorus shows that Memnon-Osiris-Nimrod reigned over the Ethiopians 
 -at Memnonia of Susa in Persia. Hesiod shows he reigned over the 
 Ethiopians of Egypt, where his palace Memnonia was, in the Thebaid. 
 His dominions extended from Egypt to Persia, being thus king of 
 the Ethiopians. He did not invent letters, it was Thoth his scribe 
 or Cush his father did so. This, you see, must be attributed to his 
 father Theth or Cush, not as Marsham said, that " what is attributed to 
 the father is due to the son." Now Cush or Theth being the father of 
 the Cushites or Ethiopians, and his son Memnon or Nimrod being the 
 king of the Ethiopians, the letters he invented must have been the 
 Ethiopian letters, of which Diodorus tells us (Lib. iii. p. 101) : " Con- 
 cerning the Ethiopian letters, those called by the Egyptians hiero- 
 glyphics." So that this gives another evidence that the letters which 
 Cush and his son Nimrod invented were hieroglyphic letters. 
 
 But there is another Egyptian tradition which speaks of the inven- 
 tion of hieroglyphic letters by Thoth-Cush in the Book on the Dog- 
 Star by Manetho. SynceUus (Chron. p. 48) quotes from the dedica- 
 tion, which declares "what the holy books written by our ancestor 
 Hermes-Trismegistus (Thoth) has instructed ;'" and from these sacred 
 books he tells us : "In the Siriadic land piUars were raised and 
 engraved by Thoth (6a)0), the first Hermes, in the sacred dialect, in 
 
THE INVENTION OP HIEROGLYPHICS. 317 
 
 HIEROGLYPHIC LETTERS ; tut after tlie Deluge they were translated from 
 the sacred dialect into the Greek tongue in hieroglyphic letters, in 
 books by Agathodsemon, son of the second Hermes, but father of Tat 
 (Tar), and placed in the Adyta of the temples of Egypt." Here we see 
 that the letters which Hermes-Thoth invented were hieroglyphic letters,, 
 by which he wrote the sacred dialect, or the sounds of the sacred 
 speech, and Agathodsemon translated it from that speech into the 
 Greek tongue, but stUl in hieroglyphic letters, so that the hieroglyphic 
 letters conveyed both these spoken languages ; and the testimony of 
 this tradition agrees with the testimony of Plato, that Thoth invented 
 phonetic hieroglyphic letters of the simple sounds of vowels, con- 
 sonants, and mutes. 
 
 Bunsen endeavours by every means he can think of to set aside this 
 testimony, so pronounced, against his opiuion that Thoth did not 
 invent phonetic hieroglyphics. He asserts this Book of the Dog-Star 
 is not the work of Manetho, but of an impostor. But whether or not 
 it be a genuine work of Manetho does not affect the genuineness of the 
 tradition, which the writer states that he took from the sacred books of 
 Hermes ; and Bunsen himself says it is found in the sacred books col- 
 lected by Stobseus. He says the mention of a second Hermes indi- 
 cates a modern origin. But it is said to have been taken from the 
 pUlars of Thoth, which were preserved by the priests in the temples of 
 Egypt, and by the Phoenician priests in the temples of Phoenicia ; and 
 Sanchoniathon saw and copied them in Phoenicia as long ago as 1250 
 B.o. at least, and about 560 B.C. Pythagoras and Plato saw them in the 
 temples of Egypt. He tries to show it to be inconsistent. Having 
 translated Tar as Thoth, thus : " After the Plood Agathodssmon, the 
 father of Thothj translated them." Then he reasons, how could Agatho- 
 dsemon be the father of Thoth when Thoth raised and inscribed the 
 pillars. But Bunsen did not consider the etymology of these names. 
 Thoth is written Bu>d, and Tat Tar, two different names of two differ- 
 ent men. As objections against the genuineness of the tradition, he 
 states : " As little do we propose here to renew the enquiry concerning 
 the celebrated antediluvian columns or stellse on which the lore of the 
 primeval world, with all its wisdom, was said to be transmitted. 
 Plato, it is well known, speaks of these columns in the opening of the 
 Timseus. We shall explaia in the Fifth Book whether this be anything 
 more than a figurative description, and how far we may be justified in 
 assuming any connection between the Egyptian legend and the two 
 pillars of Seth ; perhaps also to the pillars of Akikarus or Achikarus 
 the prophet of Babylon (whose wisdom Democritus is said to have 
 stolen), and on which Theophrastus composed a treatise. In the 
 Egyptian traditions which have come down to us, the primeval steUse 
 
318 DISSERTATION XL 
 
 do not make tkeir appearances until the tMrd or fourth century. 
 They are first mentioned in the so-called fragments of the Hermetic 
 hooks in Stohseus, where they are mystified into secret symbols 
 of created things (Stoheeus Ed. Eth. Aoyos IcriSos, p. 30,. compare 
 978). Afterwards in Zozimus of PanopoHs, evidently in the 
 colouring of a Jndaising Christian writer (SynceUus, p. 13, from 
 the ninth book of his word ' Smuth,' Esculapius). They then 
 appear in the worst shape of all, somewhere in the fourth century, 
 in the work of an impostor, who assumed the name of Manetho. 
 That in this latter instance at least they are connected with the nar- 
 rative of Josephus is shewn by the allusion to the Siriadic country " 
 (Bunsen, vol. i. p. 17). Bunsen here asserts that this tradition was 
 not known in Egypt till the third or fourth century. As it is found 
 in the fragments of the Hermetic books collected by Stohseus, the tra- 
 dition was in existence before he could collect them, and the Egyptian 
 author he quotes (the author was a K"eo-Platonist, probably also an 
 Egyptian) must have had the tradition from a more ancient record at 
 the time he wrote, and the testimony in regard to them in the Hermetic 
 books in Stohseus is, " They are mystified into secret symbols of created 
 things,'' which agrees with the well-known fact that Hermes-Thoth wrote 
 a cosmogony or history of the Creation ; and consequently, according to 
 the character of his writings, that on his pUlars was this cosmogony or 
 history of the Creation, mystified by being written in secret symbols or 
 hieroglyphics, and in the sacred or secret dialect. And the tradition 
 itself tells us that Agathodsemon, son of the second Hermes, but 
 father of Tat, translated what the first Hermes wrote into the Greek 
 tongue, which must have been as early as when the Greeks began to 
 come to the Egyptians to learn their philosophy, which was in the 
 reign of king Amasis, B.C. 560-520. Pythagoras about b.c. 550 was 
 among the first of the Greek philosophers who resorted to Egypt in 
 order to learn the Egyptian philosophy from the priest ; and Jam- 
 bUchus, the disciple of Porphyry, teUs us (De Myst. Egyp. Sec. 1. c. 
 2) "that Plato and Pythagoras before him reading the ancient columns 
 of Mercury, thence constituted their philosophy." Plato was in 
 Egypt in B.C. 430 ; and Bunsen himself says that Plato speaks of the 
 pillars of Thoth in the opening of his Timseus. Bunsen was to enquire 
 in his Fifth Book whether or not this was anything more than a figu- 
 rative description. He fails to do so ; but that it was more than figu- 
 rative the testimony of Plato is of sufficient evidence of their exis- 
 ience; and Proclus produces an extract from Crantor, a most ancient ex- 
 positor of Plato. Proclus says : "He affirmed that Plato tookthe Atlantic 
 speech from the Egyptians (as was the opinion of many). ' The prophets 
 of the Egyptians declared (says he) that he stole these sayings written on 
 
THE INVENTION OF HIEROGLYPHICS. 319 
 
 the stellse yet preserved ' " (Prochus in Tim. i. Jamblicli. Note. p. 185), 
 «o that the stellae were preserved in Egypt till Plato's time. Martin 
 CapeUa says that "Mercury made the steUse to contain genealogies of the 
 gods ; therefore, not philosophy only. These steHae were hidden 
 hefore the Deluge in certain caverns called syringes, not far from 
 Egyptian Thehes. Ammiau. MarceU. writes (Lib. xxii.) ; Eusehius 
 {Chron. Lib. i.) produces this same from Manetho : The second Mercury 
 interpreted these columns; and his interpretation comprised many books, 
 as Jambhchus teaches below (Sec. 8). Laertius mentions these in Demo- 
 ■critus, Dion Chrysotome, Orat. 49 ; Achilles Tatius in Aratus ; Cyprian 
 in Photius in Eudocia ; Theophalus in Autolycus, where however I 
 read Hermes, not Hercules." Ammianus Marcellinus says: "There 
 •are also subterranean passages and winding retreats, which it is said 
 men skilful in ancient mysteries, by means of which "they defined the 
 •coming of the Elood, constructed in different places, lest the memory 
 of all their sacred ceremonies should be lost. On the walls, as they 
 cut them out, they have sculptured several kinds of birds and beasts, 
 and countless other animals, which they call hieroglyphics." This tra- 
 dition regarding the antediluvian origin of inscribed pillars was preserved 
 till the time of Ammianus, a.d. 353-378. Pythagoras, Plato, Grantor, 
 -Jamblichus, Laertius, Ammianus MarceUinus, and the Egyptian writer 
 •quoted by Stobseus, are all heathen, and cannot be suspected of giving 
 a Christian colouring to the tradition. Bunsen says : " The primeval 
 steUsB do not make their appearance untU the third or fourth century. 
 They are first mentioned in the so-called fragments of Hermes in 
 •Stobeeus. We have traced the mention of their existence from the 
 time that Agathodtemon translated the tradition of them into Greek 
 about B.O. 560 down through heathen writers to the time of Ammianus 
 Marcellinus, a.d. 378, when Stobseus wrote, and even after the Book 
 of the Dog-Star had been written, from which we have the tradition. 
 Bunsen says he was to inquire how far we may be justified in assuming 
 any connection between the Egyptian legend and the two piUars of 
 Seth ; perhaps also to the piUars of Achikarus the prophet of Baby- 
 lon. As he has not done this we will do it for him. With regard to the 
 first, viz. the two pillars of Seth, the pillars of Hermes-Thoth have no 
 •connection at all ; but with those of Achikarus they are identical, as 
 we shall prove. Democritus travelled into Egypt, Ethiopia, and 
 Babylonia, and other countries to learn the philosophy of these countries ; 
 and we learn from Clemens Alexandrinus (Strom. Lib. i.) that he is 
 said to have borrowed his moral discourses from the Babylonian piUar, 
 and evidently the same of which Bunsen says, " whose wisdom Demo- 
 critus is said to have stolen ; " that is, the pillar of Achikarus the 
 prophet of Babylon. But we are further informed that Democritus is 
 
320 DISSERTATION XI. 
 
 reported to have written Xoyov XaXSaiKov, a " Chaldaic Discourse," 
 and other works. The works of Democritus are not now extant ; hut 
 Laertius has preserved the titles of some of his books concerning the- 
 priestly scribes of Ethiopia and Babylon, and he seems to have written 
 concerning the sacredhieroglyphicallettersof them both; and Dr. Burnet 
 concludes : " Since Democritus is said to have taken moral instruc- 
 tions from the Babylonian pillar (as we have before observed), I 
 understand it to be the same concerning whose sacred letters he had 
 written, with which perhaps that very column was marked " (De Orig. 
 Eer. c. viii.). It seems evident then that the pillar of Achikarus the- 
 prophet of Babylon was inscribed with the hieroglyphics and sacred 
 language of the Babylonian or Chaldaic priests. Now the derivation 
 of the name of Achikarus will tell us who he was as a real person. 
 TlK AcM means a person connected or consociated with another person 
 as a relative by the father's side, as a brother or descendant; and 
 Karus is mn Khereh, " to be burned," and is the root of the name of 
 Her or Ham, as already stated. So that Achikarus means the descendant, 
 of Her or Ham, and is equivalent to Hermes, the son of. Her or Ham "the 
 burned one ; " that is, he is Thoth-Cush, who inscribed the pillars in 
 the Siriadic land. But we have further information regarding this- 
 prophet of Babylon. MrHislop (p. 36. 37) says : "Now Hernles is the 
 great prophet of idolatry ; he was recognised by the pagans as the- 
 author of their religious rites and the interpreter of their gods. The 
 distinguished Gesenius identifies him with the Babylonian Nebo as the 
 prophetic god." And Dr. Kitto, on the words of Isaiah xlvi. 1. gives 
 us the derivation of his name Nebo. " The word seems to come from 
 Naj nitiba, ' to deliver an oracle,' ' to prophesy.' " Hence Nebo means- 
 " the prophet " of Babylon ; and he is therefore identical with Achi- 
 karus the prophet of Babylon and author of the Babylonian pillar. 
 There is in the British Museum a statue of this N ebo, forwarded to this 
 country by Sir H. Eawlinson from the south-west palace of Nimroud ;. 
 and on his robe in froijit is an inscription in cuneiform characters,- 
 which is read by Sir Henry Eawlinson as saying, " This statue was 
 dedicated-by the sculptor to Phulukh (Pul) the king of Assyria, and 
 to his lady Sammiramit or Semmiramis queen of the palace. Not aU 
 the epithets that follow can be understood ; but it is declared that 
 Nebo is ' the god who teaches or ' instructs,' ' he who sees from afar,' 
 'he who possesses intelligence.' Nebois elsewhere called 'the inventor 
 of the writing of the royal tablets.' He is like the Mercury of the 
 Greeks ; " * that is, he is Hermes-Thoth or Gush. 
 
 Mr Layard brought from Sennacherib's palace at Kouyunjit a valu- 
 able set of tablets. They were the debris of the royal library, ordered. 
 
 * stones Ci-ying Out, p. 387. 
 
THE INVENTION OF HIEROGLYPHICS. 321 
 
 to be written by Sardanapalus son of Esarhaddon. Sardanapalus,, 
 as rendered by M. Opert (Exped. Scientif. vol. ii. p. 362), thus avows 
 his purpose regarding these tablets : " Sardanapalus king of the world, 
 king of Assyria, to whom the god Nebo and the goddess Tasmit have 
 given ears to hear and eyes to see that which is the base of government. 
 They have revealed to the kings my predecessors the rules of this 
 Cuneiform writing. In piety towards Nebo, the god who joins letters 
 together contrariwise to their phonetic value, I have written these 
 tablets ; I have signed them ; I have ranged them in the midst of my 
 palace for the instruction of my subjects." Now the terms in which 
 this cuneiform writing is spoken of indicate their use as a mode of 
 secret writing known to the priests and kings for recording their re- 
 ligious matters, and for inscribing on the monument the deeds of the 
 kings in the same way as all hieroglyphic writing. Nebo is here said 
 to have been the inventor of it. This however is not strictly correct ;. 
 he was only in regard to them the inventor of the secret hieroglyphic 
 writing in general ; but this cuneiform writing is a system invented 
 at a later date than that invented by Nebo-Thoth-Hermes, but founded 
 on the same principles of his phonetic hieroglyphics. Bunsen (vol. iv. 
 p. 585) says : " There may have been a phonetic picture-character 
 invented in primitive Asia ; in that case the cuneiform writing is the 
 substitute, but cannot be a remnant of it." But while the Assyrian 
 kings assert this, they also allow that Noah introduced the use of 
 alphabetic letters among them after the Flood ; for, as already stated, 
 " Noah was worshipped at Erech or Warka as Anu or Ana, or Oannes 
 or Hoa. His most important titles are those which make him the god 
 of science and knowledge, ' the intelligent iish,' the teacher of man- 
 kind, the lord of understanding. One of his elements is the wedge or 
 arrow-head, the essential element of cuneiform writing, which seems to 
 assign to him the invention, or at least the patronage of the Chaldee 
 alphabet." * So that Oannes or Noah was recognised as the god of alpha- 
 betic letters, as Nebo was recognized as the inventor of the hieroglyphic 
 system of writing. As to the language by which the Babylonian columns 
 and monuments were inscribed. Sir Henry EawHnson and others state 
 that " it was a Hamitic language allied to the Hamyaric of Southern 
 Arabia and the ancient Ethiopian. . . Its vocabulary is pronounced 
 decidedly Cushite or Ethiopian, and it approaches among modern lan- 
 guages to the Mahra of Arabia and the GaUa of Abyssinia." Tins 
 then is the language which Gush invented as his sacred language, and 
 this being the language of the Cushite tribe which formed part of the 
 Atlantic country subjected to the Deluge, it was the language of the 
 Atlantes, which Plato learned from the pillars of Thoth in Egypt. 
 
 * stones Crying Out, p. 56. 
 Y 
 
322 DISSERTATION XI. 
 
 We come now to speak of the connexion wMcli the pillars of 
 Hermes-Thoth had with the pillars of Seth. " In this latter instance," 
 says Bunsen, " they were connected with the narrative of Josephus is 
 shown by the allusion to the Siriadic country." Josephus says the 
 pillars of Seth were m the Syriadic country, and the Egyptian tradi- 
 tion says that Thoth raised his pillars in the Siriadic country ; there- 
 fore, thinks Bunsen, they were the same. This seems also to be the 
 view taken by Dr. Burnet. He says : " Manetho also asserts that his 
 were before the Flood ; and Josephus says the same of the pillars of 
 Seth, whence there arises reasonable cause of suspicion that the pillars 
 mentioned by Josephus and Manetho are the same, though under 
 different names, especially since there is not much difference between 
 the words 2vpta8iK»j, which Josephus makes use of, and 2r;pta8tKij 
 mentioned by Manetho.'' But notwithstanding what has been said and 
 asserted by Bunsen, there are differences which indicate the difference 
 between these pillars to be very great : — (1.) There is their names, pillars 
 of Seth and pUlars of Thoth, the different names of different 
 men, deadly opponents to each other. (2.) The piUars of 
 Seth, Josephus teUs us, were raised by the Sethites where 
 they dwelt; that is, to the east of the Garden of Eden, where 
 Jehovah set up the cherubim, and instituted the Beth for the Adamic 
 ritual. This was not the Syriadic country; but Thoth raised his 
 pillars up in the Siriadic country. (3.) The Sethites raised their 
 piUars and inscribed them with the science before the Flood, to be pre- 
 served till after the Flood. But Thoth, we have shown, was Cush ; 
 and he was not born till after the Flood, and did not raise his pillars 
 before the Flood. (4.) The Sethites inscribed their pillars in the 
 Hebrew language, the language of Sethite Noah, before and after 
 the Flood. Thoth inscribed his pillars in the sacred lan- 
 guage which he had invented at Babel before the Dispersion. 
 This is called the language of the Atlantes, which Plato 
 learned from Thoth's pillars. We have shown from Kawlin- 
 son that it was a Hamitic or Cushite or Ethiopian language. 
 (5.) The Sethite pillars were inscribed with the Hebrew letters. 
 Thoth's pillars were iascribed with hieroglyphic letters, for as Thoth 
 was the first inventor of hieroglyphics, which he invented after the 
 Flood, the Sethite piUars, which were inscribed before the Flood 
 when there were no hieroglyphics and no other letters but the Hebrew 
 letters, could be inscribed with no other but Hebrew letters. The 
 pillars of Seth were preserved during the Flood, and were conveyed 
 by Noah and his family to the Syriadic land, where Josephus says 
 they were "to this day." Thoth raised his pillars in the Siriadic 
 land. There can be no doubt that the Egyptians had preserved the 
 
TEE INVENTION OF HIEROGLYPHICS. 323 
 
 tradition that antediluvian pillars had been preserved during the 
 IFlood, because they asserted that Thoth raised his piUars before the 
 Mood ; but though he was born after the Flood and could not raise 
 his pillars before the Flood, yet the assertion that he did so was con- 
 firmatory of the fact that they had a tradition of antediluvian pillars, 
 though they ascribe this to the wrong piUars. And this is confirmed 
 by the information that Ammianus MarceUinus got from the priests 
 in Egypt that " men skilful in the ancient mysteries having divined 
 . the coining of the Flood had constructed subterranean retreats in which 
 these were preserved in hieroglyphic writing, lest the memory of the 
 sacred ceremonies should be lost." AH this agrees with the account 
 of Josephus and establishes its truth. There can be no doubt also 
 that the Siriadic land of the Egyptian tradition is the same as the 
 Syriadic land of Josephus where the Sethite piUars were, it being 
 ■clearly an adjective formed from Syria, which has been translated 
 into Latin " terra Syria," and points the land out to be Syria-Meso- 
 potamia, " the land of Euphrates and Tigris," where Bunsen says Thoth 
 lived when he invented his hieroglyphic letters, and consequently where 
 he raised his pUlars. Now we find that in ancient times this land 
 was also called the Perea, " the country on the other side," i.e. the 
 trans-Euphratean country, whence Abraham obtained the name of 
 ■jreparov, Peratou, in the Septuagint, he having passed over the 
 Euphrates from Perea into Canaan. Abraham left Nahor in Ur of the 
 Chaldees (Gen. ix. 27-31), and Nahor is said to have lived in Meso- 
 potamia (lb. xxiv. 4), called also Padan-Aram (xxviii. 2-5), i.e. the 
 plain of Syria. Here also lived Noah and Shem with the children of 
 Eber when Abraham left. Stephen Bysentius, under the word Nio-tjSts, 
 says: "a town in Perea, close to the river Tigris. Philo, in his 
 Phoenician history, calls it Nasibis by means of the a, but in his 
 TJranus tradition by means of the e, Nesibis. Concerning which Philo 
 «ays Msibis signifies the steUse or pillars." Bunsen gives the deriva- 
 tion of it from 3''SJ nitzib (Gen. xix. 26), which means " a standing 
 pillar." Now it is evidently here that Noah and Shem dwelt, and 
 had their Beth with the pillars of Seth within it. This country formed 
 part of the Atlantic country where Atlas reigned. The Cushite tribe, 
 we have seen, inhabited another part of it south of Babylon. But Atlas 
 -was the king of the Atlantes, and lived and reigned at this place of the 
 pillars, which were his piUars, surmounted by his spheres, and where 
 he supported the world, or heaven and earth, on his shoulders ; or as 
 patriarch and high priest he administered the civil and religious affairs 
 of the world. But in his old age he transferred these to his son 
 Hercules-Shem, vjho then assisted him in these offices of supporting 
 the world on his shoulders. But Nimrod conquered this country, as 
 
324 DISSERTATION XI. 
 
 we know from the Bible. For " out of that land Ashur (or Osiris the^ 
 strong) went forth, and builded Nineveh and Eehoboth and Caleb,"" 
 all of which were close to Nisibis, where he first conquered and deposed 
 Atlas-Noah, and took possession of the highly-prized pillars of Seth. 
 The Egyptian Atlantic tale tells us the same fact of this Atlantic con- 
 queror, who subjected all the neighbouring nations. But Mmrod was- 
 at length driven back, overthrown, and slain by Hercules-Shem and 
 Set-Typhon, or according to the law of Seth. And the Indian tra- 
 dition of the Flood informs us that Vishnu or Seth having slain the 
 demon who had the sacred books (the pillars of Seth), he delivered 
 them into the hands of Satyavrata or Noah. The Phoenician tradition 
 also informs us of this war, conquest, and overthrow. The whole of 
 it may be read from- the Urano-Kronos Myth (p. 66). We shall take 
 notice of these parts of it which illustrate and confirm our subject. In 
 sec. 4 it is said Kronos-Mmrod and Hermes-Cush his scribe made 
 war on his father Ouranos, the Lord of heaven or the Divine Son of 
 God, and deprived him of the sovereignty and seized upon it (Sec. 5). 
 Uranus had another wife, the antediluvian Church, who is the bride, 
 the lamb's wife. She was pregnant of a son, one of the pillars of ' 
 Seth. Kronos-Nimiod took this wife, and gave her to Dagon- Atlas- 
 Noah to wife. After this she brought forth this son after the Deluge, 
 and called his name Damarus (sec. 6), which means a pillar. A son 
 of Uranus, as made by his own hands, inscribed with the Divine 
 revelation of the promised seed of the woman (see also interpret, sec. 2 
 and 6). Kronos-Nimrod now casts Atlas-Noah down or out of his 
 offices of patriarch and high-priest (sec 8 and 9). Hermes-Cush, after 
 inventing magic formulas or false religion, now made high priest of 
 Atlas-Noah's Beth, invented his gods and goddesses Astarte, Ehea,. 
 Didne, the Artemides children of Kronos (sec. 10-18). In the Perea,. 
 where he conquered and deposed Atlas-Noah, three children were born 
 to Kronos (sec. 17 ; see also the interpretation). " But to Damarus was 
 born Melkartus, who is also Hercules" (sec. 19). We wiU understand 
 the son better after we describe the father. Damarus was the son of 
 Uranus, the Divine Son, the Lord of heaven and earth, but his name 
 Tamar, a piUar, indicates him to have been " a pillar," and therefore 
 identical with his second son Boetylus (sec. 2), which he made with his 
 own hands when he invented BoetyHa, " inasmuch as he endowed the 
 stones with souls" (sec. 13). Hence the heathen allegorised this by 
 saying they came down from heaven (Ouranos). But this Damarus 
 Boetylus was the son of the Lord of heaven in another respect, inas- 
 much as on that pillar he inscribed the Divine revelation of the birth 
 of the seed of the woman, who should bruise the head of the Devil 
 Serpent, and die himself to redeem mankind and become the king and- 
 
THE INVENTION OF EIEROGLYPSICS. 325 
 
 liead. of all things to tlie ChurcL This was the soul he gave to this 
 Bcetylus Damarus. And as it described his own deeds, it was regarded 
 as himself according to heathen ideas, but it was in truth metaphorically 
 his son as produced by him, and describes what he produced (see p. 92). 
 Now as Damarus was a pillar, his son Melkartus born to him was also 
 a pillar, on which were inscribed the deeds of Melkartus. This name 
 is derived from *1>3 melelc, " a king,'' and )nn eretz, " the earth," and 
 means king of the earth, which was a title given by Gush to his son 
 Nimrod after he had deposed the true Melkartus or king of the earth, 
 that is Uranos, and took to himself the government as described 
 ■<(sec. 5). Now in order to make Melkartus the son of Damarus, Gush 
 makes a pillar, and inscribes on it a translation of that which Uranus 
 made on Damarus into his sacred dialect and the hieroglyphic letters 
 which he had previously invented from the Elohim-Cherubim figures 
 vhich Thoth-Gush had seen when he entered into the Holy of Holies 
 ■of the Tabernacle when he ministered as high priest once a year. But 
 dn this inscription on Melkartus he put the name of Melkartus instead 
 •of Uranus, which transferred the deeds prophesied to be done by 
 Uranus to Melkartus or Mmrod, and thus made him take the place 
 ■of Uranus in the government of the earth, as described (sec. 5). 
 
 Now this was done by Thoth-Cush in the Perea or the Syriadic 
 land, where the pillars of Seth were at Nisibis, or " the place of the 
 pillars," where Atlas-Noah had his Beth and the two pillars of Seth 
 within its precincts. Now this is what the Egyptian tradition says 
 Thoth did when he raised his pillars in the Syriadic land. The pillar 
 Melkartus born to Damarus in the way described, shows how Thoth- 
 Cush raised one of his piUars in the Syriadic land. The other pillar 
 is that of Astarte the Greek lo, the Egyptian Isis. And the manner 
 how it was made or raised is described by Ovid (Metam. Lib. i. Fab. x.) 
 Her motheristhe Assyrian Odakon, thepUlar of Seth, on which the estab- 
 lishment of the Greation of the earth is inscribed, which passed through 
 the Deluge and taught mankind after the Deluge at Nisibis, where 
 Atlas-Noah had it in his Beth also. In the Phoenician Urano-Kronos 
 tradition (sec. 12) she is called the virgin daughter of Uranus, but 
 Kronos married her and thus made her his queen. She, therefore, puts on 
 bull's horns, the symbol of royalty, and was thus made the cow-horned 
 woman. Thus her pillar statue stood in the apostates' Beth beside that of 
 Melkartus the king, and the Canaanites worshipped them in their Beths 
 as Baal and Ashtaroth (Jud. ii. 13). The manner in which Thoth-Cush 
 raised Astarte is described in our interpretation of sec. 1 2 (see pp. 9 6, 9 7 ). 
 ' The pillar Melkartus was supposed by the apostates to be Melkartus 
 or Nimrod himself, in which he was worshipped as a god, as the pillar 
 Astarte or Ashtaroth was supposed to be his wife herself, in which she 
 
326- DISSERTATION XI. 
 
 was worshipped ; and instead of the sphere which surmounted the 
 pillars of Atlas-Noah, the figures or images of Mmrod as Melkartus, 
 and of his wife as Astarte, were made to stand on the top of their 
 pillars, and these figures were called Hammunim by the Canaanites- 
 (Lev. xxvi. 30. See Heh.) ; but they were worshipped under the 
 names of Baal and Ashtaroth. His pillars were also called Baal-Tamar^ 
 and the pedestal pUlars were inscribed by the hieroglyphic pictures called 
 Hammunim by the Canaanites, but " Ammuneon letters " by the Phoe- 
 nicians. This worship is described in sect. 1 of the rule of Kronos. 
 Myth (p. 106), where it is said "Astarte the supreme goddess, and 
 Zeus-Damarus, and Adodus the king of the gods, ruled over the 
 country." This describes the whole furniture of the Phoenician Beth : 
 the two pillar images, Astarte and Zeus-Damarus, and Adodus the 
 cherubim figure of the Trinity in Unity (see interpretation, p. 106-111). 
 Thus we see that both these piUars were raised by Thoth-Cusk. 
 and inscribed with his hieroglyphic letters in the sacred dialect in the 
 Syriadic land, or in the Persea at Msibis, the place of the pillars, beside 
 the pillars of Seth, which Atlas-Noah had in his Beth. Hence they 
 were not the same, though raised by Thoth in the same Syriadic land ;, 
 for though the pillars of Seth were not raised there, but at the east gate 
 of the Garden of Eden before the Deluge, they were conveyed by Noah 
 and his family after the Deluge to Nisibis in the Syriadic land. But 
 the Egyptian tradition as given by Manetho, and as told by the priest 
 to Ammianus Marcellinus, leads us to infer that men divined the- 
 coming of the Flood, and that Thoth-Cush raised and inscribed his 
 pillars with the mysteries of his religion, which were put into subter- 
 ranean cells to preserve them during the Flood. Now this is exactly 
 as described by Josephus how the antediluvian Sethites raised and 
 inscribed their pillars of Seth. But Thoth-Cush lived a little - 
 after the Flood ; and he could not have raised and inscribed his piUars • 
 with his hieroglyphics and sacred dialect before the Flood, as he was 
 not then born, and as he invented both the sacred dialect and hiero- 
 glyphic letters, the pillars of Seth could not be inscribed with these in 
 antediluvian time before they were invented. But Thoth and his 
 apostate followers knew that God, by Noah, had warned the ante- 
 diluvians of the coming of the Flood, and that Noah took means to 
 preserve the piUars of Seth, so highly prized as having been made by 
 the Lord Jehovah Uranus, to preserve them to the Church ; and there- 
 fore the apostates had preserved the tradition regarding the inscription 
 and preservation of the pillars of Seth, and had transferred it to the 
 piUars of Thoth, and this transference had been made in the following: 
 manner : The Sethite pillars beiag raised and inscribed with the reve- 
 lation and Sethite religion before the Flood, Thoth-Cush made piUars- 
 
THE INVENTION OF HIEROGLYPBWS. Z2T 
 
 in imitation of them. He then copied the inscriptions of the pillars 
 of Seth, made a translation of them in his sacred dialect, only he made 
 them more scientific as he asserted, and inscribed them on his pillars 
 in hieroglyphic letters or Hammunim. He represented this therefore 
 as being the same antediluvian religion, and a more scientific and truer 
 account of what was the religion of the antediluvians as preserved in 
 their sacred records, and the piUars of Thoth being regarded as a copy 
 of these records originally written before the Deluge they were 
 regarded as identical with them, just as we regard our copies of the 
 Bible to be identically the same as that of the Jews, and the same 
 traditions regarding the ancient Hebrew Bible attached to our copies 
 or translations of it. This is proved by Ovid's myth of lo, daughter of 
 Inachus-Noah, or his pillar, inscribed with the divine revelation of the 
 creation. Thoth-Cush took her away from her father's Beth, and 
 changed her into Ashtaroth-Karnaim, or the cow-horned woman, his 
 symbol of the finished earth, inscribing on her pedestal this history ia 
 this sacred language and hieroglyphic letters, and so changed her body 
 and brought her back to her father. But as she could not speak and 
 teU her father who she was, for he did not know her, so much changed 
 was she. She discovered to her father that her body (her pillar) was 
 changed, by writing her name in letters with her foot in the sand, i.e. 
 Noah learned from the inscription on her pedestal (foot) that she was 
 a changed form of his own piUar, his history of the creation being 
 translated and inscribed upon its pedestal, and the whole was made as 
 a representation of it. We therefore conclude that Thoth-Cush raised 
 and inscribed his pillars with a translation of the inscriptions of the 
 pillars of Seth into the sacred dialect with hieroglyphic letters at 
 Nisibis, in the Syriadio land, between the rivers Euphrates and Tigris, 
 the very same land in Asia where Bunsen says Tet-Thoth invented 
 the writing of ideographic signs or pictures of things from the symbols 
 of the gods whom he had seen (see p. 307). 
 
 Egyptologers, in their investigations of the hieroglyphic writing of 
 the Egyptian monuments, have accepted the opinion that hieroglyphic 
 writing is the most ancient of all writing, and that alphabetic letters 
 have originated from hieroglyphics. In the theories which they have 
 formed in order to shew how this had been accomplished, they endea- 
 vour to explain the origin of spoken language ; then how plain pictures 
 pi visible objects and their actions had been made, which afterwards 
 had a symbolic meaning attached to them to convey ideas ; and after 
 tiiat they came to have the phonetic element or sounds, in. order to ex- 
 press language in writing ; and lastly, how alphabetic letters had 
 originated from them. Difierent ages however present us with different 
 theories, for, as the discoveries of the Egyptian hieroglyphics 
 
328 DISSERTATION XI. 
 
 advanced, each new discovery rendered necessary some modification of 
 tlie preceding theories, for as the facts discovered negatived tte old 
 theory, a new one was formed in order to accord with them. 
 
 The first we shall notice was formed according to the stage of hiero- 
 glyphic discoveries up to the year 1831, which iacludedthe discoveries 
 of ChampoUion, Dr. Young, and others. This is as f oUows : " Among 
 the causes which have promoted the civilization of man, there is none, 
 we might almost say, which has been so fruitful as the invention of the 
 alphabet ; and the very circumstance of the invention being essential to 
 this effect, and therefore preceding it, has made it a task of some diffi- 
 culty to point out the mode in which this discovery was made, for his- 
 torical evidence upon such a point must be very imperfect." Here the 
 alphabet is asserted to have been an " invention," that is to say, found 
 out by man with his own unassisted powers ; but which, from the 
 historical evidence which we have been able to gather together, we 
 have proved to have been a creation by God. It was necessary for us 
 to show the utter impossibility of such an invention, in order to clear 
 the way for the acceptance of our doctrine of the creation of the 
 alphabet. Primeval man, before the supposed invention of the 
 alphabet, is here considered to have been a savage, destitute of civiliza- 
 tion ; for the alphabet is held to have been the cause of his civUization, 
 and as a cause precedes its effect, the alphabet must have existed before 
 civihzation. The modem idea of civilization is that of a considerable 
 degree of advancement in science, arts, and manufactures to minister 
 to the acquired wants of a luxurious state of society and especially 
 that of large cities. Now that the alphabet did exist before such a 
 civilization is certain, for the names of the letters of the Hebrew, or 
 first alphabet, are derived from objects of nature, animals, parts of the 
 human body, and the objects and implements of the pastoral and agricul- 
 tural arts, or the most primitive occupations of mankind, which does 
 not agree with the state of advancement in science, arts, and manu- 
 factures, which is necessary to the modern idea of civilization ; but 
 primeval man was not an uncivilized savage for all that, for the true 
 idea of civilization does not consist of these, but in those things which 
 make man civil, decent, honourable, polite, and to act to his neigh- 
 bour as he would have his neighbour act to him. The true idea of 
 civilization, then, results from the spiritual and moral nature of man. 
 It consists of the knowledge of the true God and of His will, which 
 enlightens his conscience and prompts him to act, by directing his moral 
 nature according to the will of God. Now primeval man, who had 
 the first Hebrew alphabet, was possessed of this civilization, though 
 he did not possess those things in which the modern idea of civilization 
 consist. The same however cannot be said of hieroglyphics ; they, on 
 
THE INVENTION OF HIEROGLYPHICS. 329 
 
 "the contrary, consist of representations of otjects of the arts and manu- 
 factures, implements of war, and of the arts, besides objects of nature, as 
 of man, animals, and plants, &c. which show an advance of this kind 
 of civilization previous to their invention : consequently, this civiliza- 
 tion preceded hieroglyphics. Now this is irrefragable proof that 
 the alphabet preceded the advanced civilization indicated by the 
 -advance of the arts and manufactures, of which the Egyptian 
 hieroglyphics show themselves to have been the consequence, 
 -and that the alphabet long preceded the hieroglyphics. This 
 proves that it could not have been the hieroglyphic alphabet which 
 promoted the civilization, which they themselves shew, for the 
 ■civilization of man had been promoted before they were invented ; 
 but since it was the alphabet which was the cause of man's civilization, 
 it must have been the alphabetic letters, and that the alphabetic letters 
 preceded the hieroglyphics, which shew that civilization existed before 
 their invention. The writer then developes a theory of the origin or 
 invention of oral language by man himself, by hearing and imitating the 
 natural sounds emitted by animals and other things, by which he is 
 enabled to form a numerous tribe of words in all languages ; but as we 
 have discussed this already, and proved the origin of language to have 
 been a creation by God, we shall not enter again upon that question, 
 %ut shaU proceed with the development of his theory of the origin of 
 written language. He says : " The language which takes the eye for 
 the channel of communication with the mind would in its first steps 
 be more direct and more simple. The objects of nature, and many of 
 the external relations between them, were easily represented to the eye 
 with more or less rudeness by a stick upon the sand, and by many other 
 means of graphic imitation, which even the savage may command. . 
 . . . Now to represent visible actions and visible objects would, 
 -as we have already stated, be an easy affair, and the signs for abstract 
 ■qualities might be obtained, as in sounds, upon the principle of associa- 
 tion. But instead of forming a new series of associations, which would 
 not easily become generally intelligible, it would no doubt be found 
 more convenient occasionally to turn to account the already existing 
 language of sound. A few examples may perhaps explain our mean- 
 ing. Visible objects, in the first place, may be directly represented. 
 No pictorial symbol of an ox can so readily convey that notion to the 
 mind as the representation of the animal itself ; or, in order to save 
 time, that part of the animal which is most characteristic of it might 
 and would be selected. In the present case, we should propose the 
 head of the animal, with its horns." Now we defy any one to believe 
 that the picture of the head of the ox with its horns is any- 
 thing else but the head of an ox ; and we assert that it is 
 
330 DISSERTATION XI. ' 
 
 impossible to believe that an ox's head is the whole ox^ 
 "To signify a visible action, such as fighting, we should perhaps- 
 avail ourselves of the fist as the natural organ for that pur- 
 pose belonging to man. ... In this way we should form a 
 series of symbols altogether independent of the language of sound ; 
 but we repeat it would be more convenient to make the language of 
 visible signs in part depend upon the oral symbols. This may be most 
 simply effected by what is in fact a species of punning. If, for 
 instance, a symbol were required of an Englishman for the abstract 
 notion of friendship, he might employ the two separate signs for a 
 friend and a ship ; the first of which we wiU suppose to be two hands- 
 clasped, the other, of course, a hull, with a mast and enough rigging to- 
 distinguish it from other objects. We should thus have two pic- 
 torial symbols, which would separately excite in the mind, first the 
 notions, and then the oral names of friend and ship, and the combina- 
 tions of these sounds would recall that new notion, for which the 
 articulate sounds of the word friendship are abeady the conventional 
 symbols." That is to say, the pictorial symbol leads us to the notion or 
 idea of these objects, and this to their oral names or the articulate 
 sounds of the names. Thus the whole of this theory is founded upon, 
 certain wrong notions derived from Egyptian hieroglyphies ; and, were 
 it not for these, we doubt if the writer would have advanced such a 
 theory. That it is founded from these mistaken notions regarding 
 the Egyptian hieroglyphics is evident from what follows : " So far 
 we have only considered what the origin of written language might, 
 have been. . The records stiU existing of the Egyptians have 
 enabled modern discoverers to deduce, with an evidence closely 
 approaching to certainty, what it actually was. The hieroglyphic cha- 
 racters of Egypt bear upon the very face of them decided proof that they- 
 are in their origin pictorial emblems ; and that they constitute a lan- 
 guage appears incontrovertible from the triple Eosetta inscription, the- 
 Greek version of which expressly affirms that the decree contained in 
 the inscription was ordered to be written in three different characters : 
 the sacred letters, the letters of the country (enchorial), and the Greek. 
 . . But though the hieroglyphic characters may be for the most part 
 pictorial emblems used directly for the objects which they represent,. 
 or metaphorically for other associated ideas, it has been established on 
 most satisfactory evidence that they were also in some cases represen- 
 tatives of articulate sounds, not however of the whole oral name 
 laelonging to their original objects, but solely of the initial letter or 
 perhaps syllable. Now the hieroglyphic character, by degradation or 
 corruption, would naturally wear away till the character lost nearly 
 all trace of its original form on the one hand, and on the other beoomft 
 
THE INVENTION OF BIEROGLYPEICS. 331 
 
 merely the representative of phonetic power, first as syllables, after- 
 wards of mere letters." That a hieroglyphic picture by degradation 
 would naturally wear away till it lost nearly all trace of its original 
 form is quite conceivable ; but that the same hieroglyphic picture 
 would by wearing away also cause the articulate sounds of the whole 
 oral name to naturally wear away till it became the phonetic power, 
 first of a syllable, afterwards of a mere letter, is inconceivable, because 
 the operation of the same cause could not produce two such unlike 
 results. The supposition involves (1) that there are more sounds than one 
 in the whole oral name; (2) that all these sounds have been dis- 
 tinguished; (3) that the several parts of the picture represent the 
 several distinct sounds of the oral name ; that both naturally wear away 
 together ; and this supposes that these are all distinct signs of the dis- 
 tinct sounds of the oral name, that is, that there is an alphabet before 
 that part of the hieroglyphic picture, which has lost nearly all trace of 
 of its original form, becomes a letter, or the representative of the 
 phonetic power of the syllable or mere letter, and' before the phonetic 
 power of the syllable or mere letter became developed. Yet be- 
 fore this degradation process began, the original hieroglyphic 
 picture was the representative, not of its whole oral name, but 
 only of its initial letter ; but it was a whole picture called by its 
 whole name. "We conclude that the use of letters must be known 
 from another source before hieroglyphics were invented. Ac- 
 cording to the statement of the use of these hieroglyphics, the 
 Egyptians must have had enchorial letters before they had hiero- 
 glyphics; for it is said that their hieroglyphic characters were the 
 " representatives of the articulate sounds, not of the whole oral name 
 belonging to their original objects, but solely of the initial letter or 
 perhaps syllable " of the oral name. Now an initial letter is the first 
 of a number of other letters following it, and all the letters of the name 
 must be known before the initial letter can be known ; the Egyptians 
 must therefore have known all the letters of the oral names of the 
 original objects of each hieroglyphic character they used, as well as the 
 sounds of all the letters of their names, before they could appoint their 
 hieroglyphic characters as representatives of the articidate sounds of the 
 initial letters of the oral names of the original objects, i.e. the Egyptians 
 must have had an alphabet before they could have hieroglyphics. 
 
 Dr. Warburton states the theory as follows : — " While the picture 
 or image of the thing represented continued to be objected to the sight 
 of the reader, it could raise no other idea but of the thing itself. But 
 when the picture lost its form, by being contracted into a mark or note, 
 the view of this mark or note would, in course of time, as naturally 
 
^32 DISSERTATION XI. 
 
 raise in the mind the sound expressing tlie idea of the thing as the 
 idea itself. How this extension from the idea to the sound in the use 
 of the real character first arose wUl be easily conceived by those who 
 reflect on the numerous tribe of words in aU languages which are formed 
 on the sound emitted by the thing or animal. Yet the use to which 
 this new connection might be applied would never be thought of till 
 the nature of human sounds had been well studied. But when men 
 had once observed (and this they could not but observe early and 
 easily by the brute and inarticulate sounds which they were perpetually 
 hearing emitted) how small the number is of primitive sounds, and how 
 infinite the words are which may be formed by various combinations 
 of those simple sounds ; it would naturally and easUy occur to them 
 that a very few of those marks, which had before casually excited the 
 sensation of those simple sounds, might be selected and formed into 
 what has since been called an alphabet to express them all. And then 
 their old accustomed way of combining primitive sounds into words 
 would as naturally and easily direct them to a like combination of what 
 were now become the simple marks of sound, from whence 
 would arise lAterary Writing." (Divine Legation of Moses, pp. 155, 
 156.) 
 
 In answer to this, Professor Wall * observes that the Bishop mis- 
 represents the point to be proved. " But what he really had to prove, 
 in making out the transition from the idea to the letter, was not at all 
 a passing from the idea to the sound expressing it (the idea), but from 
 the idea to (the letter) something with which it (the idea) is totally 
 unconnected, to something (the letter) that has by itself (as alphabets 
 are now constructed) no sound. 
 
 " But in the second place, as respects matter of fact, there wiU he 
 found in his statement at least five errors, some of which might be 
 refuted by quotations from his own treatise. 1st (error), that while a 
 hieroglyph was the image of a thing, it could excite in the mind of 
 the reader no idea but of the thing itself. It could not, then (in con- 
 sequence of any imagined analogy between that thing and something 
 else), be transferred to denoting that other thing, and suggest the idea 
 ■of it to the mind. 2nd (error), that in all languages there is a nume- 
 rous tribe of words formed on the sound emitted by the thing or animal 
 naturally connected with the ideas they are employed to express (the 
 idea of the thing or animal), and that men of all nations can to a great 
 extent converse with each other, as these words must convey the same 
 meaning to every one who hears them. 3rd (error), that in the formation 
 
 *AncientOrthography ofthe Jews. Parti. An Enquiry into the Origin of Alphabetic 
 Writing. By Charles WiUiam WaU, D.D., Professor of Hebrew in the Universitv of Dublin, 
 S- 35-37. 
 
THE INTENTION OF EIEROGLTPBICS. 333- 
 
 of alphabets the powers of the letters were suggested by, and derived 
 from, such of the above words as are elementary or simple sounds. 
 They were deduced from significant sounds, not by arbitrary associa- 
 tion, but by a natural and necessary connexion. 4th, that men were 
 led to take notice of articulate simple sounds by hearing inarticulate 
 ones. 5th, that when they had arrived at the observation of such 
 sounds, they were necessarily aware of the number being very small, 
 and of the possibility of all the words of their several languages being 
 formed out of the varied combinations of this small number, so that aU 
 that is requisite to discovering the principle of alphabetic construction 
 is to be able to form or to notice simple articulate sounds : the rest 
 follows as matter of course ; but care is to be taken that these sounds 
 are significant, and are by a natural resemblance to the things which 
 they signify, because it appears that it is only from the combination of 
 such sounds that the words of any language are formed. So much for 
 his view of the facts of the case. 
 
 " I shall now, in the third place, proceed to consider his reasoning ; 
 and if the passage be stripped of its verbiage, I apprehend we shall find 
 the main argument reduced to what the logicians call a begging of the 
 question ; that is, we shall find him assuming and taking for granted 
 a proposition which includes the very question he wanted to prove. 
 Undoubtedly, if men early and easily discovered the alphabetic prin- 
 ciple, they would have naturally and easily found alphabets on that 
 principle, and as naturally and easily applied them to their proper use. 
 But it is not certain that they discovered the principle either early or 
 easily ; and what is more, though not necessary to be added in answer 
 to the Bishop, it is not certain, or even probable, that they ever reached 
 it at all by discovery." The alphabetic principle is this, that there is 
 no limit to the variety of sounds of the voice ; but a limited number 
 of these sounds, consisting of a certain number of vowels and of con- 
 sonants, by union with each other, are capable of producing the limitless 
 variety of the sounds of the voice. This limited number of sounds the 
 Greeks called the " Prota Stoicheia,'' or "First Elements" of letters. 
 Now as no man can understand any one of these limited First Elements 
 without learning all of them, the whole alphabet of them must be dis- 
 covered and presented to him before he can understand one of them. 
 
 By associating the hieroglyphic symbol with the idea it was 
 employed to represent, the mind may be led to associate the same 
 hieroglyphic symbol with the articulate sound of the name of the idea. 
 But though the hieroglyphic character may be for the most part pic- 
 torial emblems (symbols) used directly for the object which they 
 represent, or metaphorically for other associated ideas, they may also 
 be representatives of articulate sounds, not of the whole oral name 
 
334 DISSERTATION XI. 
 
 belonging to the original object, but solely of tbe initial letter or 
 perhaps syllable, as the picture of an ox for N Aleph, its Hebrew name. 
 Now the theorist says that the hieroglyphic character, by degradation or 
 corruption, would naturally wear away till the character lost nearly 
 all trace of its original form on the one hand, and on the other become 
 merely the representative of phonetic power, first as syllables, afterwards 
 of mere letters. 
 
 To this Professor Wall objects, on grounds of general reasoning, 
 that the formation of one set of arbitrary characters might lead to that 
 of another set ; or that the shape of letters might be formed on the 
 model of arbitrary hieroglyphic marks, after the use of letters had been 
 learned from another source ; and still farther, that from associating 
 the hieroglyphic with the idea it was employed to represent, the mind 
 may be led to associate it with the articulate sound, which was the name 
 of the idea in the language of the reader. All this is very possible ; 
 but that the use of a character, as the sign of an idea, should lead the 
 ■way to its use as the sign of the initial letter of the name of the idea, 
 i.e. of an element of articulate sound, or a consonant, having itself 
 neither meaning nor sound, without a vowel, is a supposition 
 which cannot be rationally sustained. Let us, however, take 
 the case most favourable to the hypothesis of the transition from an 
 ideagraphic to an alphabetic use of characters being effected by an 
 intrinsic cause, through a natural tendency in the one use to conduct 
 to the other, and let us suppose the name of an idea to be itself an 
 elementary articulate sound ; also a rude alphabet to be constructed of 
 letters with syllabic powers, each of which denote such a sound ; yet 
 even so the assumed tendency cannot be made out, or rather, it can be 
 disproved by showing that the assumption involves a contradiction. 
 The mind of the reader will now indeed advance one step in the 
 process, and pass from the idea to the elementary sound, which is to 
 become the power of one of the letters just described ; but the very 
 same principle of association which has occasioned this step to be 
 taken, will put a stop to the still farther one which the Bishop's theory 
 requires, and prevent the reader from divesting that sound of its cus- 
 tomary meaning. Thus, to give a familiar example, 2 is an ideagraphic 
 character, denoting immediately a particular number, and through that 
 suggesting to an Englishman the word two. But it is possible that 
 men might agree in using it immediately as the sign of the same 
 sound without any meaning attached to it, in which case it would be- 
 come a letter of syllabic power {i.e. a syllabic sign) and might be sub- 
 stituted for the syUable to in writing any word of which that syllable 
 was an ingredient. Both uses of the character are possible ; but the 
 former one could never lead to the latter, for in the numerical employ- 
 
THB INVENTION OF HIEROGLYPHICS. 335 
 
 Tuent of it, the mind is conducted to the sound only tlirougli the sense 
 (or meaning), and therefore could not he thus brought to use it without 
 sense. Indeed the ideagraphic use of signs, instead of leading towards 
 the phonetic one, has actually the very opposite tendency, and draws 
 •off the mind from the practice adopted in alphabetic reading of using 
 the elementary sounds without any signification, and combining these 
 to form significant words. Wherever then is found a phonetic employ- 
 ment of ideagraphic characters, the phenomenon must have arisen from 
 some source totally independent of, and foreign to, the iatrinsic nature 
 ■of hieroglyphic writing." 
 
 " So far has the invention of any alphabet through the medium of 
 hieroglyphics been disproved, being stopped at the first step of the 
 process, viz. from ideagraphic to phonetic signs ; and as no attempt 
 was ever made to shew that letters were invented except through this 
 medium of hieroglyphics, the argument is decisive against letters 
 having in any way ever been discovered by man. However, to show 
 the extreme improbability of letters having been at all derived from 
 human invention through any medium whatever, it may be still 
 farther urged that even supposing man had by his own efforts arrived 
 in some unaccountable manner at a phonetic use of signs (using visible 
 «igns for sounds), he would yet be immeasurably distant from an alpha- 
 betic one. The possibility of the two steps which he would yet have 
 to take in order to get to letters is almost as inconceivable as that of 
 the first one, to which, it has been already proved, he never could have 
 been conducted by the nature of the case. In the first place, let us 
 ■enquire what motive he could have for decompounding aU the words, 
 or at least all the ordinary words of his language, without doing which 
 he could never discover the alphabetic principle ; and in order to view 
 "the operation, as performed, in the easiest manner, I shall consider 
 him as proceeding in it tUl his arrival at simple articulate sounds, 
 and put out of sight the still more difficult step by which those 
 sounds would have again to be resolved into their sonant and con- 
 sonant elements." As, for example, 
 
 j j (■w = wu 
 
 Word = •< ° > Sonant = o. Consonant'< r = ar 
 
 Idj ^^=^^ 
 
 ■Consonants cannot be sounded without an accompanying voweL 
 
 " Now if ho knew beforehand that by making this decomposition he 
 «ould reduce aU the elementary sounds of his language to a limited 
 number, requiring, consequently, for their expression only a limited 
 number of signs, he would have a very strong inducement to the pro- 
 cess, because he would thereby, in the recomposition of his words, be 
 
DISSERTATION XI. 
 
 able to represent tliem all in a manner ttat would save him an infinity- 
 of trouble. But if he was not previously aware of this, his decom- 
 pounding words merely to compound them again would only be a 
 waste of his time and labour. Here then lies an impediment in the 
 way of his having ever set about constructing an alphabet, even of the 
 rudest and most imperfect nature ; he could never discover the alpha- 
 betic principle tiU he had first made the above-mentioned decomposi- 
 tion, and he could have no possible motive for makiag this till he had 
 first known the alphabetic principle " (p. 32). Thoth, as described by 
 Plato, could never have known that there was a limited number of ele- 
 mentary sounds to comprehend the limitless number of sounds of the 
 human voice by his own investigation of his own voice ; but he could 
 only have learned it from theProta Stoicheia, or First Elementsor letters ; 
 that is, the limited number of elementary sounds and their signs were 
 shown him in this First Alphabet or First Elements. No human being 
 could understand this to make an alphabet ; he must have the whole 
 alphabet in his miad before he can make any one letter. " If it be said 
 that it has been already supposed that he has got the signs of some of 
 those articulate sounds, and that he might possibly be induced, from 
 analogy, to search for the rest in order to give them also signs ; in this^ 
 way of stating the case there is a tacit assumption of his being- 
 aware that the rest constitutes a limited number : that is, it is tacitly 
 assumed that he already knows the alphabetic principle, though his 
 first approach to the discovery of this principle is the very thing which 
 it is wanted to account for. However, putting the impediment for a 
 moment out of view, and supposing our investigator has gone through 
 the very laborious process of decomposition, let us, in the next place, 
 consider what yet remains behind to be effected by him. Before he 
 can discover the limitation in question and determine the sounds whose 
 signs are to constitute his alphabet, he must classify and arrange all 
 the decompositions made by him. And to effect this, he can derive 
 no help from the phonetic signs already conceded to him, because, be 
 it recollected, he is not yet supposed to know the alphabetic principle, 
 and consequently he will have affixed those signs without any method, 
 giving the same signs to different sounds, and different signs to the 
 same sound. He must therefore go through the process of classification 
 entirely in his own mind, without any aid from external marks, and thus 
 at length discover that the number of classes is limited. Now the 
 human mind, with the strongest powers, in the highest state of civiliza- 
 tion, should take in so extensive a subject at one view is hardly con- 
 ceivable ; but that any man shoidd have been equal to this in the very 
 early times to which the use of alphabetic writing can be traced back- 
 is quite beyond the reach of credibility," 
 
THE INVENTION OP HIEROGLYPHICS. 337 
 
 The theorist argues from Dr. Young's discoveries of the inscriptions 
 of the Eosetta stone, which consists of a decree written in three lan- 
 guages and characters : first, in the hieroglyphic character ; second, in 
 the enchorial ; and third, in the Greek. As far as Dr. Young was able 
 to discover, the hieroglyphics were found in some cases to be represen- 
 tatives of articulate sounds, not however of the whole oral name 
 belonging to the objects, but solely of the initial letter or perhaps 
 syllable. Their use as symbols of sound was perhaps originally con- 
 fined to the expression of proper names, for Dr. Young had pointed 
 out the individual signs composing the names Ptolemy, Cleopatra, and 
 some others. He also discovered that the hieroglyphics, by degradation, 
 had been changed into the hieratic character, and so much was 
 the extent of his discoveries in the hieroglyphic inscription. But 
 his alleged discoveries in the enchorial bears more upon our subject. 
 Our theorist says : " The use of the sacred characters as symbols 
 of sound was perhaps originally confined to the expression of 
 proper names. Such, for instance, is their use in the hiero- 
 glyphic division of the Eosetta inscription for the name of 
 Ptolemy, and in another inscription for that of Cleopatra. Thus the 
 former name might be expressed hieroglyphically in our own language 
 by the pictures of a pig, a top, an owl, a lion, and a mouse. . . The en- 
 chorial characters seem at first to bear little or no resemblance to the 
 hieroglyphics, but a comparison of various manuscripts that have been 
 found in mummies, containing parallel passages in the two characters, 
 has led to the certain conclusion that the enchorial themselves hav& 
 arisen from the degradation or corruption of the sacred pictorial charac- 
 ters. Dr. Young, in his excellent article on Egypt in the supplement 
 to the JEncyolopcedia Brittanica, has given specimens, which are per- 
 fectly sufficient to establish the connection." We see here that the 
 writer founds his theory on the discoveries of Dr. Young. 
 
 !N"ow when Dr. Young tried to decipher the Eosetta inscription, he 
 thought the version written in hieroglyphics was the same language 
 as that written in the enchorial letters ; and in comparing parallel pas- 
 sages and words, he thought the words were the same and the letters 
 the same, only the enchorial letters were degenerated or corrupted 
 hieroglyphic characters. But he was mistaken, for the language 
 written in enchorial letters was as different from the language written 
 in the hieroglyphic characters as the Greek version was from both. The 
 enchorial thus being a different language, the words were different, 
 and consequently the letters of the words were different, and were not 
 the same letters as the hieroglyphics, and not being the same letters, 
 the hieroglyphics could not be changed into the enchorial letters by 
 degradation or carelessness in writing the hieroglyphics for speed. 
 
338 DISSERTATION XI. 
 
 The wiiter next proceeds to shew how he supposed the Hebrew letters 
 had been derived from an earlier pictorial form. He says " that a lan- 
 guage originally hieroglyphicwouldnaturally wear away until the charac- 
 ters had nearly lost aU trace of their original formation, and become 
 eventually the signs of sounds, first as syllables and afterwards as mere 
 letters. The Hebrew alphabet again afibrds double evidence of the same 
 nature. The names of the letters, it is well known, are also the names 
 of material objects, some of the very objects, in fact, which would be 
 well adapted to pictorial representation. A part of these names, it is 
 true, are obsolete in the Hebrew language as at present known, i.e. the 
 authority for their meaning is solely traditional, as they are not found 
 in the existing writings of the language ; but this fact, whUe it affords 
 evidence that the names are not the result of forgery, is precisely what 
 must necessarily have occurred in those changes to which aU language 
 is exposed in the long course of ages." Bunsen, however, has given 
 the meaning of all the names of the Hebrew letters ; and we find that 
 they are aU words stiU found in existing Hebrew writings, that 
 their meanings are such as he has given to them, and that they are also 
 all names of material objects, " such as would be well adapted to pic- 
 torial representation." Does not this prove, then, that the Hebrew 
 letters were at first " an earlier pictorial form of the material objects 
 whose names they bear ? " To answer this we must first decide whether 
 this manner of naming the Hebrew letters was first taken from the 
 hieroglyphics and given to these letters after they had become mere 
 signs of sounds ; or whether this was taken from the Hebrew letters 
 and applied to the hieroglyphics which were afterwards invented, 
 l^ow, to decide this, we must ascend to Thoth, who was the first 
 inventor of hieroglyphics ; and we have proved that he had the Hebrew 
 letters before him, when he invented hieroglyphics to put in their stead 
 in writing. But farther, we have shewn that the letters of the Celtic 
 Ogam were derived from the alphabetic letters of Shem ; and as the 
 nanies of these Celtic letters are also names of material objects, we have 
 thus evidence that the Hebrew letters of Shem, and the manner of 
 naming them by the names of material objects, were in existence before 
 Thoth invented hieroglyphics. But this is further proved from the 
 evidences that Thoth translated the subjects written on the Sethite 
 pillars of Atlas-Noah and Hercules-Shem, and changed the Hebrew 
 letters of these pillars into the hieroglyphics he had invented, and by 
 which he inscribed his translation on his own pillars. Thus this mode 
 of naming the Hebrew letters by the names of material objects gave 
 the idea to Thoth of the manner by which to invent hieroglyphics ; he 
 made pictorial representations of material objects for the Hebrew 
 letters, and gave the name of these material objects to the hieroglyphic 
 
THE INVENTION OP HIEROGLYPHICS. 339 
 
 'picture letters that lie had thus invented. The Hebrew letters, then, 
 "were not " derived from an earlier pictorial form," but the pictorial 
 form was derived from the names of the material objects given to the 
 the Hebrew letters ; that is, that hieroglyphics were derived from the 
 Hebrew letters. The writer continues : " We have given a table with 
 the Hebrew names of the letters, which, it will be seen, have been 
 borrowed, with slight changes, from many other alphabets. The first 
 two are taken from Boeckh's Inscriptions, p. 525-527, and from the 
 ■coins given by Mionnet. The Samaritan characters are taken solely 
 from Mionnet." The names of the Etruscan or Pelasgian and the Greek 
 ►letters are but the Hebrew names slightly changed and made into a Greek 
 form ; but they are not the names also of material objects. The names 
 of the "Celtic letters are very like the Hebrew, and they are also names 
 •of objects ; so also are the names of the Kunic letters. The Phoenician, 
 Samaritan, and the lately discovered Moabite letters have the same 
 names as the Hebrew, and all these alphabets are identical in their 
 origin. The writer then says : "But it will be objected that, in fact, 
 the letters, whatever they may be called, bear no pictorial resemblance 
 io the objects which it is pretended they represent." This is the 
 opinion of Gesenius, and is a very serious objection to their derivation 
 from an earlier pictorial form ; but he tries to get rid of it as follows : 
 " If the Hebrew characters alone be considered, this objection wiU not 
 be unreasonable. But there is strong reason for believing that the 
 present Hebrew characters are of comparatively modern date ; and if 
 ^0, there is nothing very violent in the supposition that they may have 
 been derived by degradation from an earlier pictorial form, as the en- 
 chorial of the Egyptians, it is now established, arose from the corrup- 
 tion of their hieroglyphics.'' The origin of the Egyptian enchorial from 
 their hieroglyphics has not been established, and though the present 
 Hebrew characters are of comparatively modern date, they have not been 
 derived from an earlier pictorial form by degradation. Gesenius, in 
 the last edition of his Grammar, says the square or modern Hebrew 
 characters descended from the Palmyrene, and " Kopp (in his Bilder 
 und Schriften der Vorzdt) traces the gradual formation of the charac- 
 ters from the inscriptions on the bricks at Babylon down through the 
 Phoenician or Samaritan letters on the Maccabean coins, and thence to 
 the Palmyrene inscriptions found among the ruins of Palmyra." Now 
 the original Phoenician, Samaritan, or Moabite letters bear no 
 resemblance to the objects which it is pretended they represent, and 
 this objection is unanswerable. But our writer says farther 
 on this subject : " We have already asserted our belief that 
 the Hebrew characters now used are of more recent form than 
 those in the Phoenician and Samaritan alphabets." This is doubt- 
 
340 DISSERTATION XI. 
 
 less true ; but he goes too far in asserting " that they may have- 
 been derived by degradation from an earlier pictorial form," which i& 
 not the case ; but, on the contrary, that they have been derived from 
 the ancient Phoenician or Samaritan. He says however : " "We will 
 now go one step further, and express our opinion, that in many of the 
 characters the Greek alphabet and the Etruscan, which, notwithstand- 
 ing its independent name, is an offset from the Greek (the Greek 
 is rather an offset from the Etruscan or Pelasgian), generally 
 present a more accurate picture of the original letters than those 
 of the three former alphabets." This, however, cannot be true- 
 if two of these alphabets, the Phoenician and the Samaritan, give us 
 the "original letters," and are older than the Greek. He believes, 
 however, " that all these alphabets are identical in their origin we wUl 
 presently show in more detail. It is enough here to rely upon the 
 evidence of Herodotus (v. 58), who expressly affirms (and he speaks 
 from his personal examination) that the lonians received their charac- 
 ters from the Phoenicians." Herodotus continues to say, " and changed 
 them in a slight degree, and so made use of them." These changed 
 letters cannot give " more accurate pictures of the original letters " than 
 the Phcenician. " Now there is no doubt that the inscriptions from 
 which we have taken the Greek characters of our plate are older at 
 least than either the Phoenician inscriptions given in Boeckh, or the 
 coins which furnished Mionnet with his characters. Hence we may 
 naturally expect to find at times, in the oldest Greek characters, traces- 
 of a higher antiquity and purer forms than in those which pass under - 
 the more venerable names of Hebrew, Phoenician, and Samaritan." 
 This, however, cannot be the case if the Phoenician and the Samaritan 
 give us the " original letters." The Samaritan alphabet, as preserved 
 on the Maccabean coins, is that by which Moses wrote the Pentateuch, 
 and is the original as preserved from antediluvian ages up to its origin.* 
 Herodotus teUs us that the lonians or Greeks received their letters 
 from the Phoenicians, but that they changed the form of the Phoenician 
 characters to make them Greek letters. The oldest Greek letters,, 
 therefore, are not the original forms nor the oldest letters. But 
 we have a still farther proof in the newly discovered Moabite alphabet, 
 which is identical with the Samaritan found on the Maccabean coins, 
 and which is older than any Greek alphabet yet found. Of this ancient 
 alphabet we find it stated that " Mr Emmanuel Deutsch, one of the first 
 Semitic scholars of the age, at once pronounced the characters 
 employed to be more ancient than any previously known of the 
 Phoenician type. But the Phoenician inscriptions previously known 
 reached up to as high as the year b.c. 750, so that the document was- 
 
 * See Jackson's Chron, Antiq. vol. i. p. 110. 
 
THE INVENTION OF HIEROGLYPHICS. 341 
 
 ■certainly earlier than that date. How much earlier it was impossible 
 ■definitely to say ; hut the difference between the writing and that of 
 the PhcBnician documents most nearly approaching it in date were so 
 numerous and so considerable as to imply an interval of something 
 like one or two centuries at the least. Thus palaeography was able, by 
 itself, to indicate as the lowest probable date of the inscription the 
 ■century between b.o. 950 and 850." * Here then we have the most 
 -ancient standard by which to compare the letters of these alphabets, 
 ^nd to see whether there are " traces of a higher antiquity and purer 
 forms " in Phoenician inscriptions given in Boeokh and the Samaritan 
 •characters on the coins of Mionnet, or those of the Greek and Etruscan 
 .given in the writer's tables. For we judge that those characters which 
 have the greatest resemblance to those of the Moabite alphabet have the 
 hi,L;her antiquity and purer forms. Now we find that nine of the 
 
 • characters of the Moabite alphabet, viz. Beth, Gimel, He, Tod, Nun, 
 Ayin, Koph, Sin, and Tau have the greatest resemblance to the corre- 
 sponding characters of the Samaritan : three, viz. Aleph, Heth, and 
 Tsade to these of the Phoenician ; four, Daleth, Zain, Sameeh, and 
 Resli, to those of the Greek ; two, Gaph and Mem, to those of the 
 Etruscan ; and three have no resemblance in form to the corresponding 
 characters in any of these alphabets : these are Vau, Lamed, and Pe ; 
 but we find Pe to resemble in form the corresponding character in 
 another Phoenician alphabet, given in " Stones Crying Out " (p. 84). 
 Thus of twenty-one characters given by the Moabite stone, nearly one- 
 half are Samaritan, i.e. nine to twelve ; and if we add to these the 
 four Phoenician, we shall have thirteen of the Samaritan and Phoenician, 
 and only six of the Greek and Etruscan, which nearest resemble in form 
 the characters of the Moabite alphabet. Our conclusion must therefore be 
 
 • contrary to our writer, and "we may" not "naturally expect to find 
 at times in the oldest Greek traces of a higher antiquity and purer 
 forms than those that pass under the more venerable names of the 
 Hebrew, Phoenician, and Samaritan." 
 
 The writer then proceeds to say : " But not to rely too strongly 
 upon theory, we may appeal to what are virtually Hebrew alphabets, 
 though called Phoenician and Samaritan. In Plate I. Nos. 2, 3, 4, 5, 
 the reader wUl see specimens of these alphabets. The first two are 
 taken from Boeckh's " Inscriptions " (p. 523-527) and from coins 
 given by Mionnet. The Samaritan characters are taken solely from 
 Mionnet. Now among these we find a few at least, which, even to the 
 sober-minded, bear considerable resemblance to the natural objects. 
 "The first letter in these alphabets, Aleph, it is weU known, means an 
 ■ox. We have stated that the most simple mode of representing an ox 
 ■would be by a picture of its head and horns ; and if any one wUl turn 
 
 * Bible Educator, voL 1 p. 125. 
 
342 DISSERTATION XI. 
 
 to the engraving of our second Phcenician character so as to have the» 
 angular point downwards, he will see a very fair picture of an ox's- 
 head, with its two horns into the bargain." But the name Aleph means 
 an ox : the letter then ought to be . a picture of an ox, not of an ox's- 
 head ; but says he : " Those who are determined to take nothing for 
 a representative of an ox that has not a body, four legs, and a tail 
 may be asked to account for the astronomical figure of Taurus in the- 
 Zodiac." Taurus in the Zodiac is not a symbol of a bull, but of the. 
 horned-moon. It has no resemblance but in name. {See Land- 
 seer's Sabean Eesearches, p. 115.) The writer being convinced that 
 Dr. Young had established that the enchorial of the Egyptians arose- 
 f rom the corruption of their hieroglyphics (which we have shewn was a 
 delusion), had his mind so indoctrinate with this delusion, that when 
 he came to look for evidences of this change in the Hebrew alphabetic-, 
 characters, he had no difficulty at all in seeing in them the supposed, 
 remnants of hieroglyphic pictures in the most dissimUar figures. 
 Imagination pictured out to him what he expected to see, though the- 
 figure has no resemblance to it ; it is only when we " have the angular- 
 point downwards we will see a fair picture of an ox's head ; " and this 
 depends upon an " if " — " If any one will turn the engraving." If this 
 figure had been originally designed for an ox's head, it would have had 
 its angular point downwards ; but it does not have its angular point 
 downwards. In the Moabite alphabet its angular point is to the left 
 hand side, as in the second Phcenician. But they can see it only if it 
 has its angular point downwards ; but as it has not, it never was . 
 intended to be like an ox's head. 
 
 But there is farther evidence that the letter Aleph was never a hiero- 
 glyphic ox's head. It is called Aleph, an ox ; but an ox is not an ox's- 
 head. On the authority of Sanchoniathon's Phcenicianhistory, it must be- 
 admitted (for even Bunsen admits) that Thoth was the first inventor 
 of hieroglyphics ; and the same history informs us that he invented the- 
 hieroglyphics or the sacred characters of the First Letters or irpwTa 
 (TToix^ia. ; and as Thoth (as Bunsen says) spoke the Semitic language, 
 so these first letters were those of the Semitic alphabet ; and as Thoth* 
 invented the hieroglyphics of them to inscribe on his pillars instead of'' 
 these Semitic letters inscribed on the Sethite pillars, then the Semitic 
 alphabet was in existence on the Sethite pillars before he invented' 
 hieroglyphics, consequently the Semitic alphabet could not have been 
 originally hieroglyphics, since Thoth was the first inventor of hiero- 
 glyphics. But there is more evidence that the letter Aleph was not 
 originally a hieroglyphic (an ox's head) than any of the other letters of 
 the Semitic alphabet, except the last letter Tau. Tor the first hiero- 
 glyphic which Thoth invented was the picture of his chief god Kronos^ 
 
TEE INVENTION OF HIEROGLYPHICS. 343 
 
 ■which he called bs. Thus he put the figure of his chief god as the 
 first and chief hieroglyphic in the place of S Alepli, the first or chief 
 letter of the Semitic alphabet, calling him i)N, as Aleph is the initial 
 letter of that name as it is also the initial letter of the name Aleph. 
 The Phoenicians also preserved the original invention, and vocal power 
 of the hieroglyphic figure of this god, as first invented by Thoth, for 
 we are informed that the figure of this god was understood as Aleph 
 at Byblus. Now as this was the first hieroglyphic that was iavented, 
 and as it was invented to displace the letter Aleph, this Aleph must 
 have been in existence before the hieroglyphic picture of Kronos was 
 invented, and consequently the letter Aleph could not have been 
 originally the hieroglyphic figure of an ox's head. 
 
 As we have shewn that aU the letters of the Semitic alphabet were 
 in existence before any hieroglyphic had been invented, none of them 
 could have been originally hieroglyphic ; and this is sufficient evidence 
 against all that can be said to shew that any of them had been 
 originally hieroglyphics. But nevertheless, let us see what the writer 
 has to say about the hieroglyphic objects he thinks he can see in some 
 of the other letters he instances. He next instances the letter m as 
 having a resemblance to the natural object by which it is named. 
 " Again, the Hebrew name of the letter m was mem, and this also 
 was the name for water. Now a very ordinary symbol for water is a 
 zig-zag line, which is no doubt intended to imitate undulation or 
 rippling. We find this symbol for Aquarius in the Zodiac, and we find 
 it also in Greek manuscripts both for dakkaa-a-a, the sea, and vSap, 
 water ; the former word having the symbol enclosed in a large circle or 
 theta, the latter having its aspirate duly placed above the waving line JL 
 Indeed, every boy in his first attempt to draw water represents it by a 
 zig-zag line," and he " looks upon this as representing a wave, or (to be 
 candid) as being the corrupted remains of what once was a wave. . 
 
 . The mere wave, then, we contend, was probably the original 
 form of mem; the initial or concluding stroke of the wave becoming, 
 by a kind of flourish, longer than the others, leads to the so-called 
 Etruscan and G-reek forms in columns 6, 9, 14, 15, 16." 
 
 The Egyptians also use the zig-zag line for a hieroglyphic letter : 
 but with them it is not m but n, called nu, " water." Now 
 as the Etruscan and Greek are derived from the Phoenician, 
 if the Greeks had seen and known that the Phoenician letter was a 
 hieroglyphic symbol of the sea as well as this writer, and if it 
 really was so, they ought to have seen and known it to be so much 
 better than him. Why, then, were they under the necessity of invent- 
 ing another symbol for the sea 1 and we remark that this symbol is a 
 
Sii DISSERTATION XL 
 
 modified theta (9), for it is the initial letter of its name GaAXacrcra, 
 ihallassa, " the sea." The Greeks, by making a hieroglyphic of the sea hy 
 a modified theta (6), prove that their letter [i was not a hieroglyphic 
 ■of the sea or a wave, or at least that they could not see it to be the 
 representative of a wave, though their " Greek alphabet generally present 
 more accurate pictures of the original." The symbol of liSup is also 
 formed iu the same way, being a wave with an aspirate above it, J^ 
 shewing that these letters, viz. the theta and the aspirate were in exist- 
 ence before these hieroglyphic symbols were formeS by them ; and in 
 this way all hieroglyphics were formed from previously existing alpha- 
 betic signs. But we remark farther that the letter n in the Phoenician 
 and Samaritan, and from the Phoenician into the Etruscan and Greek 
 alphabets, was also a zig-zag Hne or a wave with one zig-zag less, which 
 was named Nun, a fish. Now, will the writer say that it was also a 
 hieroglyphic of water ; or will he in conscience say that it is the cor- 
 rupted remains of what once was a fish ? A writer asserts his belief 
 that the figure of n is the corrupted remains of a fish wriggling. Then 
 the m must also be like a fish wriggling. "We believe he would see it 
 to be " very like a whale." The Egyptians also use the zig- 
 zag line for Nu, water. " If the trumpet give such an uncer- 
 tain sound, who will prepare himself for the battle ? " So the 
 zig-zag line seems to be the remains of a fish, as well as of water. We 
 think that this is sufficient to shbw that neither m nor n were originally 
 hieroglyphics. The writer now says : " Our last example shall be from 
 Ayin, which is at once the name of a letter and the word which signi- 
 fies an eye. The eye happens moreover to be a hieroglyphic character 
 of the Egyptians, and therefore we cannot be surprised to find it among 
 the Hebrew symbols. Now, if we may believe Champollion, the pic- 
 ture of an eye in the Egyptian hieroglyphics was actually used at 
 times for 0, exactly as Ayin by the Hebrews. Now though an eye 
 might be represented with tolerable precision, it would in the inevitable 
 course of degradation soon be a mere oval, or rather a circle (for the 
 eyes of animals are generally circular), with a small dot in the centre to 
 mark the pupil. Such a character is actually found in the Greek series 
 of alphabets. The form afterwards lost its inserted point, and at times 
 was corrupted into a lozenge or even a triangle. In Dr. Young's suc- 
 cessive plates of parallel passages from Egyptian MSS. (Encycl. Brit. 
 Supp. PL 78 N.) the reader may see an emblem, consisting, like our 
 own, of a circle with a point in it, gradually wearing down in MSS. 
 less and less carefully written, until it becomes at first a mere 
 circle, and then something more like a triangle. After what has been 
 said, we need hardly repeat that the Hebrew form appears again in a 
 very corrupted state. A tail has been added upon the principle ex- 
 
THE INVENTION OF HIEROGLYPHICS. 345 
 
 flained above, and the careless writer has failed to make his circle 
 meet at the top, an accident which may he also traced in the Hebrew 
 theth. Indeed the letters ayin and theth may be compared in nearly 
 aU these forms." 
 
 Since ChampoUion's time hieroglyphics have been much farther 
 investigated and mistakes rectified. Bunsen shows that in the phonetic 
 alphabet of the New Empire the eye denoted /, as in Arsinoe, Bernice, 
 and Antoninus. In the phonetics of the Old Empire, that is, originally, 
 the eye was a syllabic, viz. an, pronounced iri, e.g. " the words are (iri) 
 which denotes both eye and creating." It is used in the name of Osiris, 
 a throne and an eye. Hes, a throne, and iri, an eye, so that it repre- 
 -sented / and not a, but never o. He tells us that the Hebrew Ayin 
 was represented by an arm. The Greek Omikron, with the dot in the 
 •centre (Plate II. No. 16), he holds to be the most ancient, and that it 
 degenerated, lost its central dot, and became a plain circle. The Ayin 
 -of the Moabite alphabet, however, is a plain circle, without dot : so 
 are the parallel characters of all the other alphabets, Phoenician, 
 Samaritan, Etruscan, and Greek, except itself. Antiquity and num- 
 bers then are against it, showing it to be a degeneration of the eye or a 
 ■circle, with a dot in it for Ayin. Dr. Young's emblem, consisting of 
 a circle and point, has no connection with letters ; it is the symbol of 
 the world. Philo in his work on the Serpent-letters tells us that the 
 Egyptians, when picturing the world, use a figure consisting of a circle 
 made by a serpent, with the orb in the centre " like to our theta." And 
 Bunsen tells us that Taaut's symbol (the snake) bears his name Tet. 
 " Tet-Teta really represents in the oldest Phoenician alphabet the 
 snake curling itself up. According to another work of Philo's, it is 
 essential that the snake should have the eye in the interior of the 
 circle, which evidently was symbolical of God as the soul of the world, 
 as the eye of the universe." If it had any connection with letters, it 
 was certainly not ayin but theth ; but according to Philo it was neither 
 ayin nor fheih, but the symbol of the world, " the whole figure being 
 like our theta," hot that it was theta. 
 
 We have now reviewed all the evidence that the writer has pro- 
 duced for his theory, that the Hebrew letters were originally a former 
 pictorial form. And of the twenty-two letters of the Hebrew alphabet, 
 he thinks he can see in three of them the corrupted remains of the pic- 
 tures of the material objects whose names they bear. But what are we 
 to make of the other nineteen letters remaining ? Let the reader 
 •examine these letters in the ancient Moabite alphabet and judge. 
 Gesenius at least says : "In many cases the letters exhibit no resem- 
 blance to the objects represented by their names." Here then 
 we have nineteen to three against the theory, allowing these 
 
346 DISSERTATION XI, 
 
 three to have some resemblance to the objects, -which we have= 
 shewn they can have none. 
 
 The writer's theory that the Hebrew letters were originally pictures of 
 the objects whose names they bear is founded on the Egyptian hiero- 
 glyphics, and he supports his theory by examples taken from them. 
 We have shewn these to be inapplicable. Now let the reader compare 
 the following, and he will see that the Egyptian hieroglyphics are 
 against the theory : A, Achem an eagle, not X, Aleph an ox ; L, Ldbu 
 a hon, not ?, Lamed a goad ; M, Mulag an owl, not D, Mem the sea ;, 
 B", nu zig-zag Hne Nu, water, not J, Nun a fish ; E, Ro the mouth,, 
 not 1, Resh the head ; A, an arm, not J?, Ayin an eye. It is needless- 
 to multiply examples : none of the Egyptian hieroglyphics of the same 
 letters bear the same name, nor are they the same object. StUl the- 
 same fundamental principle is found in both, viz. naming the letter by 
 the name of an object, and the initial letter of the name being the- 
 letter so named ; and this shews a common origin or a derivation of 
 the one from the other. Which of them has changed the name and 
 object ? The answer to this is found in the reason for the change of 
 the name. B ow as the Egyptians did not speak Semitic or Hebrew, 
 Aleph did not mean an ox in their language, and they could not call 
 their letter A Aleph. The Semites did not speak Egyptian, and Aehem 
 did not mean an eagle in their language. Now whichever changed 
 their language changed also the name of the letter and object. We 
 find that Ham, the father of the Egyptians, spoke Semitic in Asia, and 
 Thoth, the inventor of hieroglyphics, spoke Semitic in Asia, and the 
 names he gave to the hieroglyphics of his gods were Semitic, and- 
 farther the names of the Egyptian gods were Semitic. The Egyptians,, 
 then, must have, originally spoken Semitic, and must have changed 
 their language ; and when they changed their language they were under 
 the necessity of changing .the names and objects of their letters; then 
 Aleph, an ox's head, became achem, an eagle. Thus the Egyptian 
 hieroglyphics were derived from the Semitic letters, whether they were 
 pictorial or alphabetic. That they were alphabetic and not hiero- 
 glyphic we have proofs from the Egyptian hieroglyphics. 
 
 We have shown that there is more evidence that the letter Aleph 
 was not originally a hieroglyphic than any of the other letters of the 
 Semitic alphabet, except the last letter Tau; for from Sanchoniathon's: 
 Phoenician history we have shown that Thoth had this letter,, 
 which he changed into the hieroglyphic figure of his god ELronos,, 
 calling him ba, it being the initial letter of his name. We. 
 shaU now show from the Egyptian hieroglyphics that he also- 
 lad the letter x or -I- Tau, which he made a hieroglyphic as well 
 as a symbol. But it was not only used in writing, but as a symbol for 
 
THE INVENTION OF HIEROGLTPHIGS. 347 
 
 life it was marked on all mummies and sarcophagi, on the statues of 
 Osiris, and the rohes of the priests. But this sacred symbol (the 
 cross) was not confined as such to the Egyptians. Wilkinson shows 
 that it is found on the Egyptian monuments worn by the Eot-un-no, 
 and as an ornament on the dress of the Rebu. It was worn suspended 
 by a necklace by the virgin vestals of Pagan Eome. It was marked on 
 the forehead of those baptised to initiate them into the mysteries. 
 Tertullian mentions its use as such in the mysteries of the Persian 
 Mithra. The Roman children at their baptism were baptised with this 
 sign. It was used as a sacred symbol among the Celts, and among the 
 Buddhists, especially those of Thibet, and it was a sacred symbol 
 among the Tolticans of Mexico. It was therefore a sacred symbol 
 in use in Asia before the dispersion of the nations from the land of 
 Shinar. What then is its origin ? It was the last letter of the Semitic 
 alphabet, and the initial letter of the name of Tammuz, the Babylonian 
 name of the Phoenician Adonis and the Egyptian Osiris. These are 
 the mythological names of Mmrod the son of Gush, and the + Tau 
 was used to mark the initiated out as his followers. Plato was 
 informed that Thamus was the first king of Thebes, where he 
 resided with Thoth. He says in his Phsedrus : "I have heard 
 that about Naucrates there was one of the ancient Egyptian, 
 ods to whom the bird Ibis was sacred as his symbol, the 
 name of which daemon was Theuth. Thamus was then reigning 
 in the great city, which the Greeks call the Egyptian Thebes." He 
 then describes a dispute between this Theuth and Thamus concern- 
 ing the convenience and the inconvenience of letters, Theuth boastiug. 
 of the invention of letters. Thoth, Theuth, or Gush, the father and 
 scribe of his son Thamus or Nimrod, then, had this letter Tau or the 
 cross,* the last letter of the Semitic alphabet of Mesopotamia, which 
 being the initial letter of the name of Thamus, he had made into a 
 sacred symbol for Thamus with which to mark out the initiated as- 
 his followers ; and the remnant of the Semitic letter is found pre- 
 served on the monuments of Egypt and among almost all ancient 
 heathen nations. 
 
 We have therefore incontestable evidence from Sanchoniathon that 
 Thoth or Gush had the letter Aleph, and from the Egyptian monuments 
 that he had the letter Tau, the first and the last letters of the Semitic 
 alphabet of Mesopotamia, a proof that he had aU the others. Plato 
 informs us also that Theuth had aU the letters, both vowels and con- 
 sonants ; that he did not invent this alphabet is certain, because 
 Noah brought it with him from the antedUuvians, and it is impossible 
 that it could have been originally a hieroglyphic picture alphabet,, 
 
 * See Moabite alphabet, where its form is X. 
 
-348 DISSERTATION XI. 
 
 since Thatli-Cush. shortly after tlie Deluge was the first who invented 
 the hieroglyphic picture alphabet. 
 
 We are now in a position to demonstrate that all the ancient alpha- 
 bets, whether they are merely alphabetic signs or hieroglyphic figures 
 of objects, have originated by variation or imitation of the Semitic 
 alphabet of Mesopotamia. We shaL. first describe this original standard 
 alphabet, and then class the others according to their affinities to it. 
 
 The Semitic alphabet of Mesopotamia, or the original alphabet of 
 Shem and Noah, is an alphabet whose letters are alphabetic signs, and 
 whose names are also names of natural objects. The initial letter of 
 the name of the object expresses the sound of the letter whose name 
 it bears. 
 
 I. The nearest in affinity to this is found in the Samaritan and 
 Moabite alphabets, and the Phoenician or Serpent (Prota Stoicheia), 
 whose letters are alphabetic signs, and whose names are also the same 
 names of the natural objects as those of the Mesopotamian alphabet ; 
 but the alphabetic signs are slightly varied in each, yet more from age 
 than national difference, so that we may consider them as identical and 
 as giving us the original Semitic alphabet of Mesopotamia. 
 
 II. The next in affinity is the Celtic and Eunic alphabets, whose letters 
 are alphabetic signs, and whose names are also names of natural objects 
 whose initial letter expresses the sound of the letters whose name it 
 bears. But the form of the alphabetic signs have been changed, and 
 the names of the natural objects have also been changed; nor are the 
 names of the natural objects of the Celtic or Eunic the same as those 
 
 ■ of the Semitic. 
 
 III. The third in affinity are (1) Thoth's hieroglyphic alpha- 
 bet of his gods ; (2) the Phoenician hieroglyphic alphabet of 
 their gods ; and (3) the Egyptian hieroglyphic alphabet, expressed by 
 means of the Prota Stoicheia. Their affinity to the Semitic alphabet 
 of Mesopotamia is, that their names are also the names of natural 
 objects, the initial letters of whose names express the sounds of 
 the letters whose names they bear. But the letters are not alpha- 
 betic signs but pictures of the natural objects whose names they bear. 
 
 rV. Those alphabets which have the fourth place in affinity to the 
 Semitic alphabet of Mesopotamia are (1) the Ethiopic, (2) the Pelasgian 
 or Cadmean, (3) the Etruscan, and (4) the Greek. Their affinities are, 
 the letters are alphabetic signs, and the initial letters of their names 
 express the sounds of the letters whose names they bear. But though 
 the characters are radically the same as the original Semitic, yet they 
 vary in form and deviate from it according to the age and 
 national diiference, the oldest being nearest in form to the Semitic. 
 And though the names are radically the same as the Semitic, 
 
THE INVENTION OF EIEEOGLTPEICS. 
 
 349 
 
 yet they present distinctive differences, and they are not the names 
 of natural objects, hut variations of the original names of the 
 Semitic alphabet of Mesopotamia. 
 
 Themodeof namingthe letters of the Semite alphabet of Mesopotamia 
 after the names of natural objects can be proved to be very ancient 
 and even to be antediluvian. The Celtic Ogam alphabet was so named 
 and used by the Celts from the beginning of their colony in Asia : this 
 was some time before 2000 B.C. as they left Asia as early as that date. 
 But the Ogam alphabet, as well as its name, was derived from their 
 god Hercules-Ogmius, who was the patriarch Shem. It was therefore 
 derived from the Semitic alphabet in the time of Shem. Thoth or 
 Gush also had this Mesopotamian * alphabet, from which ' he derived 
 the mode of naming his hieroglyphic letters after the names of natural 
 objects, and Cush lived soon after the Flood. Therefore the mode 
 of naming the letters after the names of natural objects was the 
 mode of naming the Semitic letters in the time of Noah. And as 
 Thoth took the mode of naming his letters from the pillar of Seth, 
 which passed through the Deluge from the antediluvians, this mode of 
 naming the letters was in fact an antediluvian custom. 
 
 From the form of the Celtic letters and the meaning of their 
 names, together with the forms of the letters of the Pelasgian, Etrus- 
 can, and Greek, and their names, we can prove that the Semitic 
 alphabet of Mesopotamia could not have been originally a pictorial 
 form or hieroglyphic figures of the natural objects whose names 
 they bear. The following are the names of the letters of the 
 Semitic alphabet and their meaning compared with the names 
 of the Celtic letters and their meaning on the one hand, and on 
 the other with the names of the letters of the Ethiopic, Pelasgian,. 
 Etruscan, and Greek alphabets : — 
 
 Semetic. 
 Aleph, an ox. 
 Beth, a home. 
 Gimel, a camel. 
 Daleth, a door. 
 . He, a window. 
 Vau, a hook. 
 Zain, a lan/ie. 
 Heth, a hedge. 
 Teth, a serpent. 
 Jod, a hand. 
 Caph, the hoUow hamd. 
 
 Celtic. 
 
 Alim, an elm tree. 
 Beth, a birch tree. 
 Gort, an ivy tree. 
 Duir, an oak tree. 
 Eada, an aspen tree. 
 Fearn, an alder tree. 
 
 Uath, a heath. 
 
 Jodha, a yew tree. 
 Coll, a hasel tree. 
 
 Ethiopic. 
 
 Alph. 
 
 Bet 
 
 Gheml. 
 
 Dent. 
 
 Haut. 
 
 Waw. 
 
 Zai. 
 
 Hharm. 
 
 Tait. 
 
 Yaman. 
 
 Caf. 
 
 Greek. 
 
 Alpha. 
 
 Beta. 
 
 Gamma. 
 
 Delta. 
 
 Epsilon. 
 
 Digamma. 
 
 Zeta. 
 
 Eta. 
 
 Theta. 
 
 Iota. 
 
 Kappa. 
 
 * Thoth or Cush was son of Ham or Khem, who (Bunsen says) spoke the Semitic language 
 in Asia and had therefore the Semitic literature or alphabet of Mesopotamia, where he lived, 
 as Bunsen shows, between the rivers Euphrates and Tigris. 
 
350 
 
 DISSERTATION XI. 
 
 Semetic. 
 
 Celtic. 
 
 Ethiopic. 
 
 Greek. 
 
 Lamed, a goad. 
 
 LuiSj a quicken tree. 
 
 Lawi. 
 
 Lambda. 
 
 Mem, the sea. 
 
 Muiu, a vine tree. 
 
 Mai. 
 
 Mu. 
 
 Nun, a fish. 
 
 Nuin, an ash tree. 
 
 Nahas. 
 
 Nu. 
 
 Samech, support. 
 
 
 Saat. 
 
 Xi. 
 
 Ayin, an eye. 
 
 Oir, a spindle tree. 
 
 Ain. 
 
 Omioron. 
 
 Pe, the mouth. 
 
 Peith*-Bhog. 
 
 Pait. 
 
 Pi. 
 
 Tzade. 
 
 
 Tzadi. 
 
 
 Koph, an axe. 
 
 
 Kof. 
 
 
 Eesh, the head. 
 
 Ruis, an elder tree. 
 
 Rees. 
 
 Ro. 
 
 Sin, a tooth. 
 
 S,\xi\* (tlie sun). 
 
 Saat. 
 
 Sigma. 
 
 Tau, a cross. 
 
 Teine* (fire). 
 
 Tawi. 
 
 Tau. 
 
 As tiie Semitic names of tte letters had not the meaning of the names 
 of these objects in the Celtic as they have in the Semitic. 
 They are not the names of objects in the Celtic, as the Semitic name 
 Aleph does not mean an ox in Celtic, the Celts having changed their 
 language, the Semitic names are not Celtic words, and have no 
 meaning in Celtic ; hut as the Celts retained the mode of naming 
 their letters by the names of objects, after changing their language, 
 they could not retain their Semitic names ; but they chose the names 
 of those trees which in their own Celtic languge most closely resembled 
 the Semitic names of the letters as the name of their letters. This is 
 sufficient evdence, had there been no other, that the Celtic alpha- 
 bet has been derived from the Semitic alphabet of Mesopotamia, f 
 Again, as the form of the letters and the names of the Pelasgian, 
 Etruscan, and Greek letters resemble so closely the form of the 
 letters and the names of the Semitic letters, and are moreover 
 not the names of objects in the Pelasgian, Etruscan, and Greek lan- 
 guages, this is sufficient evidence, had we no other, that these alpha- 
 bets were derived from the Semitic, and that they had adopted the 
 Semitic names, slightly changed, for the names of their letters, without 
 any meaning in Greek. Now as aU the letters of these alphabets have 
 been derived from the Semitic letters, and as they are mere alphabetic 
 signs, though variously changed, the letters of the Semitic alphabet of 
 Mesopotamia must have been mere alphabetic signs when the letters of 
 these alphabets originated from them. But if the Semitic had been 
 a hieroglyphic picture form of the natural objects whose names they 
 bear, then we would see in the letters of these alphabets derived from 
 it some resemblance to these natural objects, for they would be the 
 
 * These three names of the Celtic are not translated but in Gaelic. Sml means the sun, 
 - and Teine fire. 
 
 t The Eunic letters are also names of obj eots, but they have no resemblance to the Semitic 
 names, and are therefore not derived directly from the Semitic, as the Celtic does, but seeming 
 to derive their mode of giving the names of objects to their letters from the Celtic. 
 
THE INVENTION OP HIEROGLTPEICS. 351 
 
 •degradations of the same pictorial form which the Semitic letters are 
 thought to be. The names of the Celtic letters are also names 
 of natural objects, but not those of the same natural objects as those of 
 the Semitic. Thus in the Semitic the name of the letter Aleph means 
 an ox, and is supposed to be a figure of an ox's head ; but in Celtic 
 the same letter is named Alim, an elm tree, and might be supposed to 
 be the degraded form of an elm tree. ISow, as the Celtic letters are the 
 Semitic letters, slightly changed in form, if the Semitic Aleph be a 
 -degraded figure of an ox's head, then the Celtic ailim must also be the 
 -degraded figure of an ox's head ; but it could not be a degraded figure 
 -of an ox's head at the same time that it was a degraded figure of an 
 -elm tree, and if the Celtic letter was a degraded form of an elm tree, 
 the Semitic letter could not be the figure of an ox's head when the 
 Celtic letter was derived from it by making it out of the Semitic letter, 
 -slightly changed, and when they called it an elm tree. Now in the time 
 -of Shem the letter Aleph was not the figure of an ox's head, and the 
 same is applicable to aU the other letters of the Semitic and Celtic letters, 
 which proves that the Semitic alphabet of Mesopotamia was not a 
 hieroglyphic alphabet in the time of Shem. But farther, as aU those 
 alphabets, whether alphabetic signs or hieroglyphics, have been 
 derived from the Semitic alphabet of Mesopotamia ; for, like it, 
 they give names to their letters, which are also the names of natural 
 objects, whose united letters express the sounds of the letters whose 
 names they bear ; but none of them give the same names of the same 
 objects to the same letters. For the Semitic, for example, expresses 
 the sound of the letter N, A, by the initial letter of the name Aleph, an 
 ox ; the Celtic by that of Alim, an elm ; the hieroglyphic alphabet of 
 Thoth by that of ^N, AL, his God AL, or Kronos ; and the Egyptian 
 hieroglyphic alphabet by that of Achem, an eagle. Now this proves 
 that the natural objects so chosen to give their names to the letters 
 were quite arbritrarily appointed to do so, for any natural object, the 
 initial letter of whose name expressed the sound of the letters, would 
 be as appropriate as those of the Semitic letters. For as A may be 
 named Aleph, Alim, Al, or Achem, any of these is as appropriate as the 
 other for the purpose of expressing its sound by the initial letter, the 
 sound and figure being fixed, and the same in aU, but the name or 
 natural object being arbitrary. So as regards the Semitic character of 
 A, its sound and figure was fixed, but its name was arbitrary ; for 
 though it was called Aleph, an ox, by the Semites, it was called Alim, 
 an elm tree, by the Celts, and Alpha, without any meaning but the 
 name of the letter, by the Pelasgians, Etruscans, and Greeks, so that 
 any other name of a natural object in the Semitic language, whose 
 ■initial letter taught to express the sound, was as appropriate and might 
 
352 DISSERTATION XI. 
 
 have been as arbitrarily chosen to teach the sound as that of Al&ph, an 
 ox, without having any resemblance to the natural object of the on& 
 name or of the other ; and it as certainly as much resembled an elm trefr 
 as it did an ox, for the Celts called it an elm tree, -while the Semites- 
 called it an ox. We see then that the purpose for which the Semites 
 ^ave the names of natural objects to their letters was not because the 
 characters were pictorial figures of the natural objects whose names they 
 bear, but that they might facilitate the teaching of the sounds of the 
 letters by the initial letter of the names of such natural objects as were 
 well known and habitually and easily pronounced by children, in the 
 same manner as we presently teach our children the alphabet in the 
 nursery, as A sounds a, as in ass ; B sounds 6, as in bear ; C sounds c, 
 as in cat ; D sounds d, as in dog, &c. But we do not suppose that our 
 letters are the degraded hieroglyphic figures of an ass or a bear, or of a 
 cat or a dog. 
 
 Our conclusions, founded on the evidence adduced, must be seK- 
 evident, and require no additional support. But we may add that other 
 writers have arrived at the same conclusions on the subject, one of 
 whom says : " It was once commonly supposed that the first alphabet 
 was formed by the gradual conversion of pictorial symbols into alpha- 
 betic letters. In support of this theory it was said that the letters of 
 the earliest alphabets were originally intended for the symbols of the 
 things whose names they bear, as Aleph, an ox ; Beth, a house ; Oimel,. 
 a camel; Daleth, a door. It is probable however, to adopt the illustration 
 of a recent writer, for, as the learned orientalist Schultens remarks, ' the- 
 names given to the primitive letters were rather designed as artificial 
 helps of the memory to excite the attention of the learners ' {see Dr. 
 Hales' Chron. vol. i. p. 368), that ' the names given to these letters were 
 designed as artificial helps to the memory to excite the attention of the 
 learners,' by means of the aUiteration, just as our speUing-books for 
 children frequently contain woodcuts in which A is connected -with an 
 ass, B with a bear, C -vrith a cat, D -with a dog, without any likeness 
 between the letters or the objects being either intended or conveyed." 
 
 We have she-wn that the Semitic alphabet of Mesopotamia was 
 antediluvian, and that the mode of naming its letters by the initial 
 letter of the names of natural objects was also antedilu-vian, for Thoth 
 took this mode of naming his hieroglyphics from the pillars of Seth, 
 which were in existence in the time of Seth, being called by his name 
 as they were his pillars and in his possession. But stiU we can prove 
 that the names of natural objects were not the first names of its letters. 
 Por as the names of natural objects whose initial letters express the 
 sounds of the letters whose names they bear were given to them to 
 teach the sounds of the letters, it is evident that the letters were in 
 
THE INVENTION OF HIEROGLTPHIOS. 353 
 
 existence before the names of objects were given to them, and there- 
 fore must have been known by other names previously. Farther, an 
 initial letter of a name supposes the existence of all the other letters of 
 the name ; these other letters must also have had names expressive of 
 their sounds as weU as the initial letter, otherwise they could not form 
 the name ; consequently in naming the very first letter by the name of 
 a natural object, that name could not be given to it without first having 
 all the other letters of that name distinguished by names expressive of 
 their sounds. It may be said that before the names of natural objects 
 were given, it was merely the sounds that existed. But observe the 
 names of the natural objects were not given to name the sounds, but the 
 names were given to name th6 letters (or visible signs of the sounds), the 
 sounds of the initial letters were the names of the sounds, and thus before 
 the names of natural objects were given to the visible signs of the letters, 
 the names of the signs or letters were then sounds, which were quite 
 sufficient to distinguish them, for the letters of our English alphabet 
 have no other names to distinguish them than their sounds. Thus it 
 cannot be doubted that the sounds were the first names of the letters, 
 and that the names of natural objects were afterwards added to them 
 to teach the sounds of the letters by the sounds of the initial letters of 
 their names. But farther, as the name of the first letter of this ante- 
 diluvian alphabet was named Aleph, which not only means an ox, but 
 also the chief, the leader, or the initial ; and from this root Aleph, an 
 ox, was so named, because it was the chief of sacrificial beasts ; but the 
 name Al&ph was given to the letter, not because the visible sign was a 
 hieroglyphic ox, but because the letter Aleph was the first or initial 
 letter of the alphabet, and only to teach the sound by the initial letter 
 of the name, and not that the visible sign was an ox, but also because 
 the letter was the chief, the leader or initial letter of this alphabet. 
 Now as a chief, a leader or an initial letter pre-supposes the existence 
 of all the other letters of the alphabet, of which it is the chief, so all 
 the other letters of this alphabet were in existence and distinguished 
 by other names, viz. by their sounds, before the name of Aleph was 
 given to the first letter. Now, whoever gave this name of Aleph to 
 the first letter must have known all the letters and the sounds of this 
 first antediluvian alphabet, and must have given the name Aleph to it 
 after the Fall or after the time when sacrificial beasts were appointed 
 as sacrifices. But before this some one must have made a philosophical 
 investigation of aU the sounds of the human voice, and arbitrarily 
 appointed alphabetic visible signs as the symbols of these sounds. This 
 alphabet consists of twenty-two letters, five of whose sounds, viz. a, e, i, 
 0, M, are vowels, the other seventeen are consonants, all of which have also 
 the power of syllables. This alphabet, by a philosophical comparison, 
 
 2a 
 
354 DISSERTATION XL 
 
 ■will be found to hold a Mgher place than any of the alphabets of the 
 present most highly civiHzed nations. Whoever was able to accomplish 
 all this at the beginning of man on the earth most certainly was not a 
 savage, but one higher than even the highest philosopher of this 
 present civilised age, for it involves the first idea and invention of 
 symbols and their first adaptation as visible signs to give the idea 
 of sounds, an invention which we have shewn was not in the power of 
 the mind of mortal man to accomplish. All the subsequent attempts of 
 man are secondary and subsidiary to this ; they are but mere imitations 
 or variations of the principles found in the work of this first great 
 Inventor, and f oUow merely in His footsteps after He had shewn them 
 the way. It was Jehovah, the Second Person of the Godhead, 
 who invented the first antediluvian alphabet, by which He in- 
 scribed on the first pillar of Seth the history of Creation in the 
 Garden of Eden before the Fall, in order to teach Adam the reason for 
 keeping his first Sabbath ; and thus Adam was taught both to read 
 and to write by Jehovah the Son. The evidence of this may be per- 
 ceived in the history of Prometheus, the creator of man, who invented 
 letters to teach him to read ; but more evidence of this will be after- 
 wards given sufficient to establish it as fact. 
 
 After what has been said one would think that it is sufficiently evi- 
 dent that the alphabet did not originate from hieroglyphics, and that 
 the first writiag of mankind was not hieroglyphic but alphabetic. 
 But we have no sooner disposed of one theory than we have to 
 encounter others, supported, too, by so high authority that they 
 have been very generally adopted by the learned. Such are 
 the theories of Bunsen and other Egyptologers, that the enchorial 
 letters of the Egyptians originated by degradation from their hiero- 
 glyphics. Theories, however, whicli are founded on fallacies are 
 inconsistent with facts, and we have but to confront them with these 
 facts to show their inconsistency. 
 
 Dr. Toung was the first who discovered the hieroglyphics used for 
 the names Ptolemy, Cleopatra, &c. and that the hieroglyphic objects 
 formed the letters of these names, and were not mere symbolic pictures. 
 Then he compared the two Egyptian texts of the Rosetta Stone in- 
 scription with those of the hieratic papyri, and found that the hieratic 
 or sacred character of these papyri was a tachygraphy, or an abridged 
 form of the hieroglyphic signs adopted for the sake of convenience and 
 expedition, and used by the priests in their sacred books. But he erred 
 in considering the enchorial or epistolographic to be a farther abridg- 
 ment of the hieratic, the enchorial signs having lost nearly all trace of 
 their original hieroglyphic form. He fell into this error by consider- 
 ing, with former investigators, that the enchorial, hieratic, and hiero- 
 
TEE INVENTION OF HIEROaLTPHICS. 355 
 
 . S^yphic were used for writing one and the same language. And 
 Bunsen points out tlie manner how he made this error : " It is impossible 
 to deduce and explain the demotic (enchorial) from the hieratic (Bunsen, 
 vol. i. p. 331) . . . the hieratic characters, though alphabetic, are 
 not the same signs for letters as those of the enchorial ; besides, it is 
 written in a different language, and the words cannot be the same, 
 ■consequently the letters of the words were not the same, and could 
 not be compared with each other." Dr. Young therefore did not 
 prove, and could not prove, that the enchorial was another form of the 
 hieratic, for being written in a different language the words were not 
 the same, the letters of the words were not the same, and the signs 
 were not the same, consequently he did not prove that the enchorial 
 alphabet of the Egyptians originated from their hieroglyphic by 
 degradation, because the hieroglyphic letter which he thought was 
 -degraded to form the same letter in the enchorial was not the same 
 letter as the enchorial : thus a hieroglyphic B could never by degrada- 
 tion be transmuted so as to form an enchorial C ; but both must be the 
 same letter before this can be shewn to take place. Bunsen 
 having thus shewn that Dr. Young's theory of the origin of 
 the enchorial letters from the hieroglyphics to be fallacious, 
 originates another. This he does when explaining the celebrated 
 passage of Clemens Alexandrinus on the Egyptian writing. This 
 passage reads thus : " The Egyptians teach the &st branch of 
 education, that kind of writing which is called epistolographic ; 
 secondly, the hieratic, used by the sacred scribes ; and last of all, 
 the hieroglyphic. Of the hieroglyphic there are two kinds, one of 
 which is expressed directly (kyrologically) by the first elements * (by 
 letters, literally, first or'simple phonetics) ; the other is symbolic. Of 
 the symbolic, one part represents the object kyriologically (directly) by 
 imitation, another by tropes, and a third is expressed altogether alle- 
 . gorically by means of certain enigmas. Thus, to indicate the sun, they 
 make a circle ; for the moon, a crescent. These are examples of the 
 kyriological (direct); method. But they make use of the tropical method 
 when they apply and transfer objects to something else, according to a 
 -certain analogy, sometimes by confounding them together, sometimes 
 by altering them in various ways. Thus, in writing their books which 
 celebrate the praises of there kings in theological myths, they express 
 them in anaglyphs (symbolic pictures). Of the thud method, which is 
 expressed by enigmas, let this serve as an instance. While they 
 •designate the other planets, on account of their spherical motion, by 
 the bodies of serpents, they represent the sun by the figure of a beetle " 
 (Scarabseus). Bunsen thus comments upon this passage : " We agree 
 
 * Champollion translates "L'un, oyrlologique, emploie lea premieres Ietti«s alpha- 
 lietiquea," i.e. the one, cyriological, employs tlie first alphabetic letters. 
 
356 DISSERTATION XI. 
 
 with Latronne that the epistolographic character, which was taught the; 
 first, and which is used on the Eosetta Stone as being that of the 
 country (enchorial), is the same called by Herodotus and Diodorus the- 
 demotic. Champollion's last work, indeed, recognises the latter to be 
 the character of the vulgar language. This, we have seen, was the 
 name by which the idiom used by writings upon'private and domestic 
 affairs was designated, as distinct from the language of the sacred 
 writings. It is the same language which afterwards from the period of 
 the Christian sera, when it began to be written with an alphabet com- 
 posed for the most part of Greek characters, was called Coptic. In the 
 epistolographic character we find commercial letters, and all the tran- 
 sactions of mercantile life exclusively written, and we have monuments- 
 in this character as far back as the time of the Psammetici. 
 
 " After the enchorial writing, the students, as they advanced, next 
 learned the hieratic character. This, like the other (enchorial), was 
 formed by transmuting the hieroglyphics into a running hand, and con- 
 sisted of a mixture of phonetic and symbolic signs. The latter, how- 
 ever, occur more frequently in it than in the enchorial. They are both 
 written in horizontal lines from right to left. It is an error, which 
 Champollion admitted in his career, and particularly in his posthumous 
 work, to take the enchorial character to be a running form of the 
 hieratic. They are both, on the contrary, derived from the hieroglyphic 
 quite independently of each other ; a fact the explanation of which per- 
 haps may be found in what we have already said respecting the funda- 
 mental difference between the Theban andMemphite dialects. From the 
 former, as appearstous, sprung the sacred language : from the latter, the 
 common dialect of the country. The main difference between the two 
 characters consists in the living language being written in the former 
 (enchorial), which served for all purposes of ordinary life ; while the 
 latter was limited to matters connected with religion and religious 
 knowledge, under the immediate superintendence of the priests, whose, 
 property its name indicates it to be. Whoever learned the hieratic must 
 have learned the sacred language, and consequently must have com- 
 menced his education as a priest. It could never therefore hold any- 
 thing but the second place in the educational system of the Egyptians '' 
 (vol. i. p. 347). 
 
 Bunsen having refuted the theory of Dr. Young that the enchorial 
 or common alphabet was a degraded form of the hieroglyphics, the 
 hieratic being the first change and afterwards they were changed into the 
 enchorial, and shewn that Champollion had admitted this to be an error, 
 originates another method of deriving the enchorial letters directly from 
 the hieroglyphics independent of the hieratic. This assertion he 
 makes without giving a single evidence. All the proof he gives is a 
 
TBE INVENTION OF BIEROGLYPHWS. 357 
 
 mere probability, which perhaps may or may not he true, stated in. 
 lihese words : " A fact, the explanation of which may perhaps he found 
 in what we have already said respecting the fundamental difference 
 between the Theban and Memphite dialects.'' Now what does the dif- 
 ference in these languages explain regarding this fact 1 It explains 
 most decidedly that as the hieroglyphics are used for writing the 
 'Theban or sacred language, and the enchorial letters are used for writing 
 the Memphite or common vulgar language, the words are not the same, 
 nor are the letters of the words the same, the hieroglyphics used for 
 writing the Theban sacred dialect could not be changed into enchorial 
 letters. But as the hieratic as well as the hieroglyphics are both used 
 for writing the Theban or sacred language, the words in both are the 
 same, and the letters of the words are the same, and the hieratic letters 
 are the same as the hieroglyphics, only changed into a running hand 
 for the sake of expedition. But farther, as the hieroglyphics and 
 hieratic characters were always used . for writing the Theban or sacred 
 language, and were never used for writing the Memphite or common 
 vulgar language, and as the enchorial letters were always used for writing 
 the Memphite or common vulgar language, but never used for writing 
 the Theban or sacred language, the words were never the same, and the 
 letters of the words were never the same, and therefore the hiero- 
 .glyphics coidd never be changed into the enchorial letters, e.g. the priest, 
 in writing with hieroglyphics the sacred Theban word JEmsah = enchorial 
 Suchus, could never change the hieroglyphic for E into the enchorial S, 
 nor m into u, nor s into c, nor a into h, &c. so as to make the sacred 
 Theban word Emsah into the enchorial word Suchm, " a crocodile," 
 because he does not use the enchorial Memphite dialect. The priest 
 who writes with the hieroglyphics in haste, to degrade them, must use at 
 the same moment Memphite and Theban dialects, identical in words and 
 letters, which is not possible. For if he has not the sacred Theban dialect 
 he cannot write with hieroglyphics ; and if he has not the enchorial Mem- 
 phite dialect he cannot write with enchorial letters, and no enchorial 
 letters can result. The hieroglyphics could never be changed into the en- 
 chorial letters as they could be into the hieratic as a running hand of the 
 hieroglyphics ; for if the hieroglyphics could ever be changed into the 
 enchorial letters, they must first become a running hand, and then 
 they must become first the hieratic, because the hieratic uses the same 
 Theban language, words, and letters as the hieroglyphics use. But, 
 according to Bunsen, "it is impossible to deduce the demotic 
 {enchorial) from the hieratic." Therefore it is impossible to deduce 
 the enchorial from the hieroglyphics, for the hieratic in that case 
 must be the first step in the change from hieroglyphics to enchorial 
 letters. 
 
358 DISSERTATION XI. 
 
 But farther, Bunsen speaks of the Theban dialect and the Memphitfr 
 dialect as if they were merely dialects spoken by the same people ; but 
 surely if there were two dialects, there are also two peoples who spok& 
 them, and in fact they were two different and distinct nations speaking 
 two different and distinct languages. The Thebans were Cushites or 
 Ethiopians, inhabiting the Thebaid, who spoke the Ethiopian language 
 invented by Thoth or Gush as the sacred language, and from the time 
 of Thoth or Gush they wrote this sacred Theban language only by the 
 hieroglyphics, which he was the first to invent for that very purpose. 
 Those who spoke the Memphite language were the Mizraites or 
 Egyptians, who inhabited Egypt north of the Thebaid, and though 
 they used their own enchorial letters, derived from the Semitic alpha- 
 bet, they never used the hieroglyphics till 300 years after Menes, their 
 first king, at which time both nations were united, and then the hiero- 
 glyphics were introduced among the Mizraites of Egypt by the 
 Ethiopian priests of the Thebaid when they introduced the Osirian or 
 Cushite religion. This will appear evident at once to the reader when 
 he considers that the Osirian religion of the Egyptians was the Cushite 
 or Ethiopian religion invented by- Thoth or Gush, written by the 
 hieroglyphics which he invented for that purpose. The Theban dialect,, 
 which was the sacred dialect of the Egyptians in which their religion, 
 was written, was the spoken language of the inhabitants of the 
 Thebaid. But it was also the Ethiopian language invented by Gush 
 as his sacred language, and was the spoken language of the Ethiopians 
 of Asiatic Gush, i.e. Ghusistan or Susiana, and Babylonia, and whose 
 remains are still found on the monuments of these countries. On the 
 other hand, the Mizraite Egyptians, inhabiting Egypt north of the- 
 Thebaid, professed the Sethite religion, down to Tsar-Teta, Tosortasis, or 
 Sesostris II., which was the antagonist to the Osirian religion; they 
 spoke the Memphite dialect, or proper Egyptian. Thus the Egyptian- 
 religion, language, and enchorial letters existed from the first origin of 
 their Mizraite nation, and were as early and contemporary 
 with the language, religion, and hieroglyphic writing of the Ethio- 
 pians. How .then did it come to pass that we find the Ethiopian- 
 Osirian religion, the Ethiopian-Theban sacred language, and the 
 Ethiopian sacred hieroglyphics among the Egyptians, side by 
 side with their own Memphite language and enchorial -writing? 
 We shall prove that they were introduced among them by the 
 colonies of the Ethiopian priesthood sent from the Thebaid. 
 There could be no hieroglyphics among the Mizraites of 
 Memphis before Sesostris II. 300 years after Menes, when 
 he adopted the Osirian religion, and whose priests used tha 
 sacred Theban dialect and its hieroglyphics in writing their sacred 
 
THE INVENTION OF HIEROGLYPHICS. 359 
 
 books; but it was a dead language, unknown to the native Mizraites, who 
 spoke tbeir own living Memphite language, and wrote it with their own 
 enchorial letters ; for the Mizraites had their own enchorial language and 
 writing from the very beginning of their nation, for Athothis I., the son 
 of Menes, wrote books on anatomy, and he must have written with the 
 enchorial characters, which at that time were those of the Semitic alphabet. 
 
 At the mission of the nations under Noah at the birth of Salah 
 (Gen. ix. 32), Southern Arabia and Africa were allotted to Ham. Of 
 his four sons, therefore, Cush, with his sons, Saba, HavUah, Sabtah, 
 Eaamah, and Sabtecah settled in Southern Arabia, and it was among 
 the Sabeans that Nimrod, his youngest son, was born, and educated 
 in their capital city Nysa, not far from Egypt. Canaan, the youngest 
 son of Ham, remained behind in the lot of Sham, in Palestine, whUePhut 
 and Mizraim proceeded to Africa, allotted to them. Phut proceeded up 
 the NUe, where his descendants were known to the Jews in Scripture 
 by the name of Libyans. They occupied the Thebaid and Nubia, a name 
 derived from Nub, the Golden, a title of Seth, the founder of their 
 religion. Nubia means the land of Nub, a land over which his law 
 prevailed. His concubine Aso-Thueris, i.e. Thorah of Seth, was also 
 queen of Ethiopia, as she ruled over it for a time. 
 
 At this time the Delta of the Nile was wholly covered with water, 
 and was hence caR&A. Ai-copM, "the covered land." Mizraim and his 
 his sons, therefore, first found dry land on which to settle about the 
 apex of the Delta, where he founded the city On, and his sons 
 spread themselves southward in what was afterwards called the Hepta- 
 nomes, or the seven middle nomes of Egypt, of which On was the 
 capital. From this a colony proceeded up the Nile to the south, but 
 north of the Phutites. This colony was led by Mizraim's son Pathios, 
 who gave his name to this land, and hence it was called Pathros, " the 
 south land." These two provinces were afterwards known as the two 
 Mizrs, the north and the south Mizr. As yet there is no indication 
 of any difference of religion, the Mizraites being followers of Seth or 
 his law, as were the Phutites, and this religion Noah introduced from 
 the antediluvians. But there are indications of the apostacy of Cush 
 in the myth of Adonis in Ovid. Cinyras (pa Qen, a priest, and tysn 
 ros, the highest, the chief), i.e. "the high priest" of the Assyrians, as 
 was Noah, after the Deluge banished his daughter and her husband 
 Ammon, probably on account of his apostacy and drunkenness. The 
 land of the Sabseans in Panchaia in Arabia Felix received her, 
 where she gave birth to her son Adonis-Nimrod at the seventh month, 
 having aborted on account of grief at the banishment from her father. 
 Cush thus separated from civihsed society, his family grew up in 
 ignorance, and he himself lived in drunkenness and profanity. 
 
360 DISSERTATION XI. 
 
 From the Libyan tradition of Baoclius (Diod. S. p. 142) we learn 
 that some of the Ammonites of the line of Gush had passed over the 
 Eed Sea to Africa, and had occupied the land south of the Phutites, 
 and called it by the name of Ammon, as being colonized by the de- 
 scendants of Ham. Soon after this, war was stirred up between them 
 and the Phutites on account of religion. The Phutites of the Thebaid 
 were called Titans on account of their religion. The Titans, who first 
 occupied the country, were the sons of Uranus and adherents to his 
 religion, and they came against the Ammonites and put them to flight 
 from the country. Bacchus, at Nysa, hearing that they were coming 
 against him, gathered an army of young men to meet them, and having 
 overcome them, they fled back to the land of Ammon whence they 
 came. Bacchus now increased his army with his Arabian neighbours 
 and the Amazons or warlike women. He then proceeded through 
 deserts in want of water and infested with wild beasts tiU he came to 
 the city Zabirna in Libya, where some of the Libyans joined his army, 
 and then he passed into the land of Ammon, and having come to the 
 city of Ammon, the Titan-Phutites engaged in a battle with him ; but 
 they succumbed, and set fire to the city, which Bacchus was desirous to 
 save, being (as he asserted) his paternal inheritance. Having been 
 told that his father Ammon, before he left, predicted that he would 
 conquer the world, he rebuilt the city and a temple therein to his father 
 Ammon, and gave the god a goat's head, and set priests over the 
 oracle. He now consulted the new god as to his expedition, and re- 
 ceived a response that he would subdue the world, and become immortal 
 for the benefits he conferred. Diodorus (p. 11) gives us the same 
 account under the name of Osiris. Here he tells us that Osiris was 
 educated at JSTysa, a town of Arabia-Felix nigh Egypt, and being son 
 of Dios (Jupiter), the Greeks changed his name and called him 
 Dionysius, from his father's name (Dios) and the name of his birth- 
 place (Nysa). Dionysius is the Greek name of Bacchus, and Diodorus 
 (p. 9) says "Osiris signifies Bacchus." Herodotus also (ii 42) teUs us 
 the Egyptians say " Osiris is Bacchus.'' Diodorus says also : " Osiris 
 moreover built the City of a Hundred Gates in the Thebaid of Egypt, 
 which he designated by the name of metropolis, but by posterity it 
 was named Diospolis {i.e. the city of Jupiter) and Thebes. After 
 building the city he also founded a great, noble, and sumptuous temple 
 to his parents Jupiter (Dios) and Juno (Hera), and they relate that he 
 dedicated two golden fanes, the greater to the celestial Jupiter and the 
 lesser to his own father, who reigned there, whom they called Ammon. 
 Thebes was then called No-Ammon, "the part or portion of Ammon." 
 He also constructed golden chapels to the other gods, bestowing upon 
 each his honours, and he placed over these a priesthood to take care of 
 
TBE INVENTION OF HIEROGLYPHICS. 361 
 
 the sacred things:" This was the foundation of Thebes and the Osiiian 
 idolatry in the Thebaid, after the Phutites had been subdued by the 
 Cushites, and their country annexed to Ethiopia, and thus the Thebaid 
 became Ethiopia. This is farther established by the " Eule of Kronos " 
 tradition, sect. 8 {see p. 107) : " Now when Kronos came to the land 
 of the South, he gave to the god Taautos Egypt for a royal residence," 
 i.e. Kronos-Osiris or ISTimrod gave the land south of Egypt to Taaut- 
 Cush to make it a Cushite or Ethiopian kingdom " (see this explained 
 p. 112). Osiris-Mmrod did not subdue Egypt (Mizr) however. The 
 Mizraites were too strong for him. This is established by the Atlantic 
 story of the Egyptian tradition which we have related {see p. 280). 
 Bunsen, in his interpretation of this story, says " there never was but 
 one such conqueror, Mmrod the Cushite ; " and he admits that he 
 did not enter Egypt, as the story says he came over Africa 
 (Libya) as far as Egypt, and his kingdom "extended on 
 our side over Libya as far as Egypt," and seeing he could make 
 no farther conquest over Mizr, he turned south, crossed the Eed 
 ;Sea, passed through Arabia to what is called India, i.e. the 
 Asiatic nation (Diod. p. 10-12). Other traditions make him come to 
 Babylon. At last he passed over among the ancestors of the Greeks, 
 " who," as the Atlantic story says, " drove back the aggressor, and 
 •erected columns to commemorate their victory. They also prevented 
 other countries which had not been subjected (as Egypt) from being 
 enthralled, and to those inside the pillars of Hercules they gave entire 
 freedom ; " that is, to the Northern Libyans as well as Egyptians. 
 The Osiris tradition says that on his return to Egypt his brother Typhon, 
 who had conspired against him, with the assistance of seventy associates, 
 took him and cut him into pieces. It was in Syria however where he 
 was slain, as Tammuz- Adonis was killed there by the wild boar ; that 
 was after he had been driven back by the Greeks. He fell into the hand 
 of the Semites of Padan-Aram, then governed by Shem, who 
 executed him, after he was tried and condemned by the San- 
 hedrim of seventy elders, assisted by Aso-Thueris, Typhon's concu- 
 bine, i.e. the Thorah of Seth, and late queen of Ethiopia, who had ruled 
 that country before it was conquered and given to Cush, and when 
 Nub possessed it, Isis, the wife of Osiris, cast herself and son into 
 the waters of Euphrates in fright at the coming of Typhon, 
 i.e. being cast into the waters of affliction, she shut herself 
 up in Babylon, where she and her followers manifested the 
 greatest grief at the loss of her husband. Hence the festival with 
 the weeping for Tammuz (Ezek. viii. 14). The consequence of the 
 death of Osiris-Nimrod to the Thebaid is shewn by the festival after- 
 wards instituted at Thebes, which is spoken of by Homer. The 
 
362 DISSERTATION XI. 
 
 Ethiopians who were left to govern the Thebaid, together with thfr 
 priests and their idols, were driveu out and expelled from the country. 
 But afterwards Isis, with her son Horus, having gathered together th& 
 scattered army, joined in battle with Typhon and his followers at a- 
 town named Antsea in Arabia-Felix, and gained the victory (Diod. 
 Sic. L. vii. p. 12). And after this the whole heathen estab- 
 lishment of the Ethiopians was brought back again to Thebes, and 
 the Thebaid remained afterwards under the Ethiopian government 
 and Osirian worship and priesthood. To commemorate these events- 
 an annual festival was instituted in which this flight and return 
 of the Ethiopians with their gods was celebrated, and this festival 
 is thus spoken of by Homer : — 
 
 Zevs yap eirSlKtavov iJ,er'a[iV[wvai AiOioirrjas. 
 
 " For Jupiter had gone yesterday to the faultless Ethiopians in the 
 ocean, followed by all the gods, to a feast, but returned on the twelfth, 
 day to Olympus." Thus versified by Pope, B. I. 11. 555-560 :— 
 
 " The sire of gods with all th' ethereal train 
 On the warm limits of the farthest main, 
 Now mix with mortals, nor disdain to grace 
 The feast of Ethiopia's blameless race. 
 Twelve days the powers indulge the genial rite, 
 Eetuming with the twelfth revolving Ught." 
 
 Neptune also, he says, attended at that feast. 
 
 " But now the god, remote a heavenly guest, 
 In Ethiopia graced the genial feast.' 
 
 —Od. i. 50. 
 
 Dioflorus (Lib. i p. 62) when explaining the fable of the embrace 
 of Jupifer and Juno, and their sojourn in Ethiopia, says : " The 
 Egyptians every year transmit the little chapel of Jupiter across the 
 river into Libya, and after some days return again as if the god him- 
 self was brought back again from Ethiopia. La the panegery of th& 
 embrace of the gods, in which the little temple of both, adorned with 
 every kind of flowers, is carried by the priests into a mountain and 
 returned again." Mr Hislop says : " These processions trace their 
 origin to that very disastrous event in the history of Nimrod." Wil- 
 kinson says " that Diodorus speaks of an Ethiopian festival of Jupiter, 
 when his statue was carried in procession, probably to commemorate 
 the supposed refuge of the gods in that country, which," says he, " may 
 
THE INVENTION OF HIEROGLYPHICS. 363 
 
 have been a memorial of the flight of the Egyptians with their gods " 
 (vol. V. p. 274). The passage of Diodorus to which Wilkinson re- 
 ferred is not very decisive as to the object. But on comparing it with 
 other passages of antiquity, its object very clearly appears. Eusta- 
 thius says " that at the festival in question, according to some, the 
 Ethiopians used to fetch the images of Zeus and other gods from the 
 great temple of Zeus at Thebes. With these images they went about 
 a certain period in Libya and celebrated a splendid festival for 
 twelve days, for they venerated as many gods.'' As the 
 festival was called an Ethiopian festival, and as it was Ethio- 
 pians that both carried away the idols and brought them back 
 again, this indicates that the idols must have been Ethiopian idols ; 
 and as we have seen that the Thebaid was under the power of Nimrod, 
 and consequently of the Cushites or Ethiopians, when idolatry was for 
 a time put down in the Thebaid, what could the carrying of the idols 
 into Ethiopia, the land of the Cushites, that was solemnly com- 
 memorated every year, be but just the natural results of the temporary 
 suppression of the idol worship inaugurated by Nimrod ? " (Two Baby- 
 Ions, p. 254). Thus aU accounts agree that the Thebaid was conquered 
 by the Ethiopians, who established their Osirian idolatry in Thebes, 
 which the festival still kept in Homer's time was a commemoration, 
 and to this agree the sentiments of Mr W. H. Bartlett in his " Land 
 of the Nile." " In the Iliad Thebes is called the richest city in the 
 world, having a hundred gates . . . and it was with the righteous 
 Ethiopians or people of the Thebaid that Jupiter and his family were 
 thought to be spending their twelve days' holidays when the Greeks, 
 fighting before the walls of Troy, thought their prayers were unheard. 
 In the Odyssey we are told that Neptune visited the same country and 
 dined with the Ethiopians," &c. 
 
 The rule of the Ethiopians and of their Osirian idolatry being 
 established after the decisive battle of Antaea, Isis, the wife and 
 sister of Osiris, took the government of the Ethiopian empire. She 
 first gathered all the parts of her husband's body, and having made 
 imitations of it in wax, she constructed sepulchres for them in the 
 various provinces of her empire, through the ministrations of the 
 priests of each province. And Diodorus tells us that a sepulchre was 
 constructed for Osiris in the island of Philae, to which none was 
 admitted by the priest except the inhabitants of the Thebaid. Here 
 it was that the cruelty of Busiris began. Diodorus indeed says " they 
 sacrificed red oxen, because it seems Typhon, who had this colour, 
 oppressed Osiris;" but these oxen were only taken for sacrifices 
 when they fell short of human victims taken in war with the Mizraite 
 Eo-yptians, "because Isis ordered men to be sacrificed to avenge the death 
 
364 DISSERTATION XI. 
 
 deatk of her husband Osiris ; and men of the same colour as 
 Typhon were anciently sacrificed by the kings at the tomb 
 of Osiris. But indeed few red Egyptians are found, but 
 many strangers; hence the fable prevalent among the Greeks 
 of the cruelty of Busiris in slaying strangers, not because any 
 king was called Busiris; but the tomb of Osiris in the vernacular 
 tongue had that name " (Diod. p. 56). These confused accounts of 
 this is owing to the deception of the Osician priesthood. The Ethio- 
 pian inhabitants of the Thebaid were black, for, " Can the Ethiopia 
 change his skin ? " but the Mizraite Egyptians who inhabited Upper 
 and Lower Mizr were a red race of men, who were consequently 
 strangers or foreigners to the Ethiopians, who in the time of Diodorus 
 had overcome the whole Mizraite race, and either kOled or driven them 
 from their country. First, south Mizr was united to the Thebaid, 
 and both united were called the south country. JSTorthern Mizr, the 
 Heptanomes, was united to the Delta, when it was drained, and both 
 united was called the north country. This occurred in the reign of Tsar- 
 Teta, Tosortasis or Sesostris II. the third king of the third dynasty ; but 
 by the time of the Exodus, about four hundred years afterwards, in the 
 reign of Sethos and Eameses II. the whole of the red Mizraite race were 
 driven from the south country to the north, and then the south was called 
 the black land, and the north country the red land, from the colour of 
 the inhabitants. But in the time of Diodorus there were 
 indeed few red Egyptians. The cause of this was their re- 
 ligious wars : after the conversion of the kings, the Osirian 
 priesthood murdered every one who would not comply with 
 their religion. The kings, though of the red race, apos- 
 tatised ; but their people, who adhered to Sethism, were at first 
 ioo numerous, and the kings protected them ; but when the priesthood 
 of Hor-Amon of the twenty-first dynasty obtained the government, 
 "then the extermination of the red race began till they were all drowned 
 in the Serbonic lake, which they said exhaled their smell. We have 
 been led into this digression by the deception of the priesthood as to 
 race and religion ; for when they obtained the rule they called them- 
 selves Egyptians, as if the Egyptians were an Ethiopian race. 
 
 We now return to follow the history. After the death of Isis, her 
 «on Horus succeeded to the government of the Ethiopian empire, who 
 reigned but a few years. But as they had their royal seat at Babylon, 
 the Thebaid was governed under them by a race of sacerdotal kings, 
 the first of whom was Bytis, i.e. these sacerdotal rulers were contem- 
 poraries to Osiris, Isis, and Horus ; and to Horus it is distinctly said 
 by all that Menes, the first king of Egypt, succeeded. But Menes did 
 not govern the Thebaid. Bytis was the first king of the Ethiopians of 
 
TEE INVENTION OF EIER06LTPEICS. 365 
 
 the Thebaid. Menes was king of This or Upper Mizr : he was 
 a red Mizraite, and their first king ; hence the Mizraite Egyptians had 
 no king till after the death of Horus, and therefore during the reigns of 
 Osiris, Isis, and Horus, while the sacerdotal kings ruled the Ethiopians 
 of the Thebaid, the Mizraites had no kings, but were governed by a 
 patriarchal republic. We must now consider what is said to be the 
 account of Manetho of this period before Menes. Manetho (L. i. c. xx.) 
 says : " The first god of the Egyptians was Vulcan. After him Sol j after-^ 
 wards Agathodsemon ; then Saturn ; then Osiris ; thereafter Typhon, 
 brother of Osiris ; at last Horus, son of Osiris and Isis. These were 
 the first rulers among the Egyptians. 
 
 "Thereafter the royal authority came down by continued succession 
 during 13,900 years to Bytis. 
 
 After the gods heroes reigned 
 Again'other kings reigned 
 Then other 30 Memphite kings reigned 
 Then other 10 Thinite kings reigned 
 The rule of the Manes and heroes followed 
 The sum of the time amounts to 
 (including the rule of the gods 
 
 But the sum of the rules of the gods, 
 heroes, and Menes is - 
 
 which the Egyptians narrate to have held." 
 
 This has been accepted as the account of the reigns of the kings who 
 ruled over Egypt before Menes, amounting to 24,900 years, and as 
 such it has been accepted by Bunsen. Now it is clear to us, from the 
 account, of Herodotus, that it is an epitome of the reigns of the gods, 
 heroes or demi-gods, and Manes or deceased kings, from the beginning to 
 the end, put to their dominion by foreigners, and it includes the history 
 of two kingdoms, the Ethiopian of the Thebaid and the Mizraite of the 
 two Mizrs, the one succeeding the other so as to make but one line. 
 But there are other alterations made on it by later priests to heighten 
 the antiquity of their kingdom. In the fifth line "the 
 rules of the Manes and heroes" is said to have "followed." 
 Instead of that it is the sum of the reigns of the preceding 
 heroes and Manes or deceased kings, as shewn by Lepsius, and 
 that 600 years have been subtracted from the reigns of the heroes 
 to make the sum different ; but, if it were wanting, then the sum of 
 heroes and Manes of the fifth line would not amount to 5813 
 years, which is required to make up 11,000 years and the ultimate 
 
 
 Corrected by 
 
 
 Lepsius. 
 
 1255 years. 
 
 1855 years. 
 
 1817 years. 
 
 1817 years. 
 
 1790 years. 
 
 1790 years. 
 
 350 years. 
 
 350 years. 
 
 5813 years. 
 
 5812 years. 
 
 11,000 years, 
 
 
 13,900 years.) 
 
 
 24,900 years, 
 
 
DISSERTATION XI. 
 
 sum of 24,900 years. Lepsius has therefore corrected it, as we have 
 added, to shew this. I^ow these 11,000 years, according to Herodotus, is 
 the sum of the reigns of the kings after Menes. He says (ii. 142-144) 
 that from " the first king to Setho, priest of Vulcan, who reigned last, 
 were 341," inasmany generations of men. "Thus they (the priests) said 
 in eleven thousand three hundred andforty years (11,340) no god had as- 
 sumed the form of man ; . . . that, indeed, before the time of these men, 
 godshadheen the rulers of Egypt, and had dwelt amongst men; and that 
 Orus the son of Osiris was the last who reigned." This decidedly proves 
 thattheMemphite and Thinite kings of Manetho's account all reigned after 
 Menes, andnot before him ; and that the gods, heroes, or demi-gods, and 
 the other kings of the second line aU reigned over the Ethiopians of the 
 Thebaid, there being two contemporary kingdoms. The reigns of the 
 heroes or demi-goda who, according to Manetho, began with Thoth, and 
 includes Hercules and others, were the contemporaries of the gods, although 
 here said to f oUow them by continued succession down to Bytis, so that 
 their reign amongst men on earth were the 38 years between the 1855 
 years of the heroes and the 1817 years of " the other kings ; " but it is 
 stated in mythical years to be 13,900. After them it is said : " Again 
 other kings reigned 1817 years." Bunsen interprets these as "pro- 
 vincial kings of the primeval history, probably Thebans." They can 
 be no other, for they are followed by Memphite and Thraite kings ; 
 and there was no other province in what was called Egypt, according 
 to Manetho, than the Thebaid that these " other kings " could reign 
 over at the time. The next thirty Memphite kings represent the thirty 
 dynasties which, Manetho says, governed Egypt from Menes to Necta- 
 nebo. The first king of each dynasty represented the whole of his dynasty 
 that followed. After these are ten Thinite kings ; that is, the second 
 dynasty, which reigned 350 years, including the reign of Menes, the 
 first Thinite king as well as the first of the Memphite kings which fol- 
 lowed him. 
 
 Before considering the chronology of these reigns, we must observe 
 that these ordinary kings are called Manes, i.e. "deceased" kings; 
 but, though deceased kings, they were considered by the Egyptians to 
 be deified, and to reign over them till an end was put to the kingdom 
 by foreigners ; then their reigns over Egypt ceased, other gods had 
 then dominion of it. Now though Manetho ended the kingdom with 
 ]Srectanebo, yet the other priests calculated the reigns as ending with 
 Amasis, after whose reign their dominion was overthrown by the 
 Persians in B.C. 525. 
 
 But we have another Egyptian period before those of Manetho, 
 which gives us assistance in restoring the chronology. Suidas tells us 
 that Asclapiades says the Ogyges reigned over Egypt for more than 
 
THE INVENTION OP HIEROGLYPHICS. 367 
 
 three myriads (30,000) of years. Tlie Ogyges were considered by the 
 ■Greeks to be the most ancient of men ; the time of their reigns is the 
 •period between the Mood and Osiris-Nimrod. We have now two fixed 
 •dates for the Egyptian chronology ; the one begins with the Flood, the 
 -other ends it with the reign of Amasis B.C. 525. Josephus also gives 
 us data to settle the beginning of Menes' reign. He says (Ant. viii. 
 vi. 2) : There was an interval of 1300 years between Solomon and 
 Menes, and as the foundation of his temple was La 1015 b.c. then 
 1015 + 1300 = 2315 B.C. as the beginning of Menes' reign. Menes was 
 the first of these Memphite kings, who began to reign 2315 B.C. and 
 reigned 1790 years. The end of their reigns with that of Amasis was 
 ^25 B.O., i.e. B.C. 2315- 1790 = 525 B.O. 
 
 According to Suidas these mythical years are interpreted by a day 
 for a year, so that the mythical sums must be divided by 365, i.e. the 
 number of days in the year. 
 
 The Epitome nf the Egyptian Dominion and GhroTwlogy fi-om the 
 Flood to the end of the reign of Amasis : — 
 
 The Flood occurred in - - - 2463 B.o. 
 
 The reigns of the Ogyges 30,000 -=- 365 = - - - 83 yrs. 
 
 The reigns of the gods and demi-gods reigned - - 1855 — ^began 2380 B.O. 
 
 Afterthe gods heroes ^eignedl3,900-^365=aninte^valof 38 yrs. 38 yrs. 
 
 Bytis and other Theban kings reigned - - 1817— began 2342 B.c. 
 
 'These Theban kings reigned an interval of - - 27 yrs. 27 yrs. 
 
 Menes and other thirty'Memphite kings reigned - 1790— began 2315 B.C. 
 
 Menes and other thirty Memphite kings reigned 1790 yrs. 
 
 The end of the reigns of the Memphite kings and Amasis, - 625 B.C. 
 
 Menes and other ten Thinite kings began to reign 2315 B.C. 
 
 These other ten Thinite kings reigned - 350 years. 
 
 These other ten Thinite kings ended their reign - - 1965 B.c. 
 
 We have therefore two lines of reigns, the one over the Ethiopians of 
 the Thebaid, the other over the Mizraites of the two Mizrs, Memphis 
 and This. 
 
 The Ethiopiam of the Thebaid. 
 The Flood - 2463 B.C. 
 
 The reigns of the Ogyges 83 yrs. 
 
 Colonized by Phutites 2426 B.C. 
 
 Sethite religion.. 
 
 The reien of gods and heroes 
 
 be|an - - 2380 B.C. 
 
 The gods and heroes reigned 38 yrs. 
 
 Worship of ancestors. 
 
 Bytis and Theban kings began 2342 B.C. 
 Reigned an interval of - 27 yrs. 
 
 Worship of Osiris added. 
 
 Menes subdued the Thebans 2315 B.C. 
 
 The Mizraites of the two Mizrs. 
 
 The Flood 
 
 2463 B.C. 
 
 The Ogyges reign - 
 
 37 yrs. 
 
 Mizraim colonized Mizr 
 
 2426 
 
 Patriarchal Republic 
 
 111 yrs. 
 
 Sethite religion. 
 
 
 Menes elected king 
 
 2315 B.C. 
 
368 
 
 DISSERTATION XI. 
 
 The Dynasties of the Egyptian Mngs in Manetho com/pared with their- 
 monumental names, and their chronology restored. 
 
 KB. — Each king succeeds in the same year in which his predecessor dies :- 
 that year, therefore, belongs to both, and one year is taken from each reign. 
 
 The Fi/rst Dynasty of Thmite kings. 
 B.C. 
 Eight kings reigned, beginning 2315 
 
 1. Menes, Mena 
 
 2. Athothis, Teta 
 
 3. Keukenes, Athothis, 
 
 Atta 
 
 4. Ouenephes, Ata 
 
 5. Ousaphaes, Hespu 
 
 6. Miebidos, Merba 
 
 7. Sempsos, Ptah 
 
 8. Bienechps, Kabhu 
 
 62 years— 2254 
 57 years— 2198 
 
 31 years— 2168 
 23 years- 2146 
 20 years— 2125 
 19 years— 2107 
 18 years— 2090 
 26 years— 2065 
 
 The Third Dynasty of Memphite Jdngs. 
 
 1. Nepherochis, Neferka 28 years — 2038 
 Called Uohoreus by Diodorus. 
 Revolt of Libyans, but submit to the 
 Egyptians. Uohoreus enlarged Mem- 
 phis. Kings left Thebes to dwell in 
 Memphis. 
 
 2. Sosorthros, Tsar-sa - 29 years — 2010 
 Sesostris I. 
 
 Abraham in Egypt, 2035 B.C. 
 
 3. Tosortasis, Tsar-Teta 17 years— 1994 
 Sesostris II., called .^sculapius, be- 
 cause he studied medicine and hiero- 
 glyphic writing, built the first hiero- 
 glyphic monument.. 
 
 4. Tyreis, Tess 6 years— 1989 
 
 5. Kerpheres, Neferkara 26 years — 1964 
 He built the great pyramid of Dashur. 
 
 The Fourth Dynasty of Memphite kings. 
 
 1. Soris, Snefru 22 years— 1943 
 He built the pyramid of Meidom. 
 Oldest hieratic papyrus, is of his reign. 
 
 2. Souphis, Cheops, Kufu29 years — 1915 
 He built the great pyramid of Gizeh. 
 
 3. Souphis II. Rataf 13 years— 1903 
 
 4. Chephrenes, Shafra 27 years — 1877 
 BuUt the second pyramid of Gizeh. 
 
 5. Mencheres, Menkara 31 years — 1847 
 BuUt the third pyramid of Gizeh. 
 Coffin lid found. 
 
 6. Asychis, Asseskaf 9 years — 1838 
 
 The Second 
 kimgs who reigned 
 
 of Nine Thinite 
 S97 yea/rs after Menes. 
 
 B.C. Tears. e.c. 
 
 1. Boethos, Batau, 2254 38 2217 
 
 2. Kaechus, Kachau 39 2179 
 
 3. Benothris, Banneter 47 2133- 
 
 4. Tlas, Utnas 
 
 5. Sethenes, Seuta 
 
 6. Cheres, Gaga 
 
 17 2117 
 
 41 
 17 
 
 2077 
 2061 
 
 7. Nepherkeres, Ea-Nef erka 25 2037 
 
 8. Sesorcheres, Neferka 
 
 
 
 Seker - 
 
 48 
 
 1989 
 
 9. Keneres, Gefu 
 
 25 
 
 1965 
 
THE INVENTION OF HIEROGLYPHICS. Z&9 
 
 Prom the time that Mizraim colonized Egypt, the Mizraites were 
 governed by a patriarchal republic, identical with that of the ten tribes 
 of Israel, in which the chief father of the tribe was priest and civil 
 ruler over the land allotted to the tribe, called a nome, in which there 
 was a court of justice, consisting of the other inferior fathers of 
 families ; but over these there was a supreme chief priest and civil 
 ruler in the capital, where was the temple and seat of a Sanhedrim or 
 council of judges. Such a chief priest and prince was Potipheiah, 
 prince and priest of On. This prevailed from b.c. 2426, when 
 Mizraim and his family colonized Egypt for 111 years, to the time when 
 Menes was elected king in 2315 b.o. The religion of these 
 Mizraites was the true religion, called Sethism, which they inherited 
 from Noah. The first dynasty of kings of Egypt begins with Menes. 
 Manetho (Book i) says: "After the Manes and demi-gods the first 
 dynasty reigned, numbering eight kings, the first of whom, Menes, 
 Thinite, reigned 62 years. The same proceeded with an army beyond 
 the confines of his own region, and was renowned for the glory of the 
 administration of his reign." Menes was a prince of This, the capital 
 city and district of Upper Mizr or Egypt. He was a Mizraite of the 
 red race of men. The wars at that time were religious wars, and as all 
 the neighbouring nations of Libyans belonged to his own Mizraite red 
 race, and professed the same Sethite religion, there was no other nation 
 than the Black Ethiopian race of the Thebaid, whose religion was 
 different, with whom he could make this war. This or Upper Mizr 
 had the Thebaid contiguous to it on the south, and it was in this direc- 
 tion that Menes proceeded with an army beyond his own region into 
 what was called by Herodotus Southern Libya, but which was also 
 called the Thebaid, governed by the Ethiopians. The statement of 
 Diodorus confirms this when he tells us that Isis and the ancient kings 
 (her successors) sacrificed the red Typhonian strangers at the tomb of 
 Osiris ; and there were no other red men of the Typhonian or Sethite 
 religion but the Mizraites that could be taken prisoners for sacrifice. 
 But we are told that Menes was gloriously renowned in war and in the 
 administration of his reign, terms which indicate that he had conquered 
 the Thebaid and made it tributary to him. He must then have put a 
 stop to the sacrifice of the red Typhonians at the tomb of Osiris on the 
 island of Philse. Menes is said to have built Memphis, the capital 
 city of Lower Egypt, and united the two Mizrs, Upper and Lower, into 
 one kingdom under his rule : that means that he was elected the first 
 king by the Mizraites ; but the crown was afterwards hereditary, and 
 he was succeeded by his son Athothis, who reigned 57 years. Manetho 
 says: "He buUt a royal palace at Memphis, and wrote anatomical 
 books on the dissection of human bodies, for he was a physician." 
 
370 DISSERTATION XI. 
 
 Now since Athothis was a Typtonian, or follower of tlie true Sethite 
 Teligion the same as that of Noah and Shem, both of whom were alive 
 •during his reign, it is evident that the letters he used to write his books 
 with were the same as those of Noah and Shem, or those of the 
 Semitic alphabet of Mesopotamia, since he began to reign just 172 years 
 after Mizraim left the family of Noah to come to Egypt, and that was 
 only 210 years after the Deluge. Now as Athothis removed his royal 
 residence to Memphis, he must have left a scion of his house to rule at 
 This, for the second dynasty of Egyptian kings was Thinite ; and it was 
 contemporary with the remainder of the first dynasty and the whole of 
 the third dynasty that had their royal seat at Memphis. Manetho teUs 
 us that there were ten Thinite kings, who reigned 350 years. Now 
 there are nine kings of the second dynasty, but as Menes, first king of 
 the first dynasty was a Thinite, he makes out the ten kings ; and a^ 
 Menes began to reign in b.c. 2315- 350 = 1965 b.c. when these ten 
 Thinite kings ended their reigns, and this year 1965 B.C. is the same 
 year in which the second dynasty ended their reigns, and the third 
 dynasty reigning at Memphis also ended in the same year, or the year 
 after. Now we must here observe that, although there were con- 
 temporary dynasties reigning over different provinces of Egypt, yet 
 there was only one supreme king, under whom all the rest were in sub- 
 jection for certain purposes. Each had the full power of govermnent 
 in his own kingdom, but all united under the supreme king to carry on 
 foreign wars and such like affairs, which concerned the whole. The 
 Mizraite temple at On was also common to aU the Mizraite kings and 
 people, and all of them had a right to come and worship there or to 
 endow it with gifts and build religious monuments, and each king had 
 a right to do the same in the territories over which the others governed. 
 Throughout the reigns of the kings of the first dynasty, the Thebaid, 
 which had been conquered by Menes, remained tributary to the Miz- 
 raites, though the Ethiopians were governed by their own princes, but 
 seemingly without the title of king ; and they also were permitted to 
 exercise their own Osirian worship, though not allowed to sacrfice red 
 Typhonian men : a red ox may have served the purpose of symbolizing 
 their hatred to Typhon. But on the death of the last king of the first 
 dynasty, the last of the second dynasty being also dead before him, 
 and on the accession of Nepherochis or Uchoreus, the first king of the 
 third dynasty, the Ethiopians of the Thebaid revolted from the Mii- 
 raites. Manetho says : " Nepherochis, under whom the Libyans 
 revolted from the Egyptians, but the moon, increasing by means of the 
 oracle of the gods, they returned to subjection." These Libyans were 
 the same as we have shewn were subdued by Menes. They thought 
 they had a fit opportunity to throw off the yoke of tribute when the 
 
THE INVENTION OP HIEROGLYPHICS. 371 
 
 Hizraites were in trouMe at the change of the dynasty ; hut finding 
 that Nepherochis, after heing seated on the throne of Memphis, had 
 sufficient power to maintain his supremacy over them, the priesthood 
 took advantage of an eclipse of the moon to quell the popular ferment, 
 and to bring the people to return to subjection as before, after they had 
 -obtained favourable terms with the king, especially in the exercise of 
 their religion and the propagation of their religious establishments ; 
 but they were deprived of the title of king, and their supreme ruler 
 was only called prince ; that is, that they had acknowledged Nephero- 
 chis a,s their king, though they were governed by their own prince 
 under him. This is evidently the interpretation of what Diodorus 
 says, that "Uohoreus built Memphis, the most illustrious city of 
 Egypt, for he enclosed the fittest place in all the country, where the 
 Nile brings down most mud, and formed the Delta, so called from its 
 figure. Hence it happened that the city lying most fit as an enclosure 
 for navigators downward, that he may have them in his power, he 
 made a circuit of 150 stadia, wonderfully firm, and brought it into use. 
 For as the Nile flows round the city, and inundates it in the time of its 
 increase, he cast up a huge embankment on the south, which rendered 
 the city safe from the increase of the river and against an enemy in 
 his turn from besieging by land. He dug a vast and deep lake, which, 
 by receiving the impetus of the river, preserved it from the other quar- 
 ters, and by filling up all the places around where he had constructed 
 the embankment, he, in this manner, made the city wonderfully firm 
 ground. In fine, so clearly did the builder see the fitness of the place, 
 that for the most part all the kings after him less esteemed Thebes, 
 ■and transferred their royal court and palace and dwelt at Memphis. 
 Prom this time therefore the affairs of the Thebans declined, and 
 Memphis, on the other hand, increased, even to the time of King 
 Alexander, who built a city having his own name on the sea, filled with 
 -citizens, and from that time all the kings dwelt in its ample boun- 
 ■daries " (p. 32). Now there was no king who ruled in Thebes until the 
 latter end of the eleventh djmasty, the former part of the dynasty 
 were the Nantif princes. Bunsen remarks : " The Nantif family seems 
 from a variety of authentic evidence to have been a long time domi- 
 nant at Thebes before it was generally recognized as the eleventh 
 dynasty." The principle of these are on the monument of Xarnak ; they 
 are called "Nantif erpa," i.e. "Nantif prince," not king, and also 
 ^that Manetho says it only governed for the last 43 years ; that is, 
 recognized as kings who reign that time. Bunsen considers them to 
 have reigned contemporary with the seventh and eighth Memphite 
 dynasties. By our system of chronology these princes were the contem- 
 poraries of the latter part of the first and aU the third and fourth 
 
S72 DISSERTATION XL 
 
 Memphite dynasties, and were not recognized as kings till the time of 
 Sesortasis IT. "We will see the reason of this when we come to speak 
 of his reign. 
 
 "We return now to the history of their religion. Jablonski, in his- 
 Prolegomena, says " that as the Egyptians of the first inhabitants af ter- 
 the Deluge drew their origin from Noah and his son Ham and grand- 
 son Mizraim, there could he no other than that true and pure theology 
 and religion deUvered by God himself, and the knowledge of the true 
 God and rehgion was preserved in Egypt at least more than three hun- 
 dred years after the Deluge. . . . "Whoever will seriously and 
 attentively consider the sacred history of Abraham, bom in the second 
 year after the decease of Noah (352 p.d.), may perceive without 
 difficulty that the posterity of Mizraim in Egypt had known the trufr 
 God of Noah in the time of that patriarch, and as much is given (in 
 Scripture) to judge that they had worshipped him without any mixture 
 of idolatry ; for, when Abraham and his wife Sarah, whom he passed off' 
 for his sister, had come into Egypt (428 p.d. 2035 B.C.), and 
 when Pharoah the king desired to unite her in marriage with 
 himself, but being admonished by God he desisted from his- 
 purpose and restored his wife to Abraham intact, doubtless in 
 fear lest so great a sin committed against the Prophet of Ood' 
 should call down the wrath of God he feared upon himself and 
 his house, and even upon all Egypt. Does not this history clearly 
 teach that Pharoah, the kiug of the Egyptians, actuated by fear of the 
 Supreme Diviue Being, wished to abstain from very grievous offences 
 and from errors of intellect into which he had fallen from ignorance y 
 that he immediately repented on the admonition and chastisement from 
 God, and acknowledged His hand in the chastisement ; and that he was 
 humbly reverent, and obeyed without delay ? " And then speaking of 
 Abimelech the king of Gerar, a city of the Philistines : " It is known 
 (Gen. X. 13, 14) that the Philistines as well as the Egyptians were 
 descended from Mizraim, and dwelt for some time in Lower Egypt, 
 where is the confines of Syria about Pelusium, whence at length about 
 the nativity of Abraham they left Egypt, and went and occupied that 
 part of Syria now called PhUistia or Palestine from them. The Philis- 
 tines were therefore brothers, of the same blood as the Egyptians, who 
 for more than 200 years occupied the same country, both one nation 
 before the secession was made, had the same genius, the same manners,, 
 the same studies, the same sacred things, so that what the one nation 
 knew was known to the other. . . . "Wilt thou not say that this 
 good and pious king (Abimelech) had been educated and instituted at- 
 the schools of the prophets ? And yet other discipline is not used than 
 what can be expected in Egypt, whence the Philistines had gone out 
 
THE INVENTION OF HIEROGLTPHIOS. 373 
 
 of. Besides, there is in these things which these two kings (Pharoah 
 the Egyptian and Abimelech the Philistine) transacted with Abraham 
 -SO great similitude that cannot be thought otherwise than that they 
 had been formed under the same masters, imbued with the same pre- 
 cepts, and directed by the same spirit.'' Abraham's advent into Egypt 
 was in b.o. 2035, and that, according to the chronology, occurred 
 in the third dynasty, in the reign of Tsar-sa, Tosorthros, Sesostris I. 
 the son of Nepherochis or Uchoreus. Jablonski thinks, however, 
 that it was after the reign, of Mares, ninth king of Eratos- 
 thenes' list. But Bunsen makes Mares only a title of Tsar-Teta, 
 Tosortasis, or Sesostris II. the next king. Then Jablonski takes notice 
 •of the names of the kings before Abraham, seemingly adverse to his 
 views of their religion at the time. He says : " But yet I do not wish 
 to dissemble that in Erathosthenes' list of Theban kings such names 
 occur which seem manifestly adverse to my sentiments. For a king of 
 that catalogue the second in number is called Athothis, which that 
 -author interprets 'Hp/ioyev^, ' son of Thoth.' The third in order bears the 
 same name; the fifth is called Pemphos, or, as Jablonski thinks, it ought 
 to be read, Sempsos, 'Epa/cActSijs, 'begotten of Hercules.' He who in the 
 same series occupies the ninth place is called by the Egyptians Mares : 
 it is rendered in Greek 'HAioSopos, ' given by the sun.' All of these 
 "indeed turn out to be before Abraham's advent into Egypt. As con- 
 cerns those who foUow, I shall say nothing." We have shewn that 
 Mares reigned after Abraham's advent into Egypt ; of him, therefore, 
 we say nothing. Of course if Athothis was a son of Thoth, 
 he was a worshipper of Thoth, and not a professor of the true 
 religion. Jablonski explains why these titles have been given 
 to the kings. The priests, in writing their history in the sacred 
 dialect and hieroglyphic letters, gave them names which they 
 thought their characters required. Athothis having written books, 
 ■and Thoth being the god of science and letters, they considered that all 
 who promoted these were inspired by Thoth to do this, and were called 
 -another Thoth or begotten of Thoth. The priests also used the sacred 
 dialect and hieroglyphics in writing their names, and in compounding 
 the name in order to express their meaning they disfigured their real 
 •or original names. Bunsen has shewn this in his explanation of the 
 names of the gods, all of which were originally Semetic. He shews 
 how the priests have treated the name of Osiris. He asks : " What 
 is the derivation of the name of Osiris (Hes-iri) ? According to the 
 -hieroglyphics the first part means Isis (Hes). Even were we inclined to 
 explain it as the eye (and the eye [Utah] is a sacred character in Osiris), 
 what is Isis-Hes 1 In Egyptian Hes is equivalent to the meaning of the 
 hieroglyphic ' throne.' Can any deity really have had such a name ? 
 
374 DISSERTATION XI. 
 
 Throne of what ? There is no allusion in any myth to anything that, 
 can be brought into connexion with it. The name of Isis, at all 
 events, according to the Egyptian spelling, formed one of the two- 
 constituent parts of that name of Osiris. Hence the chief god, the- 
 leading idea in the whole mythology, was himself named after Isis, 
 and implies, consequently, her previous existence, as she can only be • 
 the female complement of his personality. This is absurd and un- 
 paralleled " (vol. iv. p. 348). " The connexion between the name of 
 Osiris and Hes as Isis (given by the priests in the hieroglyphics of it) 
 is mere fancy or misunderstanding. Hbs-Iei is a rebus. Osiris is not 
 a compound word, but a Semetic name misunderstood (wilfully), Asar, 
 Adar, the Strong " (/&. p. 352). Now, by writing the name of 
 Athothis with the hieroglyphics and sacred dialect iii the same way 
 makes it also absurd. Athothis, as meaning " the son of Thoth," is no 
 more the real original name of the son of Menes than Hes-iri is the 
 real name of Osiris- Asar, "the Strong.'' You can see, then, in the- 
 change of Asar or Osiris to Hes-iri how the name of the 
 second king of Egypt, the son of Menes, has been changed 
 into Athothis, son of Thoth, to represent him to be a wor- 
 shipper of Thoth, and not a Sethite worshipper of the true Godi 
 all the other names foUow the same rule. There is another scheme 
 which the priests took to obliterate all traces of the true religion pro- 
 fessed by the Mizraite kings and people after their conversion to- 
 Osirism, and when the priests became the sacred scribes to the kings, 
 and had aU the national records under their control. Bunsen tells us 
 of this (vol. i. p. 370) : " In the history of religion, however, the new 
 form of worship necessarily expels the older, and endeavours to 
 expunge every trace of its existence. Honours, often names, are trans- 
 ferred to new gods in the spirit of the old religion, and new myths are 
 invented in order to obliterate the remembrance of the earlier." We 
 have seen this carried out in the transference of the pillars of Seth, and. 
 the deeds of Jehovah-Uranus transferred to the pillars of Melkarthus- 
 ISTimrod, when Thoth raised his pillars in the Siriadic land. Every 
 good thing is transferred by the apostates to themselves and their 
 gods, and everything evil to the followers of the true religion^ so that 
 Seth becomes the Evil One in this way. And it is not likely that the 
 priests would allow the kings of the three first dynasties to appear - 
 to be professors of any religion but their own. 
 
 But the true religion appears in the name of one of these kings of 
 the First Dynasty, which the priests themselves did not understand, or 
 they would not have left it to stand in the list as it is ; but pro- 
 bably they thought it was all right, since it appears he was a follower 
 of Hercules : that name is in Manetho, Semempses, in Eratosthenes^ 
 
TEE INVENTION OF HIEROGLYPHICS. 375 
 
 Pemphos, otherwise Sempsos, whioli h.e interprets 'HpoKXeiSijs, 
 "begotten of Hercules," i.e. the follower of Hercules. Now we have 
 shewn that the Egyptian Hercules was the patriarch Shem or Sem, 
 hence thisking's name Sempsos means " Sem the shepherd," and also his 
 title Sem-pu-crates "Sem the child," in allusion to his being the type of 
 thepromised child, and theyprovethis king to have been a follower of Shem 
 and of his Sethite religion, which as Hercules he sustained on his shoulders 
 after his father Atlas-Noah, from old age, had transferred it to him. 
 Here then is another trace of the true religion of Shem professed by 
 the kings of the first dynasty, so that there is no doubt that they 
 continued to be worshippers of the true God down to the time of 
 Abraham. We shall now shew how the religion was changed by the 
 adoption of the Osirian religion of the Ethiopian priests and princes 
 of the Thebaid by the Mizraite kings of Memphis. 
 
 We have seen how Nepherochis-Uchoreus quelled a revolt of the 
 Southern Libyans of the Thebaid by the aid of the priests, making an 
 eclipse of the moon, as by an oracle of the gods, the means to bring the 
 people to subjection, doubtless after terms favourable to their religion 
 had been given by the king ; but the power of the civil government 
 was transferred to Memphis, and this gave these priests access to the 
 councils of the king, and at the court they would take every advantage 
 open to them to propagate their religion among the young princes. If 
 they converted the heir-apparent, then, next reign, when he came to the 
 throne, he would establish their religion as far as in his power. Now 
 there are signs of this, not in Nepherochis nor in his son and successor 
 Tsar-sa, Tosorthros or Sesostris I., for he was the Pharaoh who reigned 
 ■when Abraham visitedEgypt, and who acknowledged his chastisement for 
 taking Sarah as inflicted by the true God ; he was therefore a worshipper 
 of the true God ; but in his son and successor Tsar-Teta, Tosortasis II., 
 we find intimations of his conversion to Osirism. Manetho says: 
 " Tosorthros was called Esculapius by the Egyptians on account 
 of the medical art. He invented buildLng with hewn stones, 
 and took care of letters (insuper exerandis) lately discovered." Bunsen 
 extends this from other sources. He says (vol. i.) : "The great law- 
 giver : organization of civil and rehgious worship, establishment of 
 hieroglyphic writing, building with rectangular blocks, no arch; origin of 
 the art of medicine as well as geometry and astronomy. Manetho, 
 Descearch and Diodorus." Bunsen shews that the writing or the 
 letters which Tosorthros took care of were hieroglyphic. When speaking 
 of the books of the priests, he says : "The first treated of the hiero- 
 o'lyphic art, and taught by consequence the rudiments of writing. On 
 this subject also there was a royal author, the elder Sesostris, in the 
 heginnin^ of the third dynasty " (vol. i. p. 18). Again he says that 
 
376 DISSERTATION XI. 
 
 the first hieroglyphic monuments were constructed in his reign. "The 
 stylus and inistand was observed by Lepsius on the monuments of the 
 fourth, consequently in the fifth century after Menes, or the earliest of 
 which we possess hieroglyphical monuments. All that hitherto has 
 been found has been identified as belonging to the third dynasty are 
 royal rings and pyramids, the latter devoid of inscription " {lb. p. 8). 
 Again, " Even the names of the kings of the third dynasty of the third 
 *and fourth centuries of the empire exhibit the same system of hiero- 
 glyphic writing), and it is in this dynasty that the only mention 
 occurs in the fragments of Manetho of any improvement in the 
 character." This mention is that of taking care of writing by the 
 "royal author, the elder Sesostris." Besides, this is the Sesostris 
 whom Bunsen considers to be Mares, ninth king in the list of Eratos- 
 thenes, who translates Mares into the Greek 'HAioSopos, "given 
 by the sun;" and Bunsen tells us (vol. iL p. 500) his name, 
 " SSR-MAKA-UEA," i.e. " Scsor-belovcd of the sun," is found in- 
 scribed " on the brick pyramid of Dashur '' (the oldest building). 
 This is the first monument ever built and inscribed with hiero- 
 glyphics, the first hieroglyphic monument built in Mempbis by 
 the Mizraite kings. Before this not a single hieroglyphic monument 
 was ever built, and bef o re this not a single king's name is to be f oundinscribed 
 by hieroglyphics on a contemporary monument buUt by him in the 
 whole of Middle and Lower Egypt, and we defy any one to shew us 
 any evidence that hieroglyphics were ever used by any of the Mizraite- 
 Memphite kings from Menes down to Tsar-Teta, Tosortasis II. 
 
 We are well aware that a hieroglyphic monument is said to bear 
 the name of Sentu or Sethenes, the fifth king of the second dynasty, 
 and that it is nearly contemporary with the beginning of the third 
 dynasty, or shortly before the introduction of hieroglyphics among the 
 Mizraite kings of Memphis. Hear what Dr. Birch says in his " Lecture 
 on the Monumental History of Egypt" (p. 17) : " If the remains of 
 the kings of the first dynasty are still extant, as some of the pyramids 
 of the Delta (vain hope), none can be identified with the name of any 
 monarch of that line, and three centuries of national existence are only 
 represented by later lists or compilations, and not Tyy contemporary 
 •monuments!' AU the contemporary records were obliterated by the 
 priests in order .to obliterate all traces of the true religion. Dr. Birch 
 continues to say : " The first king of whom a contemporary, or at all 
 events aU but contemporary monument exists, is Senat, the thirteenth of 
 the series, and fifth king of the second dynasty ; the lintel of the door of 
 the tomb of one of his priests existing in the museum at Oxford." The 
 evidence of this as a contemporary monument is very doubtful. But 
 ■what we assert is this, that there is no evidence of the use of hiero- 
 
THE INVENTION OF HIEROGLYPHICS. 377 
 
 rglypliics by the Mizraite kings for three hundred years after Menes ; 
 -and we dare any one to prove what Bunsen has asserted in the follow- 
 ing words : " It is an error to take the enchorial character to be a 
 running form of the hieratic ; they are both on the contrary derived 
 Jrom the hieroglyphics quite independently of each other, a fact the 
 explanation of which perhaps may be found in what we have already 
 said respecting the fundamental difference between the Theban and 
 Memphite dialects ; from the former, as appears to us, sprung the 
 sacred dialect ; from the latter, the common (enchorial) dialect of the 
 ■ country " (vol. L p. 349). Then who will explain this fact, that those 
 -speaking the Memphite dialect, by the use of hieroglyphics, derived 
 their enchorial letters from them as a running hand, when they did not 
 use hieroglyphics for, at the least, three hundred years after Menes ? 
 "They could not do this before the end of that period, nor for some 
 hundreds of years after its end, yet the development of the hiero- 
 .glyphics was carried on by the Ethiopians in the Thebaid for more 
 than three hundred years before their use was introduced among the 
 Mizraites at Memphis, and the hieratic character as a running hand had 
 been developed out of them before the hieroglyphics had been used by 
 the Memphites. This is evident from the fact that a hieratic papyrus 
 ■existed in the reign of Snefru. Dr. Birch {lb. p. 17) says : " Actual 
 history begins with Snefru, the seventh king of the third dynasty. 
 . . The oldest of all papyri, a treatise on ethics by a centenarian 
 sage, full of proverbial, philosophy, is of his reign." Snefru was only 
 the third king after- Tsar-Teta, Tosortasis II. who first cared forhiero- 
 .glyphics in Memphis, and there were only thirty-two years between 
 his death and the accession of Snefru to the throne of Memphis. 
 
 According to Egyptologers and even some other writers, the 
 
 -development of the enchorial characters of the Egyptians from their 
 
 hieroglyphics is the absolute discovery of alphabetic letters ; but as 
 
 the enchorial character could (as Bunsen says) only be developed by 
 
 the use of hieroglyphics in writing the Memphite dialect, they could not 
 
 begin to be developed till after Tsar-Teta, Tosortasis II. had introduced 
 
 the use of hieroglyphics among the Mizraites of Memphis, who alone 
 
 spoke the Memphite dialect ; that is, the enchorial characters could not 
 
 be developed till more than three centuries after King Athothis, the 
 
 ■son of Menes, wrote anatomical books with the Memphite 
 
 -enchorial letters derived from the Semitic alphabet of Mesopotamia, 
 
 for he had no knowledge of hieroglyphics, nor were there any 
 
 •other letters or characters in existence. So then it mustbeconcluded that 
 
 A.thothis wrote with an alphabet in Egypt before the enchorial alphabet 
 
 «ould be discovered, through the use of hieroglyphics in Memphis, or 
 
 JMiddle or Lower Egypt, where the Memphite dialect was spoken at 
 
378 DISSERTATION XI. 
 
 the time; that is, the alphabet was used for hundreds of years before the- 
 alphabet was discovered according to Egyptologers. Dr. Henstenberg in. 
 his investigations says (p. 417) : " In ChampoUion's most important dis- 
 covery, which forms the quintessence of his book, in his view of the 
 phonetic hieroglyphics, which to the present time has withstood its. 
 ground, there really is contained what forms the best counteractive to his 
 assertion relative to the origin of alphabetic writing and its development 
 from the hieroglyphics. As soon as the existence and the originality of 
 phonetic hieroglyphics as stated by Champollion is admitted, the 
 chief difficulty which opposed the invention of the alphabetic 
 writing is considered to be overcome, and a tedious development of a 
 partial alphabetic writing from the hieroglyphic can no longer be 
 maintained. We shall involuntarily be brought to the conclusion that 
 the most complicated was the latest, that from the alphabetic loriting- 
 the phonetic hieroglyphics proceed, and these were followed by the 
 ideographic and figurative." This process Latronne appears to have 
 indicated when iu ChampoUion's Precis (p. 406) he remarks : "After- 
 your researches, it appears clparly established that phonetic hiero- 
 glyphics have had for their design only the power in certain cases to- 
 paint ia a sacred character the sounds represented by the alphabetic 
 writing. Whence it results that one must necessarily paint as many 
 of the hieroglyphic signs as there were characters in the alphabet."' 
 If ow this is the very manner, as we have seen from Sanchoniathon (sefr 
 pp. 302-305), that Thoth-Cush pursued when he invented his hiero- 
 glyphics ; he made as many pictures of his gods as there were alphabetic 
 signs in his Prota Stoicheia or first alphabet, and made these sacred 
 pictures to express the sounds represented by the alphabetic signs. 
 
 As regards the change of the hieroglyphics by degradation to form 
 the enchorial, "Klaproth (Opuscule Archeograph, p. 41, 1824), repre- 
 sents the opinion that the alphabetic writing proceeded from the hiero- 
 glyphic as long ago antiquated and unreasonably revived." 
 
 "In earlier times " (says Dr. Hengstenberg, p. 411), "it was gene- 
 rally assumed that the alphabet among all nations of the highest 
 antiquity was one and the same. In this view all the classical 
 writers, whatever might be their difference of opinion as to 
 the birthplace of the art of writing, were unanimous. . . . 
 Plutarch expressly asserts that the Egyptians had an alphabet 
 of twenty-five letters " (De. Isis et Osir. p. 374). This alpha- 
 bet is different from the phonetic hieroglyphic, which has only 
 fifteen sounds, each with many different hieroglyphic signs ; and- 
 it is also very different from the more modern Coptic, derived from 
 the Greek alphabet, which has thirty-one letters, i.e. all the Greek. 
 Jetters and seven more. 
 
THE INVENTION OF HIEROGLTPHICS. 379 
 
 " Latronne (in Ctampollion's Precis, p. 408) speaks of the demotic 
 (or enchorial) writing as absolutely alphabetic, and is disposed to 
 maintain the original identity of the Egyptian and the Phoenician," 
 that is, the Semitic ; the Phoenician was regarded as the type of the 
 Semitic, but which we now attribute to the Moabite. Bunsen beUeves 
 that the Egyptian language found its roots in the Semitic of "Western 
 Asia. There Ham and his sons. Gush, Mizraim, as weU as Canaan, 
 spoke the Semitic, which we have shewn was the Hebrew. Other 
 writers tell us the same, viz. that " the Egyptian language was a dialect 
 of the mother Hebrew [is established by Amama and Gregorius 
 Gregory Franoiscus in their Lexicon]. But they speak of the ancient 
 Egyptian, not of that more recent (Coptic) of Kercher, concerning 
 which the learned Hottiuger shews is altogether different from the 
 Hebrew both in words and in formations (MM. Liebentantz in Thes. 
 Vet. Theol. Philol. Tom. i. p. 313)." The ancient Egyptian here 
 spoken of, however, is the sacred Theban dialect, the language spoken 
 by Gush and his Ethiopian descendants ; but it applies as well to the 
 enchorial Memphite spoken by the Mizraites, the descendants of 
 Mizraim, who spoke the sacred Hebrew, and preserved it after the 
 confusion of tongues at Babel, when Gush lost it, so that it results that 
 the Mizraites of Egypt spoke the Hebrew as their enchorial language 
 during the first 300 years ^vithout much change, as Pharaoh conversed 
 with Abraham without an interpreter, though 200 years afterwards 
 Joseph spoke to his brethren by an interpreter. Now it is quite evi- 
 dent that as the Mizraite-Memphite Egyptians used the Hebrew 
 as their enchorial language, that they also used the Hebrew letter as 
 their enchorial letters, so long without change as their language 
 remained unchanged, and that they would change with it. Now the 
 discoveries made regarding the enchorial letters accords with this, only 
 instead of Hebrew the investigators caU them Phoenician, which they 
 hold as the type of the Semitic. Thus, " Kosegarten (De Egyptorum 
 Literatura, Wien, 1828) has pointed out that the inscriptions written. 
 in the enchorial or demotic consist, for the greatest part, of words, 
 which are written in the alphabetic writing ; that in them the whole 
 alphabet occurs, and indeed every letter in different forms, which is 
 also the case in the oldest Greek inscriptions (compare Zoega, p. 501) ; 
 that the alphabetic writing of the Egyptians in many peculiarities 
 is allied to the Phoenician. The enchorial proceeds from right to left, 
 vowel letters in the middle of words are suppressed in the same man- 
 ner as in the Phoenician, the signification of the letters fluctuate 
 between similar sounds, as among the Phoenicians and Hebrews in 
 the pronunciation of the letters Aleph, Vau, Jod, Ain, and Cheth. 
 He does not enter into a comparison of individual letters with the. 
 
•380 DISSERTATION XI. 
 
 Phoenician, but only considers that the Egyptian writing was first 
 fixed for itself, but states, without contradicting it, that Latronne 
 maintained the identity of the enchorial characters with the Phoenician. 
 . . The investigation has been carried a step further by Ebuvbns in 
 his Lettres a M. Latronne. He there states (p. 88) the results which 
 he had obtained in reference to the demotic writing from the examina- 
 tion of the papyrus of Leyden. Several signs which hitherto had been 
 considered as not alphabetic occur in that papyrus, and can be 
 deciphered ; other signs uninown are mere contractions in the demotic 
 writing to save room, the letters are often put above one another, and 
 ■so by degrees written words degenerate into contractions. How little 
 the remaining non-alphabetic characters can support the assertion that 
 the Egyptians had no pure alphabetic writing is proved by the fact 
 mentioned (p. 89) that the Egyptians mixed the hieratic character with 
 Grecian writing." The non-alphabetic characters here spoken of are 
 mere picture illustrations of what is written by the letters, and this is 
 found in the writing of other nations besides the Egyptians ; it is 
 found in the inscribed rocks of Sinai, and they have no claim to be 
 called hieroglyphics, which is sometimes done. " In this state of the 
 question," concludes Dr. Hengstenberg, " we have no more right to 
 infer from the non-alphabetic signs in the midst of the alphabetic 
 writing among the Egyptians anything against the existence of a pure 
 alphabetic writing among them, and for a dependence of the demotic 
 writing on the hieroglyphics, than a person would have to ground 
 similar conclusions on the conventional abbreviations in writings of 
 modern chemists and astronomers ; " and in a note (p. 420) he says : 
 " Even Boulen observes, ' What at that time Caylus and Buttner had 
 anticipated and discovered, that the demotic writing of the bandages 
 of the mummies exhibit Phoenician characters, has been wonderfully 
 confirmed in modern times by the attempts to explain hieroglyphics (?) 
 -and the palaeographist can pledge himself to furnish almost every 
 letter of the enchorial alphabet from ancient Phoenician inscriptions.' " 
 And the Eev. Charles Forster in his One Primeval Language (p. 12 — 
 Note) says: "The identity of many of the characters on the Eosetta 
 stone with Arabic or Hebrew characters is so plain and perfect as to 
 require juxtaposition only to satisfy the most inexperienced eye." We 
 think therefore that we have sufficient evidence to "conclude that the 
 enchorial alphabet of the Egyptians has not been developed from their 
 hieroglyphics by degradation; but as the Mizraites inherited the 
 Semitic or Hebrew language from Noah, and spoke it for several 
 centuries afterwards, so they also inherited the Semitic alphabet of 
 Mesopotamia, which they continued to use several centuries, when it 
 -was developed into the enchorial letters. 
 
381 
 
 DISSEETATION XII. 
 
 JEHOVAH TAUGHT LETTEKS TO ADAM IN THE 
 GARDEN OF EDEN. 
 
 Professor Wall's opinion that alphabetic writing was given to Moses^ 
 with the tables of stone. — Sir Isaac Nen'ton shows letters wer& 
 known to the Abrahamites of Edom. — Dr. Hengstenberg proves that- 
 letters were known to the Canaanites and Patriarchs before Moses. — 
 The traditions of the Jews that Abraham was taught literature by 
 , Shem. — That -letters were known to Adam proved from the book of the 
 genealogy of Adam. — Dr. Hales and Mr Gliddon of this opinion. — Walton saya 
 Seth learned letters from Adam. — Gesenius says letters were known to the 
 antediluvians. — Mitford says the heathen traditions that letters were the gift 
 of the gods is founded on historical truth. — The Chinese Ti-hoang or Emperor 
 of Heaven invented the cyclical letters. — The Hindoo Brahma gave the 
 Devanagar alphabet to the people. — The Gothic Odin invented the Runic 
 letters. — Prometheus, the Greek Divine Counsel, invented letters for men. — 
 TJranus, the Lord of Heaven, gave letters to the Muses. — Cadmus, who founded 
 the city Thebes, is Kadmon, who founded the first city and beth. — Uranus 
 also invented Boetylia. — The Mitzboth or PUlars of the Patriarchs. — The Pillars 
 of Baal and Ashtaroth. — The Hammunim and Aben Masketh, or sculptured 
 stones and obelisks of the Canaanites and Egyptians. — The Abendir. — The 
 spheres or the round, smooth Boetylia stones. — The rooking stones of the Celts. 
 — The history of the fatal stone. — The Caaba stone of Mecca. — Saturn 
 swallowed the swaddled stone. — The stones of Olenos and Lethsea in the 
 temple of Delphi — Apollo or Abi-Eliun the god of Delphi. — The swaddled 
 stone swallowed by Saturn inscribed by the Divine Hope given in Pandora's 
 box. — How swaddled. — St. Swithin "the swaddled one." — Tartak, "the 
 swathed round about," is the pillar of Seth. — The summary and conclusion. 
 
 IN this Dissertation we shall endeavour to shew that Jehovah 
 taught letters to Adam in the garden of Eden on the first day 
 of his existence, that he might be able to read the history of the 
 Creation, which Jehovah had inscribed on a pillar to instruct him on 
 the reason for keeping his first Sabbath. 
 
 Professor Wall's conclusion on the foregoing evidence and 
 reasoning as to the inability of man to invent an alphabet is : "If 
 alphabetic writing be not an invention of man, it must be a miraculous 
 gift to him from God. This consideration necessarily leads us to search 
 for its origin in the Bible, and particularly in the Pentateuch, as being 
 
382 DISSERTATION XII. 
 
 the oldest book alphabetically written of those which have reached 
 our time" (vol. i. p. 332). He supposes that God gave to 
 Moses the knowledge of letters on the tables of stone (Exod. 
 xsxi. 18), and argues: "Since then he (Moses) had not the 
 knowledge of letters before the delivery to him of the first 
 set of tables, and had it immediately ' after, the conclusion is 
 inevitable that it must have been communicated to him on that occa- 
 sion when the letters were exhibited to him in a miraculous manner 
 (p. 334), even if it were conceded that the above directions (to engrave 
 the names of the tribes on two onyx stones, Exod. xviii. 9, 10) were 
 given to Moses before he received the tables. All that could be thence 
 inferred would be that he had a previous knowledge of some kind of 
 writing, but not necessarily such as was alphabetic. This writing 
 might have been only hieroglyphic, learned by him from the Egjrptians " 
 (p. 340). But it may be said the book of Job was written prior 
 to the Pentateuch. He replies : " If the book of Job be older 
 than the Pentateuch, it must have been originally written 
 in hieroglyphics" (p. 360). But from Job's exclamation, "Oh 
 that my words were now written ! " (xix. 23, 24), it has however 
 been concluded that " as Job speaks in this passage of such writing 
 as is expressive of words, it is very commonly (and justly) inferred 
 that he understood the use of alphabetic characters.'' And Sir Isaac 
 !N"ewton took this view of the subject, and says : " When the Edomites 
 iled from David with their young king Hadad into Egypt, it is pro- 
 bable that they carried thither also the use of letters ; for letters were 
 then in use among the posterity of Abraham in Arabia Petreea " {see 
 his Chron.) Hence Abraham himself used alphabetic letters. 
 
 Dr. Hengstenberg having satisfied himself that alphabetic writing, 
 identical with the Hebrew characters, existed among the Egyptians, 
 from whom the Israelites may have learned them, yet he 
 considers that they were in possession of alphabetic letters before 
 they came to Egypt. " That it was in use among the Israelites before 
 the time of Moses appears from the mention of Israelitish oflBioers, 
 called Shoterim, antecedent to that period. That this word signifies 
 Scribes nothing but the greatest obtuseness can deny. . . . But 
 the transmission of the art of writing to the Hebrews in the later 
 times of the patriarchs has so little difficulty that we could shew by 
 numerous examples besides that they Were by no means inaccessible 
 to the inventions of the civilized people among whom they lived 
 (Gesen. v. p. 431). Here Judah's signet is particularly worthy of 
 notice. Gen. xxxviii. 18-25. That signets commonly bore alphabetic 
 writing is evident from such passages as Exod. xxxix. 30. 'And they 
 made the plate of the holy crown of pure gold, and wrote upon it a 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 383 
 
 ■Tvriting, like to the engravings of a signet. Holiness to the Lord ' (com- 
 "pare v. 14, ch. xxviii. 9). From Joshua xv. 15, we learn that acity of the 
 ■Canaanites named Dehir was formerly called "ISD Dpp Kirjath-sepher 
 
 (lit. Book-City), LXX. iroAis ypa/i/xaruv. The name Kirjath-sepher 
 implies that literature of some kind existed among the Canaanites of 
 the same patriarchal age, and this is confirmed by a more ancient 
 •allusion to the same kind in the city ,of Sephervaim or Sippara in 
 Mesopotamia, 20 mUes above Babylon, which in the Armenian version 
 •of Eusebius' account of the Deluge, given by Beroesus, is translated 
 ' Pantebiblious,' 'the city of many books,' where the antediluvians 
 preserved their books, and where Xisithrus or Noah got the books after 
 " the Deluge, and delivered them to mankind. Not much more ancient 
 than Judah's signet was Job's allusion to writing and inscribing rocks 
 in Idumea, for Job was the contemporary of Jacob, Judah's father. 
 This is the most ancient mention of writing in the patriarchal age 
 after the Deluge. And that it was alphabetic is certain, as it speaks 
 -of inscribiug his words, not his ideas. That Job's words could not have 
 been written in hieroglyphics but in alphabetic letters finds a confir- 
 mation in the fact that the rocks of Edom near Petra are found 
 inscribed with the Semitic character, and these were executed by the 
 Nabathoeans, the descendants of Nabajoth son of Esau, Jacob's brother. 
 " Messrs Irby and Mangles have discovered a genuine Nebathcean 
 inscription at Petra, carved deep on rock, in five long lines." And 
 the Eev. Charles Forster tell us " that he was favoured by a friend 
 ■with the fac-simile of an inscription on rock found by the late Captain 
 Frazer, E.A., in the "Wadi Suttoun Bedtha, near Petra." And Captain 
 Frazer says : " The writing bears a strong resemblance to those I saw 
 east of Sinai, between which and those on the west there is always a 
 -certain difference observable." (One Primeval Language, p. 18, Note.) 
 According to Mr Forster this writing is identical with the enchorial 
 Egyptian, and consequently is a degradation of the Hebrew or Semetic 
 alphabet of Mesopotamia. Now though these remnants of the writing 
 of the Edomites in Job's country have been found, yet no hieroglyphics 
 have been found, nor has there ever been heard of the use of idea- 
 graphic writing among the Edomite countrymen of Job. Had Job's 
 words been inscribed on the rocks in hieroglyphics, that would not 
 have been the only instance, and such hieroglyphic inscriptions would 
 have as certainly been found on the rocks of Edom as the alphabetic. 
 The fact that Job desired his words to be vratten in a book (12D3), 
 and that Judah had a signet engraved with alphabetic letters, is evidence 
 that the descendants of Abraham were in the possession of the art of 
 • writing with alphabetic letters j and this doubtless led PhUo-Judaeus 
 •to refer the invention of letters to Abraham. But the Eabbins have 
 
384 DISSERTATION XII. 
 
 a tradition that Abraham -was educated in science and literature by 
 Stem, which evidently ascribes the knowledge and use of alphabetic 
 letters to Noah, who was the contemporary of Shem for 350 years^ 
 after the Flood, who dwelt aU that time ia Mesopotamia with Shem 
 and the holy line. Now profane history, as preserved by Berosus, 
 testifies that Cannes or Noah, who came from the sea of the deluge, and 
 taught the Assyrians, or the descendants of Noah, the use of letters and 
 other arts immediately after the Deluge, and the piUars of Seth» 
 which, according to Jewish tradition preserved by Josephus, were in* 
 scribed by the antediluvian descendants of Seth, corroborated by the 
 traditions of the Flood, some of which state that it destroyed the written 
 records, while others state that some of the antediluvian books were pre- 
 served during the Flood, and were afterwards delivered to mankind. The 
 accounts of them which we gave in our Dissertation X., lead us to con- 
 clude, as we did, that the knowledge and use of alphabetic letters can 
 be traced back to the antediluvians. (See p. 289.) 
 
 Now, then, let us see what evidence there is in the Pentateuch of 
 the knowledge and use of letters among the antediluvians. In Gen.. 
 T. 1. we read : " This is the book (ISD Sepher) of the generations of 
 Adam ; " and in this book there was recorded the time of the birth,, 
 life, and death of each of Adam's descendants, beginning with himseK^ 
 Professor Wall admits the mention of a book in Num. xxi. 14, viz. 
 "the book (nSD Sepher) of the wars of the Lord," and also in God's 
 command, "Write for a memorial in a book" (Ex. xvii. 14), to be 
 sufficient evidence of the use of alphabetic letters (vol. i. p. 340). Dr. 
 Hengstenberg also, as we have seen from the name of the city Kirjath- 
 sepher, Book-City, thiaks there is evidence of Kterature ; and he says : 
 " The proof from this name for the spread of the art of writing is acknow- 
 ledged even by Gesenius (On Pentateuch, vol. i. p. 437, 438.) This 
 interpretation is confirmed by the Jewish tradition respecting this pas- 
 sage as given by Josephus (Ant. I. iii. 3). Speaking of the " years from 
 Adam the first man" (to the Flood), he says ; " and the time is vraitten 
 down in our sacred books, those who then lived having noted down, with 
 great accuracy, both the births and deaths of illustrious men ; " and in a 
 note Whiston adds : "Josephus here takes notice that these ancient 
 genealogies were first set down by those that then lived, and from them 
 were transmitted down to posterity, which I suppose to be the true 
 account of the matter. For there is no reason to imagine that men 
 were not taught to read and vmte soon after they were taught to 
 speak, and perhaps all by the Messiah himself, who, under the Father, 
 was the Creator or Governor of mankind, and who frequently, in those 
 early days, appeared unto them." Dr. Hales says, " The book of the 
 genealogy of the antediluvian patriarchs from Adam to Noah is evidently 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 385 
 
 represented as a written record, Gen. v. 1. And, indeed, how could it 
 possibly record their names and their generations, residues of lives, and 
 total ages, without written words ? How could oral tradition hand down, 
 through two and twenty centuries to the Deluge, unimpaired, thirty 
 large and unconnected numbers, rising from a hundred to near a 
 thousand years ? " " Some Jewish and Oriental traditions ascribe the 
 invention of writing to Seth, the son of Adam ; others to Enoch, 
 the seventh from Adam. Whether well-founded or not, it 
 proves the prevailing opinion that letters were of antediluvian date.'' 
 Mr Gliddon also uses this text as an evidence of the 
 existence of alphabetic writing in antediluvian times and 
 against the hypothesis that Moses learned it first from the tablets 
 of stone given him by God. He says " that such an hypothesis is 
 fallacious may be shewn by Scripture itself, even if we were deprived 
 of the unanswerable proofs to be gleaned from Gentile records. In 
 Gen. V. 1, " This is the book of the generations of Adam," reference 
 is made to the hook of genealogy, whence it irresistibly follows that 
 writing must have been in use among the antediluvian patriarchs ; and 
 under the view that writing was a divine revelation, the same 
 Almighty power that, according to the preceding proposition, instructed 
 Moses, could have equally vouchsafed a similar inspiration to any 
 patriarch from Adam to Noah" (Ancient Egypt, p. 12). Other 
 writers also attribute the knowledge of letters to the antediluvians and 
 even to Adam. Walton, in his Prolegomena of his Polyglot Bible, 
 says " that Seth learned letters from Adam, and that from Seth they 
 descended with the original language to Noah and his posterity, with 
 whom they continued till the confusion at Babel ; after which, when 
 new characters were invented, and new languages, yet the old were pre- 
 served among those who had the primitive tongue." Gesenius also 
 says, " That the oldest form of the Hebrew letters does not appear 
 even in the Phoenician alphabet, much less in the square character now 
 in use. Of course in many cases the letters exhibit no resemblance to 
 the objects represented by their names." " The truth seems to be that 
 letters were an antediluvian invention, preserved among the Assyrians 
 or Chaldeans, who were the immediate descendants of Noah, and in- 
 habited those very regions in the neighbourhood where the ark rested, 
 and where that patriarch resided. This circumstance affords a strong 
 presumption that the use of letters was known before the Flood, and 
 afterwards transmitted to the Assyrians and Chaldeans by Noah their 
 progenitor, or at least by the immediate ancestors of his family.'' Mit- 
 ford, in his " History of Greece," speaking of the origin of letters, 
 says : " Nothing appears so probable as that it (the alphabet) was 
 derived from the antediluvian world, and was lost everywhere in 
 
 2o 
 
386 DISSERTATION XII. 
 
 migration for want of convenient materials for its use, but preserved 
 in Chaldea, and hence communicated to Egypt and such other 
 countries as had acquired a settled government. We conclude, then, 
 that the heathen writers of Egypt, Greece, and Eome, who have, like 
 the modern Hindoos, attributed the discovery of letters to the gods, 
 have only recorded a tradition that has its source in historical truth ; 
 for while there is nothing improbable in the invention of hieroglyphic 
 writing, the discovery of arbitrary characters not to denote words or 
 the forms of things, but elementary and compound sounds, seems an 
 invention so astonishing as to eclipse all others, and to lead every 
 devout mind to exclaim, ' This must be the finger of God ! ' For the 
 man who believes that our Maker intended to elevate the human 
 species by the use of a volume of revelation, must deem it probable 
 that He had provided early methods of securing the sacred records 
 which were to constitute that volume.'' That this writing could not 
 have been hieroglyphic even Professor Wall gives sufficient evidence. 
 " Whoever reflects," says he, " on the nature of writing such as man 
 is able by contrivance to produce, must see that though ideagraphy 
 may answer well for the purposes of present communication, it is 
 totally inadequate to supply a permanent record. . . But the mercy 
 of God is over aU his works, and extends to the most distant ages of 
 the world. This is the true cause to which is to be attributed the 
 miraculous origin of letters, which were made to accompany the 
 deliverance of the divine law (revelation) in order to perpetuate the 
 advantages of so great a blessing to the children of men." Dr. Heng- 
 stenberg confirms this : " God's acts and laws were in his sight too 
 weighty and too holy to be trusted simply to uncertain remembrance ; " 
 and " the circumstances that made it necessary among the Greeks to 
 commit their civil law to writing existed from the be^nidng in refer- 
 ence to the Divine Law " (Pentateuch, vol. i. pp. 442, 443). 
 
 Our enquiries regarding alphabetic writing have conducted us into 
 the antediluvian ages ; and we have found that it was known to the 
 descendants of Seth, who inscribed on their Sethite pillars their know- 
 ledge of the science of the stars and the order of the universe, which 
 in plain language we have seen to mean the history of the creation. 
 Now, however, we have to enquire into the origin of alphabetic writing 
 before the Flood. We have shewn that all the ancient primeval nations 
 had religious books, and aU of them begin, as our Bible, with the his- 
 tory of the creation, caUed cosmogony, as well as with a theogony, or 
 origin of their gods, aU founded on what is contained in the first eleven 
 chapters of our Bible. AU of them were originally the same ; but 
 aU have been altered and distorted by the priests, and thus changed 
 into myths. The foundation and meaning still remain the same ; but 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 387 
 
 all has been allegorized, especially by the words and terms by wbat 
 it is described, whicb however retain the fundamental meaning. Erom 
 the accounts of the Creation and the antediluvian ages in the sacred 
 books of the Chinese, we have some notices of the origin of writing 
 as preserved in their traditions. According to these, the universe 
 sprung from the union of the male primeval power Yang and the 
 female Yin. Originally the male principle alone existed. The exist- 
 •ence of either marks the great beginning. This was in a state of 
 ■chaos, out of which an organised aU in the form of an egg formed itself ; 
 "the finer parts mounting up formed the heavens, the lower remaining 
 below formed the earth. Out of the mundane egg came Puanku, who 
 was the first monarch of the whole universe. This name, according to 
 Bayer and Manzelius, two of the greatest critics of Chinese literature, 
 signifies " the highest antiquity," and consequently means the Eternal 
 Being, which preceded the duration of the world. He is said to have 
 lived 18,000 years ; and from Puanku to Confucius, who lived in 
 B.C. 479, there were 279,000 years; that is, the beginning of the 
 -creation of the heavens and the earth, the creation of chaos, and the 
 beginning of time were 278,521 B.C. These long periods, however, are 
 merely the attempts to give to an incomprehensible eternity some rela- 
 tion to time to be comprehended by the mind. The next emperor 
 mentioned is Teine-hoang, which name signifies " emperor of heaven." 
 They caU him also " the intelligent heaven,'' the supreme king of 
 middle heaven ; and here we recognise their Supreme Deity Shang- 
 tien, " supreme heaven,'' the creator of the universe, the celestial 
 ruler. He is said to have invented letters, or the cyclic characters, by 
 which they determine the place of the year. The next emperor is 
 Ti-hoang, " the emperor of the earth," a minor god, who reigns over 
 the natural objects of the earth, who divided the day and night, 
 appointed thirty days to make one moon, and fixed the winter solstice to 
 the seventh moon. It is doubtless him of whom Letsee, under the 
 name Sin-Shia, says he discovered fire, took observations of the stars, 
 and investigated the five elements. To Ti-hoang succeeded Geine- 
 hoang, " sovereign of men,'' the first man, who they say shared the 
 government with his nine brothers. They built cities and surrounded 
 them with walls, made a distinction between the sovereign and subject, 
 instituted marriage, &c. Here we recognise in Geine-hoang the Adam 
 of the Hebrew records, the first man, and in his nine brothers the nine 
 descendants of Adam, the antediluvian patriarcL The reigns of 
 these first four emperors make up the first hi. The word ki means 
 a period of time or age of the world, so that the first ki was the first 
 age of the world, extending from its beginning to the time of Geine- 
 hoang, including the six days of creation preceding the creation of 
 
DISSERTATION 511. 
 
 man, as well as the Golden Age, which begins with man in Paradise^ 
 as also the Silver Age, hefore man began to be corrupted. According: 
 to the Chinese books, in the second ki, men retrograded ; they lived 
 in caves, or perched upon trees like birds. As Geine-hoang, who» 
 ruled the world in the first ki or age represented Adam, so his nine 
 brothers, representing the nine descendants of Adam, who ruled during^ 
 the nine following ki or ages before the Flood down to Fohi,, 
 under whom the Deluge occurred. But in the ninth ki, or 
 the age before Fohi and the Deluge, one Tsang-hie is said to- 
 have received the knowledge of letters from a divine tortoise,, 
 who carried them on his shell, and delivered them into his hands. 
 And after the Deluge, Fohi is said to have invented the eight 
 qua or symbols, which, differently combined, formed sixty-four 
 characters that were made use of to explain everything. To give them 
 greater credit, he pretended that he had seen them described upon the- 
 back of a dragon-horse (an animal shaped like a horse, with wings and. 
 scales like a dragon), which arose from the bottom of a lake.* 
 
 We have already interpreted the characters of Fohi to represent 
 those inscribed on the pillars of Atlas-!N"oah, and the letters of Tsang- 
 hie to represent those inscribed on the antediluvian pillars of the 
 Sethites. It is therefore to the interpretation of the first invention of 
 letters by Teine-hoang that we have now to direct our attention. To 
 tmderstand who this emperor was, we must consider the primitive 
 religion of the Chinese before Buddism was introduced among them in 
 B.C. 65. This rehgion was called the Shang-tee, which signifies " the 
 Supreme Lord : " it therefore consisted in the worship of " the Supi'eme^ 
 Lord ; " and the Supreme Deity worshipped in it was known by various- 
 names, but more especially by the name of Shang-Teine, " supreme 
 heaven." It was at first the patriarchal religion, of which the high 
 priest was the emperor, who was therefore a divine king, and wha 
 offered up all the sacrifices on the top of a mountain, according to the 
 appointment of God, as is seen in the analogous office of the king of 
 Tyre (Ezek. xxviii. 14): "Thou art the anointed cherub; and 
 I have set thee so : thou wast upon the holy mountain of God y 
 thou hast walked up and down in the midst of the stones of fire. 
 15 Thou wast perfect in thy ways from the day that thou wast 
 created till iniquity was found m thee." And in v. 13 it is 
 said : " Thou hast been in Eden the garden of God," indi- 
 cating that the office to which he was appointed derived its 
 origin from the high priest, who ministered at the worship of the 
 Edenic cherubim instituted by Jehovah on a mountain east of the 
 
 ♦This is the description of the serpent Typhon as given in the classics ; in Egypt, a 
 crocodile, as Ovid's Python, killed by Apollo, 
 
JEEOVAM TAUGHT LETTERS TO ADAM. 389 
 
 garden of Eden ; and such was the emperor of China. His religion 
 •was at first of divine appointment, and at first pure; but at length it 
 •degenerated, and heathenism, or the worship of other gods, was en- 
 grafted on it j but still much remains in the traditions handed down as 
 to shew its divine origin, as may be seen from what we have given 
 from their sacred books, especially after it has been properly expounded 
 \>y a right interpretation of it. Now we will find much assistance in 
 •doing this in the tradition of the same events preserved in the sacred 
 books of the Phoenicians and Babylonians. 
 
 The object which God had in view in revealing to Adam the History 
 of the Creation was to inform Viitti and all mankind that He was the 
 Creator of it, and also that the works of the creation themselves mani- 
 fest, not only the existence of God, but also His divine wisdom, power, 
 and goodness. Now the heathen priests in their expositions given in 
 their cosmogonies and theogonies have omitted altogether the first of 
 these objects, viz. that God tells us that He created the universe. They 
 -only shew that the Divine Being is manifested in His works of creation ; 
 at the same time, they distinguish more divine persons than one. For 
 though they personify and deify the physical forces and substance 
 which derive their origin from the Divine Being, they in various ways 
 distinguish the divine from the physical, such as calling Him a spirit, 
 or spiritual, or making Him an affection of the mind, and by giving a 
 name which implies a divine person pre-eminently so, or a name used 
 in Scripture applied to God or one or other of the Divine Persons. 
 
 In the Biblical cosmogony the first act in the creation is the crea- 
 tion of the heavens and the earth j that is, the first material substance 
 
 • out of which the heavens and the earth were formed, and it is God 
 
 • (Elghim) who creates the heavens and the earth. This name Elohim is 
 plural, and shews it to be applied to more persons than one ; that is, the 
 'Trinity of Divine Persons in unity was the Creator. Yet each of the 
 ■ divine persons had his peculiar office in the creation. The First, or the 
 
 Father, is he who planned it in. the divine mind in the eternity before 
 
 • creation ; the Second, or Divine Son and Counsellor, is the Word, 
 who announces the ideas of the Godhead. He produces the plan 
 in the beginning, and oversees to its execution in every particular ; the 
 Holy Spirit is he who executes the work according to the plan and 
 under the direction and inspection of the First and Second Persons. 
 He proceeds from the Father and Son. But God the Trinity is a 
 Spirit. He has no material organs, and requires none. He has no 
 hands nor tools, nor needs them. To will with Him is to do. He 
 speaks, and it is done. This is well represented in the Phoenician 
 Theogony (p. 74) : Kolpia, the " sound of the mouth of God," operates 
 rt)n his wife Baau or Bohu, the void earth involved in darkness. " And 
 
390 DISSERTATION XII. 
 
 He said, ' Let there be light, and there was light.' " Kolpia, " the- 
 Toice of God," represents here the Scriptural words, " And God said.' 
 Had there been any sound? for as yet there was no htunart 
 being to hear it. It is sufficient for us that we are told 
 that " God said." At least, this is an evidence that th& 
 heathen Phoenicians had at one time the divine revelation be- 
 fore them when they first interpreted "And God said," by 
 the word Kolpia ; for the Phoenicians were Semites of the Syrian- 
 branch from Aram son of Shem, and among all the Semites or 
 descendants of Shem the word Icol not only means a sound or voice,, 
 but in particular the voice of God spoken in the air, a thing which in 
 the first ages of the world they all had experienced, as is shewn by the- 
 use of the word here by the Phoenicians ; and in the account of the- 
 Deluge by the Babylonians, where it is said " A voice from the air " 
 commanded them to dig up the books and deliver them to mankind, 
 and among the Hebrews it was known as " Bath Kol, which means 
 daughter of the voice," by which they understood the voice of God 
 spoken from heaven (Kitto on Luke xii. 6), which was experienced by 
 Samuel (1 Sam. iii. 1-14) and Paul (Acts ix. 4, xxii. 7, xxvL 14). 
 Here this voice is personified by the Phoenicians ; but it is evident 
 that they meant by it the Holy Spirit or third person of the Godhead, 
 for the voice in Scripture was the voice of the Holy Spirit, the active ■ 
 agent in the execution of the Creation, for it was when darkness was- 
 upon the face of the deep that the Holy Spirit moved upon the face of' 
 the waters of Bohu or chaos. Bunsen says he was the Kuah of 
 Genesis, " spirit, power, cause of being, development." He was also 
 the dark spiritual air, moved with Love and Desire for the eternal 
 beginnings of the Mot Cosmogony (p. 71) ; that is, he who, mer- 
 cliepeth, fluttered (like a bird) over the face of the deep, and in the 
 Babylonian Cosmogony (p. 186) Apason united to Tauthe, the void, 
 earth; and also Pothos, Desire of the Sidonian Cosmogony (p. 177), 
 who is united with Omikhle, mist or chaos, as a mist of atoms, as well as 
 the Pneuma spirit of the Phoenician Mot Cosmogony. It is to be remarked 
 that the Spirit is placed first, along with the chaos or void earth, in two 
 of the Phoenician cosmogonies. In the first, as the Spirit himself' 
 moved with Love and Desire of the eternal beginnings, or as the Love 
 itself personified as in the second and also in the Babylonian Cos- 
 mogony. Now this is the representative of the Scriptural expression,. 
 " And Rudh eloMm, the Spirit of God, merefiepeth, moved or fluttered, 
 like a bird upon the face of the waters," which overspread the tohu 
 Bohu or void unorganised (chaos) earth. But in the third Phoenician. 
 Mokhos Cosmogony (p. 178), the two material principles, ether and air,, 
 are made the first, out of which comes the divine being XJlomos, the: 
 
JEHOVAH TAUQHT LETTERS TO ADAM. 391 
 
 spiritual god. And still this is according to the Scriptural order repre- 
 senting the following : " And the earth was Tohuva Bohu, without form 
 and void, and Ruah elohim, ' the Spirit of God,' moved upon the face 
 of the waters," so that these two forms of the Phcenician Cosmogony 
 give evidence that they were framed by two different individuals from 
 the same ancient Hebrew Cosmogony. 
 
 Now Ulomos the hidden (p. ] 76), or^on the eternal, everlasting, and 
 spiritual god, must represent the Father or first person of the Trinity, 
 for in the first place he is called the highest point of the spiritual ; and 
 Khusorus the opener, the creator or second person comes out of him, 
 according to the third Phoenician Cosmogony of Mokhos j and in the first 
 theogony he, as j35on (p. 72), comes from Kolpia and Baau, along with 
 Protogonos the first-born or the second person. Now it is remarkable 
 that he is made to come out of ether and air or the first state of chaos 
 in the Mokhos Cosmogony, as he comes out of Baau, the void chaos, 
 by the power Kolpia in the first Phoenician Theogony, while at the 
 same time he must be viewed as the creator out of whom they them- 
 selves came. But these Phoenician cosmogonies and theogonies are 
 quite reconcilable with the Scriptures, for they recognise him as the 
 Creator by the doctrine that God is manifested or is revealed by His 
 works ; and he is further recognised as the Creator, as out of Him 
 oomes the Cosmic Egg as well as Khusorus the demiurge, who splits it 
 into two halves, and makes heaven and earth. Now as regards the 
 Second Person we have him represented under two aspects, and these are 
 to be seen even in Scripture ; for at the creation he appears on earth in 
 his unincarnate nature as the spiritual God, and at the formation of 
 Adam he evidently assumed some kind of a visible body to converse 
 with Adam, as the angels did when they appeared to man. Before the 
 Fall he walked in the garden with Adam and Eve, and after the FaU he 
 came to them and imposed on them the curse, with the promise of the 
 woman's seed to redeem them from it. He also makes the cherubim 
 for divine worship, and then he disappears. Adam no more walks 
 with God, but only with the invisible God, by faith. But by faith in 
 the promise Adam and his wife hoped and expected that He would 
 come back to them in His incarnate state in the woman's Seed or 
 Son; and when Eve gave birth to a son, about a hundred years 
 afterwards, they believed that now He had come, for Eve said at the 
 birth of Cain, " I have gotten a man, Jehovah " (Gen. iv. 1 ) ; but their 
 eyes must have been opened to the fallacy of this when Cain turned 
 out a murderer. However, this is the reading of the ancient Hebrew 
 record mythologized by the first heathen, which is conspicuous in the 
 Greek mythology. According to this. Father Uranus, the unincarnate 
 Jehovah, has a son Kronos or Saturn- Adam, who rebelled and dethroned 
 
392 DISSERTATION XII. 
 
 him, i.e. Adam did so by the fall hy easting off his authority over him. 
 But Kronos is told that he would have a son who would also dethrone 
 him after he had grown up to man's estate. This is the promise of the 
 woman's Seed. Consequently Zeus, Jove, Jehovah incarnate, is hoin to 
 Kronos, who in time dethrones his father Kronos, who is banished. 
 Now the same interpretation is found in the cosmogonies and 
 theogonies, though both the characters of Jehovah are sometimes con- . 
 founded, and what belongs to the one is attributed to the other. Thus 
 in the cosmogony of Mokhos, out of Ulomos the hidden eternal spiritual 
 God comes Khusorus, who evidently represents Uranus, born of Father 
 Eliun, and he splits the egg before man was made ; and he is evi- 
 dently the same as the Hebrew Kadmon, the divine man, who they say 
 is an emanation from God the Father ; as Khusorus is said to be from 
 Ulomos, " the first order of the spiritual." In the Kolpia and Baau 
 Theogony again with ^on the eternal comes Protogonos the first-begotten 
 son, evidently Kadmon the Divine Son of God or Uranus, manifested or 
 revealed by the creation by coming out of KolpiaandBaau, but who made 
 Genos and Genea man and woman. Then in the Babylonian Cosmogony 
 (p. 186) is begotten the Monogones or only son by Apason, Love, and 
 Tauthethe void, i.e. heis also manifested by the creation. Then, as regards 
 Jehovah incarnate, after Protogonos appears Beelsamin (p. 72), "theLord 
 of Heaven," who comes after Genos man and Genea woman, and whom 
 they worship. PhUo says he is like the Greek Zeus, Jove, or Jehovah in- 
 carnate. Then in the Babylonian cosmogony again it is the same, after 
 Monogenes the only son comes a son Belos, bom of Aos, hfe, and 
 Daukos the ground : that is, as a man partaking of life and an earthly 
 body. And from Father Eliun (p. 88) and Beuth comes Uranos 
 Epigeios or Autokhthon the earthy ; that is, the Son of God (Eliun), 
 with an earthy body ; and his name Epigeios indicate, that he was 
 bom " upon the earth," which is its meaning. 
 
 Now when we compare the Chinese Cosmogony and Theogony with 
 these, we find a male principle, Yang, who alone existed, and a female. 
 Tin, out of the union of which comes chaos in a state of ether. And it is 
 evident that the male Yang represents the Holy Spirit, who alone existed 
 before the creation, as that the female Yin represents the Tohu-Bohuj 
 the void unorganised earth; and the union of both forms chaos 
 in the form of an egg, out of which comes Puanku, the 
 highest antiquity, corresponding to Mon and Ulomos, the etemal 
 and spiritual God, who is thus manifested by His work of creation. 
 Then after a time comes Shang-tee, supreme lord, or Shang-teine, 
 supreme heaven, or Tein-hoang the emperor of heaven. '•' The intel- 
 ligent heaven," the supreme king of middle heaven, who is equivalent 
 to the Monogones or only son Protogonos, the first begotten, or Father 
 
JEBOVAH TAUGHT LETTERS TO ADAM. 393 
 
 Eliun the most Mgli, or Father Uramis the lord of heaven, the uninoar- 
 • nate Jehovah. But after him comes Ti-hoang " the emperor of the 
 «arth," who is equivalent to Autokhthon the earthy, and Beelsamin, or 
 -Zeus, Jove, or Jehovah incarnate, who is not only the emperor of the 
 •earth, but also the lord of heaven. 
 
 But it is evident that the heathen, as is seen in their mythologies, 
 recognised these two, i.e. Teine-hoang and Ti-hoang as the 
 same person under two diiferent states of existence. The first 
 l)eing of a heavenly or spiritual nature; the second of an earthy, 
 or the heavenly incarnate in an earthy body. To both they 
 assign the same office, and both do the same work, as the latter 
 ■continues what the first began. The one is the celestial ruler, who 
 lules over the heavens, including the revolutions of the heavenly 
 bodies, determining the place of the year by the cyclical characters. 
 The other rules over the earth, but also took observations of the 
 stars, divided day and night by the daily revolutions of the earth, 
 appointed thirty days to the month by the revolution of the moon, and 
 fixed the winter solstice. He also investigated the five elements, 
 fire, ether, air, earth, and water, and discovered fire, one of these ele- 
 ments, a discovery said to have been made by Protogonos, who also 
 i;aught the use of it to man ; the same being ascribed to the Greek 
 Prometheus, who is said to have brought fire from heaven and gave it 
 to man. We shall afterwards see that the Greek TJranus chiefly occu- 
 pied himself in the same astronomical pursuits, as we are told that not 
 far from a garden or paradise, with every kind of pleasant trees bearing 
 fruit, and flowers whose scents perfumed the air, besides pleasant flow- 
 ing rivers, where every kind of birds enchanted with their songs, evi- 
 dently descriptive of the Garden of Eden, he was accustomed to 
 ascend to the top of a lofty mountain, and there took observations of 
 the stars, and from the revolution of the sun divided the year into 
 ^seasons, and the months from that of the moon, foretold eclipses and 
 •other things regarding the heavenly bodies, and also future events to 
 happen on the earth. This is the mythological account of Jehovah 
 instituting the cherubim worship on the top of a mountain east of the 
 Garden of Eden, and giving the revelation of the promised Seed. Now 
 "by the Chinese tradition we are told that this Teine-hoang, or Uranus 
 the lord of heaven, was the first inventor of letters ; some ascribe to him 
 & book of eight chapters, which contained the origin of letters 
 {Goguet, V. iii. p- 300) ; others say " he discovered the cyclical 
 ■characters," the characters used in determining the place of the year, 
 i.e. in noting down these astronomical obseryations. This is the 
 mythologized account of Jehovah inscribing the history of creation 
 -on a pillar in the Adamic Beth, situated on the top of the 
 
DISSERTATION XII. 
 
 mountain, spoken of as inscribed on tlie Sethite pillars. And 
 we are told that the Greek Father Uranus also used letters, and first- • 
 gave their invention to the muses or prophets for their use, the muses or 
 prophets being the antediluvian patriarchs of the descendants of Seth, 
 who were inspired to give divine revelations. 
 
 Identical with the Chinese tradition, that Teine-hoang the emperor 
 of heaven first invented letters, is that of the Hindoos, who assert that- 
 their equivalent god Brahma, the creator and lord of creatures, first 
 delivered to the people their Sanscrit character. Mr Halhed (Gentoo 
 Laws, Pref.) says: " It is saidtobe thesame original letters first delivered 
 to the people by Brahma, now called Dievmagur, or the language of 
 angels." Others call this alphabet Devornagari, " the alphabet of the 
 gods.'' 
 
 The same tradition has been preserved by the Gothic nations,., 
 the western branch of the same people once united in Bactria in Central 
 Asia, which proves the tradition to be the inheritance of the Japetia 
 Aryan nations. The Gothic nations believed that their god Odin was. 
 the inventor of their Eunic letters. MaUet (Les Anciens Danois,. 
 p. 126) says : "The same ignorance which made, them regard poetry as 
 a supernatural gift persuaded them also that the letters or Kunie; 
 characters which then served the small number of people who knew 
 writing contained mysterious and magical properties. Some deceivers 
 (as the priests) easily persuaded credulous men that these letters, dis- 
 posed and combined in a certain manner, could woi;k prodigies, and 
 become a presage of the future (i.e. to foretell future events). Odin^ 
 who was the inventor of these characters, knew, said they, how tO' 
 resuscitate the dead by their means. He had some Eunic letters to- 
 obtain the victory, to preserve him from poison, to relieve women iit 
 travail, to cure the ills of the body, to chase away evil thoughts from 
 the mind, to dissipate vexation, to render supportable the severities of 
 a mistress. They employed almost the same letters in all these diffe- 
 rent cases ; but they varied the order, the combination, or wrote either 
 from the right to the left, or from the left to the right, or from the top 
 to the bottom, or in a circle, or against the course of the sun, &c. It 
 was in the practice of this kind of writing that this puerile and sense- 
 less art consisted, as much misunderstood without doubt by the greater 
 part of those who professed it, as respected by those who had recourse^ 
 to it." 
 
 This Odin or Woden, the inventor of the Eunic letters, was the- 
 supreme god of the Gothic nations. His name, according to Mr Hislop 
 (p. 193), is derived from the Semetic fns Adon, "Lord." He was * 
 commander of the Ases, a people of Scythia, whose country was be- 
 tween the Pontus-Euxine and Caspian seas ; and he led a colony o£ 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 395- 
 
 these to Scandinavia in North-Western Europe, giving them religion 
 and laws. He is the Woden of the Anglo-Saxons of Britain and of 
 the Mexicans, whose traditions say : " Woden was the grandson of the 
 illustrious old man who was saved at the time of the Great Deluge on 
 a raft. Woden assisted in the construction of the edifice to reach the 
 skies, but which brought about the confusion of tongues; and the 
 Great Spirit ordered Woden to go and people the country of Anahuac.'' 
 This would indicate Odin or Woden to he Adonis or Nimrod. But 
 Nimrod was a usurper, and he usurped the names, titles, attributes,. 
 and offices of the true Adonis or Lord Jehovah. In mythology, both, 
 the true and the fstlse Adonis are united into one, and the deeds of the 
 true are attributed to the false; but in our interpretation the deed 
 must be attributed to the one by whom it is done. The invention of 
 letters is therefore a deed of the true Adonis. 
 
 There are two gods to whom the Greeks attribute the origin 
 of letters, but both represent one and the same divine being, 
 Jehovah the Son of God. The first is called Prometheus, whose 
 history is given in mythology. He is said by Hesiod and 
 Ovid and others to be the son of Japetus. Doubtless Japetus 
 represents Japheth, son of Noah, whom the Greeks regarded as the 
 first father of their race. They cannot go farther back in their history 
 than its origin in Japheth ; but their traditions of the antediluvians,, 
 doubtless, are united to those of the postdiluvians, and the history 
 of the antediluvians is translated from the original country of the 
 human race, or Eden, and made that of the Grecian ancestors 
 inhabiting Greece ; and so the antediluvian patriarchs are made 
 to dwell in Greece and perform their deeds there. Prometheus 
 is regarded by Ovid and others as the creator of the first man. 
 Fulgentius (Lib. IL c. xx.) says: "Prometheus, they say, made 
 a man of clay ; but he was inanimate and insensible. Minerva 
 admired it, and asked if he would wish celestial gifts to his 
 work ? He answered that he knew not if the celestials had anything 
 good ; but if he could he would raise himself to those above ; and if 
 he saw anything agreeable to his structure he would take it. Minerva 
 then raised him up to the heavens on her shield, where he saw aU 
 celestials animated by flame and grow by vapour, and he applied a 
 ferule to the wheels of the sun, and stole fire, which he applied to the 
 breast of the man, and rendered the body animated." 
 
 Ovid, after describing the creation of the earth and the stars, and. 
 fishes birds, and beasts, says : "An animal more sacred than these, 
 and more capable of a profound understanding, and that might rule 
 over the rest, was stiU wanting. Man was produced. Whether that 
 creator of all things, the author of a better world, made him of divine 
 
«96 SISSBMTATION XII. 
 
 ■seed, or the earth, being new, and lately separated from the high ether, 
 retained the seeds of heaven, hairing as yet some affinity with itj which 
 being mixed with river water the son of Japetus formed into the shape 
 •of the gods that rule over all things." Prometheus having thus made 
 man, he took mankind under his special care. Man being at first Kke 
 infants, he made them rational creatures by endowing them with reason 
 and intellect. And when they used to huddle together at random, and 
 knew nothing about building houses and carpentry, he taught 
 them these arts, and as they knew nothing of the seasons, 
 but did everything without judgment, he shewed them the rising 
 of the stars and their settings, hard to be understood. " And 
 TerUy" (Prometheus), .ffischylus makes him. say, "I discovered 
 for them numbers (arithmetic), and, surpassing all inventions, I dis- 
 covered the combination, too, of mttees and memory, effective mother 
 nurse of all arts." Besides, he mentions the use of oxen, horses, and 
 . cars drawn by thein, and ships with sails. And for such as fell into 
 •distempers, " I pointed out to them the composition of mild remedies 
 "wherewith they ward off all their maladies ; " that is, he was the first 
 .author of the medical art, and, he adds, " many modes, too, of the 
 ■^divining art did I classify." In mythology this is particularly ascribed 
 to Apollo, and this shews us that Prometheus was identical with 
 ApoUo, originally written by the Greeks AboUon, pronounced ApoUon, 
 which is derived from the Semetic.46i Eliun, the most high; and thus 
 Prometheus is disclosed to us as identical with Father Eliun of the 
 Phoenician theogony and of the sacred Scriptures. 
 
 But farther, iEschylus makes Prometheus the discoverer of " boons 
 ■and gains to mankind that were hidden under the ground : brass, 
 •silver, iron, and gold, who could assert he had discovered before me ? 
 No one, I well know, who does not mean to idly babble. And in one 
 brief sentence learn the whole at once : All arts among the human race 
 are from Prometheus." 
 
 Parkhurst {sub voce D^S) derives the name of Prometheus from 
 TrpoiJ,rjdevo/j.ai., "to take Counsel beforehand." "Hence," says he, 
 -" Trpo/Mj^cvs is the Divine Counsel, who was present when God 
 said. Let us make man" (Gen. i. 26). He is therefore 
 the Second Person of the Godhead, who is prophesied of 
 iDy Isaiah (ix. 6) as the Son who should be born, and whose 
 Name should be "Wonderful, Counsellor, The mighty God, The 
 -everlasting Father, The Prince of Peace." As he was identical 
 with Apollo or Father Eliun, so is he also with the Phoenician Proto- 
 gonos, "the first-begotten son," and Beelsamin or Uranos "the 
 lord of heaven," and in the Chinese theogony with Teine- 
 Jhoang the emperor of heaven, who discovered the cyclical letters. Now 
 
JEHOVAE TAUGHT LETTERS TO ADAM. 397' 
 
 as Prometheus is the fore-counsel, so the man he made he named 
 Epimetheus, "the after-counsel or after-thinker." Such is the difference 
 of the Creator and the creature. God knows intuitively ; man learns 
 by experience. This Epimetheus represents Adam the first man, and 
 the arts and sciences taught hy Prometheus to him represents Jehovah 
 walking with Adam in the Garden of Eden, and teaching him all things 
 necessary for him to know in the state and circumstances into which. 
 God had placed him; and after the Eall he made the cherubim, or wooden 
 figures plated with gold, in which doubtless Adam assisted. So far 
 we have seen the character of Prometheus as the creator ; but besides 
 that, he sustains the character of mediator between God and man, and 
 suffers on man's account. .lEschylus makes him say : " As soon as he 
 (Zeus-Jove) had established himself on his father Saturn's throne, he 
 assigns forthwith to the different divinities each his honours ; but of 
 woe-begone mortals he made no account, but wished, after he had 
 annihilated the entire race, to plant a new one. And these schemes n» 
 one opposed but myself. But I dared. I ransomed mortals from 
 being utterly destroyed and going down to Hades. 'Tis for this, in 
 truth, that I am bent by sufferings such as these, agonizing to endure, 
 and piteous to look upon. I that had compassion for mortals have 
 myself been deemed unworthy to obtain this, but mercUessly am thus^ 
 coerced to order, a spectacle inglorious to Zeus." This was the account 
 of what Prometheus did when Zeus called the divinities together to 
 consult about fighting against the Titans as described (p. 13 3), and when 
 the gods disputed about the sacrifices that mortals should offer to them, 
 Prometheus deceived Zeus, so that he chose the bones of the oxen for 
 sacrifice, and gave the flesh to men. Zeus then took fire from man j 
 but Prometheus stole fire from heaven to man. When Zeus saw the 
 fire again among men, he ordered Vulcan to make a beautiful virgin, 
 and all the gods endowed her with gifts ; hence her name Pandora, the 
 recipient of every gift. Zeus gave her a box containing all the ills of 
 life to give to the man she married, but put hope in the bottom. Vul- 
 can then led her to Prometheus, who would not be captivated by her ; 
 but Epimetheus imprudently married her against his counsel, and on 
 opening the box all the ills of life were dispersed among men, only hope 
 remaining to sustain them. Eor stealing fire Prometheus was chained 
 to a rock on Mount Caucasus, an eagle fed on his liver for 30,000 
 years, when he was freed by Hercules. The reader will at once per- 
 ceive in these myths the distorted traditions of the creation of Adam 
 and Eve by Jehovah, the temptation of Adam by Eve, the Fall and 
 the introduction of evil into the world, and also the hope of salvation 
 through the revelation of the promised Seed of the woman, the appoint- 
 ment of substitutionary sacrifices, and the bringing of fire from heavea 
 
398 DISSERTATION 511. 
 
 to consume the accepted sacrifices, Jehovah, teaching Adam all science 
 and the arts in making the cherubim, or wooden figures, plated with 
 .gold, " the combination, too, of letters," by which he inscribed the 
 history of the creation on one of the Bethel pillars to teach him the 
 reason for keeping the Sabbath, and by which he inscribes on the other 
 Bethel pillar the revelation of the redemption and salvation of man by 
 the promised Seed of the woman. This is the divine hope given man 
 with the ills of life, to teach Adam the way and means of obtaining 
 salvation, and the hope of it to sustain him during life. 
 
 We have already treated of the historical event of the introduction of 
 letters into Greece, and the founding of the city of Thebes in Boeotia 
 by the Pelasgii under the guidance of their god Cadmus. We have 
 now to enquire into the actions of him whom Cadmus represents. 
 Cadmus is now generally believed to be, not a Phcenician prince, but 
 Cadmon the god of the Tyrrhenian Pelasgians. Herodotus and 
 Diodorus Siculus say that Cadmus brought a colony of Phoenicians -to 
 Thebes. Diodorus says Cadmus touched at the island of Rhodes, but 
 afterward went to Thebes in Boeotia (Lib. v. p. 227). He says also 
 that " Cadmus came to Samothracia, where he was initiated into the 
 Cabiric mysteries, which had been delivered by Jupiter to his son 
 Jasion in that island." Cadmus married Harmonia the sister of Jasion, 
 and then went to Boeotia and built the city of Thebes." It seems that 
 the Pelasgians divided into colonies in this island, whence they 
 went to other countries of Greece. By the accounts of Diodorus (Lib. 
 V. p. 223), after the Deluge in Samothracia one Saon or Samo gathered 
 the aborigines, divided them into five tribes, and gave them laws. There 
 was produced among them by Jupiter and Electra, daughter of Atlas, 
 Dardanus, Jasion, and Harmonia. Dardanus went to Lembos in Asia 
 and founded the city Dardan, and established the Trojan kingdom ; 
 Cadmus and Harmonia went to Thebes; and Jasion married Cybele, and 
 remained in Samothrace. Teucer, son of Scamander and the nymph 
 Ida, was born in Crete ; but he left that island and went to Phrygia, 
 near Ehoeteum, a promontory of the Troad, and introduced the worship 
 of Cybele, and gave the mountaia of Phrygia the name of Ida. Dardanus, 
 coming to Phrygia, married Batea daughter of Teucer, and succeeded 
 him in the Trojan kingdom (Diod. Sic. L. iv. p. 192). But, according 
 to Virgil, Dardanus, Jasion, and Harmonia were not born in Samo- 
 thracia, but came there from Hesperia in Italy. In Lib. iii. 1. 163, 
 Dryden, 1. 221 :— 
 
 " A land there la, Hesperia call'd of old 
 (The soil is fruitful, and the natives bold — 
 The (Enotrians held it once), by later fame, 
 Now call'd Italia from the leader's name. 
 Jassius there, and Dardanus were bom : 
 From thence we (Trojans) came, and thither must return." 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 
 
 Tausanias (I. 28. 3) and Myrcilus (Ap. Dionys. ii. 1. 28) also testify 
 as to the Hesperian origin of Cadmus. Now Hesperia is the name 
 given to the whole of Italy, of which Latium was a particular region 
 in it, to which Saturn came when he was dethroned by Jupiter. 
 
 " Then Satvim came, who fled the power of Jove, 
 Kobb'd of his realms, and banished from above. 
 And Latium call'd the land where safe he lay 
 From his unduteous son, and his usurping sway." 
 
 — ^neid, L. vii. — Dryden, 1. 425. 
 
 lut Yirgil is even still more particular as to the part of this region in 
 Tvhich Dardanus was born (his ortus ut agris Dardanus idaeas) in Idaean 
 fields. Dryden translates the lines : — 
 
 " The Auruneii told, that Dardanus though born 
 On Latian plains, yet sought the Phrygian shore, 
 And Samothracia Samos called before." 
 
 — L, vii. 282. 
 
 And the Scholiast on this says that " Dardanus son of Jupiter and 
 Electra, on account of slaying his brother Jassius, fled from Italy into 
 -Samothrace, from thence into Phrygia. The sacred things which he 
 carried away from Italy (Hesperia) iEneas brought back many ages 
 afterwards." This refers to the worship of the Cabiri gods, which 
 Dardanus or the Pelasgians brought with them from Hesperia, and 
 introduced into Samothrace. Herodotus says : " The same Pelasgians 
 - at an early period inhabited Samothrace ; and from them the Samo- 
 thracians derived their Orgia of the Cabiri." These Cabiri were three 
 gods, equivalent to the Three Persons of the Godhead ; and, like them, 
 were called " gods." Elohim, as Herodotus (ii. 52) was informed at 
 Dodona, " they gave no surname or name to any of them, for they had 
 not yet heard of them ; but they called them gods, because they had 
 set in order and ruled over aU things." The first of them at least was 
 Cadmus. The Samothracian names of the Cabiri and their explana- 
 tions, attributed by the Scholiast of ApoUonius (i. 913) to Mnasias the 
 Alexandrian scholar, are Axieros, Axiokerse, and Axiokersos, "afourth 
 is added, Cadmilus, who is identical with Hermes, according to Dion- 
 ysodorus." MiiUer thinks that Cadmilus is identical with Cadmus. 
 Bunsen however shews that Kadmiltis, who is explained as Hermes, is 
 Semitic. The simplest explanation of it is Kadmi-el, he who stands 
 before the face of God, equivalent to the messenger (angel) of the 
 -countenance, the revealing afterwards, the executor of the divine will, 
 who is therefore so far in a ministerial capacity. On the other 
 
400 DISSERTATION XII. 
 
 hand, Cadmus is " Kadmon tlie first." He is therefore the first of the 
 Cahiri, of which CadmUus is the fourth, and is Hermes the messenger 
 of the Cahiri gods, he is the representative of the high priest of the 
 cherubim, who entered into their presence, and who reveals- 
 the divine will. Miiller (Mythology, p. 93) tells us that " the close- 
 ness with which the worship of the Cabiric goddesses were interwoven 
 with the Thebaic mythology is evident from the statement of 
 Euripides that the Siwvv/iot S-eas, i.e. these Cabiric goddesses, founded 
 Thebes ; that Zeus bestowed the city on Cora at the ceremony of the 
 unveihnent; and that Cadmus dwelt in the temple of Demeter 
 Thesmophorus (Paus. ix. 16, 3), in which myth aU the divinities of the 
 Samothracian worship are seen conjoined." Here the Cabiri are said 
 to be the founders of Thebes ; but aU say that Cadmus was its founder,, 
 when he had married Harmonia. Again Miiller (p. 95) says : " The 
 city, as we find from Euphorous, was presented by Zeus to Cora on 
 the day when she first, in favour of her bridegroom, raised from her 
 countenance the bridal veiL This act of the bride was called ava. 
 KaXvTTTrjpia. Here the qonsecration of Thebes was ingeniously inter- 
 woven, by means of the mythus, into the history of the divine nuptials." 
 The celebration of this marriage is described by Diodorus (Lib. v. 
 p. 223) in connection with the history of Samothrace, when Dardanus, 
 Jasion, and Harmonia were stUl living in Samothrace. " At that time 
 Cadmus, son of Agenor, came thither seeking Europa, and married 
 Harmonia the sister of Jasion ; and they relate that all the gods were 
 present at the celebration of the nuptials, when Ceres, in love with 
 Jasion, gave fruits as her gift. Mercury the lyre, Minerva the renowned 
 robe (peplum) and colour. Electra, the great sacred mother of the 
 gods, gave, along with symbols and drums, and orgia, two hundred 
 choruses. But ApoUo played the harp, and the Muses blew the pipes,, 
 and the rest of the gods made prosperous the nuptials with joy. 
 Thereafter Cadmus, as he had been admonished by the Oracle, founded 
 Thebes in Boeotia." MiiUer (p. 90) considers Cadmus as a mundane 
 god, and that he represents the Creator ; and notices that an illustrious 
 author suggested the explanation of his name, " the Creator, the Dis- 
 poser," from (cafo), to create, which means literally " to adorn or fur- 
 nish." Bunsen (vol. iv. p. 231) has the same views. He considers 
 Cadmus to be a cosmogonical god; that the marriage with Har- 
 monia, at which all the gods were present, represented the Creation; 
 and that the beautifully ornamented robe or mantle of Harmonia repre- 
 sented the objects of nature by which the world was furnished. 
 Bunsen (vol. iii. p. 231) says: "This idea must contain the root of 
 the wonderful myth of Kadmos or Kadmon the first, for his wife Har- 
 monia dressed in a robe studded with stars, and wearing a necklace 
 
JEHOYAH TAUGHT LETTERS TO ADAM. 401 
 
 representing the universe (hormos); and the duties they both perform 
 have a palpably cosmogonical meaning.'' In our view the coUar which 
 encircled her neck represented the heavens, adorned with the sun, 
 moon, and stars, as the ornamented robe or mantle which covered her 
 body represented, not only the external surface of the earth adorned 
 with oceans, rivers, mountains, and valleys, but also with trees, shrubs, 
 flowers, and all kinds of living animals. That this was the usual way 
 in which the ancients spake of these things allegorieally in their myths 
 is certain, for Suidas and Mamimus Tyrius (Diss. 29. apud Laert.) teUa 
 us that Pherecydes, the most ancient of the philosophers, wrote a 
 theogony after the antique and mythological manner ; and Laertius 
 tells us that he began it by saying, " Jupiter and time and the earth 
 were from eternity, when the latter of which received its name (Ge), 
 when Jupiter gave her a present of the ocean ; " and Clemens Alexan- 
 drinus (Strom, vi. p. 621) has preserved the following passage r 
 " Jupiter made a large and beautiful mantle, and described on it, with 
 variety, the earth, the ocean, and the abodes of the ocean." But 
 the ornaments which adorned the coUar and mantle of Harmonia 
 were even much more extensive than these. 
 
 The celebration of the nuptials of Cadmus and Harmonia, then, 
 represents Jehovah united to the earth on the first Sabbath or 
 Seventh day when her creation was finished and perfected j and 
 the rejoicing on that occasion is spoken of by Job, xxxviii. 4-7, 
 " Where wast thou when I laid the foundations of the earth. . . 
 or who laid the corner-stone thereof, when the morning stars 
 sang together, and aU the sons of God shouted aloud for joy."' 
 And this was the tradition of that in Gen. ii. 1-3 : " Thus the 
 heavens and the earth were finished, and all the host of them. And on 
 the seventh day God ended his work which he had made. And 
 God blessed the seventh day, and sanctified it ; because that in it he- 
 had rested from aU his work which God created and made." 
 
 We see therefore that Harmonia represented the finished, furnished 
 earth, and that she was identical with GS, as Cadmus or Kadmon the 
 Creator is identical with Uranus. We came to the same conclusion in 
 our interpretation of Hesiod (p. 145.) Now, when we turn to the 
 Phcenician EUun and Beuth Theogony (pp. 88, 90), we find that the 
 husband of G% the finished earth, was Uranus the Lord of Heaven, 
 identical with Beelsamin of the Kolpia and Baau Theogony (p. 72), 
 which, as PhUo says, " means Lord of Heaven, as the Greeks caU 
 Zeus ; " that is, he is the representative of the incarnate Jehovah. But 
 the same person, as we have shewn, was the spiritual Jehovah before 
 he took on himself the earthy or camate nature, called in Sec. 3 Proto- 
 gonos, "the First-begotten" Son, whom Bunsen interprets "Kadmon the 
 
 2d 
 
■402 DISSERTATION XII. 
 
 First, the Original, used in the same sense in modern Hehrew as signifying 
 Crod." The Adam-Eadmon of the Kabbis, " Adam-Kadmon or (Primo- 
 genius) the First-begotten, the perfect, man-like God " (pp. 75 and 91), 
 and Kadmon, is the person by whom he interprets Cadmus the husband 
 of Harmonia. Cadmus or Kadmon was therefore Jehovah-Uranus the 
 Lord of Heaven, the Creator, who was united to Harmonia the finished 
 earth, furnished with aU her inhabitants, animate and inanimate, as 
 her sovereign lord or king to govern and protect her. If Cadmus be 
 Uranus the Creator, and Harmonia the finished earth, furnished with 
 aU her inhabitants, then the city founded after their marriage inust be 
 that into which Uranus gathered the few persons living in the Garden, 
 and gave them civilizing arts, and among them letters, which Uranus 
 is said to have given to the Muses or prophets of primeval mankind, as 
 shall be described in the interpretation of the Uranus traditions. These 
 actions of Kadmon were done in Hesperia, the original place whence 
 Cadmus and the Pelasgian colonies which he led came from, and where 
 he and Dardanus the Trojan-Pelasgian were bom. The particular region 
 of the country of Hesperia was called Latium, " the hiding land," i.e. 
 the Garden of Eden, so named from Adam hiding himself among its 
 trees ; the land where Saturn- Adam hid himself from his unduteous 
 son Jove, or Jehovah incarnate, who dethroned him, and banished or 
 drove him out of the Garden to the town east of the Garden, where the 
 cherubim worship was instituted. Now the foundation of this first 
 city is united to the historical foundation of the city of Thebes as 
 represented by their god Cadmus, and made to appear as if Kadmon 
 had founded the historical city, just as the Garden of Eden, the 
 hiding land, has been transferred to Latium, a region of Italy. 
 But the situation of this town is more particularly indicated by 
 the name of Idsean given to the birthplace of Dardanus. Now 
 Ida is the mount of knowledge, the name given to the moun- 
 tain on which the Adamic Beth with its two Bsetylia pillars 
 were constructed by Uranus, afterward called Olympus-Triphyliiis. 
 But, besides this, Kadmus instituted the Cabiric mysteries of the 
 three gods. These represent the institution of the cherubim 
 gods called Elohim, consisting of the Three Persons of the 
 Godhead. Besides this, the Pelasgians had inscribed columns 
 " detailing the ceremonies practised in the sacrifices of the Corybantes " 
 (Porphyr. de Abstin. Lib. ii. pp. 156, 157), or priests of the Cabiric 
 worship. And Clemens Alexandrinus (Strom. Lib. i.) tells us that the 
 Thebans worshipped Dionysius in a pillar with great joy. Now 
 Dionysius, as Mr Hislop says, is the Grecian representative of the 
 promised Seed of the woman, or sufiering Saviour of mankind ; that he 
 derives his name from the Semitic Da-nsha-eon, " the great sin-bearer." 
 
JEH07AH TAUGHT LETTERS TO ADAM. 403 
 
 This word, we thiak, is by far too much divided to represent the 
 manner in which the Semites derived the meaning of the names they 
 ,^ave to their children ; and we prefer the derivation of the name given 
 by Macrobius from Stos vovv, " the mind of God," which he interprets 
 in a physical sense " the mind of the world ; but the world is called 
 ■heaven, which they call Jove. This is the description of the 
 " Word of God," which decides him to be the same as Kadmon : 
 hence we have here evidence of the two Bsetylia piUars, wor- 
 shipped by the Pelasgians, instituted in the Cabiric temple of Thebes, 
 representing the Bsetylia or living stones made by Uranus. 
 
 Uranus is the second god, by which the Greeks represent Jehovah 
 AS the governor of the world, and giving revelations to man, and 
 among them establishing religion and giving them letters to 
 read the divine revelations. Diodorus Siculus (Lib. iiL p. 132) 
 gives the traditions regarding Uranus. He says : " The Atlantes 
 are the inhabitants of places near the ocean and are the possessors of 
 a happy land. They are esteemed to excel all their neighbours in 
 hospitality ; they glory that the gods were begotten among them ; 
 and they say that the most illustrious of the Greek poets agree with, 
 their assertion, when he makes Juno thus reply : — 
 
 ' I go away to the furthest end of the earth 
 To Oceanus and Tethys, the father and mother of the gods,' 
 
 They relate that Uranus was their first king, and that he gathered into 
 a town the few men then inhabiting a garden, and prohibited them 
 from living in a lawless and beastly manner ; that he taught them to 
 pluck and store the fruits of trees and to reap the crops of the earth, 
 . and invented not a few of the other utilities of civilized life. He had 
 the greatest part of the world under his power, but especially that in 
 the west and south. And as he was greatly devoted to the observation 
 of the stars, he predicted many things that would happen in the 
 'Celestial world, and opened up to the vulgar the seasons of the year from 
 the motion of the sun, likewise the months from the course of the 
 moon, and defined the sure seasons of each year. There- 
 fore when the people, not yet learned concerning the perpetual 
 ■order of the stars, wondered at the certainty of the events predicted, 
 the opinion grew up that this prophet was a partaker of the divine 
 nature ; and being exempted from human affairs, they bestowed divine 
 honours on him on account of his merit and his knowledge of the stars. 
 His name was also transferred to the heavens, inasmuch as it was 
 thought that he knew familiarly the rising and setting of the stars and 
 other contingencies in that ethereal world, as they extolled his merits 
 
404 DISSERTATION XII. 
 
 by the greatness of tte honour, and by calling him the eternal king, 
 of the TiniTerse." 
 
 Then in Lib. v. p. 221, the country over which Uranus reigne* 
 is described as an island in the southern ocean, opposite the coast of 
 Arabia Felix, lying next to Gedrosia. This island is called Pan- 
 chaia, or the Sacred Island, inhabited by the Panchai as natives^ 
 besides foreigners. Their chief city was called Panara, and its citizens 
 were named the suppliants of Jupiter-Triphylius. About sixty stadia, 
 from this city is the temple of Jupiter-Triphylius, of great antiquity and: 
 magnificence, situated in a sacred field planted with trees and flowers,, 
 so as to make a delightful garden, with fountains, streams, and rivers, 
 in which men dwell as in a paradise, enchanted with its delights 
 and the singing of birds. "Beyond this field is a steep moun- 
 tain sacred to the gods, called the seat of heaven and Olympus- 
 Triphylius. For they say Uranus, when he held the empire of the 
 world, joyfully resorted to this place, and observed heaven and the 
 stars f romits chief summit. Itafterwards obtained the name of Olympus- 
 Triphylius, because the borders of three nations united here ; for some 
 are called Panchai, others Oceanites, and others Doii. The Panchai 
 were afterwards expelled by Ammon, for they say that he not only put 
 this nation to flight, but exterminated and wholly destroyed its towns,, 
 and also overthrew those of the Doii and Asterusea. The priests also 
 went up into this mountain every year and held a sacred festival with 
 great sanctity." The Arabian tradition of this Panchaian island is given 
 also byDiodorus inhis Lib. vi. p. 350. He says : "The island of Panchaia^ 
 situated in the ocean east of Arabia Pehx, is an island sacred to the gods, 
 in which there were many things as ancient as they are exquisitely con- 
 structed, of admirable workmanship. Moreover there existed in it thfr 
 temple of Jupiter-Tryphylius, built on the top of a mount by Jupiter 
 (Uranus) himself at the time when he yet walked among men and ad- 
 ministered the government of the whole world. In the sacred enclosure, 
 of which temple there was a golden pillar, on which was inscribed, vrith 
 Panchaian letters, the deeds of Uranus, Jupiter, and Saturn ; it says 
 thereafter that Uranus was the first king, studious of equity and 
 benevolence to men, and of the knowledge of the motions of the stars, 
 who also first honoured the celestial gods, and therefore obtained the 
 appellation of Uranus, heaven. By his wife Hestia (Vesta) were born 
 his sons Pan and Saturn, and his daughters Khea and Demeter (Ceres)^ 
 But after Uranus Saturn reigned, who married Ehea, and begat Jupiter,. 
 Juno, and Ifeptune. Thereafter Jupiter received the kingdom of 
 Satum by succession, and married Juno, Ceres, and Themis. From 
 the first he procreated the Cuietes, from the second Persephone, and. 
 from the third Minerva. Then when he had come to Babylon he 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 405 
 
 received the hospitality of Belus, and from thence he proceeded to 
 Panchaia, an island situated in the ocean, and founded the statue of 
 his forefather Uranus, and hence through Syria he came to Cassius, 
 and then progressed into Cilicia; then also to other nations, followed 
 by honours from all, and called a god." 
 
 These are various traditions of the primeval world preserved by 
 ■different nations, collected by Diodorus Siculus, and though the 
 accounts are different, they serve to explain each other. The happy 
 land of the Atlantes represent the same country as the island of 
 Panchaia. The name of Atlantes serves to shew what country it is ; 
 for, as already explained, it means the swaddled land or island ; that 
 is, the country subjected to the Deluge. It is represented as an island, 
 l)ecause it was the same land in which the Flood separated the ante- 
 diluvians from the present world. The Atlantic island is situated in 
 the most western parts of the world by the ancients, because Noah was 
 carried by the Flood from the east of the land of Eden to the west of 
 it, or of the world, as known at the time ; but Atlas-Noah, who was 
 king of it later than Uranus and Saturn, though his kingdom was placed 
 in Mauritania, or in an Atlantic island in the ocean west of it, and also 
 "CaUed Hesperia, or the West, yet we know the true situation of his 
 kingdom was in Mesopotamia or Padan-Aram, the plain of Syria, be- 
 tween the rivers Euphrates and Tigris, which was the north-west of the 
 land of Eden. The island Panchaia, placed east of Arabia, evidently 
 xepresents the land of Eden, as it includes Paradise. The Pelasgian 
 traditions make the island of Crete to represent the same country, as 
 well as does the island of Delos, at first a floating island raised up by 
 Neptune by means of a deluge, where Latona might give birth to 
 Apollo (Uranus) and Diana. The Hyperborean island, or the land of 
 the super-strong, i.e. of the Cabiri gods, whence the worship of Apollo 
 was brought to Delphi, represents the same country. The history of 
 this country, as given in these traditions, begins with the reign of 
 Uranus, its first king, and the birth of Saturn or the creation of Adam, 
 .and it ends by the destruction of its cities by Ammon, i.e. Ham, more 
 particularly by Nimrod and his Cushite race, the descendants of 
 Ham ; hence ascribed to Ham. 
 
 In the first tradition Uranus is recognised as a great prophet and a 
 ■partaker of the divine nature, whose revelations are true, and whose pre- 
 dictions happen with certainty. His name Uranus, Heaven, both in the 
 Old Testament as Heb. D'DB' (2 Chron. xxxii. 20), Chald. Ki»B' (Dan. 
 iv. 23), and in the New as ovpavo^ (Matt. xxi. 25 ; Luke xv. 18) is 
 aised as a name for Jehovah niili and the Lord Kvpmi, given to the 
 lord, the Second Person of the Godhead ; and he is called "the eternal 
 Mng of the universe." To which office Jehovah the Son was appointed 
 
406 DISSERTATION XII. 
 
 by God the Father (Ps. ii. 6, " Yet have I set my King upon my holy- 
 hill of Zion ; " Ps. xciii. 2, " Thy throne is estaUished of old : thou 
 art from everlasting "). Uranus is said to have reigned when men first 
 lived in a garden of paradise. He removed the few men then living 
 in a garden and placed them in a town, and gave them laws and civili- 
 zing arts, especially gardening and agriculture, and founded a temple- 
 or Beth for the worship of the celestial gods, i.e. Elohim, called 
 Cabiri, by instituting the cherubim as his representative. This 
 he founded on the top of a steep mountain, where he went up 
 to observe the stars. This observation of the stars evidently 
 represents the History of the Creation, inscribed on the piUar Chiun, as 
 the institution of the sun, moon, and stars " for signs and for seasons,. 
 and days and years," is the most conspicuous part in this history, 
 and is taken to represent the whole of it. This Mount Olympus- 
 Triphylius represents " the holy mountain of God," east of the Garden 
 of Eden, upon which Jehovah placed the cherubim (see Ezek. xxviii. 
 13, 14. and "Wisdom ix. 8). In the fane of this temple he erected a 
 golden Stella or piUar, inscribed with Panchaian letters," describing the 
 deeds of Uranus, Saturn, and Jupiter; that is, one of the Bethel 
 pillars, describing the acts of Uranus-Jehovah, Saturn- Adam, Jupiter- 
 his son, or the promised Mesisah. The Panchaian letters are evidently 
 the Semitic letters of the Mesopotamian alphabet, as Panchaia repre- 
 sents Mesopotamia ; and the traditions distinguish between them and 
 other letters, for on the same island there is said to have lived, as the 
 tradition says, " audacious men, who brought in war upon the rustic 
 islanders, who had established a sumptuous worship. The priest, 
 clothed in gorgeous robes and crowned- with a mitre, brought from 
 Crete into Panchaia when Jove governed the world, and in their gorgeous 
 temple they had 'a golden stella inscribed with letters, which the 
 Egyptians call sacred (or hieroglyphics), describing the deeds done by 
 Uranus, Jupiter, Diana, and Apollo, inscribed by Thoth or Mercury him- 
 self ' " (Diod. Sic. Lib. v. p. 222). This represents the invasion and 
 deposition of Atlas-Noah, and the introduction of the apostate worship 
 of Cush (Mercury) and Nimrod (Ammon) in Panchaia, or the Atlantic 
 land, and the pillars of Thoth, inscribed with his cosmogony in hiero- 
 glyphic letters. Diodorus (Lib. v. p. 235) teUs us that " the invention of 
 letters and the composition of hymns, which they call poetry, was con- 
 ceded by the Father to the Muses. But some attribute the invention 
 of letters to the Syrians, from whom the Phoenicians kaxned them 
 and communicated them to the Greeks, the same who accompanied 
 Cadmus into Europe ; hence the Greeks call them Phoenician letters." 
 The original source of alphabetic letters, then, is ascribed to the Father. 
 ^ow, who are the Muses, and who the Father? In consequence 
 
JEE07AH TAUGHT LETTERS TO ADAM. 407 
 
 of the rebellion and apostacy of Nimrod, he usurped the names, titles, 
 and offices of Jehorah, called Jove or Jupiter; and he in 
 mythology gets that name. But we have accounts of another Jupiter, 
 even in mythology. Diodorus (Lib. iiL p. 136) says that besides Jupiter 
 Olympus, son of Saturn and Ehea, " there was another Jupiter, son of 
 Uranus and theking of Crete, but far inferior in glory to the last (Jupiter). 
 He had the whole world under his empire. The most ancient prince 
 was he, from whom the island was named. He begat ten sons called 
 Curetes, and the name of his wife Idaea was given to the island in which 
 he spent his life and was buried, whose vestiges remain to oui time." 
 
 This brother of Uranus is doubtless another form of Uranus him- 
 self. Crete, in mythology, is the representative of the land of Eden. 
 It is there that Jupiter, when newly born, was taken from Saturn to 
 be nursed in Mount Ida, or the mount of knowledge ; there Idsea Mater, 
 or Mother Eve, gained the knowledge of good and evil. Ifow as 
 to the Muses. Some say they were a band of nine virgins, who 
 accompanied Osiris or Bacchus, and who administered to his 
 pleasure. But as there was a false Jupiter, so these are his 
 false Muses. Diodorus again (Lib. iv. p. 150) says : " Con- 
 cerning the Muses, of whom mention was made in the history 
 of Bacchus, the place admonishes us to speak summarily. Many 
 ancient writers of the most approved authority make them the daughters 
 of Jupiter and Mnemosyne ; but a few of the poets (among whom is 
 Alcman) assert that they are the daughters of Uranus and Ge.'' 
 Apollo was called Musagetes, or the leader of the Muses (Lib. i. p. 11). 
 But as there was a false Apollo, so there was also a true ApoUo ; or, as 
 shaU be explained, Ab-oUon or Father Eliun, " the most high ; " and the 
 Muses he taught were the Vates or Prophets, the first of whom was Adam 
 in the Garden of Eden, as the myth of Apollo and Daphne in Ovid 
 shews {see p. 119). ApoUo here, therefore, was Uranus himself, who taught 
 the Muses or Prophets, and was their leader. "We cannot omit here the 
 testimony of Mr Jackson (vol. ii. p. 134): "The old Cretans (ante- 
 diluvians) relate that letters were brought amongst them by the Muses. 
 The first Muses were those who were contemporary with Osiris, and 
 travelled along with him and his brother Apollo, to whose band they 
 belonged. . . Therefore they were, if the whole account of them is not 
 fabulous (not fabulous, but falsely applied), the later Muses who taught 
 the Cretans letters, and were the daughters of the Cretan Jupiter, or of 
 Uranus as others relate. Diodorus Siculus (Lib. iv. p. 215) says: The 
 most ancient and approved mythologists relate the Muses to be the 
 daughters of Jupiter ; but Mimnermus the poet (apud Pausan. Baeot. 
 p. 303) wrote in the beginning of his elegiac poem on the battle between 
 the Smyrnseans and Gyges the king of Lydia, that the most ancient 
 
408 DISSERTATION XII. 
 
 Muses were the daughters of Uranus. The Muses therefore who 
 carried letters into Crete were probably those who had been taught 
 them by Uranus." It was therefore Father Uranus who conceded the 
 invention of letters and the composition of hymns, called poetry, to the 
 Muses or prophets. Ifow this poetry was the means used by the vates, 
 prophets, or poets in the most primeval age of the world, to communicate 
 the divine revelations to man (see Lamech's verse, Gen. iv. 23, 24), and 
 to the same prophets were communicated the invention of letters by 
 Uranus, or Jehovah, when he walked with Adam, the first prophet, 
 in the Garden of Eden. This shall be further confirmed hereafter. 
 
 Theinvention andmecTianism of BcetyUa,or Living Stones, hy Uranos: 
 — In the Urano-Kronos Theogony, Chapter III. of Sanchoniathon's Ex- 
 tracts {see p. 88, sec. 2), we are told that Ouranos or " Uranus 
 took to wife his sister G§ (the earth), and had by her three sons : 
 Elos, who was also Kronos, Baetylus, and Dagon, who is the same as 
 Siton and Atlas." It is to Baetylus, the second son of Uranus, that we 
 have to direct attention in this passage; and at sec. 13 it is said : 
 ""Et€ Se ((j>t]<Ti,v) iirivoTjae 3-eos Ovpavoi BHTYAIA, KiOovi e|^,^jrv)(ovi 
 fjjr)-)(avrj(Taii.evoi,'' which Bunsen rather paraphrases than translates ; 
 " Now the god Uraniis invented BaetyUa, inasmuch as he endowed the 
 stones with souls." But, literally translated, it is: "Now the god 
 Uranus invented Baetylia, constructing animated stones.'' 
 
 We have shewn that Uranus, " Heaven," represents Jehovah " the 
 Lord of Heaven," the Divine Son, the Second Person of the Godhead. 
 The first passage informs us that the second son of Uranus is called 
 Baetylus (BHTYA02). He is regarded here as a person, — a god and 
 as the son of Uranus " the Lord of Heaven." The truth then estab- 
 lished here is, that Bsetylus has his birth or origin from Jehovah the 
 Divine Son, " the Lord of Heaven." Erom the second passage we learn 
 that Baetylus was a stone of a very peculiar nature. It was not a 
 natural stone, as dug out of the earth, but it was invented by Jehovah, 
 and constructed by him by mechanical art (/iTjxavjjo-afiei/os), though 
 •constructed of material taken from the earth ; for it was a son of G§, 
 ^'the earth," as well as of Uranus. Ge, "the earth," furnished the 
 material ; but it was Uranus who invented it and constructed it by 
 mechanical art into a Bsetylus, and made it a living or animated stone. 
 Uranus Invented Bsetylia, and was therefore the first inventor and 
 constructor of Baetylia. He also invented and constructed Bsetylia, 
 and therefore he invented and constructed more Baetylia than one. 
 The god Baetylus was a personification of one of the Baetylia men- 
 tioned in the second passage ; but he was a particular Bastylus of a 
 Mgher character and deserving of more respect than the other. He 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 409 
 
 "was indeed a Bastylus or living stone j but lie was personified and 
 •deified and worshipped by th.e heathen. He was that particular 
 Baetylus who, as we shall see, was given to and swallowed by Kronos 
 as representing, or iu the stead of Jupiter or Jehovah incarnate. 
 
 Bochart, Lowth, Bunsen, and all the learned derive the name from 
 the Semitic Bethel, and from Jacob's pillar, which he called Bethel 
 (Gen. xxviii. 18, 19). But the Bsetylia do not derive their name nor 
 their origin from Jacob's pillar, but from Uranus, when he placed his 
 Bsetylia, with the cherubim, in the Beth east of the Garden of Eden. 
 Jacob's pillar is a well-known instance of a Bsetylus in a Beth-el or 
 " House of God." According to Bunsen, "i5K"n''a Beyt-el (yl), Bethel 
 in Hebrew and Phoenician 'God's house.' The Greeco-Phoenician ver- 
 sion Bsetylia is well known. This was the name of the sacred stones, 
 which were supposed to have fallen from heaven (Atoo-jrerpeis), and 
 were honoured and held sacred on account of the divine power supposed 
 to be inherent in them." Now what was there about these stones 
 which gave origin to these heathen ideas regarding them 1 In the first 
 place they are said to have come down from heaven. The image of 
 Diana, i.e. the Chiun piUar inscribed with the history of the creation 
 and the companion to Bsetylus in the Beth, also fell down from Jupiter- 
 TJranus or heaven (Acts xix. 35). This corresponds very weU with 
 the Phoenician origiu of the god Bsetylus as being a, stone, which got 
 its birth or origin from Uranus-Heaven, which means that Jehovah 
 the Lord of Heaven invented and constructed them. But it could not 
 have been the stone that came down from heaven that made them 
 honoured, and held sacred ; nor was it merely because Uranus- Jehovah 
 liad made them. We are told that they were honoured and held sacred 
 on account of the divine power supposed to be inherent in them. The 
 heathen supposed indeed that this power was that of a god. They 
 are called AtosTcrpetj (Diospetris), Jupiter stones ; and they suppose 
 Jupiter to be in them, and that he exercised this power. But 
 true believers could not suppose Jehovah to be personally in them, 
 as the heathen suppose Jupiter to be. Now as all the heathen ideas 
 were derived from, and were a degeneration of those of true 
 believers, Jehovah, when he constructed them Bsetylia, or living 
 stones, must have made something inherent in them by which he exer- 
 cised this power. Now we know that stones were the only substances 
 in v)se in antediluvian as wellr as postdiluvian ages for written records ; 
 -and Jehovah could only make these stones exercise this power by an 
 inscription he had put on them. That the Bsetylia were inscribed 
 with letters we are assured by a quotation given by Gale in his notes to 
 Jamblichus (p. 215), taken from " Josephus in Hypomnesticon," which 
 £ays that " the Bsetylia in the temples in Egypt were stones with letters 
 
410 DISSERTATION XII. 
 
 engraved on them," ra ev rots I'aois BairvXia, Sia XiOiavev rois (rrotx^'O'S" 
 Trpoa-pacra-ovTdov ev Kvyoirrif re Bodvi. But the respect for these 
 stones was greater than because they had merely borne inscriptions j 
 it was " on account of a divine power inherent in them, which came 
 down from heaven." Sanchoniathon calls the BsetyHa, according to 
 Philo's translation, Xidovs e|U-^vxovs, the word upon which the sense 
 depends is compounded of e/j, or ev in, and '^xVt lif ®> so^^Ij l^eath, and 
 means " breathed in '' or " inspired ; " hence Xidovs e/i^jrvxavs mean 
 " inspired stones." The inscription, then, was a divine record 
 which came down from heaven to man, which exercised a 
 divine power ; that is, it was an inspired inscription ; and it 
 was this inspiration by which Jehovah made them "living 
 stones,'' as Jehovah, when he made Adam, "He breathed into his 
 nostrils (He inspired him with) the breath of life, and man became 
 a living soul " (Gen. ii. 7). Bunsen says he endowed the Bsetylia 
 with souls. It was the inspiration which was their souls. Lucian 
 (De Prometh. T. I. p. 16) uses the same word when he teUs of Minerva 
 inspiring the clay-man which Prometheus had made. 'Aflijva. 
 kfinrveovfra tov ttijAov Kai ejj.'^x'x Troiovcra ra TrAotr/xaTa. " Athena 
 breathed into the clay and made the plasma a living soul." We have 
 an analogous instance of the same thing when God made the tables of 
 stone, and wrote on them the Ten Commandments vnth His own 
 fingers (Acts vii. 38). Stephen calls them " lively oracles " {Xoyia. 
 -fo)VT£s), (Acts vii. 38). Now both the Boetyliaand the tables of stone 
 were living both as to their cause, Jehovah inspired them, and as to 
 their effect they exercised a divine power. 
 
 Some suppose however that the BsetyHa were originally only 
 memorial pillars, set up as witnesses of some deed or bargain. But 
 these memorial stones were very different from the stones which gave 
 origin to the heathen Bsetylia. They were not Baetylia, because not- 
 belonging to a Beth. They were not endowed with souls, and no oil 
 was poured on them to consecrate them for a divine use. They were 
 set up anywhere the transactions took place j the BsetyHa, on the- 
 other hand, were derived from pillar stones, which were always set up- 
 in the patriarchal Beths, as their name Bethel implies, and as is shewn 
 in what Bunsen says further on, the exposition of the word Beyt-el, 
 which is also agreeable to the opinion of all the learned. He says i 
 " We find the word used in Gen. xxviii. 11-19 in this sense. Jacob 
 passed the night on the top of Mount Ephraim between Sichem and 
 Jerusalem, lays his head down on a stone, and goes to sleep. He sees a 
 vision there : he sees heaven and the angels of God descending to audi 
 ascending from the earth, and is conscious of the presence of God for- 
 iis great future. So he exclaims (v. 17), How holy is this place ! this; 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 411 
 
 is none other ttan the house of God (B^yt-el), and this the gate of 
 heaven. And Jacob rose early in the morning and took the stone that 
 he had made his pillow, and set it up for a pillar, and poured oil upon 
 the top of it, and called the name of the place Bethel." "We know that 
 it was at this spot the ark was placed (its name previously was Luz),. 
 and subsequently at Shiloh {see Judges xxi. 19), a short distance off. 
 
 The action of Jacob here indicates that he consecrated and set apart 
 this place as a patriarchal Beth where he would worship God when he 
 should return home again to his father's adopted country in Canaan, 
 after being with his uncle Laban in Haran, see v. 20-22. But the stone 
 he raised for a piUar, and gave to it the name of Bethel, was a parti- 
 cular part of the Beth, for it was it that he consecrated by pouring the 
 oil on it. It is to be observed, however, that Jacob was not the first- 
 to construct a Beth here, though he was the first to give the name of 
 Bethel to these consecrated stones and places, because God manifested 
 His especial presence to him here ; thereupon he changed the name of 
 the place to Bethel, " House of God." 
 
 Abraham had a Beth here before him, to which he gave the name of 
 Bethaven. The name Bethaven was given to it from the worship of 
 the primeval cherubim, named Aven fix or On [N. It means, radically, 
 " Labour of mind or body.'' The cherubim were so named from the 
 intense application of the mind required at the worship. 
 
 From the saying of Joshua xxi v. 2, " Your fathers dwelt on the other 
 side of the flood ia old time, even Terah the father of Abraham and the 
 father of Nahor, and they served other gods," many think Terah was 
 an idolater, and Abraham was also at first an idolater, because he wor- 
 shipped other gods. Nothing is farther from the truth : these other 
 gods were the primeval cherubim, iostituted by Jehovah east of the 
 Garden of Eden, and which had in the most ancient times before 
 Abraham, in the time of Noah, the name of Aven ; but in Egypt this 
 primeval Aven was degraded by adding to it some idolatrous customs^ 
 and God by Moses substituted other cherubim, and the primeval Aven 
 then became vain, and their worship vain worship of other gods than 
 those instituted by Moses. 
 
 In Isaiah Ixvi. 3. the name Aven is applied to " an idol," and sa 
 translated " blessed (Aun or Aven) an idol." Bethel is the name after- 
 wards given to Bethaven (Hos. iv. 15), first founded by Abraham, and 
 restored by Jacob for the worship of God, and by him called Bethel, . 
 " house " or " temple of God." The Canaanites afterwards worshipped 
 here, and called it Bethaven (Josh. vii. 2), " the house " or " temple of 
 Aven." It is evident that the On or Aven, the golden calf, had beea 
 worshipped here before it got the name Bethaven. The On or Aven 
 were the other gods or Elochim worshipped by Abraham on the other- 
 
412 DISSERTATION XII. 
 
 -side of the flood ; and it seems evident life had worshipped this On 
 here at Bethel, the first place of Canaan, after passing the flood or 
 Euphrates, and it had hence received the name Bethaven, the worship 
 •of On being continued by the Canaanites. But Bethaven is 
 applied to Bethel and Dan, at each of which Jeroboam set up a golden 
 calf. Hosea (x. 5) calls them " the calves of Bethaven." Bethaven, 
 then, means here " the house '' or " temple " of the golden calf. Of 
 what Jeroboam meant by the worship of this calf, Dr. Watts says : 
 " Here it is not to be supposed that Jeroboam forsook the God of Israel, 
 . and taught the people to worship mere calves ; but only that he devised 
 of his own heart other times and places and circumstances of worship 
 to be paid to the God of Israel, and that by images or idols, which were 
 probably the figures of the cherubs on the mercy-seat where God 
 dwelt. And the worship is called idolatry and ' the worship of other 
 gods.' The prophet Hosea, who lived in the days of Jeroboam the 
 second, the son of Joash, perpetually rebukes this sin, and inveighs 
 against these idols, the calves '' (Hos. i. 1 ; viii. 4, 5 ; x. 5 j xiii. 2). 
 We see that Aven or On meant the calf of Jeroboam, and that it was 
 an imitation of the cherub. Now observe what Jeroboam says : 
 " Behold thy gods (Elochim), Israel, which brought thee up out of 
 the land of Egypt " (1 Kings xii. 28). The name Elochim is the plural 
 name applied to God, the Trinity in Unity, and this is as much as to say, 
 "Behold thy Triune God, Israel, the same God which brought 
 thee up out of the land of Egypt. This is the same Aven or On, or 
 calf representative of the Triune God ye worshipped in Egypt, and who 
 brought you up out of the land of Egypt." 
 
 Aaron also made a golden calf in the wilderness of Sinai to be 
 worshipped by the people, and said to them the same words as Jero- 
 boam : " These be thy gods (Elochim), Israel, which brought thee up 
 out of the land of Egypt " (Exod. xxxii. 4), and meant the same thing. 
 In the Hebrew, however, Aaron's calf is called ^Jj? Ogl, which means 
 •" revolve." Parkhurst says : " This seems an emblematical name given 
 to this animal as being, both to believers and heathen, a representative 
 oifire ; " and here emblematical of the revolving fire by which God 
 manifested His presence between the cherubim. Aaron's calf is very 
 generally thought to have been an image of the Egyptian bull Apis : 
 nothing can be further from the truth. Dr. Watts says : " The fiist 
 Temarkable and notorious crime was their making a golden calf and 
 worshipping it at the foot of Mount Sinai (Ex. xxxii. 4. 8). Note. — 
 It is scarcely to be supposed that this was the mere image of a common 
 calf, or that the Jews could fall down and worship an image ; or that 
 they could suppose an ox or calf, which was the idol of their enemies 
 rthe Egyptians, was a proper emblem of the God of Israel, their deliverer 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 41S 
 
 from Egypt. Probably therefore it was tbe image of a cberub, partly 
 in tbe form of a -winged ox. And since God was represented im- 
 mediately afterwards by Moses as dwelling among the chervhims on the- 
 mercy-seat, this might be a common opinion or notion beforehand 
 among the people even of that age. There were some things relating- 
 to the worship of God which the people had some general notion of 
 before Moses went up into the mount to learn all the particulars from 
 God ; as, for rostanee, they had altars, and sacrifices, and sprinkling of 
 Mood (Ex. xxiv. 4, 6, 8). They had priests (Ex. xix. 22, 24) and a 
 a tabernacle or movable chapel (Ex. xxxiii. 6, 7). And they might 
 know that God dwelt among angels, or some glorious winged beings as 
 his attendants. And these cherubs might sometimes be flying men 
 with calves' feet, or as flying oxen as part of the equipage or attendants 
 of God, and it might be made as a -visible representation of the presence 
 of God ; for they proclaimed a feast to Jehovah (ver. 5) in the same 
 manner as Jeroboam long afterwards made, perhaps, the same sort of 
 images for the same purpose, which are called calves. But both this 
 and that being done without God's appointment, it was all idolatry ;; 
 and in a way of the utmost contempt it was called worshipping a calfy 
 afld was accordingly punished as highly criminal." (Dr. Watts, 
 " Scripture History, Chap. VII. Answer to Question 2, notes." By 
 this ox the Israelites symbolized the Triune God, is e-vident from 
 Ps. cvi. 18, 19 : " Thus they changed their glory of the incorruptible- 
 God (Eom. i. 23), into the similitude of an ox that eateth grass.'' 
 Parkhurst has the same -views of the calf of Aaron and of Jeroboam as 
 Dr. Watts, except that he thinks they represented only the First Person 
 of the Godhead. He says : " It is plain from Aaron's proclaiming a 
 feast to Jehovah (Ex. xxxii. 5), and from the worship of Jeroboam's 
 calves being so expressly distinguished from that of Baal (1 King. x-vi. 
 31 ; 2 Kings x. 28-31. comp. Acts -vii. 40, 41) that both Aaron and 
 Jeroboam meant their respective calves for emblems of Jehovah (comp.- 
 Vossius " Origin et Prog. Idol." Lib. I. cap. 3, p. 9, 4to ed.) It is 
 also further e-vddent that by setting up the calf or steer, i.e. the cherubic 
 emblem of the First Person of the Godhead, neither Aaron nor Jero- 
 boam intended absolutely to exclude the Second and Third Persons of 
 the ever-blessed Trinity as objects of worship, for each caUs his 
 respective calf Aleim (plural) ; and Aaron says : ni)K These (are) thy 
 Aleim (gods) / they which have brought (ipyn plur.) thee up out of the land 
 of Egypt (see Exod. xxxii. 4; 1 Kings xii. 28). Nevertheless the 
 inspired Psalmist speaks of Aaron's calf -with the utmost contempt,, 
 and declares that by worshipping it they forgot God their Sa-viour 
 (comp. 1 Cor. x. 9), who had worked so many miracles for them ; and 
 that for this crime God was going to destroy them (see Ps. cxi. 19, 24 ;, 
 
-414 DISSERTATION XII. 
 
 comp. Exodus xxxii. 10) ; and St. Stephen calls it plainly etSoXov, an 
 idol (Acts Tii. 21) as St. Paul likewise styles those who worshipped 
 it idolaters. And as for Jerohoam, after he had for political reasons 
 (see 1 Kiags xii. 27) made a schism in the Jewish Church, and set up 
 his two calves in Dan and Bethel as objects of worship, he is hardly 
 ever mentioned in Scripture but with a particular stigma set upon him : 
 ' Jeroboam the son of Nebat, who made Israel to sin.' " It is evident 
 to us, however, that Aaron and Jeroboam, when they said, "these be 
 thy gods (Elochim) which brought thee up out of the land of Egypt," 
 meant their calves to represent the Trinity, whom the Israelites had wor- 
 shipped by them in Egypt. But God had seen it to be necessary to 
 change this emblematical calf used in the primitive worship ; for as the 
 Osirian Egyptian idolaters had also such cherubic emblems, the 
 IsraeKtes had adopted some idolatrous ideas of them from the Egyptians 
 (Ezek. XX. 7, 8). Moses had gone up into the mount to get instruc- 
 tions regarding this change ; and being so long, the people thought him 
 to be dead, and got Aaron to make a golden calf, the same as formerly 
 in use in their primitive worship. However, God changed these, and 
 two cherubs were set up in the tabernacle instead of one, and perhaps 
 with other alterations in the figures. After Moses had reformed the 
 • cherubimic worship, the primitive On or Aven obtained the meaning of 
 " vain " or " void." Thus God having through Moses abolished the 
 worship of Aven rendered it void, because it did not have His presence, 
 and therefore it was labour in vain, or vain to worship God by them. 
 And ever afterwards the Aven was called " vanity," " an idol," and the 
 worship of other gods. Thus, when Joshua addressed the people be- 
 fore his death, it is said : " And Joshua said unto the people. Thus 
 saith the Lord God of Israel, your fathers dwelt on the other side of 
 the flood in old time, even Terah, the father of Abraham and the father 
 of Nahor : and they served other gods ; " Joshua xxiv. 2. From this 
 it has been supposed that Abraham was at first an idolater. This 
 has been shewn to be false. Their other gods was the Aven or calf, ' 
 representing the gods (Elochim) or Trinity in the primitive worship of 
 the true religion, which was inherited by Abraham from his fathers, 
 and continued among his descendants, the Israelites ia Egypt ; for at 
 V. 14. Joshua says further : " Now therefore fear the Lord, and serve 
 Mm in sincerity and truth : and put away the gods (Elochim) which 
 your fathers served on the other side of the flood, and in Egypt; and 
 serve ye the Lord." Here, then, the other gods which Abraham and 
 his father Terah served on the other side of the flood, or Euphrates, and 
 Abraham's descendants, the patriarchs, down to those in Egypt, was 
 the Trinity, represented by the Aven or On, which was the golden 
 •calf of Aaron and that of Jeroboam, which Joshua now exhorted the 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 415 
 
 Israelites to put away, and serve the Lord by the cherubic figures which 
 "God had put in their place by the ministration of, Moses. And now 
 the golden calf became an idol, and the worship of it idolatry, because 
 it was against God's command ; and Aven or On, after the reformation 
 made by Moses, got the meaning of vanity, and Bethaven " the house 
 ■or temple of vanity." But it is evident that before the Exodus of the 
 Israelites from Egypt the worship of the golden calf or cherub was the 
 true worship of God, as it was that by which Abraham's ancestors, 
 as he himself and his descendants down to those who dwelt in Egypt 
 served the Lord under the name of Aven, Aun, or On. It was there- 
 fore the Adamic Cherubim worship, instituted by Jehovah east of the 
 garden of Eden (described at pp. 31-37), which was introduced into the 
 world after the Flood by Noah and. his family, and preserved by thfe 
 Sethites in Asia as well as in Egypt. This was the worship then that 
 was preserved by the Sethites of Egypt in the city of Aven or On (Ezek. 
 XXX. 17), of which Potipherah was the high-priest, and from which 
 "the city had its name in the Egyptian An or On. And it is evident 
 also that it was the true worship both among the native Egyptian 
 Sethites as among the Hebrews in Egypt in Joseph's time, and even 
 down to the Exodus. 
 
 There is evidence that the worship of the Aven was before 
 Abraham, even in the time of Noah before the Dispersion, and carried 
 by the dispersed nations to their allotted countries. It was preserved 
 among several of the heathen Japetic nations. It was that of the 
 Eleusinian mysteries of the Greeks, as the Hindoo of India and Bud- 
 dhist of Thibet, down to the present time. The Hierophant at the 
 ■close of the Eleusinian mysteries dismissed the initiated with the words 
 Kongx-Om-Pax. Dr Hales (Chron. voL iii. p. 180. Note) says : "The 
 mysterious words Koy^, 0/i, Ila^, which closed these ceremonies, we 
 learn from Captain Wilf ord, are pure Sanscrit, and are used at this 
 day, by Brahmins, at the conclusion of religious rites. In their sacred 
 books they are written Ganscha Orn Pacsha." He renders the first 
 Canseha, " the object of our most ardent desire ; " Om is the sacred 
 monosyllable, signifying "Being," and universally applied to the 
 Supreme Being ; and Paselia he thinks the obselete Latin word Vix, 
 signifying " change or fortune" (Asiat. Kesearch. vol. v. p. 300). But 
 the last is, more naturally, the identical Latin Pax, or " Peace," which 
 was used in solemn salutations : " Peace be with you ; " and the whole 
 may correspond to the sublime doxology, " Glory to God in the highest ; 
 and on earth. Peace, good-will towards men'' (Luke ii. 14). He 
 derives On (Om) from the Hebrew [IK Aun or Aon, or Chaldee }n Hon, 
 both signifying " Being, Substance" from which also were derived the 
 most ancient and universal titles of the Supreme Being, from the rising 
 
416 DISSERTATION XII. 
 
 to the setting sun ; tlie Egyptian and Phoenician Awn, Aon, or On,. 
 Gen. xli 45-50. Josh. vii. 2. Ezek. xxx, 17; the Greek wv, and ia the: 
 neuter ov ; the Chinese yn or un ; the Hindu and Eleusinian Aum or 
 Om; and the Irish Omn ; which was well explained by Orpheus,. 
 AvTO(j}vrji, " Self-begotten." Eegarduig the Hiudu use of Aum, Volney 
 (Euins, c. xi. p. 48) tells us " The Indian places supreme perfection in 
 smearing himself with cow-dung, and mysteriously pronouncing the- 
 word Aiim." And he explains thus : " This word, in the religion 
 of the Hindus, is a sacred emblem of the Divinity. It is only to b& 
 pronounced in secret, without being heard by any one. It is formed 
 of three letters, of which the first, a, signifies the principle of all, the 
 Creator, Brahma ; the second, u, the Conservator, Vichnon ; and the 
 last, m, the Destroyer, who puts an end to all, Ghiven. It is pro- 
 nounced like the monosyllabic Om, and expresses the unity of those 
 three gods." Here then is the Hindu interpretation of Aven or Golden 
 Calf or primeval Cherubim, as being the representative of the Triune 
 God. Mr Hislop tells us also, in his " Moral Identity,'' that De Cooros- 
 found the words Kongx-Om-Pax used by the Buddhists of Thibet, and 
 that they mean " the salutation of the Three Holy Ones.'' Now if the ' 
 first mean, as Captain Wilford says, " the object of our most ardent 
 desire," and the last, as Dr Hales shews, means " Peace," then the 
 middle one, Aiim, must mean "The Three Holy Ones.'' And the salu- 
 tation is just like the Christian blessing, " The Grace of the Lord Jesus- 
 Christ, the love of the Father, and the communion of the Holy Ghost, 
 be with you all. Amen." 2 Cor. xiii. 14. 
 
 As Jacob was not the first to consecrate Bethel for the worship 
 of God, so he was not the ■ first to consecrate the Bethel stones of it ;. 
 but Jacob's consecration of this stone is the only instance mentioned 
 in Scripture of the use of such stones, though doubtless Abraham and'. 
 Isaac, as well as the patriarchs of the holy line before them, had such 
 consecrated stones in their Beths, for there were Beths or Sanctuaries 
 from the time of Adam (Wisdom ix. 8), and it was Uranus or Jehovah 
 who invented Bsetylia for the Adamic Beth. The word T\''2 or TO. Beth,. 
 according to Parkhurst, means "A temple dedicated whether to the 
 true God (see 1 Kings vi.) or to a false one (Jud. xvi. 26-30. 1 Sam. 
 V. 2-5. 1 Kings xvi. 32. 2 Kings v. 18. x. 14, 21, &o.)" The name was 
 first applied to the temple of the true God, but this became corrupted 
 by idolatry ; yet the same name was retained for them. " But when 
 in the books of Moses," says Parkhurst, " or of Joshua we read of the 
 JT" 3 or Beth of such and such an idol in the land of Caanan " (see Joshua, 
 xvii. xviii. xis. where Beth-shean, Beth-tapuah, Beth-aven, Beth- 
 tamar, &c. are mentioned), "we must not imagine that JTia implies a house 
 or covered building, because it does not appear that the Canaanites had. 
 
JEHOTAH TAUGHT LETTERS TO ADAM. 417 
 
 any such in those early times. Moses, who in Deut. vii. 5. xii. 3. is 
 very particular in commanding the Israelites to destroy the other ap- 
 pendages of the Canaanites' idolatry, never mentions their sacred build- 
 ings, nor do we even read of them in the hook of Joshua. Their Beths 
 seem to have been nothing more than sacred enclosures, like the Grecian 
 lefievr],'' or a space surrounded by a wall, like the Hebrew Trpoa-evxi), 
 proseuche, or place of prayer : in patriarchal times, a space surrounded 
 by a circle of stones. Moses constructed such a Beth, Exod. xxiv. 4. 
 as weU as did Joshua, Josh. iv. 3-20. v. 9-10. They were also called 
 Sanctuaries, a name which was given to the heathen Beths (Lev. xxvi. 
 31. Amos vii. 9) as well as to the patriarchal Beths ; but the latter 
 are called in Scripture " the Sanctuary of the Lord," Josh. xxiv. 26. 
 The heathen descendants of the Beths are well preserved in the Celtic 
 Ceal or Cill, which radically means the sky or heaven, a place of 
 worship symbolical of heaven (Heb. x.) Huddleston thus describes a 
 Celtic Ceal : " The temple consists of one circle of erect stones. In the 
 centre stood an erect stone (the Bsetylus) larger than any of the rest. 
 Near this, and generally due east of it, lay an oblong flat stone, which 
 served the purpose of an altai; ; and on the north point, which was the 
 door or entry, stood a trough filled with water, with which every one 
 who entered was sprinkled. It appears to have been the same as the 
 Greek Perorranterion, and to have served exactly the same purposes (see 
 Potter's Antiquities of Greece, vol. i. p. 176). These circles consist of 
 7, 12, or 19 erect stones, aU of which are supposed to have had their 
 respective astronomical references to the number of days in the week, 
 the signs of the zodiac, or the cycle of the moon. These particulars 
 may suffice as the outUnes of a Druidical temple " (p. 305). Moses 
 and Joshua constructed their Beths of twelve stones, having reference 
 to the twelve tribes of Israel. 
 
 The patriarchal Beth or sacred enclosure was therefore aspace surround- 
 ed with a circle of stones, which included an altar, two BsetyHa or Bethel 
 pillars, and a tent or tabernacle of two apartments, the holy and most 
 holy place. Within the latter were placed the Cherubim. We are not 
 informed of this when Jehovah placed the Cherubim at the east of the 
 Garden of Eden, but we learn this from the celebrated text of Amos 
 V. 26, " Ye have borne the tabernacle (ni3D succoth, a tent) of Moloch 
 and Chiun, your images, the star of your god, which ye made to your 
 selves.'' Now, this text is like the Aven ■which, before the Exodus and 
 the giving of the law to Moses, was the true Cherubim, by means of 
 which was the true manner of worshipping God. So this text describes 
 the furniture of the patriarchal Beth which was in use in the true 
 worship before the Exodus, but which afterwards was regarded as 
 idolatrous. And though it is spoken of here as abrogated and now idola- 
 
 2e - 
 
418 DISSERTATION XII. 
 
 trous to follow, yet we take the text as evidence of a patriarclial Beth. 
 "We are not to suppose, as some do, that Moloch is the bloody god of 
 the Ammonites. 03370 Melekcum must be translated " your king ; " 
 also the word "your images" D3'd'7S feaZmicwm means " your statues ; ' 
 and I1''3 Ghiun is derived from the same root as Jachin, the name of one 
 of Solomon's pillars, viz. p or p3 leun, to establish. " Derived from 
 the same root and perhaps the same word," says Bunsen, " is kon, 
 which Movers was the first to prove to be a Phoenician designation of 
 •Saturn, iu the sense of the regulator, establisher, institutor of the 
 law of the universe." This does not mean that Kon is the creator of 
 the universe ; but as the inscription on his pillar gives the history of 
 the Creation or establishment of the universe, he is called Oda-kon, 
 the testimony of the establishment of the universe, and by so doing he 
 may be called the establisher or instituter of its laws. " Under- 
 stand Kiyun as we may, whether as equivalent to tabernacle and 
 star in the sense of kun, to erect, or as a proper name corresponding 
 to the Chaldee form of Saturn, Keivan, it is quite certain from, 
 the testimony of Amos that the Israelites worshipped the god 
 of this pillar, which was identified with Saturn the highest of 
 the planets." Again he says : " !N"o further proof is required that Set-. 
 Typhon of the Osiris circle corresponds to Saturn ; Sothes, the star after- 
 wards sacred to Isis, Sirius or the Dog-Star bears the same name." 
 From this it has been argued that " the star of your god," mentioned 
 by Amos, was the star Saturn. We shall shew it to be another ; but 
 these investigations of Bunsen's prove that the Chiun orEayun is aproper 
 name corresponding to the Chaldee form of Saturn, Keivan, and that 
 Saturn corresponds to Set-Typhon of the Osiris circle of the Egyptians, 
 i.e. that Saturn is a designation of Seth, and therefore Chiun or Kiyun 
 in the idolatrous system is the image of Seth ; but in the views of the 
 true religion of the patriarchs it was an inscribed pillar of Seth. Now, 
 for the meaning of " your Moloch," which means " your king," we have 
 recourse to the pillars erected by Solomon in his temple (1 Kings vii. 21). 
 We are warranted in doing this, because the tradition of the Jews 
 state that Solomon was commanded by God to construct his temple 
 according to that constructed at the beginning by Jehovah on the holy 
 mount east of the garden of Eden. We find this tradition stated in 
 the book of Wisdom, where Solomon is represented as saying in prayer 
 (ch. ix. 7, 8) : " Thou hast chosen me to be king of thy people, and 
 a judge of thy sons and daughters. And hast commanded me to build 
 a temple on thy holy mount, and an altar in the city of thy dwelling- 
 place : a resemblance of thy holy tabernacle which thou hast prepared 
 from the beginning." From Ezekiel we learn that the temple of Tyre 
 was also constructed after the same model (Ezek. xxviii. 13). The 
 
JEE07AH TAUGHT LETTERS TO ADAM. 419 
 
 iihings constructed by Solomon and erected in his temple resemble 
 those erected by Jehovah on the mount east of Eden, and which con- 
 tinued to be those of the patriarchal tabernacle and its worship as 
 described by Amos. The pillars of Solomon's temple must therefore 
 ■explain the pUlars of Melek and Chiun, which Amos says the Israelites 
 had borne. The pillars erected by Solomon are thus named : " He set up 
 the pillars in the porch of the temple : and he set up the right pillar, and 
 -called the name thereof Jachin ; and he set up the left pillar, and 
 called the name thereof Boaz." Dr Kitto says on this text : " There 
 have been various mystical speculations about these pUlars and their 
 names. The authors of the Universal History offer the conjecture that 
 there was perhaps an inscription upon the base of each piUar, and that 
 •these names were respectively taken from the word with which each of 
 the inscriptions commenced, according to the practice, several of the 
 Old Testament books being denominated from the initial word." 
 Parkhurst points out that Jachin in the same account of these 
 pillars in 2 Chron. iii. 17 inLXX. is translated into Greek, Karop^wcrts, 
 -establishment. Then he says : " Hutchison seems to have proved in 
 general that the chapiters on their tops were a kind of orreries or re- 
 presentation of the material system, with its orbs, their courses, &c. in 
 .miniature. If so, it seems most probable that as the replacing of these 
 orreries before the temple of Jehovah was an actual reclaiming of 
 what they represented for his creature, so Solomon by caUing one of 
 the columns )''3< Jachin, He hath prepared or made it a machine, meant 
 to perpetuate the claim for Jehovah, and to inculcate it on all those 
 who entered the Temple. The other pillar on the left hand was called 
 "JVa in strength or power (LXX. in Chron. lo-xi's, strength) ' either in his 
 power who made it, or in power it is possessed of.' Says Hutchison, 
 And I apprehend that as each column or pillar supported a similar 
 ■'representation of the mundane system, so the two words together ex- 
 press that Jehovah made this system into a machine, and his almighty 
 power gave it mechanical strength." 
 
 Diodati and some others translate Jachin " It is established," and 
 Boaz " In him is strength j " and as each pillar supported a sphere of the 
 world, they denote that the same Jehovah who established the world (Ps. 
 xciii. 1) " in him is strength" to uphold and govern it. He is the king 
 ;appointed to govern all things for the Church, i.e. he is the true Mele- 
 keretz : the Messiah, who was known to the prophets as the Icing, who 
 "cometh riding upon an ass " (Zech. ix. 9. Mat. xxi. 5). Solomon's 
 piUar Boaz, then, represents "your Melek or king'' of Amos v. 26. as 
 the Jachin pillar represents the Chiun ; and these are " your statues or 
 images," which the Israelites made to themselves in the wilderness, and 
 ■carried forty years with " the star of your God." In these primeval 
 
420 DISSERTATION XII. 
 
 times astronomy tod astrology were identical sciences. The -wisdom of 
 the stars was inscribed on the pillars of Seth, and every individual 
 had a natal star. The star of Seth was Saturn, called by the Aiabs 
 Chevan, from his name Chiun. But the Messiah the king (Melek) 
 was also prophesied by Balaam as a star : " There shall come a star 
 out of Jacob " (Num. xxiv. 17). And at his birth the Eastern Magi 
 saw his star in the east, which led them first to Jerusalem to enquire 
 of Herod, " Where is he that is bom king of the Jews, for we have 
 seen his star in the east, and have come to worship him ? " (Mat. ii. 2). 
 Here, then, mention is made of the natal star of Melek " the king " of 
 the Jews, which the Israelites made to themselves and carried in the 
 wilderness, engraved certainly upon their piUar Melek. Now this 
 interpretation of Amos v. 26. frees the IsraeKtes from the imputation 
 of idolatry. This text describes the primeval worship pf the Cherubim 
 enclosed in the tent or tabernacle with the two inscribed pillars or 
 Bsetylia, instituted by Jehovah east of Eden ; and Parkhurst thinks 
 that those carried by the Israelites in the wilderness were the identical 
 tent, cherubim, and Bsetylia pillars then made by Jehovah, and pre- 
 served tin then by the holy line of the patriarchs {see Lex. 
 pp. 345, 734). But only one star is mentioned by Amos :. 
 "the star of your god." This star is considered by commentators 
 to be Chevan, or the star of Chiun. This, doubtless, would 
 be the star Saturn, the natal star of Seth ; but as we have freed 
 the passage from idolatry, Seth could not be regarded by the Israelites 
 as a god. It could not therefore be his star which is here mentioned, 
 but the star of Melek " the king " of the Jews, which was seen by the 
 Eastern Magi, and which conducted them first to Jerusalem and from 
 there to Bethlehem, where theyfound this new-born krag and worshipped 
 him. What that star was these Magi did not tell. But it is evident 
 from Amos that the Israelites knew that the future Melek or king was 
 also a god, yea, was "their God." 
 
 From many passages of Scripture wherein God commands the- 
 Israelites to destroy the Beths of the Canaanites, we learn what they 
 contained. God commands, in Num. xxxui. 52. " Then ye shall drive 
 out all the inhabitants of the land from before you, and destroy aU 
 their pictures (niatytS maskith), and destroy aU their molten images 
 (DnaotS masecath), and quite pluck down aU their high places (Dmi32 
 lamofh)." In Deut. vii. 5. " Ye shall destroy their altar (DfrnrutD 
 mizebeth), and break down their images (DDaVD mitzhothim), and cut 
 down their groves (nm^B'K asherim), and burn their graven images 
 (on^^DS peselihim) with fire ; " ch. xii. 2. " Ye shall utterly destroy 
 all the places wherein the nations served their gods (Dn^niss elohim),. 
 upon the high mountains and under every green tree ; " 3. " And ye 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 421 
 
 shall overthrow their altars (rnizebetli), break down their pillars 
 -imitzboth), and burn their groves {asherim) with fire, and ye shall 
 hew down the graven images of their gods (DHmSs '^'''DS peseH 
 eloMm)." In Lev. xxvi 1. God commands the Israelites not to make 
 ^ny of them : "Ye shall make you no idols {eilel) nor graven image 
 >{peseli), neither shall ye set up any image of stone {mitzboth) : " and at 
 T. 30. He says, " I wiU destroy your high places (hamoth) and cut 
 down your images (D3''3Dn hammunicum)." In 2 Chron. xxxiv. 3. 4. 
 Josiah purged Judah and Jerusalem from the high places (bamoth), 
 and the groves (asherim), and the carved images {peselim), and the 
 molten images (tnasecoth). 4. And they brake down the altars 
 {misebothim) of Baalim in his presence, and the images (hammunim) 
 that were on high above them he cut down, and the groves (asherem) 
 and the carved images (peselim) and the molten images (masecoth) he 
 'brake in pieces, and made dust of them, &c. 
 
 These are degenerations of the furniture of the primeval Edenic 
 Beth, as is seen in the " house of gods,'' DTI^K IT'D beth elohim, which 
 Micah had, who had in it noDDI ^DB pesil vamasecah, " a graven image 
 and a molten image,'' " and an ephod and a teraphLm " (Jud. xvii. 3, 
 4). Here we learn that the heathen cherubim was called TOt^pesel, 
 " graven image," which was made of wood, but overlaid with gold, 
 and then it was called pDS ^DJ naseJc pesil, " a molten image and a 
 :a graven image." Parkhurst says : " Some of the graven images of the 
 idolaters were like Solomon's cherubim (see Voc. PDS and IDi iv.). He 
 says, iDjiv. "To overspread, as a graven image of wood, with gold." 
 •*]D3 is also the root, whence is derived DODD masecoth, "a molten 
 image.'' He says: ""JDJ is rendered moZfere image, but strictly and 
 properly the metalline case or covering spread over the carved wood," 
 i.e. of the graven image ; and he says that TOOa masecah, translated 
 " molten image,'' is the same thing, and that it is also " often joined 
 with ^DB, the carved wood image which it covered (2 Chron. xxxiv. 3). 
 Solomon's cherubim were images of this kind, made of olive wood, and 
 overlaid with gold (1 Kings vi. 23. 28. and by Exod. xxxiL 4. 8. 
 Deut. ix. 12. 16. Neh. ix. 18). Aaron's calf was in the same manner 
 overlaid with gold, and so were Jeroboam's (2 Kings xvii. 16). In 
 Deut. xii. 3. the naseJc pesil is called QnTi^ti '•\)0s peseli elohim, the 
 graven images of their gods, as Laban's Teraphim are called elohim 
 gods ; and the ark and cherubim were called elohim " (2 Sam. vi. 20). 
 
 In all heathen Beths or temples there were always erect pillar stones 
 within the precincts. In the built temples the precincts corresponded 
 to the sacred enclosure of the open-air Beth ; and instead of stones they 
 were surrounded by a waU. The temple proper was a covered house 
 inside the precincts, and corresponded with the tent or tabernacle, in 
 
422 DISSERTATION XII. 
 
 ■whicli was the image (see Deut. vii. 25. "jDi ^JDSn he pesil naseJc, ther 
 graven image overlaid with, gold) of the god it was dedicated to, iastead 
 of the cherubim of the tabernacle ; and the erect pillar-stones, of which' 
 there were most generally two, placed, the one on the right, the 
 other on the left, of the entrance into the temple. " It seems to hav& 
 been a general custom in temples," says Burder (Burder's " Oriental 
 Customs ") " of remote antiquity, to erect isolated monuments or 
 obeUsks in front. Belzoni in his researches among the stupendous ■ 
 structures of former ages discovered in many instances these colossal 
 pillars ; " and such was the case in the pillars Jachin and Boaz itt 
 Solomon's temple. Such also was the case in the patriarchal and 
 heathen open-air Beths. The pillars of Seth were two; the pillars 
 of Atlas-Noah and Hercules-Shem were two ; the piUars of Thoth i» 
 Egypt and Phoenicia were two ; the pillars of Hercules in the temple- 
 of Tyre were two ; and the pillars of Baal and Ashtaroth in the Beths 
 of the Canaanites were two. In the Celtic Cills, however, there was 
 generally one pillar ; but in many instances there were two. Hence it 
 is that we are told that Uranus invented and constructed Beetylia ; the- 
 plural denoting more than one, though one of them, the god Bsetylus- 
 his son, was of a more exalted character and more highly honoured 
 than the other. And this is the allegorical description of what Jehovah 
 did when he constructed the Adamic Beth east of the Garden of Eden,^ 
 in the sacred enclosure or precincts of which he erected two Bsetylia or- 
 pUlars at the entrance of the tent or tabernacle in which he placed the 
 cherubim and the revolving fire ; but one of these pOlars was of a more- 
 important nature than the other, because its inscription revealed to 
 Adam the promised Eedeemer, the Seed of the woman, which was of 
 more importance to fallen mankind than the inscription on the other,., 
 which revealed the history of the Creation. 
 
 We have already noticed that Abraham had constructed a Beth on 
 .Mount Ephraim previous to Jacob. In Gen. xii. 8. we are told that 
 Abraham " removed from thence (Sichem) into a mountain on the east- 
 of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on 
 the east ; and there he builded an altar unto the Lord, and called upon- 
 the name of the Lord." And after his return from Egypt (Gen. xiii. 
 3. 4) " he went on his journeys from the south even to Beth-*1, unto the- 
 place where his tent had been at the beginning, between Beth-el and . 
 Hai ; unto the place of the altar, which he had made there at the first : 
 and there Abram called on the name of the Lord." In this Beth 
 then, Abraham had erected the ordinary two pillars ; and Parkhurst 
 shews that Jacob had put one of these pillar-stones at his pillow in- 
 expectation of a divine dream ; and in explanation of the text which: 
 says (v. 11), " and he took of the stones of that place, and put them. 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 423 
 
 for his pillows," Parkhurst says : " The particle 3 at must be under- 
 stood as usual before a noun, as it must likewise be before VntJ'SiD {at 
 bis bead); 1 Sam. xix. 13. 16. 1 Kings xix. 6. and Gen. xxviii. 11. 
 18. And tbis remark clears tbe difficulty of tbose two texts, wbicb 
 import, not that Jacob put tbe stones of that sacred spot wbere Abra- 
 ham bad before builded an altar to Jehovah (Gen. xii. 7. 8. xiii. 3. 4) 
 for bis pillows ; but that he put one of the stones (which Abraham 
 had probably erected there as a memorial; see naSD under ns'' iv.) at 
 or near his pillows in expectation of a divine dream, which it appears 
 he accordingly had." Mark the plural, pillows ; he could not put a 
 single stone for his pillows, but he put his pillows at the stone. Now 
 Jacob must have known that there was something more remarkable 
 about this stone than all the others of Abraham's Beth, and be must 
 have known that it would have some influence on him so as to produce 
 a dream in bis mind. This pillar-stone, therefore, must have been the 
 most important one of Abraham's Beth. But bow would it so influence 
 his mind as to produce a dream ? Must it not have had the revelation of 
 the promised Eedeemer inscribed on it, as we now find Celtic-inscribed 
 stones in their GiUs, by tbe reading of which his mind would be so 
 influenced as to think much about his promised Saviour, who opens 
 heaven for the sinner, and consequently he saw heaven opened in his 
 dream. But why did he put it at his pUlows 1 The very thought 
 that it was near his bead, and the great reverence given to this pillar 
 on account of its being inspired with a divine revelation would influ- 
 ence his mind still more. Indeed, we have an analogous custom among 
 ourselves of the same thing of placing something under our pillows in 
 order that they may produce a dream. The putting a certain special 
 thing associated with our thoughts and desires is therefore acknow- 
 ledged to have a power and efficacy in producing the desired dream 
 in us ; and so also did Jacob recognise this and put it in practice. 
 Now the very result of his having the desired dream actuated Jacob 
 to give greater reverence, not only to the place where he had it, but 
 also to the pillar-stone, which was the means of producing it. " Jacob 
 rose up early in the morning, and took the stone that he had put at 
 his pillows, and set it up for a piUar (n3VO, a standing pillar, not a 
 round or spherical stone), and poured oil upon the top of it ; and he 
 called the name of that place Beth-el " (the house of God). Though 
 it was in the open air, it was a " Beth of God." 
 
 This pillar-stone Jacob called a mitzboth. What, then, is tbe 
 character of these mitzboths % We have shewn that there is a great 
 difference between tbe memorial stones and tbe Bethel stones. The 
 first were always set up at the place wbere the deed was transacted of 
 ■which they were the memorials, whereas the Bethel stones were always 
 
424 DISSERTATION XII. 
 
 erected witMn the precincts of the Beth, and used for a religious pur- 
 pose in the worship of God. K'ow the word mitzboth is used for the 
 memorial stones as well as for the Bethel stones ; but when used for 
 the Beth-el stone pillars they have always a peculiar character. Park- 
 hurst says nasn means " a standing pillar." " It is used often for 
 those sacred memorial or representative pillars, which, tiU forbidden 
 to the Israelites {see Lev. xxvi. 1. Deut. xvi 22. image naSD), pro- 
 bably on account of the idolatrous use of them, were used in the true 
 as well as in the false worship" (see Gen. xxvii 18. 22. xxxi 13. 
 xxxiv. 14). What was there about them that brought on this idola- 
 trous use of them ? Nothing in the memorial stones could make them 
 have an idolatrous use induced on them. These texts refer to Jacob's 
 pillar, the following to the pillars of Baal in the Beths of the Canaanites 
 and apostate Israelites (Exod. xxui. 24. xxxiv. 13. Deut. xii. 3. 
 2 Kings X. 26. 27) : " And they brought forth the images (or statue, 
 mitzboth) nuJfD or (as fifteen of Dr. Kennecot's codices read) n2SD. So 
 LXX. a-TTjhfjv of the house of Baal, and they burnt it (the n2SD), and 
 they brake in pieces the n3S» of Baal." Our translators render the 
 word here " images " or " statues ; " but the LXX. ar-qX-qv, a pillar, or 
 <n-»;Aas, pillars. These pillars are also called Baal-Tamar ^DD Sw 
 either the pillar of Baal, or Baal the pillar. In the rule of Kronos 
 Theogony, Sec. 1. (p. 106), "Astarte, or Ashtaroth, the supreme 
 goddess, and Zeus-Damarus and Adodus, the supreme god," stood in 
 the Phoenician's Beth, " and ruled over the country." Zeus-Damarus 
 here is Baal-Tamar or " Baal as a piUar.'' TSaw we have the history 
 of the origin of the piUar of Baal in the Phoenician " Urano-Kronos 
 myth." At Sec. 6. it is said : " In this contest, a wife whom Uranos 
 had married was taken prisoner. She was pregnant. Kronos gave 
 her to Dagon (Atlas-Noah) to wife, and while married to him she 
 brought forth the child. . . and called it Damarus." The name 
 Damarus is derived from Tamar, a pillar, by the change of t into 
 d. This piUar therefore was Baetylus, the son of Uranus, or one of 
 the pillars of Seth in the possession of Atlas-Noah. Then at Sec. 17 
 we are told that certain sons were born to' Kronos in the Persea - 
 and at Sec. 19, " But to Damarus was born Melkartus, who is also 
 Hercules." Melkart was the Tyrian Hercules, not the primitive 
 Egyptian Hercules-Shem, but Hercules-Nimrod. He was also called 
 Baal-Tzor, " Lord of Tyre," who was worshipped in the pillar of Baal 
 or Baal-Tamar, and he had a Beth-Tamar in Canaan. Baal-Tamar was 
 the son of Damarus or Tamar, the pillar of Seth, belonging to Atlas- 
 Noah, and who was the son of Uranus. Damarus or Tamar was there- 
 fore one of the B^tylia, or rather the Baetylus pillar, the son of 
 
JEHOVAH TAUGHT LETTERS TO' ADAM. 425 
 
 TJranos, i.e. it was invented and constructed by him ; but he was in the 
 keeping of Atlas-Noah in the Persea, when Melkart or Baal-Tamar was 
 born of him. Peraea is Mesopotamia or Syria-IsTaharaim, the Syriadic 
 land, where the pUlars of Seth were found after the Flood in the 
 keeping of Noah. Mmrod conquered this land, and here Thoth raised 
 his pillars ; and the birth of Melkartus or Baal-Tamar, the pillar of 
 Baal, expresses aUegorically that Thoth made this Baal the pUlar 
 in imitation of the Sethite pillar of Noah by translating the inscrip- 
 tion of it into his sacred language, and inscribing it on his pillar 
 Melkartus by his hieroglyphics. This inscription was the reve- 
 lation of the promise of the woman's Seed, and, according to 
 the covenant and antemundane oath, God the Father appointed 
 the Son, the Messiah, to be king on the holy hUl of Zion (Ps. 
 ii. 6), and that he should reign over all the earth, and subdue 
 all unto himself. He was therefore to be the true Melekeretz, king of 
 the earth; hence he is called Melek the king. Nimrod assumed this 
 ■office and title, and hence he became Melkartus or Melekeretz, king 
 •of the earth. We have shewn that Noah's pillar of the Chiun or Kon; 
 -or the establishment or foundation of the creation, was surmounted by 
 a sphere, which was changed by Thoth into the image of lo or Ash- 
 taroth, or a woman with cow's horns. So the sphere which surmounted 
 Ihe second pillar of Noah, the Melek, he also changed into an image 
 ■of Baal or that of a king, which he placed on the pillar Melkartus 
 or Baal-Tamar. {See Kitto's Illustrated Comment. 1 Kings xvi. 31. 
 and 2 Chron. xv. 16.) These images stood therefore upon the pillars, 
 vrhich were their pedestals ; and the images without the piUars 
 •^pedestals) were called D''JDn Hammunim. Thus, we read in 2 Chron. 
 xxxiv. 4 : " And they break down the altars of Baalim in his presence 
 (Josiah's), and the images (D''3Dn Hammunim) which were on high 
 above them he cut down." The Hammunim or images were not upon 
 the altars, but upon the pUlars high up above the altars. In 
 Isa. xvii. 8. " the images " (Hammunim) are mentioned together (see 
 also 2 Chron. xxxiii. 3. 4. 2 Kings xxiii. 11-14) with the altars and 
 groves of trees in which they were situated ; also in Isa. xxvii. 9. Ham- 
 munim is translated "images,'' margin, "sun images." In Ezek. vi. 
 4. 6. Hammunim is translated " images," margin, " sun images ; " and 
 in Lev. xxvi. 30. we read : " I will destroy your high places (nD3 
 . hamah) and cut down your images " (Hammunim). The no2 hamah 
 was a pyramid surmounted by an altar. Vitringa says TKO, " properly 
 and truly denotes an altar built to some height, which cannot be 
 ascended but by steps." The Bamah, therefore, was not to elevate the 
 images or Hammunim but the altars, and the Hammunim were high, 
 aip upon the pillars. 
 
426 DISSERTATION XII. 
 
 "We have shewn that the pillars of Baal, constructed by Thoth^ 
 were inscribed with hieroglyphics or sacred characters. Now we are 
 told by Philo from Sanchoniathon, that "from Miser descended 
 Taautos, who invented the writing of the first elements (irpwTcov- 
 a-roix^wav) of letters. The Egyptians call him Thouth, the Greeks 
 Hermes; " and again he tells us the form of the writing of these first 
 elements of letters, and how he made them. " But previous to this 
 the god Taautos had made pictures of all his gods, Kronos, Dagon^ 
 and the rest, and in this way formed the sacred charac- 
 ters (hieroglyphics) of the elements.'' These letters or hiero- 
 glyphics were therefore the Hammunim or pictures of his gods,, 
 and with these he inscribed his pillars. In after ages the 
 Phoenician priests gave to these pictures the name of " AmmuneaiK 
 letters." Philo tells us that the youngest of the priests prosecuted the 
 study of ancient history, myths, and allegories and cosmogonical. 
 theories as commentaries on the inscriptions of Thoth, which were 
 laid up with the piUars of Thoth in the Phoenician temples. He says r 
 " These are found in the adyta of the temples in the manner of 
 symbols in secret Ammonean letters." Thus these letters or hiero- 
 glyphics were called Ammonean, because they were the pictures of the- 
 Hammunim, or the images of the gods, which stood upon the pillars 
 on which these Ammonean letters were inscribed. Now these pictures 
 are mentioned in Scripture. In Num. xxxiv. 52. we read : " Then ye 
 shall . . destroy all their (n''3E'D masJdt) pictures, and destroy all their 
 molten images, and quite pluck down all their high places" (bamah). 
 Consequently the pUlars upon which these pictures are sculptured are 
 called TT'aB'D )as ebn maskit, "a picture stone." Thus in Lev. xxvi. 1. 
 we read : " Ye shaU. make you no idols nor graven image, neither rear 
 ye up a standing image (Heb. n3S» mitzhoth, margin, ' a pillar '), neither 
 shall ye set up any image of stone (Heb. ri'Sb^ pS ' ebn masldt*' 
 margin, ' figured stone," or a * stone of picture ') in your land." Booth- 
 royd translates n'OtWD pN ebn maskit " sculptured stones," and Water- 
 land " obelisk." The pictures of the Hammunim or images of the gods 
 as invented by Thoth, and sculptured on their standing pillars or- 
 naSD mitzboth, then were called n''3E'0 pN ehn maskit, translated obeUsk,, 
 Waterland. That the mitzboths were ebn maskit, sculptured or pictured. 
 stones or obelisks, we have evidence from Jeremiah xUii. 1 3. where we 
 read of the mitzboth or obelisk of Beth-shemesh, or HeliopoHs in 
 Egypt : " He shall break also the images (margin, ' statues or standing 
 images:' Hebrew, ni3SDmfe&oiA, pillars) of Beth-shemesh, that is in; 
 the land of Egypt." Now it is well known that the obelisks- 
 of Beth-shemesh or Heliopolis, which stood within the precincts- 
 of the Temple of the Sun there, were sculptured with hieroglyphics. 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 427" 
 
 These obelisks, whicli were erected in the precincts of the 
 temples of Egypt, were also called Baitulia, as we have seen;, 
 and these are described as ra ev vaois BatruXta, 8ia XiOav^ 
 ev Tots cTTot^etois Trpotrpafraovriav ev Aiyvirriff. "The Baitulia 
 in the temples in Egypt, stones with letters cut upon them."^ 
 Jeremiah calls them mitzboths or standing-pillars. Therefore th& 
 mitzboths or standing-pillars erected ia the Beths of the Canaanites 
 were inscribed with hieroglyphics ; and the mitzboth erected in the 
 patriarchal Beths for the worship of the true God must also have beeiL 
 inscribed. But those of the Canaanites were condemned by 
 Moses, who commanded the Israelites not to erect them (Lev. xxvi. 
 1), because they had degenerated to an idolatrous use among the 
 Canaanites by being sculptured with picture hieroglyphics, and 
 adored as gods. Yet " All pillars were not unlawful, but such as 
 were for idolatrous uses, as Maimonides resolves " (L. de Idol. cap. vi. 
 sec. 8) ; and before this command of Moses, all the patriarchs 
 from Adam to Moses had these mitzboths or standing-pillars 
 erected within their Beths, for they were invented and constructed 
 by Jehovah under the name of Bethel (Bsetylus), and they 
 were therefore of divine institution ; and Jacob erected a Bsetylus 
 or Bethel in his Beth, which is called a mitzboth or standing- 
 pillar. Now as the patriarchal Bsetylus or mitzboth was an 
 inscribed pillar among the Canaanites, so must the mitzboth or 
 BsBtylus of the Beths of the patriarchs ; but as they were condemned 
 because they were sculptured by the Canaanites with hieroglyphic 
 pictures, it is evident that the Bsetylus or mitzboth of the patriarchal 
 Beths were not inscribed with hieroglyphics, but with alphabetic 
 letters. 
 
 TJie Origin and Use of the Round Smooth Bcetylus Stones. — 
 We must now take notice of certain statements regarding the 
 Bsetylus stones, which seem to militate against the above views regard- 
 ing the nature of the soul, or rather the spirit, which animated them,, 
 and the manner by which they communicated the divine wiU to man. 
 We find that in after ages they became very much degenerated in 
 form, and their use perverted by the heathen. They degenerated into- 
 round smooth stones, devoid of inscriptions, but supposed to be 
 endowed with life and speech by which they communicated the 
 divine wiU to man. Of course these were but the magic tricks of the 
 priest, by which they were made to communicate, not the mind of God, 
 but the mind of the priest, by which they duped the uninitiated, who 
 were kept ignorant of the modiis operandi of these magic tricks, and who- 
 worshipped and adored these stones as gods. They supposed the Baitulia 
 
-428 DISSERTATION XII. 
 
 to be the gods, or that the god resided in each of them whose name 
 "they bore. "De lapidibus solare et lunari Proclus in Magioo et 
 post eum Damascius apud Photium, ubi et de Bsetulia agit. Quoniam 
 autem divinatio qusedem perfioiebatur, per Dsemonas inclusos in certis 
 lapidibus, possis etiam hue referae, quae Mcepherus in Synesium 
 scribet, Aal/j.ove'S e^ aepos koi yijs deX-yovrai TOurSe rots A.t0ots, r| 
 Tats ^oravais. Hue tradunt multe (faventibus Eabbinus) XiOov o-kottov 
 (Levit. xxvi. 1.) Adde possit Salustius de Deos, cap. xv. Vide Euseb. 
 Praep. L 4. c. 1," i.e. "Proclus on Magic, and after him Damascius in 
 Photius, treat of solar and lunar stones ; for a certain divination is 
 performed by dsemons enclosed in certain stones. To this may be 
 referred what Mcepherus in Synesius writes : ' Daemons gave forth 
 oracles from the air and earth, and from certain stones and plants ; ' 
 and the Eabbins speak much of the picture-stones." In Isaiah 
 Ivii. 5. 6. we have an example of the worship of such smooth 
 stones. " Among the smooth stones of the stream is thy por- 
 tion : they, they are thy lot : even to them hast thou poured a 
 drink-offering, thou hast offered a meat-offering." These stones were 
 taken from the beds of rivers, where they had been smoothed by the 
 stream, and the Beths were formed by them near weUs or on the rivers' 
 banks, where they were worshipped ; but then he had also a Beth on the 
 top of a mountain (v. 7). The proximity to the river was convenient 
 for the ablutions of the priests and the baptism of the people, and it 
 did not render necessary a trough for the water, as it was required for 
 the Beths on the tops of mountains. These two kinds of places were 
 the favourite spots for the construction of the patriarchal Beths. 
 Mount Ephraim, where Abraham constructed his Bethaven at first, is 
 an example of the one, and Beer-sheba, ' the well of the oath,' is that 
 -of the other. 
 
 From Buttman in Bunsen's Egypt, &c. we have what heathen 
 writers have written concerning the Bfetylia, or rather the heathen 
 degenerations of them. He says that " Damascius, in the age of Justi- 
 nian, quotes from Photius, 557. 23 : ' that Asclepiades went up into 
 Libanon, a mountain of Syria near Heliopolis, and saw many things of 
 the speaking BsetyHa, which Bsetylia (spoke) concerning a myriad of 
 miraculous oracles worthy of impious tongues ; ' and 568. 'They say 
 he saw the Bsetylus move through the air.' These stones were for the 
 most part of a spherical form. The same Damascius says : " He saw 
 the sphere rise up from the fire and leap down suddenly, he running 
 upon the sphere and catched it, being the Beetylus.' There foUows, 
 not much after an accurate description of the Bsetylus. ' The sphere 
 being accurately made, as white as the teeth, about the bigness of nine 
 inches in diameter, but sometimes greater, and made of marble, but 
 
JEHOVAH TAVQHT LETTERS TO ADAM. 429-- 
 
 others of porphyry.' Hence the name among the Syrians Abder or 
 Abhadir, corrupted from the Phoenician fX px ebn-dir or Abn-dir, a 
 spherical stone ; thence also the BatruXos (Baitulos) stone, which they 
 make to be devoured by Saturn, and proverbially Kai jianvXov av 
 KaTairivois. But such stones were consecrated to various gods. The- 
 same Damascius says : ' Of the Baetylia some were dedicated 
 to the god Kronos (Saturn), some to Zeus, and others to Helios." 
 How these Baetylia stone-pillars came to be represented by the sphere 
 is easily explained. The pillars on which the inscription was written 
 were surmounted by spheres. That on which the History of the' 
 Creation was inscribed, the sphere represented the globe of the earth, 
 for the pillar was called Chiun, Kon, or Jachin, meaning the establish- 
 ment or foundation of the earth. The people, ignorant of the hiero- 
 glyphic inscription, to them the globe represented the principal 
 idea, and was regarded as the principal thing, the pillar being only th& 
 pedestal upholding it ; hence the globe or spherical stone was regarded 
 as the Bsetylus, and it thus became a spherical globe. Diodorus 
 (Lib. 3. p. 135) tells us that Atlaa-Noah constructed an artificial 
 sphere, by which he taught astronomy and the movements of 
 earth and stars. Homer shews us that the spheres of Atlas sur- 
 mounted his piUar ; and what Damascius tells us of Asolepiades, viz. 
 that he saw the Bsetylus sphere move through the air, shews that the 
 spheres that surmounted the pillars were movable, for the purpose of 
 teaching the motions of the earth ; and this is corroborated by the 
 rooking-stones of the Celts, which are thus described by Toland 
 (History of the Druids, p. 152) : " They are roundish and of vast 
 bulk ; but so artificially pitched on flat stones, that touching the great 
 one (the sphere) lightly, it moves and seems to totter, but stirs not, 
 at least not sensibly, when one uses his whole strength." He tells us 
 farther, from Sibbald's History of Kinross, that Cromwell's soldiers 
 broke one of these at Belvaird in Fife, " and it was discovered then 
 that its motion was performed by a yolk, exuberant in the middle of 
 the under-surface of the upper stone, which was inserted in a cavity 
 in the surface of the lower stone. To which, let me add, that as the 
 lower stone was flat, so the upper stone was globular." Pliny (Nat. 
 His. Lib. 34. c. 7) describes one of these surmounting a high piUar 
 at Tarentum : " And such a one, forty cubits high, was made at 
 Tarentum by Lysippus. The Wonder of this stone is, that it is said 
 to be movable by the hand (owing to the manner it is poised), but 
 cannot be moved by the greatest force. Indeed, the workmen are said 
 to have guarded against this by an opposing colunm (prop) at a small 
 interval, where it was exposed to the blast and liable to be broken." 
 Pliny evidently means that the spherical stone was propped by a. 
 
430 DISSERTATION XII. 
 
 ■column, the heigM of both, being forty cubits, the small interval being 
 that between the spherical stone and the top of the column. 
 
 Mr Mason, in his Caractacus, has given the vulgar tradition of 
 these rockiag stones : — 
 
 -Behold yon huge 
 
 And unhewn sphere of living adamant, 
 Which, poised by magic, rests its central weight 
 On yonder pointed rock ; firm aa it seems, 
 Such is its strange and virtuous property, 
 It moves obsequiously to the gentlest touch 
 Of him whose breast is pure ; but to a traitor, 
 Tho' even a giant's prowess nerved his arm. 
 It stands as fixed as Snowdon." 
 
 Mr Huddleston informs us of the true use made of these stones by 
 the Druids : " Mason informs us that they were used as ordeals to 
 try the guilt or innocence of crimiuEds. They may have however 
 served some other subordinate purposes, and from their mobility, as 
 weU as their spherical shape, were well calculated for elucidating the 
 motions of the earth and other heavenly bodies. Csesar (Lib. 1. c. 14) 
 says : ' The Druids teach their pupils many things concerning the 
 stars and their motions, concerning the size of the world and its dif- 
 ferent parts,' &c. Now as the Druids were on aU hands allowed to 
 be well versed in astronomy and geography, it is natural to suppose 
 they would avail themselves of artificial aids in communicating their 
 philosophy to their pupils " (Huddleston's Notes to Toland, p. 326). 
 Now this is exactly the ideas which Diodorus teUs us regarding the 
 use which Atlas made of his sphere, by which he taught Hercides. 
 Damasoius has informed us also that the Bsetylia on Mount Lebanon 
 were " speaking Bsetylia," and that they " moved through the air." 
 We find also a stone among the Celts possessed of the same wonderful 
 faculties, or at least supposed to have them. This is that which 
 was called the Fatal Stone, from being considered to be endowed with 
 life and speech, by which it announced decisions. Toland (p. 150) 
 thus speaks of it as " the Fatal Stone, on which the supreme kings of 
 Ireland were inaugurated in times of heathenism on the hill of Tarah, 
 and which being enclosed in a wooden chair was thought to emit a 
 sound under the rightful candidate (a thing easily managed by the 
 Druids by means of ventriloquism), but to be mute under a man of 
 none or a bad title ; that is, one who was not for the turn of those 
 priests." Its Celtic names are Gloch na Cuineamhna, the stone of 
 fortune or judgment, and Laig-fail, the Fatal Stone. Conor in his 
 " Chronicles of Erin " gives the history of the stone from the Irish tra- 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 431 
 
 ■ditions. When Eocaid, chief of Ullad or Ulster, was elected as the 
 first Ardri or chief king of Ireland in the second meeting of the con- 
 vention of Tarah, he asked for a delay of a few days to consider of 
 the matter^ and while walking out thinking about it, lonar ard Crun- 
 tan, or chief judge of Guelan, met him, and advised him what he should 
 •do, and told him the history of this stone, which, briefly, was as 
 follows : Before the emigration of the race of Iber from (Asia) " the 
 land that touches the expanse of the world of waters and the sea of 
 Iber as thou goest towards the fingers of Baal ; " that is, between the 
 Euxine and Caspian Seas, the Iberia of Asia, now Georgia, which 
 ■Josephus says was first colonized by the Iberes, the descendants of 
 Thobal, the Tubal of the Scriptures. Of this country one named 
 Cathac was desirous of being made a chief ; but the other Iberian 
 -chiefs not consenting, Cathac was about to take ship with a company 
 of youths, who had chosen him king. The night before his coronation 
 " a mighty stone, white as snow, round as a man's head, and as smooth 
 as an arrow, was borne in a chest drawn by many beasts, surrounded 
 by priests. The priests said how Baal had sent the blessed stone, 
 thus formed by his own hands, to shew the chief what he ought to 
 be ; and mighty Baal sent forth his voice, saying, Let aU the race for 
 •evermore receive the name of chief on Liafail, from the mouth of the 
 priest. Cathac therefore took his seat on Leafail, and was crowned 
 king, and next day went aboard his ship, taking with him the blessed 
 stone. The vessel was borne to the land of Eri (Ireland), and was 
 wrecked ; but the men with LiafaQ were safely landed. The Firgneat 
 put them in their caves ; but when they came to understand the words 
 ■concerning Liafail, viz. : 
 
 " Chiefs of Iber Gael of Scoit, look on this stone, 
 So smooth, so fair, so round, and so compact, 
 Be thus ; guard well this blessed gift, 
 And on what land this messenger shall stay, 
 A chief of Iber shall still bear the sway." 
 
 The Firgneat would not suffer him to abide with them, and when 
 the Danan came to hear the words, they did bear away Liafail ; and 
 LiafaU is now in Oldmanact, and called ' Stan Cliddin : ' the Danan 
 •cast their lots beneath it. lonar then advised Eocaid : " Send thither 
 O king! and have the name of chief on Liafail from the priest's 
 mouth, so win the land remain to a son of Iber and the Gael or Scoit 
 for evermore." Eocaid therefore sent to Ment, chief of the Danan of 
 Oldmanact, and got the stone Liafail ; and on the day of the assembly 
 of the convention of Tara, Eocaid, son of Fiaca, son of Leadman, &c. 
 of the race of Er, was proclaimed Erimon. Then the history of LiafaU 
 
432 DISSERTATION XII. 
 
 was recounted to the assembly, and taving got the consent of the con- 
 gregation, Eocaid was seated on Liafail, and the Ard Cruimtear 
 of Galen placed the Asion on the head, and the mantle laid he on th& 
 shoulders of Eocaid ! and he proposed to call ' Eaden Seir ' the hilL 
 of Tobrad {i.e. the election, now corrupted to Tara)." 
 
 We have particularly to remark as to the origin of Liafail or the 
 Eatal Stone : it is said Baal had sent this blessed stone thus formed 
 " by his own hands." This is the same tradition as that of th& 
 Phoenicians regarding the invention of BsetyHa by Uranus making 
 animated stones. Baal the Lord is identical with Uranus, who formed 
 them with his own hands ; and farther, it is said " he formed them 
 with his own hands, to shew the chief what he ought to be," a further 
 addition to the Phoenician tradition, indicating the use of their souls, 
 i.e. their inspired inscription, to be a rule or law for the guidance of 
 man. It is true indeed that the tradition says that Liafail gave forth 
 commands, as the Bsetylia on Mount Lebanon gave forth the wonder- 
 ful oracles by speech. But the Celtic tradition doe^ not ascribe this- 
 to the stone, but to Baal. " Baal sent forth his word, saying,'' &c. 
 and though it was thought to come from the stone, yet it was recog- 
 nized as the words of Baal ; and so does our written word, " Thu& 
 saith the Lord " (Baal). But this stone Liafail is a mighty, white, 
 round, smooth stone. It was smooth, like those worshipped by the 
 ajjostate Israelites mentioned by Isaiah, and it is white and round like 
 those BsetyHa seen by Asclepiades in Mount Lebanon. It was there- 
 fore a spherical abn-dir, the same as those of the Syrians. It was 
 therefore a Baetylus sphere, which originally surmounted the Bsetylus 
 pillar, the heathen, supposing the virtue to be in the sphere instead of 
 the piUar, rejected the piUar and preserved the spherical stone. But 
 what is very remarkable regarding Liafail is, that Toland adds (p. 130), 
 " I had almost forgot to teU you that it is now by the vulgar called 
 Jacob's stone, as if it had been Jacob's pillow at Bethel." How the- 
 vulgar Celts came to connect it with Jacob's pillar we cannot tell, 
 otherwise than the ancient Celtic tradition had retained the knowledge 
 of its derivation from the piUar of the patriarchal Beths, probably by 
 a Celtic name equivalent to Bethel, as the Greek Baitulia, mor& 
 especially since Liafail, or at least its tradition, was brought from. 
 Asia ; but as the Celts emigrated from Asia about 2000 B.C. or about 
 one hundred years after the death of Noah, and long before the time 
 of Jacob, the Celtic piUars and spheres could not have been derived 
 from Jacob, but from Noah ; but the name of Jacob's piUow must 
 therefore have been given to this stone from the pillars of the 
 patriarchal Beth after the time of Jacob at least. At all events the- 
 stone Liafail, being a sphere, had surmounted the pillar in the 
 
JEHOVAH TAUOHT LETTERS TO ADAM. 433 
 
 patriarchal Beth like the spheres of Atlas-Noah, which surmounted 
 his pillars, as did the spherical stone which surmounted the column 
 erected hy Lysippus at Tarentum, which was not only Celtic, but also 
 identical with those of Atlas-Noah. 
 
 But besides these examples of the columns and sphere, the central 
 pillars of the Celtic Ceals were identical with those of the patriarchal 
 Beths, an example of which is given by Toland (p. 139) : " Near St. 
 Buriens in Cornwall there is a circular temple consisting of nineteen 
 stones, the distance between each twelve feet, and a twentieth in the 
 centre much higher than the rest. But I am not yet informed whether 
 the middle stone has any peculiar figure, or whether inscribed with any 
 characters, for such characters are found in Scotland, and some have 
 been observed in Wales ; but, except Eoman and Christian inscrip- 
 tions, unintelligible to such as have hitherto seen them. Tet they 
 ought to have been fairly represented for the use of such as might have 
 been able perhaps to explain them ; they would at least exercise our 
 antiquaries." Large stones with Ogham inscriptions have been dis- 
 covered at various times in various parts of Ireland, as in the counties 
 of Cork, Kerry, Limerick, and Clare, accounts of which have been 
 given by the antiquaries Able, Horgan, "Wendell, and O'Flannaghan in 
 the notices of Cork by "Wendell (Annals of the Four Masters, p. 172). 
 The Celtic spheres and pillars, having been derived from those of 
 Atlas-Noah, give us evidence of the antediluvian pUlars and spheres 
 introduced by him into the world after the Flood. The history of 
 Liafail shews that it had been originally a sphere surmounting a 
 Bethel pillar, i.e. it was a Bsetylus, animated or inspired by an 
 inscription of a divine revelation. The traditions regarding Liafail 
 state that Baal made it with his own hands, and that Baal himself 
 announced his will by it. The stone gave forth this as an oracle by 
 speech, a thing which, as Toland remarks, was easily managed by 
 the priests. But when we ascend to the original by interpreting the 
 tradition, it testifies that Baal " the Lord," or Uranus the lord of 
 heaven invented it, and the divine oracles he gave forth from it were 
 the divine revelations that he had inscribed upon it when he made it 
 an animated or inspired Bsetylus. The tradition is therefore identical 
 with that regarding the Phoenicia-tTranus invention of Bsetylia, and 
 of the Greek TJranus erecting the golden pillar of his temple on 
 Mount Olympus-Triphylus, and inscribing it with Panchaian letters, 
 or those letters whose invention " he gave to the muses or prophets," 
 i.e. to Adam and other primeval patriarchs. 
 
 The Caaba Stone of Mecca. — Li the Arabian traditions regarding 
 the construction of the temple of Mecca, they say that when Sarah 
 insisted on the expulsion of the son of the bondwoman, Abraham took 
 
 2 F 
 
434 DISSERTATION XII. 
 
 them to Mecca, where he built the famous Caaba or temple, otherwise 
 •called Beit-allah, equivalent to Betliel, " God's house." This cele- 
 brated temple consists of an enclosure of two hundred and fifty feet 
 long, two hundred feet broad, surrounded by a quadruple row of 
 pillars united at the top by pointed arches. In the centre of this 
 enclosure is the Caaba, an oblong structure eighteen paces long by 
 fourteen paces broad, and forty feet high, with a flat roof and one 
 door. At the north-east corner of this Caaba is the Caaba Stone, the 
 most antique and sacred relic of this temple. According to Arabian 
 tradition, when Abraham builded the Caaba, the stones came of them- 
 selves from the neighbouring mount (Arafat) to the spot where they 
 were to be used ; but the Caaba stone was brought from heaven to 
 Abraham by the angel Gabriel. Of all the materials which had 
 assembled, this stone was the only one which was not employed ; 
 upon this it began to speat and lament its misfortunes, whereat Abra- 
 ham was moved to compassion, and, to console it, declared that it 
 should one day be held in greater veneration than all the rest. The 
 Caaba stone is an oval black stone, seven inches in diameter, with 
 several whitish, yellow particles. It is black, but it is said that it 
 was once white, but being touched by an impure woman it turned 
 black. Tradition makes it the pledge of the belief which all orders of 
 spiritual beings confess to their Creator when he demands of them if 
 he was not their god at the moment of their creation. They answered 
 ' Yes,' and the answer in some substantial form was deposited in the 
 •centre of this stone, that its testimony at the last judgment might 
 confound those who apostatized from the faith. " Verily," says 
 Mahomed, " it shall be called upon at the last day ; it shall see, it 
 shall speak, and bear witness of those who have touched it in truth 
 and sincerity of heart." 
 
 We must distinguish between the antiquity of the temple and 
 ■Caaba stone. The temple is a modern structure in comparison with 
 the stone. The Joktanide Arabians in the earliest times professed 
 the true patriarchal religion, and seem to have had a Beth on the top 
 -of Mount Arafat. Tradition states that Adam and Eve dwelt upon 
 it, and the spot where they worshipped is still pointed out. This 
 indicates that the Arabs worshipped God after the Adamic form. But 
 the Joktanides relapsed into heathenism, and converted the Adamic 
 Beth into a temple consecrated to Saturn and Ab-del-Shams, or " the 
 Servant of the Sun," consequently the Caaba sphere of the Beetylus 
 pillar of the patriarchal Beth had been converted into the Baetylus 
 stone swallowed by Saturn. The Mahommedans are persuaded that 
 it is the very stone which Jacob made his pillow, and there can be no 
 doubt that it represented the sphere of a Bethel pillar, an idea which 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 435 
 
 -«ouId not liave arisen otherwise. The traditions regarding the Caaba 
 stone indicate that it had been the sphere of an inscribed pillar, 
 «nd when it is said to speak indicates that it had spoken by its 
 "inscription. The whole traditions regarding the Caaba stone give evi- 
 dence that it was a sphere of an inscribed pillar or Bsetylus, and that 
 Uranus, who invented BaetyHa, had inscribed them -syith his divine 
 revelations ; consequently, he had used letters for that purpose, and 
 had taught them to primeval man, i.e. Adam, for whose use he had 
 invented the alphabet. 
 
 Tlie myth of Kronos swallowing the Swaddled Stone. — The tradition 
 regarding this has been preserved by the Greeks ; but, being heathen, 
 it makes the swaddled Bsetylus stone possess the heathen form and 
 properties. Hesiod (Theog. 11. 453-500) teUs how Kronos being 
 forewarned that one of his sons would dethrone him swallowed 
 them all as soon as they were bom; but when Jupiter, the youngest 
 son, was about to be bom, Ehea consulted with her parents Uranus 
 and Ge, and requested them to devise a method to preserve him. A 
 stone wrapped up in swaddling clothes was given to Kronos 
 to eat instead of Jupiter, and the real child was taken away to Mount 
 Ida in Crete, and was brought up there among its woods. There in 
 revolving years he grew up, strong and powerful in body. At last, 
 appearing before his father in Ogygia, he induced him by art and force 
 to vomit up, first the stone that had been last given him (which stone 
 he fixed in the earth of Divino-Pytho on Mount Ida, near the temple 
 ■of Delphi, a miraculous monument to mortal man to the latest ages) j 
 then he freed the five children that had been previously swallowed, 
 •who, for the benefit conferred upon them, elected ViiTti to reign over 
 ■ them on Olympus with the thunder and lightning. In attempting to 
 interpret this myth, consider first who Kronos or Chronos was, for it 
 was used both ways. Chronos (Xpovoi) means " time," applied to 
 Adam, whose creation was the beginning of time in relation 
 to man. His father was Uranus or Jehovah, Lord of heaven ; 
 his mother was G@, the earth, i.e. the Lord God made Adam 
 ■"of the dust of the ground" (Gen. ii. 7). His Eomo-Pelasgian 
 name Saturn is derived from "inD Satur, " to hide," because 
 he hid himself among the trees of the Garden of Eden. 
 According to Virgil and Ovid, as well as Hesiod, Chronos-Satum 
 lived in the Golden Age of the world, the age of holiness and 
 happiness, in the Garden of Eden before the FaU. Here he dethroned 
 liis father Uranus, the " Lord of heaven," rebelling against him by 
 eating the forbidden fruit, whereby he killed all his children as soon 
 as they were born. Hesiod says " he swallowed every one as they 
 -came at birth from the womb of their mother." Now there is here 
 
436 DISSERTATION XII. 
 
 some very important Scripture doctrines substantiated. Is^, Saturm 
 killed his children by swallowing them ; he put them into himself. 
 This in mythical language states the doctrine that " in Adam all die" 
 (1 Cor. XV. 22). 2nd, Saturn-Adam stood as covenant head to his 
 descendants ; and, being in him, they inherited his nature and his sin, 
 for they were in him when he sinned, and they sinned in him, and 
 consequently inherited his guilt and his sentence of punishment, 
 which was death ; hence each died at his birth. 
 
 But Saturn did not swallow and kill his youpgest son Jupiter, or 
 Jehovah incarnate. His wife Khea or Eve prevented that, for though 
 he was born by Ehea, because he was the Seed of the woman, he was 
 never in Saturn-Adam. She gave him a swaddled stone in his stead, 
 which he greedily devoured ; and Jupiter himself was taken away and 
 hidden from Saturn till the fulness of time. These statements contain- 
 the prophecies regarding the Messiah, or promised Seed of the woman,, 
 or God incarnate, who should come for the redemption of mankind ; 
 but in his place was left a Bsetylus stone, made by Jehovah-Uranus 
 himself, inscribed with these prophecies, which Saturn- Adam read and 
 believed, and through faith obtained redemption and salvation. 
 
 But let us now see how Mr Hislop interprets this myth : " Inv 
 different portions of this work evidence has been brought to shew that 
 Saturn, ' the father of gods and men,' was in one aspect just our first 
 parent Adam. Now, of Saturn, it is said that he devoured all Ms- 
 children. In the exoteric story among those who knew not the actual 
 fact referred to, this naturally appeared in the myth in the shape in 
 which we commonly find it, viz. that he devoured them all as soon aa 
 they were born. But that which was really couched under the state- 
 ment in regard to his devouring his children was just the scriptural 
 fact of the Fall, viz. that he destroyed them by eating, not by eating 
 them, but by eating the forbidden fruit. When this was the sad and 
 dismal state of matters, the Pagan story goes on to say that the destruc- 
 tion of the children of the father of gods and men was arrested by 
 means of his wife Khea. Ehea, as we have abeady seen, had really as 
 much to do with the devouring of Saturn's children as Saturn him- 
 self ; but in the progress of idolatry and apostacy, Ehea or Eve came to 
 get the glory at Saturn's expense. Saturn or Adam was represented 
 as a morose divinity ; Ehea or Eve, exceedingly benignant ; and in 
 her benignity she presented to her husband a stone, bound in. 
 swaddling bands, which he greedily devoured, and thenceforth the 
 children of the cannibal father were safe. The stone bound in 
 swaddling bands is, in the sacred language, ' Ebn Hatal ; ' but Ebn 
 Hatal also signifies 'a sin-bearing son.' This does not necessarily 
 mean that Eve, or the mother of mankind herself, actually brought 
 
JEHOYAH TAUGHT LETTERS TO ADAM. 437 
 
 forth tlie promised Seed ; but that having received the glad tidings 
 herself and embraced it, she presented it to her husband, who received 
 it by faith from her, and that this laid the foundation of his own sal- 
 vation and that of his posterity. The devouring on the part of Saturn 
 ■of the swaddled stone is just the symbolical expression of the eagerness 
 with which Adam, by faith, received the good news of the woman's 
 ;Seed ; for the act of faith, both in the Old Testament and in the New, 
 is symbolized by eating. Thus Jeremiah says : ' Thy words were 
 found, and I did eat them ; and thy word was unto me the joy and 
 rejoicing of mine heart ' ( Jer. xv. 1 6). This also is strongly 
 shewn by our Lord Jesus Christ himself, who, by setting before the 
 -Jews the indispensable necessity of eating his flesh and feeding on him, 
 'did at the same time say : " It is the Spirit that quickeneth ; the 
 flesh profiteth nothing : the words that I speak unto you, they are 
 spirit, and they are life " (John vi. 63). That Adam received the 
 , good news about the promised Seed, is evident from the name which 
 he gave to his wife immediately after hearing it : ' And Adam called 
 his wife's name Eve, because she was the mother of all living ones ' " 
 (Gen. iii. 20). {See Dr. Candlish, Genesis, p. 108.) Now the swaddled 
 stone, as we learn from Hesiod, was prepared by Uranus and Ge, to 
 be given by Ehea to her husband instead of Jupiter. It is evident 
 that it contained in an inscription on it the good news of the promised 
 Seed, and that it was one of the Bsetylia or animated or inspired stones 
 invented by Uranus. For, Mr Hislop says, " One of the names by 
 which this swaddled and anointed stone was called was Baitulos. 
 This we find from Priscian (Lib. v. vol i. p. 180 — Note. Lib. vi. vol. 
 i. p. 249), who, speaking of " that stone which Saturn is said to have 
 devoured for Jupiter," adds : " Quern Grseci BatrvAov vocant ; " and 
 we find a confirmation of this in Bunsen's works. He tells us that 
 Buttman says : " Inde et Batr-uAos lapis quem a Satumo devoratum 
 fingunt, et proverbium Kal Bairvkov av Karairtvos,'' i.e. thence also the 
 Bsetylus stone, which they make to be devoured by Saturn, and 
 proverbially " also the Baitylos, which was swallowed." There was 
 therefore a Bsetylus stone in the time of Saturn or Adam inscribed 
 with the good news, or the divine revelation of the woman's Seed, 
 who should bruise the serpent's head and redeem mankind. This was 
 therefore the Melek pUlar of the Adamic Beth, and the consort of the 
 ■Chiun or Kon, the pillar inscribed with the history of the Creation, 
 
 Mr Hislop says farther about the swaddled stone. " This swaddled 
 ■stone was said to be preserved near the temple of Delphi, where care 
 -was taken to anoint it with oil and cover it with wool " (Maurice's 
 Indian Antiquities, vol. ii. p. 348). Hesiod says : "Jupiter took it and 
 ^xed it on the sacred land near the temple of Pytho (a name of Apollo, 
 
438 DISSERTATION XII. 
 
 at Delphi), as a miraculous monument to men of the latest ages." The- 
 anointing it vith oil was to consecrate it to a sacred use, and it was 
 covered with wool, as it personified to the heathen the Satyr- Jupiter,' and 
 must have the Satyr's dress, viz. coats of sheep-skin with the wool. But 
 the stone spoken of as heing set up on Mount Ida near the temple of 
 Delphi, according to Mr Hislop, was the stone of Olenos. Ovid says 
 in regard to Olenos : " Olenos is said to have taken upon himself, and 
 willingly to have borne the blame of guilt of which he was innocent.'' 
 
 " Quique in se crimen traxit, volnitque videri 
 Olenos esse nooens." * 
 
 — Ovid Metamorph. 
 
 "Under the load of this imputed guUt, voluntarily taken upon himself,. 
 Olenos is represented as having suffered such horror as to have perished, 
 and heing petrified or turned into a stone. As the stone into which 
 Olenos was changed was erected on the holy hill of Ida, that shews - 
 that Olenos must have been regarded as a sacred person. The real 
 character of Olenos as the sin-bearer can be very fuUy estabUshed."' 
 Then at p. 438 Append, he says : " Now there is a great analogy 
 between the swaddled stone that represented the sin-bearing son and that 
 Olenos mentioned by Ovid, who took on him guilt not his own, and 
 in consequence was changed into a stone. We have seen already that 
 Olenos, when changed into a stone, was set up at Phrygia on the holy 
 mount of Ida. We have reason to believe that the stone which was 
 fabled to have done so much for the children of Saturn, and was set 
 up in the temple of Delphi, was just a representation of this same- 
 Olenos. We find that Olen was the first prophet of Delphi, who 
 founded the first temple there (Pausan. Lib. x. Phocios. ch. 5. p. 321).- 
 As the prophets generally bore the name of the god whom they repre- 
 sented, . . this indicates one of the names of the god worshipped 
 at Delphi." There can be no doubt that Olenos was one of 
 the names of the gods worshipped at Delphi. Olenos is, doubt- 
 less, JfSy, EUun or Oliun, the Most High. The Carthagenians- 
 called him Aluno,th or Olenoth; the Jews called him Abi 
 Eliun or Abi Oliun. Huddleston (p. 286) says : " The Greek ApoUo- 
 is merely a corruption of the Gaelic Abellio, pronounced Apellio, i.e.. 
 son of the Most High. The Dorians instead of Apollon used Apellon," 
 which " differs little from Ap'-Elio or Ap'-AIio, i.e. descendant of the 
 sun ;" and Apollo was the god of Delphi. Pausanias makes Beo, a 
 Delphian lady, say that Olen, with the Hyperboreans, founded the- 
 Delphic oracle, and was the first who returned answers in heroic verse.. 
 
 ♦ I.e. Every crime Olenos drew on himself, and -vrislied to be -rie-wed as sinful 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 439 
 
 "No Grrecian yet, warmed with poetic fire, 
 Could fit the unpolished lan^age to the lyre, 
 Till the first priest of Phoebus, Olen, rose, 
 And changed for smoother verse the stunning prose." 
 
 — Hutchison's translation. 
 
 Diodorus Siculus (Lil). ii. p. 91) tells us that Latona, mother of 
 Apollo, was bom among the Hyperboreans, and hence they bring the 
 worship of Apollo and other gods from there. Latona was the daughter 
 of Titan and Coeus, who became pregnant by Jupiter. His wife Juno, 
 in jealousy, sent a serpent to pursue her, and Terra, earth, refused her 
 an asylum ; but Neptune raised up the island of Delos from the sea, 
 at first a floating island, on which she gave birth to ApoUo and 
 Diana. The Hyperborean island, Diodorus says, was situated west of 
 Gaul, governed by a family called Boreads ; that is to say, the great 
 ones, or powerful, from Borr, anciently signifying grandeur and majesty 
 (Toland, p. 235). Huddleston (p. 343) says Borr, or Bor, in the Celtic, 
 signifies strong, Hyperboreans, means the Super-Strong, equivalent to 
 Cabir " the strong ; " hence they are the Cabiri. They represent th& 
 cherubim, whose name is derived from 3 Hkeness and an rub. Great 
 D'nna means " the likeness of the great ones.'' Herodotus (Lib. iv. p. 
 35) saysthat Olen, a Lycian, composed hymns, which were sung at Delos 
 in praise of those who came from the Hyperboreans ; but Lycia is also 
 called Ogygia, so that Olen came from Lycia or Ogygia ; the gold- 
 guarding griffins were placed beyond the Hyperboreans. Apollo was 
 called Gryphenius, and Dionysius Perieges says a griffin or dragon was 
 worshipped in the temple of Delphi, which is the representative of 
 the cherubim. The character of Apollo is identical also with that of 
 Olenos as the great sin-bearer. As Horace (Lib. i. Ode 2) says : — 
 
 " Cui dabet partes scelus expiandi 
 Jupiter ? tandem venias precamur, 
 Nube caudentes humeros amictus 
 Augor Apollo : " 
 
 i.e. " To whom wiU Jupiter assign the part of expiating the wickedness ? 
 Divine ApoUo, thy shining shoulders clothed with a cloud, at length 
 thou comest while we pray." Ovid also describes him as the divine 
 son of Jove or Jehovah, who kiUs the serpent that pursues his mother, 
 i.e. he is the promised Seed of the woman who bruised the serpent's 
 head. He is the first director and inspirer of the prophets or Musa- 
 wetes, the leader of the muses or prophets. He is also the inventor of 
 the art of medicine, and is the great physician here below, which 
 makes him identical with Prometheus {see p. 119). 
 
440 DISSERTATION XII. 
 
 Olenos being thus identified as Apollo, the god worshipped at 
 Delphi, then Mr Hislop is correct in saying of the name of Olenos, 
 " This indicates one of the ancient names of the god of DelphL If then," 
 continues he, " there was a sacred stone on Mount Ida called the stone 
 of Olenos, and a sacred stone in the precincts of the temple of Delphi 
 which Olen founded, can there be a doubt that the sacred stone of 
 Delphi represented the same as was represented by the sacred stone of 
 Ida? The swaddled stone set up at Delphi is expressly called by 
 Priscian, in the place already cited, ' a god.' This god, then, that in 
 symbol was divinely anointed, and was celebrated as having restored 
 to life the children of Saturn, father of gods and men, as identified 
 vidth the Idsean Olenos, is proved to have been regarded as occupying 
 the very place of the Messiah, the great sin-bearer, who came to bear 
 the sins of men, and suffered in their room and stead ; for Olenos, as 
 we have seen, voluntarily took on him guilt, of which he was 
 personally free." Having seen that the stone into which Olenos was 
 turned, and which was set up on Mount Ida, is the same as represented 
 Jupiter or the swaddled stone swallowed by Saturn, afterward set upon 
 Mount Ida, let us now trace the history of his wife and her stone. 
 We have said that the gods worshipped in Delphi were ApoUo and 
 Cybele. Virgil (Lib. iii. 1. 110) tells the history of Teucer, who first 
 led a colony of Pelasgians from Crete to the shores of Ehaetia, and 
 introduced the worship of Cybele, the mother of the gods, on Mount 
 Ida there. A Scholiast of Virgil here says, Cybele is the same as Bhea 
 and Ops. Cook (Medal Hist, of Eome, vol. ii. p. 235) says : " On a 
 coin of Pertinax is a female figure sitting, holding out ears of corn 
 with Ops Divin. This divine Ops," says Cook, " was the same as 
 Cybele and Ehea, and signifies the earth." Strabo identifies Cybele 
 with Ehea (Lib. x. p. 721), and that she denotes the earth. And Mr 
 Hislop identifies Cybele with Ehea, Astarte, or Venus, and with Ops 
 " the flutterer." And we have shewn that Astarte represents the 
 finished and furnished earth. Cybele represents the same, being called 
 the great mother of gods, men, and beasts. But these goddesses were 
 all incarnated in Semiramis wife of Mmrod ; being deified, she bore 
 their names, but they were made to represent the earth in various 
 senses. Sometimes it is the physical earth that is meant by these 
 names ; at other times the inhabitants of the earth, as in Gen. xi 1 : 
 " The whole baeth was of one language. " The name of Astarte shews 
 her to represent the physical earth {see p. 96), though as the cow- 
 homed woman she represents Semiramis, the queen who governs the 
 whole earth (pp. 107-108). Ehea again generally represents Eve, ' the 
 mother of all living,' or the inhabitants of the earth. Her name is 
 derived from nsn raeh, ' to look at,' and as a noun, ' the most beauti- 
 
JEBOVAH TAUGHT LETTERS TO ADAM. 441 
 
 ful.' It was her beauty that captivated Adam, and induced him to 
 «at of the fruit by which they fell. Mr Hislop gives Cybele the same 
 sense. He derives it from n^M kuheleh ' to bind ' or ' enchain,' as a 
 noun ' bonds ' or ' bands,' as mentioned in Hosea xi. 4 : ' Khubele 
 Adam,' the cords of a man, ' the bands of love,' by which she enchained 
 Adam. Cybele was also worshipped under the name of Terra, ' earth,' 
 in a physical sense (August. De Civitat. Lib. vi. c. 8). But as the 
 female goddess in creation, they all represented the Holy Spirit 
 symbolized as a dove. The image of Cybele is that of a woman 
 sitting with a pomegranate in one hand and a caducens crowned with 
 a dove in the other hand. This symbolizes her as Eve and the Holy 
 Spirit, as does the name of Ops ' the flutterer,' who fluttered over the 
 'deep at the Creation. Eegarding Cybele, Mr Hislop (p. 159) says: 
 ■'' Astarte or Cybele was called also Idaia Mater, and the sacred mount 
 ■of Phrygia, most famed for the celebration of her mysteries, was named 
 Mount Ida ; that is, in Chaldee, the sacred language of the mysteries, 
 the mount of knowledge (from J>T Ida, ' to know '). ' Idaia Mater,' 
 then, signifies 'the mother of knowledge,' in other words, our 
 mother Eve, who first coveted the knowledge, and actually purchased 
 it at so dire a price to herself and to all her children.'' Ovid gives 
 her still another name, viz. Lethsea, derived from a Pelasgian word 
 ■lethe, oblivion or death, from which is derived lethalis, 'mortal,' 
 * deadly,' and the Lethsean streams of oblivion. Eve has obtained this 
 name, because by eating the forbidden fruit she introduced death into 
 the world. But though Ovid has given that name to the wife of 
 ■Olenos, yet she as Eve does not stand in that relation to him ; for in 
 that case Olenos would represent Adam, which he does not. She is 
 the earth goddess, for Lethsea represents the whole earth dead in sin 
 or by sin, and Olenos is her redeemer, who dies for her or ' the tvhole 
 •earth.' Olenos is the sin-bearer, punished for another's guUt ; but it 
 was that of his wife, the guilty inhabitants of the earth (Leth^a), 
 •dead in sin ; yet Ovid describes them turned into stone. In Lib. 10. 
 ■c. 68. he says : — 
 
 " Nor Olenos could more astonished look, 
 When on himself Lethsea's faults he took. 
 His beauteous wife, who, too secure, had dared 
 Her face to vie with goddesses compared. 
 Once joined by love, they stand united still 
 Turned to contiguous rooks on Ida's hiU." 
 
 —Dryden, Lib. 10. 1. 118. 
 
 Dryden errs here in his translation. Ovid does not use the word saxi, 
 xocks, but lapides, movable stones. Literally, "As when Olenos 
 
442 DISSERTATION XII. 
 
 drew every sin on himself, and wished to he seen guilty ; and thou^- 
 too, unhappy Lethsea, too confident of thy heauty, whose breasts,, 
 once intimately united, now turned to stones, stand contiguous on Ida's 
 hill " She was the stone-pUlar Cuin, inscribed with the history of the 
 creation of the earth ; but she became sinful, and he was her king and 
 husband, who redeemed her by taking on him her faults, symbolized by 
 the stone-piUar Melek, inscribed with the promise of his coming to 
 redeem her. These two stones, then, represent the Bsetylia invented 
 by Uranus, erected on Mount Ida east of the Garden of Eden, in the 
 Beth beside the cherubim or Cabiri. That of Olenos he inscribed with 
 the promise of the woman's Seed, and that of Lethtea inscribed with. 
 the history of the creation of the earth. 
 
 But we are further informed by Mr Hislop that " the Baetylus or 
 swaddled stone was a-rpvyyvXo's \i6os (Bryant, vol. ii. p. 28), a round 
 or globular stone." We have already shewn how the Bethel pUlar- 
 stones came to be degenerated among the heathen to spheres. 
 The original Bethel pillar-stones were surmounted by spheres,, 
 as seen in the pillars of Atlas-Noah, the Celtic pillar of Lysippus 
 at Tarentum, and the pillars Jachin and Boaz in Solomon's 
 temple. These spheres were movable, to illustrate the motions 
 of the earth which they represented, and the heathen priests 
 induced the people to believe that they moved by magic ; hence 
 the greater reverence given to the sphere than to the pillar which 
 supported it, and hence in most instances the pillar was dispensed 
 with, and the movable sphere retained, but which also retained the 
 name of Bsetylus. But Mr Hislop teUs us farther : " This globular 
 stone is frequently represented swathed and bound, sometimes with, 
 more, sometimes with fewer bandages. In Bryant (vol. iii. p. 246),. 
 where the goddess Cybele is represented as ' Spes Divina,' or divine 
 hope, we see the foundation of this divine hope held out to the world 
 in the representation of the swaddled stone at her right hand, bound 
 with four different swathes. In David's Antiquites Etrusqaes, vol. iv. 
 plate 27, we find a goddess represented with Pandora's box, the source 
 of all iU, in her extended hand, and the swaddled globe depending 
 from it ; and in this case the globe has only two bandages, the one 
 crossing the other." Here we see the " divine hope " represented by 
 the swaddled stone to be that found in the bottom of Pandora's box,, 
 which was given her, and placed there by Zeus or Jupiter when she- 
 was made for Prometheus, before she was married to Epimetheus. 
 In the myth of Saturn, Khea was assisted by her parents Uranos and 
 Gaia in giving the swaddled stone to Saturn. And Gaia, the earth,, 
 furnished the stone, and Uranos made it a living stone Bsetylus by 
 inscribing it with the promise of the woman's Seed, and Ehea ^ave it 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 443- 
 
 to Saturn to eat. Cybele is the same as Ehea, and Diodorus tells us 
 (Lib. iii. p., 123) that "some call Ehea Pandora." Thus Jehovah 
 gave the divine hope inscribed on the swaddled stone by himself,- 
 which came out of Pandora's box, after all the ills had dispersed them- 
 selves over the world, or over Saturn's children ; that is, that the 
 swaddled Btetylus stone or Bethel pillar, bearing the inspired inscrip- 
 tion of divine hope, or the promise of salvation through the promised 
 Seed, was given to Adam and Eve after the Fall ; and this brings the 
 swaddled stone in connection with the tradition of Prometheus, who 
 suffered to free mankind from all their OIs. 
 
 The swaddling bands with which the swaddled stone was swathed 
 were supposed to be such as newly-born infants were swathed {see 
 Ezek. xvi. 4). It is said the Beetylus stone was given to Saturn 
 instead of Jupiter ; and, to deceive him, it was swathed in swaddling 
 bands to make it like the newly-born Jupiter. The swathing of this 
 Bsetylus as a child, however, is an after-thought, concocted after the 
 stone had been reduced to a heathen spherical stone, which was not 
 swathed like a child, but by crossed bandages. The first swathing of 
 this stone therefore was not to symbolize it as a child, but 
 to symbolize something very different. The heathen have pre- 
 served the fact that this Bsetylus stone was swaddled ; but as they 
 have made it to mean that of the newly-born Jupiter, the tradition 
 thus lost the true meaning of this swaddling. Mr Hislop is ignorant 
 of the true facts and meaning of this swaddling. After noticing several 
 other instances of it, as Horus in his swathes, Diana with her legs- 
 bandaged, the symbolic bull of the Persians swathed in like manner,, 
 and the shapeless log of the Tahitians bound with ropes, adds : " I 
 think that there must be some important mystery in this swathing." 
 Doubtless Horus the child (Harpucrat) was swathed, to indicate that 
 he was a chUd, as Jupiter was supposed to be in the myth when the 
 swaddled stone was given to Saturn in his stead ; but the other 
 instances indicate that the swathing had a different meaning. But 
 Mr Hislop's ignorance of the meaning of the swathing of the swaddled 
 stone arises from his having given a wrong meaning to its Hebrew name 
 Ehn Hatul, " the swaddled stone," which, he thinks, means " the sin- 
 bearingson.'' Now had he but considered that Job uses the word Hatul 
 Snn, "to swaddle" or "swathe," when describingthe Deluge by which the 
 earth was swathed or swaddled : " When I made the cloud the garment 
 thereof, and thick darkness a swaddling band (nSnn hatulah), for it."' 
 
 Job xxxviii. 9. or as the Septuagint renders it, ofiix^'t Se avrrjv 
 tanrapyavoia-a, " when I swathed her with mist," he would have seen 
 that the swaddled stone was swathed at the Deluge, and that 
 not only the earth, but all things on it, as well as Noah in the 
 
444 DISSERTATION XII. 
 
 «rk, were all swathed or swaddled by the same kind of swaddling 
 bands. This also is the same swathing by which Noah obtained the 
 Tiame of Swithin ; that is, " the swathed one," and gave origin to St. 
 Swithin the Christian saint. On him Mr Hislop says : " Everybody 
 has heard of St. Swithia's day, on which if it rain, the current belief 
 is, that it will rain in uninterrupted succession for six weeks. Now 
 ■who or what was St. Swithin that his day should be connected with 
 forty days uninterrupted rain 1 iat six weeks is just the round number 
 of weeks equivalent to forty days. It is evident, in the jQirst place, that 
 he was no Christian saint, though an Archbishop of Canterbury in the 
 tenth century is said to have been called by this name. The patron 
 saint of the forty days' rain was just Tammuz or Odin, who was wor- 
 shipped among our ancestors as the incarnation of Noah, in whose time 
 it rained forty days and forty nights without intermission (Two 
 Babylons, p. 411 — Note)." Now the name Swithin is just Swithen, 
 "the past participle of the verb to swathe in the old Saxon language ; 
 Tience it means the swithen one, or he who was swithen or swathed with 
 the rain of the Deluge forty days. There can be no doubt then that the 
 text in Job speaks of the Deluge, and that the earth was then swathed or 
 swaddled, and there can be as little doubt that Noah obtained the 
 name of Swithin from the same event, and that his name of Atlas is 
 derived from the Hebrew SdH hatul, " the swathed " or " swaddled 
 one,'' and hence also the name of Atlantic land or Atlantic island was 
 given to the earth, which was subject to the deluge, of which Atlas- 
 Noah was the king {see p. 149). But stiU further, there is as little 
 doubt that the Bsetylus stone, which Saturn is said to have swallowed, 
 obtained the name of pDiTpS ebn-hatul, because it was preserved by 
 the antediluvian descendants of Seth, passed through the Deluge, and 
 -B^as swathed or swaddled by its mists and rain, as did Odakon, the 
 pillar of Kon or Chiun, the establishment or History of the Creation ; 
 -and that these two pUlars were the piUars of Seth, which, after passing 
 through the Deluge, as Josephus testifies (Ant. I. c. ii. § 3), became 
 the pillars of Atlas-Noah. 
 
 But we have other evidence to shew that the other pillar of Seth also 
 passed through the Deluge, and was swaddled by it. In 2 Kings xvii. 
 31. we learn that the Avites, one of the heathen nations whom Shalma- 
 neser planted in Samaria after he had taken away the Samaritans 
 captive, worshipped a god named Tartak. The Jewish rabbis have a 
 tradition that Tartak was worshipped in the form of an ass ; and Park- 
 hurst tells us from Bochart (voL ii. p. 221) and Vossius (De Origin 
 Prog. Idol. Lib. iiL cap. 75) that " the heathen had a stupid story that 
 iihe Jews had an ass's head, made of gold, in the Holy of Holies in 
 their temple, to which they paid religious worship (Joseph, con. Apion 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 445- 
 
 ii. 7), whicli Parkhurst considers had originated from the idolatrous 
 worship of Tartak by the Samaritans, joined perhaps with some con- 
 fused account of the cherubim. Now the ass was the symbol of Set- 
 Typhon among the Egyptians as Epiphanius shews : 11^ fiev to) ov(j) et? 
 ovofia Tov ^r]d tov Tv(j>(jivo's reXeras epya^ovrai, " aKcube asino sub- 
 nomine Seth, id est Typhonis sacra ritibus consuetis facient, i.e. iiL 
 some districts they perform the accustomed sacred rites of Typhon 
 to an ass under the name of Seth." (Epiphan. Advers. Hereses, 
 Lib. iii. p. 1093). And Plutarch informs us that Seth was 
 the ass-god of Judaeus and Palestiuus, or the Asiatic Semites 
 who kept the Sabbath. "Fuisse, qui dicerunt, Typhonem e prelio vec- 
 tum asino, septum dies fugisse, elapsumque filios genuisse, Hierosoly- 
 mum et Judaeum. (Plutarch de Ised. p. 363). Typhonem devictum 
 aufugisse, et fugiendo, die septimo periculum evasisse," i.e. " They relate- 
 that Typhon fled from battle carried upon an ass, and seven days having^ 
 elapsed he begat two sons, Hierosolymus and Judseus — that Typhon, 
 being overcome, fled, and in flight avoided the danger on the seventh 
 day." But Seth was worshipped as the god of the pillar of Seth ; 
 for Bunsen in his exposition of Amos v. 26 : " Te have borne- 
 the tabernacle of your Moloch and Chiun,'' &c. shews that Chiun 
 or Kon was the piUar of Seth, for Kon was Seth the god of 
 the pillar, and that Movers has proved that Kon was the 
 Phoenician designation of Saturn, but that Set-Typhon corresponds 
 to Saturn in the Osiris circle. Hence it appears that Seth was 
 worshipped in the pillar Kon or Chiun by the Asiatic Semites, and 
 that this pillar of Seth was the ass Tartak worshipped by the Avites 
 in Samaria. Now Parkhurst says Tartak seems to be a compound of 
 in (Tar), " to go about," and pm (retak), " to swathe rdund ; " hence 
 the name of the god Tartak means " the swathed round about ; " and 
 Parkhurst gives the idea as "swathing them round, as it were,., 
 according to the expression in Job xxxviii. 9 ; that is, in the same 
 way as the earth was swathed round by the swaddling bands of the 
 mist of the Deluge. And hence this pillar of Seth, Kon or Chiun, 
 was swaddled by the same mist and rain water when it passed through 
 the Deluge, and bears the same testimony as Odakon, which passed 
 the Deluge. But this pillar Kon or Chiun was the pillar of Seth, 
 which was inscribed by the history of the creation, the consort of the- 
 swaddled Baetylus which Kronos swallowed, so that both the pillars of 
 Seth passed through the Deluge, and were swaddled or swathed by it. 
 The first being the Ebn-Hatul or Bsetylus stone-pillar, which was swal- 
 lowed by Saturn-Adam, inscribed by the promise of the Seed of the 
 woman, which was the Moloch or Melek piUar, and the second was 
 Tartak, or the Kon or Chiun inscribed with the history of the creation,. 
 
•U6 DISSERTATION XII. 
 
 -and whicli were the two Baetylia invented and made living stones by 
 Uranos or Jehovah, for the Adamic Beth, which he founded on a 
 mountain (Mount Olympus-Triphylus) east of the Garden of Eden 
 immediately after the Fall, and at the same time as he made the cheru- 
 bim, which he placed in a tent or tabernacle, and thus instituted the 
 Adamic ceremonial worship. But as Uranos or Jehovah inscribed 
 these two Bsetylus pillars with divine-inspired revelations, he used 
 letters for that purpose, and he must have invented these letters and 
 taught them to Adam ; and this is just the sum and substance of the 
 tradition given by Diodorus, that " the invention of letters and the 
 composition of songs, called poetry, were given by the Father 
 (Uranos, Jupiter, Apollo, or Prometheus) to the Muses or Prophets," 
 and Adam was the first of the prophets to whom they were given. 
 For, in the first place, Uranos was the first who foretold future events, 
 and first gave divine revelations to primeval man ; and, in the second 
 •place, ApoUou, Ab-Olen, or Ab-Eliun, ' the Father, the Most High,' 
 as Ovid shews, pursued Daphne, the teaching of sounds or poetry, 
 music, and eloquence, and disclosed the past, the present, and the 
 future ; and Diodorus informs us that he was the first who discovered 
 the prophetical art, and taught aU his discoveries or inventions to 
 primeval man by the prophetical art, and was the president of the 
 Muses, and called Musagetes, the ruler of the Muses, vates, or 
 -prophets ; and the first of these primeval prophets, who was inspired 
 with the prophetical art, and was taught letters and all the other arts, 
 was Adam, the primeval man. But farther, as Uranos or Jehovah 
 the Lord of heaven " invented Bsetylia, making living stones ;" that is, 
 he made two Bethel stone-pillars, and inscribed them with inspired 
 revelations, which he placed in the sacred precincts of a Beth or 
 temple, built by Jove or Jehovah himself, on the top of a high moun- 
 tain, as the Arabian tradition tells us, and on one of these pUlars he 
 inscribed with Panchaian letters the deeds of Uranos, Saturn, and 
 Jupiter (Diod. Sic. L. vi.), that is, the Moloch or Melek pillar, 
 inscribed with the inspired revelation of the promised Seed of the 
 woman who should come and redeem mankind from the devil, and 
 give them strength to overcome all his temptations, hence also called 
 Boaz, i.e. "in him is strength," which was evidently made after the 
 Fall, since before the Fall Adam had no need for a redeemer; the other 
 was the Chiun or Jachin, or Odakon, i.e. "it is established," the piUar of 
 " the testimony of the establishment " of the creation, inscribed with 
 the inspired revelation of the History of the Creation, to teach Adam that 
 the world was created in six days by God, who rested on the Seventh, 
 in order that he might know the reason for keeping holy that first 
 Sabbath in Paradise, " when the morning stars sang together, and all 
 
JEHOVAH TAUGHT LETTERS TO ADAM. 447 
 
 "the sons of God shouted for joy." For Adam was created on the sixth 
 ■day, and kept the Sabbath with God and the angels on the seventh. 
 This pillar therefore had been made and inscribed with the history of 
 the creation on the sixth day, or in the morning of the seventh day. 
 Jehovah had therefore invented the letters and taught them to Adam 
 on the sixth day in the Garden of Eden before the Fall. Such then 
 is the origin of aU letters and of aU writing, for all the letters and 
 writing in the world are but derivations and offsets from this first 
 divine alphabet. 
 
 This alphabet was the ancient Hebrew or the alphabet of Meso- 
 potamia as previously proved. There is no fact in the history of the 
 ancient primeval nations better attested by historical tradition, except 
 that of the Deluge ; that is, that Jehovah, the Lord of Heaven, the 
 Divine Son, invented letters for the instruction of Adam or primeval 
 man at the beginning of the world : he invehted letters for that pur- 
 jDOse, and taught Adam to read them. First, There are at least six 
 traditions of five nations, and probably there are more, which testify 
 directly, by expressly telling us that their god, representative of 
 Jehovah, invented letters, and gave them to them. And Secondly, 
 There are six nations who testify by eight traditions that their god, 
 representative of Jehovah, invented Bsetylia or Bethel pillars inscribed 
 with Divine revelations (1st) of the History of Creation (2nd), of 
 the good news of the promised Seed of the woman, for Adam to read ; 
 consequently Jehovah taught him this alphabet. 
 
448 
 
 DISSERTATION XIII. 
 
 THE HEBREW COSMOGONY; 
 
 OR, THE HISTOET OF THE CREATION GIVEN IN GENESIS. 
 
 The Creator Elohim, God the Trinity.— The attributes of God from Cause and 
 Effect.— The First Absolute Cause, Divine Mind.— Known from design in the 
 universe and as a moral lawgiver. — Infinite Space a mode of God the Infinite 
 Being. — Eternity a mode of God the Eternal Being. — Time changes infinite- 
 things. — TheBeginning the first change in finite things. — The creation of the sub- 
 stance of heaven and earth. — The Nature of Substance, Matter, and Force. — 
 The substance of the heavens : Ether. — The substance of the Earth : Atoms in 
 motion. — Nature of Atoms developed from Ether. — The Solar System framed 
 from the Zodiac light. — The planets and stars. — The first long period previous- 
 to the six days. — The day a long period. — The first condition of the Chaos -^ 
 A mist of Atoms. — Second condition of the Chaos : on fire. — The geological 
 evidences of heat of earth. — Classification of geological periods.— The Azoic 
 Period. — The chemical constitution of the earth. — Probable formation of 
 chemical Atoms. — The primary or Plutonic rocks. — Third condition r 
 of earth under water. — The Transition rocks, Gneiss and Mica Systems.— 
 Darkness over the deep. — The Holy Spirit. — The Palaeozoic Period. — The 
 Cambrian system of rocks. — Marine vegetation, or Thalogens. — First Day : for- 
 mation of light — Firstanimal eye, Nereis Cambriensis. — Second Day : formation 
 of firmament, atmosphere, and clouds. — The Silurian system of rooks. — Third 
 Day : 1. Formation of Sea and Dry Land. — The Devonian system of rocks. — 
 2. The formation of land vegetation — The carboniferous system. — Fourth 
 Day : the formation of Sun, Moon, and Stars for time and seasons. — The 
 Permian system of rocks. — Sea animals : Placoid and Ganoid fishes. — Fifth 
 Day : Sea animals created. — TheTrias, Lias, Oolite, and Cretaceous Systems. — 
 Age of reptiles. — Enaliosaurians or great sea serpents, Pterodactyles or flying 
 serpents, birds. — Sixth Day : Creation of land animals. — The Tertiary 
 Period : Eocene, Meocene, Pleiocene Systems. — ^Monkies, Bats. — 'Masto- 
 don Anaplotherium Dinotherium. — Dog, Cat, Wolf, Hysena, Weasel, Hare, 
 Horse, Ox, Deer, Elephant, Camel. — Pleistocene System : Man. 
 
 IN our last dissertation we adduced e-vidence sufficient to prove that 
 Jehovah wrote the History of the Creation in the Hebrew lan- 
 guage, and inscribed it on a stone-pillar, in order to teach Adam and 
 Eve the reason for keeping the first Sabbath with Him in Paradise. 
 In this sacred History of the Creation, Jehovah, by the use of the 
 Hebrew word p, to establish, teUs us that what He commanded to be 
 made was established as He ordered it to be. In our translation [3 
 ]wn is translated " and it was so ; " hence the record was called Oda- 
 
THE HEBREW COSMOGONY. 449 
 
 kon ; niy oddli means " a testimony," and Odakon, a name also given 
 to the pillar, means " the testimony of the establishment of the 
 creation." This pillar (Odakon) passed through the Deluge, being 
 preserved at Pantibiblicus, and got by Noah and delivered to man- 
 kind j that is, to the nations that originated from Noah's family. This 
 is that called by Bunsen the old Chaldee tradition, which he says was 
 the basis of both the Phoenician Cosmogony and the History of the 
 Creation of Genesis. But this was preserved in purity by the Semites, 
 who handed it down in the holy line of Eber, Abraham, Isaac, Jacob, 
 to Moses. It was that inscribed on the piUar Chiun^ carried by the 
 Israelites in the wilderness forty years, and that on Solomon's pillar 
 Jachin. This was the same History of the Creation preserved by the 
 Jews in their Hebrew language, and that which is translated in our 
 Bible. 
 
 " In the beginning God created the heavens and the earth '' (Gen. i. 
 1). In this opening verse of the Semitic history of the creation we haVe 
 an account of the preliminary act of the creation, m. which we are 
 told what God did previous to His work of the six days of the great 
 week of creation. But though preliminary it is an act of great magni- 
 tude, being no less than the creation of Matter or the material basis 
 out of which all the material things of the universe were formed ; the 
 statements of the verse regarding this act are therefore of vast import- 
 ance. By them we are told when this act was effected — "In the 
 beginning ; " who was the Agent or Creator — " God ; " and in what the 
 aot consisted — " the creation of the heavens and the earth." But the 
 order in which we shall consider them is— Yst, The Creator ; 2nd, The 
 beginning ; 3?-^, What He created in the beginning. 
 
 I. The Cbbatoh, " God ; " Hebrew, D'nSx Elohim. This Hebrew 
 word here used as the name of God the Creator is a noun, masculine 
 plural, and is " A name given in the Hebrew Scriptures to the ever- 
 blessed Trinity." Elohim is doubtless a plural noun, for in the Scrip- 
 tures, when applied as a name for God, it is found joined to plural 
 adjectives, pronouns, and verbs ; and we find it so joined in the 26th 
 verse of this chapter of Genesis, where the Elohim says: "Let 
 us " (or we wiU) " make man in our own image, according 
 to our likeness ; " and verse 27 says : " So Elohim (God) 
 created man," &c. Compare these words with Eccles. xii. 1 : 
 "And remember thy creators," -jssin ns- In this history 
 of the creation, therefore, Elohim denotes a plurality of agents. 
 And yet surely, as saith the prophet Isaiah (ch. xliv. 24), " Jehovah 
 stretched forth the heavens alone, and spread abroad the earth by 
 himself," without the aid of any creature how exalted soever (compare 
 chap. xlii. 5. xlv. 12), which shews that there is a plurality in unity 
 
 2g 
 
450 DISSERTATION XIII. 
 
 and that ttougli there are three persons they are but one and the same 
 God. The modern Jews deny a plurality in Elohim, lest it should 
 give testimony to Christianity ; but the ancient Jews, who had not 
 Christianity to contend against, confess this in their Targums, thus : 
 " Come and behold the mystery of the word Elohim. There are three 
 degrees, and each degree is sole. ZSTotwithstanding, they are one, and 
 are united into one ; nor is one of them divided from another " (Eabbi 
 Simeon Ben Jochai in Zohar ad Sex. Levit. Sec.) The testimony of 
 mythology is to the same effect. The theogonies of all the nations 
 throughout the earth teach the same doctrines regarding the Godhead. 
 Dr. Claudius Buchanan, treating of the vestiges of revelation in the 
 East, treats first of "The doctrine of the Trinity: The Hindoos 
 believe in one god Brahma, and yet they represent him as subsisting 
 in three persons ; and they worship one or other of these persons in 
 «very part of India ; " and Sonnerat says, " The community of the 
 Indians adore only one of these three divinities ; but some savans 
 address their prayers still ' to three united.' There are even some 
 temples consecrated entirely to this species of Trinity, such as Per- 
 penad in. Travancore ; " and Buchanan tells us that the most ancient 
 representatives of the deity is formed of one body and three faces, as 
 in the caves of Elephanta. This image is called Eko Deva Trimutri, 
 " One God, three forms." Add to this what we have said on the 
 Hindoo use of the three-lettered word Aum, the Three Holy Ones, 
 which expresses the unity of the gods Brahma, Vichnu, and Chivan. 
 The Chinese philosopher Lao-Tseu defines the Trinity thus: " Eeason 
 has produced one ; one has produced two ; three has produced all 
 things. That which you look at and do not see is called I. That 
 which you hearken after and do not hear is called Hi. That which 
 your hand reaches after and cannot grasp is called Wei. These are 
 three beings which cannot be comprehended, and which together make 
 but one" {see p. 416). The French missionary to China, Navarette, 
 in his account of China (Book ii. c. x. B. vi. c. xi.) gives the following 
 remarkable testimony : " The same sect (of Fuh) has another idol called 
 San Pao. It consists of three, equal in aU respects. This which has 
 been represented as an image of the most blessed Trinity is exactly the 
 same with that which is on the high altar of the monastery of the 
 Trinitarians at Madrid. If any Chinese whatsoever saw it, he would' 
 say that San Pao of his country was worshipped in these parts." In 
 Japan, Buddha, with three heads, is worshipped under the name of 
 San Pao Euh (Land of Sinim, p. 2). A medal in the imperial 
 cabinet of St. Petersburg, given in Parson's " Japhet" (p. 148), has a 
 three-headed figure of a god worshipped by the Mongolians of Siberia. 
 The Gothic nations worshipped the Deity under the form of an image 
 
THE HEBREW COSMOGONY. 451 
 
 'witli three forms in a temple at TJpsala in Sweden, called Trium 
 Beat, or "lord in Trinity" (Mortrayes' Travels, vol. ii. p. 357). The 
 Vandals had a god called Triglaf, represented with three heads. " This 
 was apparently the Trinity of Paganism," says the king, of Prussia 
 /(Memoirs of Brandenhurg, ed. 1751, p. 255). 
 
 The Egyptians acknowledged one intellectual demiurge, whom they 
 'Called Cneph, an unmade and eternal deity— wisdom and reason — the 
 foundation of life and king of all things. From this Cneph was said 
 to he generated another god whom the Egyptians caU Phtha, the 
 ■Greeks Vulcan. Moreover, an egg was thrust out of the mouth of 
 Cneph, by which they meant the world, created by the eternal Logos. 
 -Jamblicus (Mysteries x. c. viii. p. 159) tells that "according to 
 another order Hermes places the god Emeph (Cneph) as the ruler of 
 the celestial gods. He says he is mind, understanding, himself, and 
 •converting his inteUeotions into himself. Before this Emeph he 
 places an indivisible One, which is the first examplar called Eicton, in 
 which is the first intelligible, and which is worshipped only by silence. 
 After these, the demiurgic mind and president of truth, as with wisdom 
 it proceeds to generations and brings forth the hidden powers of the 
 ■occult reason into light, is called in the Egyptian language Ammon, 
 :as it artificially affects all things with truth ; Phtha, which Phtha the 
 •Greeks, attending only to the artifioialness thereof, caU Hephestus or 
 Vulcan, as it produces good, Osiris ; besides other names that it hath 
 according to its other powers." Eicton is probably derived from the 
 Semetic nin eich, to subsist ; that is, the name of the self-subsistent 
 'God. As the Greeks named Apollo Iiy, the light, and lao), from iT' Jah, 
 also 31 (written after the Oriental manner from right to left), after- 
 wards EI, inscribed on the great door of the temple of ApoUo at Delphi 
 (Plutarch, vol. ii. p. 392. Euseb. Praep. Evang. Lib. xi. c. iv.) This 
 Eicton is the First Hypostasis or person of the Godhead, called also ev, 
 " one indivisible." Emeph, the demiurgic mind, the second person, said 
 to have begotten the god Phtha, proves Emeph and Cneph to be one. 
 The third person of the Egyptian Trinity, from his various powers, 
 has various names, as Ammon the hidden, Phtha the opener, Osiris 
 the good. These hypostases are said to agree with the Pythagorian 
 and Platonic Trinities, the first of which is named to cv or rayadov, 
 unity and goodness ; the second, vovs, mind ; the third, Y^XVi ^ovl. 
 
 The ancient Persians in their Zoroastrian theology had a supreme 
 god named Ormuzd or Ormasdes, who, according to Pythagoras, was 
 "most like light and truth ; " another god they called Ahrimanes, like 
 darkness ; and another called Mithras, a mediator. Plutarch informs 
 Tis that in the eternity before the creation Ormuzd removed as far remote 
 from the sun as the sun is from the earth, and there multiplied himself 
 
452 DISSERTATION XIII. 
 
 threefold, t/dis eavrov av^r/a-ai ; that is, he divided himself into three- 
 gods. And Dionsyius, the pseudo-Areopagite, says that Mithras was 
 called T/oi7rA,ao-tos Mt^/oos, "the threefold Mithra.'' From this it is^ 
 thought that the Persian Trinity is identical with the Pythagorian 
 and Platonic hypothesis of three distinct substances, subordinate the 
 one to the other. The first two of these are mentioned in this verse t 
 " The Father perfected aU things, and delivered them to the second 
 mind, whom aU the nations of the earth call the first." The Father 
 here is to be understood as Ormuzd, the second mind to be Mithras. 
 On this oracle PseUus glosses: "The First Father of the Trinity 
 having produced the whole creation, delivered it to mind or intellect,, 
 which mind the generations of mankind, ignorant of the paternal 
 transcendency, commonly call 'the First God.'" But Pletho gives an- 
 other and more probable interpretation of it : " The Father perfected all 
 things; that is, the intelligible ideas (for these are those things complete 
 and perfect), and delivered them to the second god to rule over them. 
 Wherefore, whatsover is produced by this god, according to its own ex- 
 amplar and the intelligible essence, must necessarily owe its origin also- 
 to the highest father, which second the generations of men commonly 
 take for the first, they looking up no higher than to the immediate- 
 a,rchitect of the world." But besides these two, a third hypostasis is 
 mentioned in the Chaldaic Oracles, called by Proclus under the name 
 of Psyche or Mundane Soul. 
 
 "After (or next below) the PatemaJ Mind, 
 I Psyche dwell." 
 
 Psellus tells us that the paternal mind is the second (hypostasis) god, 
 and the immediate demiurge or opifex of the soul. This trinity of 
 three hypostases is confirmed by PseUus, who says that, " They say that- 
 Zoroaster made a threefold distribution of things, and that he assigned 
 the first and highest rank of them to Ormuzd, who in the oracles is 
 caUed the Father; the lowest to Ahrimanes ; and .the middle to- 
 Mithras, who in the same oracle is Hkewise called the second mind." 
 
 We have the primeval Greek or Pelasgian theology elucidated to us 
 in the poems which go under the name of Orpheus (dated at the time of 
 Moses), the reputed Thracian. We have already noticed (p. 202) 
 that Orpheus acknowledged a Trinity of hypostases in the creator 
 of all things, to whom he gave the three names, « Light, Counsel, 
 Life " = Ormuzd, « the clearest light;" M^tw, counsel or mind; and 
 -^VXV, life or souL We have to add here, as descriptive of the second 
 person, that Proclus teUs us that Orpheus gave the title of Opifex to his 
 Protogonos or first-begotten god (^rpcorayovos ^cos). And Proclus says on 
 an Orphic verse he quotes : "The demiurge, or maker of the world did 
 
THE HEBREW COSMOGONY. 453 
 
 by these comprehend all things, as that theologer declares in these 
 verses." This demiurge Orpheus calls Jupiter, and asserts that he is 
 hoth male and female. On which Damascius remarks : " The Orphic 
 theology calls the first principle hermaphrodite, or male and female 
 together, thereby denoting that essence which is generative or pro- 
 ■ductive of all things." Orpheus, in another verse cited out of Por- 
 phyry by Eusebius, represents God as the soul of the world, including 
 all things. 
 
 " All these are enclosed in thy royal body, 
 Fire, water, and earth, night and day : 
 (Counsel, first genitor, and much delighful love) 
 For Jupiter combines all under his immense body." 
 
 ~" Signifying," says Cudworth (p. 305) " that mind and love were the 
 first-begotten and original of aU things." In this we see that M'ijrts, 
 ■counsel or mind, is the Second, and Epus, love, is the Third Hypostasis 
 •or persons of the Orphic Trinity, which is also seen in the Argonautic 
 ■of ApoUonius Ehodius, in which Orpheus sang, as translated by Cud- 
 worth (p. 249), " concerning Chaos, how heaven, earth, and seas were 
 iramed out of it ; and also concerning that much-wise and sagacious 
 love, the oldest of all, and self-perfect, which actively produced aJl 
 these things, separating one thing from another." Cudworth argues 
 from the titles here given to love, as being much-counsel, and sagacious, 
 that it was a substantial and intellectual thing ; but also self-perfect or 
 :self-originated, " it was no other than the eternal unmade Deity " {see 
 pp. 204, 205). Aristophanes says love issues out of the egg, and with 
 golden wings fluttered over chaos. And Porphyry (De Ant. Nymph, 
 p. 256), tells us that the ancient pagans " thought souls attended upon 
 water or resorted thereto, as being divinely inspired, as Numenius 
 writes, adding the prophet also therefore to have said, that the Spirit 
 of God moved upon the waters," proving that they represented the 
 Holy Spirit, the Third Person of the Godhead as Love. Hesiod also 
 places Love in the same place in the development of Chaos {see p. 206). 
 
 But that aU these gods, according to Orpheus, made but one God, 
 is evident from Damascius, in his mpi apx^v, giving an account of the 
 Orphic theology, tells us, amongst other things, that Orpheus intro- 
 duced " rpiiM)p<^ov S-coi/, a Triform Deity." 
 
 The doctrines of Orpheus regarding the Trinity in Unity was 
 adopted by almost all the Greek philosophers. Pythagoras, 
 B.C. 570-504, is reported to have received the doctrines from 
 Orpheus, having been instructed by Aglaophemus in the Orphic 
 -mysteries regarding the Trinity. The writer of De Placitis 
 Philosophorum, supposed to be Plutarch, tells us that "Pytha- 
 
454 DISSERTATION XIII. 
 
 goras asserted two substantial principles self-existent, a monad and &■ 
 dyad ; " and he explains these : Ilv^ayojoas twv dpx<i>v tijv /tev fxavaSa 
 S'Eov, KOI Tayadov, rp-is co'tIv ij tov Ii/6s (jjvtris, a-uros o vous tijv 8e 
 aopuTTov SvdSaSaifiova Kot to KaKov, &c. i.e. " Of the first principles of 
 Pythagoras is a monad God and Goodness, which is the nature of unity 
 and a perfect mind; but his other principle of duality is a demon or evil."' 
 Otherwise stated : " The monad, the former of them, an active prin- 
 ciple, mind or God ; the duad, the latter passive or matter." The 
 monad was the principle of all things ; the duad or matter was derived 
 from this. " The first principle of all things was only one ; for this^ 
 was in the beginning one, and alone : " as Clemens Alexandrinus- 
 (Strom. 5. p. 611) cites from Thearidas, an ancient Pythagorean. Thus 
 the monad of Pythagoras was God, whom he also called to ev, " the- 
 one or unity,'' and Tagathon, " the good " or " goodness," as weU as 
 Monada Theon, " the One God," or " unity." But of this divine unity 
 or monad, he asserted Three Divine Hypostases, for when God is- 
 called in Plutarch, according to Pythagoras, avros 6 vovs, " mind itself," 
 as in the above quotation, this seems to be meant properly of his^ 
 Second Hypostasis ; the Supreme Deity, according to him, being some- 
 thing above mind or intellect. And when St Cyril affirms Pythagoras- 
 to have called God •^vxtucrtv, " the animation of the whole heavens and. 
 the motion of all things," adding, that he was not " without the fabric 
 of the world, but in it, the whole in the whole," which is under- 
 stood of the Third Divine Hypostasis, the eternal Psyche, or soul of 
 the world, as is thus spoken of by Cicero : " That God was a soul or^ 
 mind (animum) passing through the whole nature of things, from whonu 
 our souls were, as it were, decerpted or cut out ; and again, " Our souls- 
 are taken out of the divine mind of the universe." Thus the Three- 
 Divine Hypostases or Persons are distinguished individually, of whom^ 
 Aristotle speaks altogether : " As the Pythagoreans also say, the- 
 universe and aU things are determined by three principles " (De Csel.. 
 Lib. i. c. 1). That the Pythagoreans held a Trinity is confirmed by 
 Numenius, a famous Pythagorean; and Moderatus, as Simplicius 
 informs us, plainly affirmed this Trinity of Principles to have been a 
 Pythagorean doctrine. " This declares,'' says he, " that according tO' 
 the Pythagoreans, the (Trpwrov ev) First One and unity is above aU- 
 essence ; that the (AevTepov ev) Second One, which is that which truly 
 is, and intelligible, according to them, is the ideas; and that the 
 (TpiTov) Third, which is the psychical or soul, partakes both of the- 
 first unity and of the ideas." And Jamblichus in Proclus speaks to 
 the same purpose : " That there are three gods praised by the Pytha- 
 _goreans." 
 
 Parmenides (b.c. 500), who, though he believed the Supreme, 
 
THE HEBREW COSMOGONY. 455 
 
 Deity to be an unmade and immovable Being, which, "does 
 not so properly belong to physics as to a certain other (mental) science, 
 •which is before it," which he with Xenophon (b.c. 550) his teacher 
 called TO ev, and iiovas, a unity and monad, the first most perfect being 
 and the beginning of all things. As Eudorus in SimpUcius declares : 
 "These ancients affirmed that the (to ev) One or unity was the first 
 principle of all, Matter itself as well as other things being derived 
 from it, they meaning by this One, that Highest or Supreme God who 
 is over aU." Syrianus also states : " Those divine men called God 
 The One (to ev), as being the cause of unity to aU things, as likewise 
 he was of being and life." And Simpbcius concludes that "Per- 
 menidas' ev oV, his one ens, was a certain divine principle superior to 
 mind or intellect, and more simple. It remains therefore that that 
 intelligible, which is the cause of all things, and therefore of mind and 
 understanding too, in which all things are contained and comprehended 
 compendiously and in a way of unity, I say that this was the One Ens 
 or Being of Parmenides," in which a Second divine mind is stated as 
 proceeding from the First to ei/or One, as from its cause. Plato also in his 
 Parmenides gives us the opinion of Parmenidas in regard to the Trinity : 
 " Parmenidas, speaking more exactly, distinguishes Three Divine 
 Unities, subordinate ; the Eirst of that which is perfectly and most 
 properly One ; the Second of that which was called by hiTn One 
 Many ; the Third, which is thus expressed. One and Many. So that 
 Parmenidas did also agree in this acknowledgment of a Trinity of 
 Divine or Archaical Hypostases." 
 
 According to Plato (b.c. 437, 347) there is but one God, the Maker 
 of the whole world, called in his Timseus and elsewhere, o S-cos, God, or 
 The God, by way of excellency; sometimes 6 Srjfiiovpyos, the Demiurge, 
 Architect or Artificer of the world ; sometimes, o irovrj-rqi Kai Trarrip 
 TovSe Tov TravTos, "the Maker and Father of the Universe, whom it is 
 hard to find out, but impossible to declare to the vulgar," " the 
 Creator of Nature, the sole principle of the universe, the cause of all 
 things ; vovs iravTcov /Jao-tXovs, mind, the king of aU things, that 
 sovereign mind which orders all things and passes through aU things. 
 The governor of the whole — that which always is and was never made. 
 The first God, the greatest of the gods, he by whose efficiency the 
 things of the world were made when they were not before, or from an 
 antecedent non-existence brought forth into being." That Plato 
 asserted a Trinity of Universal and Divine Hypostases, which have 
 the nature of principles, is evident ; for first, in his Tenth Book of 
 Laws, when opposing atheists, he proves the existence of Deity by the 
 Psyche, or universal mundane soul, the immediate and proper cause of 
 all motion which is in the world. But above this seK-moving Psyche, 
 
466 DISSERTATION XIII. 
 
 he asserts an immovable and standing nous or intellect, which was 
 properly the demiurgus or architect, one framer of the whole world. 
 This multiform intellect he sometimes calls Aoyos as well as vov?, who 
 is the immediate cause of all things, and the demiurgus or architect, 
 maker, or artificer of the whole world. But above this vovs, he plainly 
 asserts yet a higher hypostasis, one most simple, most absolutely per- 
 fect Being, which he calls ro 'iv in opposition to that multiplicity of 
 nous or mind ; and rayadov, goodness itself, as being above mind and 
 understanding; the first intelligible, and an infinite fecundity, 
 together with overflowing benignity. Accordingly, in his Second 
 Epistle to Dionysius, he mentions a Trinity of Divine Hypostases alto- 
 gether. And the words c5 S-eos and to ^e?ov are sometimes applied to 
 the whole Trinity, sometimes to each of the Three Hypostases ; but 
 the First is properly called by the Platonists irij-yij tov S-fOTijTos, " the 
 Fountain of the Godhead," and by Plato himself, 6 TravTwv jSaa-iXovs, 
 &c. i.e. " the king of all things, and about whom are all things, and 
 for whose sake are aU things, and the cause of all good and excellent 
 things " (Cudworth, pp. 404-407). 
 
 Proclus, upon Plato's Timseus enquiring about his Demiurgus, 
 gives an account of other Platonists and the doctrine of Amelius, 
 contemporary with Plotinus, and who is said to have written con- 
 cerning the Logos of St. John the Evangelist as agreeing with the 
 Platonic and Pythagoric hypothesis after this manner : " Amelius 
 making a threefold Demiurgus or Opifex of the World — ^three minds 
 and three kings ; Him that is. Him that hath, and Him that beholds : 
 which three minds differ thus, in that the first is essentially that which 
 he is (or all perfection) ; the second is its own intelligible, but hath 
 the first (as something distinct from it) and indeed partakes thereof, 
 and therefore is second ; the third is also that intelligible of its own 
 (for every mind is the same thing with its correspondent intelligible), 
 bat hath that which is in the second, and beholds the first. For how 
 much soever every being departs from the first, so much is the obscurer 
 • of it," After which, Proclus immediately subjoins : " Amelius therefore 
 supposes these three minds and Demiurgic principles of his to be both 
 the same with Plato's three kings, and with Orpheus' Trinity of 
 Phanes, Uranus, and Chronus ; but Phanes is supposed by hitn to be 
 principally the Demiurgus." Proclus here shows that Amelius was 
 wrong in making the First instead of the Second Hypostasis to be the 
 Demiurgus, as his master Syrianus, who determines the title of Opifex 
 to properly belong to Orpheus' Protogonos, Trporoyovos S^tos, or first 
 begotten god, which was the same with Plato's vovs, or divine intellect, 
 agreeable to which Proclus concludes : " Thus much may sufiice to 
 have declared who is the Demiurgus of the World, namely, that it is 
 
THE BEBREW COSMOGONY. 457 
 
 the Divine Intellect 'whicli is tke proper and immediate cause of the 
 ■whole creation, and that it is one and the same Demiurgical Jupiter 
 that is praised both by Orpheus and Plato." 
 
 Plato in his TimsBus speaks of what he calls, ai'Stos ovcria or 4>va-i?, 
 ■" this eternal nature which always is and was never made," not as 
 ■singular, as we do, but in the plural, as when he calls the world " a 
 created image, to) dtbuo S-ecoi/, of the eternal gods," as the Jews 
 ■«aU him Elohim : by which eternal gods Plato doubtless meant that 
 TO TrpoiTov, TO Sevrepov, Kal to TpiTOv ; the first, the second, and the third, 
 which (in the Second Epistle to Dionysius) he makes the principle of 
 all things," i.e. his Trinity of Divine Hypostases, by whose concurrent 
 ■efficiency the whole world was made after his own image, or likeness. 
 As Plotinus declares, "This world is an image always iconized or 
 perpetually renewed (as the image in a glass) of the first, second, and 
 third principles which are always standing," that is, fixed in eternity 
 and were never made. And Eusebius (Prsep. Evang. Lib. i. c. 20) 
 records that ancient iaterpreter of Plato expounded this first, second, 
 and third of a " trinity of gods." He says : " These things do the 
 interpreter of Plato refer to the first god, and to the second cause, and 
 to the third the soul of the world, they calling this also the third god." 
 
 Now, though there are three persons or hypostases in the Godhead, 
 yet these three persons make but One God, for the Supreme Absolute 
 First Cause is an indivisable unit without parts. Nevertheless none of 
 the three persons are creatures. Though the second proceeds from the 
 First and the Third proceeds from both the First and the Second, yet 
 jneither the Second nor the Third is a creature. First, because they 
 were not created out of an antecedent non-being or non-existence, but 
 they are coeval and coeternal with the First, and they proceed from him 
 by eternal emanation. Second, because they are not only eternal 
 emanations but also necessary, and therefore both are absolutely 
 indestructible and unannihilable. Now that which is both eternal 
 ■and indestructible is, ipso facto, uncreated. But besides these two 
 persons being uncreated, because they were both eternal and necessary 
 emanations and likewise unannihilable, but also because they are 
 universal, comprehending the whole world ; which universality is the 
 «ame thing with infinity, aU other things besides being finite. Now 
 an intellectual being who is not only eternal, necessarily existent or 
 indestructible, but also universal or infinite, can be no creature. 
 
 Cudworth (p. 647) traces the doctrines of the Trinity from the 
 ■Greek philosophers back to the most ancient nations and from them 
 to its source in the Hebrew Scriptures : " Now as we have before 
 shewed that the philosophy of Pythagoras was derived from the 
 Orphic Cabala, which Proclus in another place thus fully testifieth : 
 
458 DISSERTATION XIII. 
 
 ' All the theology of the Greeks was derived from the Orphie 
 Mystagogia ; Pythagoras being first instructed by Aglaophemus in the- 
 -Orphic Orgia or Mysteries concerning the gods ; and Plato being the- 
 next who received a perfect knowledge of all these divine things both 
 out of the Pythagoric and Orphic Writings.' And that a Trinity 
 was a part of the Orphic Cabala we have already proved out of 
 Amelius, he affirming (in Proclus) that Plato's three kings were the 
 same with Orpheus in his Trinity of Phanes, Uranus, and Chronus^ 
 Moreover, aU these three — Orpheus, Pythagoras, and Plato — 
 travelling into Egypt were there initiated in that Arcane Theology of 
 the Egyptians. It hath been also noted that there were some foot- 
 steps of such a Trinity in the Mithraic Mysteries amongst the Persians 
 derived from Zoroaster ; as hkewise it was expressly contained in the 
 Magic or Chaldaic Oracles. Moreover, it hath been signified that the 
 Samothracians had very anciently a certain Trinity of Gods that were 
 the highest of aU their gods, and that called by an Hebrew name, too,. 
 Cabborim, or the Mighty Gods, and that from thence the Eoman 
 Cwpitoline Trinity of gods was derived. The second, whereof was^ 
 Minerva, which amongst the Latins, as Athena amongst the Greeks, 
 was understood to signify the Divine Wisdom." For a description of 
 the Cabiri gods and Trinity we refer the reader to pp. 85-88 and pp. 
 109-110. And for the evidences of a Trinity and the distinction of 
 the three Divine Hypostases or Persons of the Godhead, as given in 
 the theogonies and cosmogonies of the Phoenicians and Babylonians, 
 we refer to pp. 389-392. Gudworth at length comes to a conclusion -. 
 " Now since it cannot weU be conceived how such a Trinity of Divine 
 Hypostases should be first discovered merely by wit and reason, though 
 there be nothing in it (if rightly understood) that is repugnant to- 
 reason. And since there are in the ancient writings of the Old Testa- 
 ment certain significations of a plurality in the Deity or of more than 
 One Hypostasis, we may reasonably conclude that which Proclus 
 asserteth of this Trinity as it was contained in the Chaldaic Oracles 
 to be true, that it was at first S-eo irapaSoTos S-coAo-yia, i.e. ' a theology 
 of Divine Tradition or Eevelation,' or a Divine Cabala, viz. amongst 
 the Hebrews first, and from them afterwards communicated to the 
 Egyptians and other nations." We shall ascend higher for its deriva- 
 tion, even to Noah, who had it from his antediluvian forefathers, and 
 who delivered it to the nations originating from his sons Shem, Ham,, 
 and Japheth, who themselves learned it before the Flood from Odakon,. 
 or the Sacred Testimony of Creation written by Jehovah. 
 
 We have here given evidences of the doctrine of the Trinity in 
 TJnity having been professed by all the most ancient nations and most 
 of the Greek philosophers, as well as nearly aU the modem heathea 
 
THE HEBREW COSMOGONY. 459 
 
 nations. Many of these nations have never had any contact with each 
 other since the dispersion of the family of Noah from Central Asia. 
 Noah, the lineal descendant of the antediluvian Sethites, by succes- 
 sion inherited the tabernacle, the cherubim, and the two Bsetylia 
 pUlars, aU made by the hands of Jehovah. On the one pUlai he 
 inscribed the history of the Creation, ascribed to Elohim or the 
 Trinity ; the cherubim also symbolized Elohim or the Trinity. From 
 this source did the Semites inherit these and their Semitic or Hebrew 
 Scriptures, in which the doctrines of the Trinity, Elohim, and 
 Cherubim were preserved in purity, and from this same source alone - 
 could all the nations have derived these doctrines of the Trinity. So- 
 that the doctrine of the Trinity can be traced back to the time when 
 Jehovah inscribed the history of the Creation on the pUlar Odakon 
 in the garden of Eden before the Fall, after it again when he sym- 
 bolized the Trinity by the Cherubim he made with his own hands,, 
 which were imitated by the Cabiri or " three Great Ones " of Samo- 
 thracia and the Capitoline Trinity of Kome, and were worshipped as 
 the "Three Holy Ones " at Eleusis in Greece, in Thibet, in China, and 
 in Japan. 
 
 1. God-EloMm the great absolute First Cause. — We are told that 
 Elohim or " God created the heaven and the eartL" God theref ore- 
 stands to the universe in the relation of its Creator ; that is, He is the 
 Being by whose agency the universe was brought into existence. 
 According to this, then, the universe is not a self-subsistent being, but 
 a dependent derivative effect brought into existence by the agency or 
 operation of its cause or creator, viz. God, who is Absolute Independent 
 Self-subsistent Being, its Creator or Cause. 
 
 This is denied by the atheist. According to him the AU (to irav} 
 or universe is material, and this material universe is the absolute inde- 
 pendent self-subsistent, containing within itself all matter and aU force, 
 all causes and all effects, causing continual changes, without beginning 
 and without end, without first or last. 
 
 Which of these hypotheses is true ? (we may call them hypothesea-- 
 till proved to be truth.) We may determine by the relation of causes 
 and their effects. The philosophy of cause and effect, we think, brings 
 us material aid in comprehending the first cause of the AU, and indi- 
 cating its attributes as agreeable to those ascribed to God the Creator 
 in Divine Eevelation. This we shaU proceed to shew. 
 
 In the universe, as it displays itself to our observation, we find 
 that there is going on a continuous succession of changes, but in every 
 change that takes place in any part of it, that change is pronounced by 
 universal assent, based upon universal observation, to be produced by 
 some pre-existing Cause. This so invariably occurs as to establish it 
 
460 DISSERTATION XIII. 
 
 as a natural law. And upon this natural law is founded the philoso- 
 phic axiom that " every phenomenon, or that which makes its appear- 
 ance, must have a cause," or in other words, " whatever begins to be 
 must have a cause." In this constant succession of changes in progress 
 in the universe, every change is the effect of some pre-existing cause 
 in relation with it. " In every change we have the irresistible con- 
 viction of the operation of some cause ; it is the law of our nature ; 
 the mental association of cause and effect is of a most indissoluble 
 nature. The idea of cause or power accompanies the preception of 
 •change'' (Stewart's Philos. vol. i p. 11.) This constant occurrence 
 ^f an effect following on the operation of its cause has led to the 
 ■ enquiry, What is there in the cause that enables it to produce the 
 effect ? And the answer is found in the universally-admitted state- 
 ment that the cause must have sufficient power or force to produce 
 the effect which follows on its action. " There is a connection between 
 cause and effect ; a power in the one by which it infallibly produces 
 the other. Power is that circumstance iu the cause by which it is 
 •enabled to produce the effect. When we consider the unknown cir- 
 cumstance of an object by which its degree or quality of its effect is 
 fixed and determined, we call that its power — the effect is the measure 
 ■of its power. The utmost scrutiny can never discover but one event 
 following another without being able to comprehend any power by 
 which it operates" (Hume's PhU. Essays, sec. 4-11.) Now, in tracing 
 up a chain or succession of causes and effects, from effects to their 
 causes, such as occur in the succession of changes in the universe, 
 the last effect in the chain is dependent for its existence upon the last 
 ■cause, but that last cause is itself an effect depending upon a cause 
 previous to it, and so throughout the whole chain or succession of 
 ■causes tiU we come to the first link of the chain or succession of causeSj 
 so that we have in these a succession or chain of causes in which each 
 effect is dependent upon each cause preceding it. These have been 
 called derivative or dependent causes, from the fact that each depends 
 upon its immediate predecessor, from which it derives its existence and 
 power to enable it to become the cause of the effect which it produces. 
 There is yet another universally admitted fact, viz. that all that is 
 in the effect must be in the cause, or, according to the axiom of the 
 schools, " every cause contains its effect," so that there is nothing in 
 the effect which was not previously in the cause. Now, a cause must 
 have sufficient power to produce its effect, so that whatever power is 
 in the effect must have been in the cause. But, farther, there must 
 have been more in the cause than is in the effect, for as both cause 
 and effect exist together, the cause must have had not only power to 
 produce its effect but also power for its own existence, and therefore 
 
THE HEBREW COSMOGONY. 461 
 
 the cause is the excess of the power over the effect. "All conception 
 of future is conception of power able to produce something — we so far 
 conceive that anything wiU be hereafter as we know that there is 
 something at present that hath power to produce it. Power simply is 
 the excess of the power of one (the agent) above that of the other '^ 
 (Hobbes' " Human Nature "). Now, in a succession of causes, each an 
 effect depending upon its preceding cause, each cause that precedes 
 increases in its power, like the links of a chain, each link hanging or 
 depending upon its predecessor — each one that precedes or is above the 
 others must have power to support all the other links which hang be- 
 low it and hang upon it. But again, as each effect obtains all its 
 power from the cause immediately preceding it, no derivative or de- 
 pendent cause has any power jjer se, i.e. of its own, but only that which 
 it has obtained from its preceding cause, the question then comes to 
 be asked, Whence comes the power that is in a succession of deriva- 
 tive causes in which every one of the causes has not any power per se, 
 or of itself, but has obtained all its power from some other, viz. from 
 the one immediately preceding it 1 
 
 The atheist asserts that there is an eternal succession of such 
 causes and effects. Now, such a succession is one thing produced after 
 another thing. Carry back this supposed succession as far as the 
 mind can follow it, and yet you cannot get beyond the thought that 
 the succession begins when one thing begins to be after another thing 
 which causes it; and whatever begins to be cannot be eternal, but 
 must have a cause, and therefore the succession must have a first 
 cause. The atheist replies : " It is absurd to seek after a first cause ; 
 how can anything that is eternal have a cause 1" It is true that if 
 the succession were eternal it could have no cause, but we deny thfr 
 possibility of an eternal succession, and we dare the atheist to prov& 
 it — everything is against its existence ; but we assert that every suc- 
 cession must have a cause, for our consciousness testifies that when 
 one thing begins to be after another thing, that is the beginning of the- 
 succession and the operation of its causej but also that its cause is- 
 unsuccessive. 
 
 We have shewn that a succession consists of a number of deriva- 
 tive dependent objects beginning to be or coming into existence the 
 one after the other ; but that which is eternal has no beginning, and. 
 can have no more than one object in it, and therefore nothing begin- 
 ning to be in it. The atheist replies : " It is not the objects but the 
 succession that is eternal." But an eternal succession is a plain ab- 
 surdity, for what is the idea we attach to the term eternal ? It is an 
 eternal duration of existence ; it is a property or relation to a some- 
 thing that has an eternal duration of existence, but that something: 
 
-462 DISSERTATION XIII. 
 
 has no beginning nor end in the duration of its existence, that is, it 
 has no heginning nor end. But whatever has no beginning nor end 
 is infinite, and can have no beginnings nor endings in itself, nor in its 
 ■duration. Whatever then is eternal is a unit. But a succession of 
 derivative causes is not a unit, but a number of units connected to- 
 gether by the relation of cause and effect, the one thing following after 
 the other. An eternal something having no beginnings nor ends can 
 have no parts in it to succeed the one part after another part ; but a 
 succession has a number of parts, the one part following after another. 
 A succession is divisible, and the parts or objects are separable ; an 
 eternal something is indivisible, and there are no separable parts, but 
 is an eternal unit. In a succession some parts exist before its succeed- 
 ing parts. Whatever is eternal, being a unit, has no parts to exist the 
 one before the other, but exists all at once; therefore whatever is 
 eternal is unsuccessive, and cannot flow, but is an ever-standing unit 
 or one thing; therefore to talk of an eternal succession is an absurdity,, 
 which can have no existence. President Edwards, in dealing with a 
 similar hypothesis, says : " This supposes an infinite length of time 
 before the world was created, distinguished by successive parts properly 
 and truly so, or a succession of limited and immeasurable periods of 
 time following one another in an infinite long series, which must needs 
 be a groundless imagination. The eternal duration which was before 
 the world being only the eternity of God's existence, which is nothing 
 but His immediate perfect and invariable possession of the whole of 
 His unlimited life together and at once, which is so generally allowed 
 that I need not stand to demonstrate it." The hypothesis supposes an 
 ■ eternal succession of derivative or dependent causes, every one of which 
 having no power per se, or of itself, but deriving existence and power 
 from that which precedes it, but each cause that precedes must increase 
 in power the farther back we go. Now in our search whence this 
 power is obtained by the causes we are referred by each cause back- 
 ward throughout the whole ad infinitum, without being informed 
 whence this power, which none of these derivative causes has of itself, 
 but receives from another preceding it. We have still to ask whence 
 comes this constantly increasing power % Now, as there can be no 
 eternal succjession, the succession of changes that is going on in the 
 universe must have a beginning, and that beginning must be the first 
 of the series of derivative causes. This first derivative cause, however, 
 is not the first cause, because a derivative cause is the effect of a cause 
 preceding it, whence it derives its existence and power. But this cause 
 of the first derivative causes is not a derivative cause, because it has 
 no cause preceding it and causing it. This, therefore, derives no 
 existence nor power from any other cause preceding it ; but as it pes- 
 
THE HEBREW COSMOGONY. 463 
 
 sesses existence and power sufficient to give power and existence to all 
 the succession of derivative causes succeeding it, it must have its 
 existence and power per se, or of itself, that is, it must be self-sub- 
 sistent and self -powerful. This has therefore been called an absolute 
 power. Suppose a succession to be a chain of as many links as the 
 mind can imagine, and each link to represent each cause and effect in 
 this succession. Hang this chain by the upper link on a nail driven 
 into the wall to represent the links as derivative causes of the succes- 
 sion. The lowest link but one as cause has power to hang or support 
 the last link — say it weighs an ounce — the link above that will hang 
 ■or support the two last links, or two ounces, the link above it wiU 
 hang or support three ounces, and so on, each cause increases in power 
 to hang or support as many links and ounces as are below it. Let ns 
 •come now to the uppermost link or cause in the chain of the succession 
 on which hang all the other links — it has power to support them all. 
 This uppermost link hangs on the nail in the wall, and as the upper- 
 most or first link of the chain of the derivative causes has power to 
 hang or support the whole, the nail gives this uppermost link as much 
 power as to enable it to hang up the whole links of the chain. The 
 uppermost link represents the first derivative cause, but the naU on 
 which it hangs and gives all the power that is in all the links of the 
 chain does not belong to the chain ; it is not a link or derivative cause 
 of the succession, but it is the source or cause which the whole links 
 of derivative causes derive their power to enable them to be causes to 
 the links below them. To demonstrate this, take away the nail from 
 "the uppermost link, then the whole chain falls to the ground ; so does 
 a succession of derivative causes when its absolute cause or source of 
 power is taken away from it, so the nail represents the absolute first 
 cause. But further, as this absolute cause possesses existence and 
 power, and yet derives neither of these from any other cause pre- 
 •ceding it, it must be self-subsistent or eternal in existence and power. 
 But as it gives all the existence and power to all the succession of 
 causes in the universe, it must be all-powerful or omnipotent, and being 
 eternal in existence and power, it has no beginning nor end, but is an 
 infinite unit, indivisible, without parts, without succession, without 
 change, or immutable, and as it is the cause that precedes all the suc- 
 cession of all the derivative causes of the universe, and having no 
 cause preceding it, it must be The First Cause of All. 
 
 But the atheist tells us that this one absolute cause is the absolute 
 universe, possessing jjer se, or in itself, all-etemaUy existent substance 
 or matter, and all-eternaUy existent power or force, causing in itself an 
 eternal succession of changes or derivative causes, and that it has 
 neither first nor last. But we cannot conceive how a multitude of 
 
464 DISSERTATION XIII. 
 
 derivative causes can be one absolute cause any more tban four equals 
 one, or 1=4. Besides, whatever has an eternal duration of existence 
 can have no beginning nor ending, and therefore no parts with begin- 
 nings and endings, and consequently no succession. Besides, this sup- 
 posed absolute universe is supposed to act on its own substance by its- 
 own power causing changes in itself. But how can a thing that is eternal, 
 that is, without beginning and ending, produce changes in itself having 
 beginnings and endings ? The atheist thinks that we err in caUing 
 the one absolute cause The First Cause, because it has neither a first 
 nor a last. It is true that the absolute cause has neither a first nor a 
 last in its own absolute self, because it is eternal, and has no beginning 
 and no end, but it has no cause preceding it, and it is plain that the 
 absolute cause, having no cause preceding it, is the first cause of the 
 succession of causes in the universe, and is consequently the first cause 
 of all, though there is neither first nor last in its own absolute self, but 
 is an eternal unit. 
 
 Now the Absolute First Cause, eternal, self-existent, infinite, un- 
 successive, immutable, and omnipotent, coincides in these attributes to 
 those ascribed to God in Scripture : " And God said unto Moses, I am 
 that I am" (Exod. iii 14). I am, nTI; that is, the self-subsistent 
 Being. Again, " The Lord appeared unto Abraham, and said unto 
 him, I am the Almighty God " (Gen. xvii. 1). " Before the moun- 
 tains were brought forth, or ever thou hadst formed the earth and th^ 
 world, even from everlasting to everlasting, thou art God " (Ps. xc. 2), 
 " Holy, holy, holy. Lord God Almighty, which was, which is, and 
 is to come " (Eev. iv. 8). " The same to-day, yesterday, and for ever " 
 (Heb. xiii. 8). " I am the Lord; I change not" (Mai. iii. 6). " The 
 Father of lights, with whom is no variableness, neither shadow of 
 turning" (James i. 17). 
 
 It will therefore be evident that the one absolute cause is, an eternal 
 cause, consisting of eternal substance and eternal power conjoined, its- 
 own power acting eternally on its own substance, making it eternally 
 active without any beginnings or endings in its action, and therefore' 
 unchangeable in itself ; and to produce any change whatever, it must 
 exercise its power upon some other substance not eternal, but a succes- 
 sive and finite being or substance, which can have beginnings and 
 endings in it, and therefore capable of changes in succession. This is 
 the manner in which it produces derivative causes, by creating their 
 substance and simultaneously transferring its power to it. From this it 
 will be observable that the absolute cause is eternally active, but remains^ 
 eternally the same ; and this is agreeable to some of the passages of 
 Scripture quoted, as, " I am the Lord, I change not;" " the Father of 
 lights, with whom is no variableness," &c. As the Schoolmen have 
 
TSE HEBREW COSMOGONY. 465 
 
 said, " God is the most active act, an eternal act ; " that is, God is 
 eternally active, but yet produces but one act, and that is an eternal 
 act, without producing any change in itself ; the action of his power 
 cm his substance produces his attributes, which are as eternal as his 
 substance or essence, because they are essential to his being. 
 
 2. The Great Absolute First Game is a Mind. — In the con- 
 struction of the universe, we cannot fail to observe that it is the pro- 
 duct of a preconceived design ; for we cannot faU to perceive the 
 adaptation of means to ends, and in this, the exercise of a free- 
 will to choose whatever means were best fitted for effecting the desired 
 ends previously designed, and these are the evident indications of a mind 
 which has been at work in the construction of it. 
 
 To enable the reader to realise the force of this argument, a promi- 
 nent example of the adaptation of means to ends by man may suffice in 
 illustration of those used by Nature. The son of a spectacle-maker in 
 Middleburgh in Holland, happening to amuse himself in his father's 
 shop by holding two glasses between his finger and thumb, and vary- 
 ing their distance, perceived the weather-cock of the church spire 
 opposite to him much larger than ordinary, and apparently much 
 nearer, and turned upside down. This new wonder excited the amaze- 
 ment of the father. He adjusted two glasses on a board, rendering 
 them movable at pleasure, and thus formed the first rude example of 
 a perspective glass, by which distant objects are brought nearer to 
 view. 
 
 Galileo of Tuscany, hearing of this invention, improved upon it, 
 and constructed a tdescope. This consists of a tube to hold the 
 glasses at the proper distance from each other ; but too much light 
 being admitted into the tube dimmed the vision of the object; a curtain, 
 made of the same material as the tube, with a hole in the centre, was 
 placed before the glasses, and the inside of the tube and curtain were 
 blackened. Knowing the capability of the convex lenses to enlarge 
 objects, the curtaLu to obstruct the superabundant rays of Hght, and 
 the power of the black colour to absorb them, he adapted them as 
 means to his ends, and thus produced the telescope. At length two 
 tubes were made, the one to shde within the other, and having placed 
 one of the glasses at the farthest end of the one tube, and another at 
 the nearest end of the other tube, he could, by sliding the tubes out or 
 in, adapt the focus of the glasses to the distance of the object. If there 
 is anything like this to be found in Nature, then we have a most com- 
 plicated series of adaptations of means to ends. Now there is even a 
 much better telescope designed and constructed by Nature than that 
 above described, viz. in the animal eye. The animals lowest in Nature 
 have small homogeneous masses of nervous matter, on which the light 
 
 2a 
 
466 DISSERTATION XIII. 
 
 falls direct, and they can only have the sense of light and darkness ; 
 hence the presence of another object is indicated by the darkness of 
 its shadow or the outline of objects interposing between them and the 
 sun's rays. Much higher up the scale of being, however, there is 
 superadded to this contrivance a natural telescope, an eye, in the con- 
 struction of which there are many more adaptations of means to ends 
 than are in the artificial telescopes made by man. It has an arrange- 
 ment of convex lenses placed in a globe, blackened inside instead of a 
 tube, and is placed in a socket, like a ball and socket or universal 
 joint. It has a curtain in the iris before the lens, which has a self- 
 adjusting apparatus of two sets of muscles, one set encircling the 
 central hole or pupil, which can make the pupil smaller when there is 
 too much light ; and another set of muscles diverging from all parts of 
 the circumference of the pupU to the circumference of the iris, which 
 enlarges the pupil when there is less light. Farther, the globe is sur- 
 rounded by muscles, that when the object is distant or near, these 
 muscles by their contraction draw forward the back part of the globe 
 to make it shorter, and when relaxed the globe becomes longer, and 
 thus, like the sUding tubes of the artificial telescopes, it adapts the 
 focus of the lenses to the distance of the objects. When man uses a 
 small telescope, he holds it in his hand and turns its end to any object 
 he wishes to view ; but large telescopes, whose weight prevents this 
 being done, he places on axles and a frame, which can be turned round 
 with the telescope on it so as to direct it to the object desired to be ex- 
 amined. The eye, placed in a socket hke a baU-and-socket joint, has 
 muscles, some with a pulley, which can turn and"roll it about, and direct 
 it with ease to any object its possessor may desire to examine. Tele- 
 scopes have small slides to cover and protect the glasses externally and 
 keep them clean, and some are placed in cases to preserve them. The 
 «ye is placed in its socket to protect it behind and on its sides, while 
 in front, where the lenses are exposed externally, they are protected 
 by the eyelids, which shut and open at pleasure, like the slides over the 
 glasses of the telescope. The glasses of the telescope get dimmed by 
 dust and small particles adhering to them, and have to be cleaned with 
 chamois leather or cloth. The eyelids at their edges are supplied with 
 eyelashes or hairs, which intercept small particles from falling upon the 
 eye, and the eyelids close when any larger object approaches too near ; 
 besides, they keep winking and cleaning away the dust, and also spread 
 over the exposed eye the suffiised tears to keep it clean and moist and 
 transparent in its transparent parts. 
 
 The universe supplies us with numerous instances of a like kind of 
 the natural adaptation of means to ends, so as to convince us that the 
 world has been constructed by the adaptation of means to ends. Now 
 
THE HEBREW COSMOGONY. 467 
 
 in this adaptation of means to ends, there is of necessity a pre- 
 determined design, for there must he a pre-determined conception of 
 the ends to be accomplished before any means can be chosen for that 
 purpose ; and the choice of the means must be determined by the 
 knowledge of the capability that there is in them fitting them for the 
 accomplishment of the preconceived ends. This design, and the 
 manner of accomplishment, require the exercise of conception, know- 
 ledge, reason, and freewill. These are attributes of the mind of man, 
 and we cannot refuse to ascribe the like faculties displayed by Nature 
 to the Great First Cause, which prove Him to be a mind. " He that 
 planted the ear, shall he not hear ? he that formed the eye, shall he 
 mot see 1 He that teacheth man knowledge, shall not he know ? " 
 <Ps. xciv. 9. 10.) 
 
 The great extent of knowledge which man has shewn of the nature 
 ■ of the principles and powers of things, and in the use he has made of 
 his knowledge in the adaptation of them as means to his ends, is a 
 sure indication of the wisdom of man ; and those displayed by Nature 
 are as sure indications of the wisdom of its Creator. There is this 
 difference, however, in the wisdom of man and the wisdom of the 
 Creator of the universe. Man has had to acquire the knowledge of 
 the principles and powers which form the nature of things, which he 
 has applied to execute his designs. The Creator of the universe, how- 
 ever, has implanted the principles and powers in the things to form 
 their nature, and had knoAvn them intuitively, i.e. without acquiring 
 this knowledge. Man takes the things made to his hands, and adapts 
 them to his uses. The Creator of the universe makes the things as 
 they are found by man, and thus prepares them for his use. And if 
 the wisdom of man is great in knowing the principles and powers of 
 the things which he adapts to his ends, how much greater must be the 
 wisdom of the Creator, who not only adapts them as means to His ends, 
 but who also by His intuitive knowledge has implanted in them the 
 principles and powers which renders them capable of being so adapted ! 
 As Dr. Clarke remarks {Dem. IX.) : "All things being not only present 
 to Him, but also entirely depending upon Him, and having received 
 both their being itself and all their power and faculties from Him, it is 
 manifest that, as He knows all things that are, so He must likewise 
 know all the possibilities of things ; that is, all effects that can be. 
 For, being Himself alone self-existent, and having alone given to aU 
 things aU their powers and faculties they are endued with, it is evident 
 He must of necessity know perfectly what each and all of those powers 
 and faculties which are derived from Himself can possibly produce. 
 And seeing at one boundless view all the possible compositions and 
 ■divisions, variations and changes, circumstances and dependencies of 
 
468 DISSERTATION XIII. 
 
 things, all their possible relations one to another, and their disposi- 
 tions and fitnesses to certain and respective ends, he must, without 
 possibihty of error, know perfectly what is best and most proper ia. 
 eyery one of the infinite possible cases or methods of disposing things,, 
 and understanding perfectly how to order and direct the respective^ 
 means to bring about what He so knows to be, in its kind, or in th& 
 whole, the best and fittest in the end. This is what we mean by 
 Infinite Wisdom." Herein also has He displayed his goodness to man^ 
 for He has not only made man himself of such a wonderfully beautiful 
 and useful structure, and given him a mind endued with such capa- 
 cities, but has also formed the natures of things in such a manner as 
 that man can adapt them to his multitudinous uses for the supply of 
 his wants ; in fine, in adapting man to the universe and the universe^ 
 to man. From every point of view, tben, the attributes of mind dis- 
 played by the Great Author of the Universe are much greater in> 
 extent and perfection than are the Hke faculties of the mind of man. 
 
 " The just Creator condescends to write, 
 In beams of inextinguishable light, 
 His names of wisdom, goodness, power, and love, 
 On all that blooms below or shines above : 
 To catch the wandering notice of mankind, 
 And teach the world, if not perversely blind, 
 His gracious attributes, and prove the share 
 His offspring hold in His paternal care." 
 
 What is the nature of the creative mind of the universe ? We have- 
 seen that its attributes are the same in kind, but greater in degree and 
 perfection than are the attributes of the mind of man. But attributes, 
 powers, or faculties do not subsist of themselves ; they must have some 
 substance as a substratum or base on which to subsist or inhere in a* 
 their support, and wherever we find the attributes, there also must be- 
 the substance. Now what is the nature of this substance on which His- 
 attributes are supported or subsist ? We are told by the empirical philo- 
 sopher that attributes of the mind of man are only attributes of matter. 
 The last expression of this doctrine is found in the Letters on the 
 Laws of Man's Nature, by Henry G. Atkinson and Harriet Martineau. 
 " Instinct, passion, thought," &c., say they, " are effects of organized 
 substance. All causes are material causes. In material conditions, I 
 find the origin of all religions, aU philosophies, all opinions, all dis- 
 eases, and of all insanities in material conditions and causes. I am 
 what I am : a creature of necessity, I claim neither merit nor demerit. 
 I feel that I am completely the result of my nature, and impelled to- 
 do what I do as the needle to point to the north, or the puppet to- 
 move according to the string pulled. I cannot alter my wDl or be 
 other than what I am, and cannot deserve either reward or punish- 
 
TSE HEBREW COSMOGONY. 469 
 
 ment." By this philosophy the succession of mental phenomena are 
 determined solely by the ordinary laws of causation ; and it rejects the 
 -determining power of the wiU, or regards the will as the preponderance 
 of motives. Matter is here confessed to be the sole substratum of 
 mind and aU its conditions ; that is, the varied mental operations or 
 faculties produced are the product of the ordinary laws of matter. 
 But the essential nature of mind and matter is such that no relation 
 of identity can exist between them. We are cognisant of matter by 
 our senses ; we are cognisant of the existence of mind by our direct 
 consciousness, and the attributes of matter are diametrically opposite 
 to the attributes of mind. The attributes of matter are extension, 
 impenetrability, divisibility, inertia, colour, figure, hardness, softness, 
 -density, solidity, fluidity, &c. The attributes of mind, which are 
 made known to us by our internal feelings and ideas, which to us are the 
 most certain of all realities, are thought, conception, knowledge, wiU, 
 /and reason. I have the most certain knowledge, from my internal 
 feeling of my consciousness, that I know that I know, and I am most 
 ■certain that I know myself to be the same person now that I was 
 yesterday or years previous. AU the conditions of my mind are in 
 ■constant change, and by my will I can change them at my pleasure, 
 which everyone recognises the possibUity of, when he says, " Let us 
 think or speak of some other subject.'' Besides, by my will I can 
 move the members of my body, and can put in motion other portions 
 of matter. The existence of mind is essentially active, and all its 
 conditions are conditions of change. Matter, on the contrary, is 
 essentially inactive ; left to itself, it always remains motionless ; its 
 essential property of inertia expresses its want of power to move itself 
 or to move any other portion of matter, so that all motion is produced 
 by mind ; and without Divine Mind exercising will, there would he no 
 motion in the universe. Such dissimilar attributes as those of matter 
 and mind must undoubtedly inhere in as dissimilar substances as their 
 substrata. But as substance is the unknown being whose existence 
 is known only by its attributes or properties, the properties of matter 
 make known the existence of its unknowable substance, as the attri- 
 butes of mind make known the existence of its substance, of which 
 -we know as little and as much as we know of the substance of matter. 
 But this we know, that as the attributes of matter are all different from 
 the attributes of mind, the substance of mind is as different from the 
 substance of matter, i.e. mind is not matter, but is immaterial, and we 
 know from its attributes that is so, as we know from the attributes of 
 matter that its substance is matter ; but we know nothing more of the 
 -one or of the other. 
 
 Some materialist philosophers hold that mental faculties. 
 
470 DISSERTATION XIII. 
 
 or the mind of man, are functions of his brain. The men- 
 tal faculties, say they, are produced by the operation of certain 
 kinds of vital force in and upon the peculiar organized matter of 
 the brain as a substratum. This restricts mind to the brain of man, or- 
 of other animals which the atheist is pleased to give a mind ; but this 
 cannot be the substratum of that Mind which designed and disposed, 
 in order the universe, because organized brain substance does 
 not make its appearance in the creation of the universe till the creation 
 of man, the last of all beings created ; consequently the evidence of 
 Divine Mind has been manifested by His work of creation during the 
 previous five long periods prior to the creation of man. Even in the 
 Azoic period, when the world was cooling down after being a burning 
 body, the crystallization of the primary rocks display order and design 
 in the crystallization of the precious stones, all of which were formed 
 during this period ; then, after light was created on the first day, the 
 animal eye makes its first appearance. Then began the appearance of 
 invertebrated animals in their three classes of radiata, articulata, and' 
 mollusca in the Lower Silurian system of rocks of the second day. 
 Then began the vertebrated animals in the placoid fishes in the Upper 
 Silurian, and reptiles and ganoid fishes in the Old Eed Sandstone 
 or Devonian system of rocks, and the development of monocotyle- 
 donous vegetation or age of dry-land rank vegetation on the third day. 
 The age of reptiles occurred about the same time, which were greatly de- 
 veloped in the Triassic with footmarks of birds, and in the Oolite systems 
 of rocks during the fourth day or period ; and birds and animals appear 
 first in the cretaceous system on the fifth-day period. All these are mani- 
 festations of the operation of Divine Mind before the creation of man or 
 the actual appearance of mind from braia substance in the universe. But 
 farther, there is another class of philosophers who deny that mind or 
 mental faculties are the products of the operation of vital force on 
 brain substance. They hold that the actions of the vital force on the- 
 brain substance are co-ordinations or co-existences with the operations, 
 of mind in our present life, resulting from the union of mind and body;, 
 that the mind is whoUy a distinct and separate entity from the body 
 and the brain, and can exist separately from the body, and does not re- 
 quire the body as a substratum tomanifestits faculties, for these faculties 
 belong whoUy to the mind, and are in no way dependent on the body 
 or brain substance for a substratum. In the same manner we argue 
 from analogy that Divine Mind is a distinct and separate Being from 
 the matter of the universe, and is quite independent of it. He can 
 exist separately from it, and He does not require its substance as a* 
 substratum to manifest His faculties, because He existed previous to- 
 the creation of the universe, and was the Absolute Cause of its creatioa 
 
THE HEBREW COSMOGONY. 471 
 
 and existence. Hence He was active, and so in tlie possession of Hia 
 power and faculties, by which He was enabled to create the universe. 
 The material universe therefore could not be the substance or sub- 
 stratum in which the Divine Mind inheres, because it did not then 
 exist. But as the substance in which the creative Divine Mind inheres 
 could not be material, it must be immaterial or spiritual substance. 
 
 By the operation of Divine Mind in the material universe. He is said 
 to be conditional in it, or connected with it in a certain manner ; but 
 that does not prevent His unconditioned being from being operative 
 and active without any connection with the material universe. His 
 possession of immaterial or spiritual substance and powers are sufficient 
 to make Him operative and active without any connection with it. 
 Hence He was operative ia the act of creation before the material uni- 
 verse was created. But as the creative mind operates in the material 
 universe, and must be where its attributes are, it must be in connex- 
 ion with the material universe ; but the immaterial or spiritual substance 
 of mind and the material substance of the universe are separate and dis- 
 tinct from each other. Yet the creative Divine Mind, substance, and attri- 
 butes, being omnipresent, must exist in every point of space, as in 
 every particle of matter in the universe. He is therefore everywhere 
 present and eternally active. 
 
 " Know first that heaven and earth's compacted frame, 
 And flowing waters, and the starry frame, 
 And both the radiant lights, one common soul 
 Inspires, and feeds, and animates the whole. 
 This active mind infus'd thro' all the space, 
 Unites and mingles with the mighty mass." 
 
 And as in an eternal mind there is no succession, there cannot 
 be in it changes in any of its powers or faculties ; no thought 
 succeeds thought, no conception succeeds conception, no know- 
 ledge superadded to knowledge, no act of will succeeds another 
 act of wUl j all are eternally perfect and eternally the same, 
 for ever and at once, all concentrated in one eternal act of mind. 
 Therefore all the operations of the universe are predetermined in this 
 one eternal act of mind as one great comprehensive plan or design, 
 wherein every circumstance of every creature, animate as well as inani- 
 mate, is appointed to take place in time and space, as they have been 
 predetermined in eternity by this all-comprehensive conception of the 
 Divine Mind, who is therefore 
 
 " The supreme 
 Great antemundane Father, in whose breast, 
 Embryo creation, unborn being, dwelt, 
 And all its various revolutions roU'd, 
 Present, though future ; prior to themselves ; 
 Whose breath can blow it into nought again. " 
 
 —Young's Night Thoughts. 
 
472 DISSERTATION XIII. 
 
 This has been the opinion of the wisest philosophers of all ages. It 
 seems to have been that of Pythagoras, who, although he never published 
 his doctrines, but taught them secretly to his iuitiated disciples, yet 
 we have one of his disciples, Timseus Locrus, who flourished about 
 B. c. 340, who calls the Supreme Being the artificer of that which is best ; 
 andrepresents the Deity as resolving in the beginning to produce the most 
 excellent work, and copying the world from His own intelligible and 
 essential idea, so that it yet remains as at first perfect in beauty, and 
 wiU never stand in need of any correction or improvement. The same 
 doctrine is found in the Platonic doctrines of ideas. These (iSeat) ideas 
 Plato supposed were a sort of models or moulds in which matter is 
 cast, and which regularly produced the same number and diversity of 
 species, and that before any species of object was created it must have 
 existed as an idea of the creative intelligence, and that hence aU 
 objects of such species must be copies of this original idea, each of 
 which is designed and executed in a manner analogous to that of a 
 carpenter designing and making a table. 
 
 " He, too, beholding in the sacred light 
 Of his essential reason, all the shapes 
 Of swift contingence, all successive ties 
 Of action propagated through the sum 
 Of possible existence ; he at once, 
 Down the long series of eventful time 
 So iix'd the dates of being, so disposed 
 To every living soul of every kind. 
 The field of motion and the hour of rest, 
 That all conspired to his supreme design 
 , To universal good ; with full accord, 
 
 Answering the mighty model he had chose. 
 The best and fairest of unnumbered worlds 
 That lay from everlasting in the store 
 Of his divine conception. Nor content 
 By one exertion of almighty power 
 His goodness to reveal : through every age, 
 Through every moment of the tract of time. 
 His parent hand, with every new increase 
 Of happiness and virtue, has adorn'd 
 The vast harmonious frame. " 
 
 — Dr. Akenside's PicMitces o/7maffMia<Mi». 
 
 Mansel (in his Brompton Lecture) purposes to shew that aU our 
 ideas of God are not due to philosophy, but are rather against the 
 teaching of philosophy, and we must accept them by faith as they are 
 revealed in Scripture. However, he is not over scrupulous with what 
 is revealed in Scripture, and he endeavours to shew that some of them 
 are inconsistent with philosophy. " The Scriptural representations of 
 God," says he, "have been discovered by philosophy to be irrational. 
 
THE HEBREW COSMOGONY. 473 
 
 Ood is unchangeable, and tlierefore lie cannot be moved by man's 
 entreaty." This is rather against Scripture than against philosophy. 
 But we reply to it that entreaty or prayer is the recognition that all 
 things are regulated by the will of God, and not that God is regulated 
 by our entreaty so as to make Him change. Our finite minds cannot 
 penetrate into the knowledge of His purposes and plans in regard to 
 us, and it is our duty to entreat Him to regulate our circumstances for 
 our good, but, though unknown to us, all the circumstances regarding 
 us, as well as our entreaties, are ever present to His omniscient mind, 
 and have all been taken into account, and His purposes and plans 
 with regard to us have been formed without the necessity of change. 
 Nor are we the creatures of circumstance, fixed for us to comply with. 
 Our freedom of action is not interfered with, but how we will act by our 
 freewill is known to Him, and taken into consideration by Him at 
 the formation of His plan regarding us. Mansel farther objects that 
 " God cannot be known as God ; that He can only be known or con- 
 ceived as man ; that He cannot reveal Himself as God : but only as 
 He has done in the Bible under the figure, form, or likeness of a man." 
 'God has revealed Himself in nature as an omniscient and an 
 omnipotent intelligent Being ; the attributes of His mind are the same 
 as those of the human mind, but infinitely greater. He is as like man 
 in his mind as the mind of man is Uke the instinct of the insect. 
 But God has revealed Himself in the Scriptures as God, and clearly 
 pointed out His attributes as God ; and He wishes men to conceive 
 and treat Him as God ; and He rebukes man for thinking HJim to be 
 a man like himself. " Thou thoughtest that I was altogether such an 
 one as thyself, but I will reprove thee, and set them in order before 
 thine eyes.'' Ps. iv. 20. Yet he pities the weakness of some men's 
 simple minds, and uses figures and similes drawn from the human 
 body, in order to bring Himself down to our comprehension of what 
 He wants us to know of Him. Mansel does not place faith and 
 philosophy in their true relation to each other by thinking faith and 
 philosophy as antagonistic to each other, whereas true philosophy is 
 given as a handmaid to Divine revelation. And such is the position 
 that Dr. Candlish gives to philosophy, and it is the same which we 
 have already given to it. It must take the lowly position of a servant 
 ministering to revelation, and giving to it whatever assistance it is 
 capable of. He says (p. 5), "We are all familiar with the idea that 
 in contemplating the works of Creation, we should ascend from nature 
 to nature's God. Everywhere we discern undoubted proofs of the un- 
 bounded power and goodness of the Great Author of all things. 
 Everywhere we meet with traces of just and benevolent design, which 
 should suggest to us the thought of the Almighty Creator and of His 
 
474 DISSERTATION XIII. 
 
 rigliteousness, truth, and love. It is most pleasing and useful to cul- 
 tivate such a habit as this, as much of natural religion depends upon 
 it, and holy Scripture recognizes its propriety : " The heavens declare 
 the glory of God ; and the firmament sheweth his handiwork." " All 
 thy works praise thee, Lord God Almighty," &c. You may proceed 
 in the manner already described to deduce or infer from the manifold, 
 proofs of design iu nature the idea of an intelligent Author, and to 
 draw conclusions from what you see of His works respecting His 
 character, purposes, and plans. StUl even in this method of discovery 
 if your faith is to be of an influential kind at all, you must proceed 
 when you have made the discovery exactly to reverse the process by 
 which you made it. Having arrived at the conception of a Creator,, 
 you must now go back agaiu to the Creation, taking the Creator Him- 
 self along with you, and hear what He has to say regarding His own 
 works." But Mansel agrees with the atheist that Nature cannot teach 
 us the idea of a God. " What then is the sum of all that Mansel 
 says ? " So asks the Atheist who answers, " It is this,that reason and 
 religion are incompatible — that if you would believe you must not 
 reason, that if you reason you cannot consistently beKeve — 
 that all you have to reason about is whether the Bible be 
 God's word, and then take all it says ia. faith, nothing doubting. 
 And he is right : All religions are irrational, childish, foolish, as much, 
 at war with the facts of consciousness and the phenomena of nature 
 as the poorest and lowest forms of Paganism, and even more so." 
 Poor atheist ! to doubt the being of the Author of his own existence L 
 The Bible not only says so, but 
 
 " that there is a God 
 
 AH nature cries aloud through all her works ; " 
 
 SO that, the atheist is without excuse. And these two truths-. 
 Dr. Candlish wishes to teach us, viz. : that nature ascends to God, 
 and God descends to nature. Nature teaches that there is a God, and 
 that God in His revelation teaches that He is nature's author. But, 
 says Dr. Candlish farther : " Even apart from revelation on natural 
 principles, the first notion of a God is suggested in another way. It 
 is suggested far more promptly and directly than it can be by a 
 circuitous process of reasoning respecting proofs of intelligence in. 
 Creation. It is conscience within, not nature without, which first 
 points to and proves a Deity. It is the lawgiver, and not the Creator, 
 that man first recognises — the Governor, the righteous Judge. The 
 moral sense involves the notion of a moral lawgiver, independent 
 altogether of the argument from Creation. And the true position 
 
THE HEBREW COSMOGONY. 475- 
 
 and purpose of that argument is not to infer from His works of 
 Creation an unknown God as Creator, but to prove that God abeady 
 known as the moral ruler is the Creator of aU things." No, no, says 
 Mansel, that is wrong altogether : speaking of God as a moral lawgiver, 
 he says, "such a lawgiver must be conceived as a person; and the- 
 only human conception of a personality is that of limitation. Nay, 
 the very conception of a moral nature is in itself a conception of a 
 limit ; for morality is the compliance with law, and a law whether im- 
 posed from within or without can only be conceived to operate by 
 limiting the range of a possible action." We answer moral nature is 
 truly limited, for it is limited by the law of a moral lawgiver, but to 
 limit a moral lawgiver is a very different thing, and certainly a law- 
 giver is not limited by the law he gives, and the power he possesses to 
 give law implies that he is greater than those to whom he gives the 
 law, i.e. that he is greater than men, and that he has both the right 
 and the power to rule them by his law. If the atheist would only 
 allow the moral sense, which forms part of his nature, as it does in all 
 men to testify, then it would testify to him of a moral law, and 
 consequently of a moral lawgiver. 
 
 " If there's a power above us 
 (And that there is all nature cries aloud 
 Through all her works), he must delight in virtue ; 
 And that which he delights in must be happy," 
 
 The atheist doubtless possesses this moral sense, and it would doubt- 
 less testify to him the existence of a moral law, and consequently of a 
 moral lawgiver. He and every other man constantly carries about 
 with him in the wonderful structure of his body and in his moral 
 nature a double kind of evidence of the existence of his intelligent 
 Creator. 
 
 3. Ood the Absolute First Cause, infinite in duration. — 
 On the supposition that the universe is an eternal succession, 
 there would be no beginning of it, no first of aU ; but this we have 
 seen to be an absurdity, for a succession has parts in duration, each 
 part having a beginning and an end in its duration, each part succeed- 
 ing another part, whereas whatever is eternal has an eternal duration, 
 it is infinite in duration, having neither beginnings nor endings in its 
 duration. A succession therefore has nothing corresponding to an 
 eternal duration, but it corresponds in every respect to finite duration, 
 and this is called time. In strict philosophical language, it can in 
 nowise be qualified by the term eternal. But time is not a self-sub- 
 sistent being or a substance, it has no subsistence by itself, but is only 
 a relative mode of a finite being on which it subsists or is related to ■;. 
 
476 DISSERTATION XIII. 
 
 therefore there must be some finite thing, or some finite being that has 
 & beginning and an end, before time or finite duration can exist. There- 
 fore time is a relation to finite material things, and its moments have a 
 relation to the changes in finite created things ; time is the measure 
 of the duration of the existence of finite things, and of the dura- 
 tion between the changes of these things. It is the changes, 
 or the beginnings and endings of the duration of finite things that 
 give us the idea of time ; and if these things were taken away we 
 would have no idea of time whatever. Time therefore is duration in 
 relation to finite things. Eternity, on the other hand, is duration in 
 relation to an infinite being. Eternity is sometimes spoken of as a 
 past and future eternity; but these terms only apply to eternity 
 partially considered in relation to the duration of created beings, who 
 €xist for ever. The past eternity is the eternal duration before the 
 ■creation of the universe ; the future eternity, the eternal duration after 
 the material universe ; but eternity includes them both. The past, 
 without beginning ; the future, without end united. Eternity is not 
 self-subsistent ; it has no existence by itself, but must have a sub- 
 ject or relative to subsist in or be related to ; it is the duration of a 
 substantial being, possessed of eternal duration ; that is, a being that 
 has no beginning nor end ; but an eternal being is infinite, for that 
 which has no beginning nor end is infinite, and can have no parts, but 
 is an indivisible unit, and that which has no parts is unsuccessive, be- 
 cause it has no parts the one to foUow after the other ; it is conse- 
 quently not subject to change ; it is therefore immutable. An eternal 
 being is therefore an infinite, indivisible, unsuccessive, and immutable 
 unit. Such a being only can be the subject of an eternal duration of 
 existence, and there is no such being but God. This is con- 
 firmed by President Edwards, who says: "The eternal duration, 
 which was before the world, being only the eternal duration of 
 •God's existence, which is nothing else but his immediate, per- 
 fect, and invariable possession of the whole of his unlimited life, 
 together and at once." And he gives an authority for this statement 
 from a metaphysical work, which he thinks bears out all that he has 
 said. The author says : " If aU created things were taken away, all 
 possibility of any mutation or succession of one thing to another would 
 appear to be removed. Abstract succession in eternity is scarce to be 
 understood. What is it that succeeds ? One minute to another, per- 
 haps, velut unda supervenit undam, " as wave after wave." But when 
 we imagine this, we fancy that the minutes are things separately 
 existing. This is the common notion ; and yet it is a manifest preju- 
 dice. Time is nothing but the existence of created successive beings, 
 and eternity the necessary existence of the Deity. Therefore the 
 
THE HEBREW COSMOGONY. 477 
 
 necessary being hath no change or succession in his nature, his 
 existence must of course he unsuccessive. "We seem to commit a 
 double oversight in this case. First, we find succession in the neces- 
 sary nature and existence in the Deity himself, which is wrong, if the 
 reasoning above be conclusive ; and then we ascribe this succession to 
 eternity, considered abstractly from the eternal being; and suppose 
 one knows not what a thing subsisting by itself, and flowing one 
 minute after another. This is the work of pure imagination, and con- 
 trary to the reality of things ; hence the common metaphorical expres- 
 sions, Time runs apace, Let us lay hold on the present minute, and the 
 like. The' philosophers themselves mislead us by their illustration. 
 They compare eternity to a point running on for ever, and making a 
 traceless infinite line. Here the point is supposed to be a thing 
 actually subsisting, representing the present minute, and then they 
 ascribe motion to a mere nonentity to illustrate to us a successive 
 eternity, made up of infinite successive parts. If once we allow an 
 all-present mind, which hath an eternal, immutable, and infinite com- 
 prehension of all things, always (and allow it we must) the distinction 
 of past and future vanish with respect to such a mind. In a word, if 
 we proceed step by step, as above, the eternity or existence of the 
 Deity will appear to be vUob int&rminabilis, tuta, simul et perfeda 
 possessio, i.e. "the whole simultaneous and perfect possession of an 
 endless life," how much soever this may have been a paradox liithertO' 
 (Enquiry into the Nature of the Human Soul. Vol. II. pp. 409-411. 
 Ed. 3). 
 
 If there is such a thing as eternity, and that there is who dare 
 deny it, let such an one think on the future, and try if he can come to 
 the end of it in thought. Let him also think of the past, and try in 
 his thoughts if he can find a begiiming to it. Let him unite the past 
 without beginning and the future without end, and then he wiU have 
 duration without beginning and without end, and that is the definition 
 of eternity or eternal duration ; but after all it is only a shadow 
 without a body, in reality it is the eternal duration of an eternal, 
 self-subsistent, substantial being. And none other being has aU. its 
 attributes but God. 
 
 4. God is also omnipresent in space ; that is, He is infinite in the ex- 
 tension of His essence and power in aU space. To understand this we 
 must know what is space. Space is allowed by aU to be infinite ex- 
 tension, or, as Locke calls it, infinite expansion. That it is infinite 
 he proves by its growing in thought : " "We can easily in our thoughts 
 come to the end of solid extension (i.e. the material world) — the ex- 
 tremity and bounds of all body we can have no difiiculty to arrive at 
 — but when the mind is there it finds nothing to hinder its progress 
 
478 DISSERTATION XIII. 
 
 into tiiis endless expansion of that it can neither find nor conceive any 
 end. Nor let any one say that heyond the bounds of body there is 
 nothing at all, unless we confine God within the limits of matter. 
 Solomon, whose mind was filled and enlarged with wisdom, seems to 
 have other thoughts when he says, ' Heaven and the heaven of heavens 
 ■cannot contain Thee,' and he, I think, very much magnifies to himself 
 the capacity of his own understanding who persuades himself that he 
 can extend his thoughts farther than God exists, or imagine any ex- 
 pansion where He is not" {On the Understanding, ch. xv. § 2). 
 
 Locke calls space expansion, to distinguish it from extension, which 
 is also a property of matter which is not infinite ; but space may be as 
 well called infinite extension as infinite expansion. To what category 
 -of things does space belong ? Dr. Eeid says it can only be one of 
 "three things : it is a substance, or a mode, or a relation, for these com- 
 prehend all that is known. Let us consider each of them. (1st.) A 
 substance is a self-subsistent entity and the basis of modes, attributes, 
 properties, faculties, &c., these terms being different names for the 
 same things. (2nd.) A mode is an attribute or property of some being 
 or substance, for modes are not self-subsistent, they must have a sub- 
 stance as a base or substratum to subsist or inhere in. Some think 
 that space is a substance. If so, then it is the base or substratum of 
 modes, and the chief mode of space will be endless or infinite exten- 
 sion or expansion, but that is what Locke tells us that space is. Space 
 must therefore be a mode, and being a mode, it must have a substance 
 to subsist in, and as space is infinite extension or expansion, its sub- 
 stratum must be a substance or being possessed of infinite extension or 
 expansion. Some think that space is a relation. If so, then it must 
 have a correlate, as all relations must have, and the correlate must 
 have the specific modes of the relate. " All relation of necessity exists 
 in some quality, property, or attribute which is common to the things 
 related." So says Harper (Ore Philosophic Criticism). The attribute 
 ■of space is infinity or endlessness, so if space were a relation, its cone- 
 late must be possessed of infinity or endlessness, so that whether space 
 be a mode or a relation it must have a being of infinite extension or 
 expansion as its substratum or correlate. It must be infinite, or with- 
 out beginning or ending in space, in being, or existence ; it must 
 therefore be an infinite unit, eternally present at every point vi space, 
 i.e. it must be omnipresent, or exist everywhere at once. 
 
 The atheist asserts that the material universe is infinite in space. 
 If so, then it would be the substance of which space is the mode. 
 This it is incapable of being, for matter is divisible into parts, each 
 having a beginning and an end; it therefore cannot correspond to space 
 without beginning or end. Matter the most soHd is an aggregation of 
 
THE HEBREW COSMOGONY. 479 
 
 atoms or particles with, spaces intervening, and therefore does not fill 
 Tip all space. But there is a very suhtile species of matter called ether, 
 which pervades all space, and even between the atoms of the most soHd 
 material bodies. But this ether is the rarest of aU matter, and must 
 have spaces between its particles, and therefore cannot fill up all 
 «pace. If matter were infinite in space, or pervade aU space, then 
 «pace would be a plenum of matter, i.e. aU space would be full of mat- 
 ter, and there could be no space between bodies and the atoms of 
 matter, and consequently there could not be any motion in the universe 
 — all space being tilled with matter there would be no space for matter 
 ■or bodies to move in, and as matter is impenetrable, so that no two 
 . bodies can occupy the same space at the same time. " There must be 
 vacuum, or the universe would be absolutely fixed ; for how could one 
 part of impenetrable matter, surrounded on aU sides by impenetrable 
 matter, move out of its place unless there were a vacuum 1 " 
 
 But the being or substance which is the substratum of space being 
 at every point of space at the same time, must fill up all space ; it 
 therefore must be a penetrable substance in which the finite material 
 ■universe so far as it extends penetrates or occupies the same space with 
 it at the same time. Such a being or substance, therefore, cannot be 
 be matter, it must be immaterial, and no other than God, that Spiritual 
 Being, "in whom we live and move and have our being," i.e. in whom 
 we exist. Some have even gone the length of saying that space itself 
 is God. Dr. Watts in his Unsays (1. § iii.) says : " Now that space can- 
 not be a mode or property I prove thus. If it be a mode, where is 
 the substance in which it is, or by which it subsists, or to which it 
 belongs 1" We answer its substratum is the invisible immaterial sub- 
 stance of God. But he further asks, " Doth not the substance exist 
 wheresoever the mode is 1" Yes, and so does the substance of God 
 in infinite space. " Did we ever hear of a mode ten thousand miles 
 long, and no substance in all that length to uphold it 1" But the sub- 
 stance of God exists in all the infinitude of space to uphold it, though 
 He is not to be seen in it. " Or if the substance be co-extended with 
 it, as it must be, wherein does this long substance differ from this pro- 
 perty or mode ? Has not this substance one and the same idea ? — are 
 they not the very same entity or being 1" The answer to this is that 
 •extension is the property or mode of a thing, but not the thing itself, 
 but exists together with the thing, its substratum or base — as the mode 
 upheld by this base, they therefore are not the very same entity or being. 
 ■" Or let us put the argument thus : space, if it be a mode of being, it 
 must be either an absolute or relative mode, for all absolute modes 
 -want some subject proper for them to inhere in or to support them 
 in being ; all relative modes or relations require some other being, or 
 
480 DISSERTATION XIII. 
 
 some subject to wtich they must relate." Now we say tliat tlie sub- 
 stance or being, or substance or co-relation, that space wants to inhere 
 in, or to be supported by, or related to, is God. Watts indeed says, 
 " But space neither wants any subject to inhere in or relate to, it 
 wants no other being that we can conceive to make it exist. Try to- 
 suppose all beings annihilated, yet you cannot conceive space to be- 
 annihilated." But that is just because you cannot conceive God to be 
 annihilated, although you can conceive all other things to be anni- 
 hilated, yet God exists as the support of space, though aU other things- 
 should be annihilated. He says farther : " It seems to be obstinately 
 existent and self-subsisting ; you cannot nullify it even in thought,, 
 even although you should nullify all other substances, body and minH, 
 with all their modes.'' But God cannot be nullified even in thought,, 
 and while He remains space subsists in Him. Space cannot be proved 
 to be self-subsistent, which is the character of a substance, unless you 
 can conceive God to be annihilated or ' nullified and taken away from 
 supporting it. But that is impossible ; space is obstinately existent 
 because God is so. He subsists by Himself — He is self-existent — ^but 
 space subsists not of itself but only in Him. According to Watts, space 
 has all the attributes of God, and evidences it to be God Himself, as some 
 say. Thus he says {Essay 1. §iv.) "If space be length, breadth, and depth,, 
 it has infinite length, breadth, and depth. If it has capacity, it has- 
 an unbounded or an infinite capacity, nor can we possibly conceive of 
 it beyond the universe but as an immense or umneasurablej it seems to- 
 be omnipresent, and it has several other appearing properties of Godhead. 
 We have also an idea of it as eternal and unchangeable, for we can- 
 not conceive that it began to be, since we cannot conceive it as having 
 ever been non-existent or anything otherwise than now it is. It 
 cannot be created nor annihilated ; it seems to contaLu what existence 
 it has in the very idea, nature, or essence of it (which is one attribute 
 of God whereby we prove His existence). It appears therefore in this 
 view to be a necessairy being, and has a sort of self-existence, for we 
 cannot tell how to conceive it not to be. It seems to be an impossible^ 
 indivisible, and immutable essence ; it looks like an aU-pervading, all- 
 containing nature, an all-comprehending being. What are all these 
 but attributes of Godhead, and what can this be but God Himself?' 
 And how agreeable are these properties of space (as some persons say)- 
 to the attributes of God in Scripture, taken in the most vulgar and 
 literal sense ? It has a being, like God, in heaven, earth, and hell,, 
 diffused through aU, as Ps. cxxxix. describes the omnipresence of God, 
 and as the prophet represents God speaking, 'Do not I fill heaven and 
 earth? saith the Lord' (Jer. xxii. 24). 'Heaven and even the 
 heaven of heavens cannot contain Him ' (2 Chron. vi. 18). Nor does- 
 
THE HEBREW COSMOGONY. 481 
 
 this idea of space disagree with St. Paul's account of God (Acts xvii. 
 28), ' He is not far from every one of us, for in Him we live, and move, 
 and have our being,' and accordingly some philosophers (as before 
 mentioned) have written to prove that space is a real being, and that 
 space is God." "We have reason to believe that these philosophers 
 have arrived at the idea that space is God by a too hasty conclusion, 
 for the possession of these attributes only would give us but a very mean 
 idea of God, nevertheless they are so numerous, yet the most essential 
 attributes of Diviae mind, viz. intelligence, wisdom, goodness, holi- 
 ness, will, or power are wanting, therefore space cannot be God, and 
 the above passages of the Scriptures shew that space is only what 
 contains God. " By God, at the very least, we must mean, if we 
 mean anything, an intelligent moral being, with the attributes of 
 intelligence, wisdom, goodness, holiness, &c. How, then, can space be 
 God 1 How can extension without matter be wise and good ? Space 
 may co-exist with these attributes — it may be the mode of a substance 
 of which they are modes too — but how can space, extension void of 
 body, vacuum, be intelligent and wise and good and holy ? Space 
 and intelligence and wisdom and goodness are nothing more than 
 co-existing things " (Mr Gillespie's Necessary Existence of Crod, 
 p. 279). They all inhere in God, without Him they could not exist, 
 but as they exist God must also exist. 
 
 It is no objection against space being a mode of God to say, that 
 space is extension, but God is a Spirit or an immaterial substance, and 
 cannot be extended. He cannot be said to have infinite length, 
 breadth, and depth. This is to deny that God is an infinite Being, 
 but if He be infinite. He must be infinite in every direction of space. 
 Some say these terms are only applicable to finite things which affect 
 our senses, and figuratively used to express God's infinitude, and that 
 they are so used in Scripture. Now, to say that Scripture speaks of 
 God figuratively, as if He were a visible sensuous Being, is to say 
 Scripture does not mean that God is a sensuous Being, to be seen and 
 felt in every point of space, but that He is in all space differently 
 from sensuous beings. Now, God is a conscious Being, and His 
 Presence in all space is a conscious Presence; He is there exercising all 
 His attributes. Sir Isaac Newton says, "God is always in every point 
 of space, and everywhere in every indivisible moment of duration. 
 He is omnipresent not only by His power, but also by His substance ; 
 for power without substance can never subsist." Dr. Clarke says : 
 " There is need of extension to the existence of every being, to a being 
 which has or has not thought." God's substance is therefore extended 
 throughout all space, but not as finite matter is extended visibly and. 
 tangibly^ He is extended consciously and actively. 
 
 2i 
 
482 DISSERTATION XIII. 
 
 Notwitlistanding tliat space possesses numerous attributes common 
 to it and God, yet space wanting intelligence, wisdom, goodness, and 
 holiness, the essential attributes of Divine Mind, it is impossible that 
 space can be God. And the Scriptures shew that space is only 
 what contains God, or what God fills or is diffused through. 
 But it cannot be said of God that He is contained in Himself, 
 or is diffused through Himself. The Scriptures describe space 
 as the vehicle of the universal extension of God's being, 
 knowledge, and power, or "the omnipresence of God," i.e. says 
 Parkhurst, the universal extension (I will not presume to say of His 
 substance but) of His knowledge and power, according to those awful 
 questions in Jeremiah xxiii. 23, 24 : " Am I a God at hand, saith 
 Jehovah, and not a God afar off? Can any hide himself in secret 
 places that I shall not see him ? saith Jehovah : do not I fill heaven 
 and earth? saith Jehovah," i.e. with my divine spiritual presence. 
 Yet we cannot conceive of His knowledge and pbwer, or His divine 
 spiritual presence being where His divide spiritual substance is not, 
 nor can we either conceive His substance, knowledge, and power, or 
 His divine presence to be extended in the sense in which we apply the 
 expression to space arid matter, i.e. he is not sensuously but consciously 
 omnipresent throughout space. 
 
 The opinions of other great philosophers are of a like purpose. 
 " Space," says Dr. Clarke (in his Demonstration), " is not 
 a being, an eternal and an infinite being, but a property, or 
 the consequence of the existence of a Being infinite and eternal. 
 Infinite space is immensity, but immensity is not God; and 
 therefore infinite space is not God." He also speaks of the weak- 
 ness of such as have presumed to imagine infinite space to be a 
 just representation or adequate idea of the essence of the Supreme 
 Cause. " What the substance or essence of that being, which is self- 
 existent or necessarily existing is, we have no idea, neither is it at all 
 possible for us to comprehend it." Again, "Infinite space is 
 nothing else but abstract immensity or infinity; even as infinite 
 duration is abstract eternity. And it would be just as proper 
 to say that eternity is the essence of the Supreme Being, as to 
 say that immensity is so; indeed they seem both to be but 
 modes of an essence or substance incomprehensible to us." "Though 
 the substance or essence of the self-existent Being is in itself absolutely 
 incomprehensible to us, yet many of the essential attributes of his 
 nature are strictly demonstrable, as well as his existence. Thus, in 
 the first place, the self-existent Being must of necessity be eternal. 
 The ideas of eternity and self-existence are so closely connected, 
 that because something must of necessity be eternal, inde- 
 
THE HEBREW COSMOGONY. 483 
 
 'pendently and without outward cause of its being, therefore it must 
 necessarily be self -existent; and because it is impossible but something 
 must be self-existent, therefore it is necessary that it must likewise be 
 eternal. To be self-existent is to exist by an absolute necessity in the 
 nature of the thing itself. Now this necessity, being absolute, and 
 not depending upon anything external, must be always unalterably 
 the same ; nothing being alterable but what is capable of being affected 
 by somewhat without itself. That being therefore, which has no 
 ■other cause of its existence, but the absolute necessity of its own 
 nature, must of necessity have existed from everlasting without 
 beginning ; and must of necessity exist to everlasting without end. 
 'The Self-existent Being must of necessity be infinite and omni- 
 present. The idea of infinity or immensity, as well as of eternity, is 
 so closely connected with that of self -existence, that because it is im- 
 possible but something must be infinite independently and of itself, 
 for else it would be impossible there should be any infinite at aU, 
 unless an effect be more perfect than its cause. To be self-existent (as 
 has been already shewn) is to exist by absolute necessity in. the 
 nature of the thing itself. Now, this necessity being absolute 
 in itself, and not depending on an outward cause, it is evident 
 it must be everywhere, as well as always, unalterably the same." 
 From hence it foUows, 1st, That the infinity of the self-existent 
 being must be an infinity of fulness as well as of immensity ; that is, 
 it must not only be without limits, but also without diversity, defect, 
 or interruption ; 2ndly, from hence it follows that the self-existent being 
 must be a most simple, unchangeable, incorruptible being, without 
 parts, figure, motion, divisibility, or any such properties as we find in 
 matter. The self-existent being must of necessity be one. This 
 •evidently foUows from being necessarily existent. For necessity, 
 absolute in itself, is simple, and uniform, and universal, without any 
 •difference or variety whatever, as all these must arise from an ex- 
 ternal cause " (pp. 38-47). 
 
 Sir Isaac Newton in his SchoHum, says: "The Deity is not eternity 
 -and infinity, but He is eternal and infinite : He is not duration and 
 apace, but He endures and is expanded. He endures always, and is 
 present everywhere ; and by existing always and everywhere He makes 
 duration and space, eternity and infinity, to be." Sir Isaac Newton 
 proves these, because eternity is a mode of being ; it cannot subsist 
 without its being, because it is the being that makes eternity to be ; 
 in the same manner, it is the being that makes infinity to be. But 
 there are not two beings, the eternal being and the infinite being, there- 
 fore it must of necessity be self -existent ; and because something 
 
484 DISSERTATION XIII. 
 
 must of Becessity be seK- existent ; therefore it is necessary that it 
 must likewise be infinite. John Locke also expressed to his- 
 friend Limbroch the belief that the unity and existence of the 
 eternal and independent being can be proved a priori. § 15 he 
 says, "I believe that whoever makes use of his reflection will know 
 it to be most evident, without having the least doubt in the world that 
 there has been from aU eternity an intelligent being. I believe also- 
 that it is evident to every thinking man, that there is likewise an 
 Infinite Being. Now, I say, that there can be but one Infinite Being,, 
 and that the Infinite Being must be also the Eternal Being, because what- 
 is infinite must be infinite from eternity, since no additions made in 
 time could render that infinite which was not so itself, and by itself, 
 from all eternity, the nature of infinity involving that nothing can 
 be taken from it, nothing added to it. Whence it f oUows that infinity 
 cannot be divided, nor be more than one thin^, a proof. This is, I 
 think, a priori that the eternal independent being is but one, and if 
 we join the idea of all possible perfections, we have the idea of one 
 God eternal, infinite, aU knowing, and aU powerful." Besides these 
 philosophers we have the opinions of Butler, Dr. Price, Archbishop 
 TUlotson, Dr. Eeid, Professor Stewart, Milton, and Addison, all to the 
 same effect as to the d priori proof of the existence of a Divine Being. 
 II. In THE beginning: DiB'Sia (&eras7wV). First of all, the beginning 
 of time. On the supposition that the successive changes going on in 
 the universe are eternal, and that there has been an eternal succession 
 of causes and effects, there could be no beginning, no first of all. But 
 we have shewn that an eternal succession is an absurdity, and that a 
 succession is a continuous transference of power, and there can be no 
 power without a self-powerful Being the source of power, and 
 the cause of all the existence and power of the succession which follows- 
 on its action. There can therefore be no successive changes in the- 
 universe without a First ; consequently there is a beginning or first 
 of all Besides, whatever is eternal has no beginning nor end, neither 
 in time nor space ; consequently it is an unit without parts ; conse- 
 quently without succession, because it has no parts, the one to succeed 
 after the other. The successive universe therefore must be finite, with 
 parts beginning and ending in succession. Its duration therefore is 
 also finite, it cannot be therefore called eternal, but finite duration ;, 
 in strict philosophic language it is called time. Finite duration or time 
 is therefore a relation to finite things. Time is therefore not a self- 
 subsistent being, but presupposes the existence of a being whose exist- 
 ence is finite in its duration, and which time requires as a substratum 
 by which it subsists. This being is something that has a 
 jfinite duration of existence. It is something that begins and 
 
TBB HEBREW COSMOGONY. 485 
 
 -ends its existence. The successive changes in finite created things 
 as they begin and end give us the idea of time, and if these things 
 were taken away we would have no idea of time whatever. As the 
 author abeady quoted says, " If all created things were taken away, aU 
 possibility of any mutation or succession of any thing to another would 
 appear to be removed." " Time,'' says he, " is nothing but the exist- 
 ence of created successive beings." So that unless the things did 
 exist wo would have no time. Time therefore is the changes in finite, 
 successive things. Time is present, past, and future ; the change in a 
 thing is called the present; but this is succeeded by another change, 
 which becomes the present, and the change that preceded is now called 
 the past ; the future is a change predetermined to succeed the present, 
 l)ut has not yet taken place. Time is said to be measured by seconds, 
 minutes, hours, days, months, years, &c. But this is a deception; time 
 ■cannot be measured, it is only the changes of the duration of the 
 things that is measured. All our ideas of time and of its measure- 
 ment are originally drawn from the changes in the heavenly bodies. 
 The revolution of the earth round the sun is called a year, and that 
 of the moon round the earth is called a month, and that of the earth 
 round its own axis is a day. But the relative changes of earth and 
 sun during the day called hours, minutes, are indicated by the shadow 
 of an object caused by the sun. Thus it is the changes in finite things 
 that are measured, and it is the duration in relation to these changes 
 that is called time. But, strictly and philosophically speaking. Time 
 is not measurable, for it has no parts ; you cannot divide time, so that 
 between the parts there is no time. Time having no parts is therefore 
 -a whole, a unit, and that unit is eternity, so that what we call time is 
 the partial consideration of eternity in relation to the duration of the 
 existence and the changes in created finite beings. 
 
 These changes can only occur in succession, as the beginning occurs 
 before the end, and as the end succeeds or follows after the begianiug. 
 This succession of changes of finite beings is necessary for their exist- 
 ence separate from the eternal, unchangeable, and unsuccessive Being ; 
 without succession they would be eternal, and therefore could not 
 exist as finite things ; their existence is therefore finite in duration, 
 and this finite duration is called time. Time, then, being the neces- 
 sary relation to the existence of finite, created, successive beings, 
 without the existence of these finite beings there would be no time. 
 The beginning of time is therefore the begioning of the existence of 
 the finite successive universe. The first of the succession of changes of 
 the material universe, when (by the power of the Great First Cause) 
 the first derivative existence came into being from non-existence to 
 Mexistence. A creation from nothing to something, but something that 
 
486 DISSERTATION XIII. 
 
 is finite, mutable, and successive is that which makes the first momenfr- 
 of time or the beginning. This beginning is spoken of in Scripture- 
 in the following manner : " Thou, lord, in the beginning hast laid the- 
 foundations of the earth, and the heavens are the work of thina 
 hands." Again : "In the beginning was the Word, and the Word was 
 with God, and the Word was God. The same was in the beginning 
 with God. All things were made by him ; and without him was not 
 any thing made that was made" (John i. 1-3). "By the word of 
 the Lord were the heavens made ; and all the host of them by the 
 breath of his mouth. Eor he spake, audit was done : he commanded,. 
 and it stood fast " (Ps. xxxiii. 6-9). Again : " By the word of God 
 the heavens were of old and the earth " (2 Peter iii. 5). These words- 
 represent to us the creation of the universe by God exercising a super- 
 natural power, to give us an idea of the superlative power of 
 God, who made an universe start into being, as a man would 
 do anything by his word of command, without any intervening 
 agency. But God used none of these expressions ; it was the produce- 
 of his thoughts. With God to think is to do. His power is exercised 
 by thought ; but that thought is an eternal and omnipotent thought,, 
 which at the point in time did as He had determined in His eternal 
 thought ; that instant the finite universe was created, and stood forth, 
 into being, and being that instant created, the Beginning began. 
 
 Some have reckoned this to be the first act of God. It has been 
 said : " Now if we can hypotheticaUy conceive the moment when 
 creation began, when thought energized, such a moment of time would, 
 be the present, for as there had been no act before it, there could be 
 no past. The act of energy having taken place, phenomena began ;. 
 but these are necessarily followed by another act of energy; when that- 
 takes place the time it occupies is the present, and the moment of 
 antecedent energy is now the past moment." But this is incorrect, for 
 a first is a relation to other succeeding acts ; but God has no succeeding 
 acts. He has but one eternal act. It is not therefore the act of ener- 
 gizing of thought that makes the beginning of time : it is the first of 
 the succession of the changes of the universe, the first phenomenon ; 
 but the one act of the energizing of God comprehends aU the succes- 
 sive acts of the universe, and this was the first that took place at the 
 creation, according as He thought it eternally in His conception of His 
 pre-determined plan. God had doubtless created spiritual beiags 
 or angels before this ; but being created before the material universe, 
 with whose creation time began, shews us that they were created in 
 the eternity before time began, and that they have no relation with, 
 time. 
 
TEE HEBREW COSMOGONY. 487 
 
 The opinion of Dr. Hitchcock of the heginning is in accordance 
 ■with that which we have expressed. He asks : " But when did this 
 stupendous event occur ? Does the phrase, ' In the beginning,' shew 
 us when ? Surely not. Whenever it is used in the Bible it merely 
 designates the commencement of a series of events, or the periods of 
 time, that are described. ' In the beginning was the Word,' that is, 
 at the commencement of things the Word was in existence, conse- 
 quently was from eternity. But in Genesis the act of creation is 
 represented by this phrase simply as the commencement of the material 
 universe in a certain point of time in a past eternity, which is not 
 chronologically fixed. The first verse merely informs us that the first 
 act of the Deity in relation to the universe was the creation of the 
 heavens and the earth out of nothing." Except some minor expres- 
 sions, this is a short and philosophical explanation of the term, " In 
 the beginning." " The commencement of a series of events," " the 
 commencement of things," " the commencement of the material uni- 
 verse," is the beginning of its existence without taking into considera^ 
 tion the agency which gave it existence, though that could not be 
 without the prior existence and operation of that agent ; but the opera- 
 tion of the agent forms no part of the beginning. This beginning is the 
 beginning of the matter and of the changes of the material universe, 
 and therefore the beginning of phenomena. '' By the phrase, ' In the 
 beginning,' " says Deoderlin, " the time is declared when something 
 began to be." "We do not know," says Sharon Turner, "and we 
 have no means of knowing, at what point of overflowing eternity, of 
 that which is alone eternal, the Divine Subsistence, the creation of our 
 earth or any part of the universe began." " We ought to understand 
 the Scripture as saying indefinitely, far back and concealed from us in 
 the mystery of eternal ages, prior to the first moment of mundane 
 time, God created the heavens and the earth,." says Dr. Bedford. 
 
 " Know then the sov'reign spirit of the world, 
 Though self-collected with eternal time, 
 Within his own deep essence he beheld 
 The circling bounds of happiness unite ; 
 Yet by immense benignity inclin'd 
 To spread around him that primeval joy 
 Which tilled himself, he raised his plastic arm, 
 And sounded thro' the hollow depth of space 
 The strong creative mandate. Straight arose 
 These heav'nly orbs, the glad abodes of life, 
 Effusive kindled by his breath divine 
 Thro' endless forms of being. Each inhal'd 
 From him the portion of the vital flame, 
 In measure such that from the wide complex 
 Of co-existent orders one might arise — 
 One order — all involving, all entire." 
 
 — Dr. Akenside's Pleasures of ImagiTmtion, B. II. 1. 307. 
 
488 DISSSRTATION XIII. 
 
 III. The Creation of the Substance of the Heavens and the Earth. — 
 " God created the heavens and tlie earth." wrh^ K13 (6am Mohim) 
 " God created." " The Hebrew word bara," says Parkhurst, " denotes 
 the production either of snhstance or form, the creation or accretion of 
 substance or matter." This cannot relate to the form, because in the 
 next Terse " the earth was without form," therefore it relates to the 
 creation or accretion of the substance or matter of the heavens and the 
 earth. The word bara has given cause for much discussion as to the 
 extent of the creation it implies. Whether was it a creation out of 
 nothing or merely the formation of pre-existing substance ? The author 
 of the Kfth Essay of the Essays and Reviews (p. 218) observes, 
 " The word N13 (bara), here translated create, has been a matter of 
 discussion whether it means simply shaped or formed, or shaped or 
 iformed out of nothing. From the use of the verb bara in other pas- 
 sages, it appears that it does not necessarily mean to make out of 
 nothing, but it certainly might impliedly mean this in a case so 
 peculiar as the present." It is of the greatest importance to settle the 
 meaning of this word here. It has been advanced in proof that it 
 means here " to create out of nothing," that there are two words used, 
 f?13 and iWy (hasah), and that sometimes in the very same sen- 
 tence, in describing the work of creation, and this very fact alone is a 
 proof that they have different significations, and so their distinctive 
 meanings are preserved in their use throughout the narrative; bara 
 signifying to create, hasah to set, or appoint, or order, or form. We 
 have the two words connected and contrasted in one passage (Gen. 
 ii. 3), rmh D'nSs Sia (bara la hasoth), " God created and made." 
 Here the distinction is strikingly marked, unless we are prepared to 
 say that they are a mere tautology. The Latin Vulgate renders it, 
 " Quod creavit Deus faceret," thus marking the distinction between 
 bara and hasah, as it does throughout the whole of the first chapter 
 by the corresponding words creavit and fecit. We read in Poole on 
 the passage " Creavit ut feceret, i.e. that He might perfect it, and fit 
 and appoint it for His own peculiar use. . . . Creavit (He created), 
 that is to say, on the first day out of nothing, that feceret (He might 
 make) from it the work of the following days. And as a proof of the 
 meaning of the word hasah, there is reference to 2 Sam. xix. 24 "And 
 Mephibosheth the son of Saul came down to meet the king, and had 
 neither dressed his feet nor trimmed his hair." In this verse " neither 
 dressed" "nor trimmed" are the translation of the words 7\'enrvh\ 
 (velo-hasah), putting it beyond dispute that hasah does not signify 
 " to create." It is clear that the word bara means here to create or 
 make out of nothing— to bring into existence that which had no 
 existence before. How this can have been accomplished is incon- 
 
THE HEBREW COSMOGONY. 489 
 
 ■ceivable. How the matter composing the heaven and the earth, i.e. 
 the whole material universe, could have come into existence by the 
 sole volition of the Creator seems insoluble by philosophy. How 
 ■€ould the Great Absolute First Cause give existence to matter who 
 is Himself an immaterial, self-subsistent Being ? But it is plain that 
 we cannot restrict the power of the All-powerful, and we must admit 
 that the Almighty Being, who is aU-powerful, has sufficient power to 
 -create anything He pleases, and that the creation of matter is not 
 beyond His power to do. " That infinite power," says Dr. Clarke, 
 "includes a power of creating matter. This has been constantly 
 •denied by all atheists, both ancient and modern, and as constantly 
 affirmed by all who believe the Being, and have just notions of the 
 attributes of God. The only reason which the atheists have, or can 
 pretend to allege for their opinion, is that the thing is in its nature 
 absolutely impossible. But how does it appear to be impossible? 
 Why, only because they are not able to comprehend how it can be ; 
 for to reduce it to a contradiction, which is the alone real impossi- 
 bility, this they are by no means able to do ; for to say that somethiug 
 which once was not may since have begun to exist is neither directly 
 nor by any consequence whatsoever to assert that that which is not can 
 be while it is not, or that which is cannot be while it is. It is true, we 
 have been used to converse only with generations and corruptions, and 
 never saw anything made or created, but only formed or framed, are 
 apt to endeavour to conform our idea of generation to that of forma- 
 tion, and to imagine that as in all formations there is some pre-existing 
 matter out of which a thing is formed, so in creation there must be 
 considered a pre-existing nothing out of which as out of a real material 
 cause a thing is created, which looks indeed very like a contradiction. 
 But this is only a confusion of ideas, just Hke children imagining 
 darkness is some real thing which is in the morning driven away by 
 the light or transformed into it; whereas the true notion of creation is 
 not a forming of something out of nothing as out of a material cause, 
 but only bringing something into being that before had no being at 
 all, or causing something to exist now that did not exist before, or 
 which without this cause would not have existed, which no man can 
 ■ever reduce to a contradiction any more than the formation of any- 
 thing into shape which it had not before can be reduced to a contra- 
 diction." This undoubtedly proves the possibility of the creation of 
 matter by a Being possessed of infinite power. I^Tow God is the only 
 Being possessed of infinite power, and therefore none but He could 
 be the Creator ; but stiU this does not shew us how God created the 
 material universe. The Scripture tells us something of that : "Through 
 faith we understand that the world was framed by the "Word of God, 
 
490 DISSERTATION XIII. 
 
 so that things that are seen were not made of things that do appear "" 
 (Heb. xi. 3). This agrees with the statement that the worlds were not- 
 made out of a material cause, or "were not made out of things that do- 
 appear,'' which might lead us to infer that visible things, or " things 
 that are seen," were made out of invisible things, or things that " do- 
 not appear." The doctrines of cause and effect, as already stated, lead 
 us to believe that as whatever is in the effect pre-existed in its cause,, 
 so whatever is in the material universe pre-existed in God, and have 
 consequently been transferred from Him to the universe at its creation. 
 But we have some objections to this made by Mansel : "Let us 
 attempt, if we can, to conceive," says he, "at any moment of time a 
 finite world coming into existence by the fiat of an infinite Creator. 
 Can we conceive that the amount of existence is thereby increased ? — 
 that the infinite and the finite together make more reality, more- 
 things, than formerly existed in the infinite alone ? The supposition 
 annihilates itself, for it represents infinite existence as capable of 
 becoming greater stiU. But, on the other hand, can we have recourse- 
 to the opposite alternative, and conceive the Creator as evolving the 
 world out of His own essence, the amount of being remaining as be- 
 fore, yet the infinite and the finite both existing ? This supposition 
 also annihilates itself, for if the infinite suffer diminution by that por- 
 tion of it which becomes the finite it is infinite no longer, and if it 
 suffer no diminution the two are equal to the infinite alone, and the^ 
 finite is reduced to absolute nonentity.'' Paul, who was as good a 
 philosopher, has given an answer to the problem, and answers in the 
 latter supposition thus : " There is but one God, of whom are all 
 things " (1 Cor. vii. 6) ; and again, " For of Him, and through Him, 
 and to Him are all things " (Eom. xi. 30). Paul then expressly says 
 that the Creator evolved all things out of His own essence. But does 
 not this make a diminution of the infinite ? No ; for He is the great 
 infinite and inexhaustible source of aU things, and take out of Him. 
 how much soever as you will He will diminish nought — He will 
 remain infinite still — and whoever could conceive of the infinite 
 becoming less ? This would be to make the infinite become finite.. 
 But will not the finite and infinite together contain more things than 
 formerly existed in the infinite alone ? No ; how could there be more 
 in the infinite than the infinite itself ? — the very definition of the in- 
 finite is that nothing can be added to it that can make it greater, 
 nothing taken from it that can make it less. Dr. Clarke shews "the^ 
 impossibility of an addition of finite parts ever composing or exhausting 
 an infinite." But "can we conceive the Creator evolving the world out 
 of His own essence, the amount of being remaining as before, yet the in- 
 finite and the finite both existing 1 This supposition annihilates itself , 
 
THE HEBREW COSMOGONY. 491 
 
 for if tlie infinite suffers diminution by that portion of it -wliicli becomes 
 the finite it is infinite no longer.'' The infinite suffers no diminution, 
 because nothing taken from its infinity can make it less. Nevertheless,. 
 " of Him are all things " — He evolves them from Himself. " But," 
 says Mansel farther, " we know not how the infinite can exist along 
 with the finite — the co-existence of the infinite and the finite in any 
 manner whatever is inconceivable to human reason." Doubtless we 
 can never comprehend nor conceive the Infinite God, because He is not 
 to be comprehended ; nevertheless nature affords us two instances in 
 which the finite and the infinite co-exist. Does not a finite universe 
 co-exist with infinite space ? and does not a temporal universe co-exist 
 with infinite duration? Not that the finite universe fills infinite 
 space, or that the temporal universe fiUs infinite duration, but that 
 both co-exist — the finite and temporal universe fills infinite time 
 and space equal to its own dimensions in time and extension in space. 
 As we have shewn, St. Paul's opinion is that the world is an emana- 
 tion from God, its Creator. This was the opinion of the Jews. Dr. 
 Burnet tells us : " They explain the origin of things by emanations 
 from a first cause. But what emanates from another pre-exists,, 
 although perhaps under another species and form. They likewise 
 speak of retraction of things into the first Ens by revolution and resti- 
 tution to a primeval state, as if they had conceived this idea in the 
 mind that a first Ens or En Soph contained all things in itself, and that 
 the same quantity of entity was always in the universe, whether it be 
 in a created or uncreated state. When it is in an uncreated state, or 
 antemundane, God is simply All ; but when the world is created the 
 degree or measure of entity is not indeed augmented, but God disengages 
 and evolves from Himself by emanations and effluxes from the greater to ■ 
 the less, which constitute the different forms and orders of created, 
 things." This gives sufiicient answers to Hansel's questions and doubts, 
 and it is corroborated by the Greek philosophers. " The Platonists 
 often insinuate that God is after a certain manner all things, and that 
 He produced the world by emanations or irradiations of Himself. 
 The ancients believed that out of nothing could proceed nothing ; and 
 they understood it not only concerning generations (as they are called), . 
 or transformations of some things into different ones, but also concern- 
 ing creation and annihilation, as though before the creation of the 
 world, or after its last abolition, the essences of things were not truly 
 nothing, but had always their manner of subsisting in the Divine 
 nature, although without any distinction of individuals."* "The old 
 philosophers' arguments,'' says Dr. Clarke, "are whoUy levelled to 
 prove that the universe could not possibly arise out of nothing abso— 
 
 * Dr. Bumet, " Origines Rer." p. 83. 
 
-492 DISSERTATION SIII. 
 
 lutely and -witliout a cause, which, is all that Ocellus Lucanus' argu- 
 ments amount to ; or else that the world is an eternal and necessary 
 effect flowing from the essential and immutable energy of the Divine 
 nature, which seems to have been Aristotle's opinion ; or else that the 
 world is an eternal emanation from the All-wise and Supreme Cause, 
 which was the opinion of many of Plato's followers." 
 
 AH these opinions amount to this, that the world pre-existed in its 
 cause, from which it emanated at its creation, or, as some of the philo- 
 ;sopheis thought, it emanated eternally as an effect. Now as regards 
 the world, it is evident that its cause pre-existed eternally, and that it 
 produced the world as its effect in one of two ways — (1st), either the 
 world is an effect flowing or emanating eternally from its cause, or 
 (2nd), the world is an effect flowing or emanating from its cause, hut 
 not eternally, only at its creation. The Bible tells us that the world 
 was not created by an eternal emanation, but was created at a certain 
 point of time in the past eternity called "The Beginning;'' but what- 
 ever view is taken, it is evident that the cause exists eternally, and that 
 the world pre-existed in it, but without any distinction of individuals. 
 
 Prom what we have already said, it will be observed that the 
 finite exists in the infinite. A finite universe exists in infinite space 
 and infinite duration, and as infinite space and infinite duration are 
 modes of an infinite and eternal God, therefore the finite universe 
 exists in the infinite and eternal God, and this is also agreeable to 
 the Scriptures, " For in Him we live, and move, and have our being." 
 But this would be impossible if both had been material extended 
 beings, for we know that no two extended beings can occupy the same 
 space in the same time; but the infinite God, being not materially 
 extended, it is quite possible for the material universe to exist in 
 such unextended, immaterial, and infinite God; for Mansel admits that 
 mind is unextended, and that God is Divine Mind. He asserts fur- 
 ther, " The real insoluble problem is, how to conceive God as acting at 
 all, not how to conceive Him as acting in this way rather than that." 
 God, as we have shewn, consists of eternal substance and eternal 
 power acting eternally, and therefore eternally active. The schoolmen 
 have said, " God is the most active act — an eternal act," and the real 
 insoluble problem is to conceive of Him not acting at all. But they 
 say farther, « The creation of the world at any period of time ; the 
 establishment at any moment of immutable laws for the future govern- 
 ment of the world : this is the real mystery which reason is unable to 
 fathom. To conceive the Infinite Creator at any moment of time 
 calling into existence a finite world is in the human point of view an 
 imperfection either before the act or after it. It is to suppose the 
 ^development of a power hitherto unexercised." Now, if we can con- 
 
THE HEBREW COSMOGONY. 495 
 
 oeive God eternally active, we can have no difficulty in conceiving that 
 He can call into existence a finite world at any moment of time it 
 pleases Him. As we can conceive God as an eternal act of thought, 
 all things and all their circumstances are preconceived and pre- 
 determined in His design, and are all called iato existence by that one 
 act of thought at the moment of time as predetermined ; the decree- 
 has gone forth in eternity, power is eternally exercised, and aU events- 
 start into being at the moment predetermined for them to do so ; and 
 because it is an eternal exercise of power, no more power is developed 
 and no more power is previously or hitherto unexercised ; in fact, 
 there is a constant exercise of this eternal power by God, and indeed 
 the conception of it is that of a perfect power, and it would be the 
 greatest difficulty, nay, impossibility, for us to conceive it as imperfeci 
 either before or after the act of creation. 
 
 4. What God created is said, in the Hebrew, to he psn DKI D^DOT riN^ 
 The particle riN denotes "nearness" or "The,'' "The very substance." 
 It was therefore the very substance of the heavens and of the earth 
 that was created, out of which they were afterwards to be formed. 
 This mass of substance includes the whole mass of matter out of which 
 the material universe as it now appears was formed. This agrees with 
 the opinion of Dr. Hitchcock, who says: "The next enc[uiry conceming- 
 the passage relates to the phrase, ' the heavens and the earth.' Does 
 it comprehend the universe ? So it must have been understood by the 
 Jews ; for their language could not furnish a more comprehensive 
 phrase to designate the universe. True, these words, like those abeady 
 considered, are used sometimes in a limited sense, but in this place 
 their broadest signification is in perfect accordance with the scope of 
 the passage and the whole tenor of the Scriptures. We may therefore 
 conclude with much certainty that there was a time in the past 
 eternity when the whole material universe came into existence at His 
 irresistible fiat, a truth eminently proper to stand at the head of a 
 Divine Eevelation." What are we to understand by the phrase 
 D''DB'n DK " the substance of the heavens ? " Aquila and Theodotion 
 translate it as Aijp, i.e. air (Job xxxv. 11). Some have supposed it to- 
 be identical with ypT (reJeia), an expanse, or the atmosphere, or space, 
 but it is evident that the ypT was formed out of the heavens (v. 6, 7,. 
 8). And Parkhurst considers the JIN, the substance of the D^OtJ* shimim, 
 heavens, to be a material ether, which fills space, and it is the common 
 belief that the heavenly bodies were formed out of this material substance 
 of the heavens, called, by ancient as well as modern philosophers, ether. 
 But before considering the ether we must first see what is understood 
 by the term substance. The proper scientific definition of substance 
 is entity or being, that which exists. But this makes us no wiser as to 
 
494 DISSERTATION XIII. 
 
 its nature ; it is something more than bare existence ; it is one of the 
 most mysterious objects of thought which has engaged the minds of 
 philosophers, of which they are no wiser than when they began to 
 "think of it. The Schoolmen defined it thus : " Substantia est ens per 
 «e subsistens et substans accidentibus," i.e. Substance is entity (being), 
 subsisting by itself, and stands under (or supports) accidents. This, 
 therefore, requires the knowledge of what are accidents. This name 
 is given to the affections of beings or entity, all modes, attributes, 
 powers, properties, accidents, relations, faculties, conditions, qualities, 
 &c. which belong to the things called beings, as they are in themselves, 
 ■or as they stand related to other things or beings. (1.) The substance 
 is the basis of these affections, that which subsists of itself without 
 dependence on any created being. (2.) The accidents or qualities do 
 not subsist of themselves, and they could have no existence without 
 the substance which supports them and gives to them subsistence. 
 The substance is therefore called the substratum, subject basis or 
 support of accidents, qualities, attributes, &c. The accidents, modes, 
 attributes, properties are the qualities or the conditions of the sub- 
 stance by which it is known. This may suffice as a description of 
 substance in general. Substance is the unknown basis or support of 
 its qualities, properties, or conditions, and its qualities and properties 
 are its known conditions, which make it known. But there are two 
 different and distinct kinds of substances, known by their possession 
 of two different kinds of these modes, qualities, properties, or con- 
 ditions. The first is called matter or material substance. The second, 
 immaterial substance. Matter makes itself known by its properties 
 affecting our external senses. Immaterial substance makes itself known 
 by affecting our internal consciousness, but it is invisible and intel- 
 ligible to our senses, hence it is also called spiritual substance or sub- 
 stratum. Matter, unless it were visible and tangible to our senses, 
 could not affect our consciousness, because matter is external to us and 
 must be brought into us by its properties through our senses 
 {figuratively speaking) till it comes into contact with our conscious 
 being or sensorium, while our spirit or immaterial substance always 
 resides within us, and in contact with our conscious being or sensorium. 
 Matter or material substance, then, is defined to be that which affects 
 our senses, that is, its accidents or properties affect our external 
 senses and give us the knowledge of its existence. The accidents or 
 properties of matter are of two kinds: First, general or essential;. 
 Second, secondary or non-essential. 
 
 1st. The essential properties of matter are such as are common to 
 aU matter without variation. These are (1) extension, or the property 
 of occupying a definite amount of space ; (2) impenetrability, by which 
 
TBB HEBREW COSMOGONY. 495 
 
 the space occupied by one body or portion of matter cannot be occupied 
 by another body at. the same time ; (3) inertia, by which it continues 
 at rest till moved by force applied to it, and continues to move on tiU 
 brought to rest by force ; (4) indivisibility, matter is divisible into 
 parts as far as our senses can carry us, but it is not infinitely divisible 
 in thought, because matter is finite, that is, it always has a beginning 
 and an end; therefore in our division of it we must end at a part which 
 •cannot be divided, which must have a beginning and an end, and 
 bounded and figured, and this is called an atom, which means cannot 
 be cut, so that all portions of matter are aggretions of atoms of which 
 they are made up ; (5) indestructibility, no part of its substance can 
 ever be destroyed or annihilated, its properties do change, it may 
 ■change its non-essential properties, it may disappear in one shape but 
 it must appear in another, but can never be annihilated, so that aU the 
 matter at first created by God still exists, not a particle of it has been 
 lost, and no other power but that of the Creator can put it out of 
 existence. 
 
 2Md The secondary or non-essential properties of matter are figure, 
 size, colour, weight, tenacity, hardness, softness, solidity, fluidity, 
 elasticity, brittleness, porosity, and such like. They are called non- 
 essential, because they vary in degree and kind in different portions of 
 material substance. From what has been said two axioms are 
 •deduced : (1) that the substance of matter never changes, only the non- 
 essential properties of it change ; (2) that all bodies or portions of 
 matter have the same fundamental substance. " If any one should 
 ask," says Locke, " What is the subject wherein colour or weight 
 inheres, he would have nothing to say, but ' the solid extended parts.' 
 And if he were demanded ' "What is it that solidity and extension 
 inhere in?' would reply that it was something, but they knew not what, 
 and that the thing they pretended to know and talk of is what they 
 have no distinct idea of at all, and so are perfectly ignorant of it, and 
 in the dark " (Book II. ch. xxiii. sec. 1-2). Now we know just as 
 much of our spiritual substance as of the substance of matter, and that 
 is nothing at all. Here is what Cudworth's opinion is on this subject : 
 " We have as clear notion of the substance of spirit as we have of body, 
 the one being supposed to be (without knowing what it is) the sub- 
 stratum of those simple ideas we have from without, and the other 
 supposed (with alike ignorance of what it is) to be the substratum to 
 the operations which we experiment on ourselves within. It is plain, 
 then, that the idea of corporeal substance in matter is as remote from 
 our conceptions and apprehensions as that of spiritual substance, and 
 therefore, from our not having any notion of the substance of spirit, 
 we can no more conclude its non-existence than we can for the same 
 reason deny the existence of body" (Cudworth, ch. xxi. sec. 4. p. 18). 
 
496 DISSERTATION XIII. 
 
 We have sliewii that all portions of matter or bodies are made of an 
 aggregation of atoms. Ifewton regarded atoms as solid masses of 
 matter. He says : "It seems to me prohable that God in the beginning- 
 formed matter in solid, massy, hard, impenetrable, moveable particles, 
 of such size and figures, and with such other properties to space as 
 most conduced to the end for which He formed them ; and that the 
 primitive particles being solids, are incomparably harder than any 
 porous bodies compounded of them, even so hard as never to wear or 
 break in pieces, no ordinary force being able to divide what God 
 Himself made in one in the first creation." Then as to the forces 
 acting in these particles, he says : " Whether or not the small 
 particles of bodies have certain virtues, powers, or forces which they 
 mutually act upon each other through the intervening space to produce 
 many of the phenomena of nature ? For it is satisfactorily known that 
 bodies act upon each other by the attraction of gravitation, and the 
 magnetic and electric forces, and indeed these examples shew what 
 may be the order and reason of nature, so that it is very possible there 
 may be even some other attracting force " {Optics, p. 322). The 
 common conception regarding these atoms is, that they are similar to- 
 pUes of shot ; and Sir W. Thompson says : " From four lines of argu- 
 ment, which lead substantially to the same estimate of, the dimensions 
 of molecular structure, jointly they establish with what cannot but hei 
 regarded as a very high degree of probability, the conclusion that in 
 any ordinary liquid transparent solid, or seemingly opaque solid, thfr 
 mean distance between the centres of contiguous molecules is less than 
 two hundred-millionth and greater than the two thousand-millionth 
 of a centimetre. To form some conception of the coarse-grainedness 
 indicated by this conclusion, imagine a rain-drop, or a globe of glass as 
 big as a pea to be magnified up to the siae of the earth, each constitu- 
 ent molecule to be magnified in the same proportion. The magnified 
 structure would be coarser-grained than a heap of small shot, but pro- 
 bably less coarse-grained than a heap of cricket balls " (Nature : April 
 1870). By the property of inertia all atoms would be held totally at 
 rest and whoUy inactive, nor will they move tUl impelled to motion, 
 nor come to rest again till opposed ; therefore something is added to 
 impel them to motion ; that something is taken away again to bring 
 them at rest. That something is called power or force. The atheist 
 holds " essentially there is a unity of matter and force," i.e. both make 
 one thing, absolutely we can see with our eyes. One body communi- 
 cates force to another body, which then moves, and we can see another 
 body steal the force away from it, and then it comes to rest ; but the 
 thief moves himself by it. This you will see at every game of foot- 
 ball. It is true that in nature atoms are constantly in motion j but 
 
THE HEBREW COSMOGONY. 497 
 
 that is just because there is also some being constantly impelling them, 
 or communicating force to them, to make them move ; and that being 
 is God. All the actions of atoms are due to force or the exercise 
 of power impressing them mth an impulse j this is mechanical force. 
 Besides this, there are other physical forces, as heat, Hght, electricity, 
 galvanism, magnetism, chemical action, all transformable the one into 
 the other, which is due to the transference of the force into a different 
 material substratum, that is, a substance possessed of a different kind 
 of properties, each force requiring its own peculiar kind of substratum 
 in order to be metamorphosed. For example, the chemical action of 
 an acid on the metallic plates of a galvanic battery is metamorphosed 
 into galvanism. The conducting wires from the poles of the battery 
 being put into contact with the two ends of vidre, covered with spun 
 silk coiled round a bar of soft iron in the form of a horse-shoe magnet,, 
 metamorphoses the galvanism into magnetism in the soft iron. Again, 
 two coUs of wire covered with spun silk, made to revolve before th& 
 poles of a horse-shoe magnet, metamorphose the magnetism into 
 electricity. This has befen called the correlation of the forces. The 
 metamorphoses of the forces was first discovered by M. Meyer, a 
 German physicist, and synchronicaUy by Mr Joule, of Manchester. Mr 
 Grove is the first formulizer of the correlation of the forces. Then 
 again force never becomes extinct in the least degree ; it indeed dis- 
 appears as one kind of force but reappears in another kind, so that there 
 has never been one iota lost, it has only been changed from one kind 
 to another kind, the force stUl remaining in another shape as it were. 
 This has been called by Mr Paraday the conservation of force ; and 
 Mr Grove has come to the irresistible conclusion that force cannot 
 originate otherwise than from some antecedent force or forces ; and 
 in reply to the question, " Can we suggest a proposition definitely 
 conceivable by the mind of force without antecedent force?" states, "I 
 cannot, without calling for the interposition of creative power." Force, 
 all force then, all power, can only originate by a Creator. Mind alone 
 is the source of power. I can move the members of my body barely 
 by my mind willing to do so, but they cannot move themselves, and 
 the property of the inertia of matter is the want of power of matter to 
 move itself into any other position. And Locke says : " The clearest 
 idea of active power is to be had from God " (xxi. 2-4) ; so that God 
 alone is the source of all power and force in the universe. And this 
 we have seen is the source of power found in the succession of the 
 changes of the universe — The Absolute First Cause. All power, aU 
 force, comes from Him, and none of it has been lost since the beginning- 
 of time when He first impressed it upon matter at its creation. The cor- 
 relation and conservation of forces has been beautifully illustrated by 
 
 2k 
 
498 DISSERTATION XIII. 
 
 Baron Liebig. " It has been established experimentally," says he, 
 " that 13,500 blows of a hammer weighing 10 lbs. faUing on a bar of 
 soft iron from a height of one foot produces an amount of heat suffi- 
 cient to raise one pound of water from the freezing point to that of 
 ebulition. This fact may be represented in another way, by saying 
 that 1,350 cwts. of water faUing from a height of one foot wiU raise 
 the temperature of one pound of water from the freezing to the 
 ■ebahtion point ; or, in other words, that this amount of heat corres- 
 ponds to a working power capable of elevating 13^ cwts. to the height 
 of one foot." And again : "It has been found that the same amount 
 of electricity when converted into heat by the resistance of the con- 
 ductor raises by one degree one pound of water, generates a magnetic 
 force capable of elevating a weight of 13| cwts. to the height of one 
 foot. Again, it has been proved by careful experiments that the same 
 amount of electricity wUl produce by the decomposition of water so 
 much hydrogen as wiU by, its combustion raise the temperature of 
 water one degree " (Familiar Letters on Chemistry). 
 
 V Some philosophers, as Boscovitch and Dr. M'Vicar (Science Simpli- 
 fied, Book III.) have thought that atoms are mere centres of 
 force ; and this view seems to reconcile the fact that matter is the sole 
 result of force or power, viz. the power of God its Creator. But we 
 think the Scriptures indicate a difference between an invisible power 
 and a visible creation. " The thingg that are seen were not made by 
 things that do appear." We have therefore adopted the opinion of 
 Sir Isaac Newton that force and substance are two different entities, 
 the first active, the other passive ; the first acting on the second, and 
 the second acted on by the first. And this opinion is confirmed by 
 true philosophy as well as Scripture, for we cannot conceive of a force 
 acting without a passive substance to receive an impulse from its action, 
 such as takes place in motion of a body at sensible distances : a ball, 
 for example, impelled to move by the force communicated by a club. 
 The very same takes place in motion at insensible distances. Now 
 this was the opinion of ancient philosophers and was that of Sir Isaac 
 Newton. " The most ancient philosophers," says Sir Isaac, " tacitly 
 attributed the force of gravity to some other source different from 
 matter ; of which cause indeed more recent physicists on speculating 
 on the things of nature give no reason; forming hypotheses from 
 imaginations, by which they explain all phenomena, without any 
 occasion (or cause) for the same ; but rejecting metaphysical study when 
 that is the very principle, office, and end of natural philosophy, inas- 
 much as we proceed by reasoning from effects to causes, until at length 
 we come to that first cause itself we may explain not only the 
 mechanism of the world but also other things besides " {Optics, p. 114 
 
THE HEBREW COSMOGONY. 499 
 
 translated). Such, then is the constitution of the matter at first created, 
 out of which the heavens and the earth were formed. It consists of 
 material substance or passive substratum, acted on and put into motion 
 by pow^er or force, and by this action the atoms are aggregated, and 
 •develop those things which are made of them. And we must con- 
 sider that not only the aerial expanse, but also all the heavenly bodies, 
 as well as our earth, were made out of the material substance of the 
 heavens and earth, which God created at first. " I am strongly in- 
 ■clined to believe," says Bishop Gleig, " that the matter of the corporeal 
 universe was all created at once, though different portions of it may 
 have been reduced to form at different periods." Parkhurst has 
 shewn, from the meaning of the words used in describing this creation, 
 that the heavens were created at first as a material ether-filling space, 
 not certainly all space, for matter is finite and. cannot fill infinite space, 
 but it filled a much greater extent of space than matter now fills, 
 an consequence of having shrunk in during the process of development. 
 This ether has been the subject of investigation from the time of 
 the most ancient philosophers. In the Phoenician Cosmogony of 
 Mokhos we read: "At first ether and air, the two first principles, existed. 
 These two begot Ulomos the spiritual god, " or rather manifested the 
 existence of this god, by whose action on the ether and air the egg of 
 the world was developed. Then among the primeval Pelasgians, Suidas 
 teUs us that Orphseus says : " The ether was produced and disposed by 
 God. Chaos lay dispersed next to this.'' The Greek philosophers, 
 Democritus and Leucippus, are considered to be the inventors of the 
 Atomic philosophy, but Empericus and Strabo teU us that Posidonius 
 avouched that it was an old tradition invented by Moschus the Phoeni- 
 cian. Yet he obtained it from the Phoenician cosmogony, derived from 
 our Hebrew Scriptures, and Pythagoras professed the Atomic doctrine 
 before them, for his monads are atoms ; and Josephus tells us that he 
 borrowed much of his philosophy from the Jews. These ancient philo- 
 sophers made atoms the first principles of things. They were round 
 bodies, devoid of aU qualities and passions. By aggregation and dis- 
 position they formed the insensible parts of bodies, and this was done 
 by concretion and secretion, and, according to Pythagoras, " the atoms 
 were carried round in a vortex." Epicurus said they feU through the 
 air, that is, they were subject to the force of gravitation. Plutarch 
 (De Pladtis Philosophorwn) teUs us that — " All those who compound 
 the world of smaU atoms introduce concretion and secretion, but no 
 generations, properly so called, neither would they have these to be 
 made according to quality by alteration, but only according to quantity 
 by aggregation.'' Again, " Empedocles writes that ether was first of 
 all secreted out of the confused chaos of atoms, afterwards fire, which. 
 
500 DISSERTATION XIII. 
 
 being constringed, and, as it were, squeezed by the force of agitation,, 
 sent forth, water bubbling out of it, from the evaporation of which did 
 proceed air. And from the ether was made the heavens, and from fire 
 the sun." Such is the manner in which these ancient philosophers- 
 thought that the world was built up. Much of it they received by 
 tradition, derived from the meaning of the words of our Hebrew 
 Scriptures. The ether is the first principle from which, according to- 
 the ancients, the world was at first aggregated by a kind of concretion. 
 And the same ether is made the first principle and basis of the world 
 by modern philosophers. " "What is the mother element ? " asks Dr, 
 M'Vicar {First Lines of Science, Append, p. 13). He answers : "Be 
 it affirmed that the deep-thinking, memorable men of aU ages and 
 nations, from the venerable poets and philosophers of ancient Asia and 
 Greece down to our own contemporaries (who may be said to be unani- 
 mous on the point), hold out to us as the finest of things, and that in the 
 visible world, which touches the spiritual, or, if you will, the zero, most- 
 nearly, a universal sether, the medium of Hght. But if the sether exists- 
 at all, it is certain that it fiUs the celestial spaces, fills the universe, aU. 
 the stars being bathed in it, invested by it, revolving in it. If there 
 be any sether at aU, it is the grandest of all created things, both in. 
 vastness and in fineness ; and although in perfect keeping with the 
 analogy of nature we might conjecture that it was the general vapour of 
 the concrete bodies, the suns and stars which it invests, yet with stUl 
 greater legitimacy may we conjecture it to be the mother-element by 
 condensation of which, in particular regions of space, existence has 
 been awarded to concrete systems of special worlds." Dr. Hitchcock,, 
 in his enquiry respecting ether, asks : " Now the question arises, Do^ 
 we know any form of matter in the present world which remains the 
 same at aU temperatures and in aU circumstances, which no chemical 
 or mechanical agencies can alter ? — a substance which remains un- 
 changed in the very heart of the ice round the poles, and in the focus 
 of a volcano ; which remains untouched by the most powerful re-agents- 
 which the chemist can apply, and by the mightiest forces which the 
 mechanic can bring to bear upon it ? It seems to me that modern 
 science does render the existence of such a substance probable, though 
 not cognisable by the senses ; it is the luminiferous ether, that attenu- 
 ated medium, by which light, and heat, and electricity are transmitted, 
 from one part of the universe to the other by undulations of inconceiv- 
 able velocity. This strange fluid, whose existence and actions seem 
 aU but demonstrated by the phenomena of light, heat, and electricity, 
 and perhaps, too, by the resistance experienced by Enck^'s, Biela's, and 
 Halley's Comets, must possess the extraordinary characteristic above- 
 jointed out. It must exist and act wherever we find light, heat, and. 
 
THE HEBREW COSMOQONT. 501 
 
 -electricity, and where do we not find them ? They penetrate through 
 ■what has been called empty space ; and therefore this ether exists 
 there, propagating its undulations at the astounding rate of two hundred 
 thousand miles per second," &c. We are thus brought to the obser- 
 vation of the astronomer for the evidence of this ether. Professor Mchol, 
 speaking on this subject: "If a thing so smaU and vaporous (as Enck^'s 
 comet) merits the appellation, which completes its excentric course round 
 the sun in 3|- years. Now, it appears by observation that the comet is 
 approaching the sun ; on every successive appearance we find its orbit 
 somewhat contracted ; and there is reason to believe that the contrac- 
 tion will go on until it is either absorbed into that luminary, or alto- 
 gether dissipated by its beams. And after vainly searching for some 
 other cause, enquirers are nearly unanimous in referring this extra- 
 ordinary and hitherto unparalleled change to a resisting medium or 
 ether, occupying the planetary spaces. ' I cannot but express my 
 belief,' says Professor Airy, ' that the principal part of the theory, viz. 
 an effect exactly similar to that which a resisting medium would 
 produce, is perfectly established by the reasoning in Enck^'s Memoir;' 
 and similar opinions have been ofiered by other great authorities " 
 {Architecture of Heavens, p. 163). 
 
 Now as the whole Solar System, including our earth, has been formed 
 by the condensation or concretion of this ether, according to ancient 
 as well as modern philosophers, we may seek to enquire into the 
 manner by which this process has been accomplished. As the creation 
 of the substance of the heavens and of the earth is the result of the 
 power of God, we cannot conceive this creation to have taken place 
 without power being communicated to the substance created. This 
 power, under the synonym of force, is found in all matter. Now, 
 wherever force is found conjoined with substance, action is communi- 
 ■cated to that substance ; but action is common to aU the physical 
 forces, for the action of all the forces causes motion of the substance, 
 mot only mechanical motion at sensible distance, but also primary 
 motion at insensible distances. Now the most elementary force is 
 that of attraction, causing motion to a centre, hence called centripetal 
 force, so that we must conceive this to be that force which at the crea- 
 tion correlated the power of God, i.e. God's power was turned into the 
 force of attraction in the substance created. But we must also con- 
 ■ceive the most elementary force to be centred iu the most elementary 
 substance, which is the etherial atom. We 'conceive that this force of 
 attraction acts at the centre of the atom, and consequently acts equally 
 on all the sides of the atom at equal distances, and the force thus 
 radiates from the circumference to the centre of the atom, causing 
 motion to its centre ; but as a rush to the centre causes a vortex, and 
 
502 DISSERTATION 5111. 
 
 consequently rotatory motion round the axis, which in its turn causes- 
 repulsion, an expanding force causing motion from the centre to the 
 circumference, hence called the centrifugal force. These two opposing 
 elementary forces preserve the atom as a sphere : the one, repulsing, 
 
 represented by a -^ ' the other, attracting, by a point in the centre 
 
 of the circle. By the action of the expanding force of repulsion th& 
 atom has the tendency to repel and cast off every other atom from its 
 circumference, as v^ater from the circumference of a rotating grind- 
 stone ; while the force of attraction has the tendency to draw aU con- 
 tiguous atoms in the direction of its own centre, and make them cohere^ 
 Now this is, called the attraction of cohesion. Every substance is 
 made up of an aggregate of these atoms, endowed with the two 
 antagonistic forces of attraction and repulsion ; and besides, in every 
 mass of atoms, there exists this attraction of cohesion ; but a new kind 
 of this force is developed by concretion in this process. Let us take 
 the most elementary aggregate of atoms, inwhich only two atoms mutually 
 attract each other. We must remember that they are both in a rota- 
 tory motion ; but when they unite, by their mutual force of attraction, 
 the rotatory motion of each is conjoined, and they revolve round each 
 other, and a new centre of attraction is formed, round which they 
 revolve. This new centre is called the centre of gravity. When three 
 atoms aggregate, the centre of gravity is in the middle ; or when four 0.0- 
 atoms aggregate, stiU. the centre of gravity is in the middle, round 
 which they revolve. It is to this centre of gravity that larger aggre- 
 gates of matter attract lesser aggregates. The larger body attracts the 
 lesser, as the earth attracts aU lesser bodies on it, and by this force a 
 stone falls to the ground. This is called terrestrial attraction. It is 
 by the same force that the sun attracts all his planets, and the earth, 
 attracts the moon, now generally called gravitation. Now, in a mist 
 or cloud of atoms, concretion takes place first at the centre, where the 
 force of attraction is stronger than the force of repulsion ; therefore 
 the atoms at and near the centre unite, as above described, and aggre- 
 gate into a mass, and the larger the mass the more numerous the atoms 
 and the stronger is the force of attraction, which causes a flow of atoms 
 to the centre, and, unless meeting in a straight line, which can scarce- 
 ever take place, a vortex or whirl is formed. This is instanced in 
 whirlwinds, in which the particles of air whirl round a centre, so that 
 a rotatory motion is communicated to the aggregating mass, and this^ 
 forms the whole cloud into a sphere, and developes the centrifugal 
 force of repulsion at its circumference. This is the manner in which 
 we conceive the sun, the centre of our solar system, to have been formed 
 at first out of a mist or cloud of ether floating in space. Astronomers. 
 
THE HEBREW COSMOGONY. 603 
 
 have observed in various parts of the heavens clouds of matter, called 
 nebulae, in various stages of development and states of condensation. 
 These nebulae are conjectured by astronomers to form a nucleus in 
 them, and thus form comets, which revolve round the sun in an 
 eccentric manner, but in time are conjectured to form planets, and have 
 a regular revolution round the sun, like them, in an ellipsis. These 
 nebulae are considered to have been originally matter cast off by the 
 sun, to which we return. We saw the sun to be formed into a con- 
 densed mass in the centre, where attraction was strongest, but this 
 would thin off as it proceeded to the circumference, where the 
 centrifugal force of repulsion is strongest, and the outermost part would 
 remain in a state of ethereal vapour. So astronomers observe around 
 the sun a thin vapour of a bright luminous appearance, encircling the 
 circumference of its denser mass. This is called the Zodiac light ; 
 and as the condensation of the central mass proceeds by the force of 
 attraction, the whirling rotatory motion must always become more 
 rapid ; for by the shrinking in and lessening of the size of the whole 
 body, the size of its radius from its centre to its circumference becomes 
 shorter, and hence the body at its circumference moves more rapidly than 
 when it was larger and not so dense. WhUe the rotatoiy motion is thus 
 increasing, the repulsive motion may become so great as not to permit the 
 outer thinner matter at the circumference to adhere to the mass, and it 
 will be left off, as a ring, at a little distance; and by the same process other 
 rings may be formed within the outer ones until a number of such 
 rings encircle the central mass. And thus we have an appearance, 
 such as is shown by the planet Saturn, which is seen to have two of 
 such rings surrounding his central mass. If the matter composing 
 these rings remain uniform, they would continue as they are ; but, 
 almost necessarily, there will be inequalities in their composition. 
 Such inequalities are seen to project from the rings of Saturn ; and 
 such inequalities will become, by means of their own inherent attrac- 
 tion, denser of themselves, and break off into pieces, which become 
 spheres of nebulous matter, at first in great diffusion (Mchol. ib. 
 p. 142) ; but they undergo the process of condensation, as already 
 described {ib. 146), by the mutual attraction of the particles of the 
 mass ; but the sphere is the shape naturally assumed, connected with 
 central influence (p. 147) ; and then on the formation of a defined 
 central nucleus, the nebula seems growing under our eye. They thus 
 undergo a succession of changes requiring time, and the progression 
 advances until it is complete as a comet : " and in the end a star is 
 formed, thoroughly organized, with a mere bur around it " (ib. p. 148). 
 Thus planets and stars, revolving round their common central 
 mass, the sun, from whence they are formed, constitute our solar 
 
504 
 
 DISSERTATION XIII. 
 
 system. Tlie hypothesis of La Place regarding its formation is, that 
 the satellites are thrown off from their primaries or planets, as they 
 have been previously thrown off by the sun. The orbits also he 
 regarded as marking the bounds of the mass and the rapidity of the 
 rotatory motion of the primaries when each satellite was thrown off. 
 In this manner were formed from the sun the following twelve planets, 
 placed in the order of their nearness to the Sun : Mercury, Venus, the 
 Earth, Mars, Vesta, Juno, Ceres, PaUas, Jupiter, Saturn, Uranus or 
 Oeorgium Sidus, Neptune. The planets nearer to the sun in the heavens 
 have their orbits within the Earth's orbit, and are therefore called inferior. 
 Those more distant from the Sun are called superior, and have their 
 orbits without that of the Earth. Now when Neptune, the most 
 distant of these planets, was cast off from the Sun, the mass of the Sun 
 reached to his orbit, but afterwards it had shrunk in, as accretion of 
 its substance had taken place at its centre, and when its circumference 
 had shrunk in to the orbit of Uranus or Georgium Sidus, then he had 
 been cast off; and as the progress of accretion and shrinking in proceeded 
 by degrees further and further Saturn, and Jupiter, and PaUas and Juno, 
 and Vesta and Mars had been cast off from the Sun's circumference 
 before the Earth, which now came in its turn to be cast off likewise ; 
 a,ad after her Venus and Mercury had been cast off since, and the Sun 
 has further shrunk in to its present size, the distance from the orbit of 
 Mercury, since he was cast off from his circumference. This may serve 
 to shew in what a loose condition the atoms composing the sun's mass 
 had been in when Neptune had been formed, and of the gradual man- 
 ner in which his mass had become denser and denser at the centre, 
 though still very loose at the circumference, as to enable him to cast 
 off the other planets ; and even after Mercury had been cast off, aU the 
 comets and nebulae discovered in our firmament have had their origin 
 in the same way. 
 
 SYNOPTICAL TABLE OF THE PLANETARY SYSTEM. 
 
 Name 
 
 Mean 
 distance 
 
 Sidereal 
 period of 
 
 Inclination 
 of Orbit 
 
 Diameter 
 
 Time of 
 
 Mean 
 distance 
 
 of 
 
 from 
 
 in days, 
 
 to the 
 
 ID English 
 
 revolution 
 
 from the Sun 
 
 
 
 Ecliptic 
 
 miles. 
 
 
 inEnglifih 
 
 
 
 minutes. 
 
 in 1880. 
 
 
 
 miles. 
 
 
 
 d. li, m. 
 
 . , „ 
 
 
 h. m. 
 
 
 The Sun . 
 
 
 
 
 887,000 
 2,950 
 
 607 48 
 24 5 
 
 
 Mercury . 
 
 0.38710 
 
 87 23 16 
 
 7 9 
 
 37,000,000 
 
 Venue . . 
 
 0.72333 
 
 224 16 50 
 
 3 23 29 
 
 7,800 
 
 23 21 
 
 68,000,000 
 
 The Earth 
 
 1.00000 
 
 365 6 9 
 
 
 
 7,912 
 
 23 57 
 
 
 Mars . . 
 
 1.52369 
 
 686 23 31 
 
 1 51 6 
 
 4,500 
 
 24 37 
 
 
 Jupiter . 
 
 6.20279 
 
 4,332 14 2 
 
 1 18 51 
 
 88,000 
 
 9 55 
 
 
 Saturn . 
 
 9.53877 
 
 10,759 5 16 
 
 2 29 36 
 
 73,000 
 
 10 16 
 
 
 Uranus . 
 
 19.18263 
 
 30,686 17 21 
 
 46 28 
 
 36,000 
 
 Unknown. 
 
 
 Neptune . 
 
 30.03386 
 
 60,118 
 
 1 45 49 
 
 35,000 
 
 Unknown. 
 
 
THE HEBREW COSMOGONY. 
 
 505 
 
 Mercury, nearest tte Sun, revolves with a velocity of 100,000 miles 
 per hour, or 30 miles per second; density rather greater than the 
 Earth ; volume or bulk, ji^-^th that of the Earth ; no spots. 
 
 Venus has her orbit between Mercury and the Earth ; velocity of 
 revolution, 80,000 miles per hour, or 22 miles per second; distance 
 from the Earth at inferior conjunction 25,000,000 mUes; mass, -^js^^-jyif 
 part of Sun ; density, -j^^th of the Earth. 
 
 ITie Earth, her mean distance from the sun is 95,300,000 miles, 
 12,000 times her own diameter ; her orbit measures 599,000,000 miles ; 
 velocity, 68,000 miles per hour, or 19 nules per second; nearest the 
 sun ia December, farthest in February ; greatest and least distance 
 3,250,000 miles ; diameter at equator 7925^, at poles 7899, 
 •difference 26|- miles ; circumference at equator, 25,000 miles, the 
 «quator revolves 17 imles per second ; density 5^ greater than water. 
 
 Moon, mean distance from the Earth, 238,800 miles; sidereal 
 period of revolution, 27d. 7h. 4m. ; diameter, 2,160 miles ; inclination 
 of orbit, 5° 8' 40" ; bulk, 50 times less than the Earth ; 50 moons 
 will make the Earth. The appearance of light and shade due to 
 mountaius and valleys. 
 
 Mars : mass, 2^ mUlion times less than Sun, -fth than the Earth ; 
 average velocity, 55,000 mUes an hour, 15J^ per second; density, -j^ 
 •of the Earth ; has dark spots. 
 
 Minor Planets, 75 in number, between the orbits of Mars and 
 Jupiter, supposed to be the fragments of a larger one, which at 
 some remote period had been shattered into fragments ; the largest 
 is one, 450 miles in diameter. Flora has the shortest revolution, 1193 
 days, 3J years ; 209,000,000 mUes distant from the Sun. 
 
 Jupiter: mean distance from the Sun, 496,000,000 mUes; revolves 
 in. 4332^^ days, or a little under 12 years ; velocity, 30,000 mUes per 
 hour, 500 per miaute ; diameter, 88,000 mUes, J^th of Sun ; bulk, 1300 
 times that of the Earth; mass, 1048 part of Sun. 
 
 Satellites or 
 Moons. 
 
 Sidereal period of 
 Eevolutiou. 
 
 Distance in semi- 
 diameter of Jupiter. 
 
 Mean distance in 
 nules. 
 
 I. Larger than Moon. 
 II. About size of Moon 
 
 III. Largest 
 
 IV. Size of Moon. 
 
 d. h. m. 
 1 18 28 
 3 13 15 
 7 3 43 
 16 16 32 
 
 6.049 
 9.623 
 15.35 
 26.998 
 
 278,000 
 
 443,000 
 
 707,000 
 
 1,243,000 
 
 All revolve round their axis while they revolve round Jupiter. 
 
 Saturn: 414,000,000 mUes separate from Jupiter, 910,000,000 
 nules from the Sun; period of revolution, 10,759 days, or 29^ years, at a 
 
506 
 
 DISSERTATION XIII. 
 
 rate of 22,000 miles an hour, 6 miles per second; mean diameter, 73,000 
 miles ; volume, 770 times that of the Earth ; surface traversed by- 
 dusky belts. Several concentric rings round the plane of his equator^ 
 two conspicuous, nearly equal, with luminous prominences, rotate 
 round the globe in lOd. 32k 15m. in the same duration as the- 
 globe round its axis. 
 
 SATUBN HAS EIGHT SATELLITES. 
 
 Satellites or 
 Moons. 
 
 No. 
 
 Sidereal period of 
 Bevolution. 
 
 Distance in 
 
 semi-diameter of 
 
 Saturn. 
 
 Mean distance in 
 miles. 
 
 Mimos . 
 Encelade3 
 Tethys . 
 Dione 
 Rhea . 
 Titan . 
 Hyperion 
 Japetua . 
 
 I. 
 II. 
 III. 
 IV. 
 V. 
 VI. 
 VII. 
 VIII. 
 
 d. h. m. 
 
 22 36 
 
 1 8 53 
 
 1 21 18 
 
 2 17 41 
 4 12 25 
 
 15 25 41 
 21 4 20 
 79 7 55 
 
 3.361 
 
 4.313 
 
 5.34 
 
 6.84 
 
 9.553 
 
 22.145 
 
 25.02 
 
 64.359 
 
 118,000 
 2,270,000 
 
 The sixth, largest and brightest, about the size of Mars ; the eighth, or 
 outer, is next in size. 
 
 Uranus, or Georgium Sidus, revolves round the Sun in 30.687 days,, 
 or nearly 84 years; distance, 1829 millions of miles ; velocity, 15,600 
 miles an hour, 4i ina second; diameter, 36,000 mUes, 96 times that of 
 the Earth; mass, 21,000 times less than the Sun; unknown if it re- 
 volves round its axis. It has six Satellites according to Herschel t 
 four discovered. 
 
 FOUR SATELLITES OF UEANUS DISCOVERED. 
 
 Satellites' Names. 
 
 No. 
 
 Sidereal period of 
 
 Revolution round 
 
 the primary. 
 
 Distance in 
 
 semi-diameter 
 
 of Uranus. 
 
 Ariel 
 Umbirel . 
 Oberon . 
 Titania . 
 
 I. 
 II. 
 III. 
 IV. 
 
 d. h. m. 
 2 12 17 
 4 3 28 
 8 16 56 
 
 13 11 7 
 
 6.94 
 
 9.72 
 
 15.89 
 
 21.27 
 
 The course followed by the Satellites is retrograde, or contrary to the 
 Earth in her orbit. 
 
 Neptune: period of revolution, 60,118 days, 164J years, twice that 
 of Uranus ; 2864 millions of mUes distance from Sun, 1000 millions 
 beyond Uranus ; diameter, 35,000 miles ; mass, 18,000 less than th& 
 Sun. One satellite is discovered : — sidereal period of revolution round 
 primary, 5d. 21h. 4m. ; mean distance from Neptune, 236,000 miles ; 
 
TBE HEBREW COSMOGONY. 507 
 
 direction of revolution retrograde, like the satellites of Uranus. 
 Neptune is the furthest planet known to exist. 
 
 The Comets belong also to the Solar System. They revolve round 
 the Sun, and obey the same laws of gravitation, but have no more 
 analogy. Their appearance is nebulous or cloud-like ; thought to be 
 masses of vapour highly attenuated. They have tails. The brighter 
 and more advanced part is called the nucleus, the nebulous matter 
 surrounding it is called the coma, and both together are called the 
 head. The real length of the train exceeds 100 or 150 millions of 
 miles. 
 
 The periods of the revolution of the Comets. — HaUey's Comet, 75 
 years, last seen in 1831, wiU appear in 1911. Enck^'s, 3^ years;. 
 Biela's, 6| ; Comet of 1861, 450 years. Donati's, 2100 years ; Comet 
 of 1811, 3000 years. 
 
 The Via Laetea, or Milky Way, to the naked eye is a defined 
 milky Hght, stronger in some parts than in others. Examined by power- 
 ful telescopes it is found to consist of myriads of stars, millions of 
 millions of suns crowded together, so that their united Hght only 
 reaches the eye. , 
 
 The Magellan Clouds, in the southern hemisphere, near the pole of 
 the equator, are two nebulous clouds, both visible to the naked eye, 
 and seen white and luminous like the MUky Way. Sir J. Hergchel 
 examined them, and describes them as a swarm of stars, globular clusters, 
 and nebulae of various kinds. Clusters of stars, as seen by the naked 
 eye, are hazy, undefined, cloud-like. Such clusters are found in 
 Pleiades, Taurus, Prsesepe, and sword-belt of Perseus. The nebulae, seen 
 by the telescope, are resolvable into clusters of stars, some hundreds of 
 thousands of stars wedged together in 2 or 3 minutes of arc. The 
 most striking varieties are (1) the annular or ring-shaped, seen to be 
 constituted of stars ; (2) planetary nebulae, like the disc of a planet, 
 their nature is unknown, they cannot be clusters of stars ; (3) spiral 
 nebulae, several luminous streams running in a spiral form, forming a 
 centre, surrounded by a narrow nebulous ring, there is evidence that 
 they are composed of stars ; (4) nebulous stars, visible to the naked 
 eye, one such is seen in Orion, but a forty-feet telescope could not 
 resolve it into distinct stars. The hypothesis of a filmy, nebulous fluid 
 shining of itself is thus forced upon us, precisely as the case of the 
 nebulous stars. Its absolute size is utterly inconceivable ; for a space 
 filled by a nebulae of only the tenth in diameter at the distance of a 
 star of the eighth magnitude, would exceed the vast dimensions of our 
 Sun at least 21,208,600,000,000,000,000 times. What is the inten- 
 tion of such a mass ? Is it to abide for ever in that chaotic condition, 
 or is it the germ of more exalted being % These nebulae are those cast- 
 
■508 DISSERTATION XIII. 
 
 •off by the Sun, which, afterwards are developed into comets and planets, 
 -as we have described. The number of nebulae of every variety of form 
 are too numerous to describe : long narrow rings, double nebular, 
 circular, oval, comet-Uke. Mchol shews them in various stages of 
 development into comets {Architecture of the Heavens). 
 
 The Fixed Stars, those glittering points of light profusely scattered 
 over the sky. There are no real fixed stars, all are in motion, but they 
 are so called to distiuguish them from the planets which are seen to 
 move. The fixed stars are believed by astronomers to be suns like our 
 own, which are sources of light and heat to other solar systems of planets 
 Tevolving around them. They must be self-luminous, as no reflected 
 light from our sun could render them visible at the enormous, almost 
 inconceivable, distance at which they are situated in respect of our Solar 
 System. Their size is unknown. The actual number seen by th6 
 naked eye iu a clear night is between 2000 and 3000 ; some wiU dis- 
 tinguish 6000; but 20,000,000 may be seen by Herschel's telescope; 
 and so are innumerable. They have various magnitudes, according to 
 the degree of light they give. To the naked eye they form four 
 magnitudes. Small telescopes shew stars to ten magnitudes ; large 
 telescopes, eighteen to twenty magnitudes. The stars seen by the naked 
 eye are arranged ia constellations. Twelve of these are zodiacal, be- 
 cause they lie on the zodiac. They with their symbols are : ^ Aries, 
 rr Gemini, ^ Leo, === Libra, f Sagittarius, sss Aquarius, b Taurus, 
 25 Ganeer, VJl Virgo, TT^ Scorpio, J^ Gapricomus, K Pisces. The Sun 
 passes through one of them every month. The others are situ- 
 ated in the northern and southern hemispheres. The distance 
 of the stars from our earth is incredible; a star of the first 
 magnitude, that is, the nearest, is considered to be 986,000 times 
 the radius of the earth's orbit, and requires 15^ years before its 
 light can come to the earth. A star of the sixth magnitude, 
 47,600,000 times of the same, and requires 120 years for its light 
 to come to us. Either the stars have a real motion through 
 space, or the sun and earth and all the planets have a similar real 
 motion in an opposite direction, and the whole solar system travels 
 through space. This is applicable to our own firmament only, but as 
 the nebulous clusters of stars are considered to be other firmaments 
 Hke our own, at immense distances, they also are moving through 
 space in the same way. Our Sun being the centre of all the planets, 
 the Earth being one, each planet revolves round the sun, and each 
 moon round its planet, and they all rotate round their axes, while 
 the Sun rotates round his axis and moves through space, dragging 
 the Earth and all the planets with him; and as each star in 
 our firmament is a sun with planets, aU move in the same way, and 
 
THE HEBREW COSMOGONY. SOS" 
 
 all these movements are also going on in the other distant firmaments. 
 But what conception can our minds form of that power which has 
 called into existence such an inconceivable amount of matter, and been 
 able to break it up into, not only the Sun, planets, and stars of our own 
 Solar System, but also into those other systems, placed at inconceivable 
 distances in space, all the portions of which, i.e. suns, with their numerous 
 planets and stars revolving round the suns with such regularity, each 
 in their own ellipsis, without any one of them coming into contact 
 with another ? What inconceivable power, what order, what concert- 
 of design is here ! 
 
 " In the vast ocean of unbounded space, 
 Behold an infinite of floating worlds 
 Divide the crystal waves of ether pure, 
 In endless voyage, without port ? the least 
 Of these disseminated orbs how great '■ 
 Great as they are, what numbers there surpass, 
 Huge as leviathans, to that small race, 
 Those twinkling multitudes of little life 
 He swallows unperceived ! Stupemdous these ! 
 Yet what are these stupendous to the whole ? 
 As particles, as atoms ill peroeiv'd ; 
 As circulating globules in our veins ; 
 So vast the plan : fecundity divine ! 
 Exuberant source '■ Perhaps I wrong thee still. 
 If admiration is a source of joy, 
 What transport hence ! yet this the least in heaven. 
 What this to that illustrious robe He wears, 
 Who tost this mass of wonders from His hand, 
 A specimen, an earnest of His power ? " 
 
 — Yobng's Night Thoughts. 
 
 Can we conceive this formation and conservation of the heavens to- 
 have been carried on by the sole operation of the physical forces- 
 according to immutable natural laws ? This has been asserted by some. 
 The answer of La Place to Napoleon's question. Why he had not alluded 
 to God in his System of Celestial Mechanics ? was, " Sire, I had no 
 need of that hypothesis." And on the same subject La Lande has 
 said : "I have searched the heavens everywhere, but the trace of God 
 I have not found anywhere." Oh, how some men have blinded their 
 reason ! Not to perceive the operation of God in that very part of 
 nature where this is most conspicuous ! "The heavens declare the 
 glory of God ; and the firmament sheweth his handy- work. Day unto 
 day uttereth speech, and night imto night sheweth knowledge " (Ps. 
 xix. 1. 2). "For the invisible things of him from the creation of the 
 world are clearly seen, being understood by the things that are made, 
 even his eternal power and Godhead ; so that they are without excuse : 
 
510 DISSERTATION XIII. 
 
 tut became vain in their imaginations, and their foolish heart was 
 darkened " (Kom. i. 20. 21). 
 
 " God by man 
 As much is seen, as man a God can see 
 In this astonishing exploit of power. 
 What order, beauty, distance, size ! 
 Conoertion of design, how exquisite ! 
 How complicate in their divine police ! 
 Apt means, great ends, consent to general good ; 
 Each attribute these material gods ! 
 So long (and with spacious pleas) adored, 
 A separate conquest gains o'er rebel thought. 
 And leads in triumph the whole mind of man." 
 
 — Young's Night Thfyagkts. 
 
 ' The forces which move these vast masses of matter with as much ease 
 as a boy puts in motion a marble make them also to revolve with 
 such regularity that astronomers can calculate the very position of 
 every one of them in the heavens at any given time. These forces 
 have by the latest deductions of science been all traced up to the power 
 of God, for there can be no force without pre-existent force ; and the 
 source of force is inconceivable, except in the power of God. 
 
 "There is 
 A soul in all things, and that soul is God. 
 The beauties of the wilderness are His, 
 That makes so gay the solitary place 
 Where no eye sees them, and the fairer forms, 
 That cultivation glories in, are His. 
 He sets the bright procession on its way, 
 And marshals all the order in the year ; 
 He marks the bounds which Winter may not pass. 
 And blunts his pointed fury ; in its case. 
 Russet and rude, folds up the tender germ. 
 Uninjured, with inimitable art ; 
 And ere one flowery season fades, and dies. 
 Designs the blooming wonders of the next." 
 
 But it has been held by the philosophers who have arrived at such a 
 result, " that events and operations in general go on in virtue of forces, 
 communicated at first, without any subsequent interference." Now this 
 would teach that God had been in the universe when He first created 
 it ; but that He is not now actually there ; that having created it He 
 then merely put it in operation, and then left it alone to carry on its own 
 ■development without His subsequent aid. No wonder then that La 
 Place needed no such hypothesis as a God in the mechanism of the 
 
THE HEBREW COSMOOONT. 511 
 
 heavens ; and no wonder that La Lande had searched for God in the 
 lieavens everywhere, and could not find Him anywrhere : God, by this 
 hypothesis, had left the heavens before these men had gone in search of 
 Him there. 
 
 " Some say that in the origin of things, 
 When all creation started into birth, 
 The infant elements received a law, 
 From which they swerve not since. That under force 
 Of that controlling ordinance they move, 
 And need not his immediate hand, who first 
 Prescribed their course, to regulate it now. 
 Thus dream they, and contrive to save a God 
 The encumbrance of his own concerns, and spare 
 The Great Artificer of all that moves. 
 The stress of a continual act, the pain 
 Of unremitted vigilance and care. 
 As too laborious and severe a task. 
 So man, the moth, is not afraid, it seems. 
 To span Omnipotence, and measure might, 
 That knows no measure, by the scant rule 
 And standard of his own, that is to-day. 
 And is not ere to-morrow's sun goes down. 
 But how should matter occupy a charge 
 DuU as it is, and satisfy a law 
 So vast in its demands, unless impell'd 
 To ceaseless service by a ceaseless force, 
 And under presuwre of some conscious cause ? " 
 
 But lias God left the universe to carry on its own develop- 
 ment by forces communicated at first, acting by immutable natural laws ? 
 Let us search and see if we cannot find Him stiU in it everywhere ; and 
 for the purpose of this search let us have recourse to these "events and 
 operations in general," which are in progress in the universe. Every 
 event we have seen has a cause, and every cause has a power or force 
 sufficient to cause the event that follows on its operation. Now these 
 events and operations we have seen to be a succession or chain of 
 derivative causes, each depending upon its predecessor for the existence 
 and power or force which it possesses, and by which it causes its 
 effect that follows on its action, and that this chaiu of derivative 
 causes terminates in an absolute or independent cause, having no cause 
 preceding it, but having an eternal self-subsistence and self-power, the 
 source of all the existence and power of the whole chain of derivative 
 causes. Now let us suppose a chain having four links representing 
 four derivative causes, and these four links would just act the same as 
 a thousand. Let us suppose, farther, a nail driven into a wall to repre- 
 sent the absolute cause upon which the four links representing the 
 derivative causes hang. Here the fourth or last link hangs upon the 
 
512 DISSERTATION XIII. 
 
 third link, which, supports it by its power ; the third and fourth links 
 hang upon the second link, which supports them by its power ; the- 
 second, third, and fourth links hang upon the first liak, which sup- 
 ports them by its power ; and the nail, representing the absolute cause 
 by its power, supports the first, second, third, and fourth links, or the- 
 whole chain. Now suppose we take away the naU or absolute cause, 
 what then wiU happen % The whole links or chain falls to the ground j 
 the whole power of support is taken away from every one of them. 
 Exactly so it happens when the absolute cause and power is taken away 
 from a succession of derivatives, causes, and powers. Take God from 
 the universe, then, and the universe is deprived of all existence and 
 power ; it falls into annihilation. The exercise of God's power in the 
 universe, then, is continuous, and He is continually transferring His 
 power into it. He is as the " nail driven into a sure place," by which 
 all the physical forces of the universe and properties of matter have- 
 their origin and continuous existence; that is, that all the physical 
 forces of the universe and properties of matter are but portions 
 of the power of God, which He is continually transferring into 
 all things and preserving them in being, as they are. Every 
 impulse of motion, the forces then that are the cause of aU the 
 revolutions of aU the heavenly bodies, whether of our own or 
 other distant solar systems, are portions of God's power ; every degree 
 of heat, every spark of electricity or galvanism, all chemical action, 
 every ray of light, are each and all of them but portions of God's- 
 power ; every property of matter, colour, form, size, density, &c., are- 
 each and all but portions of God's power; every act of vegetable 
 nutrition and growth, every vital act in animals, every breath we draw, 
 every pulsation of the heart, is by God's power ; everything we have, 
 and are, is all of God's power ; and is not this the all-sustaining provi- 
 dence of God taught in the Scripture ? 
 
 " The Lord of all Himself, through all diffused, 
 Sustains, and is the life of all that lives. 
 Nature is but a name for an effect, 
 Whose cause is God. He feeds the secret fire 
 By which the mighty process is maintain'd, 
 Who sleeps not, is not -weary ; in whose sight 
 Slo-w-ciroling ages are as transient days ; 
 Whose work is without labour ; whose designs 
 No flaw deforms, no difficulty thwarts ; 
 And whose beneficence no charge exhausts.'" 
 
 — Cowpbe's Task. 
 
 Take God from the heavens, and the stars would cease to move, and 
 would disappear; theHght of the Sun would be -extinguished, his heat- 
 
THE HEBREW COSMOGONY. 513 
 
 ■would be no more, his burning mass would cease to bum, and he also 
 would vanish from the heavens. Take God from the Earth, and the 
 moon would stop her revolution, the Earth itself would become 
 motionless, the physical forces cease to exist ; its plants would die, and 
 its whole surface would become a desolate waste ; the animals would 
 cease to breathe, their hearts to beat, aU animal life would become 
 extinct ; yea, in the Earth itself all properties of matter would dis- 
 appear, aU its successive operations cease, and it would sink iato 
 nothing, from whence it came. In inventing theories, men should 
 think of their consequences, and prevent themselves from falling into 
 absurdities. 
 
 But we are told that " the universe is the consequence of one 
 creative act ; Divine thought being simultaneous, human thought only 
 is consecutive.'' Divine thought is indeed simultaneous, but it is also 
 eternal, and therefore God has but one eternal simultaneous act ; all 
 created things are consecutive or successive ; but the one eternal 
 simultaneous act of God is synchronous with all the successive acts or 
 operations of the created universe. " Here is a famous question," says 
 Dr. Watts, " whether God's duration or eternity be not coexistent with 
 our time and the duration of the world, and whether such a part of 
 eternity be not commensurate therewith ? It is evident this is our 
 common idea " (Philosophical Essays, chap. xii. on Time, &c.). God's 
 one eternal act is in ceaseless action in the universe, and all the suc- 
 cessive operations of the universe are the results of its actions ; and 
 besides this, God's eternal act acted in eternity before the universe 
 came into existence, and will continue to act in the future eternity, 
 though the universe should cease to exist ; but so long as the universe 
 exists, God is conditioned in it, and every act or operation of the uni- 
 verse is but the result of the one act of God. Take the one eternal 
 simultaneous act of God away from the universe, and then all the 
 successive acts or operations of the universe will cease, and it will be 
 as it was before it was created ; that is, nothing. God is not only the 
 Creator of the universe, then. He is also its sustainer and former, 
 bringing a material chaos into order by the exercise of His power on 
 it, and sustaining that order by a continuous exercise of force. 
 
 The interval between the Creation of the Heavens and the Earth to 
 the Creation of Light the First Day. — Now, if the time that had 
 elapsed since the Sun cast off the Earth be so great, how inconceivably 
 greater must be the time elapsed since the Sun was in the same con- 
 dition in which the Earth was when it was cast off from it ! as a 
 mist of atoms. And how much stUl greater must be the time elapsed 
 since the formation of the other Solar Systems discovered in space 
 similar to our own firmament ! and yet all this time had elapsed since 
 
 2l 
 
514 DISSERTATION XIII. 
 
 " The Beginning," when the material universe was first created. Such 
 an elapse of time, however, is not inconsistent with a just interpretation, 
 of the Divine record, since, as we have seen, it does not fix the date 
 of the Beginning, or when the material universe began to be, for any 
 amount of time might have elapsed since that beginning to the creation 
 of Light on the First Day. " The interval," says Bishop Horsley, 
 " between the production of the matter of the chaos and the formation 
 of light is undescribed and unknown." Were we to concede to 
 naturalists all the reasonings they advance in favour of the Earth's early 
 existence, the conclusion would only be that the Earth itself had 
 existed much more than six thousand years, and that it had then 
 suffered many great and important revolutions. But if this were so, 
 Would the revelation of Moses become false and untenable ? I can- 
 not think so. "That a very long period," says Dr. Bond, "how long 
 no being but God can tell, intervened between the Creation of the 
 world and the commencement of the six days' work recorded in the follow- 
 ing verse of the first chapter of Genesis, there can, I think, be no reason- 
 able doubt." But some contend that the first verse is so connected with 
 the six days' work of Creation, related in the subsequent verses, that we 
 must understand the phrase, " In the Beginning," as the commence- 
 ment of the first day. But " if the Beginning was the commencement 
 of the first day, and, of course, only six thousand years ago, no time 
 would be given for all those changes which the astronomer and 
 geologist tell us the Heavens and the Earth had undergone, and science 
 and revelation would be antagonistic and irreconcilable, for the data of 
 the sciences of astronomy and geology, according to the ordinary course 
 of events, would indicate the elapse of many myriads of years. Another 
 interpretation has therefore been formed. If the first verse be under- 
 stood as an announcement of the act of Creation at some indefinite 
 point in past duration, then a period may have intervened between the 
 first creativeact and the subsequent six days' (of twenty-four hours)work." 
 This was the opinion of Dr. Chalmers, who considered that during that 
 interval God had developed the Earth according to the accounts of the 
 astronomer and geologist, and aU the flora and fauna, plants, and 
 animals found in the rocks by geologists have been imbedded in the 
 rocks during that interval, but "that afterward the Earth lapsed into 
 a chaos, from the darkness and disorder of which the present system of 
 economy of things was made to arise " a second time. But this inters 
 pretation is also open to many objections, for (1) it makes the Earth 
 go through a process of development twice in the same way from a 
 state of chaos and confusion, for it was in a state of chaos and con- 
 fusion, or tohu va hohu, " unformed and void " at the beginning when it 
 was created, and then it had lapsed into chaos at the end of the long 
 
THE HEBREW COSMOGONY. 515 
 
 interval ; (2) light was not formed till the end of this long iaterval, 
 which ends with the beginning of the first day when light was formed, 
 hence the flora and fauna, plants, and living animals who had been 
 created and lived and died during the long interval, whose remains 
 are now found in the rocks, had consequently lived during 
 that interval in total darkness, which we know they could not, for as 
 soon as light was formed, animals with eyes were formed too. Dr. 
 Hitchcock, however, tries to get over this difficult objection by saying 
 that the words, "Let there be lights" (v. 14), do not mean that 
 there was no light before the fourth day, for the Sun was formed and 
 gave light before the first day, but it was not available to the inhabi- 
 tants of the Earth, the thick cloud of steam which covered the 
 Earth excluded the light from the use of these animals. But the 
 geologist tells us that as soon as the cloud cleared away, the light 
 became available to animals on the Earth, and these animals with 
 •eyes were created and make their appearance in the rocks of the 
 time. Besides, this explanation of Hitchcock would make light to 
 be formed twice, first in the interval when animals with eyes were 
 €mbedded in the rocks, and again on the second day after the interval 
 was ended. 
 
 No scientific man would adopt such a mode of interpretation as would 
 lead to the belief of such results as that the Earth was made to arise twice 
 from a state of disorder and confusion or chaos to a state of order 
 when the light was formed : first, near the beginning of the first long 
 interval; and a second time, at the end of it, on the first day of twenty-four 
 hours. The theory adopted by Hugh Miller has been adopted also by 
 most divines and philosophers of the present day. He supposed that 
 Moses had been wrapped up in a prophetic vision, like John in, the 
 island of Patmos, in which he seemed placed in a position in the 
 heavens, a few hundred yards from the Earth's surface, whencehe looked 
 down upon the globe of the Earth below him, and could see what was 
 going on upon its surface. Then there was made to pass before him 
 a vision of six long periods, representing the six stages of the Creation, 
 each vision beginning to rise before him as the sun arose in the heavens 
 and closing in again as the darkness of the evening shut out the vision 
 from his view. Thus the events of each long period of the Creation 
 appeared to him as if they had been accomplished in the space 
 of one day. And he proceeds to shew what geological events would 
 meet the views of the prophet in the vision of each day. This 
 certainly is by far the most satisfactory theory for the reconciliation 
 of geology and revelation of any yet hitherto reviewed. It makes the 
 vision of each day of the periods in which geology is concerned 
 (the fourth day's creation being occupied by the formation of the 
 
516 DISSERTATION XIII. 
 
 heavenly bodies in relation to the earth and therefore no object of 
 geology) to be represented as if in natural days. But there is certainly 
 a diificulty in the interpretation which it does not satisfactorily dispose- 
 of, for the Scripture narrative decidedly represents what was created 
 each day not as a vision, but as having been actually created on the- 
 day it is stated to have been so created. Hugh Miller's theory sup- 
 poses that the history of the Creation had been revealed direct to 
 Moses, and therefore mankind for 3000 years before Moses had no 
 knowledge of the history of the Creation. Yet there is evidence that 
 Adam knew -writing, that Jehovah wrote the history of the Creation 
 Himself, and that Moses only collected the written records of ante- 
 diluvian times. But as Jehovah wrote this Himself, He must have 
 given an account of what was actually created or formed on each day 
 naturally, and not as a vision. Jehovah then described the work of 
 each period as an observer would see it done. The period in which 
 the work was formed He called a day, with alternate morning and 
 evening. This, therefore, regards the days of the creation-week as 
 periods of indefinite length. On this Dr. Hitchcock remarks, " But the 
 most plausible theory," for the interpretation of the Sacred Eecord, 
 "regards the sis days of creation as periods of great though indefinite 
 length, during which all the changes exhibited by the strata of rocks 
 took place. And even those who are inclined to adopt it, do also- 
 believe in the existence of a long period between the beginning and 
 the demiurgic days (p. 68). Prom the earliest times however in. 
 which we have writings upon the Scriptures, we find men doubting 
 whether the demiurgic days of Moses are to be taken in a strictly 
 hteral sense. Josephus and PhUo regarded the six days' work as 
 metaphorical. Origen took a similar view, and Augustine says : ' It 
 is difiicult if not impossible for us to conceive what sort of days those 
 were.' In more modern times we find many able writers, as Jhan. 
 Hensler, De Luc, Professor Lee, and Wait of the University of Cam- 
 bridge, Faber, &c. adopting modifications of the same views." AU Chris- 
 tian philosophers not theologians believe that the events recorded in the 
 Scripture occurred during long periods, the same as geology teaches, and 
 that the Hebrew term yom W means such a long period, though its usual- 
 meaning is " a day." Dr. Hitchcock tells us : " For the most part 
 geologists and theologians prefer to regard the six days as literal days- 
 of twenty-four hours, but generally they would not regard the opposite 
 opinion (viz. that they were lengthened periods) as unreasonable as it 
 would be to reject the Bible from any supposed collision with geology " 
 (p. 67). But there ought to be no uncertainty about this : the Bible 
 teaches or it does not teach that the days of the creation were long- 
 jperiods. That it is most certain that word DV day, used ia the history 
 
THE HEBREW COSMOGONY. 517 
 
 -of the Creation by Jehovah its Author, can be proved to the satisfaction 
 ■of every unprejudiced mind to mean a lengthened period, and by 
 adopting it as the meaning in the history of the Creation no violence 
 is done to the sacred text. 
 
 This is the opinion of Professor Jamieson, as he expounds it in the 
 Edinburgh Philosopliieal Journal, and also of Professor SiUiman, who 
 ■ says : " The interpretation of this (D1'' yom) in the sense of ' epoch ' or 
 ' period ' has been a subject of animadversion of unnecessary severity 
 in some cases. A careful examination of the first chapter of Genesis 
 itself leads unavoidably to the conclusion that one natural day of one 
 revolution of the Sun cannot be meant by it, for we find that no fewer 
 than three of the six days had passed before the measure of our present 
 day was established. It was only on the fourth day or epoch of the 
 creation that ' God made two great lights to divide the day from the 
 night,' and so ' to be for signs and for seasons, and for days and for 
 years.' The very time that the term occurs in the Hebrew text after 
 the history of the six days' work and the rest of the seventh, as if to 
 furnish us with a definite information regarding its true import, we 
 find it employed in a similar manner to that in which we must under- 
 stand it here ; for in Gen. ii. 4. we have : ' These are the generations 
 of the heavens and the earth in the day {beyom) that the Lord God 
 made the earth and the heavens.' The use of the term in this in- 
 definite sense is so common in , Hebrew writings that it would be a 
 great labour to quote aU the passages in which it is found. We shall 
 satisfy ourselves for the present by referring to Job xviiL 20, where it 
 is put for the whole period of a man's life : ' They that come after him 
 shall be astonished at his day ' {yoma) ; and Isaiah xxx. 8, where it is 
 put for all future time : ' Now go, note it in a book, that it may be 
 for the latter day {beyom) for ever and ever.' It is quite obvious 
 from these examples that the Hebrews used the term to express long 
 periods of time. The very condition of the history of this chapter 
 proves that it must be here understood." Mr Goodwin (in the Essays 
 and Reviews) makes this objection : " We do not believe that there is 
 any ground for this doctrine ; although there is a superficial resemblance 
 in the Mosaic account to that of the geologist, it is evident that the bare 
 theory that ' a day ' means an age or an immense geological period 
 might be made to yield some rather strange results." Nevertheless, he 
 strangely contradicts himself in the very next sentence. " The word 
 ^ day ' is certainly used, occasionally, in particular phrases ia an in- 
 definite manner, not in the Hebrew, but other languages, as for instance 
 'Gen. xxx. 2, 'about this time;' Heb. literally 'about this day.'" 
 The London Review (of May 18, 1861) answers to this essay: "We 
 may confidently affirm, that without doing any violence to the Scrip- 
 
518 DISSERTATION XIII. 
 
 tures, we may understand a day some period of undefined duration, 
 but whicli stands connected with particular events. Thus we read of 
 ' the day of salvation,' of ' the day of the Lord, and in one verse of 
 the Mosaic record it is clearly used in this sense : ' These are the gene- 
 rations of the heavens and the earth when they were created, in the day 
 that the Lord God made the earth and the heavens " (ch. iL 4). Mr- 
 Goodwin however urges two ohjections regarding the six days of the 
 creation as lengthened periods. The first is made by Archdeacon 
 Pratt in his Science and Scripture not at Variance, from which it is 
 quoted. It is founded on the fact that the work of creation in six 
 days is made the ground of the institution of the Sahhath-day. 
 " Archdeacon Pratt," says Mr Goodwin, " treating on the same sub- 
 ject (p. 41 — Note), says : Were there no other ground of objection to 
 this mode of interpretation, I think the word day of the fourth com- 
 mandment is clearly opposed to it. Ex. xx. 8 : ' Remember the 
 Sabbath-day, to keep it holy. (9) Six days shalt thou labour, and do- 
 all thy work : (10) But the seventh day is the Sabbath of the Lord 
 thy God : in it thou shalt not do any work : (11) Por in six days the 
 Lord made heaven and earth, the sea, and all that in them is, and 
 rested the seventh day : wherefore the Lord blessed the Sabbath-day 
 and hallowed it.' Is it not a harsh and forced interpretation to sup- 
 pose that the six days of the ninth verse do not mean the same as the- 
 six days of verse eleven, but that in this last place they mean six 
 periods 1 In reading through the eleventh verse, it is extremely diffi- 
 cult to believe that the seventh day is a long period and the Sabbath- 
 day an ordinary day ; that is, that the same word day would be used 
 in two such totally different senses in the same short sentence, and 
 without any explanation" (JEssay and Reviews, p. 241). This is, 
 seemingly, a serious objection ; but we think a sufficient explanation is- 
 given to it, which shews the interpretation to be confirmed rather than 
 opposed by it. It is as foUows : " Now, we believe that instead of 
 presenting a real difficulty, it affords a strong confirmation to the truth 
 of the theory objected to. In six days, we are told, the Lord made 
 heaven and earth, and He rested the seventh day. But did God rest 
 from His works of creation only for twenty-four hours ? No ; this is 
 God's rest. Ever since man was created He has ceased from His 
 works. His day of rest is the world's day of labour. God has divided 
 man's short span of life into brief periods of service, and ordained 
 that as He with whom a thousand years are as one day worked for six 
 vast periods, and rested the seventh, so man should work every sis 
 of the days of his life, and rest every seventh. And we cannot but 
 note the marked distinction (Ex. xx. 11), where it is said the Lord 
 rested. the seventh day, but for man sanctified the Sabbath-day. And 
 
THE HEBREW COSMOGONY. 519 
 
 this view of God's worldiig and rest is established by the reasoning in 
 the fourth chapter of the Hebrews.'' There it is seen that man's days 
 of labour are in this present life ; his Sabbath, or day of rest, conies 
 after this Hfe. " There remaineth therefore a rest (or Sabbath) for 
 the people of God ; for he that hath entered into his rest, he also hath 
 ceased from his own works, as God did from his " (Heb. iv. 9). 
 
 Mr Goodwin's second objection is stated, after saying the theory 
 might be made to yield some rather strange results. He asks : " What 
 becomes of the evening and morning, of which each day is said to have 
 consisted ? "Was each geological age divided into long intervals, one 
 all darkness, the other all light 1 " Here now is the greatest difficulty 
 to be explained. To it, however, two answers have been given ; the 
 one adopted by Hugh Miller and other learned eminent writers. It 
 is drawn from the mode by which the revelation had been given, viz. 
 that God had revealed the creation to Moses, in which the six great 
 periods are revealed as six different visions, each vision consisting of 
 one great period made to appear as if a day. This explanation has 
 satisfied some ; but a second and more decisive answer is given by the 
 London Eeviewer. " Moses," says he, " may or may not have received 
 this revelation by visions, and yet the theory that the ' day ' means an 
 age will remain unchanged ; for, taking the language of the Scripture 
 literally, it is not true that each day is said to have consisted of the 
 morning and evening. We have the literal rendering of the passage 
 given in the margin. ' And the evening was and the morning was ; ' the 
 words in the Hebrew are nns Dli np3 '.Tl mv-*n^l; literally, 'and 
 evening was and morning was day first.' Does this say that the first 
 day was composed of a single evening and morning ? By no means ; 
 it rather intimates, that from the moment when God said, ' Let there 
 be light,' there was by the earth's rotation a succession of day and 
 night throughout the geological period." This interpretation of the 
 term " day," as Dr. Hitchcock says (p. 65), " the word day is often 
 used in Scripture to express a period of indefinite length ; and the 
 Sabbath or seventh day, in which God rested from His works, has not 
 yet terminated ; and there is reason to suppose the demiurgic days 
 may have been at least of equal length. This interpretation corres- 
 ponds remarkably with the traditional cosmogonies of some heathen 
 nations (as the ancient Etruscans and the modem Hindoos), and it was 
 also adopted by Philo and other Jewish writers." The tradition of the 
 Jews has been given by Gregory of Oxford. " Li the first verse of 
 the first chapter of Genesis, the Hebrew letter N aleph, which in Jewish 
 arithmetic stands for 1000, is six times found. From hence the 
 ancient Cabbalists concluded that the world would last 6000 years, 
 because also God was six days about the creation, and a thousand 
 
520 DISSERTATION XIII. 
 
 years with Him are Ijut as one day (Ps. xc. 4 ; 2 Pet. iii 8). There 
 fore, after six days, that is, 6000 years' duration of the world, there 
 shall also be a seventh or millenary Sabbath " (Hales' Chron.) Lac- 
 tantius (Divin. Instit.) says : " Because aU the works of God were 
 finished in six days, it is necessary that the world remain in that state 
 during six ages, i.e. six thousand years." 
 
 The Ohaos, or First Condition of the Earth. — "We have now to enter 
 upon the consideration of the condition of the earth at its first forma- 
 tion, which we have seen was formed out of the common substance of 
 which the heavenly bodies, as well as the earth, were formed in accord- 
 ance with the order of the sacred history, the heavens being spoken of 
 first; but as the history specially deals with the formation of the 
 earth, the formation of the heavens is passed over, and that of the 
 earth being taken up is more particularly described. In our descrip- 
 tion of the formation of the heavenly bodies, we have seen that the 
 planets of our Solar System have been cast ofi' from our Sun's circum- 
 ference, after being formed out of the ether of the Zodiac light, conse- 
 quently in a state of very thin vapour or cloud, or mist of atoms, like 
 comets. This is the condition of the earth upon which we have now 
 to enter, and from it to trace it up through its various stages of forma- 
 tion. This first condition of the earth, after the separation of its 
 substance from that of the heavens, is thus described in the words of 
 our authorized translation of the second verse : " And the earth was 
 without form and void, and darkness was upon the face of the deep. 
 And the Spirit of God moved upon the face of the waters." This (1) 
 describes the earth before it began to be formed, i.e. it was unformed, 
 but not in a state of confusion, and it was void of occupants ; (2) 
 there was darkness over the deep or mass of atoms ; (3) the Holy Spirit 
 moved on the surface of the waters. 
 
 1. The Earth in its First State of Chaos. — This is described in 
 Hebrew, inai innn n'n psm " And the earth was without form and 
 void," psn, "the earth." The root of this word is p, "to run," or 
 " to be dashed in pieces," " breaking in pieces," or " fragments " or 
 " atoms," and with a formative K, pK, the earth, which radically means 
 a substance " reduced to a fine powder or atoms by the influence of 
 force, which also put the atoms in rapid motion," for p is translated 
 by Dr. Pratt " caused to move rapidly," « to revolve j " but the motion 
 includes all kinds of motion, viz. attraction, repulsion, and vibration, 
 as well as rotation and revolution. Such then is the radical idea of 
 the substance of the earth, viz. atoms in rapid motion. Eadically, 
 then, we can never find atoms without motion ; they never have been, 
 nor ever wiU be, without motion : indeed, the motion is the more 
 radical meaning ; but you can never have motion without a substance or 
 
THE HEBREW COSMOGONY. 521 
 
 :atomic matter to be moved. The atkeist holds " essentially there is 
 ■& unity of matter and force ; no separation of these exist." A French 
 philosopher puts it : " The universe consists of a substance in move- 
 ment." We put our seal to this. This shews that Science verifies the 
 Scriptures, for it is just the meaning of pN. Still, matter and force 
 ■are distinct entities for all that, just as much as substance and acci- 
 dent are distinct entities, though inseparable in nature. The German 
 atheist, Dr. Buchner of Frankfort, says " that nothing more exists in 
 the universe than force and matter, a dualism indeed but only apparent, 
 as neither factor can exist without the other, both are everlasting and 
 indestructible, ever have been, and ever will be " (Matter and Force). 
 He holds that they are a dualism, and so do we ; for how could force 
 act if there was no matter to act on and be forced to move ? This 
 proves matter to be inert, for if it could move itself there would have 
 been no need for force to move it. Atheist says " molecules are impressed 
 with the necessity of running into organic forms." We say to develop 
 bodies by aggregation. Atheist asks : " Who so impressed them 1 " 
 We ask first, what do you mean by the term "impressed?" — forced? 
 Is not force communicated by the impresser to the molecules im- 
 pressed 1 Molecules would not run unless forced to run or unless they 
 were impressed. Who so impressed them 1 Atheist confesses he has 
 no answer. We have an answer : God impresses them. Atheist 
 asks further : Whence comes this matter ? We have no answer. 
 Science is mute in regard to these questions. The science of atheism 
 is so ; not so the science of theism ; for true science, the science of 
 ■cause and efiect, brings us to an Absolute First Cause of aU matter in 
 the universe. Matter, inseparably joined with force, makes it ever- 
 active matter, or rather matter ever moving, — impressed with the 
 necessity to develop. Now, ever-active matter cannot be eternal, for 
 whatever is eternal is an eternal stand-stUl unit. The philosopher 
 Tyndal holds that the world was at first or began (these terms express 
 time) as a mist of atoms and force, which developed the world as we 
 see it now. How does he arrive at this idea ? Just by analysing the 
 world, following it back through all its stages of development. Then 
 how much geologic time, yea how much more astronomic time 
 has he to trace it through till he comes to a mist of atoms ? — say at the 
 beginning of one billion of years the world began as a mist of atoms 
 ■and force, impressed with the necessity of running to development. 
 This necessity prevents the atoms and force from being eternal, because 
 they are never at a stand-stiU, and cannot be so, so long as matter (atoms) 
 is united with force. Go back another bULion of years of eternity ; 
 they could not stand stiU all that time : analyse them, and what wiU 
 they be ? if atoms and force existed then, they would develope another 
 
522 DISSERTATION XIII. 
 
 world like ours before it 'began. Still go back another, and another,, 
 and another biUion of years ; will you find atoms and force then V 
 thousands of other worlds would be developed. Tou are no nearer the 
 beginning of eternity, and can never arrive with atoms and force. You 
 may arrive at a great Absolute First Cause, which is eternal, who created 
 atoms and impressed them with force, to make them develop the- 
 universe. 
 
 This meaning of pN, the earth, is further confirmed by the 
 words following, in31 WD, tohu va hohu ; both these words have nearly 
 the same meaning : inn tohu means loose, unconnected, without order 
 or without form, or in confusion or disorder ; inn bohu means hoUow,, 
 empty, void, waste, or desolate. The meaning of these words, which 
 represent the earth as in confusion and disorder, waste and desolate,, 
 is taken by those who believe that the earth was developed astronomi- 
 cally and geologically, and all the flora and fauna, plants and animals,, 
 found by geologists in the rocks were deposited during the first great 
 interval between " the beginning " and the first day, after which the 
 earth was cast into a confusion and disorder, made waste and desolate, to 
 be redeveloped as a fit habitation for man in the next week of six days of 
 twenty-four hours. Such an idea however is inconsistent with the text. 
 There is not a single word in the first verse that would lead to the sup- 
 position that the earth had been cast into a state of disorder or 
 chaos to be redeveloped into order, nor from the second verse 
 that it lapsed into a chaos, from the darkness and disorder of 
 which the present system of economy of things was made to arise. The 
 first verse, on the contrary, tells us that in the beginning God created the 
 substance of the heavens and of the earth ; but that the newly-created 
 earth was unformed and void. It tells nothing of the formation of thfr 
 heavens. Astronomy, however, instead of telling us that the earth lapsed, 
 into a state of confusion and disorder, teUs us how it was developed, and 
 how true it is that the substance of the earth was created along with 
 that of the heavens ; for, in the development of its substance in the^ 
 formation of our Solar System, it informs us that nine larger and a 
 number of smaller planets were separated from the same sub- 
 stance before our earth, and the planets Mercury and Venus 
 were separated from it after our earth was separated. The second 
 verse therefore must represent the substance of the earth in its first 
 state, just after it was cast off and separated from the newly-created 
 substance of the heavens, for all the planets were not yet formed out 
 of it, and that was as atoms in rapid motion, but loose and uncon- 
 nected; and so the earth was, in the words of our translation^ 
 " unformed and void ; " that is, the earth was that of a crude or un- 
 iormed natural material, out of which a designing mind was to develop 
 
THE HEBREW COSMOGONY. 523- 
 
 and furnish it with its vegetable and animal occupants. The idea of a 
 chaos, however, cannot be attached to that early state of the earth. 
 We have indeed used that word, but merely as a conventional term, 
 because it has been given to the state described in our Bible as tohu 
 va bohu. Chaos, as described by Ovid, was a rude and indigested 
 mass of heterogeneous matter not subject to the laws of Nature. 
 There is no evidence that the earth was ever in such a state ; there is, 
 on the contrary, the strongest proof that the present laws of JSTature 
 have been in operation from the beginning. Organic laws did not 
 indeed exist at this stage, they were not communicated till the Spirit 
 moved over the depths ; but it was not destitute of laws fitted to it& 
 own nature in this early state. 
 
 There are difi'erences of opinion regarding the meaning of the words 
 tohu va hohu. Mr Goodwin says : " Empty and waste would convey to 
 us at present something more nearly approaching the meaning of tohu 
 va bohu than those which the translators have used " (p. 218). " Some 
 think the Septuagint rendering expresses it more fully : aopaos Kai 
 aKa(nr€va(TTOi (invisible and unfurnished). This would well agree with 
 the statement, ' darkness was upon the face of the deep.' " We con- 
 sider that our translators have given the best translation to these 
 words ; " unformed and void " describe the condition of the earth 
 under two difierent states, which the others do not ; and the Spirit of 
 God has chosen them for that purpose, as we shall shew. According 
 to the Scriptures, and in agreement with the deductions of Science, the 
 earth has passed through three states during its state of Chaos. The 
 state we name Chaos extends from the first separation of the earth from 
 the sun till after the Spirit of God had moved over the face of the deep, 
 when organic laws were established, and living things made their 
 appearance. 1st, The earth was in the form of vapour or mist of 
 atoms ; this state the Bible terms tohu, "unformed." 2nd. The earth 
 became a burning ball of fire. 3rd. The earth weis enveloped with 
 water when darkness was over the deep, and the Spirit of God moved 
 on the face of the waters. The Scriptures caU this state bohu, " void," 
 or " unfurnished " with living occupants. 
 
 1. T!ie First State of the Earth, a cloud of vapour or mist of 
 atoms. — The opinion of Parkhurst of the state of the earth meant by 
 the word tohu is, that it was an unformed mass of loose atoms, con- 
 sisting of nothing but air. And this is just the idea which we deduce 
 by Science regarding a comet or nebula newly cast off from the Zodiac 
 matter of the sun already described. The theory of the astronomer 
 regarding the earth at this stage is, that the mass of the earth at first 
 included that of the moon also. The mass of substance being in its 
 first state cast off from the Zodiac light surrounding the sun was similar- 
 
524 DISSERTATION XIII. 
 
 i)o that aerial substance ; but both the sun and the earth afterwards 
 ^condensed, by the force of attraction, at the centre of each mass. The 
 earth, then, at the time it was cast off by the sun, had been a thin, 
 luminous vapour, similar to that of the comets, and so thin that, like 
 them, the stars beyond it could be seen through it. We state this 
 regarding a comet from personal observation. It has been calculated 
 that the earth's mass was no less than 480,000 miles in diameter, 
 sixty times greater than that to which it has now shrunk, and instead 
 of rotating round its own axis in twenty-four hours as it does now, it 
 took then twenty-nine and a-half days ; that is, the same time that the 
 moon takes to revolve round the earth ; that is, a month. From the 
 "time when the moon was thrown off by the earth to the diminution of 
 "the earth to its present size, that is, the time during which the earth 
 shrunk from the most distant point of the moon's circumference, which 
 was the earth's original size, till its present size, is so immense that the 
 mind cannot grasp it; it is inconceivable to us. The rapidity at 
 which the atoms would then have rushed to the centre under the 
 influence of the force of attraction would be very great, while the 
 force of repulsion would make them rebound and vibrate, and preserve 
 the atoms at proper distances from each other. Ifow this is the con- 
 dition described by the Hebrew words, inni inn nriTl J^NH, "and the 
 earth was unformed and void ;" but the radical meaning of which 
 Tepresents the substance of the earth in loose, unconnected atoms in 
 rapid and violent motions, when nothing of the earth was as yet 
 formed, and it was void of occupants ; vacua erat, quia habitatoribus 
 -carebat " (Poole : Synop. Grit.) 
 
 2. In the Second Gondition of the Earth, during its state of Chaos, 
 it loas on fire; hut its last condition, as described in Scripture, is 
 Oinn ''3S-5v ItJ'ni, " And darkness upon the face of the deep." This is 
 only the latter part of the chaos condition before described as "im- 
 iormed and void," for it is so intimately connected that the same verb 
 "was" governs both. It therefore reads thus : "IsTow the earth was 
 unformed and void, and darkness upon the face of the deep ; " and it 
 carries up the development of the Earth till the Holy Spirit impreg- 
 nates it with hving beings, so that both describe the whole Azoic 
 period of the Earth. But the darkness is only applicable to the latter part 
 of this chaos condition up to the moving of the Spirit. Now between 
 -this latter dark period and the first condition of chaos described, there 
 -was a long space of time, during which the Earth was being further 
 -developed aU the whUe, and the darkness upon the face of the deep 
 ■describes the end of the Earth's condition described by tehum, " the 
 de6p." The word Dinn tehum, "the deep" or "the abyss," means 
 radically "a tumult," or "multitude in violent motion " or "agitation." 
 
THE HEBREW OOSMOOONY. 525- 
 
 And Parkhurst (non VI.) defines it as "a confused multitude of atom* 
 or elementary particles of matter without cohesion or connection, a 
 turbid mass, a chaos." This describes the condition of the Earth's- 
 substance before its condensation, that is, it was a cloud or mist or 
 atoms in violent motion. Now, by the influence of attraction acting 
 at the centre, a rush of atoms to the centre during the process of 
 aggregation and condensation at the centre causes a vortex or whirl 
 in the whole cloud, and developes the rotatory motion round its axis^ 
 and also the force of repulsion at its circumference. Now the violent 
 and rapid motions of the atoms in this process of condensation 
 developed so great an amount of heat as to set the mass on fire. This- 
 idea of heat is also radically in tehum, as Professor Eobertson (Clams 
 Pentateuch) derives it from Dnn intensuis ferbuit aestus, i.e. "it 
 
 seethed vrith intense heat." This is applicable to the last condition 
 of tehum, but it pre-supposes the heat to have existed previous to it. 
 And when the Moon had been formed, and thrown off from its circum- 
 ference, we must conceive that at its centre it was a liquid burning 
 ball, like what the Sun is at present, with a circle of luminous vapour 
 encircling its circumference, which, by the force of repidsion, in time 
 formed a separate ring, in which some inequality became more concen- 
 trated than the rest, and which the attraction of cohesion formed into- 
 a sphere, which was thrown off from the Earth's circumference by the- 
 centrifugal force of repulsion, and becoming the separate nucleus of 
 the Moon, it revolved round the Earth as it does at present, and 
 gradually condensed to its present form, whilst the Earth itself also 
 underwent a similar condensation tUl it arrived at its present density. 
 Thus the conditions of the Sun and the Moon present us with two 
 examples or points in the process which the Earth passed through in 
 coming to its present state. 
 
 According to the deductions of science then, the Earth had passed 
 from a state of vapour to one of igneous fusion, or that state in which 
 the Sun is at present. 
 
 At this stage, when the investigations of the astronomer are nearly 
 terminated with regard to its formation, it comes under the investiga- - 
 tions of the geologist. From observations made by geologists upon 
 the heat of the Earth, they arrive at the notion that its centre is yet 
 a burning liquid, and that it had once been wholly a burning ball of 
 fire, which, after cooling down, a solid crust had formed on its surface. 
 These deductions have been arrived at in the following manner. The 
 surfaoe-heat of the Earth is due to the Sun's heat, which diminishes 
 as we descend into the crust of the Earth by mines, borings, and other 
 artificial means, and it ceases at a certain point ; but as we descend 
 farther the temperature is found to increase gradually and regularly at 
 
^26 DISSERTATION XIII. 
 
 Mh& rate of one thermometrical degree for every fifty feet, or at the rate 
 of 100° per mile. So far as direct observation goes, it maybe assumed 
 by analogy to increase in tbe same proportion at stiU greater depths, 
 which conclusion is verified by hot springs and volcanoes. Assuming 
 the gradual increase of heat to go on indefinitely in descending to the 
 centre, it has been shewn that at a certain depth the temperature must 
 "be such that even the most refractory constituents of the Earth would 
 be reduced to a state of fusion. The increase of temperature being at 
 the rate of 100° per mile, it foUows that at the depth of 40 miles, 
 about the 100th part of the entire distance from the surface to the 
 <:entre, we should arrive at a temperature of 4000°, at which it is quite 
 certain that no part of the matter composing the Earth could remain 
 solid. It is therefore inferred, without extreme numerical precision, 
 that the Earth is a spherical sheU, all the central part being in a state 
 of igneous fusion, the thickness of the crust being the 200th part of 
 its entire diameter. But farther, the spherical form of the Earth leads 
 to the same idea, for before it could come into this form it must have 
 been at one time in a fluid state ; for a spherical body can only be 
 formed from matter in a fluid state under the influence of forces actin" 
 
 o 
 
 by natural laws, as shot is formed from melted lead dropping from a 
 lieight sufiicient to allow it to cool before it reaches the ground ; it 
 forms a sphere under the central force of attraction of cohesion. But 
 besides this force, the globe is under the influence of other forces, 
 which modified its spherical shape, for being originally in a state of 
 fusion and being also in a state of rotation round its axis, as a necessary 
 mechanical consequence of that motion it must assume the form it still 
 retains, viz. an oblate spheroid, flattened at the poles and bulging at 
 the equator. Again, the Earth had a greater heat than the celestial 
 spaces through which it passed, and hence, from the known laws of the 
 radiation of heat, the Earth's heat had radiated into space, and has 
 gradually cooled down. By carrying this idea back, we are led to con- 
 ceive that there was a time when the heat of the Earth was so great 
 that it must have been a molten mass of matter. 
 
 This state of the Earth at this stage of its existence, it is evident, 
 was such that none of its elements could exist in a separate state, but 
 were commingled together in one liquid burning mass, so that few, if 
 any, could manifest the peculiar properties belonging to them at com- 
 mon temperatures. It is essential however for a body in this condition 
 of combustion that it should be surrounded by an atmosphere con- 
 taining oxygen, which, by union with the combustible matters, 
 principally metals, on the surface, formed oxides, which union is an 
 essential part of the process of combustion. And such metals and 
 •oxides only that remained fixed and undecomposed at such high 
 
THE HEBREW COSMOGONY. 527 
 
 •degrees of temperature could remain in the burning mass. All other 
 simple or elementary substances volatile by heat, or at ordinary tem- 
 peratures, would be commingled with the gaseous elements in the 
 -atmosphere surrounding the burning mass. We have said that this 
 state of the Earth is analogous to that in which the Sun is at this pre- 
 sent time, and as we have shewn that the Earth was formed out of its 
 matter, the Earth at this stage must have been composed of the same 
 matter in the same conditions as they are in the Sun at this present 
 time. Now we are led to a knowledge of this by the discoveries of 
 science. " When a beam of solar light is made to pass through an 
 ■ordinary prism, it is so bent or refracted as to be resolved into an 
 oblong band of different colours. These colours, beginning at the top, 
 are violet, indigo, blue, green, yellow, orange, and red, and they com- 
 pose what is called the ' Solar Spectrum.' But if this luminous band 
 is examined analytically it is found that hundreds of narrow dark lines 
 ■cross it transversely from one end to the other. These dark Knes were 
 first observed by Dr. WoUaston in 1802. But they are popularly 
 known as ' Fraunhoper's liaes,' on account of the careful examination 
 of them by that eminent German optician, whereby he was enabled to 
 construct a map of the Solar Spectrum, in which they are shewn in 
 their relative positions. The importance of this discovery it is scarcely 
 possible to estimate. For principally through the researches of MM. 
 Kirchoff and Bunsen it has been established beyond a doubt that these 
 dark lines in the Solar Spectrum are connected with corresponding 
 bright lines seen in the spectra of vapours of terrestrial metals and 
 gases in a state of combustion. And hence astronomers have been 
 enabled to prove, with aU but perfect certainty, that not only the sun, 
 but moon, planets, stars, nebulae, and even comets, contain many of 
 the same metals and gases as the Earth. Amongst these are included 
 iron, copper, nickel, magnesium, sodium, calcium, hydrogen, carbon, 
 and indications of many others. Thus a flood of light is thrown upon 
 the general structure of the sideral universe, and the constitution of 
 the photosphere of the Sun especially is now understood as it never 
 was before " (see Globe, Dec. 1871). 
 
 From this we deduce the inference that could a ray of light coming 
 from the Earth when it was in a state of combustion similar to that 
 of the Sun at present have been passed through a prism and its spectrum 
 analytically examined, it would have presented the same dark lines 
 caused by the vapours of metals and gases in a state of combustion ; 
 they would indicate the presence of the same metals as above-mentioned 
 and the same or an analogous constitution of the photosphere or atmo- 
 sphere of the Earth at that tima But farther, these facts lead to all 
 but perfect certainty that the sun, moon, earth, planets, stars, comets. 
 
528 DISSERTATION XIII. 
 
 nebulae, contain tlie same metals and gases, i.e. the same substance as 
 all of them had derived from the common substance afterwards broken 
 up into individual bodies, and thus verifies the first verse of the first 
 chapter of Genesis, which says : " In the beginning God created (the- 
 substance of) the heavens and of the earth," by one and the same fiat, 
 but out of which He formed the various heavenly bodies, our Earth- 
 being one of them. 
 
 In explaining the laws of chemical combination, chemists havfr 
 recourse to the atomic theory. They assume that all bodies are com- 
 posed of ultimate atoms, the weight of which is dilBferent in different 
 kinds of bodies. This is a somewhat different view of atoms from that 
 of the physicist, who considers that all ultimate atoms are in every 
 respect the same in aU kinds of bodies, and the different kind of bodies 
 is due to the different arrangement of the atoms composiag them. 
 The ultimate chemical atoms must therefore be aggregates, or molecules, 
 or httle heaps of physical atoms, and the specific gravity or weight of 
 the chemical molecules is due to the number of physical atoms entering^ 
 into the molecules. The formation of these molecules, in our opinion,, 
 has been due to the power of God, correlated by the force of attrac- 
 tion, whereby the number of physical atoms entering into the chemical 
 atom have been aggregated and the centre of attraction or cohesion 
 developed in the centre of the molecule, and the force of repulsion at. 
 the circumference, whereby the molecule is held as a sphere. Another 
 theory has been explained to the author, which says : " At the creation 
 of the chemical atoms, which would be whenever The Great Eternal 
 Will Substance put its compressive power into operation, — at their 
 creation then, I fancy, this cohesive gravity in the atoms would first- 
 give them aU an exact round form ; but before their substance had 
 time to cohere unalterably firm (or become solid and hard), mutual 
 contact with each other would gave them the shapes of monad, diad, 
 triad, or tetrad, i.e. one flat-sided, two fiat-sided, three flat-sided, or four 
 flat-sided." The theory of Dr. McVicar is that they are bmlt up of 
 ethereal atoms or centres of force iavested with an atmosphere which, 
 actuated by mutual attraction, aggregate into groups the smallest 
 number constituting a spherical shell or nucleus (their centres remain- 
 ing distinct, but their atmosphere confluent into one), is a group of 
 four, constituting the angles of a tetrahedron. He then supposes 
 another centre to be added to this in its nascent state, and in this way 
 hydrogen, the lightest of aU bodies, would be formed. Other centres 
 added in. a similar manner form other bodies with differences of 
 specific gravity. The molecules of this theory are little pieces of basket 
 work, quite unlike those piles of shot similar to which we are ac- 
 customed to conceive them, and not as Sir W. Thompson has described 
 
TME HEBREW COSMOOONT. 529 
 
 them, as already noticed. Our prinoipal objection to this theory is 
 that a force cannot act without an inert body to be acted on. Our own 
 view is that each physical atom has its own centre of attraction before 
 aggregation. When formed into the molecule their r-\ O n 
 power of attraction becomes confluent into one centre oi ^^ ^ 
 
 cohesive attraction in the centre of the molecule ; they "* 
 also lose their power of repulsion, which is developed ^ Q ^ 
 at the circumference of the molecule. This physical molecule forms a 
 chemical atom, and two or more chemical atoms form a chemical mole- 
 cule, as N^O [r O forms monoxide, N^Oj Ir Sc dioxide of nitrogen. 
 
 The various elements of which the world is composed amount to 
 about sixty-four. Thirteen are non-metaUic, called metalloids. Tour 
 of these are gases : oxygen, hydrogen, nitrogen, and chlorine ; their 
 symbols and atomic weight are, 0.16, H.l, N.li, Cl.35'5. Seven are 
 soHds : iodine, 1.127 ; selenium, Se.79 ; fluorine, F1.19 ; boron, B.IO ; 
 phosphorus, Ph.31 ; sulphur, S.32 ; carbon, C.12. One liquid at 
 ordinary temperatures, bromine, Br. 80. Two are intermediate between 
 the metallic and non-metaUic elements. 
 
 The metals are divided into — 
 
 Class I. Metals, the oxides of which are alkalies or alkaline earths. 
 
 Order 1. Metallic bases of alkalies : — 
 
 Potassium, K. 39; sodium, Na. 23 ; Kthium, Li.7. They have a 
 powerful attraction for oxygen at common temperatures, and their oxidea 
 form alkalies : they are potash, KjO. ; soda, Na^O. ; hthia, lijO. 
 
 Order 2. Metallic bases of alkaline earths — 
 
 Barium, Ba.l37; strontium, Sr.87.6; calcium, Ca.40; magnesium, 
 Mg.24. They decompose water at common temperatures, and their 
 oxides form the alkaline earths. Baryta, BaO. or baric oxide ; strontia^ 
 SrO. or strontic oxide ; Lime, CaO. or calcic oxide j magnesia,. 
 MgO. or magnesic oxide. 
 
 Order 3. Metallic bases of earths : — 
 
 Aluminium, Al.27-5 ; glucinum, G1.9 ; yttrium, T.32 ; thorinium, 
 Th.231 ; silicium. Si. 28 ; the oxides of these form the pure earths 
 Alumina, AljOj or aluminic oxide ; glucinia, GIO. or glucinic oxide ; 
 yttria, YO. or yttric oxide; thorinia, ThO. or thorinic oxide; silica, 
 Si02 or sihcio anhydride or dioxide. 
 
 Class II. Metals whose oxides are neither alkalies nor earths. 
 
 Order 1. Decompose water at a red heat : — 
 
 Manganese, Mn. 55 ; tin, Sn.118; cobalt, Co.58-8j zinc, Zn.65; 
 cadmium, Cd.ll2; nickel, Ni.58'8; iron, Fe.56. 
 
 Order 2. Do not decompose water; oxides not reduced by heat : — 
 
 Arsenic, As.75; molybdenum, Mo.96; chromium, Cr.52-2; 
 tungsten, 184; antimony, Sb.l22 ; uranium, U.120] columbium, 
 
 2 u 
 
530 DISSERTATION XIII. 
 
 Cb.97-6; cerium, Ce.46; titanium, Ti.50; bismutli, Bi.210; 
 copper, Cu.63-4; teUurium, Te.l28; lead, Pb.207. 
 
 Order 3. Whose oxides are decomposed by a red heat : — 
 Mercury, Hg.200; sUver, Ag.108; gold, Au.l97 ; platinum, 
 Pt.197-4; palladium, Pa.106-6; rbodium, Kh.104-4 ; osmium, 
 Os. 199-2; iridium, Ir. 198. 
 
 The intermediate substances between the metallic and non-metallic 
 bodies are, (1) silicum, forming the earthy oxide silica if a metal, 
 and called silicon if non-metaHic ; (2) ammonium, supposed to be a 
 compound metal forming an alloy with mercury, and with hydrogen 
 the alkali ammonia, composed of nitrogen and hydrogen, sym. ll^H^. 
 
 Now it is found that each of the simple elementary substances enter 
 into combination with one or more of the others to form compound 
 substances, and even the compound substances so formed combine with 
 one or more of the simple as weU as compound substances, and these 
 combinations take place under certain laws, called "The Laws of 
 Chemical Combination." These combinations take place in two 
 different ways as regards their proportions : 1. one substance may 
 combine in any proportion, as salt in water ; 2. one substance will 
 only combine in a certain proportion with a certain definite proportion 
 of another. But this takes place in few proportions, and the substances 
 so combined lose the properties that distinguished them when separate. 
 Some will only combine in one proportion, others in two, three, four, 
 five, and even six proportions. This kiud of combination is regulated 
 by certain laws : \st. The composition is fixed and invariable, it 
 always consists' of the same elements in the same proportion; 2nd, 
 The substances always combine in a certain definite number of parts 
 with a certain definite number of parts of another substance; Zrd, 
 When two substances combine in two or more proportions with 
 another, the numbers of the quantities are always multiples by some 
 whole number of the smallest quantity. The substances so formed 
 are called mono, di, tri, tetra, penta. In two parts sometimes hi is 
 used, the least number of parts it is called jjrofo, and the greatest num- 
 ber ^er. Thus oxygen combines with nitrogen in five proportions, thus — 
 
 Monoxide or nitrous oxide N2O, nitrogen 28, oxygen 16. 
 
 Dioxide or nitric oxide N2O2, nitrogen 28, oxygen 32 = 16 + 2. 
 
 Trioxide or nitrous anhydride NjOj, nitrogen 28, oxygen 48 = 1 6 + 3. 
 
 Tetroxide or nitric peroxide N2O4, nitrogen 28, oxygen 64 = 16 + 4. 
 
 Pentoxide or nitric anhydride NjOo, nitrogen 28, oxygen 80 = 16 + 5. 
 Before considering the geological structure of the crust of the 
 Earth, and its flora and fauna, we give here a classification of the whole 
 in order to show the relative position of each individual geological 
 system, and to indicate that of the stratum in which each individual 
 of the flora and fauna has been found deposited. 
 
THE HEBREW COSMOOONT. 
 
 531 
 
 TABLE OF GEOLOGICAI, SYSTEMS OP EOCKS. 
 
 i 
 
 1 
 
 Eecent. 
 
 Caves — Belgium, Languedoe Neanderthal, Engis, Gay- 
 
 lenrouth. 
 Alluvium, peat, Guadaloupe limestone. 
 
 Pleistocene. 
 
 Gravel and sand, laminated sand, silt and clay. 
 Contorted beds of drift. 
 Till, loam, boulder clay. 
 
 Pleocene. 
 
 Mammaliferous crag, 
 Norwich crag. 
 
 Miocene. 
 
 Red crag, 
 
 Suffolk crag or coraline crag. 
 
 Eocene. 
 
 C^jper—Heddon Hill sands, Bagshot sands. 
 
 Middle — London clay. 
 
 Lower — Plastic clay, Bognor beds. 
 
 
 Cretaceous. 
 
 Soft chalk, chalk with flints, hard chalk. 
 
 Upper green sand, gault, lower green sand, 
 
 Wealden clay. 
 
 Hasting sands, 
 
 Purbeck beds, clay and sandstone. 
 
 OoUte. 
 
 ( Portland oolite. 
 Upper. ) Kimmeridge clay, upper calcareous grit, 
 
 ( Coraline oolite, lower calcareous grit. 
 Middle. Oxford clay, coral rag and grit, 
 Combraflh, Kelloway rooks. 
 
 r „ Forest marble, Bath oolite, 
 
 ^"^- Puller's earth. 
 
 Lias. 
 
 Upper — Upper lias shale, marl stone. 
 Middle — Middle lias shale, lias limestone. 
 Lower — Lower lias shale, coloured marls. 
 
 Trias. 
 
 Variegated marl, 
 Muschelkalk, shell limestone, 
 Variegated sandstone. 
 
 Permean. 
 
 Upper Nea Red ( Nottingly limestone, gypseous red 
 Sandstone. (^ marl, magnesian limestone. 
 
 lower New Red \ Marl slate. 
 Sandstone. J New red conglomerate sandstone. 
 
 i 
 
 § 
 
 Carboniferous. 
 
 Coal i ^"tstpiie, shale, flagstone. 
 I Coal, ironstone, &c. 
 
 .g i ' Millstone grit, 
 
 ■S 1 Yoredale rocks, 
 
 s 1 j Lower scarstone, sandstone shale, coal seams, 
 
 >!'s V Alternating limestone and red sandstone. 
 
 Devonian or 
 Old Red Sand- 
 stone. 
 
 Conglomerate sandstone, 
 Cornstones, concretionary limestone, 
 Marls, 
 Tilestone flags. 
 
 Silurian, 
 
 ^ f Ludlow rocks. 1 ^^^"^ ^"<"°^ sandstone Amestry 
 s J j hmesfcone, Ludlow slates. 
 |; j Wenlock lime- l Dudley limestone, Wenlock shale, 
 V stone. ( Wenlock limestone. 
 
 . fCaradoc sand- I Hoderley limestone, 
 ■^ stone J Woolhopehmestone, shelly sand- 
 § ■ ■ stone, calcareous flags. 
 
 ^ Landeilo flags. CaJcareous flags, triboUte schist, 
 l^uauueui^uogB. j Landedo hmestone. 
 
532 DISSERTATION XIII. 
 
 TABLE OP QEOLOGlOAli STSTBMS OF E0CK8 — COntmued. 
 
 d 
 o 
 
 1 
 
 Cambrian 
 
 rPlynlymon rocks, 
 1 1 Bala limestone, Snowdon rooks, 
 ^1 -! Skiddaw slates, Longmynd rocks, 
 1 g Penrhyn slates, 
 
 L Barmouth sandstone. 
 
 i 
 
 Mica. 
 
 Hornblende clay slate, chiastolite slate, 
 Mica slate, mica schist, talc. 
 
 Gneiss. 
 
 Feldspar, primary or saccharine limestone, 
 Gneiss, mica, quartz, mica schist. 
 
 Basic. 
 
 Porphyry, syenite, greenstone trap, 
 Granite, porphyrus granite. 
 
 I. Primitive, Plutonic, or Igneous Rocks. — When tlie Earth was ia 
 the state of igneous fusion, all the chemical constituents of it were 
 commingled in the chaotic mass or as vapour in its surrounding 
 atmosphere, hut as it cooled down they crystallized, and formed a 
 crust of solid rock over its surface. And thus it is found hy geologists. 
 The lowest fundamental layer, called igneous rocks, consists exclusively 
 of mineral masses in a state of crystallization. This is the condition 
 which matter would necessarily assume, and which it could only 
 acquire, by having been gradually cooled and solidified after being 
 brought to a state of fusion by great elevation of temperature. Under 
 such circumstances its chemical constituents would group themselves 
 according to their mutual affinities, and would assume the various 
 crystallized forms proper to them. After cooling and solidifying, the 
 materials would present the appearance presented by the rocks which 
 form the foundation of the crust of the globe. It is inferred that 
 they were originally in a state of igneous fusion, and that by the 
 gradual loss of heat by radiation they were superficially cooled and 
 solidified. 
 
 The rocks thus formed are called igneous, or Plutonic, and unstrati- 
 fied rocks. And as they are those first formed, and upon which all 
 the others rest, they are called primary or basic rocks, below which 
 other kinds of rocks have never been found. This kind of rocks is 
 sometimes at great depths below other kinds of rock ; sometimes ele- 
 vated into mountains by disrupting the other kinds, which had been 
 superimposed upon it. These primary rocks also supply the original 
 materials out of which the whole crust of the earth is formed, and 
 consist chiefly of what is known as granite. It is composed of other 
 minerals, viz. quartz, felspar, mica, and hornblende, and iu the fundar 
 mental layers it is mixed up with smaller portions of the minerals- 
 amphibole, pyrogene, peridote, &c. 
 
 I. Pyrogene has a symbol and composition of Ca.Mg.SiOs^ 
 or lime, magnesia, and silicic acid. It forms a class of minerals. 
 
TEE HEBREW COSMOGONY. 533 
 
 ■called augites, of various forms, as diopside, Ca.Mg.SiO3; 
 hendetergite, Ca.Fe.SiOs. ; sahlite, Ca-SiOa. + Mg.Fe.SiO2 ; dialage, 
 composed of equal proportions of CaO., MgO., FeO., and AJjOg ; 
 hypersthene, Fe.SiOa + Mg.SiOj. Basaltic augite is a silicate of lime, 
 magnesia, and iron; sometimes alumena, Ca.Mg.Fe.SiO4. 
 
 II. AmpJiibole or Hornblende Groupe. — Tremolite Ca.Mg.SiO3. 
 . Jade is a Hght green variety ; another variety is calamite ; actmolite, 
 
 Mg.Ca.Fe.SiO3. Common hornblende is composed of lime, iron, 
 magnesia, and alumena. It is alterable by infilterating waters into 
 talc, steatite, serpentine, chlorite, limonite, and magnetite ; labra- 
 
 •dorite, or Ca^O.AlaOs 3 SiOs; felspar, Ca-SiOa + AljOj, Na^O, 
 
 ■or K2O. ; anorthite, Ca.Al.SiO4, or silica, 43; alumena, 37; lime, 20; 
 
 -oligoclase, Ca.NaO.SiO2; orthoclase, K.Al.SiaOg or K2O.AI2O3 6 SiOj; 
 
 ^andalusite, Al2.O3.SiO2. Chiastohte is a mixture of andalusite and 
 
 iforeign matter. Epidote, Ca.Al.Fe.Si06. 
 
 III. Peridote. The varieties are (1) olivine 2 Mg. Fe.O SiO^ ; 
 
 • (2) hyalosiderite contains 30 per cent, of oxide of iron ; (3) boltanite 
 is magnesian chrysolite ; (4) fosterite contains silicate of lime ; (5) 
 monticeUite, largely of silicate of lime ; (6) bactoachite, silicates of 
 magnesia and lime ; (7) eulysite, protoxide of manganese; villarsiteis an 
 
 -altered variety. 
 
 Quartz is silica or silex, flint earth, symbol Si02 ; mica, 
 '■Ca.Si02 + K.O. is potash mica; Ca.SiOjMgO. is magnesian mica; 
 lepidolite Ca.Si02 LiO is lithia mica; phlogopite Ca.Si02Mg. is mag- 
 .nesianmica ; nepheline Al.Na.K.Si05 ; talc, hornblende, Mg.SiOsHgO ; 
 steatite, 2 Mg. SiOs + H20. ; serpentine, Mg.SiOsHO. Asbestos and 
 chiastolite are varieties of talc. The elementary constitution of these 
 •compositions shew us the chemical elements of which the basic rocks 
 of the Earth's crust were formed. These elements are the metals mag- 
 ■nesium, alumenium, silicon, sodium, potassium, lithium, iron, which with 
 vthe gas oxygen form the alkalies soda, potash, lethia, the earths alumena, 
 magnesia, silex, oxide of iron, and oxygen with hydrogen forms water. 
 
 Such are the principal constituents of the Plutonic rocks. They 
 are not chemically combined together, but brought into mechanical 
 juxtaposition, and agglomerated to form a solid mass by the mere 
 •cohesion of the crystals ; they may exist in any proportion : hence 
 has arisen the corresponding varieties of granite. In some, quartz and 
 mica are wanting ; then the quartz, consisting only of feldspar in the 
 pasty and crystallized state, takes the name of porphyry. In others, 
 feldspar being in larger proportion than mica, and quartz smaller, form 
 rocks called porphyrons granite. The lamina of mica, placed parallel to 
 each other, give to the rock a laminated slaty or schistose texture ; in 
 «uch cases the granite is called gneiss. 
 
534 DISSERTATION XIII. 
 
 By the continued effect of radiation of the heat of the earth, the ■ 
 temperature on the surface would' continually decrease, and it would 
 become so low that it would lose its incandescence ; but though no- 
 longer red-hot, stiU the heat would be very great, which was also 
 maintained by the igneous fusion in the interior. During the changes 
 on the surface of the earth, greater changes were taking place in its- 
 surrounding atmosphere. When the earth was in a state of fusion on 
 the surface, aL. the volatile metals and other chemical substance, with 
 the gases, were held suspended in the atmosphere; but as soon as the heat 
 became so low as to admit the chemical afJfinities to come into play,, 
 various substances would form in the atmosphere, while others would 
 condense and form on the surface. In this manner, nitrogen and 
 oxygen combined would form atmosjSheric air, while oxygen and 
 hydrogen would form water, which from the immense heat of the earth 
 could only exist as aqueous vapour suspended in the atmospheric air ; 
 but in the course of many ages, while the heat of the earth was 
 becoming lower and lower, the aqueous vapour in the atmosphere 
 would condense very gradually, and form water on the surface. This 
 brings us to the close of the second state of the earth in chaos. 
 
 The Third Stage of Chaos, when the Earth was enveloped in Water. — 
 When granite does not appear on the earth's surface, it is overlaid by 
 various rocks of a different character and history. In examining them, 
 the materials composing them are seen distributed, one over the other, in 
 regular layers or strata, bounded by parallel and horizontal surfaces. 
 The manner in which these layers have been formed must have been 
 precisely that which would ensue if these materials had been suspended 
 in water, which had afterwards subsided and settled at the bottom. 
 The materials of which these rocks are formed have all been derived 
 from the substance of those previously in existence : the earliest, from, 
 the original granite, which during the long ages in which the aqueous 
 vapour was condensing, were exposed to the chemical action of the 
 vapour and atmosphere, which eroded and wore down their exposed 
 surfaces, and when the waters came to envelop the earth, this detritus 
 of the rocks became suspended in them. It then subsided in the 
 manner above described, and formed strata or beds at the bottom of 
 the sea, and was hardened by heat and pressure. 
 
 The Transition Rocks. — The earliest of these rocks are slightly 
 changed from the granite, and constituted gneiss ; others, combined 
 •with clay from the feldspar and mica, formed micaceous schist. Some- 
 times quartz, by itself, constituted the rocks ; others, crystallized or 
 saccharine limestone, hornblende, and many varieties of slates and 
 shales. These rocks have all been subjected to an extraordinary degree 
 of heat, inferred to have arisen from contact with the highly-heated. 
 
THE HEBREW COSMOGONY. 535 
 
 surface of the rocks below them ; and though they shew traces of 
 stratification, they have also acquired a new crystaUine texture from 
 the action of the heat, which has also moved and contorted them, and 
 sometimes they are not to be distinguished from the granite below. 
 And inasmuch as they partake greatly of the character of the igneous 
 rocks, and partly of those superincumbent upon them, they are called 
 transition or metamorphic rocks. 
 
 These transition or metamorphic rocks, from being principally 
 composed of gneiss and mica, form what are called the gneiss and 
 mica systems. The Gneiss System, being the lowest, consists of gneiss, 
 mica, quartz, raica schist, feldspar, primary or saccharine limestone. 
 The Mica System, which is superimposed upon the Gneiss System, 
 consists of mica slate, mica schist, talc, hornblende, and chiasto- 
 lite slate. These earliest systems of gneiss and mica are wholly 
 devoid of the renlains of living things, and this long period of the basic 
 granite, gneiss, and mica systems has been therefore termed Azoic, a 
 term meaning want of life ; indicating that when these rocks were 
 formed no living thing existed as yet on the face of the globe or in its 
 waters, the heat being so great as to preclude the existence of life. 
 
 THE TABLE OP THE AZOIC PERIOD. 
 
 O 
 
 o 
 
 1 
 
 si 
 
 Hornblende, clay slate, ehiastolite elate, 
 Mica slate, mica schist, talc. 
 
 II 
 
 Feldspar, primary or saccharine limestone, 
 Gneiss, mica, quartz, mica schist. 
 
 'k 
 
 Trap, serpentine, greenstone, porphyry, 
 Granite, syenite, porphorous granite. 
 
 If there had been no disturbing force in operation, the earth's surface 
 would have continued unbroken and enveloped in water, forming a sea 
 of uniform depth ; but the internal fused matter enclosed by the crust 
 being subject to more or less irregular effects, and exercising an 
 unequal pressure, as weU as the crust being thinner at some points 
 than at others, the crust is broken up, some of the broken pieces 
 being pushed up at one end; the interior fluid matter issuing 
 from the crack cooled and solidified, and formed the tops of mountains 
 with a declivity. Other parts, remaining level, formed plains of sea- 
 bottom, or, in other parts, valleys between mountain ranges. The con- 
 vulsions take place in irregular succession, and produced effects which 
 have remained, and are visibly traceable upon the earth at the present 
 
536 DISSERTATION XIII. 
 
 day. During tlie gneiss and mica periods, the solid crust had been 
 four times cracked, when the internal fluid matter issued through the 
 fissures, forming four systems of mountains, which stni exist to attest 
 these remarkable facts in the primitive history of the earth. The 
 elevating causes of mountains is due to volcanic action, and this is 
 caused by two processes : water let in upon the heated matter of 
 the interior suddenly expanding aqueous vapour, which decom- 
 posed into its component gases, oxygen and hydrogen, cause such 
 sudden pressure as to disrupt the overlaying rocks for escape. Then, 
 second, the alkaline metals, potassium and sodium, when water is 
 brought into contact with them, have the same effects. 
 
 We are now come to the stage of the Earth's formation, when it is 
 described by the Scripture, " And darkness was upon the face of the 
 deep." The radical meaning of the original Hebrew throws consider- 
 able light upon the condition of the Earth at this time, and shews us 
 how wonderfully science agrees with the Scriptures. The word 
 IBTI, heshed, radically means " to impede action " or " motion," " to 
 refrain," "keep back," "stop." "The connection of this," says Park- 
 hurst, " with the former sense will be evident from producing a passage 
 or two. Isa. xliii. 10, ' The solar light lETI, heshed, stops, is darkened, 
 stagnate, becomes inactively stagnant in its goings forth.' Ezek. xxx. 
 18, 'At Tehaphnehes QVn ItJTl, heshed hy'om, the day or daylight 
 shall be impeded, stagnate,' Eng. margin, ' restrained.' Then as a noun 
 ItJTI, heshed, means, as in the text, ' darkness,' not as a nonentity, but 
 as the light impeded." On the consideration of the condition of the 
 Earth at this time, the force and adaptation of this meaning will be 
 seen at once. This condition is thus described by the geologist : " It 
 has been seen that the burning Earth was enveloped by an atmosphere 
 composed largely of aqueous vapour, and the surface of the Earth, even 
 after it had cooled down, so that it had become solidified by the 
 crystallization of its most external part; the heat was so great that water 
 could not exist upon it, but according as the temperature became lower 
 the aqueous vapour, till then sustained in the atmosphere, condensed 
 and precipitated, forming upon it an ocean of uniform depth, extending 
 over the entire surface" (Lardner's Orust of the Earth, p. 188). But 
 the heat of the Earth was stUl so great as to keep the water on its 
 surface at the boiling point, consequently the whole surface of the 
 water was enveloped in dense steam through which the sun's rays of 
 light could not penetrate, consequently they were " impeded " (icn 
 heshed) from coming down to the surface of the waters, and thus 
 " Darkness was upon the face of the deep." Then again the Hebrew 
 word Dinn, tehum, " the deep " or " abyss," as we have seen in its 
 derivation as given by Professor Eobertson in one of its radical mean- 
 
THE HEBREW COSMOGONY. 537 
 
 ings, was, "intensius ferbuit aestas," i.e. "it seethed" or " boiled with 
 intense heat." The idea then in the text is an abyss or deep, i.e. a 
 body of water in tumultuous motion, which truly describes the water 
 in a state of intense ebullition, Kke a boiling cauldron. That this was 
 •the very state of the Earth at this time, as discovered by the science of 
 .geology, will be observed from the description of it given by Hugh 
 Miller : " Let us suppose," says he, " that during the earlier part of 
 the period of excessive heat the waters of the ocean stood at the boiling 
 point even at the surface, and much higher at the profounder depths ; 
 ■and further, that the half -molten crust of the Earth, stretched out over 
 a molten abyss, was so thin that it could not support, save for a short 
 period, after some convulsion, a smaller island above the sea level. 
 What in such circumstances would be the aspect of the scene optically 
 •exhibited from some point in space elevated a few hundred yards over 
 sthe sea ? It would seem a blank, in which the intensest glare of fire 
 would fan to be seen at a few yards distance. An inconsiderate escape 
 •of steam at a few yards distance from the safety-valve of a railway 
 'engine forms so thick a screen that, as it lingers for a moment in pass- 
 ing opposite the carriage window, the passenger fails to discern through 
 it the landscape beyond. A continuous stratum of steam then, that 
 attained to the height of even our present atmosphere, would wrap up 
 the Earth in a darkness gross and palpable as that of Egypt of old, — 
 .a darkness through which even a ray of light would fail to penetrate. 
 And beneath this thick canopy the unseen deep would utterly ' boU as 
 •a pot,' wildly tempested from below, while, from time to time, more 
 deeply-seated convulsions would upheave sudden to the surface vast 
 tracts of semi-molten rocks, soon again to disappear, from which waves 
 ■of bulk enormous would roll onward to meet in wild conflict with the 
 giant waves of other convulsions, or return to hiss and splutter against 
 the intensely heated and fast floundering mass, whose violent upheaval 
 first elevated and sent them abroad. Such would be the most pro- 
 bable state of things during the times of the early gneiss and mica 
 schist deposit, — ^times buried deep in the chaotic night or ' evening,' 
 which must have continued to exert for it mayhap many ages after 
 "that beginning of things in which God created the heavens and the 
 •earth, and which preceded the first day." 
 
 Such is the conception of the geologist of this stage of the Earth's 
 •existence, formed from the operation of physical causes, without any 
 knowledge that the Hebrew word IBTI, heslied, describes it almost in 
 the same terms, and shews the very exact agreement of science and 
 revelation. For a long period of time during which the catastrophes 
 above described were developed at intervals, the superficial temperature 
 depended more upon the internal heat transmitted to the surface 
 
538 DISSERTATION XIU. 
 
 through the crust than from solar radiation. The heat was equally- 
 diffused over all latitudes, but had it depended on solar radiation it 
 ■would have been greatest between the tropics and least within the 
 polar circles. For a long period this temperature was far above th& 
 limit compatible with the existence of any form of organic life, animal 
 or vegetable ; consequently during this interval the globe was a mere 
 waste, unanimated by life and unadorned by vegetation, that is, it was 
 " unformed and void, and darkness was upon the face of the deep." 
 
 " During the Azoic period, ere life appears to have begun on our 
 planet, the temperature of the Earth's crust seems to have been so high 
 that the strata at first deposited apparently in water passed into a semi- 
 fluid state, became strangely waved and contorted, and assumed in its- 
 composition a highly-crystalline character. Such is peculiarly the case 
 with the fundamental or gneiss deposits of the period. In the over- 
 lying mica schist there is stiU much contortion and disturbance, where- 
 as the clay slate, which lies over aU, gives evidence in its more 
 mechanical texture and the regularity of its strata that a gradual 
 refrigeration of the general mass had taken place, and that the close of 
 the Azoic period was comparatively quiet and cool." 
 
 The Eozoic age or dawn of life now begins, and we now 
 give the classifications of the vegetable and of the animal kingdoms,^ 
 so that the reader may understand the relative degree of organization 
 of each individual of the flora and fauna found in the rocks, and th& 
 place of each in the scale of living beings. 
 
 DE. LINDLET S CLASSIPIOATION OF PLANTS. 
 
 FLOWEBLESS PLAMTS. 
 
 ^\ 
 
 S, I Fusion of root, stem, 
 ■3 J. and leaves into one 
 ^ I mass, called a thallus. 
 
 1. Algae, Diatomaciae Confervse Fuci. 
 
 2. Fungi Agarici — Todstools, PuffbaUa, Mush- 
 
 rooms. 
 
 3. Liohenes — Lichens, Mosses, &c. 
 
 g, j Stem and leaves dis- 
 i < tinct ; stem grows at 
 "^ I end, not diameter. 
 
 1. Muacales — Crystal Worts, Horsetails, Urn 
 
 Moss. [laoisB. 
 
 2. Lycopodales — Lyoopods, Club Moss, Marsi- 
 
 3. Filiseales — Ferns, Adderstongs, Pepperworts. 
 
 g= I Flower and fruit spring 
 ^ ■< irom a thallus ; they are 
 2 I leafless and parasitic. 
 
 FLOWERING PLANTS. 
 
 1. Blanophoracese, or Cynomorinims. 
 
 2. Cytinacese, or Cystus-rapes. 
 
THE HEBREW COSMOGONY. 
 
 539 
 
 DE. LIHDLEY S OLASSIITOATION OP PLANTS — I 
 
 a 
 
 Fruit growing from a 
 stem, stem growing 
 at centre, leaves par- 
 aUeL 
 
 Glumales Gramenacese — Grasses, Sedges, 
 
 Brittleworts, Pipeworts, &c., Eestiacese. 
 Arales Pestiacese or Lemnades — Duckweeds, 
 
 Bulrushes, Arades, Pandacese, &c. 
 Palmales, Palma<;ea,.PaJms. 
 Hydrales, Hydrocharidacse, Naiodacea, 
 
 Triuridse, Zosteraoae, sea-wracks, Hsemo- 
 
 doracea, AmaryUaoese. 
 Narcessales Bromeleacise, Taccads, Irids. 
 Amomums, Ginger, Arrowroot. 
 Orchids. 
 Xyrids. 
 
 Juncales, Rushes. 
 Liliaoae, Lilies. 
 Alismads. 
 
 fo I Wood of stemin a circle, 
 ^< a central pith, leaves 
 M, I not veined, deciduous. 
 
 1. DioscpraceEe or Yams — Smilacese Sarsa- 
 
 parillas, TriUacese. 
 
 2. Philesiacese. 
 
 3. Roxburgh Worts. 
 
 I /Wood of stem concen- 
 J I trie, youngest at cir- 
 p_< cumference ; seeds 
 
 * I naked, no style nor 
 
 P^ \ stigma. 
 
 1. Cycadacese, Araucarites, Peniacese conifers. 
 
 2. Taxaceje or Taxads. 
 
 3. Gnetacese or Joint firs. 
 
 Q 
 
 ('Seeds enclosed 
 
 & 
 
 e 
 
 in a se( 
 
 stem concentric 
 ' layers, central 
 I pith, medullary 
 
 rays from centre 
 
 to the circum- 
 ference. 
 
 ' 1. Amentales, Birch WiUow Oleaster ; 2. Urti- 
 oales, Nettleworts ; 3. Euphorbra<!8e ; i. 
 I Quercales, Oaks ; 5. Menisperonacsea ; 6. 
 
 l^ Circurbitales ; 7. Papaveraies. 
 
 Mi 
 
 (1. Violales, Violets ; 2. Cistales cruciferse, 
 Cabbage ; 3. Malvales, Mallows ; 4. Sapin- 
 dales, Maples, Polygales ; 6. Guttiterales, 
 Guttifers ; 6. Nymphales, Nymphacese, 
 Water-lilies; 7. Ranales Ranunculaoese, 
 Crowfoot-; 8., Berberales, Berberdi; 9 
 Ericales, Heath ; 10. Rutales; 11. Geranl 
 ales; 12. Silenales ; 13. Cheropodales, 
 Amaranths ; 14. Piperales, Pepper. 
 
 /l. Fiooidales, Fiooids ; 2. Daphnales, Laurel ; 
 3. Roseales, Legumens, Drapacese, Rose- 
 aoe8e,Pomace8e ; 4. Saxifragales, Sanfrage ; 
 5. Rhamnales, Elms ; 6. Gentinales ; 7. 
 Solanales, Olives ; 8. Cortusales, Prim- 
 wort ; 9. Eohiales, Jasmine ; 10. Bignoni- 
 ales Bignoniais, Butterworts. 
 
 
 f\. Campanales Campanaleae, BeUworts; 2. 
 Myrtales, Myrtles ; 3. Cactales, Cacti, 
 Indian Figs ; 4. Grossales Grossalaracse, 
 Currentworts ; 5. Chinchonales, Chichona ; 
 6. Umbelales, Umbehfers; 7. Asarales 
 Sautalacea, Sandal-wood, Aristolochia. 
 
.540 
 
 DISSERTATION XIII. 
 
 CLABBIPICATION OF THE ANIMAL KINGDOM. 
 
 
 
 Bimana 
 
 Man. 
 
 
 
 Quadrumana . 
 
 Apes and monkies. 
 
 
 
 Cheiroptera 
 
 Bats. 
 
 
 
 Camivora . J 
 
 Digitigrada— felidse and canidffi. 
 
 
 
 Plantigrada — mustelidae and ursidse. 
 
 *j 
 
 
 Inseotivora 
 
 Erinaciadse, talpidse, sorocidse. 
 
 &^ 
 
 ■J 
 
 Edentata . 
 
 Myrmeoophagse, dasypidse, bradypus, megatharidse. 
 
 j 
 
 Bodantia . 
 
 Sciurdae, muridse, castoridse, hystrioidse, cavidae, 
 
 i 
 
 
 chinchelidse, leporidse. 
 
 1 
 
 1 
 
 Euminantia 
 
 Antelopidse, capridse, ovidse, bovidse, cervidse, 
 
 ^ 
 
 
 camelopardse, moschidse, camelidse. 
 
 
 
 Pachydermata . 
 
 Equidse, suidse, tapiridse, elephasidae. 
 
 
 
 Marsupialia 
 
 Sarcophaga, entomophaga, carpophaga, poephaga, 
 rhizlophaga. 
 
 
 
 Monotremata . 
 
 Echidnaj ornithorynchus. 
 
 
 
 Amphibia . 
 
 Phocida, seals, morses, trichechus. 
 
 
 
 Cetacea . 
 
 Manatidse, balsenidse, physeteridse, delphinidsB. 
 
 
 
 Eaptores . 
 
 Eagle, vulture, hawk. 
 
 
 
 Inoeesores. 
 
 Lark, crow, bird of paradise. 
 
 
 rf 
 
 Scanaores . 
 
 Cockatoo, parrot. 
 
 
 i 
 
 Rasores . 
 
 Peacock, pheasant, dove. 
 
 
 ^ 
 
 Cursores . 
 
 Guinea fowl. 
 
 , 
 
 
 Grallatores 
 
 Rail, corncrake, flamingo. 
 
 i 
 
 
 Natatores . 
 
 Pelican, swan, goose, duck, auk. 
 
 1 
 
 Chelonia . 
 
 Turtle, tortoise. 
 
 u 
 
 Sauna 
 
 Crocodile, chameleon. 
 
 ^ 
 
 & 
 
 Ophida . 
 
 Serpents. 
 
 
 (^ 
 
 Batrachia . 
 
 Frogs, salamander. 
 
 
 Cetnoid . 
 
 The salmon, herring. 
 
 
 § 
 
 Cycloid . 
 
 The perch. 
 
 
 •1 
 
 Ganoid 
 
 The pike, the sturgeon. 
 
 
 Placoid . 
 
 The shark, the skate. 
 
 
 5 . 
 
 Insecta 
 
 Bee, grasshopper, flea, butterfly. 
 
 
 
 Myriaphoda 
 
 Soolopendra, julus. 
 
 
 e .S 
 
 Araonida . 
 
 Spider, scorpion, mite. 
 
 
 "l i 
 
 Crustacea . 
 
 Crab, lobster, shrimp. 
 
 
 "'S'^ 
 
 Cirrhipoda 
 
 Antifa. 
 
 i 
 
 -^ 
 
 Annelida . 
 
 Earthworm, leech, neries. 
 
 
 Cephalopoda . 
 
 Cuttlefish, nautUus. 
 
 fc^ 
 
 § 
 
 Gastropoda 
 
 Snail, whelk. 
 
 n 
 
 i 
 
 Lamellabranchia 
 
 Oyster, mussel. 
 
 § 
 
 ^° 
 
 Brachiopoda 
 
 Lingula, terebratula, peutamerus. 
 
 <J 
 
 Bryosa 
 
 Reticulipora. : 
 
 
 Echinodermata . 
 
 Star-fish, sea-urchin. 
 
 
 .S' 
 
 Polyparia or 
 
 
 
 "1 
 
 Zoophytes . 
 
 Coral, astrea. 
 
 
 § 
 
 Foraminifera 
 
 
 
 ^ 
 
 Amorphosa 
 
 Sponges, fungi. 
 
 
 
 Infusoria . 
 
 Monades. 
 
THE HEBREW COSMOOONT. 541 
 
 During the time that the clay slate was being deposited all turbulence 
 of the waters had ceased, and though comparatively cool yet it waff- 
 stiU so hot that the atmosphere was stiU loaded with steam, and the 
 surface of the waters was stiU enveloped in darkness. But at the close- 
 of this deposit a new era in the world's history takes place, for now 
 the enlivening motion of the Spirit of God might be seen agitating the 
 surface of the waters as He brooded over them and impregnated them 
 with the first germs of hfe. And it may well be here observed that 
 while aU the operations of nature are effected by what are called 
 natural causes, yet all secondary causes must be immediately ascribed, 
 to the Great First Absolute Cause. His creative power was in exercise^ 
 and to it the origin of Ufe on the globe is due, and this is claimed by 
 the Spirit of God Himself, who indited these words : " Thou sendest- 
 forth Thy Spirit, they are created." And this is the work in which 
 the Spirit of God is described as being engaged in when it is said : 
 " The Spirit of God moved upon the face of the waters ; " and hence- 
 forth there appears in the midst of these waters Hving creatures. And 
 so the geologist finds their remnants in the next deposited rooks. 
 The opinions and concessions of the atheist regarding the origin of Hfe 
 result in a great part from the geological condition of the earth. Thus the 
 atheist says. " Life," says Professor Huxley, " is incompatible with the 
 gaseous state." Nor can life be maintainedin the absence of water, which 
 could not of course, except potentially, be present in the incandescent 
 aggregation, from which our planet emerged. Life therefore must have 
 begun on earth. There are three hypotheses of its origin. It may 
 have been communicated to matter by a supernatural power ; it may 
 have come in a form of simple organism or germ, from some other 
 sphere ; or it may have originated spontaneously. The first hypothesis 
 explains nothing j it is arbitrary, and a gratuitous assumption. It 
 must therefore be dismissed. The second, suggested by Sir WiUiam 
 Thomson, is immediately invalidated when we recall the fact that life 
 is incompatible with intense heat. A meteorite, or even a moss-grown 
 fragment from another world, would inevitably become incandescent 
 in its passage through space, and destroy any germ or organism on its 
 surface. Our only resource, therefore, in striving to explain the origin 
 of Hfe, is found in the theory of spontaneous generation. ITiere is, if 
 
 is TRUE, NO SHADOW OF TRUSTWORTHY EVIDENCE for the pi'esenf 
 
 occurrence of that phenomenon. But, as Mr H. Spencer has indicated, 
 " it is more than probable that under widely different cosmic conditions, 
 when the earth was passing through falling ranges of temperature, and 
 tiie more complex chemical compounds were unstable, a carbon com- 
 pound of an intricate molecular structure, answering to the protein of 
 the biologist, was formed ; and thus, in a relative sense, life com- 
 
542 DISSERTATION XIII. 
 
 menced on the globe." Observe the last supposition : the hypothesis 
 of Spencer. The supposed protein molecular structure has no more a 
 shadow of trustworthy evidence for its formation then, than it has 
 now, only he and atheist think the earth was then in a more likely 
 condition to produce life when the earth was passing through falling 
 ranges of temperature : after all it is only a probability in their opinion, 
 but in ours it is an impossibility. 
 
 Let us examine what we know of the most primeval of living matter, 
 and see if any condition of the earth at any time could produce it. 
 When we submit Hving matter to the highest powers of the micro- 
 scope, directed by the most illustrious of scientific observers, we see that 
 it consists of an aggregation of cells. Taking one of these under special 
 observation, we see that all its parts are not alive. This living 
 organism consists of (1) nutrient matter or pabulum; (2) a nucleus of 
 germinal matter or bioplasm ; (3) formed matter, or tissue, secretion, and 
 deposit. Into the centre of every organic cell there flows a current of 
 nutrient matter or pabulum, and this may be wholly inorganic or dead 
 matter. This pabulum or nutrient matter is formed in the interior of 
 the cell into formed matter, and this is thrown off as formed material 
 to form the cell wall. In an organic cell two currents are seen ; one 
 of nutrient matter, flowing into a bioplast, seated in the centre. By 
 this bioplast, or germinal matter, the dead inorganic nutrient matter 
 is changed into living organised matter; this, by another current 
 flowing outward to- the cell wall, is there deposited to increase the 
 tissue. This change of the nutrient matter by the bioplast in the 
 centre of the cell into formed organic matter, is produced by a process 
 'that cannot be explained by chemistry or any physical science : this 
 process is called Life. "We learn then that the bioplasts convert the 
 nutrient into living matter, and the living into formed matter ; that 
 all formed matter has once been living matter, and so differs totally 
 from inorganic matter; that the transmutation of the not living into 
 the living occurs in the bioplasts by the process of life instantaneously. 
 The cell wall is formed matter, and not alive, and not necessary to the 
 work of transmutation effected by the bioplast ; that bioplasts, or the 
 points of germinal matter in the centre of the cell, always arise from 
 previous bioplasts. They have the power of self-movement in any 
 direction. They have the power of self-subdivision, and each portion 
 of a self -divided bioplast constitute other bioplasts, and each have the 
 same powers as its parent bioplast. This in one aspect is called proto- 
 plasm, which nieans the first structure (matter), and bioplasm, hfe 
 structure. A protoplasm or bioplasm is a little speck of glue-like ger- 
 minal matter, transparent, colourless, and structureless, or showing no 
 organization under the strongest microscope and every other test known 
 
TEE HEBREW COSMOGONY. 543 
 
 to man, and yet capable of multiplex movements. " We fail," says 
 Huxley, " to detect organization in the bioplasmic mass ; but there are 
 movements in it, and life. We see the movements ; they must have 
 a cause. The life is there before organization." Life is their 
 cause. What is life ? It is answered, The power which directs the 
 movements of bioplasm. Bioplasm is moved by more forces than one. 
 They are physical and chemical forces. But hfe is the co-ordinating 
 agency or directing power which weaves the tissue, and interweaves 
 tissue with tissue into marvellous designs, which cannot be accounted 
 for by anything physical or chemicaL Life is the power that directs 
 these forces. Tyndal, Huxley, Drysdale, Spencer, all admit that the 
 action of the bioplast cannot be explained by merely chemical pro- 
 perties or forces. 
 
 In Nov. 1875 Tyndal quoted and adopted the words of Du Bois 
 Eaymond. " It is absolutely and forever inconceivable that a number 
 •of carbon, hydrogen, nitrogen, and oxygen atoms should be otherwise 
 than indifferent as to their own position and motion, past, present, and 
 future." Tyndal adds, in his own words, " the continuity between 
 molecular processes and the phenomena of consciousness is the rock on 
 which materialism must inevitably split whenever it pretends to be a 
 complete philosophy of the human mind" (Pref. to Fragments of 
 Science). Even Spencer in his Biology (p. 182) says, " the proximate 
 chemical principles or chemical units, albumen, fibrine, gelatine, or the 
 hypothetical protein substance, cannot possess the property of forming 
 endless variety of structures of animal forms." The law of the per- 
 sistence of force requires that evolution and involution should be equal. 
 Tou cannot evolve what is not involved. You cannot get out of 
 molecular units that which you have not first put in. Huxley, Tyndal, 
 Spencer, Du Bois, aU admit that if you make up your compound from 
 all the ascertained molecular activities, you involve nothing that wiU 
 account for the weaving of these complex tissues. Sir L. Beale says : 
 " Bioplasm prepares for far-off events." Forecast therefore is iavolved 
 in bioplasm ; but forecast is not an attribute of matter, but of mind. 
 But Drysdale has made a most distinct admission : " No matter how 
 complex the protoplasmic molecule may be, its atoms are still 
 nothing but matter, and must share its properties for good 
 or evil, and among the rest inertia. Hence it cannot change 
 its state of motion, nor rest without the influence of some force 
 from without. True spontaneity of movement is, therefore, just 
 as impossible to it as to what we call dead matter. ... So 
 we are compelled to admit the existence of an exciting cause 
 in the form of some force from without to give the initial 
 impulse to aU vital actions" {Protoplasmic Theory of Life, p. 199). 
 
544 DISSERTATION XHI. 
 
 The first words of Prof. Frey of Zurich in his Gelular Theory are, " A. 
 deep abyss separates the inorganic from the organic ; the animate- 
 Irom the inanimate. Is it then possible to bridge over the gulf ? We- 
 answer not at the present time." 
 
 The spontaneous origin of life being found impossible, and. 
 Six William Thomson's organism from another sphere being in- 
 TaUdated, life must have been communicated by supernatural 
 power, the only other way mentioned by the atheist — ^yea, we- 
 assert with complete confidence, that no other power is com- 
 petent as a cause of vital action, but that this is a competent 
 cause. The atheist agrees with Prof. Huxley " that life is incompatible 
 with the gaseous state of fused metals ;' that our present knowledge- 
 justifies the conclusion that probably two hundred millions, and- 
 certainly five hundred millions of years ago, the Earth and Sun were 
 in a fused state ; that neither two hundred nor five hundred millions 
 of years are enough to account for the formation of plants and animals 
 from primordial cells on the theory of Darwinian transmutation." 
 
 Professor Haeckel, of the university of Jena in Germany, an extreme- 
 evolutionist, denies the freedom of the will, and is a defender of the 
 theory of the possibility of spontaneous generation. He affirms, as 
 Huxley does, that we have no direct evidence that spontaneous genera- 
 tion has ever occurred, and that it is against all the analogy of current 
 nature to suppose that it has occurred. But he assumes, with Strauss, 
 that possibly, in a cooling planet, a living ceU may have been originated 
 by the fortuitous concourse of atoms ; a cell, once originated, we can 
 account for all Hfe. " In the same way," he says, " as the distances 
 between the different planetary systems are not calculated by mUes, but 
 "by Birivs distances, each of which comprises millions of miles, so the 
 organic history of the earth must not be calculated by thousands of 
 years, but by palseontological or geological periods, each of which com- 
 prises thousands of years, and perhaps millions or even milliards of 
 years." "Thousands of miUion of years," says Dana, "have been 
 claimed by some geologists for time since life began." Sir William. 
 Thomson reduced the estimate, on physical grounds, to one hundred 
 million of years as a maximum Haeckel affirms that this is not 
 enough for the process of the Darwinian transmutation. Life 
 therefore could not have began when the physical conditions 
 of the Earth were ready and sufficient to cause its beginning. Miss 
 Martineau believes that^-" Further and further away in the vistas of 
 the ages, aU was still what we see it now, a system of ewer-working 
 forces : " then the conditions of the Earth are as sufficient for the 
 originating of life now as at any million of years in these far-away 
 vistas of the ages. But Miss Martineau omits another factor admitted 
 
THE HEBREW COSMOQONT. 545 
 
 by our atheist, who adds to these " ever-working forces ; that they 
 are impressed with the necessity of running into organic forms." 
 This asserts that they may originate life at some age ; but it destroys 
 Miss Martineau's " ever-working forces," because in this last age, 
 assisted by vital force, it has run on to organic forms, and assuredly, 
 in the other ages before this, it would run on to organic forms ; and we 
 must have an infinity of ages in eternity, each run on to organic 
 forms before ours was developed " as we see it now." 
 
 " At length," says the geologist, " the temperature beiag reduced to 
 a point compatible with organised life, creative power began to be mani- 
 fested. The Earth was peopled with animals and clothed with vegeta- 
 tion ; but these animals and this vegetation differed altogether from 
 those which now animate and cover the globe. They were however 
 adapted by Divine Wisdom to the then condition of the Earth, the 
 temperature being not only greater than that which prevails at present, 
 but it was also uniform at all latitudes." The begianing of life 
 upon the Earth is ascribed by the Scriptures to the Spirit of God, 
 Q'nps nn, ruMh eloMm. These two words conjoined are never used 
 in Scripture but only to express the Spirit of God or the Holy Spirit. 
 Separately nil, ruach, denotes primarily the action or breathing of air, 
 air in motion, a breath of air, a breeze, wind, as weU as the spirit of 
 man and the Holy Spirit (Gen. vi. 3. xli. 33, &c.), also space, distance ; 
 but wherever it is used in Scripture connected with elohim, it means 
 the Holy Spirit of God. On this Mr Goodwia, in the Essays and 
 Reviews, p. 219, remarks: "The Earth itself is supposed to be sub- 
 merged under the waters of the deep, over which the breath of Ood — 
 the air or wind — flutters, while all is involved in darkness." Here the 
 Spirit of God is interpreted to be a mere physical agent, the air or 
 wind, and not the Spirit of God Himself in person. To Mr Goodwin 
 it has been repKed : " We have here a good example of the author's 
 critical exigesis. The Spirit of God is explained to be ' the breath of 
 God,' and this last is 'the air or wind.' It is true indeed that the 
 word nil, ruach, signifies wind, as well as breath, soul, spirit ; but we 
 defy a single passage to be produced where the words DTlSx nn, ruaah 
 dohim, signifies anything but the Holy Spirit of God. It is thus 
 understood in the Fathers and most learned Eabbins " (London 
 Remew). The action of the Holy Spirit is expressed by the 
 words : " Moved on the face of the waters." The expression 
 "moved," Hebrew riBniD, mefrachepeth, is derived from the root 
 
 Sim, which means " to shake," " to move tremulously." It is 
 used to express the fluttering of an eagle over her nestlings. The 
 reviewer says : " The word ' moved ' nsrnD (merachepeth) has also aa 
 
 2n 
 
546 DISSERTATION XIII. 
 
 important meaning. It signifies agitation and incubation, as a bird 
 broods upon its nest. It comes from the verb Sinn (rachaph), which, 
 according to Gesenius, signifies ' to be moved with affection ; ' piel, to 
 brood over young, to cherish young, as an eagle (Deut. xxxii. 11), 
 figuratively of the Divine Spirit, who brooded over the shapeless mass 
 of the earth, cherishing and vivifying it {ffn, Commotest est teneri 
 amoris affectu. ... Pi incubuit puUis, fovit pullos (aquila) 
 Deut. xxxii. 11), translate de spiritu divino, qui rudi terras molr 
 incubatat fovens et vivicans).' Thus the Spirit of God is represented 
 as exercising His quickening power, impregnating the waters, so to 
 speak, with the first germs of Hfe." Parkhurst observes : " From a 
 corrupt tradition of the fluttering or tremulous motion caused by the 
 Spirit in the primitive Chaos, the opinion of several ancient nations 
 concerning the world's being formed from an egg appears to have 
 arisen." Not only so, we have also to notice that the Holy Spirit is 
 by some nations regarded as a dove, and deified under the form of 
 several goddesses, as Juno and Dione, from the pronoun % this, and 
 rui', Jonah, " a dove." These ideas could have been formed from no 
 other than the two original words used in the primitive record of the 
 Creation, describing the Spirit of God as moving or fluttering over the 
 deep to impregnatfe it with living things. And as nil (ruach) has a 
 meaning of air, breath, wind, as well as spirit, soul, &c. and as the 
 Divine Spirit is represented in Scripture as a dove, we find some of 
 the nations adopting one, some the other of these meanings ; and we 
 have no hesitation in adopting the belief that there was an ancient 
 Hebrew record in the possession of Noah and his family, whence aU 
 the nations derived from them obtained their ideas regarding the Holy 
 Spirit and the creation of the world as an egg. 
 
 I. The Fibst Day, or Epoch of the Earth's Formation: the ordering 
 of Light. — At the end of the period which described the earth as 
 •' unformed and void," which condition obtained the name of Chaos, 
 the surface of the earth was covered by the ocean's deep in a state of 
 ebullition, sending up clouds of steam, which enveloped the surface of the 
 ocean in an atmosphere of clouds thick with aqueous vapour, so dense 
 that no ray of light could penetrate through it, verifying the words of 
 the sacred history, " Darkness was upon the face of the deep j " and 
 Such a condition is consonant to the meaning of the Hebrew word used 
 in the sacred history, for the Hebrew term means, not that there was 
 no light, but that the light was " impeded " or " hindered " from 
 passing down to the surface of the waters to enlighten them. Now it 
 was on the first day that the Scriptures describe the light as breaking 
 in upon the darkened world. 
 
THE HEBREW COSMOGONY. 547 
 
 Verse 3. " And God said, Let there be light : and there was light. 
 4. And God saw the light that it was good : and God divided the light 
 from the darkness. 5. And God called the light Day, and the dark- 
 ness he called Night. And the evening and the morning were the first 
 day." " Let there be light : " some suppose that this was the first 
 creation of light ; that there had been no light in the universe before 
 this ; and they further suppose that this light was independent of the 
 Sun, as the Sun is considered not to be created till the fourth day. 
 This view Dr. Hitchcock combats, and states that the Sun was created 
 before, and was in existence before the first day ; but that his light 
 was not made available to the Earth tiU the first day. Mr Goodwin 
 has brought the same objection also against those who endeavour to 
 reconcile Science with Eevelation. " The first special creative com- 
 mand is that which bids light appear. . . This light and the 
 measurement of time is represented as existing before the manifesta- 
 tion of the Sun ; and this idea, though repugnant to our modem 
 knowledge, has not in former times appeared absurd." His reviewer 
 asks, however, " And why should this appear absurd ? if, as he admits, 
 the water which now enwraps a large portion of the face of the globe 
 for ages existed only in 'the shape of steam, floating above and 
 enveloping the planet in one thick curtain of mist' (p. 219). While 
 the Earth was thus enveloped in a cloud of steam, would there not be 
 light everywhere diffused? the direct rays of the Sun would not 
 appear. That there would be light without the manifestation of the 
 Sun is too familiar a phenomenon (as iu a dull beclouded day) to per- 
 mit the idea to be regarded as repugnant to our modem knowledge ; 
 ■but when the writer adds that the natural and primary meaning of the 
 verse is, ' that light existed before, and independent of the Sun,' he 
 simply assumes the Sun was not created until the fourth day, which, 
 as we shall see, had not any foundation in truth." Dr. Hitchcock 
 shews that the words used in the creation of the lights on the fourth 
 day do not signify a literal creation, but only a constitution or appoint- 
 ment of them at that time to be luminaries, and to furnish standards 
 for the division of time, and, rightly understood, imply the previous 
 existence of the heavenly bodies. 
 
 The Hebrew word here used for Hght, viz. lis, aor, is very different 
 from that which is a source of light. "ilX aor is derived from the root 
 "IS, " to flow," as the stream from a river. It means a stream of 
 hght, whereas (i'DB' (shemes) means a source of light, and nis is a 
 stream from that source, so that it was not E'DB', a source of light, 
 that was created at this time, but a stream from that source, shew- 
 ing that the source of the light had been created, but only a stream 
 "Was formed for the earth's immediate use. According to the 
 
548 DISSERTATION SIII. 
 
 discoveries of Science, the initial force of light is developed in centres, 
 and the motion spreads out from the centre in concentric spheres,, 
 as when a stone cast into still water propagates concentric waves aU 
 around the centre. According to the wave or vibration theory, the- 
 light is propagated by the vibration of the particles of an imponderable- 
 ether, as sound is propagated by the vibrations of the particles of air. 
 This ether Ms the universe, since light penetrates the spaces of 
 heaven. This ether is not only distributed through the vacant space- 
 separating the stars, but penetrates aU bodies, filling up the pores or 
 interstices occurring between ponderable atoms. If the ether were in a. 
 state of perfect rest throughout the whole universe there would every- 
 where be darkness ; but put into -vibration, as it were, at one spot the 
 waves of light are propagated in all directions. Light first arises from 
 motion in a burning body, the motion of heat being metamorphosed 
 into the motion of Hght. Light therefore is a force, causing motion of 
 the particles of ether ; and the light must be distinguished as a distinct 
 entity from the ether. " The ether may be regarded as matter in its 
 highest state of tenuity, inconceivably light and inert in all properties 
 except elasticity. Its particles are more like the mathematical point,, 
 which has position without magnitude, than the actual particles of 
 gross matter. Elasticity is the power of regaining its original bulk 
 when a compressing power is removed. An impulsive force is the- 
 same as a compressive force acting for a short time. A compressing: 
 force acts directly on a large mass, impulsive force on a small mass, or 
 on a single particle, if the time which it acts is sufficiently short. 
 Supposing a medium composed of particles equally distant from one- 
 another, and perfectly balanced as regards force, as ia the Figure 1. If 
 a forward impulsive force be given to a in the first 
 row, it will bound forward and strike against & 
 ia the second, and impart to & nearly aU the 
 force it received. The amount which it does not 
 impart depends upon the force required to be over- 
 come in pushing a nearer the particles in the 
 second row, and farther from those in the first : 
 in other words, upon the impulsive power or 
 tenuity of the medium. When a and h are in 
 contact, they wiU exercise a double repulsive force on o and n, driving- 
 them outwards, while p. and q will come nearer together ; when a 
 recoils, p and q will be driven outwards. There will result then, first 
 a series of forward and backward movements in the particles along the- 
 line a, b, a, d, modified and accompanied by lateral vibrations in the- 
 particles of each row. Each row takes up the -vibration in succession, 
 and therefore a number of different rows wUl be in different states at thft 
 
 
 Kg. 
 
 1. 
 
 
 . 
 
 
 d 
 
 
 
 
 c 
 
 
 . n 
 
 
 b 
 
 . 
 
 ■ P 
 
 • 
 
 a 
 
 ? • 
 
THE HEBREW COSMOGONY. 
 
 549 
 
 Fig. 2. 
 
 ^ame moment. Sucli may be represented 
 by Figure 2, -whioli shews a complete 
 "vibration to and fro, or a complete 
 wave. 
 
 When the impulsive force is im- 
 parted by rapid instalments, the lateral 
 vibrations are quick, and the length of 
 the waves are short. On the other 
 hand, the undulations are slower, and 
 "the waves longer in proportion as the 
 impulsive force is repeated more slowly. 
 In either case, the velocity of the waves 
 is the same, provided the medium 
 retarus its density unaltered. In the an- 
 nexed illustration the attention was con- 
 fined to a single point, and to motion 
 in a single direction ; but in light the initial force is developed in 
 •centres, and the motions spread inconcentric spheres. Hence a line 
 of light, spreading outward from a centre, is approprately called a ray" 
 "(Kamsay's Mineralogy). 
 
 " And God saw the light that it was good : " this expression is not 
 oonfined to the ordering of light alone, but also to other formations. Dr. 
 Candlish says : " That expression may be regarded as marking the suc- 
 cessive stages or steps of the divine work at which the Creator pauses, 
 that He might dwell on each finished portion, as at last He dwells on the 
 whole work with a holy benevolent complacency, the divine expres- 
 sion of satisfaction." Parkhurst explains the expression, " the light 
 was good," proper to perform the important offices intended for it. 
 Dr. Pratt says the expression " declares that each formation to which 
 it is applied is good ; that is to say, fitted for its purposes, and excel- 
 lent in the eyes of God." " And God divided the Hght from the dark- 
 ness. And God called the light Day : and the darkness he called 
 Night." During the time that the light shines upon a part of the 
 •earth, in that part there is what is called day ; and when the light is 
 prevented from shining on that part, it is called night. This is ex- 
 plained by the Hebrew word for night, n'^b (Uleh), which is derived 
 irom the root b\ Ml, " to turn " or " move," " move round," and evi- 
 dently indicates the rotation of the earth on its axis, by which it turns 
 one-half of its surface to the Sun when its light shines on it, causing 
 -daylight ; and then, turning the same half of the earth's surface farther 
 round during the other half of its rotation, the light is excluded from 
 it, because the whole of its body is interposed between the Sun and 
 that half of its surface, and excludes the Sun's light from it. The one- 
 
550 DISSERTATION XIII. 
 
 half of the rotation causes daylight, the other half rotation the darkness of 
 the night ; but each whole rotation of the Earth on its axis, therefore, 
 causes the division of the light from the darkness, and therefore the 
 alternation of day and night, which occurs every twenty-four hours, or 
 one day of light and darkness, day and night. " And the evening and. 
 the morning were the first day." God having called the light day,- 
 that is, the twelve hours in which light shines on one half of the earth 
 at one revolution, shews that the term day in Scripture is not restricted 
 to the day of twenty-four hours. Here the terms are given to a shorter 
 period, while in other passages it is given to a greater, and m others 
 to an indefinite period. Dr. Candlish admits that " the evening and 
 the morning, day first," was not the first time that the Earth turned on 
 its own axis, but the first rotation after Kght was formed. His words- 
 are : " This was the first day (of twenty-four hours), the first alterna- 
 tion of evening and morning ; not perhaps the first revolution of the 
 globe, but its first revolution after its chaotic darkness under the 
 beams of that divine light." Now it is very important to keep in^ 
 mind that the globe revolved round its axis before and during the first 
 day, supposed to be twenty-four hours, but which others think was a 
 period of indefinite length, called by them a geological period or epoch ;-. 
 that is, that during that long period, there was a contiauous alternation, 
 of day and night, called by the Hebrews " eveniag and morning." 
 
 The Geology of the First Day. — During the time that the Holy 
 Spirit was brooding over the waters, they had become so reduced in 
 temperature as to become compatible with the existence of organized' 
 bodies, and the first forms of life began to make their appearance upon 
 the earth, but only such as were then adapted to the physical condition 
 of the globe, being, as might be expected, exclusively marine tribes. 
 At the same time, the waters held suspended in them the detritus of 
 the rocks of former systems, and this being deposited in the gradual 
 manner as before described, the remnants of the living things which 
 then existed became involved in the deposits, and found a bed in their 
 strata formed by them. These deposits form the rocks which are 
 superimposed upon the Mica System, and have been called by Professor- 
 Sedgwick the Cambrian System, from being chiefly found in Cambria- 
 or Cumberland. 
 
 THE CAMBKIAN OR LOWER SmURIAN SYSTEM. 
 
 i /Lingula flags, Lampeter rocks, Nerietis Camirienms. 
 X I Plynlyrmnon rocks (argilaceous). 
 g I Bala fimestone (calcareous), CyathaphyUa. 
 < Snowdon rocks, Graptolitea, CyathaphyUa. 
 I I Skiddaw slates, Longmynd rocks, Pucoids, Oldhamm A. 
 s I Penrhyn slates, Laurentian rocks, Eosoan Oanademe. 
 % \Barmouth sandstone. 
 
THE HEBREW COSMOGONY. 551 
 
 The lower strata of this system has been called Skiddaw, from being 
 found in the Skiddaw mountains in the Cumberland hiUs. But the 
 Cambrian System corresponds to the Lower Silurian of Sir Koderick 
 Murchison, and is therefore spoken of as the Lower Silurian System. 
 Professor Sedgwick considers the Skiddaw slates as nearly marking the 
 descending limits of organic life. It was during the time that the Bar- 
 mouth sandstone and Penrhyn slates formed the surface of the earth that 
 these first remnants of hving things lived on the earth. It was in the 
 Skiddaw that the first fossils begin to show themselves : these consist 
 of fucoids and impressions of fuci. " Beginning with plants," says 
 Hugh MiUer, "let us however remark that they do not precede in the 
 order of their appearance the humbler animals. The geologist has 
 not yet detected any more ancient organisms than the Oldhamia of the 
 lowest Irish Silurian (Cambrian of Sedgwick), a plant-like zoophyte, 
 somewhat resembling our modern sertularia. Mr Salter has given 
 it some contemporary fucoids from the ancient rocks of Longmynd, 
 previously deemed unfossiliferous. So far as yet known, plants and 
 animals appear together. Thick forests of algae are the first vegetable 
 remains. Principal Dawson of M'Gill College, Montreal, has since 
 discovered the Laurentian rocks of Canada, formed of the minute 
 bodies of the Eozoon Canadense, which is, so far as known, the first 
 creature having life upon the Earth, which swarmed in the early seas, 
 and were so minute that forty million of them may be found in a cubic 
 inch of this oldest stratified rock. This Eozoon, though a lower animal 
 is not more ancient than the Oldhamia. In Bohemia, Norway, 
 Sweden, the British islands, and North America, wherever in 
 what appears to be the lowest zone of Ufe, the rocks aie full 
 of the remains of algae. In the ancient Silurians of Dum- 
 fries, there are impure beds of anthracite several feet in thick- 
 ness. In these algae we detect the palaeochorda, now represented by 
 the chorda filum, dead men's ropes, of the half-tide rocks of our coasts. 
 Pala3oohorda existed in two species, a larger and a smaller. There 
 have also been detected three species of a lower Silurian algae, repre- 
 sented by the chondrus crispus, the Irish moss or carageen ; hence 
 called chrondrites. The fucoids or kelp weeds are represented by 
 the fucoides gracilis of the Lower Silurian of the Malverns. 
 Thus the thalogens of ancient times resemble the algae of the 
 present time" {Testimony of the Rooks). In the same strata of 
 the rocks is found the humbler species of animals : the grapto- 
 lite, a humble polypiferous family, allied to the sea-pens of our 
 modern seas. (27ie Vestiges calls it the first of animal life.) The 
 Snowdon rocks and Bala limestone present us with detached corals — 
 cyathaphylla, favosites, &c. of small size, along with graptoUtes of 
 
652 DISSERTATION XIII. 
 
 the lower strata. The next form of animal existence, the orhicula, is 
 still found in the Cambrian System, that of the Bala limestone and 
 the Plynlymmon rocks. The orbicula is a brachiopodous molusk, a 
 bivalve of two unequal halves ; the one round and conical, the other 
 flat and fixed to the rocks. Then again, in the sub-silurian lingula 
 flags of Professor Sedgwick, the lingula makes its appearance on the 
 stage of life, a brachiopodous molusk of a higher grade than that of 
 the orbicula. In the same formation as the lingula flags in the moun- 
 tain chaius of the south of Scotland with graptoh'te there appears in 
 the Lampeter rocks next above them impressions of annelideans or 
 sea-worms — the Nerietis Cambriensis, a species allied to the Nereis 
 of our seas, belonging to the annulata, the first class of articulated 
 animals. 
 
 Such are the organic forms found in the Cambrian System, the 
 first which make their appearance on the earth. And it is to be 
 remarked that the vegetable does not appear prior to the animal ] both 
 make their appearance simultaneously together in the same strata, so 
 that no argument can be derived from palaeontology for the theory that 
 the vegetable precede in existence the animal, and that the animal is a 
 transmuted vegetable. The first animal organism, the Eozoon 
 Canadense, seems to belong to the Foraminifera, a lower animal 
 than the Oldhamia antiqua ; but it is not the lowest. Dr. Lardner 
 shews the difference of these lower classed animaculse, thus : one ounce 
 of sand wUl contain three or four millions of the f orminifera ; but the 
 infusoria are still smaller, a cubic inch contains about forty-one 
 thousand millions of them ; but Principal Dawson says there are 
 about forty millions of bodies of the eozoon in a cubic inch of rock. 
 The infusoria are thus one thousand parts less. The Oldhamia 
 antiqua, is indeed one of a very plant-Kke appearance ; so is the grapto- 
 lite or sea-pens, the next ; both had very much the appearance of the 
 glumes of grass set on their stem. Then again, for the maintenance of 
 animal Ufe, organic matter must be supplied to it as food ; and hence 
 the necessity of vegetable matter making its appearance along with the 
 animal, although there is no proof that the one preceded the other in 
 the order of creation. Another circumstance to be remarked is, that 
 the first animals, as well as the first vegetables, which make their 
 appearance, are not' the lowest organisms belonging to the peculiar 
 kingdom of each. The first vegetables, the fucoids, rank above the 
 convervee, as the convervK rank above the diatomacete, and the 
 Eozoon Canadense ranks above the infusoria, the diatomacese 
 being the one-celled vegetable or protophylla, as the infusoria 
 is the one-celled animal or protozoa. The algae, according to 
 Professor Haeckel, form the beginning of vegetable life, and it is 
 
THE HEBREW COSMOGONY. 553 
 
 provable that " tlie primary algae or arcliepliycese form the common 
 root of the pedigree for the whole vegetable kingdom." Whence then 
 can the lower vegetable than the algae, as the confervse and 
 the diatomacese, have their origin ? not from evolution ; for, from 
 what can they evolve? The vegetables and animals, then, which 
 appear first upon earth give no countenance to the theory that the 
 vegetables take their first starting point of progressive develop- 
 ment from the one-celled diatomacese, and that the animals start 
 from the one-ceUed infusoria. This gives no evidence for the 
 doctrine of the evolution of one species from another below it, but 
 affords evidence against the hypothesis. For the first animals, as weU 
 as vegetables, which appeared on earth, have a higher development 
 than these. It is a very natural-Kke theory of The Vestiges 
 of the Creation to suppose the first germs of life to be a single- 
 celled organism, whose ofispring propagate, on the one hand as a 
 vegetable, and on the other as an animal, and the ofi'spring of 
 ■each to rise higher in the scale of organization by evolution and 
 progressive development. But there is no evidence to be found 
 for it in Nature ; it is the creature of the imagination alone. 
 It is further to be remarked that, with the exception of the Nereis 
 'Cambriensis, none of the animals which make their appearance in the 
 •Cambrian System possess eyes. The want of eyes in these animals 
 however, make them none the less suited to the physical conditions in 
 which they Uved. Placed at the bottom of the sea when the earth was 
 totally enwrapped with water, and when these waters were enveloped 
 in darkness, before the light of the Sun had begun to penetrate 
 through the thick mist of aqueous vapour in the atmosphere which 
 ihen surrounded them, animals in such conditions had no necessity 
 for eyes ; they would have been a redundancy for which they would 
 have no use, and which Nature never bestows ; for Nature never 
 bestows more than is necessary. The appearance of the impressions 
 of the Nereis Cambriensis in the highest stratum of this system 
 gives the first intimation of a transition from darkness to light. 
 
 II. The Second Day, or Epoch of the Earth's Formation: the forma- 
 tion of the Expanse or Atmosphere. — As yet the earth was surrounded by 
 an atmosphere, consisting to a large extent of steam, and though a 
 large proportion of this had condensed to form the waters of the ocean, 
 yet the atmosphere, still loaded with aqueous vapoui, stretched 
 uninterruptedly from the surface of the waters high up into the 
 heavens. If we enquire more particularly into the chemical composi- 
 tion of this, we would most probably find that it consisted of the 
 ordinary gases of the atmosphere — oxygen, nitrogen, and carbonic acid, 
 
554 DISSERTATION XIII. 
 
 and the vapours of the more volatile suhstances (solids) at ordinary 
 temperatures, hut so greatly loaded with aqueous vapour, which in 
 ordinary circumstances can never occur, and which the thickest mist 
 can never equaL It is at this epoch that a separation takes place 
 in this heterogeneous atmosphere, and this is what the Sacred History 
 now describes. 
 
 Yerse 6. " And God said, Let there he a firmament in the midst of 
 the waters, and let it divide the waters from the waters. 7. And God 
 made the firmament, and divided the waters which were under the 
 firmament from the waters which were above the firmament : and it 
 was so. 8. And God called the firmament Heaven. And the evening 
 and the morning were the second day.'' The waters here spoken of 
 which were under the firmament was the sea ; the waters above the^ 
 firmament, the clouds of vapour, which condensed iu the colder 
 heavens into rain-water. The division or separation which now took 
 place under God's direction was made by the condensation of the dense 
 aqueous vapour nearest the surface of the ocean. The atmosphere adjoin- 
 ing the sea was cleared of the aqueous vapour, and the thinned clouds- 
 mounted upwards, the heated air being drawn towards the colder space 
 in the heavens ; and thus a clear space was formed between the clouds- 
 of vapour above and the sea beneath, which the Scriptures call the fir- 
 mament ypl (reMa), derived from the root ]lp-\, reka, which means 
 " motion of different parts of the same thing ; one part the one way, 
 and the other part the other way, with force " (Parkhurst). How this 
 operation ascribed to God had been done, we may learn from other 
 passages of Scripture. Thus it is said : " Hast thou alone spread out 
 the sky ? " and again : " Which alone spreadeth out the heavens " 
 (Job ix. 8), the root J?pl, reka, also means to extend or expand, to- 
 stretoh forth ; and hence the noun JJipl, rekia, is called " the expanse." 
 Plato in Timseus makes mention of the etherous heaven under the: 
 notion of rao-is, which (^rao) or tuvw, to extend or expand) is of th& 
 same import as ypi, rekia. " Now as that which is extended is made 
 thin, so Parkhurst gives to pT rek a collateral to ypn, the meaning of 
 'attenuate, draw forth, evacuate,'" &c. So we see how the atmo- 
 sphere, thickened with mist or aqueous vapour, was evacuated or- 
 cleared by God drawing forth the mist from the atmosphere, which 
 was beneath, next to the sea, the other gases natural to it being 
 rendered thin and light. 
 
 But we have to meet an argument brought forward to prove that- 
 the Mosaic record is opposed to scientific truth. Mr Goodwin says : 
 " The work of the second day of the creation is to erect the vault of 
 heaven (Heb. rekia, Gr. a-repta/ia, Lat. firmamentum), which is repre- 
 sented as supporting an ocean of waters above it. The waters are said- 
 
THE HEBREW COSMOGONY. 555 
 
 to be di-yided, so that some are below, some above tbe vault. It is 
 said to have pillars (Job xxvL 2), foundations (Sam. xxii. 8), doora 
 (Ps. Ixxvii. 23), and windows (Gen. vii. 2)." And in. anticipation of 
 the explanation of rehia, so as to reconcile the supposed error, he says : 
 " No quibbling about the derivation of rekia, which is, literally, some- 
 thing beaten out, can affect the explicit description of the Mosaic 
 writer contained in the words, ' the waters that are above the firma^ 
 ment,' or avail to shew that he was aware that the sky is but trans- 
 parent space." Before noticing the reviewer's answer to this, we must 
 first remind the reader that Mr Goodwin has told us who was the 
 author of this sacred history of creation of ours ; we have already 
 quoted his words (see p. 10). " It is," says he, " the speculation of 
 some early Copernicus or Newton, as nearly as he might, in accordance 
 with his own observation of Nature, and with such views of things as ■ 
 it was possible for an unassisted thinker in those days to take." Such 
 is the " Mosaic writer," who, he thinks, was not " aware that the sky 
 is but transparent space." But we have demonstrated, from evidences 
 innumerable and undeniable, that the writer of our Sacred History of 
 the Creation was Jehovah Himself ; and will he dare to tell us that 
 such a Writer was not " aware that the sky was but transparent space 1 " 
 AU the Hebrew words used by Jehovah in writing this history are 
 simple in meaning and easily understood. He meant them to be so, that 
 Adam might easily understand them. They did not then have aU those 
 inconsistent and figurative meanings which men in later ages have 
 attached to them ; that the sky, or the transparent space bet ween the earth 
 and the clouds, was a firmament or some solid thing beaten out was 
 never in the thoughts of the writer ; nor could Adam, for whom He 
 wrote it, ever take that meaning from the word (the Writer taught the 
 reader the meaning of the words), and the one could not differ from 
 the other in the meaning of any of the words used ; nor could the 
 Writer be ignorant of the constitution of the sky which He himself had 
 made. The word He used to describe it must have a meaning con- 
 sistent with the constitution of the thing He describes. 
 
 As regards the answer given to Mr Goodwin's objection by his 
 reviewer, we need only give the latter part of it, whieh proves decidedly 
 that the writer knew that the sky He describes was not a firmament, 
 but only transparent space. He says : " But if this was so ; 
 if he (the writer) thought it was a solid floor supporting the clouds, 
 how could he represent it as also the receptacle of the Sun and Stars ? 
 for the slightest observation would show that those last are much higher 
 than the clouds. We believe then that this objection is perfectly- 
 puerile." In fact, the writer was quite aware that it was not soKd, for 
 he tells us besides (v. 20) of " the fowl that may fly above the earth. 
 
^556 DISSERTATION XIII. 
 
 in tlie open firmament of heaven." If it were solid it could not be 
 open, nor could the fowls fly ia a solid vault. It is time that the 
 term " firmament," which the Latin Vulgate introduced, were dispensed 
 with, and the Scriptural meaning of reJda, "the expanse, "used 
 in its stead ; then would no one he deceived in its meaning, for Locke 
 defines transparent space to he " expansion : " hence " the expanse " 
 must he the proper philosophic term for rekia, which is called falsely 
 *' the firmament." The second day's work of the creation has heen 
 interpreted variously, according to the generally-received opinions of 
 the times in which the interpreters lived. " The historian," says Dr. 
 Kitto, " speaks of things as to a spectator. At the time of the creation 
 a portion of the heavens (watery vapour) had flown into the upper 
 region, and rested there in dense clouds which still obscured the Sun, 
 while below the earth was covered with water. Thus we see the pro- 
 priety with which the firmament is said to have ' divided the waters 
 from the waters.' It is certainly probable that in a vision of the 
 creation the atniospheric phenomena of the second great act of the 
 creative drama might have stood out with greater prominence to the 
 prophetic eye, placed in the circumstances of a natural one, than any 
 of its other appearances." 
 
 The Oeology of the Second Day or Epoch. — The cloud of mist 
 having partially cleared away and allowed the light to fall on the 
 waters, it found its way down to the bottom of the sea, and then 
 
 -another phase of the animal creation takes place. Before this the 
 protozoa and protophyUa, or the primeval plants and animals, lived at 
 the bottom of the sea in total darkness, and only such animals as had 
 no eyes had then been produced. But now the animal eye makes its 
 appearance for the first time, and was only then brought into existence. 
 Such animals as have eyes had then been produced, and their rem- 
 nants are now found in the rocks. This is the consequence of the 
 changes in the atmosphere, which must have taken place before this. 
 The surface of the waters must have been cleared between them and 
 the Sun of the aqueous vapour which formerly shut out the light, and 
 it must have been so clear as the light was strong enough to shine on 
 the sea bottom where the animals lived. This argues that a trans- 
 parent firmament had been ordered as well as light. It will be re- 
 membered that there were found in the last-deposited strata of the 
 
 - Cambrian System, in the same formation but above the Lingula flags, 
 in the mountains of the south of Scotland, impressions of the anneh- 
 dian or sea-worm, the Neries Cambriensis, an articulate animal, and 
 
 such as may be found with eyes, but it was only the impressions, 
 not the animal itself. But it indicates that light had reached the sea 
 
 -bottom before this animal came into existence. But geological changes 
 
THE EEBEEW COSMOGONY. 557 
 
 are very slow, and the change from darkness to light had been as slow 
 in its progress. 
 
 The system of rocks overlaying the Cambrian system is the Silurian. 
 Murchison has divided his Silurian system into Lower, Middle, and 
 Upper. But as the Cambrian system of Sedgwick corresponds to the 
 Lower Silurian of Murchison, we must make the Silurian system now 
 to consist of the Middle and Upper. " The catastrophe which pro- 
 duced this system," says Lardner, " coiucided with the commencement 
 of animal and vegetable life upon earth. The strata deposited by the 
 waters of the Silurian sea which preceded it were uplifted from their 
 horozontal position so as to form the mountain ranges, to which 
 M. Elie de Beaumont has given the name of Hundsruck, from a 
 mountainous region of Ehenish Prussia and Bavaria. It is traced 
 through France in Brittany. Li England it is traced in Cornwall, 
 Westmoreland, and the Grampians." 
 
 THE SmURIAN SYSTEM. 
 
 (['Ludlow slates. 
 Ludlow rocks. -j Amestry limestone. 
 
 I Lower Ludlow rooks. 
 f Dudley limestone. 
 Wenlock limestone. -! Wenlook limestone. 
 (, Wenlook shale. 
 
 (( Woolhope limestone. 
 Caradoo sandstone. -{ Shelly sandstone. 
 crSsXr^- 
 Laudeilo flags. -{ LandeUo limestone. 
 
 I Trilobite schist. 
 
 The fossils of this system shew an advance to those of the former,, 
 especially iu the fauna or fossil animals. Of the flora or fossil plants 
 Hugh Miller tells us that, "There is some trace in the Lower Silurian of 
 Scotland of one of the humbler endogens, a small genus of which, the 
 Zosteraea, stiU exists in salt water, but the trace is faint and doubtful, 
 and, would only form a solitary exception to the general evidence that 
 the first-known period of vegetable existence was the thaUogens.'' The 
 oldest-known terrestrial plants found are chiefly spore-hke bodies, 
 which belong, says Dr. Hooker, to the Lycopodia, an order of the 
 second or acrogenic class, found in the Upper Silurian of England, and in- 
 dicate that the Upper Silurian rocks had begun to make their appearance 
 above the surface of the waters at the very end of this geologic period. 
 But it is the fossil animals which demand our attention as of greater 
 interest in connection with the development of life. In the LandeUo 
 rocks, the first division of the Lower Silurian, there have been found 
 a species of Trilobite, called Asaphii Buchii, and others. These ani- 
 mals belong to the lowest order, Psecilopoda of the Entomostraca of 
 
.568 DISSERTATION 1111. 
 
 ■fclie Crustacean class of Artioulata. The eyes of the creature are 
 peculiar, and shew that the light at the bottom of the sea was then as 
 it is now. These are found in the lowest bed of the Lower Silurian, 
 and have given the name of Trilobite schist to it. In the Caradoc 
 sandstone, the second division of the Lower Silurian, there is found 
 Pentamerus, an oblong shell of the American Silurian, the Terebratula 
 Orthis, and Orthoceratite. The Trilobites found are the Phacops 
 Limulurus of the American Silurian, and the Asaphus or Phacops 
 Caradotus, the Caradoc Trilobite. Encrinites are also found, as the 
 Ichthyocrinus Cseris of the American Silurian, and the Ichthyocrinus 
 -of the Mensnesh quarry. The Terebratula and Pollis are Brachio- 
 podous molluscs, having two unequal valves or shells. The 
 Encrinites belong to the Echinodermata first class of the Eadiata. 
 Besides these appear some Lituites, as Cornu Arietes or Cephalopodous 
 mollusc, first of the lowest order. In the Wenlock limestone of the 
 Upper SUurian appear th« Catenepora Escharoides, belonging to the 
 Polypiaria fourth class of Eadiata. The Crinoids found in the same 
 locks belong to the Cystoidea of the first order of Echinodermata. In 
 the Wenlock shale appear Euompoli Producta, and Depressa Orthocer- 
 atites, the Calymena Blumenbachii, and other Trilobites, and a few 
 conical shells, allied to the genus Creseis, a Pteropod stiU common in 
 the Mediterranean. The Euompoli are scroll shells, ranking high in the 
 molluscs, being Gastropoda, order Pectinibranchiata. In the Wenlock 
 there is also found the Orthoceratite, a Cephalopodous moUusc, allied to 
 the nautilus and common cuttle-fish. In the Lower Ludlow rocks we 
 find Pentamerus Homonolotus, a Monolobite. In the Amestry lime- 
 stone at length appear a few fragments of fishes, consisting mainly of 
 spines or defences, indicating some small individuals of the Placoid 
 family, the lowest of Agassiz's class of fishes, comprising the Chondrop- 
 terygii of Cuvier, the sturgeon excepted. This, as far as yet known, 
 is the first appearance of vertebrated animals on the surface of the 
 ■globe. In the Upper Ludlow sandstone rooks are found species of 
 Orbicula, Lingula, Terebratula, Spirifera, all Brachiopodous moUuscs 
 •of all the families of this class. 
 
 The accession of living things made in this period is considerable. 
 They all belong however to the lower grades of life, with the exception 
 of some remnants of the spines of fishes, which indicate the dawd 
 of vertebrated life, the next above the mollusc, the highest division 
 of the animal kingdom, but of the lowest class. And though an im- 
 portant manifestation of animal life, the whole is yet so very insigni- 
 ficant in comparison with the changes going on in the surroundin<JS 
 of the Earth by the development of light and the lighting up of the 
 surface of the waters, and the clearing of the atmosphere constituting 
 
THE HEBREW COSMOGONY. 559 
 
 :a stretch of transparent space between the sea and the clouds. So 
 striking phenomena, that the Creator in giving His revelation chooses 
 to pass the others by, and confines Himself to the most striking and 
 important events of the period, a mode of dealing which is adopted in 
 all revelation, wherein only the most important events of history are 
 taken notice of. 
 
 Hugh Miller concludes this period by describing what was observ- 
 -able to the seer during the time that the Silurian sea prevailed over 
 the earth, and when the Silurian system was being deposited in the 
 bottom of the ocean : — " It is day, and over an expanse of ocean, within 
 visible bound, the horizon had become wider and sharper of outline 
 than before. There is life in that great ocean, invertebrate mayhap, 
 also ichthyic life, but from the comparative distance of the point of 
 view occupied by the prophet only the slow roU of its waves can be 
 ■discovered as they rise and fall in long undulations before a gentle 
 gale, and what most strongly impresses the eye is the change which 
 has taken place in the atmospheric scenery. That lower stratum of 
 the heavens, occupied in the previous vision by seething steam or gray 
 smoke-like fog, is clear and transparent, and only in an upper region 
 where the previous invisible vapour of the tepid sea has thickened in 
 the cold do the clouds appear. But in the higher stratum of the 
 atmosphere they are thick and manifold — an upper sea of great waves 
 .separated from those beneath by the transparent firmament, and like 
 these, too, impelled in rolling masses by the wind. A mighty advance 
 has taken place in creation, but its most conspicuous optical sign is the 
 existence of a transparent atmosphere — of a firmament stretched out 
 ■over the Earth, that separates the waters above from the waters be- 
 low. But darkness descends for a third time upon the seer, for the 
 evening and the morning have completed the second day." 
 
 III. Thb Thied Day, or Epoch of the Earth's formation : the raising 
 up of the Dry Land and the Creation of Land Plants. — When the 
 atmosphere was forming and the clouds were raised up into the 
 heavens, the Silurian system lay in the bottom of the ocean. But 
 towards the close of the period a convulsion takes place by the throes 
 of nature in the womb of the earth, and the Silurian system is raised, 
 and land plants begin to make their appearance in great abundance, 
 whose remnants, being washed away into the Devonian sea, are 
 imbedded in the rocks of the Devonian system then forming. 
 
 These changes of the Earth are thus described in Scripture : 9. 
 " And God said. Let the waters under heaven be gathered together unto 
 one place, and let the dry land appear : and it was so. 10. And God 
 called the dry land Earth ; and the gathering together of the waters 
 
560 DISSERTATION XIII. 
 
 called he Seas : and God saw ttat it was good. 11. And God saij 
 Let the earth bring forth grass, the herh yielding seed, and the fruit- 
 tree yielding fruit after his kind, whose seed is in itself, upon the 
 earth : and it was so. 12. And the earth brought forth grass, and 
 herb yielding seed after his kind, and the tree yielding fruit, whose 
 seed was in itself, after his kind : and God saw that it was good. 13. 
 And the evening and the morning were the third day.'' 
 
 The work of this day distinctly divides itself into two parts : \st,. 
 the formation of dry land ; and 2rec?, the creation of land plants. In 
 the first division, the manner in which the seas and dry land were- 
 separated and formed ; and it is to be noticed that the one is the 
 antithesis of the other, for it is evident that dry land is the land dried 
 by taking the water off it. And the question is, In what manner doe& 
 the Scripture describe this to have been done 1 Then of the waters 
 were made the seas. The waters at first covered the face of the Earth,, 
 and the same process by which the seas were formed also uncovered 
 the Earth and made it dry land. The Scriptures describe this in the- 
 words of the text, " Let the waters under heaven be gathered unto one 
 place." The waters under heaven were the waters which enveloped 
 the Earth ; these were gathered together lip'' into one place QlpD, " the 
 place of tending." The Hebrew lip'', jaku, is derived from the root- 
 flip, Icueh, " to tend towards," in Mph. " to be made to tend," so that- 
 the process by which the dry land and seas were formed was, that the 
 waters were made to tend into their place or bed, mpo the place of 
 
 ~ tending. Now, as to the formation of the dry land, it is said : " Let the 
 dry land appear," HKin, teraeh, the Mph. of the root nsn, raeh, to raise 
 up, " to be raised," " elevated," to be seen or appear. So that, in order 
 that the dry land might be seen or appear, it was necessary that it 
 should be raised up, and in this process of elevating the Earth, the 
 waters tend down the sides of the elevated parts, and find a bed or 
 place of tending in the valleys or lower parts of the Earth. This pro- 
 cess is described in the civ. Ps. v. 8, otherwise translated by Gausen t 
 " The mountains arose, Lord, and the valleys went down into the 
 place which Thou hadst founded for them." This is geologically 
 described by Dr. Lardner. « The aqueous vapour condensed had 
 fallen in rain. The external surface of the terrestrial spheroid would 
 thus have been covered with an ocean of uniform depth, and would, 
 consequently have been totally destitute of land. But that state of 
 equilibrium which would maintain this state of things could not con- 
 tinue ; the iutemal fluid matter would press more or less upon the t hin 
 crust surrounding it, which being unequal in its structure would offer 
 a proportionally unequal resistance, and consequently yielding at its 
 
THE HEBREW COSMOGONY. 561 
 
 ■weakest points would be dislocated, tlie fragments being thrown in 
 different positions. Thus, one piece heing tilted up obliquely would 
 be raised at one end above the surface of the ocean, depressed at the 
 other. It would therefore form a chain of mountains with a gentle 
 declivity on one side and abrupt precipices on the other. In other 
 places the two parts fractured would form gentle declivities on both 
 sides. The matter in fusion within the crust forcing its passage up- 
 ward in the opening between them would be soHditied by the process 
 of cooling on arriving above them. Thus chains of mountains would be 
 formed of moderate declivities on both sides, having igneous rocks at 
 their summit. In fine, some fragments would remain nearly level and 
 would be pushed above the surface, in which case they would form 
 extensive plains of dry land or might remain below it, in which case 
 they would form the bottom of a shallow sea. Thus throwing the 
 solid surface into different levels divided the Earth into oceans, seas, 
 continents, and islands. This is stated distinctly and briefly enough 
 in Gen. i. 10 : 'And God divided the land from the water, and saw 
 that it was good ' " (Crust of the Earth, pp. 82, 83). 
 
 Let us figure to ourselves that a great earthquake had taken place, 
 accompanied with a rumbling noise like thunder ; a number of volcanic 
 mountains were raised from the bottom of the ocean, and the waters 
 ran down the declivitous sides of the mountains to the valleys, and 
 there form seas, while the mountain tops send forth fire and smoke and 
 burning lava. Such a convulsion and such an appearance would the 
 world present when the seas and dry land were formed. Now exactly 
 such a picture does the civ. Psalm describe this event to us. Ver. 5. 
 " Who laid the foundations of the earth, that they should not be 
 removed for ever. 6. Thou coveredst it with the deep as with a gar- 
 ment : the waters stood above the mountains. 7. At thy rebuke they 
 fled ; at the voice of thy thunder they hasted away. 8. They go up 
 by the mountains ; they go down by the valleys unto the place which 
 thou hast founded for them. 9. Thou hast set a bound that they 
 may not pass over ; that they turn not again to cover the earth." 
 
 In the second division of this day's work vegetation is produced of 
 two divisions, the lowly herb and the stately trees. 
 
 Verse 11." And God said, Let the earth bring forth grass." " Let 
 the earth Kts>in {tadesheh), shoot forth," from n^, "to spring," 
 "germinate," used for the growth of grass as well as of trees, 
 the process of vegetable growth in general ; 3t5'y NKH, desha 
 
 asheb, " shoot " or " bud of herb ; " ash^b, an herb in contradistinction 
 to a tree ; jn;. ^P, mez&ria z&ro, " seeding seed ; " na )'J>, atz peri, 
 
 " a fruit-tree." J'y is derived from the root TO, atzeh, " to fix," " to 
 
 2o 
 
.562 DISSERTATION XIII. 
 
 make stable " or " firm ; " a strong wood tree in contradistinction to 
 an herb. 12. " And the earth brought forth," sxim, vatotza, " brought 
 forth," from SSi, jatza, " to come, or go forth or out, to spring up, or to 
 
 go forth," " grass, yielding seed after its kind : " -WiD, " a kind " or 
 "species," from njD, "to distribute by number, order, or class or 
 species." And the tree yielding fruit, whose seed is in itself after his 
 kind, .injiDp, leminehu, " his species." 
 
 In the second chapter, verse 5, there is a further description of the 
 creation of vegetation. 4. " These are the generations of the heavens 
 and the earth when they were created, in the day that the Lord God 
 made the earth and the heavens. 5. And every plant of the field 
 before it was in the earth, and every herb of the field before it grew : 
 for the Lord God had not caused it to rain upon the earth, and there 
 was not a man to till the ground." The word " plant," fT'tJ', siah, a 
 shrub. From this it appears that Jehovah " made every plant before 
 (He planted it) it was iu the ground." 
 
 In the first chapter, verses 11. 12. the growth of two distinct divisions 
 of the vegetable kingdom are described, viz. the lowly herb and the 
 stately tree, are made to shoot or bud from the earth ; but in the second 
 chapter each species is described as being made by Jehovah before it 
 was in the earth and hefore it grew. It is clear that these plants were 
 made by God before He planted them iu the ground ; they were made 
 distinct from any action of the ground causing them to germinate till 
 Ood planted them ; and after they were planted in the ground, they 
 then shoot forth or budded from the ground, assisted by the mist ; for 
 {v. 6) there went up a mist from the earth, and watered the whole face 
 of the ground. 
 
 The Geology of the TJiird Day: the Devonian System, or Old Red 
 Sandstone. — After the convulsive upheaval of the Silurian rocks at the 
 termination of the Second Palaeozoic period and the second day, the 
 rocks of the Devonian System began to be deposited. It consists of 
 strata of red sandstone, the first of the kind deposited ; hence it is called 
 the Old Eed Sandstone. Sir Eoderick Murchison called this system 
 the Devonian, because it was most prevalent in Devonshire, but from 
 its most general constituents is called the Old Eed Sandstone System. 
 
 It consists of 
 
 The Devonian, or fi" Conglomerate sandstone. 
 Old Red Sand- X '.^ornstoues or concretionary limestone, 
 stone System. \|M-1^^^^^^ 
 
 The fossn vegetables of this system are principally acrogenic. In 
 the Upper Silurian, lycopodites are the only terrestrial plants yet 
 
THE HEBREW OOSMOGONT. 563 
 
 known. In the lowest Old Bed Sandstone, we find added to them, 
 with thallogens that hear at least the same general characters as in. 
 "the Silurian system beneath, minute ferns, and a greatly larger plant 
 ^allied to the horse-taUs. In the lowest Old Eed Sandstone we detect a 
 lycopodite, a minute fern, and a large streaked plant resembling a 
 calamite, allied to the equisetacese of the acrogens. In the Middle 
 ■Old Eed Sandstone are found a small fern and some traces of a 
 larger one, and the lepidodendron, an extinct aUy of the lyco- 
 podians. In the Upper Old Red Sandstone in Ireland is found 
 the noble fern, the cyolopteris hibernicus. With these there 
 occurs a true wood, which by its structure is known to have belonged 
 to a gymnospermous or polycotyledonous tree, and which is also asso- 
 'Ciated with remains of cocosteus deplanthus, a f ossd fish of this Old Red 
 Sandstone strata. The Old Red Sandstone flora seems to have been pre- 
 vailingly acrogenous ; but almost with its beginnings in Scotland we 
 find a polycotyledonous tree, aUied to the araucarites of the coal 
 measures, and greatly resembling it in structure are the pines 
 and cedars of our time. "Thus with the first indications of 
 land," says Miller, "we pass direct from the thallogens to the 
 acrogens, from the sea-weed to the fern allies. The lyco- 
 podiacese or club mosses bear in the axles of their leaves minute 
 ■circular cases, which form the receptacle of their spore-like seeds, 
 and when high up the Lower Silurian System, and when just 
 preparing to quit it for the Old Red Sandstone, we detect our earliest 
 terrestrial organisms, we find that they are composed exclusively of 
 these spore receptacles. The number of land plants gradually increases 
 as we ascend into the overlaying system. StiU, however, the flora of 
 the Old Eed Sandstone is but meagre and poor." 
 
 Overlaying the Devonian System is the Carboniferous System, 
 forming the third division of the Palseozoic period, and as both are 
 included in the work of the third day, it is necessary to consider both 
 together to form a true estimate of the products of that day. The 
 miaeral constituents of the Carboniferous system are divided into two 
 lesser systems, viz. the mountain limestone and the coal measures. The 
 strata of these are thus arranged : — 
 
 Coal f ^' ^63li-water limestone (but rare and local). 
 Measures. 1 l' Fl^f t™e and ironstone. 
 ^, 3. Coal, gritstone and shales. 
 
 {1. Transition group between mountain limestone and 
 coal. 
 2. Millstone grit, sandstone, shales, coaL 
 3. Toredale rocks, beds of lime, flags, grit, shales, coal 
 4. Lower scar limestone, sands^tone, shales, coal. 
 5. Alternate sandstone and transition sandstone. 
 
564 DISSERTATION XIII. 
 
 The mountain limestone attained in England 800 yards ; three-fourths 
 of it is composed of corals, crinoids, and shales. The coal beds are 
 altogether composed of the matter of terrestrial vegetation transmitted 
 by putrefaction beneath the surface of the water with the absence of 
 air. Some estuary shells are found in it, but no pelagic or zoophites. 
 The predominance of plants of the coal era are cryptogamous ;. 
 dicotyledones are comparatively rare, only one (the coniferae) occurs 
 in considerable numbers; but this is held as the lowest family 
 of its class, having an imperfection in its flowering apparatus,, 
 which brings it into an affinity with the cryptogamic forms. 
 The ferns were conspicuous in this era; about 130 species have 
 been ascertained in coal. They thrive best in warm shaded 
 moist situations in tropical climates, where there are many 
 more species than in temperate climates, and some are arborescent. 
 In coal they are arborescent. Whether in coal of Baffin's Bay, or of 
 Newcastle, or in the torrid zone, they are all alike arborescent, shewing- 
 that the present tropical temperature or even higher existed in very 
 high latitudes, even in Greenland. The equiseta, or horse-taUs^ 
 that grew in the swamps and ditches in England, easily attained the 
 height of three feet, with stems haJf-an-inch thick. The equisetacese 
 of the coal of the Carboniferous era reached the magnitude of trees, 
 fourteen or fifteen feet high, and with stems six inches to a foot ia 
 diameter. They form two genera : \st, Calamites are characterized 
 by a bare and simple cyliadrical reed-like stem, articulated at inter- 
 vals, but either without sheaths or in a form unknown to the- 
 equiseta. They occur sparingly in the Old Eed Sandstone, 
 more abundant in anthracite coal : they decrease in number as we 
 advance upward, and disappear as we enter the Tertiary rocks;. 
 %id. The lycopodiacese, or club-mosses, now usually seen in 
 low creeping forms in temperate climates. This family found in the 
 coal beds grew to a prodigious magnitude. The lepidodendron, a 
 fossil genus, has probably been from sixty-five to eighty feet in 
 height, having a stem three feet in diameter, with leaves twenty inches 
 in length. Their seed-vessels shew that they were a b'nTr between 
 monocotyledones and dicotyledones. The sigilarise of this era 
 were arborescent ferns, attaining sometimes to fifty feet in height. 
 Their large stems are abundant, shewing a soft interior, their- 
 exterior fluted with separate leaves inserted along the flutes. 
 Among monocotyledones are found some palms, as flabellaria and 
 noeggerathesB, besides a few others not assignable to any class. 
 The true conifers of the coal are rare. One found at Craig- 
 Xeith Quarry resembled a yew tree or Norfolk fir. These form the 
 dawn of dicotyledonous trees. The coniferae and lepidodendron are^ 
 
THE HEBREW COSMOGONY. 565 
 
 found in tte same stone bed of tlie lowest strata of the mountain lime- 
 stone, considerably below tbe coal strata in which. tbe ferns, equisetacese, 
 -and lycopodaceae are found, so that the higher species were first created, 
 -and after them the lower, and give no countenance to the theory of 
 the evolution of the lower species into the higher. Hugh MiUer re- 
 marks upon this arrangement : " .A3 in every age there existed a 
 terrestrial vegetation, the palasontological botanist finds that he has in 
 ■consequence to range his classes not in one series but in two : the 
 gymnogens or cone-bearing trees in a line parallel with the acrogens or 
 flowerless spore-bearing herbs, but no less striking from this circum- 
 stance. It is however an untoward arrangement for the purposes of 
 the Lamarkian (now Darwinian), whose peculiar hypothesis would 
 imperatively demand not a double but a single column, in which ferns 
 and club-mosses would stand far in advance in point of time of the 
 coniferse." We have shewn their standing in the opposite direction. 
 
 This double line of vegetation confirms the Scriptures, which 
 ■divide it into two divisions, the lowly herb and stately tree, and 
 -v^hich teU us that both were created on this third day. Now it is the 
 vegetation of the Devonian and Carboniferous systems, so conspicuous 
 in the rank tropical vegetation, which fulfils the description given in 
 the Scriptures. But we must also notice the fauna or animal remnants 
 of this period, which still consist of marine species out of sight in the 
 sea and out of the observation of man. 
 
 As the vegetation ranged itself naturally into two parallel series, 
 so we find the animal creation simultaneously beginning with three 
 great divisions of the iavertebrated races — the radiata, the articulata, 
 ■and the mollusca, in which representatives of each are found. For many 
 ages there seems to have been a creation of corals {radiata), crustaceans 
 iarUculata), and moUuscs. " At length in the Upper Silurian system, 
 immediately under the base of the Old Eed Sandstone, the remains of 
 the earliest known fishes (vertebrated animals) appear, blent with which 
 also appear for the first time fragmentary remains of a terrestrial 
 vegetation. The first land plants and the first vertebrates appear to- 
 gether in the same deposit. The character of the fishes which first 
 ■completed the scale of animated nature in its four master ideas, by 
 adding the vertebrated to the invertebrated division, consists of one 
 weU-marked order of the placoid." 
 
 This is the first or lowest order of M. Agassiz's classification of 
 fishes, characterised by an internal frame-work of cartilage, with an 
 ■external armature of plates, spines, and shagreen — points of solid bone. 
 Of this order are cestracionts, or sharks, skates, and rays. The second 
 ■order is called ganoid, from yavos, splendour, from their bright enamel. 
 It is characterised by angular scales, composed of horny or bony plates 
 
566 DISSERTATION Sill. 
 
 covered witti a thick plate of enamel. Of tliis class are the bony pika- 
 (lepidosteus osseus) and sturgeons. The cetnoid have scales jagged or 
 pectinated, i.e. like the teeth of a comb, on their posterior margin. 
 The perch is an example of this order. The fourth or cycloid order 
 have smooth scales, simple at the margin, often ornamented with 
 various figures, but they have no enamel. The herring and salmon, 
 are examples of this order. 
 
 The Devonian system presents us with an abundance of placoid and; 
 ganoid orders of fishes. In addition to the cestracionts or sharks,, 
 which made their appearance in the Upper Silurian, the cephalapsis or 
 bucklerhead and pterichthys in the Old Red Sandstone, and the cooosteus- 
 and holoptychius were introduced near the close of the Devonian 
 period. Some of the ganoid of the Old Eed Sandstone, as the family of 
 acanthus, were remarkable for their strange form, , constituting hnks. 
 between the ganoid and placoid, which no longer, exist in nature. 
 
 The pterichthys was covered with a bony structure resembling 
 defensive armour ; it had what resembled a cuirass, formed of bony 
 plates, strongly arched above, but comparatively flat beneath, and along- 
 both its anterior and posterior rims a sudden thickening of the plates- 
 formed a massive band, which served to strengthen the entire structure.. 
 The scale-covered tail issued from the posterior rim, which formed 
 around it a complete irregular ring, arched above and depressed 
 beneath ; the head was attached to the anterior rim, and was like an 
 arch wanting the key-stone. A key-stone however projected outwards 
 from the occiputal plate of the head. The cuirass had a central plate, 
 lozenge-shaped, placed in the nether armature of the creature. On the 
 dorsal surface there was also a central plate, a lozenge truncated at its. 
 two longer ends. 
 
 It is remarkable that all the fishes found in the Palaeozoic period,, 
 i.e. the Devonian and Carboniferous systems, the vertebral column. 
 terminates in the caudal fin, forming two unequal branches or lobes,, 
 the upper of which is largest and contains the termination of the verte- 
 bral column. This is called the heterooercal tail. In the cetnoid and 
 cycloid orders, on the other hand, the vertebral column terminates in 
 the caudal fin, expanding equally on both sides above and below 
 the body, forming the homocercal tail. The Darwinian argues that, as 
 all our recent fishes have homocercal tails, the heterooercal tail 
 is a lower degree of organization, and that it had been transmuted into- 
 the homocercal, and that the placoid and ganoid order had been changed 
 into the cetnoid and cycloid orders of fishes. But an evidence against 
 this is that the placoid and ganoid appear nearly simultaneously upon 
 the stage of life, and both have the heterooercal tail, while, as shall be 
 seen, the cetnoid and cycloid also appear simultaneously, and both. 
 
TEE HEBREW COSMOGONY. 567 
 
 have homocercal tails. Besides we do not find that the ganoid or 
 cetnoid put on any intermediate form. The Darwinian also argues that 
 at a certain stage of the emhryonic histories of the more perfect fishes, 
 they have the heterocercal tail and the inferior position of the mouth 
 of the lower order or earlier fishes. Buckland has shewn that these 
 differences in the organization of the younger animals is owing to the 
 difference in the kind of food they require when young from that 
 which they use when grown full size, hence their temporary organisa- 
 tion fits them for their temporary condition of life (Buckland, 
 vol. I. p. 279). 
 
 It is observable that the order of fishes of the Palseozoic period had 
 taken on the sauroid form of the reptilian or lizard. The voracious 
 family of the sauroid, lizard-Hke fishes, combined in their structure, 
 both in the bones and in some of their soft parts, characters which are 
 common to the class of reptiles. The only living ones are the lepi- 
 dosteus and polypteris. The bones of their skull are united by closer 
 sutures than those of the common fishes, the vertebrae articulate with 
 the spinous procenes. The caudal vertebrae have distinct chevron bones ; 
 and the general condition of the skeleton is stronger and more solid 
 than in other fishes ; the air-bladder is also bifid and cellular, 
 approaching to the character of lungs ; and in the throat there is a 
 glottis, as in serens and salamanders and many saurians. The teeth 
 are stratified longitudinally towards the base, and have a hoUow cone 
 within ; the bones of the palate are also furnished with teeth, some 
 equal in size to the teeth of the largest crocodiles. As those of the 
 lower region of the coal formation .of Edinburgh, referred by M. 
 Agassiz to the genus megalichthys, all the teeth are conical, like the 
 conical cavity of the teeth of many saurians, and their bodies are 
 fluted like those of the teeth of the ichthyosaurus. Their prodigious 
 size shews the magnitude which those fishes attained at a period so 
 early as the coal. Their structure coincides with that of the lepi- 
 dosteus osseus. Even in the dorpat formation of the Devonian, bones 
 of fishes have been found, leading to the conjecture that the animal 
 could not be less than sixteen feet long. M. Agassiz, speaking of these 
 sauroid fishes, says : " It is plain that before the class of reptiles were 
 introduced upon our globe, the fishes being then the only representative 
 of the type of the vertebratae were invested with the characters of 
 the higher order, embodying as it were a prospective view of a 
 higher development in another class, which was introduced as a dis- 
 tinct type only at a later period, and from that time the reptihan 
 character which had been so pronounced in the oldest fishes was 
 gradually reduced, till, in more recent periods, and in the present 
 creation, the fishes lost all this herpetological relationship, and were 
 
668 DISSERTATION XIII. 
 
 at last endowed with characters which contrast as much when com- 
 pared with those of reptiles as they agreed closely in the beginning." 
 
 In the earlier periods the sauroids and sharks constituted the chief 
 voracious forms, and were destined to the important office of checking 
 the excessive increase of the inferior families. The character of the 
 offensive weapons and the amazing strength of the defensive armour 
 impress us with the idea of their carnivorous character. The dorsal 
 spine of the gyranthis, a large placoid, was a mighty spear head, 
 ornately carved like that of a New Zealand chief. The sting of the 
 pleurocanthus was as sharp and polished as that of a stiletto, and along 
 its two sides from its tapering point tUl within a few inches of the 
 base were thickly set rows of barbs, indicating them to be weapons of 
 destruction. The bones and the defensive armour of the sauroids was as 
 remarkable for their power of resistance, and as long as the strongly- 
 armed ganoids prevailed the placoids were furnished with massive 
 crushing teeth, to enable them to crush their bodies for food. 
 
 Does not such a description give us ideas inconsistent with the 
 benevolent character of God ? If we consider the weakness of old 
 age and pining sickness, with the want of sympathy and support in the 
 inferior creation to alleviate the sufferings of lingering sickness and 
 decay of old age which would entail a protracted misery, sudden and unex- 
 pected death is vastly more preferable, and it is but a proof of benevo- 
 lence to make death as easy as possible (Buckland). In the Devonian 
 system we have seen the ganoid saurians approaching the lizard, and 
 forming, as it were, an intermediate link between the fish and the 
 lizard. In the Carboniferous system we now find traces of the true 
 reptile. The earliest discovered traces of a reptilian of this era consist 
 of footmarks on the surface of the sandstone of coal beds of Westmore- 
 land county, Pennsylvania. These exhibit a ball with five toemarks, 
 elevated and elongated, placed in a radiating fashion before it. In a 
 similar strata at another place are footsteps resembling the human 
 hand, with a rudimentary sixth toe opposite that representing the 
 thumb. Actual remains have also been discovered in the coal beds of 
 Bavaria. They are referable to the saurian species, named archeo- 
 saurus, which Mr Meyer considers allied to the labyrinthodont of a 
 higher and later formation. The remains of one indicate an animal 
 between three and four feet long ; the teeth seems to have been of an 
 advanced character, being fixed m a distinct alveolus, and the animal 
 had weak limbs, serving to swim or creep. The labyrinthodonts were 
 at first thought to belong to the batrachian order (frogs and toads), but 
 are now considered to be members of the saurian order, that of 
 crocodiles and lizards. They are supposed by the author of The 
 Vestiges of the Creation to have been saurians arrested in their develop- 
 
THE HEBREW COSMOGONY. 569 
 
 ment on the level of batrachians, and furnishing a proof that a repre- 
 •sentative of a permanent larvae condition existed among loricated 
 reptiles of the ancient world, in the like manner as the sirens do 
 among the recent batrachians. This however is opposed to the progres- 
 sion and transmutation of species, inasmuch as the ophidia or serpents 
 -are interposed between the batrachians and saurians ; and the 
 labyrinthodont ought to have been between the batrachians and 
 ophidians, instead of between the batrachians and saurians. After all 
 the author of The Vestiges states, that " footmarks of the chelonian 
 reptiles have been announced from the Devonian," and thus presenting 
 iraces of the highest order of reptiles, which is opposed to the 
 hypothesis of the progression and transmutation of species, inasmuch 
 as the highest order of reptiles appear first on the stage of life, and 
 before the lower orders existed. 
 
 Such is the character of the flora and fauna of the Devonian and 
 Carboniferous systems, which bring the third PalsBozoic period to a 
 close. To an onlooker, the Devonian fishes, comparatively few in 
 number, and the Carboniferous, not much more conspicuous, that 
 which alone would strike the attention most forcibly is the luxuriant 
 vegetation. " In the first or Palaeozoic division,'' says Hugh MUler, 
 *' we find corals, crustaceans, molluscs, fishes, and in its later formation 
 -a few reptUes ; but none of these classes of organisms give its leading 
 character to the Palaeozoic. They do not constitute its prominent 
 feature, or render it more remarkable as a scene of life than any of 
 the divisions that followed. That which distinguished the Palaeozoic 
 from the Secondary or Tertiary periods was its gorgeous flora. It was 
 emphatically the period of plants, of herbs yielding seed after their 
 kind. In no other age did the world witness such a flora ; the youth 
 of the earth was peculiarly a green and umbrageous youth, a youth of 
 ■dark and tangled forests, of huge pines and stately araucarians, of the 
 reed-like calamite, the tall tree-fern, the sculptured sigUlaria, and the 
 hirsute lepidodendron ; " and as in every age in which there existed a 
 terrestrial vegetation, there seems to have been " trees " as certainly as 
 " herbs," the palteontological botanist finds that he has in consequence 
 to range his classes, not in one series, but in two : the gymnogens or 
 cone-bearing trees, in a line nearly parallel with the acrogens or 
 flowerless spore-bearing herbs, but no less striking from the circum- 
 stance. How characteristic of the third day ! " And the earth brought 
 forth grass, and herb yielding seed after his kind ; and the tree yield- 
 ing fruit, whose seed was in itseK after his kind : and God saw that 
 it was good." 
 
 But what does geology now tell us of the condition of the earth 
 and its surrounding atmosphere at this period? As to the earth 
 
570 DISSERTATION XIII. 
 
 itself, it had a lieat at the poles equally high as at the equator, 
 and both higher than that of any country under the torrid zone 
 at the present day, and a greater than any present tropical 
 cHmate. To what shall we attribute the abundance of a vegetation 
 which furnished the materials of our coal strata ? — an abundance so- 
 great as upon any hypothesis of accumulation on the spot where the 
 plants died, or in the sea to which currents drifted them, appears to 
 have no parallel unless amongst the most umbrageous forests of 
 tropical America. . . . The fossil plants of the coal series hav& 
 been generally considered by eminent botanists since the days of 
 Jessieu as decidedly indicative of a warm climate. The state in which 
 they occur in the earth prove that they have not been drifted far. Wfr 
 are therefore , to infer that in latitudes as far north as Moscow, 
 Edinburgh, and Nova Scotia, the land enjoyed near the sea a climate 
 analogous to tliat now found on the shores of Brazil or the Isle of 
 Prance. The circumstances which favoured this development of 
 power were never repeated, at least in these zones. M. Brongniart was 
 of opinion that the fuci of these early seas indicate a higher tempera- 
 ture than now prevails, and as a proof of a more equable diffusion of 
 a tropical climate in ancient times, and he attributes it to the action of 
 the internal heat of the earth. For a long period the superficial tem- 
 perature of the earth depended infinitely more upon the internal heat 
 transmitted from the centre through the crust, the temperature of the 
 surface would be everywhere the same, and the poles would be equally 
 warm as the equator. A tropical climate prevailed then, at this era 
 through the whole surface of the earth, which was one cause of this 
 great vegetable development. But stiU another existed in the atmo- 
 sphere. As the carbonic acid existing in the atmosphere is the source 
 of the carbonaceous substance of plants, M. Brongniart thinks that it 
 was the great abundance of this ingredient in the atmosphere which 
 favoured vegetation in the Carbonaceous era. " It is certain that up to the 
 close of the Carbonaceous era the direct rays of the sun had not reached 
 the earth. Various scientific considerations and geological facts tend, 
 to this conclusion. The rank and succulent nature of the vegetation 
 of the period shews that the conditions of the climate and atmosphere 
 which were developed were those of great heat, shade, and moisture, 
 and to serve these conditions the earth must have been encircled by a 
 densely-clouded firmament. It is known from tropical plants being: 
 uniformly distributed over all latitudes that throughout the Car- 
 boniferous period, at least, a tropical and uniform temperature was 
 spread over the whole earth, and there were no seasons, no winter, no- 
 isothermal lines— the one climate was at the equator and the poles. 
 This was caused by the internal heat predominating over the influenca 
 
THE HEBREW COSMOGONY. 571 
 
 of the sun, and. the surface heat of the globe being prevented by the- 
 covering of cloud from radiating into space. The still warm seas then 
 set up streams of hot, damp vapour, and thus during this period there 
 was that moist, hot, clouded atmosphere by which its rank luxuriant 
 vegetation was produced. Again, it wQl be seen that during the same 
 period no land animals existed, with the exception of some few reptiles 
 of the lowest order, and for this reason, that the atmosphere was 
 unsuited to a higher grade of animal life, and must have been highly 
 charged with carbonic acid gas. This gas is composed of carbon, which 
 nourishes vegetables, and oxygen, which nourishes animal life ; by the 
 action of the sunbeams plants have the power of decomposing these 
 elements, retaining the carbon for the strengthening their own fibre, 
 while they exhale the oxygen for the nourishment of animals." 
 
 The Fourth Day or Epoch of the Earth's Formation. — The works 
 - of the fourth day are thus described in the words of the Sacred History 
 of the Creation; — Verse 14. "And God said. Let there be lights in. 
 the firmament of the heaven, to divide the day from the night ; and 
 let them be for signs, and for seasons, and for days, and years : 15. 
 And let them be for lights in the firmament of the heaven, to give 
 light upon the earth : and it was so. 16. And God made two great 
 lights ; the greater light to rule the day, and the lesser Hght to rule 
 the night ; he made the stars also. 17. And God set them in the 
 firmament of the heaven, to give light upon the earth. 18. And to 
 rule over the day and over the night, and to divide the light from the 
 darkness : and God saw that it was good. 19. And the evening and 
 the morning were the fourth day." 
 
 " Let there be lights," nikD Tli. The D here prefixed is a particle, 
 and is an abbreviated [D, from rUO, meneh, "to distribute," which means 
 " from, of, out of," and Parkhurst says it denotes the instrument. JTIN, 
 aroth is a plural noun from the root "IX, aor, " light." We have 
 already explained it as a " stream of light," or what is called rays of 
 light from a source of light. mSD therefore is applied here to the 
 Sun and Moon as instruments or sources of light whence the light's 
 rays stream down to the earth. "Idcirco Deus in firmamento loca 
 qusedam, per quse lux iUa prima tanquam per instrumenta radios suos 
 in terram funderit paravit. Et notat liSD, dici instrumentum per 
 quod "ns, lux ilUa prima splendorem suum demittit. Hinc Sol et Luna, 
 n'n'lXD dicuntur. Et certe D verbo additum solet instrumentum 
 
 denotare ; j.e. Therefore God had prepared a certain place in the firma- 
 ment through which that first light, as by instruments, might pour its- 
 rays upon the earth. And note IISD is called the instrument by 
 which nix, that first light, sends out its splendour ; hence the Sun and 
 
■572 DISSERTATION XIII. 
 
 Moon are called nillND (instruments of light). And certainly the 
 word D is usually added to denote the instrument '' {Poli. Synop. Grit.) 
 Dr. Hitchcock says TT' DiXD implies the previous existence of the 
 
 heavenly bodies; they are not to be rendered "Let there be lights/' 
 but " Let lights be ; '' that is, to serve in the expanse of heaven as 
 lights, not their first formation. In verse 16 it is said, " And God made 
 wy<'\) two great lights." The word tyj)' is derived from the root HB'j;, 
 ■hasah, to make from pre-existent matter. That this is philosophically 
 true vnU be perceived on consideration of the Sacred History. " In 
 the beginning God created the heaven and the earth." But consider 
 the state in which they were created ; it was only their unformed sub- 
 stance in the state of vapour. The Sun was not created a light-giving 
 body j the substance of the heavens had to go through many processes 
 of formation before the Sun was made a burning body, and we know 
 that it was so on the first day when his light came down upon the 
 Earth. Now we know that all burning bodies evolve and emit Hght. 
 Combustion consists in the chemical union of oxygen with a heated 
 substance, and the force of heat is transformed into light in the burning 
 body. Thus, the Sun was not created a light, but was made that many 
 myriads of years after his creation. Calculate, if you can, the time 
 that the primitive vapour of the Sun would require to condense as to 
 become a burning body, and cast off from its circumference most of the 
 planets and our Earth ; then the time passed through tiU our Earth 
 became also a burning body, and cast off our Moon ; how long the 
 Earth and the Moon would take to come to their present state, their 
 burning masses extinguished, and now become opaque bodies, requiring 
 the light of the Sun to enlighten them ; for though all the planets, 
 with our Earth and Moon,' have become opaque bodies, the Sun, being 
 by far the greatest mass, stUl remains in a burning state, and a light- 
 giver to all the Solar Systems cast off by it : hence the light of the 
 moon and the stars or planets is a reflected Hght derived from the Sun. 
 In verse 16, it is said, "The greater light," i.e. the Sun, "to rule 
 the day, and the lesser light (the Moon) to rule the night." At that 
 part of the Earth's surface on which the rays of the Sun's light fall 
 ■direct, there it is day or daylight ; and so strong is the direct hght of 
 the Sun, that though the Moon and stars are reflecting it to the Earth 
 also, yet these lights are eclipsed by that of the Sun. He rules the 
 day, and it is only when his light is excluded from that part of the 
 Earth's surface when it is called night, that the reflected light of the 
 Moon and stars become visible ; but the light of the Moon being the 
 -stronger eclipses that of the stars, though not to the same degree ; 
 but stUl the Moon is evidently perceived to be the ruler of the night. 
 
TEE HEBREW COSMOGONY. 575 
 
 And in this way also they divide the light from the darkness, and the- 
 night from the day, in the sense that it is day when the Sun shines 
 on the Earth for twelve hours at one time. 
 
 But these lights (the Sun and Moon) are " for signs, and for seasons, 
 and for days, and years." " For signs," nnx!', fern. pi. of DIN, from the 
 root nnx, " to come," " come to," " come speedily ; " DIK, " a sign,"' 
 " a token,'' as Gen. ix. 12. 13 : "I do set my bow in the clouds, and 
 it shall he for a token." In Mat. xvi. 2. 3, the Pharisees and Saddu- 
 cees, asking a sign from Christ, " He answered and said unto them. 
 When it is evening, ye say, It will be fair weather ; for the sky is red ;■ 
 and in the morning. It will be foul weather to-day ; for the sky is red 
 and lowering." From these examples, we learn the Scripture interpre- 
 tation of the signs given by the two great lights. AH signs are due to 
 the light of the Sun's rays. When a ray of light is transmitted through 
 a prism, it is divided into the seven coloured rays of which it is com- 
 posed, and this is called the Solar Spectrum. These consist of — 
 Violet, indigo, blue, green, yellow, orange, red, and these form the- 
 colours of the rainbow, which is formed by the transmission of the 
 Sun's rays through the rain-drops of a cloud hanging in the heavens. 
 The spectrum or rainbow is due to the different degrees of refrangi- 
 bihty of the coloured rays composing the ray of light j the violet 
 being the most refrangible, and the red the least. Now the rainbow 
 is a sign of rain, or the faUing of the cloud upon the Earth's surface. 
 When the cloud is seen in the morning or noon, it is between the Sun 
 and the observer, and denotes that there wiU be rain soon ; but seen 
 in the afternoon or evening, the observer is between the sun and the 
 cloud, and the rain will fall beyond the observer : hence the saying — 
 
 " A rainbow in the morning 
 Is the shepherd's warning ; 
 A rainbow at night 
 Is the shepherd's delight." 
 
 The redness of the sky in the evening is also due to the reflection of 
 the red rays of light by the clouds, a condition indicative of fair 
 weather the following day. 
 
 " And for seasons : " D't'iJJiDS, seasons, the prefix in from the root 
 13>i, " to appoint," " to constitute ; " as a noun, it means a set, regular 
 time or season, as in the CIV. Psalm, v. 9 : " He appointed the moon for 
 seasons; the sun knoweth his going down." The Moon revolves 
 round the earth in a month, or twenty-nine and a^half days. The 
 seasons here mean the phases of the Moon. WTien the Moon is seen 
 for the first time in the north from the Earth, she appears as a slender 
 
Zli DISSERTATION XIII. 
 
 ■crescent on the left of the Sun, with, the convex side J turned towards 
 him ; as she recedes from the Sun, the crescent gradually increases in 
 breadth. When she has performed one-eighth part of her revolution 
 round the Earth, she is said to be in her eighth octant, and appears a 
 quarter-moon. In less than four days after this she is in her quadra- 
 ture, and has the form of a half-moon. Another four days after- 
 wards she reaches her second octant, and becomes gibbous, or has a 
 rfigure between half moon and full moon. In a few days she assumes 
 a form completely round Q and is in opposition to the Syin, and seen 
 upon the meridian at midnight ; after this she begins to decrease in 
 •size, and presents the same forms, but inverted, ([ as when on the 
 increase, with this difierence, that the side of the disc first illuminated 
 now first disappears. In about eleven days after f uU moon she is seen 
 in the morning on the right side of the Sun in the shape of a thin 
 crescent, with her convex side toward him, and after this disappears. 
 " And for days," QiD''? : for days has various significations. It means 
 
 in verse 14 the time of light divided from night, that is, a day of 
 twelve hours ; and again, " for days " of twenty-four hours, in which 
 the Earth revolves on her axis. This is the day which was appointed 
 for the Sun to institute on the Fourth Day or period of creation. 
 Then again, the lights are appointed " for years," U'^y^ : " years," from 
 
 the root n3i!>, "to iterate or repeat," because the Sun always 
 
 returns to the same point whence it set out, and always revolves and 
 returns upon itself by its own path (Buxtorf). 
 
 This is the popular view prevalent among the Jews in the age of 
 Moses, whUe in fact it is the Earth which revolves in her orbit round the 
 Sun in three hundred and sixty-five days six hours nine minutes, and 
 constitutes in her course the four seasons — Spring, Summer, Autumn, 
 Winter — in each quarter of her revolution. The Earth revolves round the 
 Sun from east to west, and her axis is not placed perpendicular to her 
 orbit, but is inclined at an angle to the plane of the orbit, so that the north 
 pole or north end of the axis is at summer time nearer the Sun, and 
 the south pole is farther from the Sun ; but half-a-year afterwards the 
 north pole is farthest from the Sun, and the south pole nearest to the 
 Sun : it is then winter. At spring and autumn both poles are at equal 
 distances from the Sun, and the Solar rays fall on the equator, so that 
 the iuhabitants of both the temperate zones are in the same state of 
 heat and cold ; so are those of both frigid zones, and the length of 
 days and nights is equal. 
 
 But there is an objection brought in here against the Mosaic record, 
 foqinded upon the alleged creation of the Sun, Moon, and Stars on the 
 fourth day, but which is in fact a repetition of Mr Goodwin's first 
 
THE HEBREW COSMOGONY. 575 
 
 objection noticed in reference to the creation of ligM. " On the fourth 
 •day, two great lights, the Sun and Moon, are made (hasah) and set in 
 "the firmament of heaven to give light to the Earth ; hut more par- 
 ticularly to serve as a means of measuring time and marking out the 
 years, days, and seasons. This is the most prominent office assigned 
 them (verses 14-18). The formation of the stars is mentioned in the 
 most cursory manner. It is not said out of what materials aU these 
 hodies were made ; and whether the writer regarded them as already 
 •existing, and only waited to have a proper place assigned them, 
 may he open to question " (Essays and Reviews, pp. 220. 221). His 
 reviewer however very satisfactorily repels this objection, and ou 
 referring to what we have shewn is the meaning of the original 
 Hebrew, it will at once be seen that the Mosaic record is not 
 -open to such an objection as is here brought against it. He says : 
 " Here the writer speaks as if the Sun, Moon, and Stars 
 were represented as made and set in the firmament on the 
 fourth day, but this is by no means the case. The creation of 
 the heavenly bodies is recorded in the opening verse of revelation : 
 ' In the beginning God created the heaven and the earth.' Does he 
 ■forget that a little before he had stated ' the phrase,' the heaven and 
 the earth, ' is evidently used to signify the universe of things ' (p. 218). 
 "We have already abundantly shewn that the Hebrew verb T\^]}, hasah, 
 does not signify ' to create ' but to make, finish, perfect, constitute, 
 ■appoint, ordain, prepare. We would give one or two additional 
 examples : ' And he took butter and milk and the calf he had dressed ' 
 .ntfj) (Gen. xviii. 8) ; ' And Samuel said unto the people, It is the Lord 
 
 that advanced Moses and Aaron ' (1 Sam. xii. 6). In the margin for 
 'advanced' we read 'made'; in the Hebrew it is nsyy. Once more, 
 
 T T 
 
 in speaking of the house of Jonathan, and of Jeremiah being confined in 
 it, it is said, 'for they had made that the prison' (Jer. xxxvii. 15). 
 In these passages we see that the word signifies to prepare, ordain, or 
 advance, to appoint. On thfe fourt^ day, then, God made the glories 
 of the heavens appear, and ordained them in their several courses to 
 ■order the seasons and to rule the night and the day. 
 
 ' For yet the sun 
 Was not ; he in a cloudy tabernacle 
 I Sojourned the while.' — Pa/rcuUse Lost, B. vii. 
 
 Hitherto though the earth enjoyed' the influence of the Sun, it was so 
 enveloped by a thick curtain of cloud that the direct rays of the sun 
 did not penetrate or reach it, but now the curtain is roUed aside, and 
 the heavens in all their grandeur and magnificence appear : the bright 
 
576 DISSERTATION XIII. 
 
 orb of day shines in Tinolouded splendour, while the moon and stars 
 sit like a diadem of glory on the brow of night. How truly ridiculous- 
 then is it to hear the author of this Essay add, after saying it may be 
 a question whether the Mosaic writer regarded the heavenly bodies as- 
 already existing, and were only waiting for ' a proper place to be 
 assigned them,' at any rate, their allotted receptacle, the firmament, 
 was not made until the second day, nor were they set in it tiU the 
 fourth ! {Essays and Reviews, p. 221). If they already existed when 
 there was no place for them, we should like to know where they were 
 kept tin the fourth day ; but so completely has the idea taken posses- 
 sion of his mind that the firmament is a solid vault, in which the stars 
 were set as naUs, that he cannot conceive that from the beginning the 
 stars shone through the depth of space, though not tiU the second day 
 was there an atmosphere round the globe, and not till the fourth day 
 did the direct rays of light reach the earth through the covering of 
 cloud." 
 
 Tlie Geology of the Fourth Day or Period. — The work of thfr 
 fourth day, like that of the second, is occupied with the 
 ordering of the heavens, and is not connected with changes in the- 
 geological structure of the earth, though, as we shaU see, the earth's 
 condition is connected with it. Duruig this period, while the changes 
 were going on in the heavens, the Permian system of rocks were in the 
 course of formation at the bottom of the sea. This system is named 
 Permian by Sir Eoderick Murchison, because it was found by him 
 most fully developed in Perm, a district of Eussia. The rocks of the 
 Permian system consist of — 
 
 LOWEE New Red Sandstone, {^^^j red^oonglomerate sandstone. 
 
 ( Magnesian limestone or zeohstein, 
 Magnesian Sandstone. -{ Gypseous red marl, 
 
 (,Kiiottingly limestone. 
 
 The flora of the Permian system presents us with fossils having an 
 intermediate place between the Carboniferous that preceded it and the 
 Triassic that followed it. As M. Brongniart shews, the marine fauna, 
 both in the old and new world, from the line of 80° of latitude, being 
 identical in its character, demonstrates that the central heat still 
 neutralized the effect of the solar radiation, so as to efface aU isothermal 
 lines, and that over the entire globe a tropical climate prevailed. Such 
 was the condition of the earth when the Permian flora was growing. 
 
 As far as the remains inform us only two new genera of reptiles 
 and twelve genera of fishes were created in this period, but there were 
 more numerous genera of the invertebrate class. Besides the animals 
 
THE HEBREW COSMOGONY. 577 
 
 found existing in the ocean, there occurs inordinate remains of the 
 reptilian class. Only a few bones have been discovered in the Zech- 
 stein of Thuringia of Upper Saxony and in quarries near Bristol. 
 These are said by Professor Owen to belong to a lacertiHan or lizard order, 
 called by him palseosaurus (theodonts, monitors, &c.), for the most part 
 of a gigantic size, differing from modem lizards in the character of their 
 vertebrae, teeth, and dermal scales. To them as to all the reptiles of 
 several subsequent great periods belong a fish-like form of vertebral 
 column, having its component bones biconcave like a double egg-cup, 
 fitting the animal for marine habits, being adaptations of its structure 
 to its designed place in creation. Modern reptiles have a ball and 
 socket form of vertebrae, and only when mature animals, for in the 
 embryones of crocodiles and frogs their form is biconcave, which is an 
 adaptation of their structure to the marine habits of the animal when 
 in a tadpole state, and when they live wholly in water and respire by 
 giUs. This gradually changes as the animal approaches perfection and 
 becomes terrestrial, having cast off their giUs and assumed the use of 
 their lungs. The teeth of the theodonts were fixed in distinct sockets 
 like those of modern crocodiles. In this they were superior to modern 
 verarains, the nearest living tribe which have their teeth embedded in 
 shallow cavities along the bottom of a groove in the jaw. In this 
 description of these animals we have followed that of Tlie Vestiges, and 
 have endeavoured to shew the inconsistency of his transmutation 
 hypothesis, for which he adduces them as examples ; but we have shewn 
 that their peculiar structure, instead of being the result of mere physical 
 organization, was the result of a designing mind, adapting them to 
 the conditions of Hfe which their Creator intended them for. ^As there 
 were as yet very few terrestrial animals upon which they could feed 
 upon land, they were necessitated to seek for their food in the seas and 
 rivers of the period, and consequently their structure was adapted to 
 marine habits. ^ 
 
 On the fauna of this period Dr. Lardner remarks : " They were 
 almost exclusively marine tribes, a few perhaps being fluviatUe. The 
 two genera of reptiles (theodonts and monitors) were both fluviatile 
 and marine. The fishes belonging to the placoid and ganoid orders, of 
 which the shark and sturgeon are the living examples. Among the 
 molluscs certain species of oyster first appeared in this period. 
 Although the organic remains present us with traces of land animals, 
 it is nevertheless probable that they prevailed upon the continents, 
 at least as in previous periods " (p. 65). The flora and fauna of the 
 period were few and inconspicuous. The most visible changes took 
 place in the heavens, which would principally attract the observation 
 of an onlooker. Throughout the former period, up into this, the 
 
 2p 
 
578 DISSERTATION XIII. 
 
 internal heat of the earth prevailed over the solar radiation, so as to 
 cause a tropical climate to prevail aU over the face of the earth by 
 ■obliterating aU isothermal lines. The clouds above the firmament were 
 so dense as to obscure not only the face of the moon and stars but even 
 that of the sun himself. But before the close of this period the inter- 
 nal heat had become very considerably lowered, and the solar radiation 
 increased ; the clouds began to clear away, and the sun now began tp 
 make his appearance during the day, while at night the moon spread 
 her sUvery beams over the earth, and the stars peeped out from the 
 •dark blue sky. Then the words of the sacred historian became verified : 
 v. 16. "And God made two great lights ; the greater light to rule the 
 ■day, and the lesser light to rule the night ; he made the stars also. 
 17. And God set them in the firmament of the heaven, to give light 
 •upon the earth. 18. And to rule over the day and over the night, 
 and to divide the light from the darkness : and God saw that it was 
 good." 
 
 But there was still another operation which took place on the 
 fourth day or period. "We have seen that the atmosphere during the 
 ■Carboniferous period was largely charged with carbonic acid gas, which, 
 though it nourished vegetables and was adapted to that era of vegeta- 
 tion, was inimical to animal life ; and as air-breathing animals were 
 beginning to make their appearance on the land, we must believe that 
 the air had now been adapted for their support, and instead of carbonic 
 acid gas oxygen gas had taken its place in the atmosphere. For car- 
 bonic acid is composed of carbon, which nourishes the vegetables, and 
 oxygen, which nourishes animals. By the action of the sunbeams 
 upon plants they have the power of decomposing the carbonic acid and 
 resolving it into its elements, retaining the carbon for the formation 
 and strengthening their own fibre, while they exhale the oxygen for 
 the nourishment of animals. The power of decomposition ceases with 
 the withdrawal of the sun's rays, so that the very existence of animal 
 life depends upon the vegetable creation being brought under the 
 influence of the sun. The world then must now be prepared for the 
 races of animals that were to be created, and there is abundant evidence 
 that during the Permian age it was so. Now the atmosphere was 
 suited for air-breathing animals instead of some few semi-ichthic reptiles, 
 links between the fish and true reptile ; these were now the forerunners 
 of the giant race that in succeeding ages appeared, while the plants 
 and trees are of much hardier tissue, and exhibit those season-rings 
 which are only produced by the action of the sunbeams. In short, 
 everything proves that at this period the direct rays of the sun reached 
 the earth, that the seasons commenced their course, and that the sun 
 now fulfilled its appointed offices for the earth ; in a word, that God 
 
TBE HEBREW COSMOGONY. 579 
 
 -appointed the two great lights in the firmament to be for " signs, and 
 for seasons, and for days, and years." 
 
 V. Thb Fifth Day, or Period of the Earth's Formation. — TheSacred 
 Author now tells us that on this fifth day or period of creation marine 
 ^animals were produced hy the sea, some of which should live as well 
 on land as in the sea, and others should fly in the firmament of the 
 heavens. His words, according to the authorised translation, are — 
 T. 20. " And God said, Let the waters hring forth abundantly the 
 moving creature that hath life, and fowl that may fly above the earth 
 in the open firmament of heaven. 21. And God created great whales, 
 and every living creature that moveth, which the waters brought forth 
 abundantly, after their kind, and every winged fowl after his kind : 
 and God saw that it was good. 22. And God blessed them, saying. 
 Be fruitful, and multiply, and fill the waters in the seas, and let fowl 
 multiply in the earth. 23. And the evening and the morning were 
 -the fifth day." 
 
 "Let the waters," ViTWi, jisheretzu, from the root pis', sheretz, 
 *' to produce abundantly." " The moving creature," ynp, sheretz, 
 
 " a reptile ; " in the margin "reptile" is the reading used for " moving " 
 or " creeping thing." In the CV. Psahn, verse 30, pt5> sheretz is 
 
 -appUed to the bringing forth from the waters frogs upon the land of 
 Egypt. Such animals are produced in the waters in great abundanca 
 " That hath life," nin fe^sj, " living soul ; " as in the margin, " life ; " 
 
 Heb. " soul." It means such as possess the living principle, which by 
 the ancients was considered to be a distinct thing from the body, as 
 well as from the spirit or mind of man. Paul, as weU as Plato, speaks 
 ■of the spirit, soul, and body as distinct entities in man. Plato dis- 
 tinguishes them by calling the spirit the immortal soul, and life the 
 mortal soul, because the latter dies vnth the body. " And fowl," 6)ljn 
 
 nop, " that may fly ; " e|afV^ jaopep, both from the same root fjlj;, aop, 
 to move quickly, to flutter, or fly : as a noun, spy, aup, a bird or 
 fowl, so called from its flying. Isaiah xiv. 29 and xxxvi mentions 
 IBIVD tilts', the fiery flying serpent in Egypt. Ancient writers speak 
 of the flying serpents : none ever saw them. Herodotus 
 says he saw the bones of those who inhabited the myrrh trees. 
 Neibhur enquired after them in Arabia, and says they kept on the 
 ■date trees. He thought the tlBIJ? flits' of Isaiah as applicable to Lucan's 
 (Lib. ix.) Volucer, the Draco (dragon) of Linnaeus. Admiral Anson 
 saw flying serpents in the island of Quibo. Cuvier describes them as 
 distinguished from saurians by their first six ribs extending outwards 
 in a straight line, forming a kind of wing. 
 
 And God created N13, bara, not out of pre-existing matter, as to 
 
580 DISSERTATION XIII. 
 
 their bodies they certainly were, but as living creatures God createii 
 them, i.e. He implanted in them the Hving principle. Life was not- 
 developed in these animals by the play of the physical forces ; it was- 
 given them direct from God. We have shewn that bioplast has no 
 movement, no self-produced life; it has no organizing action of itself, 
 but must have an impulse given by something external to itself com- 
 municated to it, and the Creator of it alone can give that impulse. At 
 quomodo dicitur Deus creare dan. sequitur, prodvxerunt aqwce ? Ee- 
 spondeo ; Produxerunt aquse, materiam dispositiones subministrando ; 
 Deus creavit effecienter; i.e. " But in what manner is God said to create T 
 for it f oUows, ' the waters brought forth.' I answer the waters brought 
 forth the matter, by subministrating dispositions : God created 
 efficiently.'' 
 
 " And God created whales : " D^yJin, a reduplicate noun from the- 
 
 root \\1T\,taneh, "to shriek," " wail," or " bewail." As a noun plural, 
 CiD, tanim, " dragons," a kind of large serpelits, so named from the- 
 horrid whining noise they make ; an amphibious animal, resembling- 
 a large crocodile, it includes both the crocodile and whale species 
 (Parkhurst). "The word translated 'great whales,' cVijn Dyjnn,, 
 
 He-tananim He-gedlim, signifies 'great sea monsters :' thus in Isaiah 
 xxxvii. it is translated ' dragon,' and said to be in the sea " {London 
 Review). 
 
 "And every living creature that moveth : " riB'D'iri, from the root 
 
 fc'Dl, remesh, " to move on the ground, to creep, to crawl, to move as a 
 
 reptile on the ground," applied to aquatic animals. As we have seen 
 in the case of vegetables that God created the seeds of each species of 
 herb and tree, so here in the creation of animals it is said : " Let the 
 waters bring forth abundantly after their kind," DrusD^ species. He 
 
 created every species of germs, and placed them in the soil necessary 
 for their development ; and the first germs of aquatic animals are here 
 stated to have been so created. They were such as were suited to the 
 existing conditions of the Earth at the time ; that is, when there was 
 but little dry land raised above the sea-level, when there was only low 
 swampy ground, and an almost tropical cHmate. 
 
 The Geology of the Fifth Day. — Leaving the coal measures and 
 the Permian system, the last of the Palaeozoic or the second great 
 division of the geologist, we enter upon the secondary or third 
 geological division of the strata. 
 
 This consists, according to some, of the Trias, Lias, Oolite, and 
 Cretaceous systems ; according to others, the Trias Jurassic, consisting 
 of the Lias and Oolite, and Cretaceous. 
 
 The Trias, the fiist of these systems, according to British and 
 
THE HEBREW COSMOGONY. 581 
 
 Oerman geologists, consists (1) of the Upper New Ked Sandstone or 
 Variegated Sandstone, in England ; (2) tte Muschelkalk Limestone, 
 :found in Germany and Poland, but not in Britain and France ; (3) 
 the variegated marls or marine iris of the French. All these have 
 heen found in Germany ; hence the name of Trias, or consisting of three 
 layers of rocks. We are informed, however, that "this formation 
 has been generally considered as consisting of three stages. A scrupu- 
 lous analysis of the composition, as well as with relation to its fossils 
 as to the condition of its stratification, shews that, between the sand- 
 stone and the muschelkalk, there is no real distinction either geological 
 -or zoological." And M. D'Orbigny considers the Triassic formation as 
 -consisting of two stages only. However, it sufficiently suits our pur- 
 pose to consider the system as a whole, without taking into account 
 •either of the manners of its sub-division. The Trias stands thus in 
 -ascending series : — 
 
 Triassic or [ First Triassic / 1. Variegated sandstone or Upper New Red, 
 
 New Red J Period. \ 2. Muschelkalk, shelly limestone, 
 
 Sandstone I Second Triassic / 3. Variegated marls, kupper saudstone, red 
 System. \^ Period of D'Orbigny. \ marls. 
 
 As regards the flora of this system it is greatly different from the 
 :former ages. The arborescent ferns and tall equisetaceous trees which 
 prevailed in such lavish profusion in the later periods of the Palseozoie 
 age now existed in greatly diminished numbers, while the conifers and 
 plants analogous to the lamias and cycadese formed an important 
 feature of the flora, preluding the immense development which these 
 classes underwent in the succeeding period. 
 
 In the organic remains of animals in. this era, the great change 
 ■of animal forms is so marked as to lead to the remark of De la Beche, 
 that " circumstances had arisen changing the character of mariue life 
 over certain portions of Europe; that certain animals abounding 
 previously and for a great length of time, disappeared never to re- 
 -appear, at least as far as we -can judge from our knowledge of organic 
 remains." 
 
 In the Muschelkalk are found a great number of crinoids, as the 
 . actinocrite, the lUy encrinite, &c., and also shells, all different from 
 their predecessors. The brachiopods being almost extiuct are replaced 
 by ostracea or oysters of various genera, a change of animals from a 
 deep to that of shallow seas. The unival molluscs also indicate a con- 
 dition of seas advancing to that of our present shores. These marine 
 littoral and fluviatile deposits prove the shores of the seas of this period 
 to have been subject to the same atmospheric and tidal influences as 
 those which affect the seas and oceans of the present epoch. Tliis is 
 A decided evidence that the moon had been brought in relation to the 
 
582 DISSERTATION XIII. 
 
 earth, and that her influence had begun to cause the tides, in exact 
 accordance with the work of the fourth day of creation of the Scripture^ 
 on which the sun, moon, and stars are said to be brought into relation 
 with the earth. 
 
 Besides echinoderms in numbers, crustaceous decapods, acetabuli- 
 ferous cephalopods, and lamellibranchia appeared for the first time,, 
 together with five genera of ganoid fishes. The new form of cephalo- 
 pods are advanced by the non-possession of shell and having a horny 
 mandible, constituting the fossil rincholites. 
 
 Among the fossil remains of this period are eleven genera of saurian, 
 reptiles of most singular forms. In the lower beds of the Upper New 
 Eed Sandstone, near Shrewsbury, there appears a new lacertilian, called 
 linchosaurus ; it seems to have had a toothless mouth enclosed in a 
 bony sheath, like that of birds, a hinder toe directed backwards, assimi- 
 lating in this the next higher vertebrated class, and its footmarks also- 
 confirm tfiis arrangement of its locomotive organs. The Vestiges seems 
 to take this for an intermediate link between the reptile and the bird. 
 This would make the bird to link, not with the highest order of reptiles,, 
 but with the second or saurian. In the same beds occur bones and 
 footprints of what Professor Owen has called labyrinthodonts, from 
 the construction of their teeth. They were first classed with batrachia,, 
 the lowest order of reptiles, that of frogs and toads, but now they 
 are put into the saurian order of lizards ; but they are only developed 
 in that imperfect manner of which an example is presented in the- 
 siren among batrachia, which is a link between the reptiles and fishes. 
 And The Vestiges hence infers it to be an intermediate between the 
 batrachia and the saurians, but this would make it to link the saurian 
 or second order to the batrachia or fourth order of reptiles, overleaping 
 the ophidia or serpents, the third order of the reptile class. Th& 
 labyrinthodonts were of the size of a large hog ; their footprints are- 
 very like that of a man's hand. Like the fish they had biconcave 
 vertebrae and arrangement of teeth, their nostrils were placed near the- 
 extremity of their head, indicating partial mariae habits. These- 
 characters approaching the fish might as well indicate them to be an 
 intermediate link between the saurian and the fish ; but instead of 
 these conjectures adduced in support of the progressive development 
 and transmutation hypotheses, do we not see in the peculiar structure 
 of these animals the evidence of the operation of a designing Mind, in 
 adapting their structure to the circumferentia they lived in, produced 
 by the conditions of the earth at the time ? As yet no land animals 
 had appeared on the earth, and where could these animals find their 
 food but in the seas, and was it not a wise provision in adapting the^ 
 structure of these animals for marine habits, and does it not indicate 
 the wisdom and benevolence of their Creator ? 
 
THE HEBREW COSMOOONT. 583 
 
 In the sandstone of the same system, in Dumfries and Cheshire, 
 there appear footmarks of tortoises, pointing to the contemporaneous 
 existence of chelonea, the highest order of reptiles. This is an anta- 
 gonistic fact to the transmutation theory, and is a further evidence of 
 the same kind. The Vestiges inform us that " footmarks of chelonian 
 reptiles have recently been announced from the Devonian period," so 
 that traces of the existence of the very highest order of reptiles appear 
 first on the stage of existence. 
 
 It is in the Muschelkalk that the group of reptiles called enalio- 
 saurians, or marine sanrians, first appear. Of these the ichthyosaurus 
 was an animal of marine habits, ranging about twenty feet in length, 
 uniting the form of a fish with the characteristics of a reptilian animal on 
 a huge scale. It had a verterbral column, like a fish, terminated in a 
 vertically expanded taU of a fish character also, a head like a crocodile, 
 four fins like the paddles of a whale, but composed of a great number 
 of bones, as fishes' fins are, a sternum or breast-bone, like that of the 
 omithorynchus, a huge, voracious stomach, and covered over with a 
 skin resembling a whale. Its jaws had a stretch of seven feet, and its 
 eyes rested in a socket eighteen inches in diameter, defended by an 
 apparatus of bony plates, like that of a bird of prey. It had a power- 
 ful range of teeth, and its nostrils were placed near the extremity of 
 the snout, bespeaking voracious habits, like those of a modern croco- 
 dile ; and The Vestiges remarks it might be considered as the link 
 between that and the predaceous fishes the sharks. Buckland however 
 is of a different mind. Its fossilized dung, called coproUtes, shews 
 fragments not only of fishes but also of reptiles, arguing that it was 
 destructive of animals of its own class, as of those below it. " While 
 the ichthyosaurus," says Buckland, " then is allied to the lizard tribes, 
 it combines in itself the additional characters of the fish, the whale, 
 and the omithorynchus. Such deviations cannot be called mons- 
 trosities ; they are perfect adaptations of a creature to its purposes in 
 its theatre of being. Only the spine of the ichthyosaurus as yet 
 existed in other animals. Its head, its paddles, and its breast-arch 
 were all detached parts of future animals. Some of these contrivances 
 became extinct and lost to nature, and ultimately, after a long interval, 
 were revived in connection with new creatures : " facts not in accord- 
 ance with the progressive development and transmutation theories. 
 These are instances of nature going back for old structures, instead of 
 progressing forward and evolving new ones out of the old. 
 
 The plesiosaurus is another genera of these enaliosauria. It is so 
 called from being nearer to the saurian character, and is next in im- 
 portance. It had a body like a fish in general, the vertebrae presented 
 less concave ends, and terminated in a short tail, serving only as a 
 
584 DISSERTATION XIII. 
 
 rudder. It tad a long neck, like a serpent, and a small head, like a 
 lizard, with four paddles more cetacean than those of the ichthyo- 
 saurus, and the same arrangement of the teeth as the theodonts. 
 
 In the sandstone of the valley of Connecticut river and also different 
 parts of the state of Massachusetts, along with footmarks of the la- 
 byrinthodonts, there have been observed footmarks of birds of the 
 graUatores or waders order. Some of these are small animals, others 
 of an enormous size, and their footmarks indicate an animal twice the 
 size of the largest ostrich. In one case the footprint measures fifteen 
 inches in length, without counting the hind claw, which itself measures 
 twelve inches ; the distance between the successive footprints varies 
 from four to six feet, indicating a stride from four to six feet, the 
 shorter indicated the length of the stride when the bird walked at its 
 ordinary pace, and the larger one when it moved more swiftly. Like 
 footmarks of birds, along with those of the labyiinthodonts, have been 
 observed in the sandstone quarries of Storeton, near Liverpool. Dr. 
 Dean discovered a stratum contaiaing more than a hundred marks of 
 the feet of birds of various species ; and a very remarkable concomitant 
 of these footprints is the distinct impression of rain drops upon the 
 strata found by Dr. Dean. Like rain marks have been found by 
 Dr. Hitchcock in the sandstone obtained from various parts of the 
 United States. These rain impressions were sometimes hemispherical, 
 an indication of a faU of rain in a vertical direction, consequently in a 
 calm atmosphere. In other cases the rain impressions were irregular 
 and oblique, as if the drops had struck the surface obliquely, as when 
 a shower is accompanied by a strong wind. 
 
 In the specimens of Professor Hitchcock, shewing at once footprints 
 of labyrinthodonts, of birds, ripple marks, and rain drops, the rain 
 marks are elongated by the direction of the wind when the shower 
 was falling. This is the first notice of rain drops having been observed 
 in the strata, and indicates that before this no rain had fallen upon 
 the earth. The first time that raia had fallen upon the earth, then, is 
 sufficiently marked by the footprints of the labyrinthodonts and birds, 
 and the sandstone strata in which they are found, and could not be 
 earlier than the beginning of the fifth day. 
 
 THE JURASSIC DmSION. 
 
 In the Jurassic division of the secondary formation, we have the 
 Lias and Oolite. The Oolite is so named from a limestone, composed 
 of gi'ains or sphericles like a cluster of eggs or the roe of fish, found in 
 England, Scotland, France, Westphalia, Northern Italy, Northern 
 India, and Mississippi The division has obtained the name of 
 
TEE HEBREW COSMOGONY. 
 
 585 
 
 Jurassic from being most prevalent in the Jura Mountains. It con- 
 sists of : — 
 
 OOUTK. 
 
 
 LlAB, 
 
 I Upper Oolite. 
 
 Middle OoUte. 
 
 iLower Oolite. 
 
 Upper Lias. 
 Middle Lias. 
 Lower Lias. 
 
 ' 1. Portland oolite, 
 , 2. Kimmeridge clay. 
 
 1. Upper calcareous grit, 
 
 2. Coraline oolite and coral rag, 
 
 3. Lower calcareous grit, 
 
 4. Oxford clay, 
 
 .5. Kelloway rocks. 
 
 1. Corn brash, 
 
 2. Stonesfield slates, 
 
 3. Forest marble or shelly ooUte, 
 
 4. Bath oolite, 
 
 5. Fullers' earth. 
 
 1. Upper liaa shale, 
 
 2. Marl stone. 
 
 1. Middle lias shale, 
 
 2. Limestone lias. 
 
 1. Lower lias shale, 
 
 2. Coloured marl. 
 
 There is no evidence of disturbance between the Trias and Lias, 
 jet there is a great change in the character of the rocks. The sea- 
 bottom of the one was arenaceous, of the other clay or htmy. And 
 there is as great a change in the botany and zoology. Such is the 
 statement of The Vestiges, which is meant to favour progressive 
 -development and transmutation, as without disturbance the animals 
 and flora would be allowed to remain imdisturbed, and have time to 
 change their species, as found in the Jurassic. Later investigations, 
 Tiowever, have revealed a convulsion with which the close of the Trias 
 age is identified, to which Elie de Beaumont ascribes the elevation 
 of the Thuringerwald system of mountaias, including Bsehmerwald 
 >Gebrige. And M. D'Orbigny assigns to the same date and cause the 
 increased elevation of all the eastern part of the Andes. " By com- 
 bining with these dislocations," says Dr. Lardner, "the numerous 
 ■discordances of stratification which are observed, we shall find cause 
 ■abundantly adequate to the explanation of the total and sudden disap- 
 pearance of the flora and fauna of the Triassic age, to give place to the 
 new creations of the succeeding ones." This shews the fallacy of 
 "forming theories founded upon the knowledge of the time of an 
 advancing science, since the later discoveries completely overthrow 
 them. During the Jurassic age, M. D'Orbigny has made observations 
 sufficient to arrive at the conclusion that the Jurassic formation con- 
 -sists of ten stages, indicating clearly ten distinct epochs succeeding 
 another in constant and regular order ; each of the ten periods had 
 its continents and oceans, with peculiar classes of marine animals ; 
 that the earth had been subject to all the physical vicissitudes 
 presently incidental to it, and the crust had underwent slow 
 cndulations. 
 
586 DISSERTATION XIII. 
 
 The flora of the Jurassic formation presents none of the characters; 
 of the preceding. The colossal ferns and lycopodiacese had disappeared, 
 and had been replaced hy new species of the same families. Conifers 
 were abundant in the lias, and there is found in the same deposits a 
 new cycadea and fruit of a palm, as well as carbonaceous strata, 
 altogether different from the carboniferous period, in which they differ 
 also in quantity as in quality. But it is the zoology of this period 
 which chiefly concerns us, as being that described on the fifth day of 
 creation. Now we find that there is as great a change in the animals 
 of former periods as in the flora. "We have seen that in the muschel- 
 kali the enaUosauria begin to make their appearance, but few in 
 number compared with the Lias and Oolite, in which they are extremely 
 abundant ; and with them an advance takes place ia the lowest orders 
 of animal life. In the Middle Lias limestone there are found gryphsea 
 incurva and ammonites conybarii. In the Middle lias shale there- 
 are also gryphsea and ammonites. In the Upper Lias marl stone there- 
 are found terebratula, pecten and avicula uniques valvis. In 
 Upper Lias shale, ammonites, belemnites. But it is not these lower- 
 class animals that give the peculiarity of the zoology of the period, 
 but those reptile creatures which we have found in the muschelkalk ; 
 and in the Upper Lias shale there appear these saurian reptiles ; and 
 ia the English Lias there are vast numbers of enaliosauria, and in 
 addition to those of the muschelkalk species specimens of pterosaurian,, 
 or winged saurians, are found. 
 
 The pterodactylus, as it is called, was a saurian possessed of 
 bat-like wings extended upon the forefinger, by which it flew through 
 the air similar to the flying dragon (draco volans) of the present age. 
 The pterodactylus had the wings of a bat, the neck of a bird, and a 
 head furnished with a long jaw full of teeth, like the crocodile. Its. 
 eyes were of enormous size, apparently to enable it to fly by night. 
 From the wings project long fingers, terminated by long hooks, Hke 
 the covered claw on the thumb of the bat, forming a powerful paw to- 
 enable it to grasp, creep, or suspend itself from trees. It is con- 
 jectured that it lived chiefly on flying insects, several of which, as 
 slugs, dragon fly, existed at the same time, and their remains are 
 found m the same rooks. Prom the size of the eyes, it searched for 
 food as well by night as by day, and the great length and strength of 
 its jaw argue that it also sought for fish. Eight species of ptero- 
 dactyles have been found, varying in size from that of a snipe to that 
 of a cormorant. 
 
 In the Lower Oolite are found pentacrinite pholadomya, an 
 acephalous moUusc, trigonia streata, an ostracian or oyster. In Bath 
 Oolite appear apioorinite and the megalosaurus. The megalosaurus 
 
THE HEBREW COSMOGONY. 58r 
 
 was a terrestrial crocodile-like animal, with some features of organiza- 
 tion recaUing the lacertiUa, with such massive and stately form of 
 extremities as to remind us of the large land pachyderms. It was 
 twenty-five to thirty feet long, with an enormous muzzle furnished with 
 strong teeth, and must have been the most formidable creature of its 
 age. 
 
 In the combrash of the Upper Oolite are found avicula echinata. 
 In Middle Oolite, in Oxford clay, and Kelloway rocks appear, with 
 apiocrinites, ammonites caUoviensis and gryphsea dilata, ostraceans. 
 In Lower Calcareous grit, ammonites and puma lanceolata, be- 
 longing to the mytUacean moUuscs. In the Coraline Oolite appear 
 corals (theosimilia grandiosa), which are scanty in the Lias, but appear 
 in Oohte. 
 
 To the pentacrinite of the Lias succeed the commatula and ophiura 
 of the Oolite (free swimmers), which according to The Vestiges sup- 
 port the general appearance of an advance of animal characters as we 
 proceed from lower to higher formations. It is indeed true that the 
 lower animals were created before the higher ones ; but this affords no 
 argument, as The Vestiges would have us beHeve, that the lower 
 were transmuted into the higher species. The commatula and ophura 
 in their adult state are free swimmers ; but the commatula in its 
 embryonic state is fixed like a pentacrinite to the rocks by a root and 
 stem, but which, as it attains to the adult state, breaks off from the 
 stem and becomes free ; hence The Vestiges argues the commatula had 
 been once a pentacrinite, changed by time and physical conditions. 
 Now the fact is that each species is adapted in structure to their con- 
 ditions of life, and the commatula in the embryon becomes adapted to 
 the new condition it attains on becoming adult. The following 
 observations of Buckland on these animals will at once demonstrate 
 the fallacy of the opinion of The Vestiges : " The physiological history 
 of the family of encrinites is very important. Their species were 
 numerous among the most ancient orders of created beings, and in this 
 early state their construction exhibits, at least an equal, if not a higher 
 degree of perfection than is retained in the existing pentacrinite ; and 
 although their place which as zoophytes they occupied in the animal 
 kingdom was low, yet they were constructed with a perfect adaptation 
 to that low estate, and in this primeval perfection they afford another 
 example at variance with the doctrine of the progression of animal Hfe 
 from simple rudiments through a series of gradually improving and 
 more perfect forms. Thus, a comparison of one of the early forms of 
 the genus pentacrinite, viz. the briarean pentacrinite of the Idas with 
 the fossil species of more ancient formations, and with the existing 
 pentacrinite, caput medusa, from the Carribean Sea, shews in the 
 
:588 DISSERTATION XIII. 
 
 ■organization of the very ancient species an equal degree of perfection, 
 and a more elaborate combination of analogous organs, than occurs in 
 any other fossil species of more recent date, or in its living representa- 
 tive." Here the very opposite conclusions are drawn from the same 
 ■class of animals, and according to Dr. Buckland, the author of The 
 Vestiges has been very unhappy in fixing on these creatures as examples 
 in support of his doctrine. 
 
 There are found also in the Coraline Oolite echinidia and crinoidea, 
 namely, echinus or sea-urchin, and the goniaster, which is regarded as the 
 link between the echinus and star-fish. Several species of limulus or 
 king-crab occur in Oolite, a crustacean which bears in its embryonic 
 state a resemblance to the trUobite, and the appearance of it at this 
 time as the trilobite vanishes is one of the beautiful links in natural 
 iistory which the strata forming the Earth's crust affords many proofs 
 (Murchison's Geology of Russia). The Vestiges has adduced this as 
 proof of the transmutation of the trilobite species into the limulus or 
 king-crab. Dr. Buckland gives us very different views from this. 
 According to him the nearest approach among living animals to the 
 •external forms of the trilobite is that of the genus serolis of the 
 crustacean class. This animal has a fuUy developed series of crust- 
 aceous legs and antennae. There is no trace of this in the trilobite. 
 Burgmeister explains that the antennae become very small or frail, 
 and the legs are transformed into soft, very small, perishable, paddle- 
 bearing branchisB, incapable of preservation. The limulus forms a 
 second instance of approach to the trilobite. It has but faint traces 
 of antennae. Beneath the abdominal portion of the shell there is a 
 peculiar series of thin, horny, transverse plates supporting the fibres 
 ■of the branchiae, and at the same time acting as paddles for swimming : 
 the same are found also in the serolis. A third approach to the trilo- 
 bite is found in the branchipas stagnales, cancer stagnates of our 
 ponds. In it we find antennae, but no crustaceous legs, the legs being 
 reduced to soft paddles, and combine the function of respiration. " By 
 these analogies," remarks Buckland, "we have a beautiful example, 
 taken from extreme points of time, of that systematic and uniform 
 . arrangement of the animal kingdom, under which every family is 
 nearly connected with adjacent and cognate families. Three of the 
 families under consideration are among the present inhabitants of the 
 water, while the fourth has been long extinct. When we see the ancient 
 trilobites placed in immediate contact with our living crustaceans, we 
 ■ cannot but recognise them as forming part and parcel of one great 
 system of creation, connected through its whole extent by perfect 
 nnity of design, and sustained in its minutest parts by uninterrupted 
 .faarmonies of organization. We have in the trilobite an example of 
 
THE HEBREW COSMOGONY. 583' 
 
 that peculiar, indeed rudimentary, development of the organs of locomo- 
 tion iu the class Crustacea, whereby the legs are made subservient to- 
 the double function of paddles and lungs. The advocate of the deriva- 
 tion of existing more perfect species by successive changes from more 
 simple ancient forms, might imagine that he sees in the trilobite the- 
 extract parent stocks from which, by a series of developments, con- 
 secutive forms of more perfect crustaceans may during the lapse of ages 
 have been derived j but according to this hypothesis we ought no- 
 longer to find the same simple condition as that of the trilobite stUl 
 retained in the branchipus ; nor should the primeval form of limulus 
 have possessed such an intermediate character, or have remained 
 unadvaneed in the scale of organization, from its appearance in the 
 Carboniferous series, through the mid-way periods of the secondary 
 formations into the present ponds " (vol. i. p. 296). Did we believe 
 Burgmeister and The Vestiges that one species of animals were trans- 
 formed into a higher species, we could not then believe the Sacred 
 Record of the Creation, when it states that God made each distinct 
 Species of animal " after his kind." 
 
 In the Oolite also is found the eryom, an early example of the 
 highest Crustacean order decapoda, to which also the modem lobster 
 and cray-fish belong, besides insects resembling the dragon-fly. The 
 fishes of the Oolite were of gigantic size : the acrodus psammodus is 
 presumed from remains of its palate bones to have been a gigantic- 
 cartilaginous species of the placoids, now represented by the cestracions 
 of Australia ; and thus both in the botany and ichthyology of thfr 
 period we have ati analogy to that continent. The pycnodonts (thick 
 teeth) and lepidonts (having thick scales) are families described by 
 Agassiz as extremely prevalent : the placoida gigas was a pycnodont 
 ganoid. 
 
 In the Bath Oolite, along with new species of pterodactyles and the 
 megalasaurus, there is added an enaHosauius, called the pliosaurus, in 
 which there is a very near approach made to the crocodilian order, but 
 upon a scale of enormous magnitude, the animal having apparently 
 been as large as the existing whales. Here, too, we find the true 
 orocodUian largely developed. Five genera have been described ; of 
 these is the teleosaurus. These are like crocodiles of our own time in 
 all respect, except a somewhat greater bulk and certain peculiarities, 
 indicating more aquatic habits. In this group there is a genus, pre- 
 senting ball-and-socket vertebrae ; but strange to say, the concavity in 
 this case is directed backwards instead of forwards, which is the uni- 
 versal arrangement in similar cases in our own. Besides these, there 
 is a saurian named psecilopleuron. In the Kellaway rocks only two- 
 reptiles make their appearance, and one of them became extinct, viz.. 
 the ichthyosaurus, which appeared for the last time in this period. 
 
:590 DISSERTATION XIIL 
 
 In the Oxford clay, together with pterodactyles, ten new genera of 
 Teptiles were called into existence, including the gnathosaurus, pleuro- 
 saurus, geosaurus, and spondylosaurus. 
 
 The geosaurus was so named hy Cuvier from Fi;, the mother of 
 giants. He considered its place to be among the great genus lacerta, 
 and intermediate between the crocodiles and monitors. The sclerotic 
 plates found in the cranium indicate its aquatic habits. Dr. Eitgen 
 has entitled it; haUleminosaurus crocodUodes, which may serve in some 
 degree to explain his views of its affinities and original habitation, 
 inasmuch as it shews that he regarded it as a lacertine animal 
 resembling a crocodile, and inhabiting salt-water marshes, intermediate 
 therefore between the extinct enaliosauri, or sea lizards, and the living 
 crocodiles of fresh-water streams. 
 
 In the Kimmeridge clay, along with previously existing enalio- 
 saurio, viz. plesiosaurus, teleosaurus, and pliosaurus, appear for the first 
 time two other generic forms of enaliosauri, the stenosaurus and the 
 streptospondylus. The stenosaurus is peculiar to the period and 
 •characteristic of it, not reappearing in the next or any subsequent 
 period. The pleisiosaurus, teleosaurus, and pliosaurus of former periods 
 become finally extinct at the close of this. The land was inhabited 
 by the saurian reptiles stenosaurus and streptosaurus, and by the 
 tortoise forms emys and platemys, aU of which were probably 
 . amphibious. 
 
 In the Portland beds, the principle saurians of the last period 
 disappeared from the coasts, and were replaced by the cetiosaurus. 
 The cetiosaurus derives its name from its approximation to the whale 
 tribes, even in the form of its larger vertebrae; and this proves its 
 advanced character. This marine reptile must have rivalled the exist- 
 ing whale in magnitude, some specimens indicating a total length of 
 forty to fifty feet. 
 
 Traces of the existence of land animals are now first found in the 
 Oolite, presenting the first traces of mammals. In the Stonesfield 
 limestone, two land monsters referred to this class have been found, 
 called phascolotherium and thylacotherium, specimens of the lower 
 jaw of the former being found in the Stonesfield limestone. It is a 
 small animal allied to the marsupial family, and takes its name from 
 the phascolomys of New South Wales. 
 
 The Vestiges takes occasion of the appearance of these mammals 
 at this stage to adduce them in support of the progressive development 
 and transmutation theories. « The first glimpse of mammaha are 
 found in the Stonesfield slates, in which there have been found several 
 specimens of the lower jawbone of a quadruped, evidently insecti- 
 vorous, and it is inferred, from the peculiarities of structure, to have 
 
THE HEBREW COSMOGONY. 591 
 
 ■belonged to the marsupialia family (pouched animals). It may be 
 -inferred that, though no specimen of a higher class of animals as mam- 
 malia are found earlier, such may nevertheless have existed; the 
 -defect may have been in our not having found them ; but other things 
 considered, the probability is that heretofore there were no mammifers. 
 It is an interesting circumstance that the first mammifers found should 
 have belonged to the marsupialia, when the place of that order in the 
 scale of creation is considered. In the imperfect structure of their 
 brain, deficient in the organs connected with the two hemispheres, and 
 in the mode of gestation, which is only in a smaU part uterine, this 
 family is usually regarded as only a little advanced above the character 
 ■of the bird."- At another place he says, " With the Stonesfield slates, 
 which lie above what is known as the inferior Oolite, the remnants of 
 mammaliferous animals first appear. As, however, no other mam- 
 malian remains occur until after the close of the great secondary divi- 
 rsion, and as certain marked peculiarities attach to these Oolite ones, it 
 may be well to enquire whether their place, so far in advance of their 
 fellows, may not be indicative of a radical difference of character, — a 
 difference considerable enough to suggest to the zoologist an improve- 
 ment in his scheme of classification. It has been shewn by Professor 
 ■Owen, our highest authority in comparative anatomy, that while one 
 Stonesfield genus unequivocally belonged to the marsupial order, 
 another of its genera have also certain of the marsupial traits ; and 
 that the group which they compose, a very small one, and consisting 
 'exclusively of minute insect-eating animals, exhibits in its general 
 •aspects the characteristics of the pouched family. Even the genus of 
 the group that least resembles them was pronoimced by Cuvier to have 
 its nearest affinities with the opossums. And let us mark how very 
 much may be implied in this circumstance. In the animal kingdom 
 of the great naturalist just named, the marsupialia or pouched animals 
 are made to occupy the fourth place among the nine orders of mam- 
 malia, but should they not rather occupy a place between the placental 
 mammals and the birds 1 .And does not nature indicate their true 
 position which she assigns to them in the geologic scale ? The birds 
 are oviparous, and between the extrusion of the egg and the develop- 
 . ment of the perfect young bird, they have to hatch into life by a long 
 period of incubation. The marsupialia are not oviparous, for their eggs 
 want the enveloping shell or skin, but they too are extruded in an 
 •exceediagly midimentary and foetal state, and have to undergo in a 
 pouch a greatly longer period of incubation than that demanded by 
 nature for any bird whatever. The young kangaroo is extruded after 
 it has remained for little more than a month in the womb as a foetus, 
 scarcely an inch in length by somewhat less than half-an-inch in 
 
592 DISSERTATION XIII. 
 
 breadth ; it is blind, exhibiting merely dark eye spots ; its limbs are so- 
 rudimentary that even the under legs, so largely developed in the 
 genus when matured, exist as mere stumps ; it is unable even to suck, 
 but holding permanently on by a minute tag has the sustaining fluid 
 occasionally pressed into its mouth by the mother ; and undergoing a 
 pecidiar but not less real process of incubation, the creature that had 
 to remain for little more than a month in the womb, strictly.thirty-nine 
 days, has to remain in the mother's pouch, ere it is fully developed and 
 able to provide for itself, for a period of eight months. It is found to- 
 increase in weight during this hatching process from somewhat less- 
 than an ounce to somewhat more than eight pounds. Now, this is 
 surely a process quite as nearly akin to the incubation of egg-bearing[- 
 birds as to the ordinary nursing process of placental mammals ; and, 
 on the occult but apparently real principle that the true arrangement 
 of the animal kingdom is that which we find exemplified by the suc- 
 cessive introduction of its various classes and orders in the course of 
 the geological history, should we not anticipate a part of time for the 
 introduction of the marsupialia between the widely distant points at 
 which the egg-bearing birds and the true placental mammals appeared ? 
 Eanged at once chronologically, and by their mode of reproduction, 
 the various classes of the vertebrata would run, did we accept tha 
 suggested reading, as follows : First appear cold-blooded vertebrates 
 (fishes), that propagate by eggs or spawn, chiefly by the latter ; cold- 
 blooded vertebrates (reptiles), that propagate by eggs or spawn, chiefly 
 by the former ; then warm-blooded vertebrates (birds), that propagate- 
 by eggs exclusively. Then warm-blooded vertebrates come upon the 
 stage that produce eggs without shells, which have to be subjected for 
 months to a species of extra placental incubation. And last of aU the 
 true placental mammals appear. And this, tried by the test of perfect 
 reproduction, the great vertebral division receives its full development 
 in creation" (pp. 91, 92). 
 
 We cannot accept the doctrine hero announced that the animal 
 kingdom ought to be arranged in the order that they make their ap- 
 pearance on the stage of the geological history ; the facts of geology will 
 not warrant us in doing so. We have already seen too many instances 
 of animals of a higher grade appearing before those 'of a lower grade ;: 
 in fact, the very first trace of animal life is not the lowest, and the 
 nereis cambriensis of the upper strata of the Cambrian system is 
 referred to the articulated division, overstepping the radiata and 
 moUusca, then appeared at once together members of the radiata,. 
 mollusca, and articul^ta, in their higher grades of these divisions ; then 
 the lower make their appearance afterwards. Even the very 
 case of these remnants of marsupialia is against the doctrine, although 
 
THE HEBREW COSMOGONY. 693 
 
 it is adduced as an instance and proof of tlie progressive 
 development and transmutation of species, being th.e first mammal 
 which makes its appearance on the stage of geological history, 
 Tlie Vestiges considers it to be the connecting link between the bird 
 and the placental mammals. " This family," says he, " is usually 
 regarded as only a little advanced above the character of birds." Bub 
 he is aware, for he takes notice of it in another place, that this is 
 not the connecting link between the bird and mammal. Since the 
 time of Cuvier, naturalists have made a new arrangement of the mam- 
 malian order, but not in the order which is here indicated, nor does 
 their organization and mode of reproduction demand the marsupialia 
 to have this place. The marsupialia have doubtless been removed 
 farther down the scale of the mammaKan division, but not to the 
 lowest position next to birds. The monotremata, a family of Cuvier's 
 order of edentata (or toothless animals), had a place higher up, for 
 Cuvier took as the principle of his classification the dental system, and 
 arranged them according to their teeth ; but other naturalists have 
 adopted other principles, and made a new arrangement, taking into 
 consideration their relative organization as well as the mode of repro- 
 duction, and the monotremata are now placed in the lowest position 
 in the scale of mammals, below the marsupialia and next to the birds. 
 The monotremata, consisting of the ornithorynchus (or bird's bill) 
 and echidna, are characterised by having their two uterine, their 
 urinary, and their intestinal terminations all opening into one common 
 sac or cloaca as it is called, which has but one external opening. Now 
 this is the case with birds, and hence their name from the Greek 
 /uovos (memos), one, and r/oij/ia (trema), opening. These animals have 
 no pouch, and no mammae have as yet been discovered on them ; hence 
 they can have no milk supplied to the young after their birth. They are 
 nourished internally in the cloaca or sac until they are fit to provide 
 for themselves, after which they are extruded. In their particular 
 characteristics they assimilate more to the bird than to any other 
 mammal, and with propriety have been placed, according to their 
 organization and mode of reproduction, in the lowest place of the mam- 
 malia, and are now pronounced by naturalists as the connecting link 
 between the mammal and the bird. But their remains have not been 
 found in this stage of the geological history, as the first mammals found 
 were those of marsupialia, who have a place higher up the scale, and 
 is directly against the author of The Vestiges' doctrine. These Stones- 
 field mammalian jaw-bones have been magnified into such importance 
 by the author of The Vestiges in order to favour his hypothesis, which 
 runs counter to the Scripture account. Nevertheless, they are con- 
 sidered of so little importance that we cannot even consider them as 
 
 2q 
 
594 DISSERTATION XHI. 
 
 proof of tlie existence of mammalia at that time. " But as yet no 
 animals of a higher class than chelonia (tortoises) had appeared upon 
 the earth, for the remains of certain creatures of the opossum family 
 found in the Oolite at Stonesfield, near Oxford, stand as yet so solitary 
 that we cannot consider them as proving that mammalia were added 
 to the reptiles." Erom the prevalence of the placoid fishes in the seas, 
 represented by the cestracions of Australia, as weU as from the hotany 
 of the period of the Oolite, as from the remnants of these marsupialia, 
 it has been conjectured that the earth at the time had some analogy to 
 that continent. Dr. Lardner shews, from the identity of the specific 
 forms of the Bath OoKte period in all latitudes from 40° to the frozen 
 ocean, that no difference of climates, such as the present, then 
 existed ; all had the intertropical character. 
 
 The Wealden System. — This system seems to be intermediate be- 
 tween the Oolite below and the Cretaceous systems above it. We 
 shall first give a view of the several strata, and then give the views 
 of several geologists regarding them. 
 
 The Wealden is found in the Wealds of Sussex, Surrey, Kent, the 
 vale between the Downs and the Fresh Eidge ; at Little Horstead, Uck- 
 field, Eridge Park, Tunbridge Wells, Loxwood, Horsham, TUgate 
 Eorest, St. Leonard's Forests, Hastings, Winchelsea, North St. 
 Clement's Cave, Hirst Green, Eason's Green ; from Horsham to 
 Hastings, the bed of the English Channel ; the valley of Braye in the 
 province of Boulonnais in France ; in Germany, at Helmsted, extend- 
 ing westward from Hanover by Munden to Ibrug and the Rhine, near 
 Munster, Westphalia, the isle of Bomholm, &c. 
 
 THE WEALDEN SYSTEM. 
 
 Purbeok Eeds. 
 
 S "S I Alternating ferru^nous sands, clay, and shale, 
 .o "^ -( sheUy limestone, sandstone, shale, and marl, 
 
 *» I I couoretional grit. 
 
 Horstead sand, grey, white, ferruginous 
 sands, and sandstone with lignite. 
 
 Tilgate Forest — Green yellow ferruginous 
 sand and sandstone, Tilgate stone, blueish 
 or greenish grit, lower bed conglomerate, 
 blueish clay, or marl sandstone and shale. 
 
 Worth sandstone, white yellow sandstone, 
 sand. 
 
 Stiflf blue or brown clay, beds of limestone, 
 sand, and septaria. 
 
 Chelonia, Tretoslemo. 
 
 Ferns, lignite, shells, as 
 cypris cyclas, cyrena. 
 
 Ferns, stems of vegetables, 
 cetiosaurus. 
 
 Iguauodon, hylseosaurus, 
 birds, tiirtles, fishes, 
 shells, as unio, cyclas, 
 cyrena, palsedina. 
 
 Ferns, arundinacese. 
 
 Bones of reptiles, fish, 
 shells, palsedina, cypris, 
 cyrena. 
 
 There are differences of opinion among geologists whether this 
 belongs to the Oolite or Cretaceous. Some British geologists, including 
 Sir C. Lyell, place the Purbeck beds as the uppermost strata of the 
 
THE HEBREW COSMOGONY. 595 
 
 Oolite formation, while others, including Sir H. De la Beche, give it 
 to the Cretaceous group, and Dr. Lardner considers it as the lowest of 
 ■the Cretaceous. We may regard the Portland limestone as constituting 
 the uppermost division of the Oolite. This contains marine remains 
 •only. It is then succeeded by the fresh-water strata of the Isle of 
 Purheck, which is of alluvial origin, and may he considered as the 
 lowest deposit of the "Wealden, so named from its being fullest 
 ■developed in the Weald of Sussex. 
 
 Dr. ManteU indicates his opinion that the Purheck beds belonged 
 not to the Oolite but to the Weald, and that the Wealden itself was 
 ^iistinct from the Cretaceous ; in fact, that the Wealden was a distinct 
 system of itself. Its organic remains also shew it to differ consider- 
 ably from the Cretaceous, and to be more allied to the Oolite. The 
 Vestiges, like Dr. ManteU and others, also considers the Wealden to be 
 a distinct system, both in the structure of its strata and in its fossils. 
 
 Dr. Lardner, however, following De la Beche, considers these 
 strata to be the first Cretaceous stage. "The composition of this 
 stage," says he, " includes the Purheck beds, Hastings sands. Weald 
 •clay, and lower green sand of De la Beche, the TUgate and Ashburn- 
 ham beds of ManteU, and the Wealden or fifteenth group of LyeU." 
 
 Of the fossU vegetables, M. Brongniart, who has classified them, 
 says : " They were nearly the same generic forms as in the Jurassic 
 age, the cycadete however being less numerous in relation to the ferns. 
 The flora consists principaUy of cryptogamous plants, such as arborescent 
 ferns, the marsUaceous and equisetaceous classes of dicotyledonous gym- 
 mosperms, such as the cycadeee and conifers, and many of doubtful 
 species.'' 
 
 The Animal Fossils. — Besides radiata and moUusca of the inverte- 
 hrata, there were fourteen fishes, but only one of these differed from 
 those of the former period, aU belong to the placoid and ganoid order. 
 Two genera of birds, different from the former era, appeared along 
 with two of the former genera. These new genera, named palaeornis 
 and cimoHornis, were web-footed, and were the first of the order which 
 had yet appeared. Among the reptiles of the period were two monstrous 
 herbivorous ones, caUed the iguanodon and hylaeosaurus by Dr. ManteU. 
 The iguanodon was so named from some remote resemblance to the 
 iguana ; its body, when fuU grown, was about thirty feet in length. 
 'The hylfeosaurus was nearly as large, and both fed on the foliage of 
 the ferns, cycadea, and conifers, the flora of the period. Besides 
 these the coasts abounded in tortoises, and nine other generic 
 forms of reptiles, including the last of the pterodactyles or flyiag 
 reptiles. The pterodactyle never reappeared on the earth after this 
 period. In fact, the Wealden brought to a close the age of reptiles, as 
 it is caUed, few being found in the superimposed Cretaceous. 
 
S96 DISSERTATION XIII. 
 
 " The zoology of the "Wealden," as we are informed by The Vestiges^ 
 " is chiefly remarkable for the additions it makes to the list of reptiles- 
 presented to us in previous formations." Some new crocodiles, sucho- 
 saurus and geriopholus, and several chelonia, tetrostemon, and the 
 principal constitutents of the group, called by Professor Owen dino- 
 sauria, being a distinct order from the megalasaurus of the Oolite already 
 described. They were terrestrial, crocodile-like animals, with some 
 features of organization recalling the lacertiUse, and also such a marine 
 and stately form of extremities as to remind us of the large land 
 pachyderms. The iguanodon ia its characteristics closely approaches the 
 iguana. It was a huge, herbivorous reptile, as large as the megala- 
 saurus. Its femur or thigh-bone is twenty-two inches in girth at the 
 smallest part, and exceeded in bulk that of the largest elephant. Dr. 
 Mantell, from a careful comparison of the bones of the iguanodon 
 with those of the iguana, and by taking an average from the separate 
 parts of their skeletons, gives the measurement of the iguanodon as 
 length from snout to extremity of the taU, seventy feet ; length of tail, 
 fifty-two and a-half feet ; circumference of body, fourteen and ar-half ' 
 feet. Dr. Buckland, who dilates on the structure of the teeth considered 
 with relation to its habits, observes how weU they are adapted for 
 cropping tough vegetable food, as calaria and similar plants, which are 
 found bedded with it. Dr. ManteU has shewn that it possessed a 
 prehensile tongue, like some ruminant mammaHa of the present time,, 
 and on its snout it had a nasal horn. 
 
 The hylseosaurus, another saurian, whose remains were discovered 
 by Dr. Mantell in the "Wealden of Tilgate forest, consisting of a chain' 
 of five cervical vertebrae, as weU as the coracoids and omo-plates of both, 
 sides. There was a peculiarity in the structure of these plate-bones, 
 which, in the opinion of Dr- Mantell, warranted the separation of this 
 saurian from all recent fossil genera, for the hylseosaurus had the 
 omo-plates of a crocodile with the coracoid of a lizard (a process of the 
 shoulder-blade, which forms the top of the shoulder in man). Tlie 
 Vestiges argues : " From the scapula or blade-bone of the remaining 
 genus hylseosaurus, the approximation of the dinosaurian to the mam- 
 malian type of structure has been inferred." There was also a still 
 more extraordinary osteological structure, consisting of a series of 
 spinous bony apophysis, which ranged from three to seventeen inches 
 in length, and from one and a-half to seven inches in breadth. These 
 maintained a parallel with the vertebrse, as if ranged along the back, 
 and Dr. Mantell supposed it to be remains of a dermal fringe. Dr. 
 Buckland is of opinion that this extinct saurian was about twenty-five 
 feet long, and that its most peculiar character consisted in the remains 
 of a series of long, flat, pointed bones, which, he thinks, seem to have 
 
THB HEBREW COSMOGONY. 597 
 
 iormed an enormous dermal fringe, like the horny spines on the back 
 -of the modem iguana. 
 
 Of the length of the period and its climate, Dr. Mantell says : " We 
 have no data from which to calculate the duration of the iguanodon 
 ■epoch ; it is, however, manifest that no brief period could have sufficed 
 for that profuse evolution of animal life, of which we have so probable 
 •evidence in organic remains. It may here be remarked that the 
 vegetables and animals of the era, like the forest of Portland, denote a 
 tropical climate, and belong to species and genera wholly unknown ; 
 and, as we have elsewhere observed, the fossU bones of the oviparous 
 quadrupeds (saurians) are so enormous, that it is even difficult to 
 believe our senses when we attempt, from their remains, to restore the 
 forms of the extinct monsters of the ancient world." As we have 
 «een, Dr. Mantell considers them to have been the deposits of a delta 
 ■of an enormous river. Tlie Vestiges argues : " It has been supposed 
 ■ that there was a special adaptation of the earth at this time to its pre- 
 dominating tenants, as if it presented only low, muddy coasts and 
 marshes fit for the residence of reptiles. And it has been thought that 
 this state of the earth is what led to the existence of so many reptiles ; 
 but all speculations rest on insecure grounds, when we consider that 
 ihe age of reptiles, as it has been called, is interposed between an age 
 of fishes and and an age of mammals, reptiles being intermediate to 
 these in the animal scale, we cannot but surmise that the fact depends 
 upon some organic law rather than upon one of physical geography." 
 An observation of some importance to this question is made by Mr 
 Darwin in his journal, describing the Galapagos islands in the Pacific 
 Ocean, where turtles and lizards replace the herbiverous mammaUa, 
 -and are predominating forms of life. He says : " The geologist on 
 hearmg this will probably refer back his mind to the secondary epochs, 
 when lizards— some herbiverous, some carnivorous, and of dimensions 
 comparable only with our existing whales — swarmed on the island 
 and in the sea. It is therefore worthy of his observation that this 
 archipelago, instead of possessing a humid climate and rank vegeta- 
 tion, cannot be considered otherwise than arid, and, for an equatorial 
 region, remarkably temperate." 
 
 Here we have to notice the interposition of the age of reptiles, 
 their standing in the animal scale, and the climate and other conditions 
 which thetc organization and habits demand, as compared with those 
 'Of the Galapagos islands. 
 
 "With regard to the first of these points, it is said that the age of 
 TeptUes interposes between an age of fishes and an age of mammals. 
 Fishes, indeed, make their appearance before any other divisions of the 
 ■vertebrated animals : traces of them are first seen in the Upper Silurian 
 
598 DISSERTATION SIII. 
 
 epoch. The first traces of reptiles are found in the Devonian series^ 
 a small batrachian being found in the Devonian sandstone of IJlgin ;, 
 and in the same shire footprints of turtles have been seen. And if the 
 above assertion were correct, we would expect to find the first be- 
 ginnings of the age of mammals next ; but this is not the case. The 
 next division of the vertebrae which makes its appearance is that of . 
 birds, whose first traces make their appearance as footprints in the 
 New Eed Sandstone of the Permian period, and again much more 
 abundantly in the Trias sandstone, so that the age of birds begins 
 immediately after that of reptiles, and which by its interposition 
 separates them from the age of mammals. As to the standing of reptUes^ 
 in the animal scale, that they are intermediate between fishes and 
 mammals, is incorrect, since all naturalists place the birds between 
 reptiles and mammals. Mr Darwin states that the Galapagos islands 
 is a peculiar habitat of reptiles, yet he says also that its climate is 
 not humid, nor its vegetation rank ; but this does not testify whether 
 or not their surface is covered with marshes, as this is the particular 
 circumstance to be taken notice of, as it is said that it was the low, 
 muddy coasts, with internal marshes and tropical climate of the 
 age of reptiles, which gave the earth a special adaptation for the resi- 
 dence of reptiles. Now the organization and habits of reptiles require 
 such marshy ground and such a climate, ind it is under such circum- 
 stances that reptiles are always found : places thus circumstanced form 
 their most congenial habitat. 
 
 But is the Galapagos islands an exception to this ? They do not. 
 seem by any means to be, for although " remarkably temperate for an 
 equatorial region, in consequence of a cold current which sets along the 
 south-western side of the group to the north-west, the climate is not so- 
 hot as would be expected from the geographical position of the islands. 
 StiU, a great part of their surface is covered with waterpools, which are 
 only partially dried up during the dry season, which occurs during 
 our summer ; but at the setting in of the rains of November they are 
 fiUed up again, so that the very islands in which tortoises and lizards 
 abound present on their surface such marshy ground, and with a tropical 
 climate not quite so hot as in other tropical countries, indeed, but- 
 forming a special adaptation for a habitat of reptiles ; but it is not 
 these conditions of physical geography which develop the reptUes, nor 
 the action of any organic law different from the design of their Creator, 
 who in His benevolence adapts the creatures to the conditions He- 
 designed them to live in, as these conditions are adapted for them." 
 
 Thus we see in the Wealden a close brought to the special 
 prevalence of aquatic reptiles and flying reptiles, the creeping thing* 
 and flying things, which were the special work of the fifth day, and 
 

 THE HEBREW COSMOGONY. 599 
 
 the introduction of the land herbiverous reptiles, or reptiles of the 
 earth, which, we shall see, are enumerated among the works of the 
 sixth day. 
 
 The Cretaceous System. — This consists of a series of beds, 
 of which chalk is the most conspicuous ; but it must not be 
 understood as simply implying that chalk is the exclusive character 
 of the strata. In England there is a long strata from Yorkshire 
 to Kent, presentiag cretaceous beds upon the surface, lying con- 
 formably upon the Oolite. It extends into Northern France, 
 Northern Germany, into Scandinavia, Denmark, and Eussia, in 
 North America, and other places. Of course these strata include 
 the Wealden considered as the lowest stage of the Cretaceous ; and 
 as we have considered this Wealden as a system by itseH, we begin 
 the Cretaceous strata with the lower green sand, which will be observed 
 in the classification of the strata here given. The larger numbers are 
 those given to them by Sir C. Lyell in his classification. 
 
 {1 or 15. Lower green Band, or iron sand, an alternation 
 of sandstone and clay, 
 2 or 14. Gault, a blue marl or clay, abounding with shells 
 often possessing a pearly lustre. 
 3 or 13. Upper green sand, in general chalky. 
 g 02 I f 1 or 12. Hard chalk, marly below— Dover Cliffs, 
 
 ^ I Chalk, -j 2 or 11. Chalk, with flints, also lower white chalk. 
 
 1^3 or 10. Soft chalk, with flint, nodules — Maestricht beds. 
 
 "The next great change," says Dr. Mantell, "is the subsidence of 
 Wealden into the abyss of that extensive and profound ocean, which 
 deposited the chalk formation. Whether the mutation was efi'ected 
 suddenly, or by slow degrees ; whether the Wealden subsided entire, 
 or was broken up previously to its submergence ; or whether, like the 
 isle of Portland, it constituted dry land at some remote period, we have 
 no data to enable us to decide (antecedently to its being buried beneath 
 the sea). The principal lines of elevation of the Wealden are clearly 
 referable to those movements which upheaved the chalk and incum- 
 bent strata ; but we may observe that the deeper beds exhibit traces 
 of extensive faults and dislocations, which seem to belong to previous 
 disruptions, for the fissures and chasms are filled up with broken shale, 
 and clay, and sand, the debris of the Wealden, and contain no inter- 
 mixture whatever of the marine deposits which may be supposed to 
 have once covered them." 
 
 The ocean of the chalk appears to have been of vast extent : it 
 buried beneath its waters a considerable part of Europe, and probably, 
 like the Atlantic, its waves reached the Western World, and covered a 
 portion of North America. The nature of the chalk and the organic 
 
600 DISSERTATION XIII- 
 
 remains which they enclose prove that the chalk was deposited in the 
 tranquil depths of a profound ocean. Dr. Lardner, following 
 M. D'Orbigny, resolves the Cretaceous formation into seven stages, 
 the first of which consisted of the Wealden, including the Lower Green 
 Sand. After this follows the second stage, corresponding nearly with 
 the fourteen groups of Lyell, including the Spedon clay of Yorkshire. 
 
 Sea and land did not differ much from the preceding : an island 
 was formed on the present site of the Alps. 
 
 The land was clothed with vegetation, indicated by the nume- 
 rous remains of wood found. A pine, described by M. Brongniart, had 
 a cone ten inches in length and an inch and three-quarters in diameter. 
 The marine fauna, differing little from the preceding period, consisted 
 of numerous cephalopoda of singular form, three genera of fishes — one 
 new one. The identity of tropical species of flora found at extreme 
 latitudes, as France and the Straits of Magellan, leads to the inference 
 of the prevalence of an equatorial climate at aU parts of the globe, as 
 in the former period. The convulsion which closed the period raised 
 the Fuegan chain of mountains in South America. 
 
 The third Cretaceous period, the deposits of which correspond 
 with the thirteenth or Gault of LyeU, including the dark marl of Kent, 
 the Folkstone marl or clay, and Blackdown beds and green sand and 
 schist of Devon, had land and sea similar to that of the last, except 
 on the borders of Anglo-Parisian basin, which were submerged. Traces 
 of vegetation are remains of wood, with a few plants found at Lyme 
 Eegis and elsewhere. The sea was inhabited with one hundred and 
 twenty-five genera of radiata and moUusca, of which twenty were new, 
 and one new genera of fishes. No remains of terrestrial animals have 
 been found. 
 
 The fourth Cretaceous period corresponds very nearly with the 
 twelfth of Lyell, — the upper green sandstone, including the Merstham 
 fire-stone and the Marly-stone, with chert of the Isle of Wight. 
 Discordances in the last formation closed that period, and raised the 
 present. The ground, subsiding, changed the shores of the sea. The 
 shores were furnished with a great variety of marine plants. The 
 terrestrial flora consisted principally of ferns, palms, cycadese, conifers, 
 and dicotyledonous plants of uncertain families. In the seas were new 
 forms of mollusca among gasteropods and lamellibranchia, and a great 
 quantity of brachiopods, also innumerable varieties of bryozoa, echin- 
 odermata, and polyparia. This was perhaps the most animated of all 
 the Cretaceous periods. Besides these there were three genera of 
 fishes, one of which was new, called otodus. It had two genera of 
 reptiles; one new genus of reptiles called raphiosaurus, but no ter- 
 restrial vertebrates. The convulsion which closed the period, according 
 to M. E. de Beaumont, elevated the system of Monte Viso. 
 
THE HEBREW COSMOGONY. 601 
 
 The fifth Cretacean is identical with the eleventh or lower white 
 ■chalk of LyeU, including chalk without flint, chalk-marl, also with the 
 upper planerkalk of Saxony, and the chalk formation of Mantell. Sea 
 ^nd land were nearly the same as in the former. The earth was 
 clothed with a splendid vegetation, as indicated by the fossil woods 
 frequently found; hut few remains of terrestrial plants are found, 
 •owing to the destructive effects of the convulsion. The seas were 
 ^animated by vast numbers of moUusca and echinodermata. No verte- 
 brates are found. 
 
 The sixth Cretaceous period corresponds to the tenth or upper 
 white-chalk group of LyeU, including the white chalk with flints of 
 the north and south Downs, and identical with la Scaglia of the 
 Italians. It measures one thousand feet thick, the longest of the Creta- 
 cean stages. The shores of the seas were abundantly furnished with 
 marine vegetables. The seas were animated by an infinite variety of 
 moUusca (grasteropods, brachiopods, lameUibranchia) and of radiata 
 ■(bryozoa). 
 
 There were forty-one genera of fishes, and twenty-four new genera. 
 Tm now the placoid and ganoid orders had flourished alone ; but now 
 1iiey decline, and two orders of inferior organization begin to take 
 their place, and still predominate in the present creation. These are the 
 -ctenoid and cycloid orders : they are osseous internally, with coruscuous 
 scales. 
 
 The land was inhabited by five genera of reptiles : three of these 
 were new genera, and two of the new genera were land reptiles, 
 named leidon and mosasaurus. The mosasaurus is found also in the 
 next stage. 
 
 One genus of birds has also been found, called scolopax. These are 
 waders, with long slender bills, by which they search the mud for 
 worms and insects. 
 
 The convulsion which terminated this period, according to 
 D'Orbigny, raised the chain of the Cordilleras of ChUL 
 
 The seventh Cretaceous stage, being the last and least important, 
 has no representative in the British strata. It is identical with the 
 Maestricht beds, near Maestricht on the banks of the Meuse. It rests 
 on the ordinary white chalk, with flints of the last stage. Its fossils 
 are peculiar and distinct from those of the Tertiary which succeeds it. 
 
 In the seas of this period, besides Crustacea and anneMes, sLsty-six 
 species of mollusca and radiata have been found, only two of which 
 are common to this and the preceding period. Of these, the Nautilus 
 Danicus, found in Sweden and France, is characteristic of this period. 
 Besides some fishes, one reptUe, which existed in the preceding period, 
 is revived in this. This is the mosasaurus, found in the Maestricht 
 
602 
 
 DISSERTATION XIII. 
 
 teds of calcareous freestone, the most recent deposit of the Cretaceous- 
 formation in Europe, and in the ferruginous sandstone formation of 
 America, which corresponds to the European Maestricht beds. The- 
 mosasaurus was one of the most remarkable of the land reptiles. Some 
 say it was aquatic, which is most likely, as it was placed by Walgar 
 among saurians with iin-like extremities without any expression of 
 doubt : it is' more than likely that it inhabited the waters as well as 
 the land. It is said that it held an intermediate place between the 
 monitors and iguana, placed by Cuvier in the great genus lacerta. It 
 was about twenty-five feet long, and furnished with a tail of such con- 
 struction as must have rendered it a powerful oar for swimming. 
 
 To the European reptiles the American formation adds a gigantic: 
 one, called the laurodon, from the lizard-like character of its teeth. 
 
 Including the Wealden. — In the list of organic remains of the 
 Cretaceous strata of Europe given by De la Beche, there are six or 
 eight reptiles, ten or twelve fishes, fifteen Crustacea, two hundred 
 and twenty-five mollusca, two hundred and eighty-five conchifera, 
 one hundred and ten annulata, ninety radiata, vrith twenty species 
 of vegetable remains, sixteen of which are marine. These have been 
 probably augmented by subsequent observations. 
 
 Ifow to give a summary view of the whole vertebrated aninjals. 
 which the Trias, Lias, Oolite, and Cretaceous formations bring to light,, 
 we shall tabulate them as far as given : — 
 
 The Fossil Vertehrata of the 5th Epoch, consisting of those of the Trias, Lias, 
 Oolite, Wealden, and Cretaceous Systems. 
 
 THE AGE OF REPTILES. 
 
 Ord. 
 
 Family. 
 
 Genera. 
 
 Where found. 
 
 
 
 I. Mammalia. 
 
 
 
 Marsupialia 
 
 Phascolotherium 
 
 Stoneafield. 
 
 
 
 Thylacolotherium . 
 
 do. 
 
 
 
 II. Birds. 
 
 
 
 ( 
 
 Footprints 
 
 Trias, Massaohussetts. 
 
 
 Gralatores . . -! 
 
 Palaeornis 
 Cimoliornis 
 
 Storeton, Bristol. 
 Wealden. 
 
 
 I 
 
 Soolopax 
 
 . do. 
 
 
 
 III. Reptiles. 
 
 
 / 
 
 (■ 
 
 Footprints of testudo 
 
 New Red Sandstone, Dunferm- 
 
 
 Testudinse . A 
 
 
 line. 
 
 
 I 
 
 Bones of testudo 
 
 In Oolite of England. 
 
 . 
 
 
 Idioohelys 
 
 Oxford bed of Oolite. 
 
 '3 
 
 
 Eurysternum . 
 
 Solenhopen. 
 
 H 
 
 Emysidse . 
 
 Tretoaternou . 
 
 Purbeck of Wealden. 
 
 11 
 
 
 Emys 
 
 Kimmeridge clay. 
 
 o 
 
 _ 
 
 Platemys 
 
 do. 
 
 
 Tronyxidaa 
 
 None 
 
 
 
 Chelonidaa or j 
 
 Chelone . 
 
 Wealden Musohelkalk, Maes- 
 
 v 
 
 Marine Turtle ( 
 
 tricht. 
 
TEE HEBREW COSMOGONY. 
 
 603 
 
 III. Reptiles — continued. 
 
 Ord 
 
 Family. 
 
 Genera. 
 
 Where found. 
 
 
 ^ 
 
 Teleosaurus 
 
 Oolite. 
 
 
 
 jElodon . 
 
 do. 
 
 
 
 Mysteriosaurus 
 
 do. 
 
 
 
 Macrospondylus 
 
 do. 
 
 
 
 Gnathosaurus . 
 
 do. 
 
 
 
 Rachaeosaurus . 
 
 do. 
 
 
 
 Pleurosaurus . 
 
 do. 
 
 
 Crocodilidge 
 
 Steneosaurus . 
 
 do. 
 
 
 
 PelagosauruB . 
 
 do. 
 
 
 
 Sucohosaurus . 
 
 Wealden of England. 
 
 
 
 Goniopholus 
 
 do. 
 
 
 
 Phytosaurue . 
 
 Trias of Germany. 
 
 
 
 Psecilopleuron . 
 
 Oolite of Germany. 
 
 
 
 Streptospondylus . 
 
 Kimmeridge and Wealden. 
 
 
 _ 
 
 Cetiosaurus 
 
 Portland and Wealden. 
 
 
 / 
 
 Megalosaurus . 
 
 Oolite and Wealden of England 
 
 
 Megalosauridse .- 
 
 Hylseosaurus . 
 Iguanodon 
 Thecodontosaurus . 
 Palasosaurus 
 
 Tilgate Forest, Wealden. 
 
 
 
 Cladyodon 
 
 Keuper. 
 
 ce 
 
 
 Mosasaurus 
 
 ; Maestricht. 
 
 'G 
 3 ■ 
 
 Lacertidse . .■: 
 
 Geosaurus 
 
 Oxford. 
 
 S 
 m 
 
 
 Leidon 
 
 Chalk, Norfolk. 
 
 
 
 Raphiosaurus . 
 
 do. Cambridge. 
 
 
 \ 
 
 Rhynohosaurus 
 
 New Red Sandstone, Qrinshill. 
 
 
 ? 
 
 Ichthyosaurus . 
 
 Musselkelk of Germany ; Lias, 
 England. 
 
 
 
 Plesiosaurus . 
 
 Trias, Lias, Oolite, chalk. 
 
 
 
 Pliosaurus, 2 species 
 
 Oxford and Kimmeridge clays. 
 
 
 lohthyosauridEe .- 
 
 Nothosaurus, 7 species 
 Diacosaurus . 
 
 Musselkelk, Gtermany. 
 
 
 
 Conchiosaurus 
 
 do. 
 
 
 
 Simosaurus 
 
 do. 
 
 
 
 Pistosaurus 
 
 do. 
 
 
 \ 
 
 Spondylosaurus 
 
 Oolite, Moscow. 
 
 
 Pterodaotylidae . 
 
 Pterodaotylus, 17 spec 
 
 1 Species in the Lias. 
 
 1 Species in the Oolite. 
 
 14 Species in the Oxford stage 
 
 1 Species in the Wealden. 
 
 
 • 
 
 Labyrintho- 
 dontidee . 
 
 Labyrinthodont 
 
 5 Species in New Red Sand- 
 
 
 
 stone, lower beds. 
 
 
 Capitosaurus 
 
 Keuper, Germany. 
 
 
 Mastodousaurus 
 
 do. 
 
 
 U Metopias . 
 
 do. 
 
 IV. Fishes. 
 
 
 
 f r 
 
 Squaloraya 
 
 Lias. 
 
 S 
 
 Rajaoidse . 
 
 Cyoiarthrus 
 Aaterodermua . 
 
 do. 
 Oxford Oolite. 
 
 
 I 
 
 Euryarthra 
 
 do. 
 
 s 
 
 Pristidae 
 
 None 
 
 
 Cestraioioiiid83 . 
 
 Acrodus nobilis 
 
 Lias. 
 
 
 Chims8rida3 
 
 Chimsera. 
 
 Oolite. 
 
604 
 
 DISSERTATION XIII. 
 
 IV. Pishes. — contirmed. 
 
 Ord. 
 
 Family. 
 
 Geneia. 
 
 Wliere found. 
 
 a - 
 O 
 
 Accipeneeridae 
 Ostraoionidae 
 Pycnodontidse 
 CelaoanthidsB 
 
 Acrolepsidae 
 Polypteridse 
 Palaeonsioidse 
 Lepidotidffi 
 
 Chondrosteus 
 
 Oatracion 
 
 Pyonodonts 
 
 12 genera 
 
 Sauriehthys 
 
 Megaliohthys 
 
 Polypterus 
 
 Lepidoid, fishes with 
 helerooeroal tail . 
 
 Lepidoid, fishes with 
 homocercal tail 
 
 Lias of Lyme Regis. 
 
 Cretaceous. 
 
 Trias Oolite to Tertiary. 
 
 Devonian and Cretaceous. 
 
 Extinct with the Triass. 
 
 do. do. 
 
 Beginning of Oolite, Oxford, 
 
 and chalk. 
 3 Genera in Trias, 1 in Oxford 
 
 Oolite. 
 7 Genera in the Trias & Oxford. 
 3 Genera in the Cretaceous. 
 
 Created in the Cretaceous chalk 
 with flin t. 
 
 Created in the upper beds of 
 chalk 
 
 o 
 
 There were during the Trias, Lias, Oolite, and Cretaceous eras — mam- 
 mals created, 2 ; birds created (footmarks of many species, and three 
 species found) ; reptiles created, forty-nine species, twenty-five revived : 
 in all seventy-four species. Fishes, eighty-three species created and one 
 hundred and seven revived : in all one hundred and ninety species. 
 There is no mention made in the first chapter of Genesis of the creation 
 of fishes, unless they are included in the " living creatures " rcn CSi 
 (v. 20) produced by the sea ; and this is, we thint, evident, as fishes are 
 enumerated among the animals over which man had got the dominion 
 (v. 28) ; then here we see one hundred and ninety species of fish 
 developed in this fifth geologic age. Spines of fishes were found ia 
 the uppermost Silurian, but they began in the Devonian. "We 
 have seen that the fossil fishes belong to the placoid and ganoid or- 
 ders, which are in fact the most highly organised types of the class, 
 approachiug reptiles in some important points of their anatomy. The 
 cycloid and ctenoid orders were not created until towards the close of 
 the cretaceous period, their organisation being inferior to the placoids 
 and ganoids; they could only have appeared by a special act of 
 creation, as it would be fatal to the hypothesis of development to 
 admit that the higher orders could become the progenitors of lower 
 forms. In fine, the history of fossil fishes supplies abundant evidence 
 in support of the opinion that the Almighty has, from time to time, 
 created those forms of life that were best adapted to the changing 
 conditions of the Earth's surface." Then of the seventy-four reptiles 
 
THE HEBREW COSMOGONY. 605 
 
 the greater part were aquatic ; a few species were Ijoth land and water 
 reptiles; and a good number of species of them were pterodactyles 
 <w flying creatures, wMcli may be classed with the birds. Like the 
 fishes, reptiles exhibit no growing progression in their typical forms, 
 and are against this theory. The genera first created belonged to the 
 most highly organised types of the class, while those which exhibit a 
 persistent form of some of the stages of embryonic life did not appear 
 until the Tertiary Age, and the fossil races are three times more 
 numerous than those existing at present. Besides these were two 
 species of mammals, so inconspicuous that they cannot be taken 
 into account as having any special connection with this era. 
 
 Hugh Miller having united the Trias formation with the Permian 
 as the representatives of the prophetic visions of the fourth day, thinks 
 the Oolite and Cretaceous are those of the fifth. " The fifth day, that 
 of winged fowls and great sea monsters, I must regard as adequately 
 represented by those secondary ages Oolite and Cretaceous, during 
 which birds were introduced and reptiles received their greatest 
 development." And in the following passage he pictures what would 
 be seen during these geologic ages in a prophetic vision, as if it were 
 made to pass before the prophet during the fifth day of light : " Again 
 the day breaks : the prospect consists as before, of land and oceans. 
 There are great pine woods, reed-covered swamps, wide plains, winding 
 rivers, and broad lakes ; and a bright sun shines over all. But the 
 landscape derives interest and novelty from a feature unmarked before. 
 Gigantic birds stalk along the sand or wade far into the waters in quest 
 of their ichthyic food, while birds of lesser size fl.oat upon the lakes or 
 scream discordant in hovering flocks, thick as insects in the cahn of a 
 summer evening, over the narrower seas, and brighten, with the sunlit 
 gleam of their wings, the thick woods. And the ocean has its monsters : 
 ' great tanninim ' tempest the deep as they heave their huge bulk over 
 the surface to inhale the life-sustaining air, ' and out of their nostrils 
 goeth smoke, as -a seething pot or cauldron.' Monstrous creatures 
 armed in massive scales haunt the rivers, or scour the flat, rank 
 meadows ; earth, air, and water are charged with animal life ; and 
 the sun set on a busy scene, in which increasing instinct pursues 
 unremittingly its few simple ends — the support and preservation of the 
 individual, the propagation of the species, and the protection and 
 maintenance of the young. Again, the night descends, for the fifth 
 day has closed." 
 
 This of course accords with his conciliation theory, at the same 
 time taking the authorised translation, that " the evening and morning 
 were the fifth day." 
 
 But if we foUow the literal translation, " And the evening was, 
 
€06 DISSERTATION XIII. 
 
 and tke morning was, day fifth,'' the whole events of the geological 
 ages were comprised in the indefinitely lengthened day of the Scripture, 
 during which there was a continued succession of light and darkness, 
 as the earth revolved round its axis. Under such an interpretation we 
 find another writer, who includes in this lengthened day the events 
 brought to light by the Trias, Lias, Oolite, and Cretaceous formations, 
 speaking as foUows : " Then foUow the Trias, Lias, Oolite, and 
 Cretaceous formations, which have justly been called the age of reptiles, 
 when earth, air, and sea swarmed with life ; when the ocean had its 
 monsters, and birds of enormous size traversed the margins of the 
 lakes, and strange winged creatures flew through the air, and huge 
 reptiles crawled forth from the rivers ; for God had said. Let the 
 waters swarm out ; the reptiles that hath breath of life, and fowl that 
 may fly above the earth ; and God created sea monsters, and every 
 creature that creepeth, and all flying of wing — Day Fifth " {London 
 Review). 
 
 Do not the descriptions given by these various writers of the 
 various geological systems, and of their animal remains, with the 
 necessary food created for them, fulfil the Scriptures? 
 
 The Sixth Dat, or Epoch of the Creation of Land Animals and of 
 Man. — ^In the work of the sixth day there is included the creation of 
 land animals in the first part of the day, and the creation of man in 
 the latter part of it. The accounts of these, therefore, are naturally 
 divided into two divisions : first, the account of the creation of land 
 animals ; and second, the account of the creation of man. 1. The 
 account of the creation of land animals is thus described in the autho- 
 rised translation of our Scriptures : " 24 And God said. Let the 
 earth bring forth the Hving creature after his kind, cattle, and creeping 
 thing, and beast of the earth after his kind : and it was so. 25 And 
 God made the beast of the earth after his kind, and cattle after their 
 kind, and everything that creepeth upon the earth after his kind : and 
 God saw it was good." " Let the earth bring forth," XSin, totza, " to 
 bring forth," or " to spring up." The same word was used in verse 12 
 for the springing up of the herb from the earth : here the earth brings 
 forth "the living creature," T\'<T\ CSJ. This is a general term applicable 
 to aU the kinds of animals mentioned afterwards, and it means " the 
 living soul," or "living animals," as follows: TtOTXl, behemah, in 
 Ethiopic means "mute, dumb," and in Arabic "to speak inarticu- 
 lately," "toHsp," or "stammer;" that is, beasts destitute of articulate 
 speech, but which bellow or cry. It includes all tame quadrupeds 
 in opposition to wUd beasts ; fe'p'nj, va-remes, next mentioned, means a 
 
TEE HEBREW COSMOGONY. 607 
 
 ■"creeping animal." Parkliurst translates it "a reptile;" here it 
 means " land reptiles." irTTll, vehajetho, from the root ITTI, " to live," 
 
 •" to be vigorous," or " strong." It means wild beasts, who are stronger 
 .and more vigorous than tamed animals. It includes lions, tigers, 
 hyenas, bears, and such like. Verse 26. " And God made flTI the 
 wild beast psn of the earth after his kind : " T\yob, from the root ^D, 
 min, " a species." Each of these terms are the names of classes of 
 .animals, which include a number of species of animals, and each species 
 is a distinct creation by itself, which afterwards produced its like ; for 
 God blessed them, and bade them multiply and replenish the earth. 
 Verse 25. " And God made the beast of the earth." Here it is said 
 that God made those beasts, which in the verse preceding he ordered 
 the earth to bring forth. This means, therefore, that the earth gave 
 the matter, out of which God efficiently made these animals ; and this 
 shuts out the idea of evolution and development. God made each 
 species of animal, which the Earth could not do, nor any material 
 force; nevertheless the Earth, i.e. matter and the physical forces, had 
 their part to perform; but they were under the direction of God, 
 who is the co-ordinating agency or directing power. The Earth affords 
 the physical conditions ; but it is not the physical conditions of the 
 Earth, nor any circumferentia that produces, evolves, or developes a 
 ■species of an animal. The atheist holds that the Earth — matter and 
 force, or matter — is impressed with the necessity of running into 
 organic forms, and thus develop and evolve every species of animal. 
 Darwin allows that a creator had created four or five primordial forms 
 {one for each class of animals), and that from each primordial germ all 
 the species of each class have been developed during the past geological 
 epochs of millions of years, each under the advancing development of 
 the physical conditions of the Earth and other circumferentia. Now 
 the Darwinian believes that these conditions of the Earth and circum- 
 ferentia evolve the species ; but the Bible account leads us to beheve 
 that God made in each species a difference in organization, with 
 differences of appetites and habits, &c. adapted to these physical con- 
 ditions and other circumferentia, so as it might live in them. An 
 animal produced on land, as its creation is here described, could not 
 hve on the Earth when it was covered with water. ISo; but 
 we find the lowest grades of aquatic animals, who lived constantly in 
 the sea-bottom, were then created. The land animals, such as lions 
 and tigers, couTd not have lived when the Earth had just been newly 
 raised to dry land, when it was only a few islands covered with ponds. 
 No ; they could not endure on such a small space of dry land, nor 
 could they survive under the constant dampness of the atmosphere 
 
608 DISSERTATION Sill. 
 
 they would be exposed to. Such conditions of the Earth were suited! 
 to aquatic reptiles, and so they were created by God with an organiza- 
 tion adapted to these conditions of the Earth, and constituted the Age- 
 of Eeptiles. 
 
 The Creator has adapted the organization of every species of 
 animal to the conditions of the Earth and all surrounding media which 
 He intended it should live in, and endowed it with capabilities whereby 
 each species can vary the nutrition and functional actions of its 
 organization to a certain extent to' adapt itself to variations in its cir- 
 cumferentia, as chmate, heat or cold, wet, damp, or dryness of atmo- 
 sphere ; but this only to a certain extent within the bounds of its- 
 species. An animal, for example, which has been removed from its 
 original habitat, and subjected to other conditions than those to which 
 its organization was originally adapted by the action of the vis- 
 conservatrix natures, i.e. the conservative power of nature, with which 
 it is endued, its organization is varied so far as to adapt itself to the 
 varied conditions it is now subjected to ; but the vital actions of the 
 specific organization can only do this within certain limits. "Whenever 
 the conditions it is subjected to pass beyond these limits, it induces 
 disease, and kills it. In certain monkeys brought from the tropical 
 chmate of the East to our cold climate, it soon induces tubercular- 
 disease in the lungs, and they soon die of consumption (see Lawrence^ 
 Lectures, p. 153 ; Bohn's Ed.) 
 
 Thus an animal subjected to conditions which would make it vary 
 beyond the bounds of its species invariably kills the animal before 
 any such variations could be induced on it ; so that the capacities with 
 which it is endued are given to it, not only to preserve the life, but 
 also to preserve the species of the animal. 
 
 The Geology of the Sixth Day, or Tertiary Period. — The Tertiary- 
 system is deposited in depressions, usually of chalk, but occasionally 
 of older rocks. They are varied deposits : fluviatile, lacustrine, 
 marine, and volcanic. They evince proofs of the variation of the- 
 relative level of land and sea ; that during the epoch Europe was the- 
 site of great lakes, like America at the present day ; and the animal 
 and vegetable fossils testify to the gradual refrigeration and change of 
 climate approximating to that of the present day. From the position 
 of the rocks at the surface having undergone less pressure than those 
 underneath, they form a vast depository of shells, preserved in such 
 number and perfection as to form a scale for estimating the relative 
 ages of the formations they are found in. M. Deshayes arranged the 
 Tertiary strata in chronological order, according to the proportional 
 number of species identical with living ones, and in this way he formed 
 them into groups, in which the following table shews the percentage- 
 of recent species and the localities where they were developed : 
 
THE HEBREW COSMOGONY. 609 
 
 StAOES. LOOAIjITIES. 
 
 Upper Group, / SicUy. 
 
 49 per cent, i Sub-Appenine, Perpignan, Morea. 
 Pliocene. ' Norfolk Crag. 
 
 {Faluns, Touraine, Dax, Bordeaux. 
 Suffolk Crag. 
 Turin, Baden, Vienna, Moravia. 
 Hungary, Craoovia, Volhynia, Podolia. 
 Angiers, Ronoa, Transylvania. 
 
 Lower Groun ( Parisian basin, Castel Gomberto, Panliac. 
 
 3i per cent.' | London basin. 
 
 Eocene. ^''°'^' ^^'^ °* ^'S^^*" 
 
 VValognes, Belgium. 
 
 The independent investigations of Sir C. Lyell confirm those of 
 Deshayes. After comparing three thousand fossil species mth eight 
 thousand living ones, the result he arrived at was, that in the Lower 
 Tertiary strata there were about three-and-a-half per cent, identical 
 with recent, in Middle Tertiary (the faluns of the Loire and Gironde) 
 about seventeen per cent., and in the Upper Tertiary thirty-five to 
 fifty per cent. To the sets of these strata, or the periods to which they 
 respectively belong, he gave technical names. The first he called 
 Eocene, derived from ^<us eos, datim, and Katvos, kainos, recent. The 
 second he called Miocene, from fieimv, meion, less, and Katvos, hainos, 
 recent, to express a minor proportion of recent species. The third he 
 called Pliocene, from ttAeiov, pleion, more, and Kaivoi, recent, a com- 
 parative plurality of the second. The latter class he divided into 
 beds, which contain fifty per cent, of existing shells, and termed older 
 Pliocene, while those which presented ninety in a hundred of living 
 forms were named newer Pliocene. The term Pleistocene he afterwards 
 used for newer Pliocene j but, in order to prevent confusion, LyeU now 
 uses Post-Tertiary, iacluding Post-pHocene and Kecent. 
 
 The English Eocene, of which the London basin is the first ia im- 
 portance, fills up a depression in the chalk from North Down to the 
 island of Sheppey, and from the west to the chalk lulls of Berks, 
 "Wilts, Oxford, Buckingham, Hertford. Lyell divides it iuto Lower, 
 Middle, and Upper : the Upper, Bagshot sands ; the Middle, the 
 London clay ; the Lower, plastic clay. The Eocene deposits of White- 
 cliff, Isle of "Wight, are described by Dr. Mantell. He divides them 
 into Marine Series, Estuary Series, and Freshwater Series. La these 
 ascending series, they are — 
 
 2b 
 
€10 
 
 DISSERTATION XIII. 
 
 Upper Freshwater 
 Series. 
 
 Upper Marine 
 
 Uppee 
 
 Eocene : 
 
 Fkbshwatee 
 
 Series. 
 
 Middle 
 Eocene : 
 
 ESTUAET 
 
 Lower 
 Eocene : 
 Marine 
 
 Series. 
 
 Lower 
 
 Freshwater and 
 
 Estuary. 
 
 Headonhill Sands. 
 
 TBeds made of casts of paludim 
 
 \ Melania, melanopsis, and other lacustrine 
 
 { shells. 
 
 (Clay and marls, containing marine shells : 
 Cytherea ostrea, maotra, psammides 
 Nautica, fusus, anaUaria, canceUaria, 
 balanus. 
 
 ) The fossils indicate the lacustrine and 
 estuary condition 
 
 Fine light yellow sand, striped with 
 ochre and ashybands, containing u, 
 seam of small black fliiit pebbles ; no 
 organic remains 
 
 Feet. 
 90 
 
 15 
 
 350 
 
 - 200 
 
 London Clay. 
 
 Bognor Beds. 
 Mottled Clay. 
 
 /■ Braklesham series, a blue clay, with an 
 
 {identity of sand and shells found at 
 Bradeshambury. 
 Barton series, clays and fossils resembling 
 those found at Barton. 
 IAranaceous limestone, having the same 
 character of rock and species of shells 
 as found at Bognor. Diptrupa veueri 
 cardia pectunculus. 
 {Mottled clay, of green, brown puce 
 colour, but no fossUs - - - 140 
 
 1975 
 
 This is typical of the English Eocene. 
 
 The Paris basin extended N.E. to S."W. one hundred and eighty miles 
 in length, and from E. to W. ninety miles in breadth. It is a depres- 
 sion in the chalk, filled up by alternating groups of marine and fresh- 
 water strata. The entire series admits of the following classification : — 
 
 1. Upper Eocene. 
 
 S. Middle Eocene. 
 
 3. Lower Eocene. 
 
 a. Upper freshwater limestone, marls, and silicious 
 
 millstone. 
 h. Upper marine sands, or Fontainebleau sandstone 
 
 and sands. 
 ''a. Lower freshwater limestone and marl or gypseous 
 
 series. 
 i. Sandstone and sands, with marine shells (sables 
 
 moyens). 
 
 c. Calcaire grosseins limestone, with marine shells. 
 
 d. Calcaire silioeux, hard freshwater formation, con- 
 
 temporary with c. 
 a. Lower sands, with shelly marine beds (lits coquil- 
 
 liers). 
 h. Lower sands, with lignite and plastic clay (argiles, 
 
 plastiques). 
 
 We now proceed to the other periods of the Tertiary system, and the 
 next is the Miocene, the characteristic of which is, that there are found 
 in it twenty to thirty recent species of shells to the hundred. These 
 consist of the Eed Crag, and Coraline Crag or Suffolk Crag. 
 
THE HEBREW COSMOGONY. 
 
 611 
 
 Red Crag. 
 
 Coraline Crag 
 
 or 
 Suffolk Crag. 
 
 (MammaJiferous 
 or 
 Norwich Crag. 
 
 ' Red ferruginous shelly sand, containing abundance 
 of marine shells, much rolled or water-worn, dis- 
 posed obliquely by some irregular movement 
 during deposition, containiag between 200 to 300 
 mollusca. 
 
 A loose mass of shells embedded in calcareous sand, 
 or compact flaggy beds of limestone, with bands 
 of greenish marls, with fossil-sponged corals, 
 echinoderms, with about 400 species of molluscs. 
 
 Shelly beds of sand, laminated clay, and loam, with 
 layers of fliut-shingle reposing on chalk, generally 
 covered with a thick bed of gravel, with about 100 
 species of mollusca, 200 of which are land or fresh- 
 water shells, remains of fishes, platax, myliobates, 
 and mammals, mastodon, elephant, horse, hyena, 
 with bones of birds. 
 
 ( 
 
 g B j Valley of Clyde, | Knely laminated sand. 
 & g -J near Glasgow, j Silt and clay, 
 !5 3 I Upper level gravel 
 
 of Somme. 
 
 ■} 
 
 85 to 90 per cent. 
 
 of 
 
 recent shells. 
 
 Post- 
 Pliocene, 
 
 ■[ 
 
 Freshwater of ( 1. New alluvium, 
 the valley of the-! 2. Gravel and sands. 
 Thames. (. 3. Argillaceous matter. 
 
 95 to 100 per cent 
 of 
 recent shells. 
 
 The Fossiliferous Remains of the Tertiary System. — M. Alcide 
 D'Orbigny divides the Tertiary into five stages, eacli characterised hy 
 special fauna, as in the table : — 
 
 No. Namb. 
 
 Origin. 
 
 English. 
 
 Thickness. 
 
 V. Sub-Appenine. 
 
 Appenines. 
 
 Older Pliocene. 
 
 2,000 feet. 
 
 IV. Falunian. 
 
 Falun. 
 
 Conchiferous crag. 
 
 1,000 „ 
 
 III. Tongrian. 
 
 Tongres. 
 
 Miocene. 
 
 300 „ 
 
 II. Parisian. 
 
 Paris basin. 
 
 Eocene. 
 
 3,300 „ 
 
 I. Suessonian. 
 
 Suessons. 
 
 
 3,300 „ 
 
 9,900 feet. 
 
 We shall follow this division in tracing the appearance of the fauna 
 and flora as they occur in the Tertian period, noticiag the corresponding 
 divisions made by the English geologists, beginning with the first. 
 
 I. The Suessonian or Nummelitic Stage. — This corresponds with 
 the Lower Eocene group of Lyell, the plastic clay of Webster and 
 ManteU, and the Woolwich sands of Morris ; Hants, Isle of Wight, 
 Belgium. The marine flora of this period consists chiefly of crypto- 
 gamous amphigiaes, such as algse and monocotyledonous naiads. The 
 terrestrial flora consisted chiefly of cryptogamous acrogens, such as 
 hepaticese, ferns, equisetacese or mares' tails, characese, palms, conifers, 
 and taxine^. This flora still indicates the prevalence of a tropical 
 climate during this Tertiary period. 
 
 The peculiarity of the fauna of this period is the appearance, for 
 the first time, of mammalia. Before the Tertiary age some few traces 
 ■of the existence of mammalia were found, but, with the exception of 
 
612 DISSERTATION XIII. 
 
 a few isolated bones, such traces everywhere consisted of foot-tracks.. 
 This period was remarkable for the development of fishes : eighty- 
 three genera were created, of which the plenronectoids or flat fish 
 appeared for the first time. Of the mollusca the gastropods were most 
 developed. The total number of mollusca and radiata amount to six 
 hundred and seventy-eight, which, however numerous, are less so than 
 in former systems. The commencement of the Tertiary age was 
 specially signalized by a prodigious accession to the mammalia, the 
 highest branch of the animal kingdom, six genera being created, 
 belonging to the pachydermata, camivora, and rodants, named — 
 
 Anthrctcothenj/m, a genera of pachyderms allied to hogs, named from being found 
 
 in the anthracite, or lignite, or brown coal of Cadibona, near Savone, in. 
 
 Piedmont : the name means coal-beast. 
 I/opModon, allied to the tapirs : its name is derived from the pointed. 
 
 eminences on its teeth-like hair. 
 Oa/mivora Ccmis, a generic form, of which the dog is the type ; twenty species 
 
 have been found in the Eocene of Prance. 
 Vivera, a generic form, of which the ferret is the type. 
 Imtra, a generic form, of which the otter is the type. 
 Rode/ntia SciwruB, a generic form, of which squirrels are the type. 
 
 The anthracotherium, in its dental development, is allied to the hogs 
 by the molars of the lower jaw, and to the anoplotherium by the- 
 molars of the upper jaw, and also to the tapirs by the form of the 
 canine teetL Five species are known, three of which are found in 
 the Eocene, and two in the Miocene of Eppelsham and. Sanson. 
 
 The lophiodon is a genus aUied to the tapir, of which eleven 
 species have been obtained in France and Germany. Some of the- 
 species are found in the Eocene, but the great majority lived in the- 
 middle ages of the Tertiary ; and the genus is characteristic of thfr 
 Miocene stage. 
 
 II. The Parisian Stage. — The second stage of the Tertiary period 
 includes the London clay of the English geologists, the freshwater and 
 marine formations of Morris, the Middle Eocene of Lyell, the blue 
 clay of Bracklesham, the arenaceous limestone of the Bognor beds of 
 ManteU. The marine flora of this stage was generally similar ixy 
 the last, differing however in species altogether. In the terrestrial 
 flora the cycadese now totally disappeared. New conifers, and pahnSf 
 and dicotyledonous trees appeared in the centre of Europe, which have 
 at present receded into Africa, she-wing that the mean temperature of 
 Europe then corresponded -with that which at present prevails in Lower 
 Egypt. In the island of Sheppey a great abundance of tropical fruit 
 have been found in the London clay, which constitute an important 
 feature in the Eocene flora. The district has been supposed by some- 
 
TBE HEBREW COSMOGONY. 613 
 
 to have been the site of numerous spice islands ; but others regard it 
 as having been an estuary deposit, and the fruit to have been drifted 
 by a river from the land. The vegetable remains of the London bed 
 •consist of leaves, fruit, and stems of plants, with masses of wood per- 
 forated by teredines. 
 
 The fauna of this stage consist of numbers of new species of 
 animals abounding in the seas, as zoophytes, polyparia, and among 
 •Crustacea the generic forms of crabs : the canceridse or crab family are 
 found in a high state of preservation in the Eocene clay of Sheppey 
 .and in the Bognor beds at Alum Bay, Isle of Wight, and in strata of 
 the same age in France. 
 
 It was in this period that the class of marine mammifers (the 
 ■cetaceas) first appeared in the genera of the dolphin and of the balse- 
 nodon. We know of three distinct genera of the delphinidse family : 
 the ziphuis of the Eocene of Province ; the balaenodon of the same 
 ■stage in England ; and the zeuglodon, a species of manatidae, from 
 the Eocene stage of Alabama, U.S. Of the terrestrial mammalia, 
 numerous land animals appeared for the first time. Of these are the 
 palseotherium, anoplotherium, chseropotamus, hyracotherium, lophio- 
 ■don, adapis ; two distinct species of diadelphi ; marsupialia (opossum), 
 .aUied to the opossum of N. America. Among the carnivora, 
 the coati (nasma), a large coati, now a native of the warm parts 
 •of America ; racoon (Procyon), N. America ; tsenotherium, a planti- 
 grade ; genette now existing from south of Europe to Cape of Good 
 Hope. Of the rodantia, the dormouse (myoxus), dog, two small 
 species ; fox ; f eUs or cat, numerous species ; one extinct, called the 
 iiysenodon ; bats; apes (macacas). 
 
 The palseotherium was a pachyderm. Its dental development is : 
 incisors, -f ; canines, \ ; and molars, ^. The canines are larger than the 
 incisors, the superior molars are square, and the inferior have double 
 crescents :, the nasal bones form an arch, as in the tapir. We know about 
 «leven or twelve species : seven are found in the lacustrine Eocene beds 
 of Montmartre and Isle of Wight. They are distinguished by their height 
 and by their proportional development of their extremities. Paleeo- 
 therium magnum was the size of the horse, or about four feet and a-half 
 in height to the wether. It was more squat and clumsy than the horse ; 
 the head was more massive, and the extremities thicker and shorter. On 
 «ach foot were three large toes, round and unprovided with claws : the 
 upper jaw was much longer than the under. The tapir, and partly also 
 the hog, if large enough, would greatly resemble the great palseo- 
 therium. The palseotherium minimum was no larger than a hare, 
 •and between the palseotherium magnum and the palseotherium 
 jninimum were others of all grades. " The palseotheria," says Buck- 
 
614 DISSERTATION Sill. 
 
 land, " probably lived and died upon the margin of the then existing^ 
 lakes and rivers, and their dead carcases might have been drifted, 
 to the bottom." It was therefore an herbaceous animal, as were all 
 the others. 
 
 The anoplotherium is so named from having no offensive or defen- 
 sive weapons or tusks. It had affinities to the rhinoceros, horse, hog,, 
 hippopotamus, and camel. The anoplotherium had forty teeth, which 
 formed a continued series without interruption, found only in man and 
 monkeys. Its dental development is: incisors, f; canines, ijj 
 molars, -ff , the anterior of which are compressed. The posterior 
 molars of the upper jaw have square crowns : the extremities had two 
 toes developed like ruminants ; some species had, besides, rudimentary 
 toes. The metacarpal and metatarsal bones remained separate, and did 
 not form' a single canon bone as in ruminants : they are the first 
 bi-hoofed animals found. The anoplotherium commune was about 
 the size of an ass, but not so high from the ground, and it 
 had a tail about three feet in length. The anoplotherium secund- 
 arium was about the size of a hog, probably like the tapir ; but 
 their long and powerful tail, equalling the body itself in length, 
 made them still more aquatic animals. The great size of their 
 members, the depressed and heavy proportions of their bodies, and 
 their long tails compressed horizontally at the base, must have 
 given them much the external form of the otter. It is supposed 
 to have been of aquatic habits ; but it resorted to the lakes and 
 marshes, not for the purpose of preying upon other animals, but 
 in search of aquatic plants, while the depressed form of their tails 
 shew that they must have swam and plunged with greater ease and 
 facility than either the tapir or the hippopotamus. Like them their 
 ears were probably short and erect, and their bodies sparingly covered 
 with hair, as in aU existing pachydermata. These two species are from 
 the lacrustine Eocene stage of Montmartre and the Isle of Wight. A 
 third species known is from the Sub-Appenine of Asia. Cuvier in his 
 Ossemens Fossiles describes a third sub-genus, the anoplotherium 
 dichobunes. They differed from the former by having a small 
 additional or false hoof, both in the fore and hind feet ; they are- 
 found in the gypsum along with palseotheria. The anaplotherium 
 leporinum was about the size of the hare ; the anoplotherium murinum 
 and anoplotherium obliquium about that of a Guinea pig. Cuvier 
 thought them to be the hares and rabbits of the ancient world. 
 
 The lophiodon differs from the anoplotherium in having its molars 
 tuberculous, and being without the additional false hoof on the fore 
 foot. Judging from the length and smallness of the limbs, it must 
 have exhibited the light form and graceful proportions of the gaaelle. 
 
THE HEBREW COSMOGONY. 615 
 
 Itscomse must necessarily have been rapid, and. probably unembarrassed 
 by a long tail ; and instead of resorting habitually to the rivers and 
 ponds, it must have been confined to the dry land, and probably, like 
 the gazelles and antelopes, fed upon dry aromatic herbs ; and probably 
 with long movable ears to warn it of the approach of danger. 
 
 The adapis was a genus of fossil pachyderms, described by Cuvier 
 {Ossemens Fosdles, vol. iii. p. 265). It is so named from its approxima- 
 tion to the present genus of rabbits, because presumed to be similar in 
 size, organization, and habits. Its remains were found in the plaster 
 or gypsum quarries of Montmartre. The general outUne of the skull 
 closely resembles that of a hedgehog ; but it was about one-third 
 larger. There are four incisor teeth in each jaw, trenchant or edged 
 and oblique, followed on each side by a canine tooth of a conical form, 
 but in other respects differing little from the molars in length and 
 figure. There appears to have been seven molars in each jaw ; the 
 first of the upper jaw was trenchant, the second and third surrounded 
 by a small edge, and the remaining four flat-crowned, as in ordinary 
 herbiverous animals, and in the other four tuberculous, and similar to 
 those opposed to them in the upper jaw : its dental development 
 therefore is | incisors, \ \ canine, \ f molars : there were two species. 
 
 The ehseropotamus was found associated with the anoplotherium 
 in the Paris gypsum : it is found also in the Eocene stage of the Isle 
 of Wight. It has molars ||- : it is the first example of an animal 
 approaching the hog tribe. Its general form and dimensions are 
 analogous to those of the hog, and would seem to belong to an animal 
 nearly approaching the peccaries of South America, but larger. Three 
 other species are found in the Falunian stage of France and Asia. 
 The Terrestrial Verteln-ata from the Eocene classified. 
 
 TERRESTRIAL MAMMALIA. 
 
 QuaArumana . Apes, macacus, baboon. 
 Chei/roptera . Bats. 
 
 CFeUdse. 
 
 I Canidse, foxes — 20 species, wolves. 
 
 I ( Vivera. 
 
 r, ■ 1 Mustelidse -! Genetta. 
 
 C<mavm-a. .< \Lutra. Montmartre. 
 
 ( Tsenotherium. 
 
 I Ursidse -{ Prooyon, racoon. 
 
 [ I^Nasma, coatL 
 
 Insectivora 
 Edentata . 
 
 Rodantm . . Sciuridse, sciurus, squirrel. 
 Rvmmatia . Muridse, myoxus, dormouse, 2 species. 
 
 iZiphodon. 
 Anthracotherium. 
 Palaeotherium. 
 Anoplotherium. 
 Lophiodon, several species. 
 I ehseropotamus, 2 species. 
 I Suidse \ Adapis. 
 
 ( Hyracotherium. 
 
616 
 
 DISSERTATION 2111. 
 
 Saptores 
 
 ScoMsores . 
 Hasores 
 Cwrsores . 
 
 OrakUores 
 
 Natatores . 
 
 Chelonia 
 
 Sa/aria 
 
 TEHKESTBIAL MAMMALIA — continued. 
 
 J Diadelphus, 2 species. 
 ' I Opossum. 
 
 MABINE MAMMALIA. 
 
 Manatidae, Zuglodon. 
 Balaenidse, Balsenodon. 
 Delphinidse, Ziphuis. 
 
 BIRDS OP THE EOCENE PEEIOD. 
 
 Sheppey. 
 
 f Lithornis, extinct . 
 I Halisetus, fisher eagle 
 I Buteo, buzzard 
 (.Strix, owl 
 
 None. 
 
 Haloyomis . 
 
 Perdix, partridge . 
 
 None. 
 ( Tantalus, wood pelican 
 I Scolopax, snipe 
 I NumeniuB, curlew 
 l_Fulica, coot , 
 
 Carbo, cormorant . 
 
 > Montmartre. 
 
 Sheppey. 
 Montmartre. 
 
 Montmartre. 
 
 Montmartre. 
 
 BEPTILES OF THE EOCENE PEEIOD. 
 
 ('t, - , j Emys, 5 species . Sheppey. 
 I ■"'™ys"i^ ) Platemys, 2 species. Sheppey, France, Belgium. 
 Trionyxidse, 9 species . . Sheppey, Isle of Wight, 
 
 Brecklesham. 
 I Chelonidse, 11 species . . Sheppey, Brecklesham, Eognor, 
 
 Harwich. 
 Crocodile. 
 
 I Palseophis .... Sheppey, Brecklesham, Kyson. 
 I CratuluB .... Bristol. 
 
 From the fossils found in the Eocene, we see how very different from 
 the gigantic reptiles of the second era were the creatures that were 
 created and found a fitting sustenance on the Earth during the Eocene 
 period. The Earth now possessed freshwater tortoises, crocodiles, and 
 other creatures of the reptile class, as serpents of the size of the boa ; 
 nine or ten species of birds of the natatores or swimmers, gralatores or 
 waders, raptores or rapacious birds, of the pelican, woodcock, curlew, 
 sea-lark, quail, buzzard, owl ; quadrumanous monkeys ; bats ; twenty 
 species of the dog kind, as fox, wolf, besides racoon, genette, ferret, 
 otter, coati, and an extinct tsenotherium among carnivorous animals ; 
 the dormouse ; the squirrel among the rodants ; the opossum among 
 marsupialia ; and in the oldest Tertiaries of America the zuglodon, an 
 enormous herbiverous whale resembling the dugong, having a stunted 
 development of the extremities, but an enormous tail, and reaching to the 
 length of a hundred feet; and several species of fishes : aU these are ex- 
 tinct species of existing families, exclusive of the pachydermatous 
 animals and fishes. The enormous development of pachydermata ia 
 
THE HEBREW COSMOQONY. 6ir 
 
 tlie Eocene age indicates the condition of the greater part of tlie surface 
 •of the earth at that time as possessed by enormous basins or fresh- 
 water lakes and fluvio-marine estuaries, which nourished aquatic 
 plants, which they grubbed up for their food, as the hog and tapir of 
 our present time grub and grovel in the mire. But besides this, in the 
 Eocene or oldest Tertiaries we perceive for the first time the existence 
 in the animal kingdom of the similar order to that which now pre- 
 vails, indicating that the Earth and its atmosphere were in a certain 
 •degree assimilated to their present condition. 
 
 The wisdom and goodness of the Creator is displayed in all ages of 
 the Earth in creating such creatures as can find food and other circum- 
 stances necessary for their existence. The smaU percentage of recent 
 ■shells (only one or two in the hundred) indicates that the conditions of 
 "the Earth had as yet but a slight assimilation to the conditions required 
 by these creatures. But stUl the amount of herbiverous animals were 
 few in comparison to what now exists, indicating that the Earth could 
 supply a very small proportion of food fit for these animals. Such 
 tropical fruits as have been found are such as grow on tropical marshes ; 
 on the more elevated ground the sigUaria and dicotyledonous trees 
 ^ew, on which the squirrel and dormouse might find nourishment by 
 gnawing them, as weU as afford nourishment for monkeys, while the 
 •opossum would find roots and fruits sufficient for their food, as the 
 pachydermata found aquatic plants on the margins of the lakes, and 
 iihe whales and manatas in the seas and estuaries. In aU ages of the 
 Earth a due proportion of carnivora to herbaceous animals, and 
 lapacious or birds of prey, or animals to prey upon, and animals preyed 
 •on, was necessary ; the former to check the increase of the latter, so 
 •that they should not be greater than the supply of food. Thus we 
 find the carnivora among the mammals proportioned to the herbivera 
 of the same, and thus indicating a benevolent adaptation, lest vege- 
 tables should become scarce, and leave the animals which fed upon 
 them to pine with want and hunger (Buckland). 
 
 III. The Tongrian, or Third Tertiary Stage.— Tins has no repre- 
 sentative in Britain : it existed in Tongres in France and the molasse 
 ■of Switzerland. The flora included nearly the same generic forms as 
 the Parisian, which preceded, and the fauna with those of the suc- 
 'Ceeding one. D'Orbigny has identified four hundred and twenty-eight 
 ■species of moUusca and radiata, on which he seeks to establish the 
 distinction of the deposits ; but it has not been clearly estabhshed, 
 «nd the fossils are generally classed either with the preceding or the 
 succeeding stages, giving two hundred and one species of moUusca and 
 radiata to the Parisian, and two hundred and twenty-seven to the- 
 Falunian succeeding it. 
 
618 DISSERTATION XIII. 
 
 rV. The Falunian or Fourth Tertiary Stage. — The Faluns of 
 Touraine, Dax, Bordeaux, Turin, Vienna, Moravia, correspond with 
 the Miocene or the Suffolk crag of Sir Chas. LyeU and Superior Order 
 of Conybear. 
 
 The flora of this period included amphigamous cryptogamia or algas 
 and mushrooms, acrogenous cryptogamia or mosses and ferns, monocotyle- 
 donones, dicotyledonous gymnosperms, as numerous conifers ; dicotyle- 
 donous angiosperms,as birch, alder, oak, elm, fig, plantain, poplar, laurel^ 
 rose tree, acacia, sumach, nut tree, sloe tree, maple, red jasmine, madder. 
 The Icelandic Surterbrand, or lignite of the Miocene, yielded more than 
 thirty-one plants, fifteen identical with the Mioceneof Europe. Thirteen 
 of the number are arborescent, among which are the tulip tree (liriden- 
 dron), with its fruit and leaves, a plane (plantaris), a walnut, and a vine,, 
 unmistakable evidence of a warm climate. The mammals found in th& 
 Miocene of England are bats, mastodon, dinotherium. From the 
 Faluns — monkeys, pithicus antiquus, and hylobates, bats, ursus, arch»- 
 omys, steneofibre, trigontherium, palsBomys, chalichomys, chelodus,. 
 macrotherium, mastodon chseropotamus, palaeotherium, anthra- 
 cotherium, lophiodon, antelope, cervus, trichechas, metaxytherium, 
 dinotherium, tapir, rhinoceros, hippopotamus, horse. In Germany in 
 Georgesmund — palseotherium, anthracotherium, mastodon, rhinoceros, 
 hippopotamus, horse, ox, bear, fox, &c. At Epplesham near Darm- 
 stadt — dinotherium, two species ; tapir, two species ; chaUcotherium, 
 two great, aUied to the tapir ; rhinoceros, two species ; tetracolodon — 
 Goodman proposed this name for the young mastodon, it having two 
 great tusks, but these being deciduous and only characteristic of the 
 young animal, it must be rejected as a distinct species from the mas- 
 todon; hippotherium, sus, three species; felis, four species of large 
 cats, some as large as a Hon ; macharodus, allied to bear ; gulo (glutton) ; 
 agnotherium, allied to dogs, as large as a lion ; anthracotherium, 
 antelope, tapir, dinotherium. The marine ma mm alia, were dolphins,, 
 whales, seals, walrus, and lamantins. Dr. Lardner states that " there- 
 were fifty-seven genera of mammifers ascertained to have lived in this 
 period : forty-seven had never before existed. Of these genera a great 
 number, remarkable either for their magnitude or their peculiar forms, 
 had become extinct, among which may be mentioned palaeomys, macro- 
 therium, dinotherium, zoxodon, and mastodon. Among the forms- 
 which have survived, we find living types in the bear, the cat, the 
 weasel, the mouse, the beaver, the seal, the rhinoceros, the tapir, and 
 the stag." 
 
 The mammals of the Miocene, as given by Buckland, are the same 
 as given by Dr. Kaup in his "Ossemens Fossiles." He mentions 
 two dinotheria, — a large herbiverous animal, caUed by Cuvier 
 
THE HEBREW COSMOGONY. 
 
 619 
 
 the gigantic tapir, now classed witli the manatus, — two tapirs, two 
 rhinoceros, tetracalodon or young mastodon, and the others as given 
 above. We shall endeavour to classify the vertebrated animals of the- 
 Eocene as far as we can find them mentioned. 
 
 VBRTEBRATA OP THE MIOCENE. 
 Species of Mammalia — 47 created, 10 revived ; total, 57. 
 
 QuadntTnarba .- 
 
 Monkeys 
 of the ^ 
 
 OIH WnTlr) 
 
 ^Pithicus, antious . 
 Semnopithicus . . 
 Hylobatea, allied to 
 
 Faluns, Sanson, Germany. 
 India, with Seovtherium. 
 
 
 \jiKi. vv uriu. 
 
 Syndactylus 
 
 Sanson. 
 
 Chewoptera 
 
 Bats, extinc- 
 
 species . 
 [ Felis, 4 species, 
 
 Sanson. 
 
 
 Felidaj . 
 
 large as lion 
 
 England, France, Germany. 
 
 
 
 ^ Amyxodon . 
 
 rDog. 
 
 ' Agnotherium (dog) 
 
 Fox 
 
 Faluns, Auvergne. 
 
 
 Canidae . ^ 
 
 Epplesham. 
 do. 
 
 'CourThi/iJQTOi 
 
 
 [Amphicyon . 
 
 do. 
 
 ^Mrf 'vvl/l/f Lv ■ « ~ 
 
 
 'Mustela, weasel 
 
 do. 
 
 
 MustelidsB - 
 
 Martes, marten 
 
 Faluns and Auvergne. 
 
 
 
 ^ Gulo, glutton 
 
 Epplesham. 
 
 
 
 ' Machairodus, allied 
 
 
 
 Ursidse . ■ 
 
 to bear. 
 Ursus Cultridens, 
 
 
 
 
 ^ bear. 
 
 
 
 ' 
 
 'Mouse. 
 Archseomys, ancient 
 
 
 
 
 mouse . 
 
 Faluns and .^uvergue. 
 
 
 Muridae . < 
 
 Palseomys, old 
 
 
 
 
 mouse . 
 
 Faluns. 
 
 Rodcmtia . 
 
 
 Chaliohomys, lori- 
 ^ cated mouse 
 ■ Chelodus. 
 
 do. 
 
 
 CavidjB . - 
 
 Trigontherium, 
 
 
 
 
 ^ gnawing animal . 
 
 do. 
 
 
 Castoridse ■ 
 
 Steneofibre . 
 Castor fibre, beaver 
 
 do. 
 do. 
 
 Edentata . 
 
 Myrmecopha 
 
 ja, Macrotherium. 
 
 
 
 ■ 
 
 ■ Equus, horse . 
 
 Epplesham. 
 
 
 Equidae . - 
 
 Hippotherium, one 
 
 
 
 
 extinct 
 
 do. 
 
 
 
 'Sus, 3 species 
 
 do. 
 
 
 
 Hippopotamus, 1 
 
 
 
 Suidse . ■ 
 
 species . 
 Chseropotamus, 3 
 
 do. 
 
 
 
 . species. 
 
 do. 
 
 
 
 Tapir, 2 species 
 
 do. 
 
 
 
 Rhinoceros . 
 
 do. 
 
 Pachydermata .- 
 
 
 Hyotherium, 4 
 
 
 
 
 species 
 
 do. 
 
 
 
 Macrauchenia 
 
 do. 
 
 
 
 Chalicotherium 
 
 do. 
 
 
 Tapiridse . ■ 
 
 PaJasotherium, 5 
 
 
 " 
 
 
 species 
 
 do. 
 
 
 
 Authracotherium, 
 
 
 
 
 3 species. 
 
 
 
 
 Lophiodon, 11 
 
 
 
 
 species 
 
 Epplesh., France, Switzd^ 
 
 
 
 .Dinotherium . 
 
 do. do. do. 
 
620 
 
 DISSERTATION SIII. 
 
 Ruminantui 
 
 Cfralateres 
 
 Ghdonia 
 Ophidia 
 
 JBatrachia 
 
 VBBTEBEATA OF THE MIOCENE — contimued. 
 
 (•Bovidae 
 Caprese 
 
 India, 
 do. 
 
 
 I Cervidffi . 
 
 Antelopeae 
 Phooidse . 
 
 .< Manatidse 
 
 
 Ox, 2 or 3 species . 
 
 Capra . 
 f Sivatherium . 
 I Cervus megaceros . 
 -! Dremotherium 
 I Camelus 
 LMosehus, 18 species. 
 
 Antelope 
 f Seal. 
 \ Treoheohus, walrus. 
 
 {Lamantin. 
 Metaxytherium. 
 T-. , , . . , ( Delphus, dolphin. 
 Delphinidse | ^et^ea, whsule. 
 
 Class n. Species of Birds— 4 new in the Miocene. 
 
 iFringilla, sparrow. 
 Corvus, crow. 
 I Cioonia, stork. 
 ■ ( Scolopax, snipe. 
 
 Class III. Eeptiles in Miocene— 7 created, 6 revived. 
 
 Emys. 
 Coluber. 
 
 !Rana, 
 Salamander. 
 
 Auvergne. 
 Sub-Ap. 
 
 Epplesham and Sanson. 
 
 Class IV. of Fishes — 7 species were created and 21 were revived, 
 but as they have no importance in the work of this day it is needless 
 for us to take notice of them. 
 
 Among the mammals of this period there is the dinotherium, 
 deserving of particidar notice from its immense size and peculiarities. 
 Dr. Buckland and Dr. Kaup have supposed it. to belong to the pachy- 
 dermata, allied to the tapir and mastodon ; Blanville thought that it 
 was a cetacea ; its true relations are not yet determined. 
 
 The dinotherium was a large animal, of not less than 18 feet in 
 length, with an enormously large hairy head, with a lower jaw nearly 
 four feet long, with heavy tusks. It is impossible that a head, jaw, 
 and tusks could have been otherwise than cumbrous to a quadruped 
 living on dry land, but no such disadvantage would have attended the 
 structure in a large animal living in water. It exhibits the char- 
 acteristics of the cetacea in the form of its head, and to the tapirs in 
 the characters of its teeth. Its molars are f, allied to the tapirs and 
 lamantins. Dr. Buckland says " that the aquatic habits of the family 
 of tapirs to which the dinotherium was most nearly allied render it 
 probable that like them it was an inhabitant of freshwater lakes and 
 rivers. The weight of the head and tusks would be sustained in 
 water, and the tusks being employed in grubbing up roots of large 
 aquatic vegetables, the weight of the head placed upon the down- 
 ward trunk would add to their efficiency. The tusks may also have 
 
THE HEBREW COSMOGONY. 621 
 
 been employed to hook on the head of the animal on hanks during 
 sleep, or in pulling it out of the water, as the walrus uses a similar 
 pair of tusks. It seems probable then that the dinotherium lived in 
 freshwater lakes, and had the half terrestrial, half aquatic habits of 
 the walrus or sea-horse. The structure of the scapula, which resembles 
 that of the mole, seems to show that the fore leg was adapted to co- 
 operate with the tusks and teeth in digging and separating large 
 vegetables from the bottom. From the near approximation of the 
 animal to the living tapir, we may infer that it was furnished with a 
 proboscis, by means of which it conveyed to its mouth the vegetables 
 it raked from the bottom of lakes and rivers by its tusks and claws. 
 The bifid unguinal bone, discovered with other remains, having the re- 
 markable bifurcation, which is found in no living quadruped except in 
 the pangolins, seems to have borne a claw like to that of these animals,, 
 possessing peculiar advantages for scraping and digging, and indicate 
 ' functions concurrent with those of the tusks and scapula. In all 
 these characteristics of a gigantic, aquatic, herbiverous quadruped, we 
 recognise adaptations to the lacustrine condition of the earth during 
 that portion of the Tertiary period to which the existence of these 
 seemingly anomalous creatures seems to have been limited. The 
 - mastodon, an animal of the size and form of an elephant, of which a 
 few remains have been found in this stage of the Tertiary period, be- 
 longs more particularly to the next or Pliocene stage, in which it attains 
 its fullest development, and its description is therefore more appro- 
 priately placed in that stage. 
 
 The appearance of dicotyledonous trees in such numbers approaching 
 ■ the terrestrial vegetation of the present time, and the numerous species 
 of terrestrial animals, a few of which were of the same species as exist 
 at present, and the difference between the others were not great nor 
 remarkable, shew that a large portion of the Earth had assumed the 
 condition of dry land, fit for the support of herbiverous animals ; yet 
 the existence of such an animal as the dinotherium, and the large 
 number of tapiroid animals, prove that many regions were stiU covered 
 with great lakes and estuaries. The considerable number of fossil 
 shells identical with existing ones being from 30 to 50 per cent, shew a 
 considerable approach to the present state of things in the seas, and 
 the presence, in all the European seas, of species both of animal and 
 vegetables now peculiar to the torrid zone, prove that in this period 
 there prevailed in France, Germany, and England, and probably all 
 over the globe, a uniform temperature similar to that which now pre- 
 vails in the tropics, and that cUmatological lines had not been yet 
 established. 
 
 V. The Sub-Appmine, or JFifth Tertiary Stage.— Tiias fifth stage 
 
622 DISSERTATION XIII. 
 
 of the Tertiary, or the Sub-Appenine of D'Orbigny, corresponds with 
 the Pliocene of Lyell, consisting of the Norfolk or mammaliferous crag 
 and upper-lying fluTio-marine lignite, which Sir Charles Lyell thinks 
 may be intermediate. It also includes the lacrustine of Val D'Amo, 
 Aix, Nice, Perpignan, Sienne, and Morea. 
 
 The flora of this period included nearly all the vegetable forms 
 enumerated in the preceding period, with the addition of numerous 
 •others, among which may be mentioned liquid amber, willow, myrtles, 
 ■ anemone, plum tree, magnolia, holly, rhododendron, azalea, &c. We 
 have also a list of plants found in the fluvio-marine or forest bed of 
 Mundsley, Norfolk, collected by the Eev. S. G. King, and named by 
 Professor Heer, consisting of pinus sylvestris, Scotch fir ; pinus abies, 
 spruce; taxus buccata, yew; primus spinosa, common sloe; menyanthis 
 trifoliata, buck-bean; nymphea alba, white water-lily; nuphar luteum, 
 yellow water-lily ; ceratophyllum demorsum, hornwort ; potamogetan, 
 pond weed; alnus, alder; quercus, oak. 
 
 The following are some of the mammalia found in the forest bed 
 of lignite below the glacial drift of Norfolk, collected by Messrs Gun 
 . and King, and named by Dr. Falconer : elephas meridionaUs, elephas 
 antiquus, elephas primigenius, hippopotamus (major ?), equus (f ossUis ?) 
 cervus capriolus, rhinoceros etruscus, sus, bos, avicula amphibia, 
 castor europeus, castor trogontherium ; narwhal, baleenoptera, large 
 whale. " The fauna," says Dr. Lardner, " included a vast variety of 
 forms, remarkable by their proportions and characters. Among the 
 Tna. Tnmif p.ra were the glyptodon, megatherium, megalonyx, mylodon, 
 and the mastodon, all of which are extinct. Among genera which have 
 since reappeared under other specific forms were elephants, hippopot- 
 amus, camels, giraffes, horses, stags, armadilloes, and sloths. A 
 vertebra of a whale taken from the fluvio-marine bed at Bacton, shown 
 t to Professor Owen, was pronounced by him to imply an animal sixty 
 feet long. Among birds were included genera of which the following 
 are the type : the vulture, eagle, swallow, woodpecker, chat, annabat, 
 guinea-fowl, flamingo, horned owl (hibou), rail, corncrake, goose, loon, 
 duck, gull, grabe." Among reptiles, especially the gigantic salamander 
 -of (Eningen, the seas were peopled by the same generic forms as in 
 the preceding, with the addition, however, of some genera of fishes, 
 as the globuis (gudgeon), esox (pike), cobitus (loach), aspius (blay), 
 and tenea (tench). 
 
 " From the remains which have been found, there cannot be a doubt 
 that all the principal mammalian forms, except the highest, and a few 
 others, now existed throughout the Earth, and in species which difiered 
 from those still living in slight peculiarities, chiefly in dentition : 
 bears, badgers, hysenas, and feline animals; moles and other 
 
THE HEBREW COSMOOONT. 623 
 
 insectivores, otters and weasels, the wolf and dog, besides an extinct 
 feline, the macliarodus, possessing teeth, like curved saws. England 
 had heavers and bears, little different from living species ; only one of 
 •the former family was of huge hulk : we also had hippopotami and 
 rhinoceros. Oxen, deer, camels, &c. inhabited the great zoological 
 province with which we are connected, and monkeys and apes passed 
 far beyond the tropical regions to which they are now confined. In 
 India, besides the pachyderms of the European Eocene, there were 
 Tuminants in abundance (including an extraordinary one of a huge bulk 
 named the levatherium). Here also there were monkeys of unusual 
 bulk ; but the most wonderful animal as yet discovered in this region 
 was a tortoise, not distinguishable in any point of structure from a land 
 species now living, but reaching the surprising length of eighteen feet. 
 The discoveries from theTertiariesof South America have been of notless 
 interesting a character, in as far as they equally shew an approach to the ex- 
 isting zoological charactersof thatregion. Dr. Lund,a Danishnaturalist, 
 presents us with a monkey, indicating the features of platyrhine of the 
 New World group ; and the edentata order, which is stiU. most peculiar 
 to that region, is there preceded by examples of vast size in the mega- 
 therium, megalonyx, sselidotherium, and mylodon. We have a family 
 ■of sloths of elephantine magnitude, which lived by breaking down and 
 eating trees. The zododon surprises us not less, being a proportionally 
 huge member of the rodant order, — that order which now includes the 
 smallest quadrupeds" (Professor Owen's History of British Fossil 
 Mammalia, 1845). 
 
 The palaeotheria now disappear, and instead of these extinct 
 species of pachydermata the Pliocene period presents vast numbers of 
 extinct pachydermatous families, as the elephant, the rhinoceros, and 
 the hippopotamus, all belonging to extinct varieties. We have in the 
 mastodon and the mammoth (elephas primigenius), which succeed 
 each other in the strata, elephants variously distinguished from the 
 present by peculiarities in their dentition, and hence considered as of 
 different species. The molar teeth of the mastodon are mammilated, 
 or have conical eminences on its crown ; those of the African elephant 
 are flat, but having narrow plates of dentine and enamel rising above 
 the surface ; in the mammoth and other fossil elephants these are dis- 
 posed in a different manner in each species. What is peculiar in these 
 animals of this period is their extending far beyond the range of the 
 country in which the family now exists, namely, throughout the 
 whole temperate region of Asia and Europe, England not excepted, 
 and even as far north as the seventieth degree of latitude. Its chief 
 external peculiarity was a pair of long curved tusks, extending for- 
 wards and upwards from the upper jaw ; and the numerous remains 
 
624 
 
 DISSERTATION Sill. 
 
 and tusks found in the most superficial strata show that it had lived, 
 down to comparatively modern times. 
 
 7%e Vertebrated Animals of the Pliocene=the older Pliocene of Zyell, of which — 
 Mammals were created, 42 ; revived, 30 = 72 species. 
 
 QtwArumaiia 
 Cheiroptera . 
 
 Family. 
 
 Old World 
 New World 
 Felidse 
 
 Sodantia . 
 Instctivora . 
 
 Edentata . 
 
 Paehydermatt 
 
 .i 
 
 RvminoMa 
 
 Amphiba , 
 Cetacea . . 
 
 Saptores 
 Incessor^ 
 Seansores 
 
 Mustelidsa 
 Ursidae . 
 
 Castorid£e 
 
 Leporidse . 
 Talpidae . 
 Myrmecopliagse 
 
 Tardigrada 
 
 or 
 Megatheridse 
 
 EquidEB . 
 
 ElepbasidEe 
 
 or 
 Froboscidse 
 
 Suidse 
 
 Tapiridse ; 
 Bovidse , 
 Cervidse . 
 
 Camelidse 
 
 Balsena . 
 
 Delphinidee 
 
 Manatidse 
 
 Apes and monkies, 
 
 huge bulk 
 Calitlmx platyrhine 
 Bats . 
 Felia (cats) . 
 Cams (dog) . 
 Lupus (wolf) 
 Hyaena 
 
 Mustelis (Weasel) 
 Lutra (otter) 
 Melis (badger) . 
 Ursus . ^ 
 
 Maehairodus 
 Castor (beaver) . 
 Theridomys 
 Lepus (hare) 
 Talpis (mole) 
 Orycteropus 
 Glyptodon . 
 Dasypus (annadiUo) 
 Megatherium 
 Mylodon 
 
 SBeUdotherium . 
 Platyonyx . 
 
 Equus 
 Potamohippus - 
 Elephas mammoth 
 
 Do. new species 
 Mastodon giganteus 
 
 Do. arverenses 
 Sus 
 
 Anoplotherium . 
 Hippopotamus . 
 Tapir . , , , 
 Elunoceros . 
 Clhserotherium . 
 Elasmotherium . 
 Dinotherium 
 Bos (ox) 
 Capra (goat) 
 Cervus . , , . 
 Sivatherium 
 Moschus (musk) . . 
 Camelopardalis 
 
 (giraffe) . 
 Camelus 
 
 Auchenia (llama). 
 Trichechus (walrus) . 
 Balsena (whale) . 
 Balsenoptera 
 Monodon (narwhal) . 
 Physeter 
 
 Delphinis (dolphin) . 
 Manatus (lamatin) 
 
 Vulture 
 Raptores , 
 
 Scansores 
 
 Cathartes 
 Aquila (eagle) 
 Bubo (homed owl) 
 Hirundo (swallow) 
 Alauda (lark) 
 Picus (woodpecker) . 
 Gabala cuculus (cuckoo) 
 Psittacus (parrot) 
 
 Wiere found. 
 
 India, England. 
 
 Brazil, Kio de ValboSj St. Anns. 
 
 England, Newfndld., Auvergne. 
 Do. Auvergne. 
 
 Do. 
 Do. 
 Do. 
 Do. 
 Do. 
 Do. 
 Do. 
 
 do. 
 
 do. 
 do. 
 
 Sub-Appen., France, Germany., 
 Sub-Appen., Auver^e. 
 England. 
 
 Sub-Appen., Pampas, Brazil. 
 Do. 
 
 Do. France. 
 
 Sub-Appen., Pampas, Brazil. 
 
 Do. 
 
 Do. 
 
 Do. 
 
 Do. 
 
 Do. 
 
 Auvergne;- 
 
 England, 
 
 Europe, Asia. 
 
 England, Himala^. 
 
 Himalaya. 
 
 North America. 
 
 Norfolk Crag, England, 
 
 Auvergne. 
 
 Sub-Appen., America. 
 
 Norfolk Cn^ and India, 
 
 Auvergne. 
 
 NorfolJk Crag. 
 
 Crag, Asia, Auvergne. 
 Do. 
 
 America, Sub-App., Auvergne.. 
 India. 
 England, Bengal. 
 
 France, do. 
 France, St. Anns. 
 South America. 
 
 Norwich lignite. 
 
 France, England, America.. 
 
 Do. 
 
 Do. 
 Swii2ez>land and America. 
 
 Birds— 7 created, 7 revived = 14. 
 
 Auvagne. 
 
THE HEBREW COSMOOONT. 
 
 625 
 
 THE VBRTEBEATED ANIMALS OP THE PLIOCENE — continued. 
 
 Order; 
 
 Pamily. 
 
 Genera. 
 
 Wliere found. 
 
 Rcaorts . . . 
 GraZlatores . 
 
 Natatores . . 
 
 Easores . . ■{ 
 BaUdffi . . [ 
 
 1 
 
 Phasianus Q)heasant). 
 Gallus (common fowl). 
 Numida (guinea-fowl) 
 Rallus (rail) 
 R. Grex (corncrake) , 
 Fhsenicopterus(flamlngo] 
 Carbo .... 
 Mergxis (goosander) , 
 Anos (duck) 
 Podiceps (g^be) . 
 Larua (gull) 
 
 Sub-Apen. Piedmont, Nice. 
 Genoa, Do. 
 
 Do. 
 
 Do. 
 Auvergne. 
 Montmartre. 
 Auvergne. 
 Diluvium caverns. 
 Sub-Apen., Pied., Nice, Gen. 
 Do. 
 Do. 
 
 Reptiles — 7 created, 7 revived. 
 
 CJidonia . 
 Ophidia . . 
 
 f 
 
 Satrachia . .-{ 
 
 Testudinffi 
 
 .• 
 
 EmysidsB . 
 
 
 Banidae . 
 
 
 Salamander 
 
 •{ 
 
 Megaloolielys 
 
 
 Tortoise 
 
 
 Chelydra 
 
 
 Clemmys 
 
 
 Coluber 
 
 
 Ophls . 
 
 
 Faleeobatrachus 
 
 
 Palieophrynus . 
 
 
 Falsophilis . 
 
 
 Bana , 
 
 
 Andrios soheuchzeri . | 
 
 Homo deluvii tes 
 
 tiB . 1 
 
 Tertiary of Himalaya, India. 
 
 Upper Tertiary of Continent. 
 
 Do. 
 Liege cavern, Sub-Apen. 
 
 Do. 
 Sub-Apen., near Bonn. 
 Sub-Apen. of CBningen. 
 
 Do. 
 Sub-Apen. of Sanin. 
 
 Do. 
 Lacustrine of OGningen. 
 
 Fishes — 8 created, 8 revived. 
 
 Gobius (gudgeon) 
 Esox (pike) 
 Cobitia (roach) , 
 Aspius (blay) 
 Tinea (tench) 
 
 Sub-Apen., Pied,, Genoa. 
 
 Do. 
 (Eningen, Aix. 
 
 Do. 
 
 The increase of dicotyledonous trees in proportion to the other 
 orders of terrestrial vegetation indicates the increased proportion of 
 land to that covered with lakes and swamps, as well as an increasing 
 approach of the climate to that now prevailing in Europe during the 
 Pliocene ages. There is also to be remarked in the increase of recent 
 species of shells in these Pliocene ages in the older being from sixty to 
 seventy per cent, and eighty-five to ninety in the newer Pliocene, 
 that there is another step made nearer to the European inhabitants of 
 the seas, while the decrease in the numbers of the pachyderms, and 
 the increase in the number of ruminant species, with the addition of 
 the edentata and insectivora orders, indicate an approach of the 
 character of the animal remains to existing orders and varieties of 
 terrestrial animals. But the increasing proportion of northern to 
 southern species found in the newer Pliocene since the Miocene age, 
 in the latter of which, of recent shells, two were northern species 
 and twenty-seven southern, while in the former twelve were 
 northern and no southern shells were found in it, indicates the varia- 
 tion of the climate to that now prevailing at Greenland ; that is, the 
 gradual development of a colder climate till it terminated in the 
 Glacial Age. 
 
 28 
 
«26 DISSERTATION XIII. 
 
 "The glacial epoch," says Hugh MiUer, "existed only in the 
 higher latitudes in America to the 41° S. lat., and in Europe to the 
 40°, and in America to the 38° N. lat. ; but in the great belt of nearly 
 88°, including the torrid and warmest portion of the temperate zone, 
 they have scarce any existence, or if any in exceedingly reduced pro- 
 portion. Their superficial deposits include what is known as the 
 mammaliferous crag, the drift, the boulder and brick clay, the stratified 
 sands and gravels, the travelled rocks, the osars and moraines of the 
 higher latitudes. . . The superficial deposits, in their most 
 •characteristic conditions, indicate that there prevailed during their for- 
 mation a much severer climate than now obtains in the region in which 
 they occurred. The shells which they contain in Britain, for instance, 
 though almost all of existing species, are many of such as are not now 
 found in the British seas about ten degrees further to the north ; and 
 there is evidence that the line of perpetual snow must have descended 
 at the time to a lower level than that attained by oui second-class 
 hills, and that almost every highland valley had its glacier. They 
 represent two vast periods of time : the earlier period, during which 
 the land gradually sank till only its higher eminences were uncovered, 
 and great floats of icebergs went careering over the submerged plain and 
 lower hiUs ; and later periods, during which the land as gradually 
 arose, after apparently many pauses and oscillations, until at length 
 when it had reached at least scarcely eighty feet higher than that which 
 it at present maintains the climate softened, and the glaciers which 
 had formed in the later times among the hUls ultimately disappeared. 
 Beds of sea shells of the boreal type that belonged to those ice ages 
 may still be found occupying their places in -which they had lived and 
 died many miles inland, and hundreds of feet above the sea level. 
 Boring shells, such as the pholaedadidae, may be detected far out of 
 sight of the ocean stUl, occupying the cells which they had scooped out 
 for themselves in the hard limestone or yielding shale ; and the serpula 
 miliporate incrustations may be seen still adhering to the rocks, raised 
 to giddy elevations over the sea " {Testimony of the Rocks, p. 314). 
 
 The Second Division of the Work of the Sixth Day : the Creation 
 of Man. — We are now come to the stage of the Creation when Man 
 was created, and when the remains of his organic body, or of 
 his works, become deposited in the crust of the Earth, and are 
 found by geologists in the strata which had been deposited after 
 his creation. The account of man's creation, as given in the 
 authorized translation of our Bible, is : v* 26. "And God said. 
 Let us make man in our image, after our likeness; and let them 
 have dominion over the fish of the sea, and over the fowl of the 
 
THE HEBREW COSMOGONY. 627 
 
 ■air, and over the cattle, and over all the earth, and over every 
 ■creeping thing that creepeth upon the earth. 27 So God created man 
 in his own image : in the image of God created he him ; male and 
 female created he them. 28 And God blessed them : and God said 
 imto them. Be fruitful, and multiply, and replenish the earth, and 
 suhdue it ; and have dominion over the fish of the sea, and over the 
 fowl of the air, and over every living thing that moveth upon the 
 •earth." 
 
 In considering the creation of man, chief of God's work of creation, 
 the first subject we have to discuss with the geologist is, the antiquity 
 of man, or the age when he made his first appearance ; and in doing 
 this we must first determine what the Scriptures say on this subject. 
 Of this there are two systems of chronology, the long and the 
 short. The first, that of the Greek translation of the Septuagint ; 
 the second, that of the original Hebrew. The Samaritan is inter- 
 mediate, agreeing with the Hebrew chiefly in antediluvian ages, but 
 with the Septuagint in ages after it. The first is upheld by Dr. Hales 
 and others; the second by Archbishop Usher, which is the one 
 generally adopted by our marginal Bibles. But Usher's version of the 
 Hebrew has been rendered obsolete by later versions of the Hebrew. 
 ■Chronology begins, not with the beginning of the creation of the 
 universe, or of the heavens and the earth, but " from the beginning of 
 ihe creation of man, God made them male and female " (Matt. xix. 4). 
 Time before man's creation is reckoned by ages, or geological or astro- 
 nomical time, but chronology is reckoned by years and centuries of 
 Uving men. The Noahic tradition makes each 6000 years.* In the 
 Bible there is no fixed era by which all events are related, but there 
 are several prominent events to which others are related, and all these 
 prominent events may be brought into relation with one chief event, 
 to wit, the creation of man, which is distinguished by the initials A.M. 
 i.e. Anno Mundi, "in the year of the world," man being taken in 
 the sense of " the whole earth " (Gen. xL 1). But all events mentioned 
 in Scripture have now been brought in relation to the birth of Christ. 
 Since that event, time is reckoned from it, called A.D., Anno Domini, 
 "in the year of our Lord," and time before that event is called B.C., 
 ■or sometimes A.C., Ante Christum, Before Christ. 
 
 The antediluvian chronology is determined by the ages of the 
 
 * As the Tuscan historian gives it : " God, the Creator of all things, spent twelve thousand 
 yeara in the creation of this universe, and distributed all things into twelve houses so called : 
 and in the first millenary (thousand years) He made the heaven and the earth ; in another, 
 He made that firmament which appears, and which He called heaven ; in the third, the sea 
 and all waters which are in the earth ; in the fourth, the great luminaries, the Sun and Moon, 
 and likewise the Stars ; in the fifth, aU flying animals, reptUes, and quadrupeds, which live 
 In the air, earth, and water. It seems therefore the first six millenaries had passed before 
 the formation of man, and that imnkind must endure the other six millenaries (six thousand 
 years) ; so that the time of the consummation of the universe will be twelve thousands of 
 years " (Suidas, sub voce Tyrhennia). 
 
628 
 
 DISSERTATION XIII. 
 
 patriarchs at the births of their sons, given in Gen. v. as follows : — 
 
 
 Heb. 
 
 
 Sept. 
 
 Josph. 
 
 Halea 
 
 Usher 
 
 J 
 Cor. i 
 
 1. Adam 
 
 130 
 
 I.SO 
 
 230 
 
 230 
 
 5411 
 
 4004 
 
 4120 
 
 2. Seth . 
 
 
 
 
 105 
 
 105 
 
 205. 
 
 205 
 
 5181 
 
 
 
 3. EnoB . 
 
 
 
 
 90 
 
 90 
 
 190 
 
 190 
 
 4976 
 
 
 
 4. Cainan 
 
 
 
 
 70 
 
 70 
 
 170 
 
 170 
 
 4786 
 
 
 
 5. Malaleel 
 
 
 
 
 6.5 
 
 65 
 
 165 
 
 165 
 
 4616 
 
 
 
 6. Jared 
 
 
 
 
 162 
 
 62 
 
 162 
 
 162 
 
 4451 
 
 
 
 7. Enoch 
 
 
 
 
 65 
 
 65 
 
 165 
 
 165 
 
 4289 
 
 
 
 8. Methuselah 
 
 
 
 
 187 
 
 . 67 
 
 187 
 
 187 
 
 4124 
 
 
 
 9. Lamech 
 
 
 
 
 182 
 
 53 
 
 188 
 
 182 
 
 3937 
 
 
 
 10. Noah . 
 
 
 
 
 600 
 
 600 
 
 600 
 
 600 
 
 3755 
 3155 
 
 2348 
 
 2464 :' 
 
 Deluge 
 
 
 
 
 1656 
 
 1307 
 
 2262 
 
 2256 
 
 The postdiluvian chronology, from the Deluge to the birth of 
 Abraham, is determined by the genealogy of patriarchs from Shem to» 
 Abraham, Gen. xi. as follows : — 
 
 
 Heb. 
 
 Sam. 
 
 Sept. 
 
 Hales. 
 
 Hales. 
 
 Usher. 
 
 Heb. 
 
 Cor. 
 
 
 
 
 
 A.M. 
 
 B.O. 
 
 B.O. 
 
 A.M. 
 
 B.C. 
 
 Deluge 
 
 
 
 
 
 3155 
 
 2348 
 
 
 2464 
 
 1. Shem 
 
 
 
 2 
 
 2 
 
 2 
 
 2 
 
 
 
 a 
 
 
 2. Arphaxad 
 
 
 
 35 
 
 135 
 
 135 
 
 135 
 
 
 
 35 
 
 
 3. Cainan 
 
 
 
 
 
 130 
 
 
 
 
 
 
 4. Salah 
 
 
 
 .SO 
 
 1,30 
 
 1,30' 
 
 130 
 
 
 
 30 
 
 
 5. Eber. 
 
 
 
 84 
 
 134 
 
 134 
 
 134 
 
 
 
 34 
 
 
 6. Peleg 
 
 
 
 .30 
 
 130 
 
 130> 
 
 130 
 
 993 
 
 352 
 
 30 
 
 352 
 
 7. Keu . 
 
 
 
 32 
 
 1.32 
 
 132 
 
 132 
 
 
 
 32 
 
 
 8. Serog 
 
 
 
 30 
 
 130 
 
 130 
 
 130 
 
 
 
 30 
 
 
 9. Nahor 
 
 
 
 29 
 
 79 
 
 79 
 
 79 
 
 
 
 29 
 
 
 10. Terah 
 
 
 
 70 
 
 70 
 
 70 
 
 130 
 
 
 
 70 
 
 
 Nahor 
 
 
 
 
 
 
 
 
 
 60 
 
 
 11. Abraham' . 
 
 292 
 
 942 
 
 1072 
 
 1002 
 
 2162 
 
 1996 
 
 352 
 
 2112 
 
 
 1656 
 
 1307 
 
 2262 
 
 2256 
 
 
 
 1656 
 
 
 
 
 
 1948 
 
 2249 
 
 3334 
 
 3258 
 
 2008 
 
 The date of Abraham's birth would have been 292 years after the 
 Flood, if he had been Terah's oldest son, but Nahor was the 
 oldest son bom when Terah was 70 years old. Terah died when. ' 
 he was 205 years old, Gen. xi: 32; but Abraham at his death 
 left TJr of the Chaldees when he was 75 years old, so Abraham 
 was bom when Terah was 205 - 75 = 130 years old. We- 
 have therefore to add 60 years to the age of Terah when Abraham 
 was bom, which makes it 60 + 292 = 352 years after the Deluge. 
 God foretold to Abraham that His seed should be a stranger in 
 a land not theirs, and they shall afflict them four hundred years. Gen. 
 XV. 13. The same is noticed by Stephen, Acts vii. 6. But this is- 
 more particularly noticed at Exod. xii. 40 : " Now the sojourning of 
 the children of Israel who dwelt in Egypt* was four hundred and 
 
 • The Septuagint adds here : " and in Canaan." 
 
TEE HEBREW COSMOGONY. 
 
 629 
 
 ^thirty years. And it came to pass at the end of the four hundred and 
 thirty years, even the self-same day it came to pass, that all the host 
 oi the Lord went out from the land of Egypt." That this is the 
 .length of the interval from the call of Abraham to the Exodus from 
 Egypt is certain. He was called when he was 75 years old (Gen. xii. 
 1-4); his son Isaac was bom to him when he was 100 years old 
 '{Gen. xxi. 1-5). Isaac was 60 years old when Jacob was born (Gen. 
 XXV. 26), and Jacob was 130 when he went down into Egypt (Gen. 
 xlvii. 9). Then 75-100=25 + 60 = 85 + 130 = 215 years they so- 
 journed in Canaan. The sojourn in Egypt was the same time is 
 proved, 1st, by Kohath, son of Levi, who was born just before the 
 entrance into Egypt (Gen. xlvi. 11), and he lived 133 years (Exod. vi. 
 ' 18). 2nd, His son Amram lived 137 years (v. 20), and 3rd, his son 
 Hoses was 80 years old at the Exodus. 
 
 1. Kohath lived in Egypt . 133 years, 
 
 2. Amram, his son, lived in Egypt 137 do. 
 
 3. Moses, his son, Hved . . 80 do. 
 
 Sum total, . , . 350 years ; 
 
 hut Kohath was 60 when Amram was born, and Amram was 75 when 
 Moses was born; so 60 + 75 = 135 + 80 = 215, or 135 - 350 = 215. 
 
 
 HaJes. 
 
 A.M. B.C. 
 
 Usher. 
 
 A.U, B.0, 
 
 Corrected. 
 
 A.M. B.C. 
 
 JuliiUl 
 
 Period. 
 
 The birtli of Abraham . . , . 
 Call of Abraham into Canaan at 76 years . 
 The Sojomn in Canaan, 215 years ; went to 
 
 Egypt 
 
 The Sojourn in Egypt, 215 years, the Exodus 
 Wandering in the Wilderness, 40 years . 
 First diviaion of Canaan, 6 yeara 
 
 3258 
 8383 
 
 8548 
 3763 
 3803 
 3809 
 
 2158 
 2078 
 
 1863 
 1648 
 1608 
 1602 
 
 2008 
 208S 
 
 2296 
 2518 
 2663 
 2569 
 
 1996 
 1921 
 
 1706 
 1491 
 1451 
 1445 
 
 2008 
 ■2088 
 
 2298 
 2613 
 2563 
 2659 
 
 2112 
 2037 
 
 1822 
 1607 
 1567 
 1661 
 
 2603 
 2678 
 
 2893 
 3108 
 8148 
 8164 
 
 The date of the first division of the land of Canaan by Joshua is 
 a very particular one, because, from it the Christian chronology starts 
 as a base. Dr. Hales has determined it exactly (vol. 11. p. 286) : 
 '" I have dated the first division of the conquered land in the sixth 
 year, which Josephus reckoned the fifth ; because Caleb was 40 years 
 old when Moses sent him as one of the spies from Kadesh Barnea, in 
 the second year after the Exode ; consequently he was 39 years old at 
 the Exode, and therefore 79 years old 40 years after at the arrival in 
 Oaaaan ; but he was 85 years old when he claimed and got the hUl of 
 Hebron for an inheritance (at the division of the land), and therefore 
 S5 - 79 = 6 years after the arrival ia Canaan ; compare Num. xii. xiiL 
 i6 with Josh. xiv. 6, 17. 
 
630 
 
 DISSERTATION SIII. 
 
 The rules of the Judges and of the foreign servitudes of the Israelites from the 
 Exodus to the foundation of Solomon's Temple. 
 
 
 
 YeaiB 
 of 
 
 Ser. 
 
 Kefereuee. 
 
 Hales. 
 
 Usher. 
 
 Coireoted. 
 
 Jul 
 
 
 
 
 Judges. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 A.M 
 
 B.C. A.M. 
 
 E.G. 
 
 A.M. 
 
 B.C. 
 
 
 
 The Exodua 
 
 
 
 
 
 3Y63 
 
 1648 
 
 2613 
 
 1491 
 
 2513 
 
 1607 
 
 3108 
 
 
 In the Wilderness . 
 
 
 40 
 
 
 
 3803 
 
 1603 
 
 2653 
 
 1461 
 
 2553 
 
 1667 
 
 
 
 Division of the land 
 
 
 6 
 
 
 
 3809 
 
 1602 
 
 2559 
 
 1446 
 
 2669 
 
 1661 
 
 
 
 2nd division 
 
 6 
 
 
 
 
 
 1696 
 
 
 
 
 
 
 
 Bxile of Joshua 
 
 
 20 
 
 
 
 
 
 
 
 
 
 
 
 Anarchy 
 
 10 
 
 
 
 
 
 1682 
 
 
 
 
 
 
 
 Reign of Chushan-rishath- 
 
 
 
 
 
 
 
 
 
 
 
 
 
 aim 
 
 
 
 8 
 
 Judges iii. 8 
 
 
 1672 
 
 
 
 
 
 
 
 Rule of Othniel 
 
 
 40 
 
 
 „ iii. 11 
 
 
 1664 
 
 
 
 
 
 
 
 Eeign of Bglon of Moab . 
 
 
 
 18 
 
 » iii- 1* 
 
 
 1524 
 
 
 
 
 
 
 
 Eule of Ehud 
 
 
 80 
 
 
 „ iii. no 
 
 
 1606 
 
 
 
 
 
 
 
 Reign of Jabin of Canaan 
 
 
 
 20 
 
 „ iv. 3 
 
 
 1426 
 
 
 
 
 
 
 
 Eule of Deborah . 
 
 
 40 
 
 
 » T. 31 
 
 
 1406 
 
 
 
 
 
 
 
 Reign of Midian . 
 
 
 
 7 
 
 .. Ti. 1 
 
 460 
 
 1366 
 
 360 
 
 350 
 
 460 
 
 460 
 
 
 
 Rule of Gideon 
 
 
 40 
 
 
 „ Tiii. 28 
 
 
 1859 
 
 
 
 
 
 
 
 ,, Abimelech . 
 
 
 3 
 
 
 „ ix. 22 
 
 
 1319 
 
 
 
 
 
 
 
 „ Tola 
 
 
 23 
 
 
 „ X. 2 
 
 
 1316 
 
 
 
 
 
 
 
 „ Jair . . 
 
 
 22 
 
 
 „ X. 3 
 
 
 1298 
 
 
 
 
 
 
 
 Eeign of Ammon . 
 
 
 
 18 
 
 " X. 8 
 
 
 1274 
 
 
 
 
 
 
 
 Eule of Jephthah . 
 
 
 6 
 
 
 „ xii. 7 
 
 
 1263 
 
 
 
 
 
 
 
 Ibzan 
 
 
 7 
 
 
 „ xil. 9 
 
 
 1247 
 
 
 
 
 
 
 
 ,, Elon 
 
 
 10 
 
 
 „ xii, 11 
 
 
 1240 
 
 
 
 
 
 
 
 ,, Abdon 
 
 
 8 
 
 
 ;; xil. 14 
 
 
 1230 
 
 
 
 
 
 
 
 Eeign of PhUiBtines 
 
 20 
 
 ( 
 
 40 
 
 ,, xiii. 1 
 
 
 1222 
 
 
 
 
 
 
 
 
 20 
 
 1 
 
 
 „ xvi. 31 
 
 
 1202 
 
 
 
 
 
 
 
 „ Eli . 
 Samuel as a prophet 
 
 30 
 10 
 
 j40 
 
 
 1 Sam. iv. 1 
 
 4259 
 
 1182 
 1162 
 
 
 
 
 
 
 
 Servit. Philistines 
 
 20 
 
 
 
 
 4269 
 
 1142 
 
 
 
 
 
 
 
 Rule of Samuel 
 
 
 12 
 
 
 Jos.Ant. ■ri.xiil.6 
 
 4289 
 
 1122 
 
 
 
 5009 
 
 1111 
 
 
 
 Eeign of Saul 
 
 
 40 
 
 
 Acts xiii. 31 
 
 4301 
 
 1110 
 
 2909 
 
 1096 
 
 M22 
 
 1098 
 
 
 
 David . 
 
 
 40 
 
 
 1 King ii. 11 
 
 4341 
 
 1070 
 
 2949 
 
 1055 
 
 J062 
 
 1058 
 
 
 
 „ Solomon . 
 Solomon's Temple founded 
 
 
 3 
 
 
 „ vl 1 
 
 4381 
 4384 
 
 1030 2989 
 
 1015 
 1012 
 
 3102 
 3106 
 
 1018 
 1015 
 
 3699 
 
 
 480 
 
 HI 
 
 
 1027 
 
 2992 
 
 
 This table shows that there were 480 years of the rules of the judges 
 and 111 years of foreign servitudes, or 480 + 111 = 591 years between 
 the Exodus and the foundation of Solomon's temple. Hales has 10- 
 years of anarchy and 20 years servitude to the Philistines more, 
 which makes 621 years. In 1 Bangs vi. 1. it is said: "In the four 
 hundred and eightieth year after the children of Israel were com& 
 out of the land of Egypt, in the fourth year of Solomon's 
 reign, . . . he began to buUd the house of the Lord." These four- 
 hundred and eighty years is the exact time of the rule of the judges- 
 and kings from the Exodus to the building of Solomon's temple ; and 
 Usher and his followers adopt this as the time of this interval ; but 
 besides these rules there were times of foreign servitudes : — 
 
 1. 
 
 After Joshua 
 
 - 
 
 8 years, 
 
 Judges iii. 
 
 8. 
 
 2. 
 
 After Othniel 
 
 - 
 
 ■ 18 „ 
 
 „ iii. 
 
 14. 
 
 3. 
 
 Before Deborah 
 
 - 
 
 - 20 „ 
 
 „ iv. 
 
 3. 
 
 4. 
 
 After Deborah 
 
 - 
 
 - 7 „ 
 
 „ vi. 
 
 1. 
 
 5. 
 
 After Jair 
 
 - 
 
 ' 18 „ 
 
 „ X. 
 
 8. 
 
 6. 
 
 After Abdon 
 
 - 
 
 - 40 „ 
 
 „ xiii. 
 
 1. 
 
THE HEBREW COSMOGONY. 
 
 631 
 
 480 + 111 = 591 years. Josephus {Ant viii. 3. 1) makes tte sum 
 five hundred and ninety-two years, by giving one year to Shamgar 
 not in the Bible. These one hundred and eleven years is the princi- 
 pal difference between the chronology of Usher and our corrected 
 system; the only other difference is three years less which Usher 
 gives to the reigns of the kings of Israel after the temple was built 
 by Solomon, which makes that event to be B.C. 1012 instead of 1015. 
 He thinks these three years of Jehoshaphat's reign were contemporary 
 with the reign of his son Jehoram. The reign of these kings made a 
 sum total of 430, so that 1015 - 430 = 585 b.o. ; but we have the 
 assistance of the Christian interpretation given by St. Paul (Acts xiii. 
 18) : " And about the time of forty years suffered he their manners 
 in the wilderness. 19 And when he had destroyed seven nations in 
 the land of Chanaan, he divided their laud to them by lot. 20 And 
 after that he gave unto them judges about the space of four hundred 
 and fifty years, until Samuel the prophet. 21 And afterward they 
 desired a king : and God gave unto them Saul the son of Cis, a man 
 of the tribe of Benjamin, by the space of forty years. 22 And when 
 he had removed him, he raised up unto them David to be their king." 
 " And the time that he reigned over Israel was forty years " (1 Kings 
 ii. 11. 1 Chron. xxix. 27). 
 
 The chronology of St. Paul was given in the Christian Herald for 
 the year 1882, but it omitted the twelve years of Samuel's rule, 
 which makes the sum five hundred and eighty years. This does not 
 agree with the four hundred and eighty of the rule of judges and 
 kings, and the hundred and eleven years of foreign servitude, and is 
 therefore not consonant with these passages of Scripture. The rule of 
 the judges individually only amount to three hundred and thirty-nine 
 years ; these four hundred and fifty years therefore include the 
 hundred and eleven years of the foreign servitudes, thus : as 339 -t- 
 111 =• 450 years, and this shews that the hundred and eleven years of 
 servitude must be added to four hundred and eighty years of the 
 judges to make up the proper interval between the Exodus and the 
 foundation of Solomon's temple. 
 
 The foundation of Solomon's temple, then, stands thus : — 
 
 
 
 Hales. 
 
 Usher. 
 
 Corrected. 
 
 JuLmn 
 
 
 
 A.H. B.C. 
 
 A.M. B.C. 
 
 A.M. B.C. 
 
 Period. 
 
 
 Yeiura. 
 
 
 
 
 
 
 
 
 The Exodus 
 
 40 
 
 3763 
 
 164S 
 
 2613 
 
 1491 
 
 2613 
 
 1607 
 
 3108 
 
 In the Wilderness 
 
 6 
 
 3803 
 
 1608 
 
 2653 
 
 1461 
 
 2553 
 
 1667 
 
 
 The division of the land 
 
 460 
 
 3809 
 
 1602 
 
 2569 
 
 1445 
 
 2659 
 
 1561 
 
 
 Eli. 
 
 
 
 
 350 
 
 
 
 
 
 Till Samuel the prophet 
 Servitude to PhUiatines 
 
 10 
 
 4259 
 
 1162 
 
 
 
 
 
 
 20 
 
 4269 
 
 1142 
 
 
 
 
 
 
 The reign of Samuel 
 
 12 
 
 4289 
 
 1122 
 
 
 
 3009 
 
 1111 
 
 
 Saul elected Samuel, 38 years . 
 
 40 
 
 4301 
 
 1110 
 
 
 1096 
 
 3021 
 
 1099 
 
 
 David king 
 
 40 
 
 4341 
 
 1070 
 
 2909 
 
 1065 
 
 3061 
 
 1059 
 
 
 Solomon 
 
 40 
 
 4381 
 
 1030 
 
 2949 
 
 1015 
 
 3101 
 
 1019 
 
 
 Solomon's temple fo>inded 
 
 3 4384 
 
 1027 
 
 2989 
 
 1012 
 
 3105 
 
 1015 
 
 8699 
 
■632 
 
 DISSERTATION XIII. 
 
 The reigns of the Kings of Judah from the fowndMwn of Solomon's Temple 
 to its destruction. 
 
 
 
 
 
 
 
 Heb. 
 
 
 
 Years. 
 
 Eeference. 
 
 
 Hales. 
 
 Usher. 
 
 cor- 
 rected. 
 
 Julian, 
 
 
 , 
 
 
 
 B.C. 
 
 B.C. 
 
 B.C. 
 
 
 Temple founded 
 
 
 
 
 1027 
 
 1012 
 
 1015 
 
 3699 
 
 1. Solomon 
 
 
 S7 
 
 1 Kings xi. 
 
 42 
 
 990 
 
 976 
 
 978 
 
 
 2. Rehoboam . 
 
 
 17 
 
 „ ziv. 
 
 21 
 
 973 
 
 968 
 
 961 
 
 
 3. Abijam 
 
 
 
 3 
 
 ,, XV. 
 
 2 
 
 970 
 
 965 
 
 959 
 
 
 4. Asa . 
 
 
 
 41 
 
 „ XV. 
 
 10 
 
 929 
 
 914 
 
 918 
 
 
 5. Jehoshaphat 
 
 
 
 25 
 
 „ xxii 
 
 42 
 
 904 
 
 893 
 
 893 
 
 
 6. Jehoram 
 
 
 
 8 
 
 2 Kings viii. 
 
 27 
 
 896 
 
 886 
 
 885 
 
 
 7. Ahaziah 
 
 
 
 1 
 
 „ viii. 
 
 26 
 
 895 
 
 884 
 
 884 
 
 
 8. AthaUah 
 
 
 
 6 
 
 „ xi. 
 
 3 
 
 889 
 
 878 
 
 878 
 
 
 9. Jeboash 
 
 
 
 40 
 
 ,, xii. 
 
 1 
 
 849 
 
 839 
 
 838 
 
 
 10. Amaziah 
 
 
 
 29 
 
 „ xiv. 
 
 2 
 
 820 
 
 BID 
 
 809 
 
 
 Interregnum 
 
 11 
 
 
 
 
 
 809 
 
 
 
 
 11. Azariah or Uzziah . 
 
 
 
 52 
 
 11 XV. 
 
 2 
 
 757 
 
 758 
 
 757 
 
 
 12. Jotham 
 
 
 
 16 
 
 „ XV. 
 
 33 
 
 741 
 
 742 
 
 741 
 
 
 13. Ahaz . 
 
 
 
 16 
 
 ,, xvl. 
 
 2 
 
 726 
 
 726 
 
 726 
 
 
 14. Hezekiah . 
 
 
 
 29 
 
 ,, xviii 
 
 2 
 
 696 
 
 698 
 
 696 
 
 
 15. Manasseh . 
 
 
 
 56 
 
 xxi. 
 
 1 
 
 641 
 
 643 
 
 641 
 
 
 16. Amon 
 
 
 
 2 
 
 „ xxi. 
 
 19 
 
 639 
 
 641 
 
 639 
 
 
 17. Josiah or Jehochas . 
 
 
 
 81 
 
 ,, xxii. 
 
 1 
 
 608 
 
 610 
 
 608 
 
 
 18. Jehoiakim . 
 
 
 
 11 
 
 „ xxiii 
 
 86 
 
 697 
 
 699 
 
 697 
 
 
 19. Zedekia,li, . 
 
 
 
 11 
 
 , „ xxiv 
 
 „ XXV. 
 
 18 
 8,9 
 
 686 
 585 
 
 588 
 683 
 
 586 
 585 
 
 4129 
 
 Temple destroyed . 
 
 441 
 
 
 430 
 
 The temple was destroyed in the nineteenth year of the reign of 
 Nebuchadnezzar (2 Kings xxv. 1), who, by Ptolemy's canon began, to 
 reign, B.C. 604- - 19 = 585 B.C. when the temple was destroyed. But 
 in his first year and the fourth year of the reign of Jehoiakim, 
 Nebuchadnezzar took captive Jehoiakim and the principal princes 
 of Judah, and began the Babylonish captivity (2 Eings xxiv. 1). 
 Nebuchadnezzar's first year was 605 - 70 = 535 B.C. When 
 Cyrus took Babylon, ended the captivity, and the Jews returned to 
 Jerusalem under Zerubbabel, and began to build the second temple, 
 the Jewish polity was again established by Nehemiah the governor 
 and Ezra the scribe at the dedication of Jerusalem in the fourth 
 year of Darius-Nechus, B.C. 420 (Neh. xii. 22, 26, 27). 
 
 As already stated, the best mode of verifying the chronology of 
 the Bible is by the prophecies. Daniel's prophecies give such data here, 
 which corresponds with the Jewish tradition that the world was to 
 endure six thousand years, which rather means that the reign and 
 power of evil should endure in the world for six thousand years, when 
 the millennium orreign of Christ should begin and endure for a thousand 
 years (see Note, p. 627). But the prophecy of Daniel's seventy weeks 
 until Messiah should come and finish His work, and end the ceremonial 
 dispensation, is also connected with his other prophecies regarding the end 
 of the reign of evU and beginning of the millennium. In his prophecy of 
 seventy weeks (Dan. ix. 27), he prophesies that " the sacrifice and the 
 oblation shall cease, and for the overspreading of abomination he shall 
 
TEE HEBREW COSMOGONY. 633 
 
 make it desokte, even until the consummation," whicli consummation 
 is the end of the six thousand years (see the tradition, p. 627 — 
 Note) ; but this " overspreading of abomination " is applied by 
 Christ Himself to the Eoman ensigns at the destruction of 
 -Jerusalem and end of the sacrifice and oblation of the Mosaic 
 dispensation. In Matt. xxiv. 15, "When ye therefore shall 
 see the abomination of desolation, spoken of by Daniel the prophet, 
 stand in the holy place (whoso readeth, let him understand)," 
 that this prophecy shaU now be fulfilled. The destruction of Jerusa- 
 lem took place in a.d. 70, therefore the 70 x 7 = 490-70= 420 b.o. 
 when these seventy weeks began. Now this is only part of the 
 prophecy of the things made known to Daniel ; the whole is carried 
 down tiU the consummation of the power of evil over Daniel's 
 people, the Jews, at a.m. 6000, which it was foretold to Daniel that it 
 should be " unto two thousand and three hundred days " (Dan. viiL 
 14), and as the beginning of these prophecies was B.o. 420, so this is 
 the beginning of these two thousand three hundred days or years, 
 according to the interpretation of prophetic time (a day for a year), so 
 that B.o. 420— 2300= 1880 a.d. is the end of the six thousand years 
 of the world and the beginning of the millennium. Dr. Hales gives 
 this as the interpretation of these prophecies, though against his system 
 of chronology, as we shall see. He says on the seventy weeks : " This 
 chronological prophecy was evidently designed to explain the foregoing 
 vision, especially in its chronological part of the two thousand three 
 hundred days ; at the end of which the predicted ' desolation of the 
 Jews ' should cease, and ' their sanctuary cleansed,' or their temple 
 finally be rebuilt, by determining a certain fixed point or epoch within it, 
 namely, the destruction of the city and temple of Jerusalem by the 
 Eomans, a.d. 70 ; for counting backwards from thence seventy weeks 
 ■of days, or 70 x 7 = 490 years (Lev. xxv. 8), we get the beginning 
 •of the period. B.C. 420, and this i)eing known, the end of the period 
 -also, A.D. 1880 for 420 + 1880= 2300. The destruction of Jerusalem 
 -therefore divides the whole period into two unequal parts : the former, 
 ■consisting of four hundred and ninety years, beginning B.o. 420 ; and 
 the latter of 1810, ending a.d. 1880 " (Hales' Chronol. vol. ii. p. 564). 
 
 Now to take these prophecies to verify our chronology, we have 
 to find what year of the world, i.e. a.m. or b.o. the two thousand three 
 hundred years began, so that we may be able to determine the end of 
 them at 6000 A.M.- and the beginning of the world b.o. from it. 
 
 Now these 2300 days or years end in 6000 a.m., when the power 
 ■of the evil one over the destinies of Daniel's people comes to an end. 
 Then, to verify which of the systems of chronology is the correct 
 •one, we take the 6000 A.M.-2300 = 3700 a.m., which shews that 
 
634 
 
 DISSERTATION XIII. 
 
 the 2300 years began in a.m. 3700. Now the world began with 
 man's creation, which was, 
 
 According to Hales, 
 
 in 5411 B.C. and 
 in 3700 A.M. 
 
 orl71lB.cthe2300 years began, 
 sobeginningatlTll B.O. 
 
 They end at 589 A.D. 
 
 According to Usher, 
 
 in 4004 B.C. and 
 in 3700 A.M. 
 
 or 304 B.C. the 2300 began, 
 so beginning at 304 B.C. 
 
 They end at 1996 a.d. 
 
 According to Heb. corrected. 
 
 in 4120 B.C. and 
 in 3700 A.M. 
 
 420 B.C. the 2300 began, 
 so beginning at 420 B.C. 
 
 They end at 1880 A.D. 
 
 That is, according to Hales, the year 6000 a.m. and the 2300 years of 
 Daniel ended in a.d. 589, and then the millennium began 589 - 
 1884 = 295 years ago. 
 
 Then, according to Usher, the 6000 a.m. and the 2300 years of 
 Daniel will end in 1996 a.d.; that is, 1996-1884 = 112 years yet 
 before the millennium will begin. But, according to the corrected 
 Hebrew, the 6000 a.m. and the 2300 years of Daniel ended la 
 1880- 1884 = 4, i.e. four years ago the millennium began. 
 
 We see by this that the chronology of the Septuagint adopted by 
 Hales is very incorrect, and the truth lies with Usher or the Hebrew,, 
 which we have corrected. To verify which of these is correct, we 
 take Daniel's prophecy of the 70 weeks, which end in a.d. 70. Now 490 
 - 70 = 420 B.O. when the 70 weeks began, at which time the 2300 years- 
 also began ; therefore b.o. 420 - 2300= 1880 a.d. when the 2300 years 
 end, and with them A.H. 6000; but a.m. 6000- 2300 =3700 a.m. when the. 
 2300 years began, this was 420 B.C. ; therefore 3700 a.m. + 420 B.C. = 
 41 20 B. c. when the world began with the creation of man. But according 
 to this the millennium began a.d. 1880 (1880 + 4120 = 6000 a.m.), or 
 four years ago, when, according to the millennialists, Christ ought to 
 have appeared in person to reign at Jerusalem, i.e. four years ago. The- 
 millennium of Christ's reign (a thousand years) is therefore not Hteral, 
 but figurative, the same as His coming at the destruction of Jerusalem. 
 (Matt. xxiv. 30). He is to come in power and great glory, but it is a 
 political power exercised by Christ's people. In the Christian H&rald 
 of 1882 Hisooming is said to have been prophesied to occur in a.d. 1892 j 
 that is, 1892 - 1884 = 8 years from this date ; but 1892 - 2300 = 408 
 B.c. makes Daniel's prophecy begin 408 — 420 =12 years later. To con- 
 clude, the Bible chronology shows that Man was created, according to 
 
 Hales, 
 
 Usher, 
 
 Heb. corrected, 
 
 6411 B.C. 
 1884 A.D. 
 
 7295 years ago. 
 
 4004 B.C. 
 1884 A.D. 
 
 5888 years ago. 
 
 4120 
 1884 
 
 6004 years ago. 
 
THE HEBREW COSMOGONY. 635 
 
 To obtain a true idea of th.e time wlien Man makes his first appearance 
 on the earth (either by his organisms or his works deposited in its strata), 
 we find assistance from the manner in which Dr. Lardner describes the 
 Earth's strata in the period. "In fine," says Dr. Lardner, " super- 
 imposed upon these Tertiary are several layers of earthy matter, upon 
 which the actual organised world is placed. These are usually resolved 
 into two beds ; the lower of which, denominated Diluvial, consist of 
 deposits of gravel and clay, with boulder-stones rounded in different 
 degrees by attrition, giving indication of having been carried from a dis- 
 tance by the extraordinary action of water, from which the general name 
 Deift has been given to them." This we see is the Glacial Drift abeady 
 described. " The superior bed consists of sand, clay, and gravel, upon 
 which the surface-soil, which is the theatre of agriculture, rests. This 
 consists of decayed and decomposed vegetable matter, mixed with 
 more or less of the disintegrated matter of the inferior beds. This 
 uppermost layer is produced chiefly by the ordinary action of water, 
 and is denominated Alluvium." 
 
 Now those who believe in the antiquity of man, that is, that man 
 appeared upon the earthabout 1 or 200,000 to 30,000 years ago, and who 
 they caU pre-Adamite or pre-historic man, rest their opinion upon 
 evidence of the works of art, such as flint weapons found in the strata,.. 
 which they suppose to belong to the Dbift, or the lowest and most 
 ancient of the two beds distinguished by Dr. Lardner. But Adamite 
 or historic man made his first appearance in the Alluvium or upper and 
 more recent of these "two beds;" while those who beUeve only in 
 the creation of man with Adam, or what is called Adamite or historic 
 man, think that his organisms make their first appearance in the Allu- 
 vium or uppermost and most recent of these two beds ; and as to those 
 remains of the art of man, supposed to be found in the Diluvium or 
 Deift, the lower or more ancient of the two beds, they think that the 
 strata in which they are found either do not actually belong to the 
 DiLUViAN Deift, but to the Alluvial Deift, or that the remains of man 
 found mixed up with Diluvial Drift are more recent than the Diluvium 
 itself, and have found a place in it, not when the DUuvium was itself 
 deposited, but had afterwards accidentally fallen from a superior strata,, 
 or had got into it by some other circumstances or means, as we find 
 was the case with the Natchez and the Moulin Quignon bones. 
 
 The disruption of the Earth which destroyed the Diluvial beds by 
 a flood, and raised up the land of the Alluvial beds is thus described 
 by Dr. Lardner. He makes it the beginning of what he calls " The 
 Contemporaneous Age, or Human Period: The disruption of the 
 Earth's crust extending W. 16° S. and E. 16° N. through which the 
 chain of the great Alps was forced up to its present elevation, which,. 
 
636 DISSERTATION XIII. 
 
 according to M. D'Orbigny, was simultaneous with that which forced 
 up the Chilian Andes, . . . terminated the Tertiary age, and pre- 
 ceded immediately the creation of the human race. The waters^ of 
 the seas and oceans lifted from their beds by this immense perturbation 
 swept over the continents with irresistible force, destroyed instantar 
 neously the entire fauna and flora of the last Tertiary period, and 
 burying its ruins in the sedimentary deposits which ensued. 
 
 By this dislocation Europe underwent a complete change of form. 
 Among the most remarkable effects were the separation of the British 
 Isles from the mainland between Brittany and Normandy on the one 
 side, and Cornwall and Devon on the other, and the consequent 
 irruption of the sea. The Mediterranean, separated from the Ocean, 
 enlarged its limits by submerging a tract south of Marseilles, which had 
 remained dry since the commencement of the Tertiary age. Europe 
 in general took its present form and relief. 
 
 Secondary effects followed, which have left their traces on every 
 part of the earth's surface. Eivers of immense magnitude poured 
 their streams from aU the elevated summits over the subjacent plains, 
 spreading from point to point of their course into extensive lakes, on 
 the bottom of which they deposited those alluvial strata, of which so 
 many examples are presented in valleys, plains, and provinces of all 
 the great continents" (Pre-Adamiie Earth, pp. 152, 153). And such river 
 beds as formed the valleys of the Somme and the Seine, &c., in France, 
 as the valley of the Thames and vale of the Clyde in Britain, are con- 
 sidered to have been formed by those who believe in the first 
 appearance of man in the historic age. But such a great catastrophe 
 would cause the extinction of pre-historicman as of aUother livingbeings, 
 for such we see is the opinion of Dr. Lardner ; and we find it confirmed 
 by Mr Babbage {Bridgewater Treatise), who writes thus : " But the geo- 
 logical machinery required for lifting up or letting down the Mediterranean 
 district involves consequences completely fatal to the contemporaneous 
 human hypothesis. It is connected besides with a series of physical 
 phenomena that prove too much, not only in carrying back the origin 
 of man to an indefinite remoteness, but in associating him with events 
 which must have utterly exterminated the race. The Mammoth age 
 belongs to the Eocene or Miocene period of Lyell, when the relation 
 of land and water and of seas -aU over the globe were very different 
 from what they are now. France and Great Britain were not dissevered ; 
 we were yet a part of the Continent when our insular position was 
 not formed; when vast portions of our country and generally of 
 Europe were still under the sea ; and the London, Hampstead, and 
 Paris basins were great fresh-water lakes, now silted up, and the 
 hrecciated silt indurated into rocks. Pre-eminent among the animals 
 
THE HEBREW COSMOGONY. 637 
 
 were the mammoth or elephas primogenius, the mastodon ormammillary- 
 toothed elephant, lions, tigers, hysenas, and other extinct families, 
 ■whose congeners are only to he found in tropical regions, in the 
 Indian jungle and the dense forests of America. This likewise has 
 left remarkable traces of its higher levels during the epoch in question, 
 as in the gravel silts around London itself. Charing Cross, at 
 Sydenham, Crystal Palace; and along the ridge that borders the 
 Thames, on both sides, entire carcases of extinct species of whale are 
 found at an elevation of four or five hundred feet above the run of its- 
 waters. Nay, so abundant are these marine remains as to have become 
 an article of purchase by agriculturists in the district. What change 
 in the relative condition of the sea and land, — ^what forces in operation, — 
 what mighty convulsions and dislocations and upheavals when France 
 and England were severed, the Isle of Wight literally inverted, the 
 whole southern coast line rent and shattered, and the whole of these 
 monstrous tribes extirpated from the earth ! Could man have survived 
 the catastrophe ? or any of his race been privileged again to engage in 
 the mysterious occupation of makers of flints, arrowheads, and stone 
 hatchets?" 
 
 The post-glacial deposits consist of deposits by rivers which have 
 cut through the strata of the glacial beds. Sir C. LyeU (Antiq. of ' 
 Man, p. 224) gives us an example from the Mundsley fresh-water for- 
 mation, of which we give a diagram and description : — 
 
 Older glaciaX series. | Ifewer fresh-water beds. | Older glacial seri es. 
 
 6. Gravel. \ Drift D gravel. / GraveL 
 
 5. Contorted drift. \ Yellow C sand. / Contorted drift. 
 
 4. Glacial boulder tUI. \\ P^t / / Glacial boulder till, 
 
 r" ' V7\ /v/' 
 
 *'. Finely laminated sands and clay \ \ / / with thin layer of lignite and shells. 
 ^___ of cyclas, valvata, \ / ^rid with mytilus in some beds. 
 
 3. Forest bed, with elephant, rhinoceros, stag, tree roots and stumps. 
 
 1. ChaU:, with flints. 
 
 Newer SerieSt fresh-water beds. 
 
 A Coarse river gravel in layers inclined against the tiU and laminated sand. 
 
 B Black peaty deposit, with shells of anodon, valvata, cyclas, succinea, linmea, paludlna, . 
 &c. ; seeds of ceratophyllmn demorsum, nuphar lutea ; scales and bones of pike, perch 
 salmon, &c. ; elytra of donacia, copris, harpalus, and other beetles. 
 
 C Yellow sand. 
 
 D Drift gravel. 
 
 And he says, of Amiens and Abbeville gravels, the Bedford 
 Beds teach that the fabricators of the antique tools and extinct 
 mammalia coeval with them were aU post-glacial, or in other words- 
 
g38 DISSERTATION XIII. 
 
 posterior to the great submergence of central England beneatk the 
 waters of the glacial sea, p. 166. • . -d- ^i 
 
 Just such another formation is the valley of the Somme m -Picardy, 
 in Trance, which is seated geologically in a region of white chalt with 
 flints. The bed of the ancient river is of vast extent, and as it shrank 
 in, it left in succession beds of gravel on its banks ; consequently the 
 higher beds were deposited first and the lower beds, afterwards as the 
 river lessened, as represented in the diagram : — 
 
 Chalk. \ 1. Peat. / Chalk. 
 
 Impervio ua clay separating peat 
 Gravel imderlyipg peat." 
 
 Section across the valley of the Somme. 
 
 1. Peat. 
 
 2. Lower level gravel, with elephants' bones and flint tools, covered with fluvialite loam 
 20 to 40 feet thick. 
 
 8. Upper level gravel, with similar fossils, overlying loam 30 feet thick. 
 
 4. Upland loam, without shells, 5 or 6 feet thick. 
 
 5. Eocene tertiary strata, resting on chalk in patches. 
 
 Taking the upper level gravel at St. Acheul, we have — 
 
 1. Vegetable soil and made ground, 2 to 3 feet thick. 
 
 2. Brown loam witli some angular flints, paBsing into ocherous gravel, 
 
 3 feet thick. 
 
 3. White silicious sand, with layer of chalky marl and fragments of chalk, 
 
 9 feet thick. 
 
 4. Flint gravel and whitish chalky sand, subangular flints averag^g 3 
 
 inches in diameter, with chalk flints unbroken, bones of mammalia, 
 elephants' teeth, flint implements, at 18 feet from the surface ; depth 
 of strata, 14 feet. 
 
 5. Chalk, with flint on which the upper level gravel rests ; many stone coffins 
 
 of the Gallo-Roman period; penetrating to 8 or 9 feet from the surface; 
 entering the upper part of No. 3. 
 
 The lower level gravel at Menchecourt, near Abbeville, to which 
 •attention was first drawn by M. Boucher de Perthes, consists of — 
 
 1. Surface soil. 
 
 2. Brown clay with angular flints, occasionally chalk rubble unstratified, 
 
 following the slope of the hiU, varying from 2 to 5 feet thick. 
 
 3. Calcareous loam, buff coloured, containing fresh-water and land shells, 
 
 with bones of elephants ; about 15 feet thick. 
 
 4. Alternations of beds of gravel, marl, and sand, with fresh-water and land 
 
 shells, and marine shells in lower strata, and bones of elephants, 
 rhinoceros, flint implements ; 12 feet thick. 
 
THE BEBREW COSMOGONY. 639 
 
 Sir C. Lyell describes tlie manner in whicli these beds of gravel 
 liad been formed by the river (p. 127) — " The endless variety in the 
 sections of the alluvium of the vaUey of the Somme may be ascribed 
 to the frequent silting up of the main stream and its tributaries during 
 different stages of the excavation of the vaUey, probably also during 
 -changes in the level of the land. As a rule, when a river attacks and 
 undermines one bank, it throws down gravel and sand on the opposite 
 side of its channel, which is growing shallower, and is soon destined to 
 be raised as high as to form an addition to the alluvial plain, and to be 
 only occasionally inundated. . . . During the levelHng up of these 
 -old channels a flood sometimes outs into and partially removes portions of 
 the previously stratified matter, causing those repeated signs of furrowing 
 -and filling up of cavities, those memorials of doing and undoing, of which 
 the tool-bearing sands and gravels of Abbeville and Amiens afi'ord such 
 reiterated illustrations, and of which a parallel is furnished by the 
 ancient alluvium of the Thames vaUey, where similar bones of extinct 
 mammalia and shells, including cyrena fluminales, are found" (p. 128). 
 Is this the extraordinary action of the water on the drift ? or is it not 
 Tather the ordinary action of water on the alluvium ? Look, now, at 
 the diagram of the Mundesly formation, in which the inverted triangle 
 Tepresents a river bed cut into the Glacial formation : first, its gravel, 
 then its contorted drift, afterwards its boulder tiU and laminated 
 sands and clay, and even the underlying forest bed, containing fossil 
 bones of elephants, rhinoceros, stag, shells, trees, &c., mixing them aUup 
 together, and forming them anew into its drift gravel, yellow sand, 
 peat, &c. Or look at our diagram of the valley of the Somme, where 
 the ancient river has cut through the Eocene, Loam, and Chalk for- 
 mations, and mixed them up to form with these fossils the upper and 
 lower level drifts. Both these rivers have been formed since the 
 tjatastrophe which ended the Glacial age, that is, they are post-glacial, 
 or formed upon what Dr. Lardner has described as the AUuvial Drift, 
 the most recent geological strata in which the remains of man may be 
 -expected to be embedded. 
 
 We have an evidence that this lower level gravel at Menchecourt 
 belongs, not to the dUuvial drift, but to the more recent aUuvial drift. 
 In the lowest beds of gravel and sand (No. 3), in contact with the 
 •chalk, flint hatchets, some perfect, others much roUed, have been 
 iound, and in a sandy bed in this position have been found four flint 
 knives. Above this sand and gravel occur beds of white silicious 
 sand containing fresh-water shells, with the exception of one, " all 
 now natives of the same part of France, except Cyrena fluminalis, 
 which no longer lives in Europe, but inhabits the Nile " and parts of 
 Asia. Besides, marine shells occur mixed with the fresh-water species 
 
640 DISSERTATION Till. 
 
 above enumerated. " They are also all littoral species now proper to 
 the contiguous coast of France," p. 124. Again, at p. 141, Sir C. 
 Lyell gives us evidence that the'gravel at St. Acheul, so highly extoUed 
 as the strata giving evidence of the high antiquity of man, belongs 
 to the recent alluvium. He says : " As to the fossil fauna of the drift, 
 considered in relation to the chmato," but we consider it in relation 
 to its age as well: "When I (Sir Charles) took a collection which I 
 had made of all the more common species of land and fresh-water 
 shells from the Amiens and Abbeville drift to my friend M. Deshayes- 
 at Paris, he declared them to be, without exception, the same as those 
 now living in the basiu of the Seine. This fact may seem at first- 
 sight to imply that the climate had not altered since the flint tools- 
 were fabricated." We consider that it not only implies that the cli- 
 mate was the same, but that the flint-tool fabricators lived iu the same 
 historic age as these species of shells lived in, i.e. now. The fossil 
 mammalia cited as found in the lower and upper gravels at Menche- 
 court are the elephas primigenius, rhinoceros tichorhiuus, eq[uus fossflis 
 (Owen), bos primigenius, cervus somonensis (Cuvier), cervus tarandua 
 priscus (Cuvier), felis spelsea, hysena spelsea; the ursus spebeus is- 
 doubtful. An evidence additional that these gravels belong to the 
 human historical period is, that eqaus fossilis is found in them. The 
 horse is a native of Tartary, in Central Asia, and was unknown to the 
 Egyptians till it was brought from the north-eastern nations by 
 Tethmosis L the third king of the eighteenth dynasty, who reigned 
 about 2000 b.o., and after whose reign the horse is found depicted 
 on the monuments, but not before; and it is not possible that the horse 
 would have been known to the Western Celts ages before it was known 
 to the Egyptians, and it is more probable that the horse was intro- 
 duced among the Celts from the Egyptians. 
 
 The evidence of man and mammalia from the Ossiferous Caverns. — r 
 In England the first is Wokey Hole or Hysena Den in Cheddar Cliffs, 
 near WeUs, in Somersetshire. Mr Dawkins, F.G.S., in company with 
 Mr Williamson, explored this cavern in 1859, and obtained bones of 
 the hysena spelsea, elephas primigenius, rhinosceros tichorhinus, ursus 
 spelseus, bos primigenius, megaceros hibernicus, cervus tarandus and 
 other species of cervus, ursus spelseus, felis spelsea, canis lupus, canis 
 vulpes, and teeth and bones of the genus equus in great numbers. 
 Intermixed with the above fossil bones were some arrow-heads 
 made of bone and many chipped flints, and chipped pieces of chert, a 
 white or bleached flint weapon of the spear head, Amiens type : they 
 were ruder, and probably of earlier date. In the area of the cave 
 were found ashes of bone, especially of the extract wooUy rhinoceros. 
 From the phenomena and facts observed in the cave by Mr Dawkins, 
 
THE HEBREW COSMOGONY. 641 
 
 he inferred that man in one of the earliest stages of his existence 
 dwelt in this cave, and that he employed fire, and was acquainted 
 with the use of hone. But none of his organic remains are found ; 
 only some of his weapons. Now we have to remark that the teeth 
 and bones of the genus equus being found in great numbers testify 
 that these men had used the horse, but the horse is a native of 
 North-eastern Asia, and unknown in the earliest times in Europe ; 
 it was introduced into Egypt in the beginning of the 18th dynasty 
 (see Pickering's Races, Bohn's Ed., p. 373). Caesar tells us that the 
 Celts of Britain used small horses in their warfare; doubtless, as said 
 before, the horse must have been introduced into the western parts of 
 Europe by the Egyptians first, and from them to adjacent nations 
 before it had come to the Celts. 
 
 The Gower caves of Glamorganshire were explored by Lieut. -Col. 
 Wood and Dr. Falconer, who found human bones amongst those of 
 elephas primigenius, elephas antiquus, rhinoceros tichorhinus, rhinoceros 
 hsemiticus, and remains of almost every quadruped found fossil in 
 British caves, embedded with living species, as badger (meles taxus), 
 common wolf, and fox. In the cavernous fissure of Bosco Den, antlers 
 of reindeer (cervus gueloidi) were extracted by Col. Wood among 
 numerous bones of cave deer, wolf, fox, ox, stag, and field mouse. 
 
 In the fissure of Kavenscliff teeth of hippopotamus major have been 
 found, and in Spritsail Tor cave Col. Wood found both elephas tichorhinus 
 and elephas haemseticus. In the cave, Longhole, Col. Wood discovered 
 rhinoceros tichorhinus, rhinoceros hsemseticus, with weU-shaped flint 
 knives. In the f ossUs of the valley of the Thames rhinoceros leptorhinus 
 with elephas antiquus found in Gray's Thurrock. Dr. Falconer has 
 shewn that under rhinoceros leptorhinus three distinct species have 
 been found : 1. rhinoceros megarhinus; 2. rhinoceros hsmaeticus ; 
 3. rhinoceros tichorhinus, which accompanies elephas etruscus in caves. 
 
 In the cave of Brixham, near Torquay, Devonshire, called " Kent's 
 Hole," Eev. Mr McEnery found, in red loam covered with stalagmite, 
 bones of the mammoth, rhinoceros tichorhinus, cave bear, and other 
 mammalia, flint tools of great antiquity, while there were remains of 
 man of a later date. The mammalia obtained from the bone earth of 
 another Brixham Cave, three or four miles west of Torquay, explored 
 by a committee of the Eoyal Society in 1858 under Mr PengeUy's 
 superintendence, were elephas primigenius, rhinoceros tichorhinus, 
 ursus spelseus, hyaena spelaea, feHs spelaea or cave lion, cervus tarandus, 
 species of horse, ox, and several rodents. No human bones, but many 
 flint knives, were found. LyeU in 1859 obtained from the pits of 
 Amiens at Abbeville several flint tools, and M. Gaudrey, in his account 
 to the Royal Academy of Science of Paris, says : " I caused a deep 
 
 2 T 
 
642 DISSERTATION XIII. 
 
 excavation to be made, and found nine hatchets most distinctly in 
 Mtu in the diluvium, associated with teeth of equus fossilis and a 
 species of bos different from any now living, and similar to that of the 
 diluvium and of the caverns." Those remains of the horse evidently 
 shew that these gravel drifts of Amiens were deposited after historical 
 men inhabited France. In the caves of K. Sicily, near the city of 
 Palermo, Dr Falconer in a matrix of brown marl found bones of 
 the hippopotamus of two species and several hundreds of individuals. 
 With them remains of elephas antiquus, bones of genera bos cervus, 
 sus, ursus, canis, large felis, but no proof of the existence of man with 
 the hippopotamus or elephant. At San Giro, in the Grotto di Maccagnone, 
 is a bone deposit like San Giro, and above an upper one, in which 
 Dr Falconer discovered flint knives. 
 
 In the burying place of Aurignac in the south of France, explored 
 by M. Lartet, he found outside the grotto, resting on the sloping 
 terrace, layers of ashes and charcoal, a great many bones and imple- 
 ments, flint articles, knives, projectiles, sling stones, chips, &c., bone 
 instruments, arrows without barbs, reindeer-horn tools, a bodkin. 
 •Scattered through the same ashes, species of the following animals : — 
 
 I. Oarnioora : Meles taxus (badger), putorius vulgaris (polecat), 
 felis spelaea (cave Hon), felis catus (wild cat), hysena spelsea (cave 
 hysena), ursus arctos (brown bear), canis vulpes (fox), ursus spelaeus 
 i(cave bear), canis lupus (wolf.) 
 
 II. Herbivora: Elephas primigenius (mammoth, two molars), 
 rhinocerus tichorhinus (Siberian rhinocerus), equus cabbaUus (horse), 
 equus asinus (ass), sus scrofa (pig), cervus elephas (stag), megaceros 
 hybernicus (Irish elk), cemis capriolus (roebuck), cervus tarandus 
 {reindeer), bison europeus (aurochs). 
 
 Inside the grotto were found remains of seventeen human in- 
 dividuals, besides some works of art and bones of animals. The 
 remains of horses would indicate that these men Hved in the historic 
 age. 
 
 The cave of Pairland, on the coast of Glamorganshire, was explored 
 by Dr Buckland, who found out a human skeleton, and with it 
 ostracea of eatable species, which may have been carried in by the 
 man himself, also numerous bones of extinct animals, all mixed up with 
 recent bones and shells. In the Cave of Eirkdale, in Yorkshire, the 
 remains of twenty-four species were ascertained, namely, rhinoceros, 
 elephant, weasel, fox, wolf, deer (three species), ox, horse, bear, tiger, 
 hysena, mouse, water-rat, rabbit, hare, hippopotamus, pigeon, lark, 
 raven, duck, and partridge. From many of the bones of the gentler 
 kind found in a broken state, it is inferred the cave was a hyaena's den, 
 by which the smaller animals were consumed. The bones were found 
 
TEE HEBREW COSMOGONY. 6i3 
 
 embedded in drift clay, covered with calcareous stalagmite. In the 
 cave of Gibraltar was found a human skull in bone earth, in close con- 
 ■tiguity with a stone instrument, and the bone of a large mammal 
 twenty feet below the surface of a limestone plateau of very compact 
 rock. Seventeen feet below the level two human jaws were found, and 
 ■close by were two stone knives. Many other relicts of human 
 presence have been dug out, vrith fragments of pottery and bits of char- 
 •coal, all tending to shew that the men were not of the most ancient race. 
 MM. Tournal and Christol state that in the cavern of Bize, south of 
 France, they had found human bones and teeth, together with fragments 
 ■of pottery in the same mud and breccia, cemented by stalagmite, in 
 which land shells of living species were embedded with bones of mam- 
 malia (some extinct, others recent). M. Tournal observed that these 
 fossils of Bize could not be referred to " a diluvial catastrophe," for 
 they evidently had not been washed in suddenly, but gradually intro- 
 duced at successive periods; the shells of living species evidence 
 the same. M. Christol describes some human bones found by 
 him in the cavern of Pondres, in Languedoc, near Nismes, in 
 the same mud with the bones of extinct hyaenas and rhinoceros. The 
 animals enumerated by Tournal found in Bize, as stag, antelope, and 
 goat, are named as new ; but they might not all have lived in the his- 
 torical period, argues Lyell ; and M. Lartet remarks that the 
 Lithuanian aurochs (bison europeus), found in Bize along with 
 the reindeer, has not been an inhabitant of France in the historical 
 period, but is always associated in mud or ancient alluvium in caverns 
 with the mammoth. But all the fossil shells and most of the mammals 
 were of recent species, and argue that the aurochs and mammoths 
 lived in the recent period with them, as man and the recent shells 
 lived in the time of the Diluvial Drift with the axirochs and mammoths : 
 the argument cuts both ways. The argument for the great antiquity 
 ■of the fossils found in caves is, that they are thought to be embedded 
 with a layer of glacial loam and covered with stalagmite. But Sir Charles 
 LyeU (Antiq. of Man, pp. 325-7), says : "A French geologist, for whose 
 knowledge and judgment I have great respect, tells me he has come to 
 "the conclusion that 'the loes' (i.e. the glacial loam) is a myth, having no 
 real existence in a geological sense, or as holding no definite place in 
 "the chronological series. No doubt it is true,'' continues Sir Charles, 
 " that in every country, and at all geological periods, rivers have been 
 depositing loam on their inundated plains in the manner explained 
 above " (p. 34). Consequently the loam of these caverns may be of 
 recent dates, as shells found in that loam are all of living species, 
 ■showing the loam to have been deposited in the present age. 
 
644 DISSERTATION XIII. 
 
 The Natchez Man. — From a clayey deposit, immediately below the- 
 yeUow loam, bones of the mastodon ohioticus, a species of megalonyx, 
 bones of equus, bos, and some other extinct and recent living species, 
 had been detached and fallen to the base of the cliff. Mingled with 
 the rest, the pelvic bone of a man, os innominatum, was obtained by 
 Dr. Dickeson of Natchez. In 1846 Sir C. Lyell thought, as a possible- 
 explanation of the association of human bones with remains of a 
 mastodon and megalonyx, that the former may probably have been 
 derived from the vegetable soil at the top of the cliff, the remains of 
 extinct mammalia were dislodged from a lower position, and both had 
 fallen into the same heap or talus at the bottom of the ravine. But 
 now says Sir Charles {Antiquity of Man, p. 204) " If the claims of 
 the Natchez man to have co-existed with the mastodon are admitted, 
 North America was peopled more than a thousand centuries- 
 (1,000,000) ago by the human race." Will any rational man swallow 
 that PACT ? And yet the loam with land shells and fresh-water shells- 
 accompanying extinct pachyderms are of living species, and Lyell could 
 detect no shell in the Natchez loam so foreign to the basin of the- 
 Mississippi as the cyreria jiuminalis to the rivers of modern Europe. 
 So that living species of shells lived with man 1,000,000 years ago 
 on the banks of the Mississippi ! that is another fact for the antiquity 
 supporters to swallow. 
 
 From the case of the Natchez bone we have a writer stating that 
 " if the opinion of those who demand for man the longest antiquity bfr 
 weU founded, more than one hundred, perhaps two hundred thousand 
 years -will be requisite, according to the LyeUian method of estimating 
 geological time," but still this is not in his view finally settled ; it has 
 an "if," "if itbewellfounded,"thereisdoubtexpressed; and further he 
 admits, " We may not regard the comparatively immense antiquity 
 of man as absolutely demonstrated ... At the same time there- 
 are geologists who are not yet prepared to side with the antiquity 
 party. Pre-eminent among these is that very practical French geologist,, 
 M. Elie de Beaumont, who, during the discussion on the Abbeville 
 jawbone, delive'ed his opinion that the gravel deposit of Moulin 
 Quignon does not belong to the Quaternary, or diluvian age, at all, but 
 to the terrains meubles of the actual or modern period, of which he 
 would not be in the least surprised if human bones were found." 
 Now, Lyell tells us that Moulin Quignon gravel was of a higher level 
 than Menchecourt, and, as a rule, those more elevated are the oldest ;. 
 so that if Moulin Quignon belongs to the actual or modern period, so 
 assuredly do those of the Somme at Achuel, Menchecourt, &c. 
 
 But farther, at a meeting of the Geological Society of London (June 3, 
 1863) there was an interesting and animated discussion on the gravel of 
 
 I t 
 
THE HEBREW COSMOGONY. 6i5 
 
 -the Somme in Picardy; Dr. Falconer explained the difficulty lie felt 
 respecting the alleged human jaw from Moulin Quignon, and rather 
 made a public recantation of his assent to the authenticity of its find- 
 ing. He was succeeded by Mr Evans, who detailed the suspicious cir- 
 cumstances of the flint implements, said to be found near it, and 
 confirmed the doubts of Dr. Falconer both as to the flints and to the 
 .jaw. Mr Busk spoke respecting the jaw, and his examination of it. 
 On the whole, there appeared much reason to conclude that the jaw 
 was far more modem than the gravel, and that it may have been the 
 jaw of a man of the historic period. From the evidence stated by 
 these gentlemen, the almost inevitable inference was that the jaw 
 was not the remnant of a primeval man, but of a man who Uved in 
 historic times (Popular Science Review, July 1863). Now who will 
 explain how this jawbone had got a bed among this ancient gravel, if 
 the bone is really more recent than the gravel ? Had it dropped from a 
 higher strata, as did the Natchez bone ? or was it not rather the gravel 
 belonging to alluvial drift of the modern period formed on the bank of 
 the river by action of water, mixing up various strata on its banks, as 
 described by Sir C. Lyell, by silting up (pp. 127. 128) of the detritus 
 of the banks ? The skeleton in the British Museum in limestone rock 
 from Guadaloupe is recent. The coral reefs which surround the island 
 ^re abraded, and the detritus, which forms a mud, becomes indurated 
 into the rock, enveloping this skeleton, the bones of which are not 
 fossilized, but retain their animal matter. 
 
 If we take the progressive advancement of civilization as a test of 
 the great antiquity of man, we shall find either that these flint-makers 
 among pre-historic man made no progress in civilization at all, or that 
 ithey were much more modern, and lived in the historic age just 
 "before civilization was introduced among them. " The vast distance 
 ■of time," says Sir C. LyeU (p. 376), "which separated the origin of the 
 iigher and lower level gravels of the valley of the Somme, both of them 
 'rich in flint implements of several shapes, although the oval predominate 
 in the newer gravel" (a little advance indeed !) — "leads to the conclusion 
 that the state of the arts at those early times remained stationary for 
 •almost indefinite periods." Does it not rather prove that the men were 
 living almost at the same time ? at least their implements would imply 
 that they were almost the same people who madeboth, taking the state of 
 the arts as judging of the state of the civilization, as Sir Charles does. 
 " We see in our own time that the rate of progress in the arts and 
 sciences proceeds in a geometrical ratio as knowledge increases ; and 
 -so when we carry back our retrospect into the past, we must be pre- 
 pared to find signs of retardation augmented in a like geometrical ratio, 
 so that the progress of a thousand years may correspond to that of a 
 
646 DISSERTATION XIII. 
 
 century in modern times, and in ages still more remote man would 
 more and more resemble tlie brutes." But, on the other hand, signs of 
 progressive advancement in a like geometrical ratio, a century in ancient 
 times would correspond to that of a thousand. But where is there 
 signs of this progress of civilization to be found during the time which 
 separated the flint-makers of the upper and older level gravel from those 
 of the lower and much more recent gravel, when their flints are almost 
 of the same state, and show the same state of their art ? If historic 
 man, who appeared on the Earth only six thousand years ago as 
 savages, have raised by progressive advancement the arts and 
 sciences to a state of civilization as we find it among ourselves in 
 Biitain, how much greater ought to have been the advancement of 
 civilization among pre- Adamite or- pre-historic man during the one 
 thousand centuries or two hundredthousand years since he made his first 
 appearance on the Earth 1 We shall let Sir Charles LyeU tell us 
 (pp. 378-9) : " During those ages there would have been time for 
 progress, of which we can scarcely form a conception, and very 
 different would have been the character of the works of art which we 
 should now be endeavouring to interpret, — those relicts which we are 
 now disinterring from the old gravel pits of St. Acheul or from the 
 Li^ge cave. In them, or in the upraised bed of the Mediterranean, 
 on the south coast of Sardinia, instead of the rudest pottery or flint 
 tools so irregular in form as to cause the unpractised eye to doubt 
 whether they afi'ord unmistakable evidence of design, we should now 
 be finding sculptured forms, surpassing in beauty the masterpieces of 
 Phidias or Praxiteles ; lines of buried railways or electric telegraphs, 
 from which the best engineers of our day might gain invaluable hints ; 
 astronomical instruments and microscopes, of more advanced construc- 
 tion than any ia Europe, and other indications of perfection in arts- 
 and sciences such as the nineteenth century has not yet witnessed. Still 
 farther would the triumphs of inventive genius be found to have been 
 carried, when the later deposits, now assigned to the age of the bronze 
 and iron, were formed. Vainly should we strain our imaginations to 
 guess the possible uses and meaning of such relicts : machines, perhaps, 
 for navigating the air or exploring the depths of the ocean, or for 
 calculating arithmetical problems beyond the wants or even the con- 
 ception of living mathematicians." Such really would have been the 
 case, we assert ; but Sir Charles did not reaUy think so, for he has an 
 if to be taken into consideration. " If the progressive advancement of 
 civilization had been in the ratio before stated, such would have been 
 the case ; but in Eastern nations the state of civilization may become 
 fixed and stereotyped for ages, so that as much progress made by these 
 in ten centuries as could be done in half-arcentury ; and so it had. 
 
THE HEBREW COSMOGONY. 647 
 
 happened with the civilization of those pre-Adamite men." But un- 
 fortunately for this argument, the Eastern nations, where civilization 
 has been stereotyped for ages, belong to Adamite or historic man, while 
 the British and French belong to those pre-historic Celts, who made those 
 flint weapons ; and our civilization has never been stereotyped, but it is 
 from it that the geometrical ratio has been obtained. Yet we have risen 
 from these Celtic fhnt-makers to what we are now by the same geometri- 
 cal ratio of progress only in 6000years; and if we had got 1 or 200,000 
 years to progress in civOization, we would certainly be advanced much 
 farther than Sir Charles has stretched his imagination to teUs us. 
 
 But there is another subject : Does the human remains (as 
 skulls found in the ancient strata) show any signs of the trans- 
 mutation of the monkey into the human species, or any connect- 
 ing link between them? Now such remains have been found. 
 In the caverns of limestone which rise up along the banks of 
 the Meuse, Dr. Schmerling disinterred unquestionable human bones 
 from two or three localities, and a now celebrated skull from Engis, 
 about which there has been much discussion as respects the race to 
 which it belonged. The observations of Professor Huxley on this 
 subject are sufficiently clear : — " I can find no character in the remains 
 of that cranium, which if it were a recent skull would give any trust- 
 worthy clue to the race to which it might appertain. Its contour and 
 measurement agree very well with those of some Australian skulls 
 which I have examined, and especially has it a tendency to that occi- 
 pital flattening, to the great extent of which in some Australian skulls 
 I have alluded. But all the Australian skulls do not present this 
 flattening, and the superciliar ridge of the Engis skull is quite unlike 
 that of the typical Australian. On the other hand, its measurement 
 agrees equally well with those of some European skulls, and assuredly 
 there is no mark of degradation about any part of its structure. It is, 
 in fact, a fair average of human skulls, which might have belonged to 
 a philosopher, or might have contained the brain of a thoughtless 
 savage" (Popular Science Review, July 1863). This is a decision to 
 which we cannot object. It proves to us that this ancient skuU gives 
 no evidence of the transmutation of species, or any connection with 
 the ape, the asserted ancestor of man. 
 
 But another human skull was discovered in 1857 in the Neanderthal 
 Cave, near Diisseldorf, in Germany, as well as part of the skeleton. 
 This skull is thought to be the most ape-lLke in its shape of any known 
 human skuU. But the observations of Professor Huxley also settle 
 the question of the non-affinity of the man with the ape. " But the 
 cranium in its present condition is stated by Professor Schaaffhausen 
 to contain 1033 '24 cubic centimetres of water, or, in other words, 63 
 English cubic inches. As the entire skuU could have held less than 
 
648 DISSERTATION XIII, 
 
 12 cubic inches more, its minimum capacity may be estimated at 75 
 cubic inches. The most capacious, healthy, European skull yet 
 measured had a capacity of 114 cubic inches ; the smallest (as estimated 
 by weight of brain), about 55 cubic inches, while according to Pro- 
 fessor Schaaffhausen some Hindoo skulls have as small a capacity as 
 about 46 cubic inches (27 oz. of water). The largest cranium of any 
 gorilla yet measured contains 34:'5 cubic inches. The Ifeanderthal 
 cranium stands therefore in capacity very nearly on a level with the 
 mean of the two human extremes, and very far above the pithecoid 
 maximum " (Lyell's Ant. of Man, p. 84). In its capacity it is con- 
 sidered to be an average of the present Hottentot and Polynesian skuUs, 
 and except in mere shape in no sense can the Neanderthal skull be 
 called ape-like ; and in no sense can it, with the accompanying bones, 
 be considered as having belonged to a race of men intermediate between 
 human beings and the apes. Though lower in type than the Engis 
 skull, the Neanderthal man was in all probability nearly of average 
 European size and stature. These human remains are thought to be 
 amongst the oldest at present known, and Dr. Schmerling expressed 
 his belief (about thirty years ago) that they belonged to men who were 
 contemporary with the extinct quadrupeds, whose remains are found 
 with them. Dr. Busk drew Huxley's attention to the resemblance of 
 the Neanderthal skuU with skulls found in tumuli of the stone period 
 at Booreby in Denmark. Huxley shows the differences, but says, 
 " there is without doubt much resemblance in character between 
 the two skulls." The Booreby men he considered to be contemporary 
 with the urus and bison, not of the elephas primogenius, rhinoceros 
 tichorhinus, and hyssna spelsea : "in other words, they were subsequent 
 to the last great changes of Europe.'' This, we have shewn, separated 
 the DUuvial Drift of the Glacial Period, the oldest beds, from the 
 Alluvial Drift or beds of the recent period; and hence the oldest 
 remains of man found belong to the most recent period of the Earth's 
 formation. And this is admitted by Sir Charles LyeU, as it must be 
 by aU. "The two skulls," says LyeU (p. 89), "which form the sub- 
 ject of the preceding comments and illustrations, have given rise to 
 nearly an equal amount of surprise for opposite reasons ; that of Engis, 
 because being so unequivocally ancient, it approached so near to the 
 highest or Caucasian type ; that of the Neanderthal, because, having 
 no such decided claims to antiquity, it departs so widely from the normal 
 standard of humanity. Professor Huxley's observation, from the wide 
 variation of shape and capacity of Australian skulls, removes to some 
 extent this supposed anomaly, assuming it probable that both 
 varieties (Engis and Neanderthal) co-existed in the post-Pliocene period 
 in Western Europe. As to the Engis skuU, we must remember that 
 
TEE HEBREW COSMOGONY. 
 
 649 
 
 although associated with the elephant, rhinoceios, bear, tiger, and 
 hysena, aU of extinct species, it nevertheless is always accompanied hy a 
 bear, stag, wolf, fox, beaver, and many other quadrupeds of species 
 stUl living. Indeed, many eminent palaeontologists, and among them 
 Professor Pictet, think that, numerically considered, the larger propor- 
 tion of mammalian fauna agrees superficially with that of our own 
 period, so that we are scarcely entitled to feel surprise if we find human 
 races of the post-Pliocene epoch xindistinguishable from some living 
 ones." That is to say, that the remains of man found in the strata of 
 the post-Pliocene period (and remember that this is the most ancient 
 period that the remains of man, as the Engis skull, have been found) 
 cannot be distinguished from human races now living, even in "Western 
 Europe. Where then, we ask, is the geological evidence of the trans- 
 mutation of the human species from the ape ? And where is sufficient 
 ■evidence to be found of the great antiquity of man on the Earth ? 
 Assuredly not from his own organisms. This great antiquity whoUy 
 rests on the finding of his works, especially worked flints, which from 
 all accounts belonged to men who had lived on the banks of great 
 rivers, or in caves of the post-Pliocene or recent period, and which had 
 been either dropped into the river, or by the silting of its banks and 
 the inundation of the caves, they had got wrought up into the Alluvial 
 Drift, along with remnants of animals and rocks of more ancient strata : 
 the new and the old mixed up together. 
 
 The Mammalia of the Pleistocene and Recent or Post-Pliocene of Lyell. 
 
 Order. 
 
 Family. 
 
 Genera. 
 
 Where found. 
 
 Swi&TlO, , , . 
 
 Adamite 
 
 Man— human bones . 
 
 Engis, Neanderthal, Guadaloupe 
 
 
 Preadamite ? . 
 
 Flints 
 
 Menschecourt, Amiens, Liege, 
 Pondres, Biddenham, Hoxne. 
 
 ^wodntmamt . 
 
 New World 
 
 Protopetheoua . 
 Felis spelsea 
 „ tiger . 
 
 Caverns of Brazil. 
 
 
 Felidffi . .J 
 
 Gaylenruth,WeUs,Aurig.Menfich. 
 
 
 ( 
 
 Catus ferua 
 
 Liege, Ciro, Kirkdale. 
 
 
 
 Cyiiotherium 
 
 Aurignac. 
 
 
 
 Canis (dog) . 
 
 Ciro, Sardinia. 
 
 
 Canid^ . 
 
 C.Vulpes(fox) . 
 
 Liege, Kirkdale, Qaylenth. Wells, 
 
 
 C. Lupus (wolf) . 
 
 Gower Bond. 
 
 
 
 Hyana spelaa . 
 
 Liege, Kirkdale,Gaylenth.Wokey 
 Liege. 
 
 Canivom . .■ 
 
 
 Ursus augustidens 
 
 
 Ursidffi . 
 
 ,, spelEeus 
 
 Bieze, Aurignac, Gayleninxth. 
 
 
 
 ,, arctos 
 
 do. do. do. 
 
 
 
 Meles taxas . 
 
 Gower, Aurignac. 
 
 
 r 
 
 Mustela 
 
 do. Kirkdale, do. 
 
 
 
 Gulo (glutton) . 
 
 Liege, Kent's hole, do. Wells 
 
 
 Muatelidffi J 
 
 
 Bosco, Giro, Aurignac. 
 
 
 
 Putorius vulgaris 
 
 Aurignac, Gaylenruth. 
 
 
 
 (Polecat) 
 
 
 
 
 Mus .... 
 
 Kirkdale. 
 
 
 
 Lacomys 
 
 Sardinia. 
 
 
 Muridaa . 
 
 Lemmus arvaUs (field- 
 mouse) . 
 
 Liege, Bosco. 
 
 
 
 Aquaticus . 
 
 do. Kirkdale. 
 
 Jlodantia . .1 
 
 
 Myoxus (dormouse) . 
 
 Liege. 
 
 
 
 Castor .... 
 
 do. 
 
 
 Costoridce 
 
 Castor trigonthenaim 
 
 Norwich lignite. 
 
 
 
 Castor europeus . 
 Lepus (hare) 
 
 do. Thames. 
 
 
 Leporidffi . 
 
 Liege, Kirkdale. 
 
 
 L. Canioulus (rabbit) . 
 
 Kirkdale. 
 
650 
 
 DISSERTATION XIII. 
 
 The Mammalia of the Pleistocene, &c. — (continued). 
 
 Order. 
 
 — . 
 
 Family. 
 
 Genera. 
 
 Where found. 
 
 
 
 Erinaceus europ. 
 
 Liege caverns. 
 
 Inseetivora .- 
 
 Talpidse . . 
 
 Talpis (mole). 
 
 Liege. 
 
 
 
 Macroscelides (shrew). 
 
 do. 
 
 
 1 
 
 Gossotherium 
 
 Brazil Cavern. 
 
 
 MyrmecophagEe h 
 
 Myrmecopliaga, fossil 
 
 
 
 1 
 
 species (ant-eater) . 
 
 do. 
 
 "EdAVhtatn 
 
 i 
 
 Chlamydotherium 
 
 
 JMA/^IbvLt/bv/ ■ tV 
 
 Hopolpkores, Paohy- 
 
 
 
 Dasypus . .J 
 
 therium, Euryodon, 
 
 
 1 
 
 Xenurus 
 
 do. 
 
 
 ( 
 
 Elephas primigenius . 
 
 Belgium, Liege, Kirkdale, GayU 
 Wens Gower, Scotch Glacial,, 
 and Irish drift, Menschecourt. 
 
 
 Mephasidae .< 
 
 B. antiquus 
 
 Gower, Ciro, Oise, Thames, Bed- 
 
 
 
 £. meridionales . 
 
 Norwich lignite. 
 
 
 V 
 
 E. africanus 
 
 MondeUo, OUvello. 
 
 
 
 Sus scrofse . 
 
 Ciro, Aurign., Norwich lignite. 
 
 
 
 S. ferus 
 
 Liege. 
 
 
 
 Ehinoceros haemeticus 
 
 Gower. 
 
 
 
 E. ticliorhinua 
 
 Belgium, Pondres, Kirkdale„ 
 Saylenruth., Wales. 
 
 
 
 
 
 
 B. antiquus 
 
 Oiae, Thames, Bedford. 
 
 Pachydermata 
 
 Suidae 
 
 B. leptorhinus . 
 
 Glacial drift, Siberia, Mench. 
 Amo, Thames. 
 
 
 
 E. etruscus . 
 
 Norwich lignite. 
 
 
 
 Hippopotanms . 
 
 Oise, Thames, Bedford, Kurk- 
 dale, Giro. 
 
 
 
 Hippopotamus major 
 
 Oise,Thames,Bed£ord, Norwioh,- 
 
 Ciro. 
 Brazil pompos. 
 do. Cave. 
 
 
 Tapiridse . . i 
 
 Loxodon 
 Dicotylus - 
 
 
 ( 
 
 Equus cabalus 
 
 Kirkdale, Gaylen., Wells, Auriga 
 Brazil. 
 
 
 Bquidae . J 
 I 
 
 E. fossilis - - 
 
 Liege, Glacial, Mensch., Amiens, 
 
 
 / 
 
 B. asinus 
 
 Bos - - - - 
 
 Aurignac. 
 
 
 Bovidse . . ) 
 
 B.primigenius - 
 
 Mensch., Kirkdale, Gayl. ,Bosco,. 
 
 
 1 
 
 Bubalus moachatus . 
 
 Thames, Oise, Fiance. 
 
 
 
 Bison europeua - 
 
 Pondres. 
 
 
 CaprE 
 
 Capra - - . . 
 
 do. 
 
 
 Antelopeje 
 
 Antelope - - - 
 
 
 
 
 Leptotherium - 
 
 Cavern of Brazil. 
 
 
 ■ 
 
 Cervus - 
 
 
 
 
 C. giganteus 
 
 Liege, Kirkdale Wells, Aurig- 
 
 Muminatia . . ' 
 
 
 C. elephas - - - 
 
 nac. 
 Aurignac, Liege. 
 
 
 
 C. ruber 
 
 Bize, Pondres, Bosco. 
 
 
 Cervidae . 
 
 Canoglochus 
 
 do. 
 
 
 
 C. tarandus- 
 
 Aurignac, Gaylenruth, Wells, 
 
 
 
 0. megaceros 
 
 Aurignac, Wells. 
 
 
 
 C. capriolus 
 
 do. 
 
 
 I 
 
 C. sommonanus - 
 
 Menschecourt, Amiens. 
 
 . 
 
 Camelid^ J 
 
 Camel - 
 
 Glacial drift, Siberia. 
 
 
 ^ . 1 
 
 Meriocotherium - 
 
 Siberia. 
 
 Ceiacea • ■ •{ 
 
 Balenidse . 
 
 Narwhal - - . 
 
 Norwich lignite. 
 
 Delphinidae 
 
 Batenopteia 
 
 do. 
 
 Let us now in fine take a retrospect of the works of Creation and tli» 
 teaching of Geology which we have investigated, ia order to come to 
 just conclusions in our mind regarding them, and to assist us, we present 
 a diagram of the Creation as described by Geology on the one hand 
 and by Genesis on the other. 
 
THE HEBHEW COSMOGONY. 
 
 651 
 
 Diagram of the Creation as described by Geology and by Genesis. 
 
 strata. 
 
 Animals and Plants, 
 
 Geologic Ages. 
 
 Days. 
 
 Geuesia. 
 
 Becent or 
 Alluvium 
 
 Pleistocene -1 
 
 PUooene - - j 
 
 Miocene - 
 Eocene - -j 
 
 Man 
 
 Ursus or bear - ^ 
 Hyaena, Elk | 
 
 Mammoth . a 
 Mastodon - . !s 
 Megatherium - -g 
 
 Dinotherium - | 
 
 Palseotherium 
 Anoplotherium - 
 
 
 VI. 
 
 God said, Let us 
 make man. 
 
 Let the earth bring 
 forth Hving crea- 
 tures, cattle and 
 beasts. 
 
 Cretaceous or ) 
 Chalk - - ; 
 
 Mfldfe if 
 Lower -T 
 Oolite - (. 
 
 Middre " -) 
 Lower - - f 
 Lias J 
 Triassic - 
 
 Hylaeosaurus 
 Iguanodon - - . 
 Fish in great numbers . 
 
 MegalosauruB - ^ 
 
 Pterodaotyles - - g 
 
 Ctenoid and Cycloid (2 
 
 Fishes - - - >^ 
 
 Plesiosaurus S 
 Ichthyosaurus . - "' 
 
 Great Eeptiles - 
 
 Winged Creatures 
 Sea monsters. 
 
 V. 
 
 Let the waters bring 
 forth reptiles, fly- 
 ing creatures, and 
 sea monsters. 
 
 Permian - 
 
 
 Sun, Moon, and 
 Stai's appear - 
 
 IV. 
 
 God made two great 
 lights. 
 
 GarbonlferouB } 
 
 Devonian or ( 
 OldBedSand-^ 
 stone . - ( 
 
 Age of Plants. 
 
 Sun's rays hidden ; 
 Gigantic flora 
 
 First evidences of 
 land vegetation 
 
 Great convulsion - 
 
 III. 
 
 Let the earth bring 
 forth grass, the 
 herb and fruit 
 trees, after his 
 kind. 
 
 Let the dry land 
 appear. 
 
 Upper . 
 
 Middle 
 Lower - 
 
 Silmian - 
 
 Vertebrata - - - 
 Placoid Pishes 
 Invertebrata - - - 
 Molusca, Articulata 
 
 Eadiata, Algae 
 
 Trilobite with 
 eyes 
 
 Zoophites devoid 
 of eyes 
 
 n. 
 
 God divided th& 
 waters that were 
 under the firma- 
 ment from the 
 waters above. 
 
 Let there be a 
 firmament. 
 
 
 
 First appearance 
 oflife - - 
 
 Azoic 
 
 I. 
 
 Let there be light. 
 
 The Spirit of God. 
 
 moved upon the- 
 
 face of the waters 
 
 Darkness was on the 
 
 face of the deep. 
 
 Gneiss - 
 
 . . - - 
 
 Basic rocks 
 
 
 
 
 And the earth was 
 without form and 
 void. 
 
Missing Page 
 
Missing Page 
 
664 DISSERTATION XIII. 
 
 fifth day is, that on it the waters swarmed forth reptiles ; that fowls 
 were made to fly through the open heaven ; and that God created 
 great sea monsters. 
 
 Dr. Hitchcock (p. 66), though he objects to details, yet we see he is 
 obliged to admit the general resemblance of the Creation given by 
 geology and as described in Genesis ; that is, as much as if he had 
 agreed to our interpretation, for details are never given or taken into 
 account in delivering to us Divine revelation, and this is according to 
 admitted rules of interpretation. Even Mr Goodwin says, " they are 
 dropped as inconspicuous and of little account," yet they are greatly 
 magnified in the eyes of our objector. " Thus the Bible represents 
 plants only to have been created on the third day, and animals not tiU 
 the fifth ; hence, at least, the lower half of the f ossUiferous rocks ought 
 to contain nothing but ■<regetables, whereas in fact the lower half of 
 these rocks all below the Carboniferous, although abounding in 
 animals, contain scarcely any plants, and those in the lowest strata 
 fucoids or sear-weeds.'' It is true that the Palaozoic strata, below the 
 Devonian, abound in the invertebrated mollusca, articulata, and radiata, 
 with a few fucoids or sea-weed for food to them. It has not pleased 
 the Creator to tell us anything about these ; they are dropped as 
 inconspicuous and of little account. But during the time that they lived 
 He was engaged in work much more conspicuous and of greater account ; 
 that is, on the first day, in creating light, and on the second day, in 
 spreading out the expanse or firmament of heaven; and surely we could 
 not expect to find in the strata during these ages those plants, for He 
 tells us He created them on the third day, and we could not expect to 
 find them among the works of the first and second days, and so we 
 find them in the strata of the Devonian and Carboniferous of the third- 
 day epoch ; yea, the very same plants He says that He created, viz. 
 the lowly herbs and stately trees, according to their species. " Agaiu," 
 our objector has a like objection as to " reptiles, which are described in 
 Genesis as created on the fifth day ; but reptilia and batrachians 
 existed as early as the time when the lower Carboniferous and even 
 Old Eed Sandstone strata were in a course of deposition, as their tracks 
 on the rocks evince.'' There is indeed a trace of a small batrachian 
 having been found in the Devonian, which belongs to " the details " 
 not noticed in Genesis ; but would any one think that a single animal 
 of the kind would be taken notice of as characteristic of the age, 
 which was that of a luxuriant vegetation, which formed part of the 
 third-day creation, and which put the batrachian out of sight ? But 
 there is another objection he brings forward. It is " assumed that Moses 
 describes the creation of all animals and plants that have ever lived 
 on the globe; but geology decides that the species now living, since they 
 
TEE HEBREW OOSMOOONY. 655 
 
 •are not found in the rocks any lower down than man is (with a few 
 exceptions), could not have been contemporaries with those in the 
 locks, but must have been created when man was, that is, on the 
 sixth day. Of such a creation no mention is made in Genesis. The 
 inference is, that Moses does not describe the creation of existing races, 
 but of those that lived thousands of years earlier, and whose existence 
 was scarcely suspected till modern times. Who will admit such an 
 absurdity ? If any one take the ground that the existing races were 
 created with the fossil ones on the third and fifth days, then he must 
 show (what no one can) why the remains of the former are not now 
 mixed with the latter." This is what Hugh Miller does. We 
 answer, God professes in the Bible history to give us the history of 
 the creation of plants, animals, and man. He does not inform us 
 therein whether He creates existing races or fossil ones ; He makes no 
 such distinction, and we are not to cavil at what he has not told us. 
 Geology shows that the fossil species run into existing races, and many 
 remains of extinct races are found mixed with the remains of existing 
 races ; yea, existing races were created before the fossil races became 
 "extinct. 
 
 Hugh Miller is allowed to know something about these races. 
 Let us hear what he tells us about them. " It is," says he {Tesiimony 
 ■of the Rocks, Lect. III. The Two Eecords), " a great fact, now fully 
 established in the course of geological discovery, that between the 
 (existing race of) plants which, in the present time cover the earth, 
 and the animals which inhabit it, and of the animals and plants of the 
 later extinct creations, there occurred no break or blank ; but that, on 
 the contrary, many of the existing organisms were contemporary 
 during the morning of their being with many of the extinct ones 
 •during the evening of theirs. We know further that not a few of 
 the shells which now live on our coasts, and several of even the 
 wild animals which continue to survive amid our tracts of hUl and 
 forest, were in existence many ages ere the human age began. Instead 
 ■of dating their beginning only a single natural day, or at most two 
 natural days in advance of man, they must have preceded him by 
 many thousands of years." Here is the fossil remains mixed with 
 existing races. What Dr. Hitchcock asserted no one can show. Eead 
 also what Professor Owen says much to the same effect {see pp. 622-623). 
 Dr. Hitchcock says further : " If we maintain that Moses describes fossil 
 as well as living species, we find discrepancy between his order of 
 creation and geology. But admit that he describes only existing 
 species, all difficulties vanish." But difficulties increase instead of 
 vanishing. Let it be admitted, then, that in the History of the 
 Creation given by Moses in Genesis, Jehovah instructing Adam on 
 
656 DISSERTATION XIII. 
 
 the first Sabbath day described only the creation of existing races to bim, 
 and notices no otber, but led bim to beHeve that it was the wbole 
 creation of the beaven and earth and all things therein, and told him 
 that He created the whole of them in the previous six days of twenty- 
 four hours each, and that the wbole were completed within the week. 
 But let us now suppose that Adam becomes a miner, and 
 
 " Drills and bores 
 The solid earth, and from the strata there 
 Extracts a register by which he learns " 
 
 that besides those existing races there were otber fossil races, buried 
 deep in the earth thousands and thousands of years ago ; and he comes 
 to ask himself, Who created these ? Did not God tell me that He 
 created all these kinds of beasts and plants just a week before ? Has 
 God told me a downright untruth ? Surely He is not the Creator of 
 the world, for the world has been created many thousands of years 
 before He says He created it, and here is the evidences of it before 
 my eyes. Such would be just reasoning ; but there is no need for it. 
 God has not created two creations, one in a week, and another before 
 it in thousands of thousands of years. 
 
 The Creation which God described to Adam, and which we read of 
 in the first chapter of Genesis, is the same Creation which the rocks 
 reveals to us, and which Geology describes to us. Is it rational to 
 think that God would create the universe, in six days of long epochs,, 
 up to the time when the bones of man and extinct mammals are found 
 in the same funereal bed in the Ossuary caverns ? But what He 
 describes in the history of the Creation in the first chapter of Genesis 
 is that of the existing races he created the second time in six days 
 of twenty-four hours. Why should He leave His first creation, which 
 was the most important and stupendous, undescribed, and ignored till 
 man discovered it in times of modern science % Then consider Man 
 was created, and lived a considerable time with the extinct mammals 
 of the first creation, and his bones are found mixed with theirs in the 
 same Ossuary caverns. Will it be held that there were two creations of 
 man; one belonging to the extinct races, the otber to exist- 
 ing races ? And then as regards those " wild animals " Hugh 
 Miller tells us. of, "which continued to survive amidst our tracts 
 of hiU or forest, but which were in existence (and consequently 
 created) many ages ere the human age began," he says they must 
 have preceded man many thousands of years, yet such animals, 
 according to the twenty-four-hour-day creation, must have been 
 created in the same sixth day with man himself, and could not 
 have preceded him but for a few hours. The creation described by 
 
THE HEBREW COSMOGONY. 657 
 
 I 
 
 Geology is God's work described in Genesis, and which agrees with 
 Science. The twenty-four-hour-day theory of the Creation is irrecon- 
 cUahle with modem Science ; besides, it is irrationaL It obliges us 
 to believe that God performed a series of miracles every day for six 
 days in doing the same thing in which He previously occupied sis 
 long periods of time, in that slow manner in which He carries on 
 the ordinary operations of nature under our observation, whereas 
 Dr. Hitchcock himself says (p. 80), " God never introduces a miracle 
 where He can employ the ordinary agency of nature for accomplishing 
 His purposes." In creation, therefore, God used the ordinary agencies 
 of nature where they could accomplish His purposes, and introduced 
 miracles only where they could not do that, as in the origin of Life. 
 Now this is the Creation which God has revealed to us in Genesis, 
 the same which Geology demonstrates to us, and which we have 
 shewn agrees with and expounds the Creation described in Genesis. 
 
 2 V 
 
APPENDIX. 
 
 The dependence of Ovid's Cosmoqont and Myths on the fiest 
 
 ELEVEN ChAPTEES OF GENESIS : pp. 116-127. 
 
 Afraid of occupying too much space on the exposition of Mythology, we 
 did not sufficiently indicate the dependence of Ovid's cosmogony and 
 myths on the Scriptures. Here we shall shew the whole to be founded on 
 the first eleven chapters of Genesis. 
 
 Lib. I. Fab. I. The cosmogony, or ordering of Chaos, Gen. L 1-8. 
 
 Fab. II. The creation and ordering of the earth, sun, moon, and stars ; 
 beasts, fowl, and fish ; and lastly, man, Gen. i. 8-31. 
 
 Fab. III. The Golden Age, or happy condition of man in Paradise 
 before the FalL But Saturn, or Adam, who hid himself, was dethroned, and 
 expelled from the Garden of Eden, Gen. iii. 
 
 Fab. IV. The world under Jupiter, or Jehovah, during the Silver Age 
 which succeeded ; but man grew worse and worse, characterised as the 
 Age of Brass ; and the Age of Iron, in which man became so degraded that 
 Justice or Eighteousness left the earth just before the Deluge, Gen. vi. 2-12. 
 
 Fah. v. A race of giants in those days attempted to take the 
 sovereignty of heaven. Gen. vi. 4 
 
 Fab. VI. The cry of iniquity came to the ears of Jupiter- Jehovah in 
 heaven, and in a council of the Gods (Elohim) He determines to destroy 
 the world by a flood. Gen. vi. 5-7. 
 
 Fab. VII. The flood described, in which all flesh died except one man, 
 Deucalion, and his wife Pyrrha, who were saved in a little ship on Mount 
 Parnassus, Gen. vii. viii. 
 
 Fab. VIII. The serpent which beguiled Eve kUled by Apollo or 
 Jehovah ; the Seed of the woman bruised the serpent's head, Gen. iii. 
 
 Fah. IX. ApoUo in pursuit of Daphne (the teacher of sounds), music or 
 divine revelations announced in poetry by Jehovah to teach Adam among the 
 trees and rivers in Eden, and instituting the cherubim worship, Gen. ii. iii. 
 
 Fab. X. — XIV. lo, the daughter of Inachus, or the pillar of Atlas- 
 Noah inscribed with the History of the Creation, which stood in the Beth 
 of Noah at Nisibis after the Deluge, stolen by Jupiter-Nimrod explained 
 (p. 96, Sect. 12, and p. 120), Gen. x. 8-12. 
 
 Fab. XV. The descent of Phsethon-Nimrod the Ethiopian or Cushite, 
 Gen. x. 6-8. 
 
660 APPENDIX. 
 
 Lib. II. Fab. I. The career of Nimrod as sovereign of heaven and 
 earth, and his attempt to govern them, Gen. x. 8-12. 
 
 Fah. II. III. Nimrod's destruction. Gen. xi. 1-9. The Dispersion. 
 
 Fab. IV. — VI. The conversion of some of Nimrod's followers from fire 
 baptism to water baptism, or from the false to the true religion. 
 
 Fab. X. — XII. The birth and education of iEsculapius. Ovid says 
 he was the son of Apollo and Coronis. The Phoenician Urano-Kronos 
 myth, sec. 16, says, Sydek, the just, married one of the Titanides, and bore 
 -iEsculapius. This makes him either Nimrod son of Cush, or Cush himself 
 in another character. Mr Hislop considers him to be Nimrod from his 
 history being almost identical with that of Pheethon. His symbol, the 
 serpent, means wisdom, — the healing serpent. Apollo, his father, we have 
 seen, was the Divine Son, the great Physician, who taught Adam the art of 
 healing in the Garden of Eden. .iEsculapius is his son in no other way 
 than as he learned from ApoUo the healing art, but he did not retain the 
 same doctrines but invented others, and both these are the heads of medical 
 sects. The Apollonian medicine is antagonistic to the .ffisculapian. When 
 Cush invented heathenism he changed the whole doctrines of the true 
 reUgion into myths, and contested with the followers of the true religion. 
 At an early date of the history of nations descended from Noah some ad- 
 hered to the true religion, others were converted by the persecution of 
 Nimrod. But even among them adherents of the true religion were found, 
 who contested with the followers of Cush. Thus it was among the 
 Pelasgians and Greeks, as seen in Ovid. 
 
 Lih. III. The story of Cadmus in search of his sister Europa is ex- 
 plained, pp. 246 and 398. 
 
 The birth of Bacchus by Semele, daughter of Cadmus, to Jove, is identi- 
 cal with that of Adonis and Osiris, i These are explained, pp. 359 — 362. 
 
 The story of Pentheus, who is a Pelasgian leader of the doctrine of 
 Cadmus the true Son of God ; resists the introduction of the false doctrines 
 propagated by Bacchus-Nimrod. His death by his mother Agave, a fol- 
 lower of Bacchus, is figurative of his forced conversion. 
 
 Lib. IV. Fab. I. — VI. The daughters of Minyas represent the 
 ancestors of the inhabitants of that district of Bceotia who originally dwelt 
 in Armenia and Medea before their emigration. There they were invaded 
 by Nimrod, but resisted the introduction of the doctrines of Bacchus-Nim- 
 rod, but were overcome by physical force ; and their transformation into 
 bats represents their forced conversion. 
 
 Fab. VII. Cadmus, a serpent, embraces his wife Harmonia, and 
 she also becomes a serpent. A serpent is a symbol of .wisdom or 
 doctrine. The serpent Cadmus is the doctrine of the Divine Son the 
 Creator, as the serpent Harmonia is the doctrine of the creation of the 
 Earth. See p. 400. 
 
 Fab. VIII. Perseus, the divider or breaker in pieces (Gen. x. 8), repre- 
 sents Nimrod the rebel. This rebellion, which was begotten before the 
 Deluge, carried in the box or ark with his mother Ge the apostate Earth, 
 and after the Deluge revives in the person of Nimrod, son of Cush, who 
 goes to Nineveh and Nisibis, overcomes Atlas-Noah, destroys his Beth, and 
 
APPENDIX. 661 
 
 changes its furniture the three cherubic figures; cuts off Medusa's head, 
 the representative of the Divine Son in the cherubic Trinity, and under the 
 character of Lord of heaven and earth, ie. with Medusa's head, overthrows 
 the church of true believers in Nubia, in Lybia south of Egypt, marries 
 that church (Andromeda), converts it to his false system. 
 
 Lib. V. Fab. I, Though he is opposed by a party, some he kUls, others 
 he turns to stone or reduces them to subjection. See pp. 141 and 150-2. 
 
 Fab. II. From Ethiopia Nimrod goes to the ancestors of the Greeks 
 of Argos, who then inhabited Medea, Armenia, and Asia Minor. 
 
 Fab. III. And Polydectes, governor of the post-dUuvian island 
 Seriphis, points to Noah, "who pretended that the death of Medusa 
 is a mere fiction," i.e. that he is the false governor of heaven and earth. 
 But Perseus-Nimrod turning him to stone, subdues him. 
 
 Fab. IV. Tritonia,sisterof Perseus,isMinerva,theheathenrepresentative 
 of the Divine Son, as seen in the Eoman Cabiri or Penates, and daughter of 
 Jove (p. 87). She goes to Mount Helicon, where Pegasus opened the fountain 
 of the Muses. Pyreneus, " the usurper," who falls from the high tower and 
 is dashed to pieces, is the same as Bellerophon, who falls from the back of 
 Pegasus and is dashed to pieces ; i.e. Nimrod, usurping the authority of 
 Jehovah, mounted on the back of Pegasus the Divine Son, who leaves 
 the fountain of the Muses or divine revelation on earth when he went to 
 heaven, p. 141. 
 
 Fab. V. and VI. The songs of the Pieri in contest with the Muses, 
 who sing against them, represent the contests between the followers of the 
 true and false religion. One of the Muses sings that Typhon-Seth was cast 
 under Mount iEtna, and struggled in the island of Tinacria, i.e. the over- 
 throw of Seth or his religion, and his followers forced to hide in dens and 
 caves of the earth ; but the Pieris sang how Typhon-Seth got out of his 
 cave and overthrew the gods, who fled to Egypt and he after them. The 
 false first overcame the true, but the true at last overcame the false, who were 
 banished to Ethiopia, and hid themselves in animal forms, pp. 361-3. 
 
 Fab. VII. and VIII. The rape of Persephone or Proserpine by Pluto, 
 death, represents the death of the apostate Church when Nimrod was 
 taken and cut to pieces for his rebellion, and the institution of his festival, 
 in which he comes to life again, and is thought to remain on earth the one 
 half-year and in Hades the other, as his priests fled at his death but were 
 afterwards restored, pp. 361-3. 
 
 Lib. VI. 1. The contest between Minerva (the weaver) and Arachne 
 (the spinner) is that between the true and false doctrines regarding the 
 Divine Son, as Minerva is that in the Roman Cabiri. Arachne, the true, 
 must succumb. The contest of Apollo and Marsya is the same. Marsya, the 
 true, succumbs, his eyes are plucked out, his lute broken, his music ceased, 
 symbolizes the destruction of the true doctrine of the Divine Son of God. 
 
 The contest between Niobe and Latona, "Niobe sive lo." Hyginus 
 (Eab. 145) shews Niobe to be lo-Ashteroth the Earth. Latona is the same, 
 the one the true doctrine of the Creation, the other the false. Niobe has 
 seven sons and seven daughters, or, as interpreted, the seven days of the 
 creation-week or the seven parts of the creation created in each day, by 
 
662 APPENDIX. 
 
 which it is made perfect. Latona's daughter Diana is the same, being Arte- 
 mis, "the perfect" creation. Apollo is the creator. He kills aU Niobe's 
 sons, Diana kills all her daughters, i.e. the false doctrines overcome the true. 
 
 Lib. VII. The Argonautic Expedition. Phryxus, the Phrygian, i.e. 
 Pelasgian ancestors before the Deluge carry the Golden Bam over the sea 
 of Pontus (the Deluge) to sacrifice, and hang his Golden Fleece in the temple 
 of Mars, i.e., the golden case of the cherubim in Noah's Beth at Nisibis. 
 .ffites-Noah, the king, keeps it with a dragon, as Atlas-Noah did his golden 
 fruit in his garden. Jason, banished from his country, builds a ship, and 
 with -his followers goes to Colchis to steal the Golden Meece, represents 
 Nimrod sailing up Tigris to Nineveh, thence to Nisibis, and stealing the 
 golden case of Atlas-Noah's cherubim. Medea, daughter of Mtes, repre- 
 sents the Medes who apostatised, and carried away the Golden Meece or 
 cherubim to Medea (see p. Ill), Gen. z. 8-13. 
 
 Lib. VIII. The myth of Theseus killing the Minotaur and redeeming 
 the Athenians from tribute represents the Divine Son or Seed of the 
 woman bruising the serpent's head and redeeming mankind. He is 
 thought to have done this in Crete, which represented Eden. 
 
 Lib. IX. The birth and labours of Hercules represent the career of 
 Nimrod, the Tyrean Hercules, Gen. x. xi. 
 
 Lib. X. The myth of Orpheus, Mr Hislop (pp. 342 and 435) thinks, is 
 another version of Nimrod's life, like Phsethon and ./Esculapius. We think 
 he rather represents his father Cush the false prophet. 
 
 Lib. XI. The birth of Adonis among the Sabeans at Nysa is the same 
 as Osiris, Bacchus, or Nimrod. He went to Egypt, gave it laws, and was 
 kUled by a wild boar while hunting on the mountains of Aramea (Syria). 
 Hercules-Sem, the slayer of the giants, and Set-Typon were his execution- 
 ers, who cut him in pieces. 
 
 Fab. VI. Laomedon builds the walls of Troy, i.e., Nimrod builds Baby- 
 lon. The birth of Achilles is that of the Seed of the woman, who is slain 
 by a wound in his heel. Traditions of Gen. xi. 1-9 are mixed up with 
 historical Troy and its siege. The hero Memnon is Nimrod, and Aga- 
 Memnon his antagonist ; Nestor is Shem ; Achilles, the Divine Son. 
 
 Lib. XII. The Greeks embark for the siege of Troy. 
 
 Lib. XIII. Fab. I. The contest between Ajax and Ulysses for the arms of 
 Achilles. Ajax, the sword-bearer, i.e. physical force ; Odysseus — Odah-Ouses 
 (jy " ovs" a goat), the testimony of the fish-taUed goat Capricornus, i.e. the 
 pillar of Noah. His opponent Palamedes, son of Naupilus, is iraAa/* " made 
 with hands," and ^ijSos " care," or " carefully made with the hands." Son 
 of Naupilus, vacs " a ship," and TreAeu " to navigate," or "the navigator of 
 ships," a title of the Tyrean Hercules-Melkartus, in the pillar of Hercules 
 or Baal Palamedes, being his son, is the copy of it among the Greeks, 
 "carefully made with hands," whereas Odysseus was a Boetylus, made by 
 Uranus Lord of heaven. Here is evidence of a contest between the two 
 religious parties among the Greeks, the one upholding the true doctrine of 
 the Divine Son as Lord of heaven and earth by the testimony of Noah's 
 pillar Odysseus, the other arguing for the false doctrine of the pillar Melkart. 
 Happily Odysseus, the true doctrine, prevailed at this time, and Palamedes 
 
APPENDIX. 
 
 663 
 
 was slain. This occurred at the siege of Troy, i.e. Babylon hefore the 
 Dispersion. Troy taken by the Greeks ; the Trojans dispersed ; 
 .(Eneas leaves for Italy, i.e. the destruction of Babylon, Gen. xi. 5-9. " So 
 the Lord scattered them abroad from thence," v. 8. Part is historical, and 
 represents the migration of the Pelasgian to Italy. 
 
 The whole is the representation of the Eoman version of the history of 
 the human race as ancestors to theEomans before their population of Italyand 
 the foundation of the Eoman state, in imitation of the Jewish history as given 
 by the Jews in our Bible down to the Dispersion from Babel, Gen. xL 10. 
 
 EREATA. 
 
 Page 27, line 14, for "p" read "p" 
 
 31, „ 41, for " N'3-n3 " read " snilS " 
 45, note, for "abcuntibus" read "abeuntibus." 
 57, line 21, for " each of" read "aE" 
 61, „ 30, for«nW"read"nim" 
 84, „ 7, for "Anum" read "Ainun." 
 96, „ 22, for"njW"read"njin" 
 102, „ 3, for"3»n"read"3''X3" 
 177, last line, for " nn " read " nil " 
 
 234. 
 301, 
 302, 
 
 3, (feZe"must." 
 39, for " eTejOoxA.OTTo " read " eT€poy\orTa.'' 
 
 9, for " A'tyoTTioi " read " KtymrTioi." 
 19, for " contradiction " read " contra-distinction." 
 
 303, „ 1, for " vTro[iyi]iw.ra " read " vTrofivrifiaTa." 
 
 304, „ 30, for " KvpioXoyiK " read " KvpioXoyiK." 
 319, ,, 1, for "Prochus" read" Proclus." 
 
 345, „ 14, for "Plate II." read "Plate I." 
 347, „ 22, for " ods " read " gods." 
 400, „ 27, for " colour " read " collar." 
 408, „ 18, toT "ovpavos" r:e&d " ovpavoi." 
 410, „ 2, for " AiyoTTT^ " read " AtyvTrTi;)." 
 441, „ 10, for " caducens " read " caduceus." 
 488, lines 2 and 12, for" N13" read" Kn3" , , 
 
 494, line 28, for " intelligible" read " umntelligible." 
 
 520, „ 21, for"innnn''n"read"innnnin" 
 
 530, lines 35, 36, 37, 38, for « + " read " X " 
 540, line 29, for " cetnoid " read " ctenoid." 
 546, „ 9, for " incubatat " read " incubabat." 
 575, „ 28, for"nB«{"read"n{!>V" 
 594, 28, for " Tretoslerno" read " Tretostemo." 
 „ lines 37, 41, for " Palsedina " read " Paludina." 
 628, in the second table, column " Hales b.c.," for " 993 read 
 " 1002," and the sum for " 2126" read "2153." 
 
Dundee : 
 
 Printed by Wintee, Duncan & Co. 
 
 St. Clement's Lane. 
 

 
 
 
 
 
 
 PLATE 
 
 I. 
 
 
 
 
 
 
 
 
 
 AlpKabett from, right to left. 
 
 ffree* 
 
 Alphabet! from 
 
 Itftto'right. 
 
 1 
 
 il 
 
 j 
 
 i 
 
 1 
 
 1 
 
 rf 
 
 5 
 
 1 
 
 
 
 I 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 u 
 
 u 
 
 .« 
 
 18 
 
 ALEPH, 
 
 an ox 
 
 K 
 
 <f: 
 
 /< 
 
 < 
 
 ^ 
 
 IC 
 
 (^ 
 
 A 
 
 
 A 
 
 A 
 
 A 
 
 
 
 A 
 
 A 
 
 A 
 
 BBTH, 
 
 aboUM 
 
 3 
 
 S 
 
 s 
 
 9 
 
 h 
 
 3 
 
 
 
 
 e 
 
 
 
 
 
 GIMEL. 
 
 a camel 
 
 i 
 
 1 
 
 ^ 
 
 
 1 
 
 1 
 
 D 
 
 
 
 A 
 
 D 
 
 
 
 
 A 
 
 
 C 
 
 DALETH, 
 
 a door 
 
 T 
 
 A 
 
 ^ 
 
 ^ 
 
 -^ 
 
 
 
 
 
 A 
 
 ^ 
 
 
 
 
 A 
 
 C 
 
 A 
 
 HE, a vindoT 
 or air opening 
 
 n 
 
 ^ 
 
 y 
 
 
 i 
 
 
 ^ 
 
 ^ 
 
 
 \ 
 
 « 
 
 
 
 
 
 E 
 
 % 
 
 VAC, 
 
 a book 
 
 1 
 
 Y 
 
 } 
 
 
 :^ 
 
 ^ 
 
 3 
 
 ^ 
 
 T 
 
 1 
 
 ^ 
 
 
 
 
 
 F 
 
 
 ZAIN, 
 
 a lance 
 
 t 
 
 X 
 
 
 
 
 
 
 
 
 1 
 
 
 
 
 
 
 
 
 CHETH. 
 
 a hedge 
 
 n 
 
 H 
 
 v> 
 
 & 
 
 B 
 
 
 B 
 
 
 
 H 
 
 h 
 
 
 
 
 H 
 
 
 
 TETH. 
 
 a serpent 
 
 C3 
 
 
 
 
 
 
 o 
 
 
 
 <^ 
 
 o 
 
 ^ 
 
 @ 
 
 ® 
 
 
 
 Q 
 
 ® 
 
 JOB, 
 
 a band 
 
 ■p 
 
 •^ 
 
 H 
 
 A 
 
 T. 
 
 <v 
 
 1 
 
 
 
 ^ 
 
 H 
 
 ^1 
 
 ? 
 
 1 
 
 s 
 
 j 
 
 i 
 
 CAPH, 
 
 a hollofr hand 
 
 3 
 
 >^ 
 
 y 
 
 9 
 
 
 
 1 
 
 
 
 >l 
 
 
 
 
 
 K 
 
 K 
 
 K 
 
 LAMED. 
 
 A goad 
 
 b 
 
 6 
 
 V 
 
 L 
 
 / 
 
 
 >] 
 
 
 
 vl 
 
 /^ 
 
 
 
 
 ^ 
 
 / 
 
 /^ 
 
 MEM, 
 
 a sea 
 
 
 
 ^ 
 
 •t^ 
 
 7 
 
 ^ 
 
 
 ^ 
 
 wi 
 
 
 ^ 
 
 
 
 
 
 /VY 
 
 I^ 
 
 r 
 
 NVK, 
 
 aitsb 
 
 3 
 
 y 
 
 > 
 
 y 
 
 !/ 
 
 ^ 
 
 M 
 
 M 
 
 
 w 
 
 
 
 
 
 A/ 
 
 f 
 
 r 
 
 8AMECH, 
 
 a prop 
 
 D 
 
 ^ 
 
 
 
 
 
 ^ 
 
 
 
 X 
 
 * 
 
 
 
 
 K^» 
 
 X 
 
 
 ATN, 
 
 an eye 
 
 V 
 
 
 
 o 
 
 
 
 o 
 
 o 
 
 
 
 
 O 
 
 
 
 
 
 
 
 
 o 
 
 OG 
 
 PE, 
 
 the month 
 
 Q 
 
 :f 
 
 
 
 
 
 T 
 
 1 
 
 
 T 
 
 
 
 
 
 P 
 
 r 
 
 r 
 
 TSADR. 
 
 V 
 
 r 
 
 x: 
 
 / 
 
 5 
 
 
 
 
 
 
 
 
 
 
 
 
 
 KOPH, 
 
 an axe 
 
 P 
 
 f 
 
 17 
 
 ^ 
 
 •P 
 
 P 
 
 
 
 
 9 
 
 
 
 
 
 > 
 
 
 
 BESH, 
 
 the bead 
 
 n 
 
 ^ 
 
 ^ 
 
 *^ 
 
 ^ 
 
 
 <1 
 
 c 
 
 ^ 
 
 ^ 
 
 4 
 
 < 
 
 
 
 ^ 
 
 > 
 
 p 
 
 1^ 
 
 BHIN, 
 
 a tooth 
 
 E> 
 
 w 
 
 Vl/ 
 
 V 
 
 V 
 
 <:c/ 
 
 ^? 
 
 ^ 
 
 2 
 
 M 
 
 X 
 
 I 
 
 ) 
 
 :i 
 
 M 
 
 M 
 
 N 
 
 BIN, 
 
 a tooth 
 
 b 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 TAU, amaxk 
 on cattle 
 
 n 
 
 X 
 
 / 
 
 / 
 
 ?C 
 
 
 t 
 
 r 
 
 y 
 
 T 
 
 
 
 
 
 r 
 
 T 
 
 T 
 
 U. 
 
 
 
 
 
 
 
 V 
 
 r 
 
 
 y 
 
 y 
 
 V 
 
 V 
 
 
 
 V 
 
 V 
 
 PHI. 
 
 
 
 
 
 
 
 8 
 
 
 
 9 
 
 ^ 
 
 <!» 
 
 
 
 rH 
 
 
 * 
 
 CHI. 
 
 
 
 
 
 
 
 ^ 
 
 
 
 Nir 
 
 X 
 
 + 
 
 
 
 KH 
 
 Nk 
 
 % 
 
PLATE II. 
 
 
 
 
 
 ALPHABETS. 
 
 
 
 
 
 
 OBLTIC. 
 
 SBMinC. 
 
 BDNIC. 
 
 Name. 
 
 4i 
 if 
 
 1 
 
 
 j 
 
 Wekh 
 
 or 
 BanUo. 
 
 1 
 
 
 1 
 
 1 
 
 1 
 
 1 
 
 Kame. 
 
 AIUC, 
 
 on dm 
 
 :^ 
 
 A 
 
 A 
 
 aw 
 
 A 
 
 a 
 
 ^ 
 
 < 
 
 ^ 
 
 1 
 
 f 
 
 / 
 
 AAR. 
 
 BSITH, 
 
 a birch 
 
 > 
 
 h 
 
 b 
 
 bay 
 
 ]/ 
 
 b 
 
 s 
 
 ^ 
 
 ;d 
 
 1^ 
 
 ^ 
 
 ^ 
 
 BIARKAN. 
 
 COLL, 
 
 >hanl 
 
 ^ 
 
 c 
 
 c 
 
 kay 
 
 < 
 
 c 
 
 
 1 
 
 ^. 
 
 h 
 
 h 
 
 r 
 
 KAUN or 
 CBN. 
 
 DUIB, 
 
 an oak 
 
 i» 
 
 b 
 
 b 
 
 ihay 
 
 > 
 
 d 
 
 ^ 
 
 -^ 
 
 7 
 
 ^ 
 
 ► 
 
 \ 
 
 DU88 or 
 THUES. 
 
 EADA, 
 
 OQ aap«n 
 
 3 
 
 e 
 
 e 
 
 ay 
 
 > 
 
 e 
 
 7 
 
 3 
 
 1 
 
 r 
 
 ^ 
 1 
 
 \ 
 
 BOB or 
 IH. 
 
 an alder 
 
 \ 
 
 Y 
 
 r 
 
 eff 
 
 j^ 
 
 r 
 
 7 
 
 ^ 
 
 1 
 
 1^ 
 
 'i 
 
 V 
 
 FE. 
 
 OOBT, 
 
 an Ivy 
 
 ^ 
 
 5 
 
 5 
 
 gay 
 
 C 
 
 g 
 
 
 
 
 X 
 
 •A 
 
 
 GEBO. 
 
 CATHCa«pli»te 
 »k a whitethorn 
 
 ^ 
 
 • 
 
 « 
 
 
 k 
 
 h 
 
 ^ 
 
 e 
 
 K 
 
 H 
 
 N 
 
 * 
 
 HAGL. 
 
 lOOHA, 
 
 a yew 
 
 1 
 
 7 
 
 1 
 
 ee 
 
 1 
 
 i 
 
 T*/ 
 
 t: 
 
 ) 
 
 / 
 
 1 
 
 1 
 
 IIS. 
 
 CO, K. Q. 
 
 K 
 
 
 
 
 < 
 
 k 
 
 / 
 
 ^ 
 
 :r 
 
 
 
 
 
 LUIS, 
 
 a quicken 
 
 1 
 
 t 
 
 L 
 
 ell 
 
 K 
 
 1 
 
 V. 
 
 / 
 
 b 
 
 r 
 
 r 
 
 r 
 
 LAUOR or 
 LAOO. 
 
 HUIN, 
 
 a vine 
 
 Ui 
 
 m 
 
 7?J 
 
 3mm 
 
 ^ 
 
 in 
 
 1 
 
 y 
 
 X 
 
 r\ 
 
 n 
 
 t 
 
 HADR. 
 
 NUIN, 
 
 an ash 
 
 /f 
 
 7\ 
 
 t1 
 
 enn 
 
 n 
 
 n 
 
 1 
 
 
 K 
 
 j 
 
 •^ 
 
 K 
 
 NAUD. 
 
 NO. 
 
 A' 
 
 
 
 
 ^ 
 
 ng 
 
 
 
 
 )^ 
 
 1^ 
 
 
 INQ or 
 IKC. 
 
 OIK, 
 
 a spindle 
 
 X 
 
 
 
 o 
 
 oh 
 
 
 
 
 
 o 
 
 o 
 
 y 
 
 P 
 
 p 
 
 ^ 
 
 OS. 
 
 PEITH-BHOO. 
 
 
 r> 
 
 1= 
 
 pay 
 
 \ 
 
 P 
 
 
 
 
 e 
 
 .r 
 
 
 PBOBTH or 
 PBRD. 
 
 ROTS, 
 
 an elder 
 
 & 
 
 n 
 
 T 
 
 arr 
 
 y 
 
 r 
 
 "^ 
 
 <\ 
 
 1 
 
 i^ 
 
 R 
 
 ^ 
 
 RIDIR. 
 
 8UIL, 
 
 the snn 
 
 4. 
 
 s 
 
 r 
 
 ess 
 
 f 
 
 s 
 
 Hy 
 
 k. 
 
 V 
 
 h 
 
 H 
 
 H 
 
 8IOBL or 
 80L. 
 
 TBINB, 
 
 flie 
 
 f 
 
 z 
 
 z 
 
 thay 
 
 />. 
 
 t 
 
 h 
 
 )< 
 
 n 
 
 t 
 
 t 
 
 t 
 
 TYR or 
 MR. 
 
 UB. 
 
 <U, heath) 
 
 Ti 
 
 a 
 
 u 
 
 00 
 
 y 
 
 u 
 
 
 
 
 h 
 
 IL 
 
 ft 
 
 oa 
 
 I. T! 
 
 f 
 
 
 
 
 
 
 
 
 
 A 
 
 
 /K 
 
 YB. 
 
 
 
 
 
 
 
 
 
 
 
 ^ 
 
 \ 
 
 
 WBK. 
 
im' 
 ^^^' 
 
 'K- A '•■111' }g. >iAtl"l'\ 
 
 T * '^, W ^S Vi itfi iVCi". 
 
 
 1 V'fi '» '-A/A.