Professional Documents
Culture Documents
BY
GERALD MASSEY.
VOLUME I.
lonD-on:
WILLIAMS AND NORGATE, 14, HENRIETTA STREET.
1881.
LONDON:
FRATERNAL AFFECTION
THIS BOOK
IS
TO
ITS
FIRST BEFRIENDER.
CONTENTS.
SECTION PAGE
I. EGYPT
I.
~-
-- -,---- ----=-- --- ----~----~-.~~-·--~--- ..- . - . -
EGYPT.
SECTION I.
EGYPT.
TRAVELLERS who have climbed and stood upon the summit of the
Great Pyramid of Ghizeh tell us how all that is most characteristic .
of Egypt is then and there in sight. To the south is the long
Necropolis of the Desert, whose chief monuments are the Pyramids
of Abooseer, Dashoor, and Sakkarah. That way lies the granite
mountain flood-gate of' the waters, which come winding along from
the home of the hippopotami to leap down into the Nile-valley at
last with a roar and a rush for the Mediterranean Sea. To the north
there is desert also, pointed out by the ruined pyramid of Abooroash.
To the west are the Libyan Hills and a limitless stretch of yellow
sand. Again, there is a grey desert beyond the white line of Cairo,
under the Mokattam Hills.
And through these sandy stony desert borders, Egypt runs along-
side of its river in a double line of living green, the northward
flowing waters and their meadowy margin broadening beneficently
into the Delta. Underfoot is the Great Pyramid, still an inscrutable
image of might and of mystery, strewn round with reliquary rubbish
that every whirl of wind turns over as leaves in a book, revealing
strange readings of the past ; every chip and shard of the frag-
ments not yet ground down to dusty nothing may possibly have
their secret to tell. 1
The Great Pyramid is built at the northern end of the· valley
where it relatively . overtqps the first cataract, nearly 6oo miles
away to the south, and, as the eye of the whole picture, loftily
1 Ancient Hz'story from the Monuments, by Dr. Samuel Birch. Egypt f!f the
Pharaohs, Zincke. Mummies and Moslems. "Warner. P. 92. Martyrdom f!f
Man. Reade. Ch. i. Life aud Work at .the Great Pyramid. Smyth, Ch.
i; p: 29·
VOL. I. B
2 A BooK oF THE BEGINNI~Gs.
I
EGYPT. 5 ..
explanations of\yhich have as yet been unsuccessful. His rendering of
the meaning as Mazor, the fortified land, the present writer considers ·
the mostunsuccessful of all. Mest-ru and Mest-ur are the Egyptian
equivalents for the Hebrew Mitzr, plural Mitzraim, and the word
enters into the name of the Mestra::an Princes of the old Egyptian
Chronicle. Mest (Eg.) is the birth-place, literally the lying-in cham her,
the lair of the whelp ; and ru is the gate, door, mouth of outlet ; ur
is the great, oldest, chief. Mest-ru is the outlet from the birth-place.
In this sense the plural Mitzraim would denote the double land of the
outlet from the inland Birth-place.
There is a star " Mizar" in the tail of the Great Bear, the Ty-
phonian type of the Genitrix and the birth-place, whose name is
that of Lower Egypt or Khebt. Mest (Eg.) is the tail, end, sexual
part, the womb, and ur is the great, chief, primordial. Thus Mitzraim
and Khebt are identical in the planisphere as a figure of the birth-
place, found in Khebt or Mitzraim below. Mest-ur yields the chief
and most ancient place of birth which is not to be limited to Lower
Egypt.
It is certain, however, says Feurst, that ·w~ and "'I~~ meant origin-
ally and chiefly the inhabitants. It is here that mest-ur has the superi-
ority over Mest-ru. The ru in mest-ru adds little to the birth-place,
whereas the compound mestur expresst"s both the eldest born and
the oldest birth-place. The Hebrew 'll represents a hieroglyphic Tes
·which deposited a phonetic T and S, hence the permutation ; mtzr is
equated by mstr, and both modify into misr. In the same way the
Hebrew Matzebah (i1:J~~) renders the Egyptian Mastebah. Also,
Mizraim is written Mestraim by Eupolemus. Khum, he says, was
the father of the JEthiopians, and brother of Mestraim, the father
of the Egyptians.l
The name Egypt,· Greek Aiguptos, is found in Egyptian as
Khebt, the Kheb, a name of Lower Egypt. Khebt, Khept or Kheft
· means the lower, the hinder part,. the north, the place of emanation,
the region of the Great Bear. The f, p and b are extant in Kuft,
i:J. town of Upper Egypt; in Coptos, that is Khept-her or Khept
above, whence came the Caphtorim of the Hebrew writings (Gen. x.
14), enumerated among the sons of Mitzraim, and Kheb, Lower
Egypt.
The Samaritan Pentateuch (Gen. xxvi. 2) renders Mitzraim by the
name of Nephiq i''El~ which denotes the birth-land (ka) with the
sense of issuing forth ; Aramaic j:)El~ to go out. In Egyptian nefika
would indicate the inner land of breath, expulsion, going out, or it
might be the country of the sailors.
The land of Egypt was reborn annually as the product of the
waters was added layer by layer to the soil. Three months inun-
dation and nine months dry made up the year. The nine months
1 Euseb. Praep. En11g. B. 9·
.~--··-·-.----...-...,....------ ---··--.-· ~-~~
past as real as the uplifting rock of the Great Pyramid, and the base,
however hidden, must be in proportion'to the building.
They are there, and that is nearly all that has been said; how or
when they got there is unknown. These things are usually spoken of as
if the Egyptians had done as we have, found them there. The further
we can look back at Egypt the older it grows. Our acquaintance
with it through the Romans and Greeks makes it modern. Also their
own growth and shedding of the past kept on modernizing the myths,
the religion, the types. It will often happen that a myth of Egyptian
creation may be found in some distant part of the world in a form far
older than has been retained in Egypt itself.
It is a law of evolution that the less-developed type is the oldest in
structure, reckoning from a beginning. This is so with races as with
arts. The hieroglyphics are older than letters, they come next to the
living gesture signs that preceded speech. But less-developed stages
_are found out of Egypt than in it because Egypt went on growing
and sloughing off signs of age, whilst the Maori, the Lap, the
Papuan, the Fijian suffered arrest· and consequent decadence. And
the earlier myth may be recovered by aid of the arrested ruder form.
Fortunately the whole world is one wide whispering-gallery for
Egypt, and her voice may be heard on the other side of it at times
more distinctly than in the place where it was uttered first. And
looking round · with faces turned from Egypt we shall find that
language, the myths, symbols, and legendary lore of other lands,
become a camera obscura for us to behold in part her unrecorded
backward past. The mind of universal man Is a mirror in which
Egypt may be seen. We shall find the heavens are telling of her
glory. Much of her pre-monumental and pre-monarchical past
during which she was governed by the gods has to be reflected for
us in these mirrors ; the rest must be inferred. Vain is all effort to
build a boundary wall as her historic starting-point with the debris
of mythology.
The Stone Age of Egypt is visible in the stone knife continued to
be used for the purpose of circumcision, and in the ··preparation of
, their mummies. The stone knife was a type persisting from the
tim·e of the stone implements. The workers in bronze, iron, and
other metals did not go back to choose the flint weapon. The
" N uter" sign of the god is a stone axe or adze of the true Celt type.
The antiquity of Egypt may be said to have ended long before
the classical antiquity of the moderns begins, and except in the
memorials of myth and language it was pre-monumental. We know
that when Egypt first comes in sight it is old and grey. Among the
most ancient of the recipes preserved are prescriptions fdr dyeing the
hair. There are several recipes for hair dye or washes found in the
Ebers Papyrus, and one of these is ascribed to the lady Skheskh,
mother of Teta, the first king on the monuments after Mena.
·~.~.~~~~ --~~~~~--,, ~-:=-,..,.., ---~--~- --..- ...... ~.--
--o-:--....-.:-~'""- -~~~
'
EGYPT.
This is typical. They were old enough more than 6,ooo years
ago for leprosy to be the subject of profound concern. A manu~
script of the time of Rameses II. says :-
"This is the beginning· of. the collection of receipts for curing
leprosy.. It was discovered in a very ancient papyrus inclosed in
a writing-case under the feet (of a statu~) of the god Anubis, in the
town of Sakhur, at the time of the reign of his majesty the defunct
King Sapti," 1 who was the fifth Pharaoh of the first dynasty, in the
list of Abydus.
Leprosy was indigenous to Egypt and Africa; it has even been
conjectured that the white negroes were produced by it, as the
Albinos of the Black race.
The most ancient portion known of the ritual, getting on for 7,000
years old, shows that not only was the Egyptian mythology founded
on the observation of natural phenomena at that time established,
but the mythology had then passed into the final or eschatological
phase, and a system of spiritual typology was already evolved from
the primordial matter of mythology. The text of chapter cxxx.
is said in the annotation to have been found in the reign of King
Housap-ti, who, according toM. Deveria, was the Usaphais ofManetho,
the fifth king of the first dynasty, and lived over 6,000 years since ;
at that time certain parts of the sacred book were discovered as
antiquities of which the tradition had 'been lost. And this is the
chapter of "vivifying the soul for ever."
The Lunar myth with Taht as the Word or logos, is at least as
old as the monuments (it is indefinitely older), and we know from
the ritual (ch. xlii.) that Sut was the announcer, the Word, and
represented the Two Truths before the time of Taht ; Sut was the
first form of Hennes the Heaven-born.
From almost the remotest monumental times, dated by Bunsen
as the seventh century after Mena, or according to the present
reckoning nearly 4,000 years B.C., they had already attained to the
point of civilisation at which the sacrifice of human beings as
offerings to the gods is superseded by that of animals. There is no
doubt of the human victims once sacrificed, as the sacrificial stamp,
with the victim bound and knife at the throat, still remains to attest
the fact, 2 as well as the Ideographic Kher, the human victim bound
for slaughter ; Kher being one with Kill.
There is a stone in the museum at Boulak consecrated to the
memory of a noteworthy transaction. vVe learn from it that in the
time of Kufu of the fourth dynasty, and founder of the Great
Pyramid, that the sphinx and its recently discovered temple not
only existed already, but were then in a state of dilapidation, and
1 "Har-Sut." I read the T£e sign in this passage as" ?ut:" The name of Suti
(Lepsius, Kiinigsbuch) is several times written w.ith the Tie ~1gn. . .
2 De Rouge, Les Monuments qu'o1t peut attrzbuer aux szx premreres Dynastze.<,
pp. 46, 47· Bunsen, Egypfs Place, vol. v. p. 719.
EGYPT. II
EGYPT. 13
countries, will alone explain its absence from the pictures of an
African people.
"The origin of the word Nile," says M. Brugsch', "is not to. be
sought in the old Egyptian language, but as has been lately suggested
with great probability, it is derived from the Semitic word Nahar or
Nahal, which has the general signification of river." 1 So good an
Egyptologist should have remembered that aur or aru (Eg.) is the
river and that nai is the definite plural article The, which gives all
the Egyptian significance to the River as the double st~eam, the' two
waters or waterer of the two lands north and south. Naiaru inter-
changes with Naialu, whence 'the Nile. But for this combination of
nai (plural the) and aru, earlier Karu river, extant in JEthiopic as
Nachal, for the Nile, the Semites would have had no such Nahar or
Nahal.
M. Brugsch is the Semitizer of Egyptology. He finds a Semitic
foundation for doctrines so ancient in Egypt itself as to be almost
forgotten there; so long ago rejected and cast out as to have become
the sign and symbol of all that was considered foreign to later
Egypt. Nothing is older than the Great Mother and Child; and
as Ta-Urt and Sut,' the Great Bear and Dog-:-Star, these were the
gods of the Typhonians within the land long ages before they were
re-introduced as the Semite Astarte and Bar-Sutekh. The same
deities that were worshipped in Lower Egypt by the Hekshus and
Palestino-Asiatic tribes were the divinities of pre-monumental Egypt
and of the Shus-en-Har. Sut is called a Semitic divinity and he
comes back with his Ass as such. But he returns as an Exile
to the old country, not as a new creation.
The duad of the Mother and Child consecrated in Astarte and
Sutekh and execrated as Sut-Typhon was superseded in monu-
mental times by the men who worshipped the Fatherhood as well,
or instead of the Son. But the myth of Isis's descent into the
under-world in search of Osiris is that of the mother and son who
became her consort, and identical with that of Ishtar and Tammuz or
any other· form of the duad consisting of mother and child. The
disk-worship re-introduced by the Amenhepts III. and IV. was looked
on as intolerable heresy by the Osirians and Ammonians ; and yet
their sun was the same god Har-Makhu of the two horizons, the
God of the Sphinx and of the pre-monumental Shus-en-Har, the
Har of the double horizon; the Har who was earlier than Ra, and
Sabean before the title became solar.
The Goddess Anata appears in Egypt in the time of Rameses II.
as if from Syria, a goddess of the bow and spear ; yet this was
but a re-introduction of a most ancient divinity who had gone forth
from Egypt to become the Anat and Anahita of the Chaldaio-
Assyrian religions. She was N eith, the goddess with the bow and
1 Vol. i. p. 12, Eng. Ed,
14 A BooK OF THE BEGINNINGS.
Khal as the lower land from either the south or east, it does apply to
the position and age of the primeval namers. The Egyptians had a
Sabean orientation still more ancient than either of these two. Time
was when the right hand was also the east, Ab, the right hand and the
east side. On the other hand the west (sem)'is the left side, semhi
is the left hand, Assyrian samili, Hebrew samali. Now for the east
to be on the right and the west on the left, the namers must face the
north, and that this the region of the Great Bear was looked to as the
great quarter, the birth-place of all beginning, is demonstrable. Those,
then, who looked northward with the east on their right and the west
on their left hand were naming with their backs to the south and not
their faces ; nor were their faces to the east. This mode of orienting
was likewise the earliest with the Akkadians, who looked to the north
as the front, the favourable quarter, the birth~place. They, like the
dwellers in the equatorial regions, had seen the north was the starry
turning point, and the quarter whence came the breath of life to the
parched people of the southern lands. This accounts for the south
being the Akkadian "funereal point" and the hinder part.
When the namers from the south had descended the Nile valley and
made out their year, of which the Dog-Star was the announcer, then
they looked south as their front, and the west was on the right, the east
on the left hand, hence we find Ab for the left hand east. 1 Thus the \.
Egyptians have two orientations, one with the east on the right hand,
one with the east on the left, and both of these precede the frontage in
the east. Perhaps it was a reckoner by one of the first two methods
who asserted that there were in Nineveh "more than I 20,000 persons
who could not discern between their right hand and their left hand."
The earliest wise men came from the south, not the east, and
made their way north. With the Hebrews Kam is a synonym of
the south. Their south as Kedar was the place of coining forth,
and as negeb it is identical with the Egyptian goddess, Nekheb, who
brought forth in the south, and was the opener in that region, as the
Chaldean god Negab is the opener in the west.
Khent, the Egyptian name of the south, is the type-word for going
back. Khent means to go back, going back, and going up, at the same
time that khebt is the hinder part and the place of going down. This
may be said to be merely solar. But Khent the southern land, the
name for farthest south, which can now be traced as far as Ganda
(the U-ganda), means the inner land, the feminine abode, the birth-
place, and the lake country. Brugsch-Bey and Bunsen have read
from right to left that which was written from left to right.
Egypt, says Wilkinson,. was certainly more Asiatic than African.
But when·? We have to do with the origin, not with the later
appearances on the monuments after ages of miscegenation. It
is true that a long gradation divides Negroes from the Egyptians,
1 Pierret, Vocabulaz're, "Ab, the Left."
EGYPT.
but the whole length of that gradation lies behind them in the
coloured races of the dark land, and in no. other. All the four
colours, black, red, yellow, and white, meet upon the monuments,
and they all blend in Egyptian types. The red men and the yellow
are there as Egyptians; with the background of black out of which
the modifications emerge. The ·problem of origin cannot be
worked back again from white, yellow, or red to black, as it can
forwards from black, with Egyptians for the twilight dawning out of
darkness. The red skin similar to the complexion of the earliest
men of the monuments is not an uncommon variety of the Africans.
Bowditch asserts that a clear brownish-red is a complexion frequently
found among the Ashantis although deep black is the prevailing colour.
Dr. Morton, the American craniologist, recanting an earlier opinion
says : "I am compelled by a mass of irresistible evidence to modify
the opinion expressed in the Crania Egyptiaca, namely, that the
Egyptians were an Asiatic people. Seven years of additional inves-
tigation, together with greatly increased materials, have convinced me
that they are neither Asiatics nor Europeans but aboriginal and
indigenous inhabitants of the Nile or some contiguous region-
peculiar in their physiognomy; isolated in their institutions, and
forming one of the primordial centres of the human family."
Professor Huxley has asserted that the aborigines of Egypt were
of the same physical type as the original na~ives of Australia, for, he
says, "although the Egyptian has been modified by admixture, he
still retains the dark skin, the black silky wavy hair, the long skull,
the fleshy lips, at).d broadish alee of the nose which we know distin-
guished his remote ancestors, and which cause both him and them to
approach the Australian and the Dashyu more nearly than they do any
other form· of mankind." 1
A vocabulary of Maori and Egyptian words is given in this work
such as will corroborate his statement with the testimony of another
witness. This list of words by itself is sufficient to prove the primal
· identity of the Maori and Egyptian languages. The evidence from
mythology is if possible still more conclusive and unique. A reply to
Professor Huxley's declaration has· been attempted by contrasting
two Egyptian heads with two of an Australian type which would
show the greatest unlikeness and asking where was the likeness? 2
But for aught known to the contrary this unity of Maori and
Egyptian may be a thing of twenty thousand years ago. Not that
the author has any certain data except that some of the Mangaian
myths appear to him to date from the time when the sun was
last in the same sign at the spring equinox as it is now, and
that the equinox has since travelled once round the circle of pre-·
cession, which means a period of twenty-six thousand years. And he
does not doubt that on their line the ethnologists will ultimately demand'
1 Joum. of Eth11ol. Soc. 187I. 2 Owen,Joum. of Anthroj. Soc. 1874-
VOL, I. C
18 A BooK oF THE BEGINNINGs.
EGYPT. 19
distinguishing characteristic of the African people, among whom were
the Libyans who shaved the left side of the headrexcept the single
lock that remained drooping down. This was the emble~ of Horus
the Child, continued as the type of childhood from those children of
the human race, the Africans. Yet the Egyptians held the Libyans in
contempt because they had not advanced to the status of the cir-
cumcised, and·they inflicted the rite upon their conquered enemies in
death, by excisin'g the Karunata.
The· African custom of children going undressed until they
·attained the age of puberty, was also continued by the Egyptians.
Princesses went as naked as commoners ; royalty being no exception
to the rule. At that age the children assumed the Horus-lock at the
left side of the head as the sign of puberty and posterity.
The Egyptians were pre-eminent as anointers. They anointed the
living and the dead, the persons of their priests and kings, the statues
of their gods ; anointing with unguents being an ordinary mode of
welcome to guests on visiting the houses of friends. This glorifying
by means of grease is essentially an African custom. Among some
of the dark tribes fat was the grand distinction of the rich man.
According to Peter Kolben, who wrote a century and a half ago, the
-wealthier the Hottentot the more fat and butter he used in anointing
himself and family. A man's social status was measured by the
luxury of butter and fat on his body. This glory of grease was only
a grosser and more primitive form of Egyptian anointing. 1
The custom of saluting a superior by going down on the knees and
striking the earth with the head is no~ limited to Africa, but is widely
spread in that land. The king of the Brass people never spoke to
· the king of the Ibos without acknowledging his inferiority by going
down on his knees and striking his head< against the ground. On the
lower Niger, as a mark of supreme homage,· the people prostrated
themselves and struck their foreheads against the earth. The Coa11t
Negroes are accustomed to fall on their knees before a superior and
kiss the earth three times.2 It is etiquette at Eboe for the chief
people to kneel on the ground and kiss it thrice as the king goes
by; In the Congo region prostration on the knees to kiss the earth
is a mode of paying homage. The custqm is Egyptian, and was
designated "Senta," for respect, compliment, congratulation, to pay
-homage; the word signifies l"iterally, by breathing the ground.
Of the Congos, Bastian says, "When they spoke to a superior they
might have sat as models to the Egyptian priests when making the
representations on the Temple walls, so striking is the likeness be-
tween what is there depicted and what actually takes place here." 8
Theirs were the primitive sketches, the Egyptian~ finished the pictures.
1 Kolben, State of tlze Cape of Good Hope, vol: i. pp. 50, 51: London, i731.
_2 Cited by Spencer, Ceremonial bzstitutions, u6, 121-4,
3 Bastian, Africanisclze Reisen, I43·
c 2
~--;~·----=-~------------------- ----------
great water which dominated after they were aware of the existence
of seas. The water, or rather mud of source is a lake of primordial
matter placed in the north. Another hint may be derived from
the fact that aru is the river in Egyptian, and the ante-
rior form of the word, karu, is the lake or pond.
No geological formation on the whole surface of this earth could
have been better adapted for the purpose of taking the nomads as
they drifted down from the .I.Ethiopic highlands, into the valley that
embraced them, to hold them fast, and keep them there hemmed
in by deserts and mountains with no outlet except for sailors; and
compressed them until the disintegrating tendencies of the nomadic
life had spent their dispersing force and gave them the shaping
squeeze of birth that moulded them into civilised men. Divinest
foresight could have found no fitter cradle for the youthful race, no.
more quickening birth-place for the early mind of man, no mouth-
piece more adapted, for utterance to the whole world. It was
literally a cradle by reason of the narrow limits. Seven hundred miles
in length, by seven wide, fruitful and fertile for man and beast. Life
was easy there from the first.
, "They gather in the fruits of the earth with less labour than other
people, for they have not the toil of breaking up the soil with the
plough, nor of hoeing, nor of any other work which all other men
must labour at to obtain a crop of corn; but when the river has come
of its own accord and irrigated their fields, and having irrigated them
subsided, then each man sows his own land and turns swine into it,
and when the seed has been trodden in by the swine1 he waits for
harvest time. " 1 But the land was a fixed quantity on the surface,
however much it increased in depth, and the supply of food was
therefore limited by boundaries, as stern as Egypt's double ranges of
limestone and sandstone hills. Lane calculated the extent of land
cultivated at 5,500 square· geographical miles, or rather more than one
square degree and a half. 2 And this appears to be a fair estimate in
roundnumbers, of its modern limits.
Such a valley would soon become as crowded with life as the womb
of a twin-bearing woman in the ninth month, and as certain to expel
the overplus of hl.lman energy. It was as if they had gradually
descended from the highlands of Africa with a slow glacier-like
motion and such a squeeze for it in the valley below as should launch
them from the land altogether and make them take to the waters.
There was the water-way prepared to teach them how to swim, and
float, and sail, offering a ready mode of transit and exit and when over-
crowded at home, free carriage into other lands. The hint was taken
and acted upon. Diodorus Siculus declares that the Egyptians
claimed to have sent out colonies over the whole world in times of the
1 Herodotus, ii. 14.
2 EncyclojJcedia Brit. 8th edition, vol. viii. p. 421.
22 A BooK OF THE BEGINNINGS.
remotest antiquity. 1 They affirmed that they had not only taught the
Babylonians astronomy, but that Bel us and his subjects were a colony
that went out of Egypt This is supported by Genesis in the
generations of Noah. By substituting Egypt for the mythical Ark
we obtain a real starting point from which the human race goes
forth, and can even utilise the Hebrew list of names. ·
Diodorus Siculus was greatly impressed with the assertions of the
priests respecting the numerous emigrations Including the colonies of
Babylon and Greece, and the Jewish exodus, but they named so many in
divers parts of the world that he shrank from recording them upon
hearsay and word of mouth, which is a pity, as they may have been
speaking the truth. He tells us they had sacred books transmitted to
them from ancient times, in which the historical accounts were
·recorded and kept and then handed on to their successors.2
In the inscription of Una belonging to the sixth dynasty, we find
the earliest known mention of the Nahsi (negroes) who were at
that remote period dominated by Egypt, and conscribed for her
armies. In this, one of the oldest historical documents, the
negroes from Nam, the negroes from Aruam, the negroes from
U aua (Nubia), the negroes from Kau, the negroes from the 1and of
Tatam are enumerated as being in the Egyptian army. Una, the ·
governor of the south, and superintendent of the dock, tells us how
the Pharaoh .commanded him to sail to some locality far south to
fetch a white stone sarcophagus from a place named as the abode
of the Rhinoceros~ This is recorded as a great feat.
" It came thence, brought in the great boat of the inner palace with
its cover, a door, two jambs, and a pedestal (or basiri). Never
before was the like done by any servant." (Lines 5, 6, 7.) The place
named Rumakhu, or Abhat, is an unknown locality. But the
performance is considered unparalleled. 3 ·
The Egyptians literally moved mountains and shaped them in
human likeness of titanic majesty. " I dragged as hills great monu-
ments (for statues) of alabaster. (for carving) giving them life in the
making" says Rameses III., he who built a wall 150 feet in depth,
6o feet below ground, and 90 feet above. They carried blocks of
syenite by land and water, weighing 900 tons. It was said by
Champollion that the cathedral of .Notre Dame might be placed in
one of the halls of the Temple at Karnac as a small central orna-
ment; so vast was the scale of their operations. They painted in
imperishable colours ; cut leather with our knife of the leather-cutters ;
wove with the same shuttles; used what is with us the latest form
of blow-pipe, for the whitesmith. It is the height of absurdity or the
profoundest ignorance to suppose they did not build ships and launch
navies. The oar-blade or paddle, called the kherp, is the emblem of
1 Book i. 28, 29, Sr. 2 Book i. 44·
3 Records of the Past, vol. ii. p. 3· .
EGYPT.
all that is first and foremost, excellent and surpassing, the sceptre of
majesty, the sign of rule. Thus, to paddle and steer are synonymous
with sovereignty. Ship-building yards were extant and are shown to
be busy in the time of the pyramid builders. And here is Una, the
great sailor, superintendent of the dock, going so far south that the
geographical locality is out of sight. But the name shows it was the
land of the hippopotamus or rhinoceros.
At this time, then, ships of war were built in the south, of con-
siderable dimensions, over 105 feet long, together with the U skhs -or
broad ships in which the armies of Egypt, composed of enrolled
..£thiops and negroes, were floated down the river to fight her battles
against those on the land.
The crumbling shell of Egypt's past proves it to have been as crowded
with life as a fossil formation. But the shell did not merely shed a
life that became extinct in the place of its birth. It was a human
hive rather, that swarmed periodically ; and the swarms went forth and
settled in many parts of the world, leaving the proofs in language,
· myths, and in one far-off place, the hieroglyphics ; in other lands the
religious rites, the superstitions, the symbolical customs and cere-
monies are the hieroglyphics still extant amongst races by whom they
are no longer read, but which can be read as Egyptian. The parent
recognises her offspring when the children have lost all memory of
their origin and birthplace.
As Karl Vogt says, "Our civilisation came not from Asia, but from
Africa, and Heer has proved that the cultivated plants in the Swiss lake-
villages are of African, and to a great extent, of Egyptian origin."
According to Logan/ the pre-Aryan civilisation of southern India
had a partially Egyptian character. The oldest races, he asserts, were
of a variable African type who spoke languages allied to the African.
Egypt, and not India is the common cradle of all we have in
common, east, west, north, and south, all round the world. The
language, beliefs, rites, laws and customs went out to India, but did
not return thence by means of the apocryphal Aryan migrations.
The . Indian a:ffinity with our European folk-lore and fairyology is
neither first nor final, 'tis but the affinity of a collateral relationship.
Egypt supplied the parent source, the inventive mind, the propagating
migratory power. In Egypt alone, we shall find the roots of the
vast tree, whose boughs and branches have extended to a world-
wide reach.
The. greatest difficulty in creation is the beginning, not the finishing,
and to the despised black race we have at length fo turn for the
birth of language, the beginnings of all human creation, and, as the
Arabic saying puts it, let us "honour the first although the followers
do better."
Among the ..£thiops of many thou5and years ago there lived and
trustworthy than that which has been tampered with by the compcsers
of history. It is difficult, however, to get any time-gauge of Egypt's
existence by the ordinary method, nor are those concerned to fight
for a little time more or less, who are solely in search after truth
which is eternal.
In our researches we shall find that at the remotest vanishing points
of the decaying races we continually come upon the passing presence
of Egypt, diminishing on the horizon in the far-off distance from the
world she once engirdled round with language and laws, rites and
customs, mythology and religion. Wheresoever the explorers dig
deepest, in Akkad, Karchemish, Palestine, Greece, or Italy they dis-
cover Egypt. 1 And the final conclusion seems inevitable, that the
universal parent of language, of symbolism, of early forms of law,
of art and science, is Egypt, and that this fact is destined to be
established along every line of research.
If we find that.each road leads back to Egypt, we may safely infer
that every road proceeded from Egypt.
In the very morning of the times these men emerged from out the
darkness of a pre-historic and pre-eval past from one centre to bear the
origins to the ends· of the earth. The scattered fragments still remain,
whereby they can be traced more or less along each radiating line to
prove the common model, the common kinship, and the common centre.
As Sir William Drummond observes, if in crossing the desert you find
the spring of a watch in one place, an index in another, and pieces of
a broken dial-plate in a third, you will scarcely doubt that somebody
in the desert had once the whole watch. So is it here. And when
the watch is reconstructed it will be found to have been of Egyptian
workmanship. Hitherto we have never looked beyond the Phcenicians
or Etruscans for a great sea-faring colonising people of the past.
But they were Egyptians, not Phcenicians, who were the pioneers of
the fore-world whose footprints are indelible wherever they once trod,
and of a size to fit no foot that followed after. Only a few ruins of
majestic greatness may be left above ground, and these are widely
scattered, but they all show the one primeval impression that had no
secondary-likeness. And there remain the imperishable proofs that
live for ever in the myths and the fossils of language, which constitute
the geology of pre-historic humanity.
1 "Another remarkable fact became the subject of discussion, and we await with
some interest the fuller details which the report will supply. Professor Lieblein, of
Christiana, noticed the Egyptian antiquities which had been disinterred in Sardinia,
and Signor Fabiani exhibited specimens of others found in a tomb at Rome, under
the wall of Servius Tullus. The remains were chiefly Egyptian divinities. It was
argued by Fabiani that the site of Rome must have been occupied at a date anterior
to the well-known era of 'Urbs Condita.' · '
"Phcenician remains were also found, supporting the hypothesis that there
must have been an Egyptian and Phcenician influence in the pre-historic Italian
civilisation.''-journal of A?zthropological Institute, Feb. 1879.
A BooK oF THE BEGINNINGS.
'-'·
------~--- ...
take to have stood in the Karuan country above the cataracts and the
land made by the inundation. The account thus rendered is that a .../
vast pre-monumental period of the Egyptians was represented by the
princes of the Auritce, the ancient and original race under~ the divine
reign of Hephcestus before the time of Ra, and that the stela: upon
which the time was inscribed were set up in the Karuan land beyond
the cataracts or the flood, and that as the old dark people came down
into the lower parts of the Nile valley to be known as the children of
Ham, the black, Mizraim, Kush, and Phut, and the still later Egyptus,
they inscribed the same facts on the papyrus in what has been misin-
terpreted to be the tongue of the Achcean Greeks. Syriadic, then is
Karuadic, and we have to look for the Karua south, the land of Sut-
Anubis, who was earlier than Taht as the divine registrar. Some of
the inscriptions of the time of Tahtmes III. designate the country of
Karu or Kalu, in the far south, as the southern boundary.
Brugsch considers this to be the ancient Koloe, which, according to
Ptolemy, was situated on the fourth degree, fifteen minutes, of north
latitude, in those countries. Ka (Eg.) is an interior region or it may
be high land, and rua is the outlet, the place of exit. Karua is also
an Egyptian name for a lake, so that the name might mean the lake
ro~~ .
It is ngticeable that the true country of the stela: and the rock-
inscriptions is sharply defined by the first cataract. In the route from
Assouan to Philce the rock-inscriptions abound on all sides. Schayl, a
small island in the cataract, is covered with such records, some of
which have yielded a clue to. historical facts, 1 as it was obviously
intended they should do, for the name in Egyptian, read Skha-rui,
signifies the island of the writings or inscriptions. One cannot but
suppose the rocks in the upper country may still preserve some me-
morials of the remoter past. The account appears to mean that the
stela: were erected in the time of Sut-Anubis, the first registrar of the
gods, and the contents were afterwards transcribed in hieroglyphics
and preserved in the Hermean writings assigned to Taht.
The Egyptians, says Hor-Apollo (i. 21), depict three w11ter-pots
and neither more nor less, because, according to them, there is a triple
cause of the inundation. One of these causes, he tells us, is the rain
which prevails in Southern Africa. He further observes, they make ,./
the water-pot like a heart having a tongue, because thf'- tueart ·.lb '"DP._J
ruling member of the body as the Nil~. is.. ~ot Egypt,· and, they call it
the producer of existence. 'r..1.r..; tongue, as he calls it, of the three
vases, is the sign oytn'e pouring out the 'libatioQ ; , there are two
tongues or volu~ of water answering to the blue and red Nile, and
these iss~Je ffrom the three vases, the triple heart. The vases are
three, anrJ{ we may now fairly infer that this triple symbol with its
dual ¥earn, was intended to connect the source of the Nile with the
1 Mariette, Monummts of Upper Egypt, p. 259.
EGYPT. 33
three great lakes in equatorial Africa. It has been rediscovered that
the river is fed by two of them, and Tanganyika may easily have been
classed with the system. The fact of their existence was known
already to the travellers and map-makers of some centuries ago ; the
maps of the Arabs in the twelfth and thirteenth centuries; the
Portuguese of the sixteenth and seventeenth centuries; and the
Dutch map of the seventeenth century; show that at least three great
lakes were known. It now becomes probable that the triple source
and fountain-head of the Nile was known to the Egyptians many
thousand years since, and that the fact is stereotyped in the triple
ideograph of the inundation.
Professor Oppert assures us from his standpoint, that in all cases we
may take for granted that the date of I 1,512 B.C., given in his version
of the Berosian Chronology, reposes on a real historical tradition, and
that the two periods; the Chaldean moon period and the Sothiac period
(whether it was Egyptian or not) have the same origin. Professor
Oppert, by mathematical calculation, fixes the date of a double pheno-
menon which struck the sight of men, consisting in an eclipse and
in an apparition of Sirius, on Tuesday, 27th April, Julian, or the 28th
January, Gregorian. But as at this epoch Sirius was not visible to
Northern or Middle Egypt, on account of the equinoctial precession,
civilization must start from a more southern point. This, to say the
truth, adds Professor Oppert, is a mere hypothesis, and _he trusts
that further investigation will either confirm or deny this special
view of his~ 4.
It is now about to be claimed that civilization did start from a
; ' ~·, ......
more southern point than Mid-Egypt.
For Egyptian, Hebrew, and Greek, there was nothing visible
beyond Egypt but the background of blackness in Africa, the land
of Ham, the source from which she. was fed in secret by tributaries
that flowed as stealthily as the hidden fountains of the Nile. ·
The Hebrew Scriptures, among their other fragments of ancient lore,
are very emphatic in deriving the. line of Mitzraim from Ham or Kam,
the black type coupled with Kush, another form of the black. They
give no countenance to the theory of Asiatic origin for the Egyptians.
In the Biblical account of the generations of Noah, Mitzraim is the
son of Ham, i.e. of Kam, the black race. Thus Ham occupies the
place of the Auritre princes of the old chronicle at the head of the
Egyptians, Akkadians, Babylonians, and Assyrians. This account,
preserved in the tenth chapter of Genesis, could only have been kept
by the black race, the " blameless .!Ethiopians " and Egyptians as
contemporaries of the early time, and recorded in the Hermean
books, fragments of which are found in the Hebrew writings.
" Egypt, mother of men, and first ·horn of mortals,'' the learned
Apollonius Rhodius in the Argonautika, calls that country. 1 In th~
1 4, 259·
VOL. I. D
34 A BooK OF THE BEGINNINGS.
era was astronomical. All the reports show that prior to the period
identified with the name of Mena the Egyptians reckoned vast
lengths of time as "reigns" of some kind, sacred to monarchs left
without human name, because representative of the divinities, and
beyond these was the direct dominion of the gods. These last reigns
are mythical, but not therefore fabulous in the modern sense. The
truth is that a great deal of history and mythology have to change
places with each other; the history has to be resolved into myth,
whilst the myths will be found to contain the only history. The
ancient fables were veiled facts, and when we can get no further
records on the earth, it is in the heavens we must seek for the.
Egyptian chronology. It is the astronomical mythology solely that
will reveal to us what the Egyptians and other nations meant by
dynasties of deities and the development of series and succession in
their rule. It was by astronomical numbers that the Chaldeans
reckoned the age of their sacred books.l
"In Egypt, if anywhere," says Diodorus, 2 "the most accurate
observations of the positions and movements of the stars have been
made. Of each of these they have records extending over an in-
credible series of years. They have also accurately observed the
courses and positions of the planets, and can truly predict eclipses of
the sun and moon." Diogenes Laertius states that they possessed
observations of 373 solar eclipses and 832 lunar; these were probably
total or almost total.
The Egyptians spanned spaces so vast that nothing short of
astronomical cycles could be the measure and record of time and
period for them. Plato, who spent some thirteen years in Egypt try-
ing to get into the penetralia of their knowledge, reports that they
had divine hymns or songs worthy of the deity which were held in
round numbers to be 10,000 years old. He tells us that he does not
speak figuratively, but that they are real and credible figures. 3 The
authorship of these was assigned to the great mother Isis. These
figures are not to be utilised forthwith or straightway; that can only
be done by going round to work, when we shall see that such hymns
probably dated from the time when the sun was in the sign of
Virgo (Isis) at the spring equinox. When Plato wrote, the colure of
the vernal equinox was coincident with the sign of Aries, and the
time was just over 10,000 years since it left the sign of Virgo.
Previous to the reign of Mena, the Papyrus of Turin, and other
documents assign a period of 5,613 years to twenty-three reigns. 4
These of course are not mortal reigns. · They are identified with the
Shus-en-Har, the followers, servants, or worshjppers of Horus. A ,_
period of 13,420 years is a)so assigned to the Shus-en-Har.
Nineteen Han are likewise mentioned. The Han is a cycle, and
1 Diod. Siculus, ii. 113. 2 B. i. p. 8r. 3 Legg, ii. 657.
4 De Rouge, Sz".r Premieres Dynasties, p. 163.
EGYPT. 41
these were probably cycles of Anup or Sothis, the dog-star, whose
period was 1,461 years, nineteen of which make a total of 27,759 years.
Two dynasties of gods and demigods were collected from the Temple
Records and rectified by Lepsius 1 from the various Greek chronologi-
cal writers; these begin with Ptah (Hephaistos) and end with" Bitus."
Of these-
Amasis, when the number of their gods was increased from eight to
twelve, of whom Hercules was accounted one" (ii. 43). That is they
reckoned 17,000 years of time during which the eight original great
deities were at the head of the Egyptian religion. Then four others
were added. Still earlier, before the creation of Taht, lord of the
eight:h region, were the seven great gods as reckoned by the Chaldeans,
and the great mother of all who is synonymous with the number
seven, and who was personified as the goddess of the Great Bear. _What-
soever truth there may be in the statement, there are no phenomenal
data known to the present writer by which the assertion of Herodotus,
can be interpreted except those of the circle of the equinoctial preces-
sion. In no other circle or cycle does the sun ever rise at one time
in the quarter it sets in at another. He therefore holds that the
Egyptian priests did verily claim to have made chronological observa-
tions during a period, in round numbers, of 52,000 year~. The
explanation that the priests were referring in any wise to the Sothiac
cycle, a period of 1,461 years, must be rejected as not only inadequate
but perfectly puerile. 1 The speaking stones, the pictured papyri
and written rolls, are all antedated by the celestial chronology of the
divine dynasties, and if the present conjecture should prove correct it
will drop from above the keystone into the almost completed arch of
Egyptology.
My suggestion is that the divine dynasties founded on the cycles of
astronomical time, were continued by the era of Mena. And there
is evidence to support it in the table of Abydus.
Tinis is the name of the great city of Abydus, and the name of
Mena heads the first Thinite dynasty. Now the new table of
Abydus, discovered eleven years ago, in a corridor of the temple
of Seti 1., at Harabat-el-Madfouneh, gives a succession of sixty-
five .kings from Mena, the founder of the line, down to the last
reign of the twelfth dynasty. If we take the accepted average
of human life as about three generations to the century, this
succession of sixty-five monarchs will extend over a period of
2,166 years, leaving a fractional remainder. M. Brugsch thus
assigns to them a period of 65 x i~o = 2,166 yeat's. 2 This is
as near to the length of time during which the equinox remains in
a single sign as need be, that time being 2,155 years. And this is
the table of Abydus, of th~ Thinites, and of Mena.
Also the table comes to an end with a break so abrupt, an
interregnum of some kind so marked, that it leaves us st11ring into
· a chasm, which is at present without a bridge, and we have to leap
or scramble from the twelfth dynasty to the eighteenth.
In further illustration of this interregnum, Mariette-Bey has pointed.
out that the old Egyptian proper names of persons in the eleventh
and twelfth dynasties recur in the same forms on the monuments of
1 Bunsm, vol. iii. p. 6o. 2 History of Egypt, Eng. Tr. vol. i. p. 33·
EGYPT. 43
the early part of the eighteenth dynasty, and the forms of the coffins
are so alike as to be undistinguishable. Now the eleventh and twelfth
are Diospolitan dynasties, and so is the eighteenth. After an interreg-
num of five dynasties the Diospolitans resume, and continue, as it
were, where they left off.
Meanwhile the thirteenth dynasty introduces Sebek-Ra.
It is noticeable that towards the end of the twelfth dynasty Egyp-
tian naq1es compounded with Sebek become increasingly frequent.
Sut-Apet, i.e. Sut-Typhon, is the name of the Mother of Mentu-Si,
on a funeral stele of the twelfth dynasty, whilst two of his sons are
named Amenemha and Usertasen, and whereas these names appear
on the monuments of this dynasty, names compounded with Amen
a:nd Osiris are never found in the thirteenth dynasty. Mariette-~ey
concludes from this that the later of the two families must have been
the enemy of the more ancient _one, the memory even of which it
proscribed.1 It was religious enmity. Sebek had taken the place
of Osiris and Amen. The thirteenth may be called the Sebek
dynasty. It is that in which the Pharaohs are assimilated to the god
Sebek-Ra.
In the list. of scutcheons given by M. Brugsch in his Histoire
d' Egypte, Plate 6, Fig. 109, and in Bunsen's list, the last monarch of
the twelfth dynasty is Sebek-nefer-Ra. According to Brugsch-Bey she
was the sister of the last king of the dynasty, Amenemhat IV., and
an heiress through whom the succession went by marriage to a new
race, the Sebekhepts or servants of Sebek. Possibly the name of
this Queen conveys the information that she was the continuer (Nefer)
·of Sebek as the Ragt-headed Sun-god Ra, whereas he had previously
been the Crocodile-god of the Fayoom, or Country of the Lake.
Whether she is out of place here and should be the first of the
thirteenth dynasty matters little. She marks the end of the twelfth,
and is the first known royal Sebek on all the monuments, and
the next dynasty is full of them; it is, in short, the Sebek dynasty.2
M. Brugsch gives the genealogical table 3 of a distinguished
family related to some members of the thirteenth dynasty in
which the name of Sebek, in the male and female titles, occurs
eighteen times. And the first mother of the king is named
Aaht-abu, the house· (literally the womb) of the lamb. The ram
when young is the lamb, and the ram of the zodiac was represented
by the Persians as a lamb. Now the old Sebek or Khebek was
the crocodile-headed god of darkness, whose name of Khebek
modifies into Kek, the Suchos of the Greeks. And he was resusci-
tated in a new form as the ram-headed god, found at Ombos and
Selseleh. The ram's horns identify him with the Ram of the zodiac,
t Notice des Principauz Monts. a Boulaq, p. 74.
2 Egypt's Place, vol. 2, Scutcheons. Ki:inigsbucb, Lepsius.
a App. r, Vol. 2, History if Egypt, Eng. Tr.
r---
Brugsch-Bey gives the date of 4400 B.C. for Mena and 2266 for
Amenemhat IV., 1 the last king of the twelfth dynasty, or a total of
2,1 34 years for the twelve dynasties ; within twenty years of the time
required in the celestial reckoning !
The monuments do not come down to the time of the entrance of
the vernal colure into the sign of Pisces, but the Gnostics brought
on the imagery, and on one of the Greco-Egyptian Gnostic seals ~
in the British Museum 2 there is a figure of the young sun-god
Horus, with the solar disk on his head carrying the fish as his
latest type. He stands on the crocodile, and this illustration of the
manifester as Ichthus, with the fish above and crocodile beneath,
corroborates the view that the crocodile-god, with the ram's head, had
represented the sun in the sign of the Ram.
The same sequence is illustrated by the types of sacrifice. The
fish is now the sacrificial type, and has been ever since the equinox
occurred in the Fishes. Before that the type was the Ram or the Lamb.
Earlier still it_ was the Bull; amongst the primitive races we can get
back to the Twins as the typical sacrifice, and each of these types
corresponds to the solar sign, and to time kept in the asfronomical
chronicles.
Also, the Egyptian month Choiak begins in the Alexandrian
year, on November 27th; and in the calendar of lucky and unlucky
days in the 4th Sallier papyrus it is said to be unlucky to eat·
fish on the 28th day of the month Choiak, because on that date
-our Christmas Day-the Gods of Tattu assumed the form of a fish,
or in· other words the sun entered the sign of Pisces, at which time
the equinoctial colure must accordingly have been in the sign of
the Twins.
The importance of this sequence and of the identification of Mena's
era with the divine dynasties, and the consequent link established
with the backward past, will become more apparent when we
come to consider the cycle of the equinoctial precession, or the great
year of the world which began when the vernal colure left the sign of
Aries for that of Pisces nearly 28,000 years ago, and ended when it
re-entered the sign of the fishes 255 B.C.3
In this sketch of Egypt the outlines are drawn in accordaate with
the intended filling in. The treatment will serve to show· the ex-
tended and inclusive sense in which the name of "Egypt" has often
to be interpreted in these pages as the outlet from the African centre.
We have now to turn and follow the track of the migrations into the
north, called by the Hebrew writer (Gen. x. 5) the Isles of the Gevi
(\l~) or Gevim.
COMPARATIVE VOCABULARY
OF
THE following list of words, extant in the British Isles, compared with Egyptian
words-itself a work of years-needs but brief introduction. The title is not meant
to be taken literally ; it is adopted simply for the sake of classifying the words. The
chief authorities for the Egyptian are the Worterbuck of Brugsch-Bey, the Egyptian
Dictz'onary of Dr. Samuel Birch (Vol. 5, " Egypt's Place "), and the Vocabulaire
Hierog!ypltt'que of M. Paul Pierret. In these the references to the texts are given for
each word.
On the English side the Provincial Dictionary of Thomas Wright stands first, but
numberless volumes have been ransacked for the result. Keltic, Kymraig, or Gaelic
have not been especially drawn upon.
It may be stated generally, that the Hieroglyphics contain no phonetic C, D, E, G,
J, 0, Q, V, W, X, Y, or Z, but that certain of these letters are introduced as equivalents
by later Egyptologists~ One sign is rendered by L as well as by R.
Paralleled as the words are, they themselves sufficiently explain the laws of permu-
tation or interchange of the equivalent letters.
ENGLISH. EGYPTIAN,
A
a, one. a, one.
aak, the oak-tree. akh, how great, tall, green, magnificent.
acoi'D. aak (oak), ren, the young, shoot, offspring,
to renew. ,
ab, sap of a tree. ap, liquid essence.
abode. abut, abode.
aboo, Irish .war-cry, expressing thirst, desire abu, to dance, thirst, delight, brandish.
for battle, and delight in the onset.
abylt, stand the brunt of it, stand against ; by, abl, against, in opposition to,
against (1 Cor. iv, 4).
act, . akh, verb of action ; t, participial terminal.
adragoul or addergoul (Irish), a place be· atr, river-measure, limit, region.
tween two river-prongs.
art, stern, place of helm, apt, hold of a vessel, a comer or end ; apt,
. guide ; aft, hinder part. ...
ag0 g, on the jog, on the start. akhe'lch, fly, on the wmg.
ahoy, sailor's cry of hailing. ahaul, cry of joy or salutation.
alnted, anointed. ant, anoint.
atr. karh, air.
atr, or aer, appearance. her, appearance.
VOL. I. E
so A BooK OF THE BEGINNINGs.
ENGLISH, EGYPTIAN,
B.
baa, lamb. ba, ram or sheep.
babs (Scotch), loops in garters. beb, hole, circle, round, around.
back. pe'h and pekh, rump ; akb, spine (p, the
article).
bad. bat, bad.
bad. but, abominable.
ba.flled, com blown down by a gust. paif, gust of wind.
baggie (Scotch), belly. buk, belly.
baide (Scotch), did stay, i.e. be' d. ba, to be; ba-t, made to be.
bait, of com. bet, corn.
bait, refreshment, luncheon. ba-t, rations, food.
bait, food, luncheon. ppat, kind of food.
baith (Gaelic), grave, baut, hole of the tomb ; baita, house.
ballow, cry of goal in a game. beru, cap, tip, goal.
balow, spirit. beru, force, fervour.
ban and fen, "fen" such a thing. ben, no, not, under ban.
bane, poison. ben, pollute, no, not.
bane, destruction. ban, no, not, unclean.
baptism. ib (fab), pure, priest, wash, baptise.
bar, a horseway up a hill. baru, cap, tip, top.
barley. peru, some kind of grain (? barley).
barley-bygge, corn for beer or strong drink. beka, palm-wine.
barr (Gaelic), a height. bur, cap, top, roof.
bass, fish, bes, transfer, pass, determinative, "bass·
fish."
basen, extended. besa, dilate.
bases, aprons, also an embroidered mantle basu, an apron or tunic.
which was worn from the waist to the
knee.
basin. bashD, glass enamel, porcelain.
ba-sket, woven. s'khet, to weave.
bast, a bastard. besh-t,_ revolt, hostile. ,
baudrons (Scotch), cat. pesht (Buto), cat-headed goddess.
baudy. buta, infamy, abominable.
bauk, a cross-beam. puka, a plank or log.
bay. bau, a vase or container of water.
bay-salt, rock-salt. baa, earth, stone, rock, or salt,
bay-tree; ba, wood, leaves.
E Z
-··.~- -----
ENGLISH. EGYPTIAN.
c.
eaad, cold. khat, a corpse,
cabbage, applied to the horns of a deer, and kaba, horn.
to come to ;t head or horn.
cabin. kabin, vessel, ship.
cabobble, to puzzle. ka, say, talk, type, cultus ; beb, go round
and round in a whirl.
cackle. kaka, to cackle ; Kakur, the great caclJer.
caft, intimidated. kaf seize, hunt, make desolate.
cag-mag(Eng.), cag.magu(Welsh), a tough Kak-ur, the old Kak, a name of Seb, who
old goose. carries the goose.
cage. khekh, collar for prisoners; kak, a shrine, shut
place. -
cagg, to make a vow, firmly carry out a reso· khaka, be obstinate, stupid, mad; ka'ks,
lution. bind.
caird (Scotch), carver of )lorn spoons. kart, sculptor, mason.
calf, first form of the cow. kherp, first form or formation.
call. khar, speech, speak, word, cry with the mouth.
cam, crooked, kam, a crook, to bend.
camel. kamaru, camel,
can. kan, service, power, ability, courage, valour,
canal. khanru, a canaL ·
cannie, knowing. khennui, intelligence. ,
canoe. khenna, a boat ; ma-khenna, the boat of the
dead.
54 A BooK oF THE BEGINNINGS.
·ENGLISH. EGYPTIAN.
ENGLISH, EGYPTIAN,
D,
dad, a piece in the hand. tat, a handful.
daddle, the fist. tat, the hand.
daddy, father, tat, father.
daft, to be put off, set aside ; daft, mentally. taft, desolate. .. , _ .. . .
~ag, day. " takh, to see, to behold; t, the; akh, hght;
daimen (Scotch), rare. tem, perfect; tameh, precious stones.
daive, to soothe. tef, fragrance, pay .attention.
daker, com. teka, corn.
dam, to stop up. tem, no, not.
dandy, one hand. tan-t, one half.
darfe, hard, cruel, stem. taru (tarf), to afflict, bruise, drive.
daubing, making a house of clay. teb, brick of clay.
daw (Welsh), a tie or bond, t6., knot, tie:
daWJJ, on the horizon, midway. tan, half, half-way.
day. tuai, time, morning, morrow.
deak or deke a ditch. takh, a frontier.
dearly, extremely. ter 1 extremity.
death. tet, death; block, decapitate.
deem, judge. tem, judge.
deme, to judge, condeUUL tma, make just, show, distribute justice.
den, evening, sundown. ten, the inverted half (as the moon).
dent, a cut; dUJit, a hard blow. tent, cut in two,
dewskitch, a good pummelling. skhet, to beat, a blow, knead bread.
dibstones, buckle bones used for gambling taba, some kind of game; tep, to _guess,
by guessing. divine, announce.
dicker of hides, 10, a quantity, a "dicker of tekal, a measure ; tekh, weight, supply.
wit," Pembr. Arc.
dickey, all over, an end. tekal, a measure.
dickey-bird. tekat, bird.
diet, a body. tet, a body.
dight, to clean corn from chaff. tekat, has possibly the same meaning {see
Champn. N.D. 373).
digle, secret. tekau, to lie hidden.
dike, a boundary. tekh, a frontier.
dll, penis. ter, penis.
dim (Welsh), no, none. tem, no, not.
din (Welsh), hill. ten, the high seat.
dinner. tennu, ration ; ten, reckon each, ~very ;
naru, aliment.
disen, to bedizen. tes, ornament of dress.
dod, to cut or lop off. tet, to decapitate.
dolt, to stupefy. tuha, to be drunk.
dole, to lay out, grief, mourning. ter, layer out, mourner.
dose, sleep awhile. tes, suspend, separate, leave, transport self,
dose, a given quantity ; dossel, a bundle of tesh, so much land bounded in a district.
hay or straw. -. . .
doup (Scotch}, backside. tep, keel of a boat, the bOttom, hind.er part.
dout, extinguish. tet, death. _
dove, to thaw. tef, to drip and drop.
down, a company of hares. tun, to complete, fill up, unity, total.
draw or drew. · ' teru, drawing
drink. ter, libation; ankh, to sustain life.
druid-heachd (Gael.), enchantment. hekt, charm, magic.
dry, a sorcerer, "Try the spirits." trl, invoke.
dub, to clothe, ornament, equip. teb, to clothe, equip, be,clad,
duck; dig, a duck. tekh, the Ibis, a water-bird.
dude, the moon,-(Eng. Gip.) Tet, moon god. .
dule, goal, doole, a b:mndary, heap. ter, limit, extremity, frontier.
dumb-wife, a fortune-teller. tema, dumb, announce, tell,
VocABULARY OF ENGLISH AND EGYPTIAN. 57
ENGLISH, E!}YPTIAN,
E.
ea, water. ai, ia and a, water and a stream.
earth. urt, car, that whieh bears ; ta-urt, the bear-
ing mother.
east. ast, a period of time, light.
eaver, one quarter of the heavens. art, quarter, four corners.
edan (lr.), hill brow of the rampart. aten, taking a circular form.
eft. hef, viper, snake or worm; hefnr, lizard.
egg (on), to overrule. hek or ak 1 rule,
eke, a final tumbler of toddy, a dominus. hek, drink, rule, ruler.
elf, to entangle in knots. arp, to tie up in a knot.
ell and elbow. at, a measure of length.~
Emma, a woman's name, hema, the woman, wife, lady.
end, antu, division or limit of land ; unn-t, hour,
end of a time.
enef (Cor. Eng.), the soul. nef, breath, spirit.
enough. henufi, fulness, riches.
entity. enti, being, existence.
entire. ter, entire, complete, all.
eric (Irish), fine for homicide. rek, culpable, criminal.
esking, the penthouse. uskh, plan of a hall,
ether, bindings for hedges. atr,.limit, boundary.
eve, to become damp. aft, exudation.
ever. ap-ar, type of totality.
ayre, to go, move, haste, speed; Justices in ar, go along, make the circle.
eyre, on circuit,
F.
fad, fashioned. At (fat), to build, form.
fade, decayed, dirty, disgusting. ll.t (fat), outcast, unclean, filthy.
faff, to blow, move violently. pa.l.f1 a gust of wind,
fag, paunch. fekh, fulness.
fa~r, coarse, reedy grass, meadow. 4kh (fakh), reed, meadow.
fag, to beat, thrash. lkh (fakh), to let fly, shoot,
fagot, tie up, bundle together. fakat, the gathered result.
falr 1 manifestly, evidently. per, manifestly, apparently;
fambles 1 hands. Am (fam), fist.
famish. am (fam), consume.
fan, found. tuna, sure, real.
fang, to catch, grasp, clasp, clench. Ankh (fankh), to clasp.
fantail, for reversing the sails of a mill. Peila, to reverse, tum round.
far. ll.r (far), extremity.
fare, to resemble or act like another, ar, likeness, correspondence.
fare, game; ar, game.
fare, to go, cause to go. ll.r1 to bear .off, go along.
fap 1 tipsy, drunk. . ll.p (fap), mount up, become tall, be elevated.
fang, to clasp, clench, bind, strangle. penka, to capture, squeeze, staunch.
fasguntlde, ash-tide festival. ll.sha (fasha), applied to a festival.
fash, tops of turnips, fibres of roots. ll.sh (fash), seed pods.
fash 1 trouble, anxiety, be troublesome. ash (fash), cry, plaint.
fat. . i.tu, fat, grease.
fat, abundance, plenty, piece over. ·fat, a load.
fathom, a measure. fat, a measure ; am, belonging to.
faud, a fold ; fawd, a bundle. paut, a circle, a company.
faugh. Auau (fauau), reproach.
faukun, falcon. 4khem (fakhem), eagle.
faut, to find out. ll.tt, detect.
faut:v, decayed. Aut (faut), dead matter.
reather1 to fly with, ppat, to fly.
-A "Boo:rt· -OF THE ·BEGINNINGs.
ENGLISH. EGYPTIAN.
G.
gat, a sort of book for catching eels. kat, hunt, seize.
gag, exaggeration. · kaka, to boast. .
gag, to hinder motion by tightness. khekh, a prisoner's collar having nine points.
gaggles, nine-pins.
ga.lr (Welsh), words. kher, word, voice, speech,
gammer, the wife. khem, rectum; rectrlz, doinus mulierum;·
ga.mmou of bacon.· ka.mh, a joint of meat.
ga.mmou, to deceive, and many forms of pre- kamui, the lowly posture of· the conquered,
tending in a lowly posture ; kha.m, to crook soliciting, imploring, adulating, adoring,
or bend; ga.mm7, to "do the gammy" in bending.
begging.
ga:n (Irish), the little or young one. · han, the young one,
ga:n, gous, or cous (Cor; Eng.), f. puden- kDau, £ pudendum.
dum.
ga:nt, a village wake ; ga:nt17, frolicsome. kha:nt, circumstance of a fastival, joy, delight.
gaoth (Irish), wind. khet, to navigate, sail.
ga.rdeu, enclosure. kerrt, zone, enclosure, im, to be.
garre, to chatter; garre, to chirp; gargate, kher, speech, to speak.
the throat; garr,.-ho, loose language; ho,
out of bounds.
garth, enclosure; garter, girdle, girth. karr-t, orbit ; kar-t, in-dwelling.
gash, cut. kas or kasha, cut.
gash {Scotch), talkative. kasa.u, tongue.
gat, a goat.· · ka.h-t, a she goat.
gat, a narrow passage ; gut. khet, to enclose, ford, port.
gate, road, difficult of ascent, clilf and coast katt, bad road,
roads.
gate, for shutting. khet, to shut.
gauve, to stare. ' khef, to look intently.
gavel, a sheaf of com before it is tied up. , khef or get, com.
l
VocABULARY OF E:NGLISH AND EGYPTIAN. 59
'ENGLISH. EGYPTIAN,
H.
haap {Devon.), go back. bapp, to go backwards.
haben, ebony. babn, ebony.
hack, place on which bricks are arranged to· aka, dry up.
dry.
6o A BooK oF THE BEGINNINGS.
ENGLISH, EGYPTIAN,
·ENGLISH. EGYPTIAN.
I.
lnch, an island; lng, a field, enclosure; ank, clasp, a tie.
ingan, onion (clasped round and round);
lnkle, tie.
illk. n£ or nak, ink.
lor, circle of the sun (Welsh). har, day.
ls. as, is, it is.
ith (Irish), corn ; 7d (Welsh). hit, com.
lvln1 north. kheb 1 north.
J.
Jads or Jouds, rags. uat, rags.
Jock, to enjoy.· hak, a festival.
Jowser, diviner for water with a rod. user, a sceptre, the rod of authority.
J07· khaul, joy; ahaul, cries of joy.
K.
ka, say•. ka, say.
kach, evacuated. ka, evacuate, foul.
kae or k7e, cow. kauil cow.
kaeawk (Welsh), Druidic wreath of beads. khakr, adorn; khakrl1 necklace.
keb, 'name for children's crying. kab, to be weak, feeble, wre~ched.
VocA~ULARY OF· ENGLISH AND EGYPTIAN.
ENGLISH. ~GYPTIAN.
keb, a villain (in the modern sense) ; khep· . kheb, hypocrisy, deceit, disguise, violate,
peu, to hoodwink. · · change. •
kecche, to catch; keck1 to choke; keck· keks, to ·bind; khekh; collar, throat, gullet.
coru, wind-pipe.
B'.6d1 British goddess. . · B'.lt-mut, a goddess ; B'.hept, goddess.
keeu (Irish), to. recite the virtues of the dead. kheu, to tell, convey, be agitated, aCt of
· offering. ··
kell, a welling water. karua, water welling.
kep, to lie in wait. kepu, to be hidden, lie in wait. ·
keeper, a clasp; kep, to catcli; cap, a kep, to seize, catch. ·
shepherd's dog. ..
~emp, champion. · khem, to prevail, be master of.
·keD (Cor. Eng.), hollow. kheu,, interior, hollow.
keu, to know, to be acquainted with. keu, accompany.
keDBh, to shut up close. keush, snap, extort, hunt.
B'.eut, called the gard.ell of England. kheut, garden. .
kep, to catch or enclose. kep, closed hand, fist; kep, to receive.
kepe, to meet.
ker, business, oceasion. kar, business, to bear battle-harness; kar,
" An hundred knights good of ker, power, property. ·
Her better no man wepen her."
Guy of Warwick, p. 68.
kesh (Irish), kind of causeway made of khus, found, lay foundation, construct,
wickerwork. pound, i.e. in road making, with a man
pounding.
kes: or kecksie, the dry stalk of withered kehkh, t_he old (man) ; st, pass away, corrupt,
hemlock. decay.
keck71 for kecksie. kah-k, reeds.
kest, a twist or knot; kis:h (Ir.), wicker- kes, to bend, to bind.
work.
ket, filth. · shet, sin or crime of some kind.
ketter, to diminish in siie. ket, little.
keviD, lower part of the round of beef. khept, thigh, hind quarter.
kewte, to kitten. · khut, sign of maternity.
ki1 quoth. ka, say.
kick, to st\ng. khekh, to sting.
kick the bucket. " The pitcher broken at kek, to break.
the fountain."
kick i kick, rebound of a gun. khekh, repulse.
kick-up, sort of balance used for weighing khekh, balance.
half-pence in the 18th centuiy.
kid, of pease or beans. khet, enclosure, shut, sealed.
kiddier, a butcher. ket-t, a butcher.
kidclle, a weir in a river with a cut to catch khet, to net.
fish.
klD, to strike, to slay, to knock. on· the head. kher, an animal going to. be· killed. ; kar, to
strike.
kllD. · kar, a furnace.
kime, a silly fellow. kemh, to stare.
JdDg. &Dk, the king.
klstlDg1 a funeral; kist-vaeu. kes, embalmment, a funeral.
kitcheia. khet, Small ; khet, building ; ltheu, interior,
inner part. .·
kite, belly. . khat, belly. ·
kith, knowledge, ruso a region. kaat, wisdom ; khet, circuit, enclosure.
kltteu, young of the cat. kateu, image, likeness.
kDap, to snap, to talk snappily, to browse. uehp, to seize.
ku-ku (Ir.), sacrifice. . khu, ceremony, benefit, spirit ; khuu, sin.
kuf (Cor. Eng.), wife. kef, hinder, feminine half.
kuf (Cor. Eng,), the wife; chavl (Eng. kefa, the genetrix.
Gyp.), girl, daughter.
k7 or ch7 (Cornish), house. ki, an abode.
k7e 1 cows. kaut, cows.
k7le 1 a vassal or serf. kheri, a bound victim. .
k7De1 to strike, strike off, or cole. kar, to do battle with, sign of striking.
knhor, to copulate.. . khepr, to generate.
A BooK o-F THE BEGINNINGS.
ENGLISH. EGYPTIAN,
L.
la1 lah or lack, formula of exclamation,·verily. ra, formula, verily.
ladder. rat, steps.
1age1 to wash ; also lye, to wash. rekh1 to full, wash, purify,
lara, a round piece of wood turned by a rer, to tum round, be round.
turner; larabell, the sun-flower that turns
round;
latch, to invite, entreat~ rtu1 urge.
lathe, invite. reti 1 beseech, ask.
lawter, 13 eggs to set a hen. retar, entire, a total; ret, set,
leach·brtne, purified brine. rekh, to wash and purify.
leash, three dogs or partridges. resh, written with three feathers.
leche, a physician, to heal. rekhi 1 mages, knowers, doctors,
lede 1 lude 1 lithe, leet, people. Tet, race, mankind.
leek, onion. rekh 1 heat, to be hot,
leiths 1 joints in coal. retha1 to quarry.
lelts, footsteps. rat, feet, steps.
lesse, to teach, lesson; llais (Welsh), voice. res, tongue.
let, causation of any action. rta, cause to do.
letter. ret, engrave, figure, write ; teruu, papyrus
roll.
liege, applied to a king. rek 1 to rule.
linn (Keltic), a deep still pool. renn, virgin-pure.
liss, pleasure, joy. resh 1 joy.
nan (Welsh), an enclosure or circle. ren, an enclosing ring.
Uoer (Welsh), moon. rer1 to make the circuit, grow round.
llyr (Welsh), sea beach. rer, go round, surround.
llyther (Welsh), letter, ruit 1 engrave, ftgure ; rat, engrave, letter.
lly·thrau (Welsh), Druidic signs cut in wood. rui 1 scribe's palette with pen and ink ; teruu 1
a roll of papyrus.
loll, to fondle. rur, to dandle.
look. ukha1 to seek.
loon, a boy. renn, a boy, nursling. .
loop. arf or arp 1 to bind, tie round with noose,
lope, a dog-lope is a boundary between two rupu, either, or; takh1 frontier.
houses and belonging to both.
lull, to dandle a child. rer, to nurse and dandle a child.
lum (Scotch), chimney. rem, the erect; ram, throat.
lycced tea, tea with spirits in it, rekhi 1 spirits.
M.
ma (Irish), mother. ma, mother.
mache, to match. mak, match,
macks, sorts; make, to mix; makke, a maku1 mixed,
mixed dish.
make. mak1 to control.
make. mll.k, work, inlay, composition,
make, mate, makh, pair of scales, balance.
make, to rhyme. mak1 regnlate, think, balance, measure.
Makhir1 the divinity of dreams. ma, true; khir, word, speech, revealing,
tl ,
imaging, picturing.
mamma, the mother. mimi., to bear.
man, man-ful. men, to be resolute.
man, to man, the man. men, the fecundator,
man-cowe, baboon. kaf1 a monkey.
mane. mennu, some form of hair,
Manx arms, three legs revolving, counter maa.nk, a counterpoise.
poise.
marge, margin. merl, a border, a margin.
marlsh1 marygold. maresh1 yellow, being yellow.
married. mer-t, attach, attached,
marrow 1 mate. meni, beloved friend, .
mart, cow-fair. mer1 cow.
VocABULARY oF ENGLISH AND EGYPTIAN.
ENGLISH, EGYPTIAN.
ENGLISH. EGYPTIAN.
N.
nabbed, caught. nabt, tie, plait, noose.
nac-an (A. S.), to slay. nakan, slaughter;
D&dredd, Welsh Druids. nater, divine ; at, father.
D&f, pudendum. Nep, goddess of seed.
nake, to make naked, known. D&khem, know.
nape, to cut a. hedge, for renewing or forming Dahp, to form.
anew.
Dart, a birth cake. naar (Heb.), a newborn child.
nase, drunken. D&Sp, delude, stupify, ·numb, i.e. drunk.
DaSh, firm, hard, gni.sb. nash, strong. ·
nast:-y. nab, foul; stl, stink, stench, smell, offend.
nast:-y, spiteful. nashtl, plague, torment.
nat, a kind of mat. natt, shuttle.
nat or net (lr.), little. nata and netlu, little.
Nature. Natr, goddess, time, season.
navel, first breathing place of the embryo. nef, breath.
navigate, navy. nef, sailor, to sail.
neart, night. naru.tf (for anrutf), the sterile, infertile
region.•
neat, cow. Nelth, cow-headed goddess.
·neb, to kiss. D&bap, to kiss.
nedder, an adder. neter, a serpent symbol.
nedder, inferior. neter, servants of priests.
need, anciently note. neht, wish, request, vow ; net, address, save,
help.
neigh or Dicker. neka, provoke, incite, sign of male power.
Deist, nearest, soonest. nas, near, close, after.
nelt (Irish), god of war. nl!tr, gods.
neme, care, to take care. nemm, to.take.
neme, mate, associate, be near. nem, to join, accompany, engender.
liemly, quickly. nem, some kind of motion.
nen, an English river. nen, water, inundation.
neue, neither, none. nen, no, not, without.
nenet, will not. nen-t, no, not.
nesh, ~applied to strong cheese, "choice of nash, strong.
change" (IS8S), too nesh.
ness, a height, jutting, or promontory. DaB, a tongue, out of, pedestal, upper crown.
net, to make water. natra, maker; netur, water of the west.
net, total, profit. net, all, total, limit.··
nettle, a rope's end. netur, to pull a rope; DDutt, ·a rope.
VocABULARY oF ENGLISH AND EGYPTIAN. 67
ENGLISH. EGYPTIAN.
o.
ocub, cockchafer. k.hep, beetle.
oddy, the snail that drags its abode also athu, drag, draw, an abode.
called the oddy.
of. af, born of.
oft, the line from which boys begin in playing af, born of:
a game of marbles.
ogha (Gaelic), prefix to names; Irish 0 or H. akhu, illustrious, honorable.
ogham, monuments. aukhem, indestructible.
ohl uoh, very much, increase, augment.
oU (by permutation). ur, oil.
F 2
.
68 A BooK oF THE BEGINNINGS.
ENGLISH. EGYPTIAN.
P.-
pabo (Welsh), producer of life ; papa, father. pep, to engender; papa, to produce.
pad, to make a new path in walking. pet-pet, trample.
pad, foot, pettitoes. pet, foot, claw of animaL
page, one side of a leaf. pkbkba, divide and divisions.
page, a boy-~ervant. bak, servant, labourer.
paint. pant, "all the colours of pant" (F. R. ch. 15).
palr-Kerldwen (Welsh), Kerid"wen•s vessel par, a pail (pair interchanges with pail).
or vase,
papa, pope, the father. apa, ancestor, head, God; p, the,
par, to enclose, as in a house or pal'J'ard, or par, to surround, enclose, as .in a house.
with a parapet.
parish. par, to go round, surround; sh, space, or
measure of land.
parson. par, show, explain ; sen, a brother.
pasgad""' (Welsh), the feeder; cater· pes, food; ketr, occasional.
couslD, one that is fed,
pass. bes, pass.
passe, extend. pesh, stretch, extent.
past. past, back, behind,
pat, a blow. pet, strike.
path. pat, a course, path of the sun.
patter, to talk, discourse, a judge's summing ptar, show, explain, a slip of papyrus ; pth,
up, a broad sheet. open-mouthed ; ar, to be.
patticake. pat, cake, kind of food.
patQ'. ppatie, cake, kind of food.
paup (Welsh), everybody, the whole race. pA. (pap), men, the race,
paw, tie ; pah1 a monitory exclamation. pa, an exclamation.
pa7, satisfaction. peh, function, arrive, attain, reach.
pa7, with pitch. peh, to follow up, penetrate.
peace. Pash or Pekb, is the bringer of peace.
peach, a cloven fruit, pesh, a fruit, cloven.
peck, victuals. beksu, something eaten.
peck, a mattock. pekb, to divide.
peck, food, victuals. pekba, kind of food.
peck, a measure. peka, peck-measure.
peg, a division, "take down a peg," clothes pekkba, divide, division, divided ; peka,
peg. gap.
peg. u~a, peg; peka, to divide; p, mas. art.
pega (Cor. Eng.), to sting or bite. peshu, sting, bite ; pesh _permutes with peka,
pegma, bill of advertisement fixed up at p-ka-ma, the call to come, see.
ancient pageants.
VocABULARY OF ENGLISH AND EGYPTIAN.
ENGLISH, EGYPTIAN.
Q.
quash, old form cass, to stop, make null. khes, stop, turn back.
quat, a diminutive person, a pimple or rising· kett, little ; khut, the horizon of the resur-
up spot. ' rection, i.e. place of rising up.
queate, peace, quiet. kaut, rest ; khat, corpse.
quede, evil, the devil kheft 1 evil, the devil.
queek, to squeeze, pinch, keks, to bind, entreat.
quiche, to move, kick. khekh 1 whip, repulse.
quick, go fast. khi-khi, move with rapidity, l;>e quick_
quick, living. chich (Heb.), life.
quim, a feminine name, kim, a female name.
quoy, enclosed land, kl, land enclosed.
R,
race. rekh, race of people.
raise. res, to raise up.
rake, to deviate from a straight line, also rukata, curve.
ruck up.
raking coal, to keep in the heat. rekh, brazier, heat.
ram, to lose by throwing out of reach ; rame, remn, extent, as far as, up to, extending to.
to stretch.
ran, a noose or hank of cord. ren, an enclosing ring.
rate, ratified, rate, tie, bind, make fast.
rathelled, fixed, rooted, rat; fixed, rooted.
ray of sunlight ; ra, roe-deer. ra, sun, also means go .swiftly.
ray-grass or rye -grass, called " ever." • ra, time,
A BooK OF THE BEGINNINGS.
ENGLISH. EGYPTIAN.
ENGLISH. EGYPTIAN.
s.
aab (Irish Kelt.), counsellor of state. aab, a counsellor.
sabbed, saturated. aab, drink.
sabre. aapa.ra (Ass.), sabre ; khepah (Eg.), scimitar.
B&ek. a&ka, sat:k, to sack a town.
sack, be discharged, get the sack. .auakh, cease, stop.
sack, a drink. a&kabl, a drink.
sad, heavy bread. aut, a kind of bread.
sad. aaat, grief,
sage. akh 9r akha, a scribe.
sage, aaghe, speech; sager, lawyer; aathe, aaa.kh, scribe, write, 'letter, influence; illu-
reason; aa.,., aeghe, saw; aegge, to say; minate, depict, symbolic eye.
.a&eraxment,aacred.
sag•ledge, diagonal cross-bar of a gate. aah, a cross strap.
a&lu., to make the sign of the crofs. aenn, to found with sign of the cross.
a&lu.t, a cincture or girdle. ahent, a circular apron.
a&ite (lr.), knowledge. sa, genius of wisdom, epithet of Taht ; a&i,
to know.
saxm, to stand "sam," pay the reckoning. aaxm, to eat, drink, enjoy; aaxm,. total.
saxm&eh (lr.), happy. ama.kh, to bless, blessed, rejoice.
saxme, likeness. aem, emblem, similitude, image.
Band. ahant-bu, sand of the desert ; bu is the
place.
sand.,., red ; sang, blood (sang is it-true sen, blood, red.
it is, tbe probable origin of the oath
"bloody").
sane, aa.nat19n, curing, healing. san, physician, healer ; san, to heal.
a&Dlt&r'J'. aannut, bath, medicament, or healing.
sap (Eng. Gip. ), snake or serpent. aep, the ~nake; aab, serpent.
sap. · aefa, humidity.
sap.,., tainted. aep, corrupt.
aa.rd, futuere. aartl to sow seed.
aa.s (Eng. Gip.), a nest. aeah, nests.
aa.sh. aeah, ring, roll, something twined round.
sa.stn, a reaping hook. aheah, harvest.
aa.sae, a river lock, a flood-gate. aeah, draw bolts, open, a gate, pass.
sawed. uat, sawed.
aas, a knife; sock, a ploughshare ; alkia, a aekh, to incise, cut, cut out, divide, sever.
seythe; aeghe, saw; sickle, for cutting;
aeg, a castrated bull; aaugh 1 a trench or
channel ; alee, a gutter or drain.
aa.,., the say of it, knowledge. a&i, know.
say, aaghe, speech. aka, write, order, letter, depict.
scabby. akab11i1 eject, weaken.
· acaxm, to stain ; acummer, to daub, ,akhmau, to paint.
acaxmbler, a parasite. akaxm, to stay, pass a time, dwell, remain,
hang on.
scan, scrutinize. akhan, recognise.
acap, a snipe. akab, to double.
aca.r, cliff, precipice, inaccessible. akaru, a fort.
aca.r1 a piece or shred. aka.r, cut in pieces.
.aca.re. a'ha.r1 scare.
acarlf':vlng, called "sacrificing" (Brand, ii. akar, a sacrifice.
362).
aceat, a quantity or share. akhat, a quantity.
scent, a descent ; scent. senti, to found ; sent, incense ; aenta, to
smell the earth, i.e. make obeisance to.
school. akher, _instruct, plan, design, counsel, pic·
ture.
sclmmlnger, base money rubbed over with akhemau, to paint, to represent.
silver. .
scion, a shoot. akennu, to multiply.
scochon, an escutcheon; scog, to brag. akhkha, to write ; akhakr, to emblazon,
embellish.
scote, to plough up. aka, a plough.
scout, to field at cricket, a comer of a akhut, field, a region.
field.
A BooK oF THE BEGINNINGS.
ENGLISH. EGYPTIAN.
ENGLISH. EGYPTIAN.
sign-tree, the support of the roof. sekhen, a prop, to sustain the heaven.
slker, sure, safe; sikere, to assure. skarh, to soothe; sakr, perfect.
sU, a bed of rock containing lead. ser1 the rock.
stu, step, as<;ent, throne. ser, to extend, rise up.
sln, to stand, "don't sin talking, but go to senn, a statue, also to found, establish,. make
work," i.e. don't stand like a statue (Nor- stand.
folk).
sin. san, evil ; senn, to break open.
siDeways, sundry ways. shent, crowd, many, various.
slne:v, bladder-nut tree. · shenDl, oak, acacia ; shennu, tree, onk.
slD-grene, evergreen. san, preserve, keep long ; shen, ever.
sinoper, ruddle. sen, blood.
sluter, cincture, circle. shen, enceinte, circle.
sis, the cast of six on the dice ; suze, six. sas, six.
slss, a pet name for a girl. seat, she, her, the female.
sister. seat, she, her.
sizer, a servitor. shes, service or servitor.
sizlug, yeast. ses, to breathe ; sesh, movement in general.
skaith, harm, damage, injure. skhet, wound, blow, deprive.
skate, fish prepared by squeezing or crimping. skhet, to squeeze.
skeeu, sword and dagger. scheen (Heb.), knife.
skeke, contest or harryings. skhekh, to destroy (Rosel. Mon. d. C. 72).
" With skekes and with fight,
The ways look well a plight."
-Arthour and Merlin.
sken, to squint. sben, bend, deflect, turn in, awry ; shena,
tum away, twist awry.
sket, a part, a region. 'skhet, a field, a region.
sketch. skhet, to paint or draw a plan.
skew..bald, pied. skab, double.
skill, reason, to know, signify, understand. skher1 counsel, instruction.
sklDk, to ladle out. skheDkt, a ladle.
skink, to drink, pour out, fill the glass. skann, imbibe, give liquor to, pour out.
skittle, to hack. skhet, wound, blow.
skute, small tow-boat, skat, to tow ; skhet, a boat.
sky. skhl,image of heaven.
sky, to toss up. ski, to elevate.
slasher, name of the fighter. sersh, name of a military standard.
slew, to tum round, re-arrange. sru, to dispose at pleasure, place, arrange.
slewed, to be drunk, s~, to drink.
slick or silk. serk or selk, smooth, polish.
slon, a name of the sloe. slon, a thorn, in Hebrew.
smack, sound of a kiss ; smacker, to kiss. smakh-kh, rejoice.
smeeth, to rub with soot ; smut, blacks. smat, to black the eyebrows with stibium.
sme:D.tlni, (Eng. Gipsy) name of cream. smen, constitute, fix, make durable; tena,
divided, apart.
smeth, depilatory ointment. smeh, anoint.
· smi, a fish, "Apua, a smi, which if kept sml, name of Typhon theApophisor "Appu"
long will-turn to water."-Nomencla. of the waters.
snaich, thief in the candle. senlu, thieves, thievish.
snap, take quickly, hastily. . snhap, take.
snash (Scotch), blackguardly, foul abuse. sbanash, stink, foul, impure.
snatch, a hasp ; snitch, to confine by tying. snett, to tie, tie up, to found by tying up.
sneeze, with the custom of invoking a bless- sues, to invoke, to reveal, or discover i~sel£
ing,
sDlb, to shut np, fasten. snab, wall, case, enclose.
snltchel, used in measuring oats. sDlth, measure.
snoo, noose, senhu, bind, prison.
snood, to bind the hair. sen, to tie, bind ; aat, a net.
snout, an organ of breathing. ssnut, breathe, with nose sign.
snow, anew, old spelling; sna (Scotch), ssnu, breath, images, or to image ; sna,
snow ; snift, to snuff up with the breath, breathe,
also a slight mow.
snuggle, hold close to the breast. sDk, to suckle a child.
snusklD, a little delicacy. snus, nourish.
so, pregnant (Gloucester). saa, belly, set up.
soap. sef, to purge and purify.
VocABULARY OF ENGLISH AND EGYPTIAN: 75
ENGLISH. EGYPTIAN.
ENGLISH. EGYP'f!AN,
T.
ta, to take. ta, take.
ta, the one. tai, the.
tabby, pied, grey(" an old tabby"). ab, pied; t, the; tabi, a bear.
tabn, a piece of bread and butter. tep, bread.
tabor, small drum. tupar, tambourine.
tabs (Cor. Eng.), twitch harrowed out of the teb, to purify by fire.
ground in cleaning it ; to be burnt.
tabularia1 Druidic amulet shaped like an egg. teb, circle, circumference, something round,
sacred, an ark.
tache, clasp, tie, fasten, tacked together. tekh, join, bind, unite, adhere.
tack (ship), crossing.· tek, crossing.
tack, bad ale. tekh, supply with drink, wine, liquid.
tade, to take. tat, take.
ta:lf, a Welsh cake shaped like a man·riding tept, a cake; teb, a goat.
on a goat. .
ta:lfy, a Welshman(" Taffy was a thief"). tefi, he, male ; taili (tafui), to steal.
tab, to drop, deposit excrement. ta, to drop, deposit excremenJ, earth.
taht, given, ta, to give; tat, take, assume, given.
take, lease. teka, fix, attach.
take-on, associate with. teken, to accompany, frequent.
takene, to declare, to show, token. tekhn, an obelisk, memorial.
tan. ter, extreme, extremity.
tally or tolly, male organ. ter, male organ.
tam, to cut or divide. tem, blade, cut to pieces.
tan, to pull, stretch out, beat out. tun, to extend, spread, lengthen out.
tane, the one. tan, this.
tanist, heir-apparent. tehan, heir-apparent ; ast, great, noble, ruler.
tanist-stone (Keltic), coronation-stone. ten, seat, throne ; ast, sign of rule.
tannin, a preserving substance. tahnen, a preserving substance.
tant, disproportionately tall. tent, pride, rise up.
tantivy, toifonn: (Ir.), coursing with dogs. tanh, fly, flee away ; tefi, send away, dance,
or, as we might say, "go it."
tap, to call attention. tat, attention.
tap, of drum. tab, a drum.
tar, to urge on. tar, urge, require.
tarse, mentula. tar, mentula.
taJ;"t, a cake. tert, a cake.
tasker, the reaper. askh, mow; t, the.
tass or tassie, a wine cup or measure. tes, a pint.
tat (Ir,), .first day of harvest. tat, beginning ; tet, seed, fruit,
ta-ta, "!eave-taking. tat, take; ta, leave; tata, go.
tatel, to stammer. titi, to stammer.
tath (pres. t.), taketh. tat, take, assume.
tatting, crossing by knitting. tat, cross, to establish.
tauntle, to toss the head; taunt. tun, rise up, revolt. ·
tavas (Cor. Eng.), a ton.,oue, token. tep, a tongue, typhon.
taw, to stretch ; tease, stretch out, tehs, stretch.
tay, to take. ta, to take.
Tay, chief river in Scotland. tai, chief, go in a boat1 navigable.
tazzle, entangle ; tissue. tes, tie, coil.
te (Gael.), a woman. t, feminine article and sigu of gender.
VocABuLARY OF ENGLISH AND EGYPTIAN. 77
ENGLISH, EGYPTIAN,
ENGLISH. EGYPTIAN.
u.
ubbly bread, sacramental cakes. apru, consecrated,
ucaire (Ir.), a fuller. akh, white.
uchab (Welsh), supreme. kef, force, puisance, potency ; khep, to create.
uchel (Welsh), lofty; ucht (Irish), hill. ukh, a column ; akha, elevate.
ucht (Gael.), breast, bosom, lap, womb. kat, womb,
ugh I houge I ugge I ukha, night.
ughten-tide, morning.
uist, western isle, English west. uast, the Thebiad, West Thebes.
um, " I see," or "let me see." um, perceive.
un (Cor. Eng.), a while. un, a time, an hour.
up up. ap-ap, to mo·ant swiftly on high.
uppen, to disclose, open, heaven. ube~-t, informant; ubn, sunrise, opening,
light.
ure; use, custom, practice. ur, that which is first, chief, oldest.
urf, a stunted elf-like child. erp, the Repa-child.
urne, to run. urn, a name of the inundation,
usere, a usurer. user, power, force, rule, sustain, possession,
prevail.
utensil. utensu, some utensil, a box.
utter, publish. utau, speak out, give out voice.
v.
vaga, to wander about idly, whence vagabond. uka, idle, idleness, rob,
vane, weathercock. pena,· to reverse, return.
vat and faud, a fold, a-t, place, cabin, house, shrine, enclosure ;
aut, shepherd's crook.
vese, to hurry up and down. as (fas), haste.
victor. fekh, to capture, take captives; teru, all,
wholly.
W.
wack, sufficient quantity of drink. uika, a week, a full measure of time.
wad or woad, colour for staining, also black- uat, colour for eyes, collyrium ; uat, a blue
lead (see Pliny). cosmetic.
"wad,'' a mark to guide men in ploughing. uat, order, transmit; uti, word; uah,
ploughman.
wad, word. uti, the word, Taht.
wahts, greens. uat, different kinds of green,
wain, carriage. khen, carriage.
wake or week. uaka, a festival and a week.
wakes, rows of damp green grass ; wax, to uakh, marsh, meadow.
grow, to thrive.
wane. annu, recoil, look back, turn back ; un,. show,
appear wanting, defective.
wap, futuere, khep, to generate.
waps, wasp. kheb, wasp.
warp. kherp, a first form, figure.
warre, wary, aware, war; harr, dog's snarl. Uhar, dog.
wart. uart, a knob at the top of the Atef crown.
,,,<•'::il;:"':';''·•'i'T,- ];;-;;:;-::-;-7-:;;;~:;*J.·i!!'!--kfili'#?\j{W_:;q..__"""'"-:;-o.'(~~/''10"'~~\~
. ~
ENGLISH. EGYPTIAN.
x.
xenia, New Year's offering. khen, act of offering; kennu, plenty, abund-
ance, riches.
Y.
:vacht. iti, a boat.
yanks, labourers' leggings. ankh, strap, dress.
yape, futuere. hap, unite, couple, marriage.
ya.t, heifer. Athor, heifer, Goddess ; kat or hat, cow.
yaud, an old horse. aat, old, outcast.
yede, went. khet, to go, went.
l>f!P-Sintle, two handfuls. sen, two.
yeth-hounds1 spirit hounds of clear shining hut, demon, spirit, light, white.
white.
yetholm, the Gipsy locality near Kelso. uat, a name of Lower Egypt.
yore. ur, old, oldest.
young, junior. hun, youth.
youth. uth, youth.
:vase, in thy seat. hess, seat, or throne.
NoTE.-The compiler is, of course, aware that a few of these words may be
claimed to have been directly derived from the Latin or Greek, but they are printed
here on purpose to raise the question of an independent derivation from a common
source. Sane, for example, and sanitary, believed to come from the Latin, may be.
directly derived from san (Eg.), to heal (p. 71); and he holds that in this and
numerous other instances the Egyptian underlies both.
VoL. I. G
SECTION III.
HIEROGLYPHICS IN BRITAIN.
Breath was the first spirit and this was the mother of breath, the other
of the water. ·
In the chapters on the Typology of Time and Number, it will be
shown how the tree of knowledge put forth its ten branches. It wa!:'
at a time when the number ten was reckoned on both hands. In
Egyptian Kabti is two arms. Khep is the p.and and ti is two, thus
Khepti or Khep, which becomes Kat and Ked, is equivalent to both
hands or ten digits. The Ogam alphabet is digital, and five of its
digits read QV (Welsh), that is Khef (Eg.) one hand. Two hands or
ten digits then represent the tree of Ked, or Kat called knowledge.
And _as the ten digits were a primary limit it may be conjectured
that the ten original YsTORRYNAU were represented by the ten first
signs of the Ogam alphabet, the ciphers spoken of by Boece.
A document on Bardism cited by Silvan Evans, 1 says the three
so-called "beams " were the three elements of a letter. These
three consist of the right hand, left hand, and middle, and that from
these were formed the sixteen Ogyrvens or letters. If we reduce the
sixteen to the earlier ten we have the ten digits. And these mystical
strokes include a right-hand one and a left-hand one. They are a
figure of the Triad consisting of the one, who was the Great Mother,
with two manifestations, whether these two were the two sisters, the
twin brothers, or the dual Iu, the young God. The Barddas assert
that the three strokes, beams, or "shouts " rendered the name of the
deity as IAU the younger. These emanated from the hieroglyphic
Eye, to form the name that is one with the Au or Iu of Egypt.
They represented the " CYFRIU" name of the Trinity, or the thrice-
functioned Hu, says Myfyr Morganwg. 2 Khpr-iu as Egyptian would
denote the transformation of the one into the Duad, and this mean-
ing has been preserved in the "Cyfriu" sign of the Druids. Also
Gafl. in Welsh .is the fork; GEVEL (Breton) is dual. The two hands,
the ten branches of the one tree of knowledge then, were a dual
symbol of KAT, KED, or KREFT.
The number seven is the base of the seven-score and seven branches,
and in Egyptian the word Khefti or Hepti also means number seven.
Thus the seven and ten meet in one word, because the ti q1ay be read
as two or as twice. Khep is the hand and Seb is five, thus Seb-ti-
five-two-is seven, and Kepti, or Khefti, is two hands, or number ten.
When this tree of knowledge is recovered it will be seen that the
Druids possessed it, root and branch.
TERUU (Eg.) denotes branches and stems, we may say, of the tree
of knowledge, and it is also the name of drawings and of papyrus
rolls. The first Y storrynau were the branc}1es of the hands, the ten
digits; then the branches of the tree were sprigs of trees. Now in the
old Egyptian stage of speech the words are isolated, and there is no
distinction between the root and stem. The word stands for the thing
1 Skene's Forw Ancient Books qf Wales, ii. 324. 2 Vide Letter.
86 A BooK oF THE BEGINNINGS.
rather than the thought because the thinkers were the THINGERS,
and they who used the word as bare root had to obtain their variants
by pointing to still other things. These variants were not repre-
sented by kindred words but by ideographic determinatives. It is
here we have to look for the cognates, the branches, so to say, of the-
root. These were expressed in pictures, in gestures, and in tones,
before the verbal variants were evolved. So the Grebos of Africa
are still accustomed to indicate the persons and tenses of the verb by
gesture signs. The Druidic sprigs belong to this ideographic stage.
They were both the typical and the literal branches of speech in
British hieroglyphics.
It is noticeable that the- Damara tribes of Africa are subdivided
into a number of EUNDAS (Clans or Ings) as the Sun-Children; Moon-
Children, Rain-Children, and other Totemic types, and each Eunda
has a sprig of some tree for its emblem. The Druidic sprigs, based on
the number seven and extending to seven-score seven, doubtless
originated in the same primary kind of heraldry, and their phonetic
deposits are, as said, the tree alphabets.
In connection with the British TORRYNAU, it may be remarked
m passant that, according to Eliphas Levi (nom de plume of the
Abbe Constant), in his History of ]11agic, there is a hieroglyphic
alphabet in the TAROT cards; these were distinguished from
cards by the license of the French dealer who sold "Cartes et
TAROTS." There is a Kabalist tradition that the TAROT was
invented by Taht the originator of types. These cards are still
preferred by fortune-tellers. The name, if Egyptian, connects them
with magic and divination. Ter or tri is to interrogate, invoke,
question. _Ut is magic, TAR-UT therefore means magical evocation;
magic applied to" TRYING the spirits" or evoking them. Also TERUT
signifies the teru (Eg.) or coloured drawings, with the determinative
of the hieroglyphist's pen and pairits. The Tarot cards when inter-
preted by the Kabalist tradition were Terut or hieroglyphical drawings.
The Druids were in possession of the symbolic branch for the type
of the youthful Sun-god, who was annually reborn as the offshoot
from the tree. The mistletoe was their branch that symbolized the
new ~irth at the time of the winter solstice. All its meaning is
carefully wrapt up in its name. Mes (Eg.) is birth, born, child. Ter
is time, and a shoot, which was the sign of a time. Ta is a type, also
to register, the Mis-tel-toe is the branch typical of another birth of time
personified as the child, the prince, the branch ; prince and branch
being identical, a form of the branch of the Panygeries on which Taht
the Registrar registered the new birth of the Renpu. The branch in
Welch is PREN corresponding to RENPU (Eg.) the shoot sign of youth
and renewal. The branch of mistletoe was called PREN PURAUR
the branch of pure gold, and PREN UCHELVAR. It had five names
derived from Uebel the Lofty. The word will yield more meaning.
HIEROGLYPHICS IN BRITAIN. 87
The Lofty was the tree, the aak or oak, and Al (Eg.) is the child
or son of; the mistletoe was at times born of the oak.
The hieroglyphic shoot is well preserved in the Mayers' song in
celebrating their form of the branch-
HIEROGLYPHICS IN BRITAIN. 8g
"'every reed in the cave of the chief diviner," a holy sanctuary there
is; the small reeds, with joined points, declare its praise. The
Egyptians made their pens and paper from the Papyrus reed, and the
reed is celebrated as composing the mystical characters of the Druidic
writings. The rush and reed may be hieroglyphically read.
The name of the Son Su is written with the reed· shoot. The
shoot, whether of the reed or branch, is the emblem of renewal, the
symbol of the Solar Son who was reborn at the time of the Vernal
Equinox.
As late as the end of last century, at Tenby in Wales, young
people would meet together to" make Christ's bed" on Good Friday.
They gathered a quantity of reed-leaves (the shoots of the stem)
from the river and wove them into the shape of a man; they then
laid the figure on a wooden cross and left it in some retired part of a
garden or field. I
The reed symbol was practically extant in our rush-bearings and
carrying of reeds at certain seasons, as the emblem of a time and
period such as the Feast of Dedication and various other festivals.
Armfuls of reeds were cut and tied up in bundles, decorated with
ribbons and placed in churches.
In the hieroglyphics a bundle of reeds is the sign of a time (ter)
and indicator of a season. It also reads RET, to repeat, several.
At Weybridge, near Maldon, when the rushes were placed in the
church, small twigs were stuck in holes round the pews. 2 The twig
is the other and chief hieroglyphic of a time, held in the hand of
Taht, the recorder of time. These tend to identify the symbolic
nature of the Man of Reeds stretched on a cross at the time of the
crossing.
The Man of Reeds was placed on the cross at Tenby. BI (Eg.)
is the place. Ten is the division, and the word means to extend and
spread, to fill up, terminate, and determine. TENNU are lunar eclipses,
which take place equinoctially. Tenby then is the place of the
crossing.
The leek or onion, the head-crest worn by the Welsh as a national
symbol, is one of the hieroglyphics. Leeks and onions were identi-
fied with the young sun-god Adon, at Byblos. They were exhibited
in pots, with other vegetables, called the Gardens of the Deity. The
Welsh wore the leek in honour of H u, one of whose names was
Aeddon. The onion with its heat and its circles was a symbol of the
sun-gqd Hu, in Egypt. It was named after him the HUT. Hut the
onion is' also Hut the Hat, and Hat the Mace. The hieroglyphic Mace
or Hat is onion-headed.
One sign of Hu in the hieroglyphics is the Tebhut or Winged
Disk, sign of the Great God, Lord of Heaven and Giver of Life. It
1 Mason's Tales a11d Traditions of Tenby, p. 19.
2 Notes a11d Queries, vol. i. p. 471.
A BooK OF THE BEGINNINGS.
is the solar disk spread out. The leek or sprouting onion (Hut) of
Taffy is equally a Tebhut and a type of the solar god and source
of life.
The adder-stone of the Druids, said by Pliny to have been pro-
. duced by serpents, was called the GLMN, the Welsh GLAINIAU
NADREDD. Glain appears to have been a primitive kind of glass,
not yet transparent but glassy. Some of the specimens are com-
posed of mere earth glazed over. But they were all polished and
reflected light. In the ANGAR CYVYNDAWD, the question .is asked,
" What brings forth the clear GLAIN from the working of stones ? "
obviously referring to the polishing of the surface. From this polish
or glaze it had a mirror-like power. Hence the glain was a type
of renovation and the resurrection. Mielyr, a bard of the twelfth
century, sings of the holy island of the GLAIN, to which pertains a .
splendid representation of "re-exaltation," or resurrection. My ob-
ject here, however, is only to point out that an Egyptian reviewer
says of a work, "Thy piece of writing has too much GLANE in it,"
meaning glitter, as if he had said it was like the glazed earth, not
like the transparent glass. The Egyptians of that time-Rameses II.
-were making literary GLANE. 1 A variant of the Glane is t~ be
found in CLOME, a Cornish name for a glazed earthenware cup.
Also Gloin, in Welsh, is a name of coal.
There can be nothing incredible in supposing that the Druids
also made pictographs, and drew the "figures of beasts." In fact
we know they did. Near Glamis there is, or was, a stone, on which
was engraved a_ man with the head of a crocodile. Sefekh the
Capturer was the crocodile-headed god of Egypt, who \vas depicted
as a man with the head of a crocodile. Now the name of Sefekh
also signifies No. 7, the crocodile identifies the figure with Sut,
and the Druids employed what they termed their seven-stone,
which was also called the SAID or SYTH-stone. Thus hieroglyphi-
cally Sefekh identifies the seven-stone with Sut, whose emblem was
especially the stone of the seven.
Plutarch, on the authority of Manetho, tells us that " SMY" was
one of the names of Typhon the Ap, Appu, or Apophis of the
Waters, the Dragon of the Deep. SMI, as we learn from the monu-
ments, means the conspirator, the lurking, deceitful one of the waters.
SMI has given his name to a small kind of fish, "APPUA, a SMIE"
(Nomencl). "In Essex is a fish called a SMIE, which, if he be long
kept, will turn to water." (Elyot.) Here we have the AP and SMIE
in one, based on the treacherous transformation which was Typhonian.
SMUI (Eg.) also means to pass, traverse; and this enters into the name
of the rabbit's passage, the (A.S.) SMIE-gela, or coney-hole.
The hinder thigh, called the Khef, Khepsh, or Kheft, is an
ideograph of the Great Bear, and its goddess, the Good Typhon. In
1 Brugsch-Bey, History of Egypt, voL ii. p. 104. Eng. Tr.
- ---;-----,----,.·--·--:->,;-
HIEROGLYPHICS IN BRITAIN. 91
Herefordshire, a particular part of the round of beef is the KEVIN,
that is the hinder thigh of the animal; and the joint constitutes one
of the hieroglyphics in England. Khep, the hinder part, is likewise
extant in the end of a fox's tail, called a CHAPE. Khef is the ges-
tator, the image of brooding life, and covey means to sit and brood
as a bird, hence a brood is the covey; and an Irish name for pregnancy
is Kobaille.
· Other Typhonian relics might be collected, but none more curious
than this. Sut was depicted as the ass-headed god. One of the
heads assigned to him as Sut-Nahsi is a black ass-headed bird, the
Neh, a foul night bird. This hieroglyphic in England would seem to
have been the bittern. And in the Arms of "Ass-BITTER" there is
a bird called the" Ass-BITTERN," which is a Chimera with no likeness
in nature,! but it is the very image of the ass-headed bird assigned
to Sut-Typhon.
The Cockatrice,·a fabulous animal supposed to be hatched from the
eggs of a viper by a cock, is represented in heraldry as a cock with
the tail of a dragon. This is obviously a form of the Akhekh Dragon
of the hieroglyphics, a Chimera or griffin compounded of beast, bird,
and reptile. The Cockatrice is either the threefold Akhekh, or a
triple type of time.
Heraldry is as full of hieroglyphics as Derbyshire stone is of
fossils. The Unicorn of heraldry is identical with the type of Sut,
to be found in Champollion's Dictionaire. 2 Also Suti, in the hard
form is Khuti, and the ass type of Sufis in Scotch the CUDDY.
The British Triads celebrate the great event of the bursting forth
of the Lake of Llion, caused by the AVANC, a monster that had to
be conquered and drawn to land by the three oxen of H u-Gadern, so
that the lake should burst no more. 3 The monster is identical with
the Egyptian Aphophis or Akhekh, overcome by the Solar God,
depicted with sword-blades as the cutter, the destroyer of bounds,
and the analogue of the burster through the banks of the· containing
lake. The Egyptian monster is called the Apap, Ap or Af, Hef,
Khef, Baba, in agreement with the Av-ank. Neka (Eg.) which also
reads N K, is an epithet of the Ap or Av, meaning the evil enemy,
the false, deluding, impious criminal one; the Crooked Serpent set
with blades. Therefore it is inferred that the Druidic A VANe" is
none other than the APP-NK or Evil Aphophis that dwelt in the Pool
of Pant, the place of destruction and dissolution, in the bend of the
great void where the break might occur in the annual circle. The App
or Apap is also called Baba the Beast, and the animal identified with
the mythical Avauc is the BEAV-ER; this includes the name of
BABA and Apap.
In Dselana, an African dialect, the AFANK is a pig, an animal
1 Lower's Curz'osz'tz'es of Heraldry, p. 104. 2 No. 115.
3 Archaology of Wales, vol. ii. pp. 59·71.
A BooK oF THE BEGINNINGS.
that also represented the Apap in later Egypt, or was turned into
a type of the evil Typhon.
The pig, like the beaver, is an animal that routs in the earth. In
Malay, Salayer, and Menudu, the pig has the Typhonian name of
Babi, and in Fulah, Babba is the Ass. -
A form of the Aphophis monster or Akhekh dragon chained to
the bottom of the water, usually of a lake, is common to the legends
over all Ireland. The monster is supposed to rear its head aloft
once in seven years. The number here corresponds to that of its
heads in the Baby Ionian legends. The old Irish name of the dragon
is the "BEIST," and J:yphon is called "Baba the Beast." St. Patrick
has now taken the place of Horus and St. George as the slayer or
conqueror of the dragon.
The title of this chapter however is used figuratively, although
the writer is not sure that even the phonetic hieroglyphics were
not once used in Britain. Among the stones at Maes How is
one that has some sort of inscription cut upon it. As no sense
could be made of the letters, the inscription was thrown aside,
a process never-ceasingly applied to our rude stone monuments.
The inscription is on the inner edge of th~ stone, and would be
hidden when the stone was in sz'tu, therefore it was not for public
reading. It has the look of a mason's mark, which would direct the
workmen in placing it. So far as one can judge from the drawing
made by Farrer, and copied by Ferguson, it is quite possible the
inscription consists of four badly executed hieroglyphics. 1 The
y-shaped figure is a perfect likeness of the Prop sign, the ideograph
of SKHEN, to prop, and UTS, to sustain and support. The whole,
from right to left may be read ABTA UTS-TA or ABTA SKHEN-TA.
In either case it would intimate that the particular-stone was intended
as one of the supports. Ab-ta will also read to be carried to the
front passage. But the Egyptian ABTA was the double holy house
of Anubis, the place of embalming, the abode of birth and re-birth ;
the womb and tomb in one. The stone was discovered at Maes
How, the name of which may be found to have bearings on the
meaning of the word "abta." The hieroglyphic symbols however
are extant all over the world, in immemorial customs, in the mind's
chambers of imagery, and in every language. But nowhere do they
abound more than in our own land. Any number of these exist.
We use them constantly, without dreaming how intimately we are
acquainted with those strange-seeming hieroglyphics. We clothe our
minds and our bodies in them, and include them in every domain of
Art. The present writer has a very common bronze lamp for most
ordinary use, and of the cheapest kind. It is ornamented by two
herons fishing. The heron, or Ibis, the fisher, was the type of
Taht (Tahuti), the Lunar God who carried the lamp of Ra through
1 Crkney inscriptions. Ferguson, Rude Stone Monummts.
HIEROGLYPHICS IN BRITAIN. 93 -
the nocturnal heaven, and the lamp still carries the emblematic bird
of the reduplicator of light. That is the Lunar light; another is the
Solar. In this the lamp issues from the lotus just as did the youthful
sun-god Horus in the symbolism of Egypt.
In the Neolithic Age the axe made of jade or nephrite was
most highly prized for its rarity, its hardness, and especially for its
beautiful deep-green hue. According to Mr. Dawkins, the only places
where nephrite is known to exist in the Old World are Turkestan
and China. 1 He therefore infers that it could only have been
brought into Britain fwm the East, along with all the superstitions
attending it.
This mineral stone is found also in New Zealand, where the
natives hold it in the same regard as do the Chinese, and as did the
Cave-dwellers of the Neolithic Age, who made charms and amulets of
it as well as axes. 2 It is possible that the name of JADE, or the
green stone,- represents the Egyptian Uat, from an earlier KHUAT,
which is extant in an unexplained title. J OUDS or J ADS, in Devon,
are R,AGS, and U AT (Eg.) is the name of rags. To JOUDER is to
chatter or speak rudely, and UTA (Eg.) is to speak out, give out
voice. JuT and ]ET also render UT, to put forth. - Uat, the name
of the Goddess of the North, likewise corresponds to that of K:ED.
U at is the type-name for Green, and for the hard green stone, the
emerald, and the green felspar, and if so, the different VATU of Egypt
are tolerably certain to have included ]ADE among the green stones.
It will be important to ascertain whether jade is or was a product
of Africa. The green felspar was, and that is so hard, a good knife
will scarcely scratch it. The Uat Stone was used for tablets, and
the word means to transmit. The green colour had all the signifi-
cance for the Egyptians that it had for the Aztecs, Chinese, and the
Neolithic men. The Uat (green) was a vestment used in certain
religious ceremonies. The U at sceptre was carried by the goddesses.
A variant of the word, Utu, (tablet) also signifies to wish, command,
direct, texts, inscriptions, and is a name for magic and embalmment.
The green stones were formed into amulets worn by the living and
buried with the dead. Moreover, it is manifest that the green axes
were often worn suspended as charms and ornaments, and not put to
common use. Now, although we cannot prove the axe of the hiero-
glyphic N utr sign was of Green jade, or felspar, yet it is a stone axe
or adze of a most primitive type of the Kelt stone, and it is the ideo-
graph of the Divinity, God or Goddess. One meaning of the word
N utr is to cut, work, plane, make. One N utr is a carpenter, the
Kar-Nutr is a stone-mason, i.e., the stone-polisher. Thus to plane
wood and polish stone were once divine, and the stone·adze type of
1 Early Ma1t i1t Britai~t, p. 28r.
2 There is also an Assyrian cylinder, in the British Museum, made of jade;
incribed with the word "ABKIN."
94 A BooK OF THE BEGINNINGS.
working and making is the ideograph of the maker as the Divine
Creator, the Goddess and the God. The axe was buried as an amulet
in Egyptian tombs. When the the coffin of Queen Aahhept, the
ancestress of the r8th dynasty, was dug up not long since, an axe of
gold and others of bronze were found to have been buried with it.
In a paper read at the Anthropological Institute, May 25, 1880,
Professor J. Milne states that axes, generally of a GREENISH STONE
which appears to be a trachytic porphyry or andesite, have been
found in the mounds or middens of Japan, ascribed to the Ainos.
The axe in the British burial-place had the same symbolical
value, and its colour was like the evergreen, a type of the eternal.
UAT itself was of a bluish-green like the dual tint of water or the
holly-green with a bluish reflection. It was the colour of reproduc-
tion from the underworld. The Gods Num and Ptah were painted
with green flesh in this sense. The Egyptians made the symbolic
Eye with the Uat colour, another figure of reproduction. The ring
of jade placed in the tomb was an ideograph of the resurrection as
much as the seal-ring (Khet) or the Eye in Egypt.
Mr. Renouf, the excellent grammarian, has lately made a special
study of all the passages in the texts in which the word NUTR
occurs, and his conclusion is that the one dominant sense of the word
is power, potency, might. 1 But this endeavour to arrive at a
general sense in which the particulars are swallowed up, and to
attain the abstract of all that preceded the later stage of thought is
fatal to an understanding of the origines. We have to do with the
Thingers as the earlier thinkers, and must keep to their region of
things if we are to follow them instead of making them follow us.
Vve must abide by their ideographic types .and variants, and find the
way to the origin of words by means of things.
The word Nutr has an earlier form in NuN-TER; Nu and Nun
are interchangeable, because both are written Nunu. Nun, like Nu,
means the type, image, figure, likeness, the portrait, and statue. Ter
is time, a whole, a repeating period of time. These are fundamental.
And Nutr or Nunter signifies a mode or means of portraying time,
i.e., duration and continuity. Hence the stone NUTR is an emblem
of duration, naturally an early type of time, a double type, because
it was permanent in time and sustaining in power. One form of the
Nutr was the eyeball or pupil of the eye, the mirror in which an
image was reproduced. The eye, Ar, was synonymous with con- ·
ception, making the likeness, repeating, hence it was an ideograph of
the Child, and the Year as the Eye of Horus, and of the repeating
period as the Uta, the symbolic Eye of Taht which indicated resur-
rection and renewal, like that of the new moon, for which reason the
word UTA means salvation, going-out, to be whole for ever. The
serpent is a determinative of Nutr, and that 1s a type of the
1 Hibbert Lectures, 1887, pp. 94-99·
HIEROGLYPHICS IN BRITAIN. 95
renewing period. The gestator (with the corn measure) is a deter-
minative of N utr, as the reproducer. · The star is also a determinative
of N utr, and that likewise is a type of repetition in time. The
Phcenix and the Circle are both N uteru. The root-idea found by the-
present writer is that of renewal, reproduction and. rebirth in time,
and continuity. TER is time, and NATR is time and of time;
NETR-TUAU is time, and which form of the period (or TER) must
be determined by the type (Nu or Nun). One Nnn-ter is the time of
the inundation, as Nun is the inundation. Another is a day (tuaa
or the morrow), and the type is the star. A third is that of gestation
or of menstruation, hence the serpent type and the two goddesses.
The N utr must convey the two truths which are not to be found
in the single notion of might, or power, or potency alone and unex-
plained. The bluish-green· stone will tell us more than that. Green
was the colour of renewal ; the earth is re-clothed in green, and Ptah,
who re-embodies the soul, is himself depicted with green flesh. Blue
is the hue of heaven, hence the typical colour for the soul. The
Coptic equivalent for Nuter, Nomti, is based on the Egyptian NEM
to repeat, again, a second time, to renew. The blue and green
were both combined in the jade Netr, or axe, just as they were
in the Genitrix Uati, whose name indicates the dual one of the
Two Truths.
The bluish-green jade-axe in the burial-place was primarily a type
of the Two Truths, applied eschatologically. But it was a multiform
image, one of the things that represented various accumulated ideas.
As stone, it was a type of strength. As jade, the hardest stone,
it was of great strength and everlasting power. As blue-green
it mingled earth and heaven in its mirror. It was a sceptre
of the Genitrix Uati, a sign of the Twin Goddesses, who brooded
over the mummy and brought to rebirth, by which the deceased
arose from the green earth and reached blue heaven. Hence the Nutr
in the Demotic text of the tablet of Canopus is rendered by Khu,
another sign of power, protection, and reproduction, for the Khu fan
signifies breathing, spirit, power. As an axe or adze the implement
of cutting, planing, polishing in the hands of the carpenter Natr, and
the stone-polisher or Kelt-maker called the Nutr-Kelt (Kart), it was
the artificial type of making, shaping, creating, hence of the maker,
creator, god, and goddess, and lastly the idea of protecting power was
added to the Nutr by its being a weapon of defence. To reduce all
this to the one notion of power is to whittle away the substance
of things to that fine vanishing-point at which the past of Egypt
becomes invisible.
Wheresoever the jade came from to make the axes and ring-
amulets, it would seem that our stone-men were able to cut and
polish it. The jade was the hardest stone known, and to this day
the stone-cutter in Gl0ucestershire is known by the name of a
. I
seat; at Beregonium, and Kani (Eg.) is also the seat; at Tara, and
Ta (Eg.) is the seat. Even the tradition of the sounding stone may
he traced. HES is the stone-seat, and HES means to celebrate,
proclaim, sound forth. Another form of the HES is the vase symbol
of the genitrix, and the vase, or cauldron, the sacred Pair of Keridwen
is a famous symbol in the Druidic mysteries. It is often referred to
in the writings of the Barddas, and may be seen figured on the back
of the Mare on the ancient coins or talismans. 1
The hieroglyphic vase (hes) has neither spout nor handle, and in
Devonshire they still use a beer-jug named a" HESTER" which has
neither spout nor handle. In Egyptian this may be read HF.S, liquid,
TER, limit or measure. Through the HESTER we can recover a
lost link with the Goddess EOSTRE, who was As or HES in Egypt,
Ishtar in Babylon, Astarte in Phenicia, and Eseye at Stonehenge.
The Ankh sign is one of the hieroglyphics in Britain. Indeed,
we have several forms of the Ankh. It is extant in the great seals of
England, in a reversed position, as the token of power and authority.
The Ankh is a circle and cross, and in Kent a "WENC" is the centre
of cross roads. Our winch for winding up is a kind of Ankh. So is
the anchor. "Ankh" is to. pair, to clasp, a sign of covenant, and to
this corresponds our "WINK " and to " WENCH." Another form of
the Ankh is a hank or noose. Putting a patient through a hesp or
hank of yarn, and then cutting the flax into nine portions as a means
of cure, was practised in Scotland. The pieces were buried in the
lands of three owners. 2 Here the hank was like the Ankh, a symbol
of living. In the" Hange" we have a threefold-symbol of life. This
is the name of an animal's pluck, consisting of heart, liver, and lights,
three seats and organs of life. The Ankh emblem of life and sign of
Ankh, to pair, couple, a pair, is extant, minus the cross-piece, in the
English DIBBER, for planting seed. A connecting link· between the
two is supplied by the Maori "HAN GO," a dibber, for planting potatoes.
In this the emblem has kept its name. Teb, the Egyptian for Dib, is
movement in a circle. This is Dib-ling. Dib-ling is a form of doubling,
this the Ankh images. Doubling or dibling is seed-setting, repro-
ducing. So read, the Ankh makes the dibber, a sign of Deity and a
type of creation which commenced with "movement in a circle."
The Ankh, as an Egyptian symbol of oath and covenant, is repre-
sented by our HANK, noose, or a knot. This may be at the root of
the superstition -not yet extinct in England, that one man may law-
fully sell his .wife to another provided he places a noose or halter round
her neck. This is not only a belief, it is yet a practice. The noose
in the hieroglyphics is a form of the Ankh, and on the wife's neck it is
the token of a covenant in the transaction. A much earlier ideograph
of marriage (by capture) than the gold ring round the finger! Also,
1 Gibson's Camden (Tab. one) and Davies' Mythology.
2 Perth, K. S., 22-26, May 1623.
HIEROGLYPHICS IN BRITAIN. 99
as the halter is a Hank, and the Ankh is an ideograph of life as. well
as of covenanting, this may explain the origin of the superstition
respecting the curative virtue of the hangman's noose when applied.
to ailing and diseased persons. 1
The French have a form of the Ankh-ring in the J ONC, a wedding-
dog ; in one shape this was a ring of rush. Those who were married
by compulsion at Ste. Marine were wedded with a ring of ]ONC or
rush. The custom prevailed at one time in England of marrying with
a rush ring as a sign of junction. The Jonc-ring is the most ancient
form of the Ankh, going back to the closest nearness to nature, an
the time when metals where not wrought into rings, or flax into
nooses. Marriage with the ]ONC, and divorce or re-marriage with thf..
halter, are correlated· by means of the Ankh symbol of pairing, clasp.-
ing, covenanting. The custom of strewing rushes was at one time
called ]UNC:ARE in Gloucestershire. The practice was periodical. As
the rushes were also bound up in an Ankh image of life, like the
hieroglyphic doll, and dressed in the living likeness, we may look upon
the ]UNCARE as the ceremony (arui, Eg.) of the JuNe, rushes; or
ANKH, and the meaning of ANKH, to covenant, an oath, explains
the rest in relation to the rite repeated annually.
Ankh, Unkh, and Nak are interchangeable. A." curious kind of
figure," described by Brand,2 used to be made of the ears of the last
corn harvested and brought home by the farmer when he finished his
reaping; it was hung up over his table and sacredly preserved until
the next harvest. The image consisted of ears .of corn twisted ari.d
tied together, and it was called "A KNACK." This KNACK answers
to the Ankh. One form of the Egyptian Ankh is a nosegay, another
denotes ears, therefore the ankh may have been a handful of ears as
in England. The KNACK of corn is a knot of ears, and the Ankh
permutes with the hieroglyphic of Life, signified by tying up or binding
in a noose or hank. This tying up in a knot applies to the harvest, as
well as to the more recondite meaning of the Ankh ideograph.
Marriage, however, is still figured as tying the knot or Ankh. The
harvesters shout, "A knack! a knack! Well cut! Well bound!
Well shocked," of which tying and binding the Ankh is an ideograph.
Another form of the hieroglyphic Ankh, or image of life, is a doll
· or baby, and the Harvest-Knack is also known as the doll or Kern
baby, the seed or child-symbol of future harvests. The nature of
tpe Knack may be determined by the shape of the Maiden in Perth-
shire, in which the handful of ears was tied up in the form of a cross,
and hung up in the same way as the Knack. The Ankh was the
Crux Ansata. In I-{erefordshire the knack is called a Mare. The
sign of this is a bunch of wheat from the last load. In Hertfordshire
there is a custom of harvest-pome called "Crying the Mare." The
reapers tie up the last ears of com that are cut, which is the Mare,
1 Brand, on Physical Cltarm.r. 2 On Harvest Home.
H 2
i
'.r!J
roo A Boor< oF THE BEGINNINGS.
and standing at some distance, each throws his sickle at it, and he
who cuts the knot wins the prize. After the knot is cut and the
shout is raised " I have her," the others ask "What have you ? " The
answer is "A Mare, a Mare, a Mare." " Whose is she ? " The
owner's name is then announced, and it is asked" Whither will you
send her?" To so and so, naming some one whose corn is not all cut.
The Mare, also found as the Mell, is the symbol of harvest-home, the
end of the harvest ; the figure of the Mare is passed on in token
of the termination. Mer (Eg.) signifies limit, boundary, swathe or
tie up, with the noose determinative. This is the Mare of our
harvesters.
The Me11-Supper, at which the employers and employed feasted
together or pele-me!e, is not derived from MEHL, farina, nor from
M.Ed:E, mixed, but from Mell, extant as a company. Men who
cooperate in heaving and hauling constitute a Mell, and this is the
Egyptian Mer, as a company or circle of people joined together and
co-attached, who are the Mer, i.e., Mer-t. The Mer, as cir_cle, is
illustrated by the expression, when a horse is last in a race, "he has
got the Mel!." He being last of the lot completes the Mer.
Also in English the mill is the round.
The "MAIDEN" is another form of the "KNACI<," "BABY," "MARE,"
or Harvest QUEEN. The last handful of corn reaped in the field was
named the Maiden. The Maiden Feast was given when the harvest
was finished. In Egyptian " Meh" has the meaning of wreath,
crown, girth, and ten is to fill up, complete measure, terminate, and
determine. The word Maiden, as the girl arrived at the age of
puberty, may have the same derivation. The harvesters in Kent
form a figure of some of the best corn the field produces, and make
it as like the human shape as their art will admit. It is curiously
dressed by the women, and ornamented with paper trimmings cut
to resemble a cap, ruffles, handkerchief, and lace. It is then brought
home with the last load of corn, and this is supposed to entitle them
to a supper at the farmer's expense. 1 It was a form of the corn-symbol
variously designq.ted the Maiden, the Mell, the Mare, Knack, the Corn-
doll, Corn-baby, and the Harvest Girl. In this instance it was called
the " IVY Girl."
Ivy the plant is out of the question for any explanation. The ·
likelihood is that the word has been worn down. Our Goddess of
Corn is KED, the Egyptian Kheft or Khep. And KHEPI (Khefi) is
the name of harvest. The KHEFI Girl is the Harvest Girl. IVY
has earlier English forms in hove and hoof, and the Khefi Girl has
become our provincial "IVY Girl." Khepi (Eg.), for harvest, is also
represented in Cornish English by HAV for corn, and in English
·Gipsy Giv for wheat.
The original meaning of the word THING was to thing, to make
1 Brand, Harvest Home.
,--~~.,~~---~--,----·~·-.-·...,-.,.:··.=·.,_,,_,..,~·=·.-r--.· .;~r,.::-~:-~s->Y0~,~-~~~'>1"\'"·~~-~ ~".~~~~~:~,r·,;~~
'-I
I
Both must have been independently derived from the same Egyptian
source, the one centre where all these things will be found to meet
at last by many winding ways.
Hor-Apollo says the Egyptians indicate the rising of the Nile
by depicting three waterpots, "neither more nor less, because accord-
ing to them there is a triple cause of the inundation. They
depict one for the Egyptian soil as being of itself productive of
water, and another for the ocean, for at the period of the overflow,
water ascends up from it into Egypt ; and the third to symbolize
the rains which prevail. in the southern part of ..Ethiopia at the
time of the rising of the Nile." 1 And in the poems of Taliesin,
Hor-Apollo's description of the three sources of water has a perfect
parallel. The Bard teaches that there are three primary fountains
in the Mountain of FUAWN; three fountains of Deivr Donwy, the
Giver of Water. Tep is the Egyptian Source; Tephu is the gate,
valve, hole, abyss of Source, and Tennu is to bring tribute in
the form of water. The Three Waters are the increase of salt water,
where it mounts aloft to replenish the rain which innocently
descends, and the springs from the Veins of the Mountain. This
"odd sort of philosophy" about the origin of salt water rains and
springs is contained in an account of the Creation, and word for
word it is the same as Hor-Apollo's rendering of the water symboled
}:>y the ThreeVases. The three primary fountains in the mountain
of Fuawn correspond to the Triple Vase, one of the names of which
is the Fent or fount. The mystical· rendering in either case does
not cancel the suggestion of origin in the Three Great Lakes at the
head of the Nile ; a type has manifold applications.
NEF in Egyptian is breath or soul. The Welsh NWYF is a
subtle pervading element; NWYVRE, the divine source of motion.-
ANAF is Gaelic for SPIRAVIT. ENEF in c~rnish is the soul. To
NIFFLE in English is to sniff. Khnef (Eg.) is the breath of those
who are in the ·firmament. "From NAVE are God and every living
Soul." 2 NEVOEDD in Welsh is the Heavens. "It" in Egyptian
is Heaven, and NEF is breath. NEF-IT would be Breath of Heaven.
NEVION is a Bardic name of God. NEF-UN (Eg.) is breathing being.
NEVYDD NAV NAVION, the Celestial Lord Navion of the Welsh,
is in Egyptian, the Breather in the firmament and life of all
breathing being.
The Egyptian NEB (another form of Nef) is the Lord. The Welsh
NAVis the Lord. NEB means the Supreme, the All. NAV was the
Supreme, the Lord of all. NEF is Lord of the Inundation; NAV
was the British Neptune, ruler of the seas. Neb, the all, is synony-
mous with enough. NEAPENS is English for both hands full : a
primitive measure of enough. Neb was Twin, both hands, right and
left, the whole of being. In the hieroglyphics NEF is breath, a wind,
1 B. i. 2I. 2 Barddas, vol. i. p. 381, Williams.
-------.-,.,-.-.~··=--~~....,_,- --~- -~
have the reversal in the popular German belief that after midsummer
the cuckoo changes back again into a hawk. 1 As hieroglyphics, they
were similar, only the cuckoo had retained something of its sacred
character after the hawk had become secularized, and had to suffer
for its synonymousness as a symbol. Also the feeling that prompted
the remonstrance against killing the cuckoo was a relic of the same
religion. Word for word Gee or Cuck(oo) and hawk are one.
The hawk is the bird of Breath or Soul, and the sail is an emblem of
soul or breath. The hawk on the monuments carries the sail as the
sign of the Second Breath. With us the hawk's wings are denominated
sails, so that the two types meet again in one figure.
The Cherry Tree was a form of the Tree of Life in Britain.
Children in Yorkshire used to invoke the Cuckoo in this tree, singing
around it
" Cuckoo, cherry-tree,
Come down and tell to me
How many years I have to live."
It 1s a popular saying that the Cuckoo never sings until he has eaten
thrice of cherries. The Cuckoo is a bird of the period, and is here
connected with the Cherry Tree as a teller of time among the modes
and appliances of popular reckoning. Telling leads to divination or
foretelling. Hence the appeal made to the time~teller to foretell.
Any Latinist would assert that the word NARE for a nose and the
nostrils of a hawk was derived from the Latin NARIS, the nostril.
Yet it is not. The NARE for the nostrils of the hawk is not only the
Egyptian NAR or NARU, but the ideograph of the Word is the head of
the vulture used for the value of its nostrils or keen scent of blood.
This head of the vulture, NAR, is in English NUR, the head. The
vulture's head was the sign of the bearing Mother in Egypt, both
royal and divine-that is, the Nursing Mother in mythology; and our
NORIE is to nurture, and the nurturer is the Nurse, the NORU or
NORIE.
The Magpie is one of our sacred birds, a bird of omen and divi-
nation, ·like many others suffering for its symbolry; nine Magpies
together being reckoned equal to one Devil in an old Scotch rhyme.
If you see one Magpie alone you should turn round thrice to avert
sorrow, and for good luck's sake try to see two. Why two? "One's
a funeral; two's a wedding," says the proverb. Hor-Apollo tells
us that when the Egyptians would symbolize a man embracing
his wife they depicted two crows, for these birds cohabit in human
fashion. 2 He also says they depict two crows as the ideograph
of a wedding, 3 our "Two's a wedding." But why should, turn-
ing round and making the figure of a 'circle obviate the disastrous
halfness of the single Magpie when you would have found fulfilment
had you seen two ? The bird is obviously connected with dual:ty
and with making a circle. His name of Pie signifies twinship.
The full and early name is MAGOTTY, or, in the West of England,
MAGATI-PIE.1
The fact is, the MAG-ATI-PIE, the black-and-white bird, was the
equivalent of the Ibis, whose black and white feathers were em-
blematic of the dual gibbousness of the Moon. 2 But the clue to the
nature of its twofold character in colour or piedness being lost, the
twinship of completion is sought for in Magpie No. 2, or the dual
circle completed by the act of turning round.
T AHTI or AAHTI, the bi-une lunar deity, was imaged with the Ibis
head. Tet signifies to speak. Mag means to chatter. The Magpie
can be taught to talk. The Ibis cried "AAH-AAH." The Magpie
is therefore a dual form of the Word, as was Aah-ti. And in Mag-
ATI-pie we have this plural Word identified by the IJame of "AATI,"
the Lunar Deity or Bi-une Word. This is the reason why the
Mag-ati-pie was once a Sacred Bird and is now looked on as uncanny.
We might note that the PYE has other corroborative names in
PYNOT and PYNU. In Egyptian both NET and Nu signify time;
·also NET is a total; and the Moon, the Ibis, the PYNOT were each
the representative of plural time or the twin manifestation of Time,
whether signified by the two halves of a lunation or by other forms
of the Two Truths of Egypt.
· The Lark, our Bird of Light and up-rising-we speak of rising
with the Lark-is a kind of Phcenix, the bird of re-arising or the
resurrection. The Egyptians called the Lark Akha-ter ; AKHA is a
bird of light, a type of the spirit, and the word denotes spirit, light,
up-rising, lively, joyful; TER is a time. The AKHATER is a type of
rising-up time, which is, eschatologically considered, the resurrection.
Akhater is literally rising-up_ time, or time to rise. In a world
without clocks or watches the Lark was a voice of morning calling
out of heaven. So the Bennu (Eg.) Phcenix is a type of rising up,
Ben being the cap, tip, top, roof, highest point. Anotner form of the
Phcenix is the determinative of the word REKH, which means the
pure wise spirit, the spirit of intelligence. This is the Arabian Roc,
and our Lark as the Laverock is the Rekh of the Lift or Sky, the
soaring intelligent spirit ; and either Laverock modifies into Lark or
the latter name is formed of Rekh with the l prefixed. The sole
point is to identify the bird as one of the Phcenix type.
The Phcenix was an image of the Sothic year. This constellation
came to the meridian at the time of the ris!ng of Sothis. A star of
the first magnitude, Acharnar, belongs to it, and this name tells a
story. Akar (Eg.) is a. name of the underworld; Nar signifies victory;
For it dies once in a year, says Moufet, who thus enshrines Egyptian
mythology in a popular superstition, "and from its own corruption,
like a phrenix, it lives again, as Monin~s witnesseth, by the heat of the
sun." According toP. Valerianus, there was a notion that the scarab
only rolled its ball from sunrise to sunset. The Singhalese show great
anxiety to expel the beetle that may be found in the house after
sunset, though they do not kill it. 3 Moufet repeats Plutarch, who .
asserted that the beetle was male only in sex. But this is to mistake
the symbol for the thing signified. It was depicted as rolling the sun
through the heavens, and that course ended visibly with ~unset. It
made the annual circle, and was thus the symbol of a year, or Ter,
hence said to die and be renewed once a year. There is a more
remarkable misunderstanding connected with the beetle, concerning
the "death-watch." Sir Thomas Browne observed that the man who
could cure this superstition and "eradicate this error from the minds
of the people, would save from many a cold sweat the meticulous
heads of nurses and grandmothers."' It is easily explained. The
beetle was the type of Time, and associated with the end or renewal
of a period. The Beetle was that celestial sign in which the solar
year ended and a new year began.
The "death-watch" is a kind of beetle (Scaraba!lts galeatus
1 Inman, Ancient Faiths, Figs. 47 and 48, v. ii.
2 Moufet, Theatrum Insectorum, p. 149·
3 Tennant, Nat. Hist. of Ceylon, p. 407,
HIEROGLYPHICS IN BRITAIN, IIJ
pulsat:;r). It is a helmeted beetle, and this identifies it with Khepr,
for Kheprsh is a helmet, and the word denotes the horn of Khepr. 1
Melchior Adams records the story of a man who had a clock-watch
that had lain for years unused in a chest, which of itself struck eleven
in the hearing of many before the man died. This indicated the
nearness of the end of time, or twelve o'clock. So the death-watch
denotes the end of time for some one belonging to the house, because
it is still a symbol of Khepr. When the sun entered the sign Qf the
Beetle, the clock of the year struck twelve : it was the end. This
superstition shows the beetle to have been as sacred in Britain as it
was in Egypt, about whose worship of insects and animals so many
shallow things have been written.
The ancient Britons not only buried the beetle with their dead, but
the same genus of it was chosen-the DERMESTES. In one of the
stone coffins exhumed from the Links of Skail, which barrows are
of the remotest antiquity, a bag of beetles was found, the bag having
been apparently made of rushes. 2 They belonged to the genus
DERMESTES, four species of which were found by Wilkinson in the
head of a mummy brought by him from Thebes. 8 Obviously the
beetle was buried in both instances, for one reason, it was the emblem
of T{me, ever-renewing, whence came the Eternal. The name DER-
MESTES still tells the tale. " TER " was Time, the beetle-headed
Khepr, MEs is birth and to be born, TES "in turn." The scarab not
only represented the circle of the sun, but the ever-turning time,.
the renewing cycles of the soul.
The beetle was buried with the mummy of the dead. This in
Egyptian is the Mum image or type of the deaq. And one name of
the beetle, the type enclosed with the dead, is . in English " MUM."
There is a reason why the beetle insect and the beetle as Maul
have the same name. The principle of this naming alike is to be
\ found in the two-fold nature of each. The beetle, in making the
circle, worked at both ends ; so does the Maul, swung in a circle.
In the Maori the maul is called " T A," which is an Egyptian name
of the beetle. T A, in the hieroglyphics, is the head of a mallet, the
wooden beetle, as well as the name of Khepr. So that this double
meaning of the beetle, applied to both mallet and · scarab, was
Egyptian, as it is English. Another conjunction of this kind occurs
in the person of Thor (TerJ.and his beetle or mallet. These are types
of the biune Khepr who made the two halves one.- To Kep is
to close two into one, make the copula. This Khepr did. We have
the root meaning in cop and kyphor, whilst to kipper. fish is a form
of making two into one by taking out the backbone.
We still call half-and-half by the familiar name of CoOPER, a drink
1 Ri'tual, ch. 93·
s Gough's Sepul. Monts. vol. i. p. 12,
a Anc. Egypt, ii. (2nd ser.) 261.
VOL. I. I
1.14 A BooK oF THE BEGINNINGs.
composed of two in one. In Ireland the Mountain Kippure, from
which the two rivers Liffey and Dodder run down to the Dublin
plain, is named on the same principle as the beetle of Egypt, the one
that was held to be bi-une, · the one image of source in which the
two factors met, or from whence the two sources issued. The
Mountain Kippure was the starting-point of the two rivers.
HEPT (Eg.) is to unite by an embrace. So the staves of the
cask are united by the embrace of the rings, -or as we say, it is
HOOPED, in Egyptian, " HEPT." A quart pot used to be called
a hoop ; it was bound by hoops like a barrel. " HOOP" also
denotes a measure of liquid. Generally there were three hoops
on the quart pot, so that three men drinking together took each
his hoop. Jack Cade proclaimed that when he was king the-three-
hooped pot should have ten hoops, which would not have suited
at all unless the pot had been greatly enlarged.1 Hoop is a
measure of corn as well. The word "Ap" (Eg.) is a quantity of
liquid, to take account, reckon .. "Ap-t" is measure and judgment.
If we place the article first, we get the Tap. The· Tap was the
tavern or Tabern, sometimes called the Tabard. And "Tebu"
(Eg.) is to draw liquid, that is to tap. With us the place where
it is drawn is the Tap, the instrument it is drawn with being
a tap.
The soul of man, says · Spenser, is of a circular form. That
is a hieroglyphic to be read by the hieroglyphics. .The circle is
- the symbol of a period, in this instance masculine. The same sign,
an Eaglet, says Hor-Apollo, 2 symbolises the seed of man; and a
circular form. The soul was the seed of -man, a determiner of time
~nd period in creation. BA is the soul, a circle, a metal ring, and
seed-corn. In Chaldee a circle is zero ; our zero is still signified by a
circle, and zero, Egyptian Ser, is the seed, and Ser is the same as soul.
The minds of philologists have wandered the world round, always I
excepting Egypt, in search of the word "BODY." Every sense of the '
word is found in Egyptian. "PET" is foundation; "PAUTI" is type,
form, image, to figure forth or embody. PAUT is a company, the
Paut the company of nine gods, the whole BODY of tl:)._em. BA is to
be a soul, AAT house: BAAT adds the feminine terminal, whence
Beth, the abode of the Ba, or soul, that· is the BA-T, Bu-T, BETH,
BOTHY, abode of soul or the BODY.. Again, BA is the soul and Tr
is a boat ; in this combination the boat and body are identical, as are
the abode and body. With the Polynesians a body of men or gods
is a houseful or a BOAT-ful, a body, the boat, in Maori, being a POTI.
The Ba (Eg.) is the soul, and HAT the heart, and the heart was con-
sidered to be the shrine or body of the soul, so that BA-HAT, BA-TH,
BA-T, the abode of the soul, is the house, or place, so named in
Egyptian. But the word BODIG, Gaelic BODHAG, is an earlier form,
:- 2 ••
1 ii. Hen." vi. 4, 2. u. 2.
HIEROGLYPHICS IN BRITAIN.
I
i
HIEROGLYPHICS IN BRITAIN. 12I
This shows that the besom, true to its name, from Bes, to transfer,
was an emblem of the transfer of power. SKHEMA (Eg.), to accuse,
drag forth, represent, figure, offers an explanation of the name of this
ideographic ceremony.
The Druidic speakers constantly talk in hieroglyphics, which may
be understood when we have collected and massed the original
matter. We meet with the horse or mare, CEIDIO, named CETHIN,
which has the horn of Avarn. It is also called KARN GAFFON, and
the hoof or foot was guarded at the end with a band or ring. It
is likewise described as being cut off at the haunches. The symbolic
mare of the Druids is representative of KED. In Egypt the water-
horse was her type, the Kheb or hippopotamus form of the genitrix,
who became the later Hippos of Italy, the Mare-Mother of Greece, and
the Dobbin of our nursery stories. KAT (Eg.) signifies to go round
in a circle; Iu the two houses or halves of heaven. Keten (Eg.)
is an image or likeness of the goer-round. The hinder quarters
cut off form a hieroglyphic determinative of Kefa. Khefiu (Eg.)
means tethered, and Gaffon was tethered with a band or ring. This
tether is also a hieroglyphic, a cord or noose for an animal's foot
called the REN.2 Ka-ren (karn) is Egyptian for the type of tethering:
and Karn Gaffon was the horse tethered by the foot. The "REN "
tether was the sign of binding within a circle, an orbit, and the
symbolic horse of the Druids and the British coins was so bound.
The mare has the horn of A VREN. This may name the Typhonian
type of animal, the mythical unicorn sometimes represented by the
rhinoceros, and REM or REN. REN is an animal, Ap is a hieroglyph1c
horn. Ap and Af are names of the old Genitrix, who is possibly
identified as AVARN. She was depicted as the pregnant water-horse.
Afa (Eg.) means filled, satisfied, and AFA-REN would answer to
AVARN. The animal is called the hideous. KEFA was the hideous.
Strabo mentions the CEPUS, sacred at Babylon, near Memphis, with
a face like a satyr, and the body a combination of Dog and Bear.
1 Works, 1776, vol. iii. p. 256.
2 Bunsen, Egypt's Place, vol. i. p. 551, No. 149.
126 A BooK OF THE BEGINNINGS.
The Unicorn, an expr~ss symbol of Sut-Typhon, was deposited at
last in the arms of England as one of the supports of the crown ;
that is Typhon as the beneficent, not the dark demon of later times.
The mare of Ked and the conventionalised animal, sometimes called
an elephant on the Scottish stones, may be explicated in this way.
There being· no hippopotamus in the country, the horse or cow of
the waters would be more naturally represented by those of the land,
and this would lead to enigmas of allusiveness in compounding the
symbolical type. Tef, for example, is the water-fowl, duck, or goose,
and this is identified by name with the goddess of the Great Bear.
Now if the sculptor wanted to indicate the animal of the waters he
would or might give it the head of a waterfowl. This was done.
The duck or swan is found as the head of the enigmatical animal on
the Scottish Stones. This identifies the old Genitrix Tef, Kheft, or
Ked just as well as the hippopotamus. Another mode of denoting
the horse of the waters would be by giving it a boat-shaped body.
This too was done, as may be seen on the coins, where the Chimera
is found as a monstrous horse, having the body of a boat and the
head of a bird. Bird, ship, and mare are compounded in the portrait
of Ked, or Keridwen, who carried the seed of life across the Deluge
waters, and the emblem is equivalent to the old genitrix, who
included the hippopotamus, crocodile, lioness, and ka£ The mare
cut off at the haunches corresponds to the lioness divided in tvm, the
hinder half of which represents the north or west, and is the type of
force and attainment. Possibly because in lower latitudes the hinder
part of the Great Bear, the Khepsh, dipped below the horizon in
crossing the quarter of the north !
The name of the water-horse Khep is found in the word CAPPLE,
a horse in provincial English and in Keltic. • A proverb has it, " Tis
time to yoke when the cart comes to the Capples." Another proverb
says, " The grey mare is the better horse," and the typical grey mare
is the old DOBBIN of our nursery lore, who still retains the name of
TEE, like the star DUBHE in the Great Bear.
In the British Mythology we have the solar bull and the solar
birthplace identified with the sign of the Bull. The birthplace is
where the sun rises at the time of the vernal equinox, and this in the
Druidic cult is continually identified with the bull, which must have
been over four thousand years ago, as the equinox entered that sign
6190 years since (dating from the year 188o), and left it 4035
years ago.
In the Mysteries we find the priest exclaiming after the manner
of the Osirian in the Egyptian ritual, " I am the cell, I am the
chasm, I am the bull, 'BECR-LLED.'" 1 The cell was the womb
of Ked; the chasm, the equinoctial division. The title. of the bull,
says Davies, has no meaning in the British language. It has in
1 Davies' llfjthology, p. I37·
. HIEROGLYPHICS IN BRITAIN.
Egyptian. Lled is of course; people, the race, one with the Rut (Eg.).
Bekh (Eg.) means to fecundate, to engender, beget. The Bekh was
the birthplace of the sun in the mount of the horizon, or sign of the
.. equinox. Bekh-r (Eg.) is to be the begetter. The sense is purely
.· . ·.·• .)§gyptian like the words. "I am the bull, Becr-Lled," is" I am the bull
, ·6f men, the fertiliser of the race; I am the procreator in the image
of the bull," as was Khem, Mentu, and Mnevis.
The Ape as a sign of station was solstitial as Kafi (Shu) and
equinoctial as An. The "mouth of the ape" and the "mouth of the
~------~ . star" are names applied to outlets of the Nile. The Druids also
had the symbolical ape called Eppa. "Without Eppa or the cowstall
or ib~ rampart, the protecting circle," says the Bard, no time can be
kept. 1 The imagery can be read as Egyptian of the earliest time.
The egg alsl.' remains as an ideograph of the circle, as it has been
ever since it w;:;:c; shaped and named byNum, or laid by the Goose.
You ought never. to t-ak~ eggs 9.u: o; o; in:o the house after ~unset.
Why? because the .cycle IS co~~ whtch the egg was an Image.
For the same tea.g.on an egg 'was considered the luckiest gift for a
newborn child. For, the same rea~~ ~riginally but now the symbol
remains and passes cur::ren·~ with9tit tu~enseas people keep on talking
after their reason has gon_e. . . :...,.f\ . ,
The Egyptian goddess H atfi'ti;l''fl)t' Athor is the feminine abode,
the habitation of Har the child. The abode Hat, earlier Kat, is the
womb, and in.- Cornish English the belly or womb is called A THOR,
the goddess _being thus reduced to her primitive condition.
The white cow was especially the symbol of Hathor, the Egyptian
Venus, whose title is the nurse of the child. She is depicted suckling
the child, and her type as the nurse is the white cow. "Hat" is both
cow and white, "Har" is the child. -In Wiltshire the superstition is
·.still extant that the white cow gives the motherly milk. There is a
symbolical saying, "A child that sucks a white cow will thrive better. 2
!i:::lthor, the divine nurse, still survives in the image and ideograph of
·the white cow that nursed the divine child. The white cow
that rises from the lake is a familiar figure in the Irish legends.
In the time of Kufu there was a priest of the .white bull and sacred
heifer of Athor. And it is to this sacred symbolry that the present
writer would look for the remote origin of the wild white cattle of
Great Britain. The Bulmer crest was a white bull, and the primeval
_Bulmer may have been a priest of the white bull or cow, as Mer (Eg.)
is not only the cow but a form of Hathor, the goddess of the white
cow, and the English Mart was a cow fair. Bul-mer (or Bar-mer)
is the son or bull of the white cow.
The Ponsonby crest is a serpent issuing from a crown that is pierced
by three arrows. 3 This heraldic device may be seen as mythological
1 Gwawd Llud y Mawr. 2 Choice Notes, p. 244.
3 Letter in J\Tofes and Queries, October 20, I87f.
A BooK oF THE BEGINNINGS.
symbolry in the Antiquities of Egypt, the French work/ where arrows
are entering and the serpent is issuing from the crown of the great
mother, who wears the feather of Ma. The arrow is a symbol of
Seti, the wearer of the white crown. The serpent represents the
lower crown of Neith. The feather shows that the Two Truths were
signified. Sen or Shennu is the circle of the Two Truths; these
were imaged in the white and red double crown called the Shent.
SEN is also the Egyptian name of the temple of Esne, as the house
of the circle. Pen is an emphatic the, and PINU, a name of the double-
Crown; hi (or by) is the place. PEN-SEN-BI reads the place or circle
of the Two Truths. Thus the House of Ponsonby would seem to b~.
an English form of the mythical hall of the Two Truths, locaE:::;ed
in this instance at SEN in Egypt. .
An oar is the ideograph of Kher. "It" (Eg.) means to. :f1gure forth.
Khart is the child. The oar is the symbol of Makr.eru, the divine
child and true Word. The oar as a means of cro.,.<>ing the waters is
thus the synomyn of the solar child who crosses the waters. In the
constitution of the boat of the sun, 2 the pa1ddles are said to be
"the fingers of the elder Horus." The boat itself is primarily
the feminine abode.. This boat is pe~sc'nified in KED, the great
mother of British mythology. One of her names is KERID-WEN. -~
Wen, like Ven, Ken, Gwen, is the lady, the queen, Oine, Venus.
She is represented as a sailing vessel, that Is, as the boat of breath,
but the paddle is before the sail, and the paddle is a.!so her hierogly-
phic. Her name KERID might be read KHER-it, the figurer of the oar
or of the child. She is called the modeller or figurer or' the young.
And the oar is her symbol. When Gwion the Little let hi~ cauldron
boil over she seized the oar and struck the blind Morda on the head. 3
Morda is called the demon of the sea. MERTA (Eg.) is both the
sea and the person attached to it. The action is equivalent to
crossing the water by means of the oar. This will suffice to show
the hieroglyphic Oar is the same in Britain as in Egypt.
An Oar is also a name of the Waterman. This is in the hieroglyphical
tongue. An oar is the sign of Har or Khar, the Sun of the Crossing, ·
whether as Horus or Makheru. Oar and Har are identical ; .the oar ~
or paddle being a type of crossing the waters in the passage through
the underworld. Horus or Har, as the oar of the Boat of Souls,4 is
the Waterman ; the Child that crossed the Waters first of all in
Womb-world ; secondly, in the Planisphere, and, lastly, in the
Eschatological "Boat of Souls."
In Hudibras Butler says:-
"Tell me but what's the natural cause
Why on a sign no painter draws
The full moon ever, but the half?"
There was no hap, as chance, in the m·atter. The tester was then
sixpence, or one-half of a whole, earlier it had been twelve pence. The
coinage was changed, but not the symbol of one-half of a total, that
lived on in the half-moon, the hieroglyphic of one-half or TNA, the
fortnight, as one-half of a month. Our vagabonds still call a month
a moon, and thus use the hieroglyphical mode of the Egyptians and
Red Indians, with whom a month was a moon, the fortnight a half-
moon. The word leg answers to the Egyptian REKH, to reckon,
keep account, and the LEG is yet used as a sign of reckoning, a leg
being one-half and two legs the whole game.
Various of our public-house signs are of Egyptian origin, and can
only be read by the hieroglyphics. In a list of curious signs in the
British Apollo, 2 there is the "Leg and Seven Stars." Now the
"Leg and Seven Stars" is not known to English astronomy as a
constellation. But it was to the Egyptians. The Seven Stars of " Ursa
1 1679, p. 40. 2 Lo11don, 1710, vol. iii. No. 34·
VOL. I. K
I30 A BooK OF THE BEGINNINGS.
The Welsh LLVTHER and Latin LITERA have the same meaning, but
the one was not derived from the other. They had a common origin,
from which they were independently derived. The first lettering was
done in stone; hence RET (Eg. ), to engrave, cut in stone, denotes the
earliest letter, the Akhamenian Ritu for writing. Ret means to figure
and retain the form first incised in stone or bone. Ru or Er signifies
the word, discourse, a chapter; ar is a type. Thus Ret-er would be
the word engraved, Ret-ar the retained type. The Rui (Eg.) ill the
reed·pen of the scribe, also the colour .used for the hieroglyphics.
Teru (Eg.) is a roll of papyrus, and the word means drawing in
colours; or making hieroglyphics. Rui-teru is the equivalent of the
Latin Litera, a scroll, a writing, or a letter, and of the Welsh Llyther.
The engraved stone and hieroglyphic scroll were the letters. Hence
we have leather for letter (in Leland), z'.e. the Rui-teru orscroll of the
scribe, the written parchment or leather; the Egyptians also used
leather as well as papyrus. ·
It is assumed that the words WEB, WEAVE, WOOF, Greek iJcf>o~, are
derived from a Sanskrit root VABH, to spin, whence UNAVABHI, the
spider. And, of course, the v does pass into u, and VABH, VAP, and
WEB meet in one meaning. But VABH and WEB may be and indeed
have been derived on two distinct lines. The English WEB implies
an earlier KEB. KAB (Eg.) yields the principle of weaving with a
shuttle. KAB, to turn, double, turn corner, return, and redouble. The
KA are the weavers, those who KAB. It is not necessary for our W to
come from V. But V implies PH, F, and B, and VAB has an equivalent
BAB. BAB (Eg.) is to turn, go round, circulate, revolve, a collar. The
bobbin is still used in BABBIN or weaving.· There is also A A (Eg.), to
knit, and these accented A's (the arm sign) denote earlier F's. Thus to
knit was FAFA, or FABA, as in fabric, worn down to 1 1. UAB, to spin,
is·an intermediate for both FAB and BAB. ·Now, if we drop both K and
B, we have AB (Eg.), to weave. Ab is also to net and tie; Ab.t is
lineri, the woven. BAB is AB with the article P (B or F) prefixed,
whence VABH. And at the origin we have both KA, the weavers, and
AB, the weavers, that is, on the principle of word-building enforced
by Grimm's Levites. Any number, however, of words in Sanskrit,
considered to be roots, are but the worn down forms of words.
Further, KA becomes SA (with the signs of the tie and the crocodile's
A BooK oF THE BEGINNINGs.
tail), and we have the name of sewing and the sewers, following the
weavers from the same root-origin.
The Egyptian BAB signifies going and being round. BAB is a hole,
a whirlpool, a whirlwind, a circle, to circle, revolving circularly, any-
thing going in a round. Beads are known as BUBU. . In English a
BOB is round; the plum-BOB, the shilling, or the BAUBEE, are round.
The Scotch BAB is the round, as a loop in a garter. The BIB is tucked
round. The BAP is a round cake. BABBART is a name of the hare
that doubles round. A BOBBIN is round, and in machinery it revolves.
The BOBBIN, faggot, is a round bundle of sticks .. BEBLED is covered
all round. To BuBBLE is to bladder round. BOBY, a cheese, is made
round. BoB is the name of a ball. BoB is a round in ringing bells.
To BoB the hair is to twist it round. BUBBlES are round. The PIP
is a round spot or seed ; the PEBBLE, a round stone. The PIPE, a
round tube or a cask ; the POPE'S eye, a round of fat in the leg of
mutton.
This original meaning of BIB is still applied to the Bible in the
practice of divining with a key placed in it, the result depending on
its turning or BIB-bing round. 1 The Bible is the Book of revealing.
The first revelation was that of time and period, that is, of revolution,
and BEB is the name of both the revolution and revelation, also the
Book of Revelation. The planets in Babylonian astronomy were the
BIBBU, as the revolving stars, the revealers of time. The Seven Bobuns
are revolving spheres. BABA is a name of Typhon, whose starry
image was the Great Bear, with the seven turners round. Midnight
is considered a good time in Bibliomancy, that is, at the turn of the
night. Also-and this is very Typhonian when we bear in mind
that Ursa Major was the Thigh Constellation-the proper thing is
to bind a garter round the Bible, but it must be one that is by
woman worn. For this Typhonian Thigh was the hinder thigh,
that is, the feminine symbol, and iri this image we may possibly
see why it is the sacred usage for woman to garter above the knee!
whereas the male wears the garter below ; the male is foremost,
as in the hieroglyphics "bah" means the male, and in front, whilst
the hinder thigh is feminine. The explanation of this is that both
Kabbing and Babbing are derived from turning round and crossing,
whereby the figure of a loop and a knot were made. One name. for
this figuring is KAB, one is BAB. The stars turning round and cross-
ing over and under were, on one line, the first AB-ers, HAB-ers, or
KAB-ers, and, on the other line, with the article prefixed, P-ab-ers,
· BAB-ers, VABH-ERS, UAB-ers, Wab-ers, Weavers. The two origins
passed separately into Sanskrit and English, and all that can be said
is that the words are now equivalents. But, to speak of derivation
implies knowledge of origin.
1 " BIB." The word Bible, Greek Biblos, for the Book, may be traced to the
Egyptian PAPU, for Papyrus. That meaning is not here fn question.
EGYPTIAN ORIGINES IN WORDS. I4I
th~ oldest watchers in the world, who besought the AKH by night
and rejoiced at certain recurring periods, and held their KAKA, and
uttered what the costermongers still designate a" KIHIKE," z'.e. a kind
of hurrah, a cry in praise of, to call attention to. 1 The Hebrew
AKAK-AK (n~ nn~) means to cry out AK, or AH, as a mode of invo-
cation., KA-KA (Akkadian) is to confirm the word by repetition of
KA, to speak. TheAKKADIAN Amen (AMANU), is "KAK-AMA."
The word YES, we are told, is Anglo-Saxon, the same as the German·
J A, and it conveys the historical information that the "White masters
of the American slaves who crossed the Atlantic after the time of
Chaucer had crossed the Channel at an earlier period after leaving
the continental fatherland of the Angles and Saxons." 2 But IA, the
equivalent of YEA, means Yea, Yes, Certainly in Egyptian, and may
have been in the island thousands of years before an Angle, Jute, or
Saxon came. It is questionable, too, whether YEA is not distinct from
Yes. Chaucer always distinguished between them, and in the original
tongue IA, the sign of assent and assuring, can be paralleled by HES,
to obey, be obedient, which goes still farther as KES, to bow, bend down,
be abject. Here are three degrees of !A, HES, and KES. IA with
a mere nod of assent, HES a bow of obedience, and KES to bend
down abjectly and entreat. The English Y like the J is not a primi-
tive, and was preceded by the G or K. YESTE is GEST, a history.
Yes was the earlier GESE. The YES is an earthworm, and this has its
prototype in KEK-later KES- (Eg.) a worm. YIFFE was GIVE; YESTE
was GEST in Anglo-Saxon. So that YES may have been GES or KES
(Eg.) meaning to bend down, bow; in fact to enact our Yes in gesture
speech. This has the emphasis of Chaucer's Yes. KES (Eg.) means
to lie down, and this we have as GISE, to recline. Our YES is also
GES or GIS, as an oath. "By Grs, and by St. Charity" (Ham. iv. 5),
and Grs corresponds to KHES (Eg.), a religious rite. GIS has a variant
in GosH. ·
When the word CURSEY is found in Cornish English signifying a
friendly chz.t in the house of a neighbour, it is forthwith assumed that
CURSEY is the French CAUSER. But KHER (Eg.) is speech, to speak
a word, and Sr, to pass, has the sense of m passant. KHER-SI would
be a passing word. "KAU" (or Ka) (Eg.), to call, and say, is a distinCt
root, it exists in the Cornish Cows, to say, speak, tell, and '' Ser" ·
(Eg.) means privately. Perverted pronunciation is by no means such a
factor in the development of language as it is assumed to have been.
There is no need for going to the Sanskrit SVETA, White, for our
English wheat, when we have it extant as wheat in the Egyptian
UAHIT, corn, and HUT, the white corn. Wheat, we are told, means
the white corn. So it may, but not simply so. The Egyptian HUT
is white, also Hut is the white corn or wheat. But white is not
1 "Chi-ike," Slang Dictionary. Rotten.
2 Max Muller, Lectures, first series, p. 225.
L 2
A BooK oF THE BEGINNINGs.
the origin. Some of-the most famous wheat iri the world was the
oldest RED corn. We may get at the original signification in· another
way. " U AHIT " is the Egyptian word for corn, extant as our English
wheat. The terminal T is a suffix. Hu is ·corn, aliment, :white, and
UAH, a name of corn. UAHIT without the IT (Hit) signifies to
cultivate and increase, it is likewise the name of the ploughman, the
cultivator.. So that UAHIT, or wheat, is named as the cultivated· corn.
Thus the name of wheat in Egyptian ·signals the nature of this corn
in contradistinction to the cereals that grew wild and uncultivated, and
the UAH, to increase and augment, shows the joy of producing the
HiT (Welsh Yd) by means of the Uah-Heb, the Ploughman. The
root of "U AT," water, green, green things, shows that " U AHIT" was
also named in relation to the need of water in cultivating it. Green·
rather than white is the colour primally associated with·wheat. ·And
here one of many ·byeways opens, which the present writ.er must not
follow. The reader will perceive that the provincial pronunciation of
the word "Wheat" without the e, i.e. "WAHIT," preserves the sound
of UAHIT, and makes Egyptian still the spoken tongue.
One of the Irish names for wheat is CRUITH-NEACHT. In Egyptian,
arable-land and a field sown with corn is" NAKHT;" "KAR" is food,
i'KHARU "is bread, therefore" CRUITH-NE~CHT" in Egyptian denotes
the bread-food of the ploughed land, and this is the Irish name for
wheat. Here again the name, like that of wheat, tells us that it was the
cultivated corn, therefore the corn first cultivated. The ancient Scotch
were called CRUITNICH, rendered corn-men~ This in Egyptian, KAR-
UAHIT-NAKH, is the corn cultivators,which agrees with the tradition
of the Welsh that the God Hu, whose name signifies corn, taught the
first settlers in these islands the art of growing wheat, pre¥ious to their
emigration from the land of Hav, that is, in Cornish, the land of corn.
A kind of corn highly thought of and much gr9wn in Sussex is called
CHIDHAM white; this in Egyptian, KHETAM-HUT, reads the golden
corn. · The· English BERE for barley and BEARD, an- ear of corn, are
the Egypt.ian PAR and PERT for grain. Pliny says the oldest name for
corn in all Latium was FAR. This is a form of the word PAR. The
Maori PURU for seed, PAROA, flour and bread, and the Irish POR,, seed,.
for race, are from the same root. PAR was the name of the seed-
time in Egypt Another type-name . for ·grain is supplied by AB,
corn, earlier KA-AB, food-corn, whence the Zend and Sanskrit Y AVA,
Lithuanian }AVAI, and English Gipsy Grv, for wheat. ZEA, ~lso the
oldest known Greek name of barley, derives from the Eygptian Sif
(Su), corn, bread, seed, the boy as seed; earlier KHEFI, Harvest
CREEING is a word used for steeping grain, whether rice for a
pudding or wheat for making furmety, by putting it into an oven
to become soft. CREED and CREEDED describe the proce&s of oven-
ing without baking. In Egyptian KRA is the name of the oven or
furnace, and the form of the word for the· thing CREED when done
EGYPTIAN ORIGINES IN WORDS. 149
would be KRAT. It must have been used for malting or distilling,
as the KARAU is the jar, a vessel from which steam is issuing.
And this gives us the Welsh word for strong ale, whilst KRA, the
furnace, with the Egyptian terminal T, yields the word GRATE.
Bopp works a long way round to derive the word BERRY from
the Sanskrit BHAKSJAM (BHAG-S-JA-M); it is the Egyptian PERRIE
or PERI, food appearing, with a branch sign of bearing; PERU, to
put forth, manifest. BERRY (Eng.) is a flood, and in Egyptian
PERU is to pour forth, flow out. PER (Eg.) also is grain, corn, PERRI
is a granary. In English to BERRY is to thrash corn, and the
thrasher is a BERRIER, which~ according to Egyptian, is the person
who makes food appear. ·
PEF (Eg.) is breath; PAIF a gust or puff of wind. In English
PUFF is a· name of the breath. To PUFF is to blow with the
breath, to pant; to PEFF is to cough faintly. PEFS (Eg.) signifies to
cook, bake light or lightly. PoBI (Welsh) means to bake. English
PUFFS are light tarts. From PEF, light foo<!l, we derive the word
BEAVER, a very light intermediate meal. Another name for BEAVER
is BAIT. BAAT in Egyptian is food, a kind of loaf called " BOTHS " ;
BAAT is especially food distinguished from flesh, and this is the
character of our BAIT or beaver, which is a·meal without meat.
In Egyptian USKH and SEKH are variants of one word. SEKH is a
liquid, the same as suck and sack in English. USKH gives us our
river-names of EsK and the Irish UISGE and SUCK (river), the ISCA
and WHISKEY. UISGE combined with BAKH (Eg.) for beverage,
forms the word USQUEBAGH. SHEKU (Eg.) is an intoxicating drink,
and SEKHT is the Goddess of drinking and of fire. USKH passes into
Ox, as in Oxford, the waterford. But Egyptian shows that Oxford
may mean much more than this. The USKH is also the Hall, the
Temple, with the leash of feathers for determinative, and Oxford as
the place of the Halls of Learning is the USKH-ford in the Hiero-
glyphic se;nse. The Hall, the Abode, is determined ·also by the
quadrangular sign. This likewise appears in the buildings and the
four-cornered cap of USKH-ford.
Again USKH (Eg.) means broad, wide~ to range, stretch out, extend,
and there is .an old English cry used in hunting, "ASYGGE," "ASYGGE,"
in the sense of making a broad and extended cast round about.
"Ye shall say ' ILLEOSQUE, ILLEOSQUE,' alway when they fynde
wele of hym, and then ye shul keste out ASSYGGE al abowte the feld
for to se where he be go out of the pasture, or ellis to his foorme." 1
This "ASSYGGE," never yet explained, is the Egyptian UsKH, to
stretch out, to extend, range out, and around. The instructions are
to cast out broadly and ring round on a large scale to ensure the run.
A collar is one type of the U skh.
In Egyptian SEKTI is a bark; one name of the bark on which
1 R~Nq. A ntiq. i. J 5.3·
A BooK oF THE BEGINNINGs.
the sun made its upward passage from the lower signs, The
divine bark of the Gods was the SEKTI or SEKT when contracted.
SKT may be read SKAT, and the SKATE survives with us as a
small boat or .wherry. The wherry, by the by, is the Egyptian
URRI, a. form of carriage. The wherry carried passengers. The
SAKTU or mariners were the rowers of the boat, and in English to
SKUT is to stoop or crouch down, as the rowers do in pulling. SKAT is
Egyptian, for towing and conducting a boat. SKA is to cut, scrape,
play upon. SKA is the plough that cuts the earth. SKAT is to tow
or conduct a boat on the water. Our form of SKAT in scraping,
cutting, ploughing is applied to SKATING on the ice; like the original
SKAT it is still conducting on or over the water, whilst the SKATE
now represents the SKT, or divine Bark of the Gods.
KHEN (Eg.) means to go by water, to navigate, impel, convey.
The sailors are the KHENT, a means of navigating as rowers. But
KHEN is also to impel, to blow, as a means of sailing, and in this case
the impeller, the KHENT, is the WIND. The word KHENT becomes the
English WIND. To winde is to go, to bring, and the wind was the means
of going and bringing by water, by which the boat WENT, and there-
fore was the WIND or KHENT, the impeller, the conveyer, the sailer
or cause of sailing and conveying. It was not named merely for its
going, but as the means of going by water, and the antithesis to water
which was at first the natural opposite of going. Answering to KHEN
(without the terminal), to blow, puff, impel, blow away, avert, we have
the form WINE (the wind) used in Somerset, and WINNY, to dry up.
KHENA (Eg.) also is to refuse, and WINNA (Scotch) signifies will
not. KHENA is to be agitated, fearful, and WINNY means to b_e
frightened. KHENA is to blow away, puff away, inspire, avert. This
process we call WINNOWING. KHENA is also to attain, alight, rest,
and WINNA (Eng.) is to attain, reach, gain, WIN. These prove the
equivalence of WIN and KHEN, WIND and. KHENT.
The root of ANIMA, wind, breath, air, soul, has to be tra;ced back to
Khn (Eg.), to blow, puff, breathe, whence wind, in the form AN.
The spirit, or anima, founded on breath, is not so much the breath as
the breathing, the repetition of breath. The root "AN " (Eg.) is
neither blowing nor breathing, but.nieans to repeat, renew. It was the
repetition and not the vapour on which the observers founded the being.
AN is being and repeating in one. So with the word SPIRIT. This is
not ·derived from the breath, but from the breathing. SEP or SPI
(Eg.) is a time or turn, manifestation, spontaneous act. RET (Eg.)
means repeated. SPI-RET is the spontaneous manifestation repeated
in breathing.. This is shown by the SPIRT, for a short space of time
or a brief emission.
The Mum (Mummy) was the very self preserved, the self-sameness
kept in death. The Egyptian MUMU means also, or. likewise.
It is extant in the French MtME, for self, which signifies likewise
'
·(
EGYPTIAN ORIGINES IN WORDS.
and also. The MUM type of the self-likeness yields the Zend MAM
fOr me; Lap, MoN; Yakut, MIN; Mordvinian, MON; Akkadian,
Mu ; Finnic, MA; Esthonian, MA ; Proto-Median, MI ; Zyrianian,
ME; Etruscan, ME; Ostiac, MA ; Welsh and Irish, Mr; English,
ME; and Latin, MEMET, for me, myself. MUM in English means be
silent, hold your tongue ; MEM, in Quiche, to be mute; IMAMU,
. Mpongwe, to be dumb; MAMU, Tahitian, to keep silence, and MUMU
in the Vei language, because MuM in Egyptian means death, dead,
s:lent, of which the Mummy is the ideograph. MEMN (Eg.) is a
memorial, and the MUM was the memorial figure of the dead, by
which they were kept in mind and memory and re-MEM-bered. MUM
was the visible, not an abstract form of memory, and our mumming
was a similar mode of representation. Thus Memory, from MEM, the
mummy image of the dead, and REK.H (Eg.), to know, or the Intelli-
gence, was named as the faculty of keeping the dead in mind, and being
able to reproduce their likeness, or figuratively make the mummy.
To keep the Mummy (Mum) constituted the first Memory. The
later phase is to call up an image mentally. The MUM type was con-
tinued in the MOMENE, an idol, and the MAMMET, a puppet, idol, the
dolly, the Mammy, a Swiss doll; and in the image of Memory.
The internal organs of the body, the type of which was the heart,
all that we call the viscera, the inner support and mainstay of life,
were designated the "BESK " by the Egyptians, with the heart for
determinative, denoting inward substance, the seat of life. With us
the BESK. survives as the BusK., a piece of whalebone or steel, worn
inside of STAYS tp give support and keep them straight. To BusK.
a lace is to put a stiff tag on the end called the husk point. The
BUSK. in the stays still images the BESK. of the body.
In Egyptian hemp is named HUMA, and flax is HUMAMAUI, i.e.
hemp made bright or beautiful. In India the HUMA for hemp becomes
UMA for flax, and the Latin LINUM, for tlax, adds the LIN of Linen
to the UM, UMA, HUMA, of flax and hemp. RENN (Lin).in Egyptian
signifies the unblemished, the pure, the virgin. If applied to blanch-
ing, this would be the bleached. RENN -H UMA would be the bleached
or whitened hemp. The full word is RENEN, the virgin, pure, un-
blemished, hence the white. N often interchanges with M, but the
Greek 'JI.{vov, the Welsh LLIN, Irish LIN, old Norse LIN, German
LEIN, and English LINEN, only repeat the RENN or RENEN as the
hleached, the virgin-white.
Flax is the prepared hemp. This we may derive from REKH, to
full, purify, make white. P-REKH (Eg.) or F-LEK.H is the thing
whitened, purified, blanched, whence flax. Whilst the word bleached
is the REKHT (P-REKHT), the fulled and whitened.
In Old English cloth is TUCK, the TUCKER was the weaver. Tucker
Street, Bristol, was an abode of the weavers. TUCKING Mills are
extant in Cornish village names. The nqme has been derived from
·--:-,--. ,_- ·.-- ---....----------- ---:--.-----· ~ -·-. -·
',I
There is an old English dance in which the suitor for the lady
carries a cushion and presents it to her kneeling. It is called
the cushion dance. KES (Eg.) means to dance, bend down low
and entreat abjectly. The cqshion is a type of kneeling down.
KES (Eg.) is to kneel and to adore. This root KES enters into the
name of another dance and tune found in Chappell's popular music
of the olden time, called DARGISON. It is said to be, like the
modern CAN-CAN, intended to provoke desire. DAIR (Gael.)
means to rut, sexual intercourse. TER (Eg.), to engender, has the
same significance. GEASAN (Gael.) means to charm, enchant.
KES (Eg.) is to dance, allure, entreat ; and AN is to show,
W<;tnton, be wanton; TER-KES-AN denotes the wanton dance as a
mode of charming, inviting, entreating to sexual union, and is in
perfect agreement with the asserted character of DARGISON. The
Fijian Women dance the BOKOLE dance; in this they expose their
private parts in token of invitat.ion to the returning warriors.
One name of their dance is DELE, that is identical with TER and
DAIR.
Many words not found in Egyptian were formed as English
in the ancient mould. Light, for instance, is AKHT (Eg.), and
this with the l prefix forms the word light. With the 1Z, sign of no,
negative, prefixed, we have NAKHT, or night, as the negation of light.
The word SNOW, or as. the Scotch have it SNA, is not applied to the
phenomenon. But SNA means breath, to breathe, and ·is a first type
of founding and shaping. SNA, then, is shapen breath. NYFIO in
Welsh means "to snow," and Nef in Egyptian is breath. URS, again,
is the name of a pillow or head-rest. URST would be the participial
form of "to pillow." This is not known as Egyptian, but it forms
our word REST. "ARK" in the hieroglyphics is the end of a time
or thing completed. P is the masculine article The. At the end
of its lifetime or completed period, the pig becomes PORK, which
is, when read in Egyptian, the ended or completed pig. The period
is represented by a circle, the symbol of enclosure, or Arking round.
Thus Ark, with the article P, yields our word PARK. ARK (Eg.) with
the Tie sign means the end of a period ; 30th of the month ; a binding,
to swear, make a covenant. When the land was divided, the cotters
were at one time bound to give the landlord a certain number of
days' labour as rent. These were called DARG days. Hence a
day's DARG for a day's work. DARG signified the amount covenanted
for; as Egyptian T-ARK is the covenant, the binding or bond, and end
of the period. The same formation supplies the word DARK for the
end of the day. So likewise with the word NARK. A Nark is a
common informer, the French NARQUOIS is a thie£ NARACH (Gael.)
is shameful, disgraceful, as is the French NARQUE. These we may
derive from ARK, with the N prefixed denoting No, not, negative,
which makes N-ARK the un-bound, un-covenanted, an outlaw, one
VOL. I. M
A BooK OF THE BEGINNINGS.
who is forsworn ; whence the epithet for the informer and the term 'bf
shame and disgrace.
GLAM is a northern name of the moon, therefore it is argued the
word Glamour is derived from the moon. But the Glamourie of the
moon is altogether figurative and unreal, or rather typical. On the
lunar theory we can do nothing with GLAMS (Northumberland) for
the hands, and GLAM, to snatch, seize hold of. Now KER (Claw) in
-the Egyptian means to seize, lay hold of, embrace, and AM is be-
longing to. KER-AM (Gl-am) is thus the hand. The seizure enters
into glamour. KRA is to seize, embrace, anGl MER (Eg.) is love.
That is one form of glamourie. But KR, to lay hold of, seize, possess,
contain, and AM to be pleasing, charming; AM, grace, charm, is
more definite. KR-AM, then forms both GLAM and CHARM. GLAM
as the lunar name, is derived from KR (or GL) the course maker,
and some form of AM. AM (Eg.) means to wander, grace, favour,
charm, visible, light. To charm-with the voice, and a charm of birds
may likewise be derived from KHAR, voice, utterance and AM, tb be
pleasing, ·charming.
As MER (Mel) is an Egyptian name for the cow and the genitrix
this yields the root .of the word milk. . As the act of milking is
named before the milk itself, and the word milk, Malg, Melgo, and
Milchu, implies the sense of milking, we may find the act . of
milking the MEL (cow) expressed by KuA (Eg.) to compress, tighten,
squeeze, as in milking. Khu (variant of Akhu) is white and spirit,
and Mel Khu would be the white or spirit of the cow.
To bear is deriv'ed from the Egyptian PER to show, see, appear,
appearing. The Egyptian has the t ter~inal in PER-T, to void. That
is our BIRTH, or BEARED." And then terminal of ,our past participle
born, is the Egyptian un, to .be. Born is to be seen, to appear; as
the visible,· BORNE, or BORN child. Our word CHILD is by per-
mutation the ~arne as the Egyptian KHART, a child. We have the
same form with the k, 1', and t sounds in " CROOT," a puny,
feeble child. This corresponds to the maimed weakling child of the
mother, Isis, Har-pe-KHART, who was born deformed, and who
died prematurely. · ·
· The Egyptian BES is warmth, rising flame, to dilate,-pass to and
fro, transfer, and follow. AM, is pertaining to; AMU, to desire, u:rge.
Hence our word BosoM. The old meaning of bosom is wish, desire.
The bosom is that which dilates, moves to and fro, arid transfers the
breathing image of desire. BES, to dilate, AM, desire, is the Bosom in
'the oldest sense, and BES-AM is the dilating organ. Also from BES,
to transfer, pass to and fro, from one place to another, and -AM:
belonging to, is derived the name of the besom. ·
The, Cornish word for the wasp is SWAP, supposed to be an: in-
verted word. But according to the laws o:( language, the word SWAP
reproduces the Egyptian name of the wasp, which is KHEB, •the
r---
Vetches from one origin are an exact equivalent for Pash and Aft
(Fet) the still earlier beast-goddess, the hippopotamus-headed, who
in priority· of origin is as vetches are to peas.
If we take three common names for a secret language, such as the
English CANT,· French ARGOT, and Italian Gergo, Egyptian explains
them. KHENT denotes something interior, within, inward, secret,
secretly intimated, as is the meaning conveyed by the Cant lingo.
ARGOT and GERGO are two forms of the same word which apparently
preserve th:: original between them. KHER (Eg.) is speech; KHR
abrades into Ar. KHUT is shut, sealed; KHER-KHUT would modify /
into ARGOT in one tongue and GERGOT in the other. London thieves
call their secret language ARGOT. GAR-GATE for the throat proves
that we have the KHER for speech ; also GARRE is to chirp and
chatter whilst "GARRY-HO" is loose improper language, Ho mean-
ing out of bound, the GARRY then is the Egyptian KHERU, speech.
In the north tramps and beggars still talk "the GAMMY," and
Khamui (Eg.) is to bend and beg, cringe and sue; GAMMY, the
beggars' language, is equivalent to KHAMUI.
The word " NIX " used in slang has come to be identified with
nothing, or do-nothing. But "NIX " in the thieves Argot means
more than that. NAKE is to strip, make naked, steal. And this
is the Egyptian NAK. NAKE means to steal, NAKA (Eg.) is to
cheat, play false, deceive. In English· NICK is to deceive, cheat.
NICK also means to take a thing apropos, that is the thieves' NIX,
to steal at the right moment, or in the nick of time. The do-
nothing sense is found in Nikau (Eg.) to be idle, lazy. This meaning,
together with the NICK of time, is found in the schoolboys' "Nix," a
signal to the lazy " NIKAU " when the master is coming.
There is a curious practice still kept up in schools. When a boy is
hard-pressed in any game and his antagonist is gaining ground upon
him and he cries out " NIC'LAS" he is entitled to a suspension of the
pursuit or play for a moment's grace. The cry of "NIC'LAS" always
entitles him to this resting-space. 1 This is taken to be an appeal to
St. Nicholas, and yet, absurd as it may look, NEK (Eg.) means to
compel, and las (res) is to suspend; NEKA LAS reads compulsory
suspension.
Amongst other origines given by Egypt to the world it would
seem as if all the words supposed to be purely interjectional, which
are commonly treated as spontaneous sounds rather than words,
might be identified as proper words in the hieroglyphics with the
meaning still more or less attached to them as it is found in other
languages. It has been asserted that these interjections show a
common tendency to utter the same sounds under the same circum-
stances as expressions of the same feelings. On this theory language
must have had divers origins, and could not have met in the end to
t Brand, "St. Nicholas' Day."
!66 A BooK OF THE BEGINNINGs.
be interpreted by a common alphabet. Waiving this, however, for
the time being, it will suffice to show that this interjectional language
of ours is not the original and spontaneous utterance of unthought-
out meanings. The interjections are words extant in Egyptian, with
the visible signs and ideographic value given to every sound. To this
unity of origin we shall have to assign the common significance of
the same sounds uttered with similar meaning in various languages,
and not to spontaneous diversity or independent coincidence. An
independent origin of the same utterances by different and far-divided
) people would not drift by any fortuitous concourse into oneness of
meaning all the world over. The oneness was assigned in the begin-
ning for us to find it in the end; this circle, like every other, had its
centre. Meantime it is useless to speculate and· theorize upon the
origin of these exclamations, whether they were imitated from
without or "divinely revealed" from within, until we have taken the
evidence of the hieroglyphics into account, and are better acquainted
with what they have to show us in their picture language concerning
the nature of these primitive words and sounds.
The universal sound of sighing, longing, wanting, desiring, ex-
pressed in many languages, which is embodied fully in our " HEIGH-
HO for a husband," has every meaning in the Egyptian " U AH "· to
be soft-hearted; "UHA," to long for, sigh; "UAH," very much;
" UHA-UHA" desire, with "UHA" the voice of desire. This " U AH "
is the nearest sound to the English " OH." In moments of intensest
feeling we can find no utterance so expressive, or inclusive of all we
mean as the " OH," but it is not a mere instinctive interjection.
Every form ·or the " OII " .used as the utterance of different emotions
and the mode of freighting sound with feeling is extant in Egyptian,
" U ah " is to be soft-hearted, whence the "Oh" of sighing, longing,
yearning. '' U " means to adore, hence the 0 of the vocative case.
"Uh" is to increase, augment, intensify very much, hence the pro-
longed" OH" of poetry and prayer, the sign of magnifying. "UA-
UA," to precipitate, cast oneself on, reduplicates the "OH" as an
increased expression of emotion. U-u-u has the force and signifi-
cance of No. 3 or thrice. All that we mean by the" OH" is explained
by Egyptian in which " U AA" signifies transmission. Another form
in " HEH " to seek, search after, wander in search of, gives us the
" HEY" which with the Scotch still retains the place of the " OH."
With the Maori " OHA" is called "dying speech," where we should
probably say sighing. In the Wolof (African) dialect the sign is
written HHIHHE, the same as HI.H (Eg.), to seek, and search after.
The 0 prefixed to Irish family names, as O'Brien, was anciently the
H. This affords double hold for its Egyptian origin. The equivalent
for 0, "UAU," or UA (Akkadian UA, sole one), means the chief, the
one, one alone, unique, whilst HA is the leader, chief, duke, the one
who goes first or precedes. It is the same prefix with the same origin
EGYPTIAN ORIGINES IN WoRDS.
•
168 A BooK OF THE BEGINNINGs.
the hieroglyphics means abide, be quiet. And as we have the UoH
in our WoH, we may infer that the "Dust 0" and "Peas 0" of our
street cries are Egyptian too. With this 0 the arrival is announced,
and U or UI means to arrive. In addition to this arrival the dust-
inan's cry may include the Egyptian" UAA.," lift, carry away, kidnap,
as his sound is generally identified with "Dust AWAY," and the
exact sound is "Dust 00-WAY." The form" Geho," Italian "Gio,''
used by carters, is most likely the Egyptian "KHu," to govern, to
.-
-.-,.~
whip; "KHU-KHU," to beat with the whip. "FAN 'EM ALONG" is
said of driving horses, and it means whip them along, the fan
and whip being identical. So in the hieroglyphics the whip and
fan are one in "Khi," a whip and to fan. Thus the labourer with
his whip (Khu) and his "GEHO" to the horses is a living repre-
sentative of the -Egyptian god who governed with this "KHU," whip
in hand, as Osiris, Khem, or Ptah. The horses of the sun at one
time required the "GEHO " or " KHu," and seem to have taken
their cue from the whip.
In the Midrash Ekha rabba 1 the sun is made to complain that
. he will not go forth until he has been struck with sixty whips and
received the command " Go out and let thy light shine." In an
Arabic poem the sun is described as refusing to rise until he is
whipped. 2 The whip .would seem to be the·antithesis of the noose
sign.
A Galla orator is said to punctuate his speech with the aid of
a whip which he holds in his hand and marks the pauses from comma
to full stop, a flourish in the air denoting the sign of admiration. 3 .
The action was symbolic, and the whip meant the same thing as in
the monuments ; it was a hieroglyphic of rule, divine rule, the com-
manding orator. The click of his whip probably represents the click,
or "kh" sound that is older than verbal speech. The waggoner and
his whip-cord vie with each other in "kh-kh," or cluck-clucking to
the horses, and the sound means" go, go." _The whip was the sign of
"GEHO" and "Go." Lastly, the whip is the "KHEKH,'' and in its
"KH," " KH," answering to the " cluck-cluck " of the clicks, we
bottom all these exclamations in 0, Oh, Hey, Ah, Akh, Khi-Khi, and
the rest.
HuN (Eg.) is rule with the whip. And the Caribs described by
Rochefort applauded the discourse of their chiefs with an approving
"HUN-HUN." Hunt (Eg.) denotes the rite or act of consecrating.
Hanu is to favour, nod, or cry ; ·whilst HAN means to: pay tribute,
and assent, or express pleasure. HAN-HAN is equivalent to ENCORE.
The German drivers use the cry of" HUF-HUF." In the Wester-
wald "huf" is the call in backing the horse, and II HAUFE" means
1 bztrotl., § 25.
2 Goldziher, Hebrew ./lfytkology. Martineau, p. 541.
3 Sayee, Principles of Pkt'lology, p. 26, note.
\
1 Basutos, p. 234
A BooK oF THE. BEGINNINGS.
Tua is to adore, Tua God of the morning, or day. "Tua" has the
ideograph of worship and adoration.
A _group of interjections which Mr. Tylor affirms 1 has not been
proved to be in use outside the Aryan limits depends on the root
and sound "ST," Latin "St," used by the French in stopping a
person; Russian " ST," Welsh " UsT," German " PsT," English
a HIST, " Irish " WHIST," Italian " ZITTO" and many more, all
having the meaning of stop, stay, or stand.
In all the languages of the Indo:European family, says Curtius,
from the Ganges to the Atlantic, the same combination STA designates
the phenomenon of standing, while the conception of flowing is as
widely associated with the utterance "Plu" or in forms slightly
modified. This, he observes, cannot be accidental. It is not. Nor
is it because there was any general outbreak at various places and
times of an universal consciousness which puts the one soul into the
same sound. All these have it because in the hieroglyphics !' ST"
means to stand, sit or stay. One of the types of "SET" is the
rock, an image of fixity itself: the stone is "ST." . "SE'TT" has the
sign of stopping and staying. "SIT " is the back of a chair; English
SEAT, and SETTLE. "SAT" is the floor for standing on. "SETT" is
to catch, lay hold, stop. "STAIBU" is to stop the ears. SUUT is to
sta.nd. This sound is not the symbol of any abstract idea of "to
stand," that is a modern notion. It has for hieroglyphic the Phallus:
The meaning of this standing, staying, stopping, was embodied in the
ancient Deity SUT, who was afterwards dethroned in Egypt on account
of his nearness. to nature. The God Sut, Stander and Stayer was repre-
sented by the ass-headed Onocephalus, and this creature, according
to Hor-Apollo 2 was adopted to symbolize the man who stopped at
home and hugged his ignorance and had never been out of his
own country. This certainly agrees with the meaning of Sut. The word
SuT has still earlier forms in "SHET," true, real, and in KHET
to stop, KHET.to shut, KHET to catch hold, KHET the seat, KAT, a
stone. The English "SHUT," and French "CHUT" are intermedi-
ates of SuT and KHET. Nor is the "t" terminal necessary, for in
the hieroglyphics the various illustrations of staying, of "ST "-ing are
expressed by KHA or KA, a sound with no audible relation to either
STA or Sur. Yet " KA" is to call, cry, stand, stay, rest or be
thrown to the earth. KA is the seat, throne, land, earth, stone, floor.
KA is the Phallus and the God. Where we call to "STA" or" STAY"
any one, the early Egyptians cried " Ka" and made the hieroglyphic
with two uplifted arms, and as Ka means to figure, this was the figure
of the full-stop, their earlier "ST."
In the Maori, which has no sound of S, "STA" is found in the same
sense written with its equivalent " N G," N GATA, and gives the name to
the leech, slug, and snail, as the stayers. What then becomes of the
1 Prtinitive Culture, vol. i. p. 177. 2 B. I. 23._
EGYPTIAN ORIGINES IN WoRDS. I7I
N 2
SECTION V.
.EGYPTIAN WATER-NAMES.
which may be the two aspects of a ·tidal river, the water above and
the water below, fresh and salt water, milk and blood, or, finally,
male and female source.
The "Khekh" balance, the type of tidal motion, takes many forms
in English. The sea-cockles are left on the sand by the turning tide.
In Devon they are called cocks. Stairs that wind about are called
cockle-stairs. The pilgrim and palmer wore the cockle-shell as a
badge, not that they had been to sea, but because· they were
wanderers to and fro like the bird of passage, or the tidal water,
or the cockle, a tidal shell-fish. They too were Gees, Khekhs, or
Cocks. Dampier speaks of a " cockling sea, as if it had been in a
race where two tides meet;" the motion of contrary currents caused
the "cockling." Shag is another variant. Wicliff translates " the
boat was SHAGGED with waves," that was, in a cockling sea.
To cocker is to fondle, dandle, jog, or rock up and down. To
joggle is.to move this way and that. To juggle is based on rapidity
of movement to and fro. One "Khekh " hieroglyphic of this motion
to and fro, up and down, is the balance, as the figure of the equinoctial
level, and the up and down of the two heavens. Khekh passes into
our word Weigh, and in Bavarian Wag is the Balance; Wage in
Dutch; Waga, Russia.n; Vag, old Norse. To weigh is to balance;
and all turns on the wagging up .and down. Goggle, joggle, waggle,
gaggles, quake, shiggle, gig, giggle, giglot, gigsy, and many other
words are variants, having the same fundamental meaning. GICK-
GACK is a name of the clock in nursery language, from the motion of
the pendulum to and fro. A jigger in machinery goes to and fro. In
giggling the body shakes up and down. A giglet is always on the
'· .
go. The Gaelic gogach and English kickle denote a wavering and
unsteady motion. Goggle-eyes roll to and fro. Nine-pins are called
"gaggles," and they are set up to be knocked down, and thus
illustrate the. motion called Khekh-ing. In the children's game,
"COCKLE-bread" is made by wabbling the body up and down and
to and fro,
" Up with my heels and down with my head,
And this is the way to make Cockledy-Bread." 1
to turn away, and return; that is the tidal river; as SENAS also,
it is the tidal or inundating water. LIMERICK appears to be named
from the Inundation or tidal river. REM (Eg.) is to rise and
surge up. REM likewise denotes the place of, REMN means ex-
tending up to, so far, and REKH is to wash and purify. Thus
Limerick may be the place to which the tide ascended. Remi-rekh
(Eg.) reads washed by the inundation or tidal water.
The SEVERN is a tidal river. Nennius (Ch. 68) calls it the
HABREN. Hab (Eg.).means periodic, the type of return, tidal. The
naming of SEVERN as the tidal river is also denoted by the two
kindred divinities, SABRINA, and SEFA, who is the goddess of the
tidal river in Egypt. The goddess of the Severn, and the inundation
of the Nile, are one and the same at root. URNE and ORNE signify
to run. RENE is a watercourse. Thus HAB-RENE would be the
tidal watercourse. This RENE represents the RUAN (Eg.), the valley
gorge, and outlet of water. In which case the HAB-REN, is the tidal
river of the valley-gorge.
The HABREN or Severn has a different origin to the HAFREN and
AvoN. These are the crawling, sluggish waters. AVON is a Keltic
type-name of the river. In Welsh HAFRU signifies the slow and
sluggish. Hefu, Hef, and Af (Eg. ), mean to squat, writhe, crawl
along the ground like the caterpillar or snake. N u or N denotes
water. Thus Hef-n or Avon is the crawling or sluggish water, as
the Avons are; the crawling, winding, serpentine water. The
Gothic AHVA and Welsh ARAF, the gentle, include this meaning of
AF and HEFN (Eg.) to crawl along the ground.
The AFF is "found in Brittany, the IVE in Cumberland. There are
a dozen A VONS in England, Wales, and Scotland. Besides Shak-
speare's AVON there is one in Hampshire, one in Gloucestershire,
one in Devon, in Lanark, Banff, Stirling, Monmouth, and other
counties. The EVENENY, in Forfarshire, is a diminutive of the AVON.
A VON abrades into the A oN in Manx,- the AUNE in Devonshire,
also the AUNEY ; the ANEY in Meath, and INNEY in Cornwall.
The LEVEN implies the al (or Ar) compounded with Avon. The
earliest form of LEVEN is ALAFON, which modifies into Alauna.
Leven also means the smooth, like A VON. So derived, these are
the slow, smooth, crawling ALUS (Aru, Eg. River), unless we take
AI to signify White.
But we have to include another type in LEN, as RENN (Eg.) is the
pure unblemished virgin water. This is extant in the Linn, a deep,
still pool. Drayton sings of the calm, clear Alen born of Cranborn
Chase. Len (Renn) may enter into the name of the ELLEN in
Cumberland, the ALLEN in Derbyshire and in Leitrim. Matthew
Paris calls Alcaster on the ALN, ELLEN-Caster, so that the ALN, the
LUNE, the ERYN in Sussex, LOIN in Banff, LINE in Cumberland,
LYON in INVERNESS, LEANE, Kerry; LANE, Galloway; LAINE,
------------r------- --.
\
Gave corresponds to Kapu, the name of the Nile in the oldest form,
and there are two Gaves whose branches blend at Duruthy. TURU
(Eg.) is the branch of a river, and TI reduplicates. TERU-TI would
indicate the double river-branch. They flow into· the Adour, the
name of which, as Atur (Eg.) signifies the river, limit, measure, and
a region determined by the Propylon and house or temple. Duruthy
is the place of the famous Bone-cave.
The TUR, as river-branch and boundary, has its earlier form in
ATUR (Eg.), with the same meaning-the water, the river that
constitutes a measure and limit of land. With this agree the
ADURS in Berwickshire, the ADUR in Sussex and Wiltshire, the
ADDAR in Mayo. This gives the name to several of our streams, as
the Cornish ATRE, the Welsh ATRO, the ETHEROW in Derbyshire,
the ADUR near Shoreham, which latter name echoes in modern
phrase, the shore, coast, land-limit, signified by ATR in Egyptian.
The same thing occurs in THETFORD, the ford of the River THET.
TET (Eg.) is to ford, cross over, pass through ; therefore the THET
was the fordable river in Egyptian ; a thing of importance in early
times. AT adds a different type to the AR or water, which has in
each case to be distinguished before .we know the nature of the
particular name. It may go back to KAT, so as to include the
CHEDDAR. In KAT or KHET we obtain the type of the navigable
river. ATH (Eg.) is a canal. · KHET is to navigate. Here it may
be noted that Egyptian supplies a far better type-name for the
Spanish rivers, the GUADA, GUADIANA, GUADARAMA, GUADALETE,
GUADALIMAR and GUADALQUIVIR, than the Arabic WADI, the
channel of a stream. The present writer would derive these names
from KHATA (Eg.) to sail, go, navigate. These were first named
as the navigable rivers, that is, KHATA Supplies the navigable as
its type.
But here again we find two types under one name, as KHAT also
means a ford; so GUADO in Italian is the ford. Thus the river
named from KHAT may be the fordable, i.e., the WADE-able, or it
may be, the navigable water, for which the. water itself must be
questioned. KHET, as the ford, is preserved in QUAT, near Bridg-
north in Shropshire, where we not only find the QUAT but QUAT-ford,
and the ford repeats the QUAT, as in WATFORD. QUAT is an
earlier form of WATH, a ford, therefore the KHAT.
Another good example of the primary nature of naming the rivers
and flowing waters as the self-cut boundary lines may be found in the
Irish SRUTH, for a stream, when interpreted by the Egyptian SRUT,
to cut, dig, plant, as a means of arranging, distributing, organising,
from Ser, to arrange, distribute, organize, make private and sacred.
SRUTA is to cut out, engrave, as the stream did in its course, whence
its adoption as the distributor and divider of lands and the establisher
of frontiers and boundaries to be held sacred. The river formed the
A BooK OF THE BEGINNINGS.
. first shire. and the SHERH (Eg.) is a river, a source. Rivers were
the ready-made lines on the map of the land. This principle of
I~ naming them in Egyptian as water-boundaries of the district or
l
region of land is very apparent. If we take a few of the border
rivers and those found, or once extant, such as the river TEES in the
north and the TEISE in the south, on the margin of counties this will
be evident. TESH is an Egyptian nam~ of the Nm.ms.into which
Egypt was divided ; TESH is a frontier, and the TEES .is a frontier
river; TESH is a district, frontier, the Nome, made separate. TES
is a l~quid measure; so is the river Tees.
On the borders of Denbigh and Flint there are, or were in
Drayton's time, the· rivers HESPIN and RUTHIN. HESP is likewise
an Egypti~n name for a district, land measured off, from, or by water;
a square inclosed. RUT means to cut, engrave, figure, girdle, tie,
fasten, retain the form, separate. Both names agree with these
m,.eanings. This principle will account for the naming of our rivers
STOUR. The OUR or AUR (Eg.) may be taken for the water-word
as it is in various other names, the River, for example. Ru (Eg.) is
the path, channel, outlet, and with the f for" it," we have RUF or RIV,
whence RIB and RIPE, the bank of the AR, or water, our river.
SAT is Egyptian for the NOME; AuR for the riv~r. The Stours
were the boundaries of districts. STER (Eg.), to lay out, agrees
with the SAT-OUR or NOME-river, and this root enters int~ the
name of scores of German streams, such as ALSTER and ULSTER,
the STREN and STROO being akin to our STOUR and STREAM, the
water-boundary of the NOME, or district laid out..
In the west of England STREAM means to draw out. at length, to
pass along in a set course actively. STER (Eg.) is to lay out
length-wise and together; and as AM· (Eg.) is belonging to, it seems
likely that our word STREAM is SAT-AUR-AM, the water-boundary
of the Nome, water and land being laid out together.
The ERIDANUS or IARUTANA (Eg.) of the Planisphere is the
dividing river and the water that divides. The river Po is also
known as the Eridanus, and in Egyptian the equivalent-Pu means
to divide. TEN or TNA (Eg.) is to separate, divide in two, halve.
This name of rivers, as the boundaries that divide the lands, is
found in the DONS of Brittany and other parts of France, and also
the DANUBE, DNIEPER, the ancient TANAIS, DONETZ, DNIESTER;
DANASPER, ADONIS, TANARO, and others. This gives ·a name to.
our TYNES and DONS; DuN, Ayrshire and Lincolnshire; DEAN,
Forfar and Notts; DANE, Cheshire, DEEN, Aberdeen ; TONE in
Somerset ; EDEN in Yorkshire, Kent, Fife, and Cumberland ; TEANE,
Stafford ; TEYN, Derbyshire ; TIAN, Jura, whilst the . T ANOT in
Montgomeryshire, and TYNET in Banffshire, show the participial form·
of TEN (Eg,) to divide, be TYNED or made separate. Some of these,
no doubt, are modifications of TEIGN, a Devonshire river. TEKH
EGYPTIAN WATER-NAMES. 1 93
(Eg.) is the hard form of TESH, the Nome boundary, and denotes
a frontier, a crossing. The type of this would be the TEKHNU ;
and as nu is . water, the TEIGN is the water-frontier, that which
divides and makes separate ·in the Tun. A rivulet near Ambrose
Hole, Hampshire, is called Danestream. Danesford also occurs
in Shropshire. But these have no relation to the Danes except
to show the perversion of the water-name. Tain (Gaelic), Don in
Armorican, and Tonu in Sclavonic are the Danes meant. They are
forms of the dividing stream. There is a river TOUCQUES in
Normandy. If we take the UES (uskh) as the water, the ToucQ
answers to the Egyptian TEK (Tuk), a frontier fixed, and the Touc.Q-
USKH is the river of a fixed frontier. The T AGUS agrees with the
TOUCQUES, as the river of the TEK, frontier and land-limit. TESH
and TEKA permute within Egypt, and the names of the TEES,
TEISE, T AGUS, and TOUCQUES out of it. No better illustration
could be given of the water being the first boundary than in the
name of boundary, as the BOURNE. This was then applied to the
BURN of water, and thus the BURN and BOURNE are one in the
water-boundary.
"Come o'er the bourne, Bessy, to me."
King Lear, iii. 6.
.
EGYPTIAN WATER-NAMES. 199
peculiar to the place. 1 The Two Truths are still found there in one
flower in addition to the Pool.
Near Newcastle-upon-Tyne there are two sacred wells not far from
each other. One is named RAG-Well, and the other is at a place
called }ESMOND. The RAG-Well is the REKH-Well, the well of
purifying; and in Egyptian HESMEN is the natron, and the pool of
purging, as one of the two waters. HESMEN is also a nam€ of the
menstrual purification. These two wells will be again referred to in
further elucidation of the subject.
KART! (Eg.) is a name of holes underground, therefore of wells.
TERA (Eg.) means to invoke, rub, drive away, obliterate, and TERA-
KAR TI answers to the name of the Well of D:&,ACHALDY in Scotland,
much sought in Pennant's time for its waters of healing.
Near Tideswell, in Derbyshire, there is an intermittent spring
called the ebbing and flowing well. The place is named BAR-MOOR.
In Egyptian BAR is to be ebullient and boil up ; MER is water ;
BAR-MER is the ebullient water. TIDESWELL is probably a form of
TEPHTS-WELL; TET (Eg.) is an abraded name of the TEPHT, the
well of source, whence the word TIDE.
Near Great Berkhamstead (Herts) there is a DUDSWELL. TUT,
TEFT, TEB, and KEB, names of the old Typhonian Goddess, the
Suckler of Source, are all names 0f holy wells.
GUBB's WELL, near Cleave, in Devon, is the name of a chalybeate
spring. KHEB was a name of the Sacred Nile ; KAB is the water
and the place of libation ; KABH is pure, or purifying water ; KHERP,
or KHERF (Cleave), signifies the consecrated, holy place.
The well at Oundle in DoB'S Yard was reputed to drum against
any important events. This is stated in the Travels of T. Thumb 2
who says, "No one in the place could give a rational account
of their having heard it, though almost every one believes the
truth of the tradition." Baxter, in the World of Spir£ts, 3 says he
heard the well in Doh's Yard drum like any drum beating a
march. It lasted several days and nights. This was at the time of
the Scots coming into England. It drummed also at several other
changes of times. Such a natural phenomenon would arrest attention.
TEB is the Egyptian name for a drum. TuP AR is the tabor or tam-
bourine. DoB is the Egyptian TEB, Goddess of the North and of
the Tepht, _the abyss or well of source here found in the yard at
Oundle. She passed into the later HATHOR, to whom the drum or
tambourine was given. If the well "drummed" periodically, and was
supplied by an intermittent spring, that probably furnished the name
of Oundle. UN (Eg.) is being periodical, and TUR means to wash,
dip, purify. UN-TUR is the periodic purification.
There is a ROUTING-well at Inveresk, Midlothian, which is said to
predict storms by the noise it makes. Rut or Ter (Eg.), with the
1 Dyer, p. 21 I. 2 P. 174· 3 P. 157·
200 A BooK OF THE BEGINNINGs.
same sign, means to indicate time, and repeat. The Well of St.
E·nnys, in the parish of SANCRED, according to Borlase, 1 manifested
its most salutary influence upon the last day of the year. SAN (Eg.)
means to heal and save. SEN or SHEN also denotes the last day of
the year, as the completion of the circuit. KHRIT (Eg.) signifies the
victims, the fallen victims.
In the Isle of Lewis there is a well called St. Andrew's: it is in the
village of SHADAR. -It is used for healing and divination ; the natives
made a test of it to know whether sick persons would die of their
ailments. They send one with a wooden dish to fetch some water ;
the dish is laid gently on the surface of the water, and if it turns
round sunways, the patient will live; if whiddershins, he will die.2
In Egyptian, SHA is the pool, and TER signifies to question, inter-
rogate, invoke, as well as to rub and drive away. SHA-TER is the
divining pool or well.
We ·cannot here include the rivers of the world, but water is a
thing so initial and vital that its naming ought to afford a crucial test of
Egyptian nomenclature and of an unity of origin once for all. In the
mythologies, Water is the first principle, factor, and type of existence.
All naming of water originates in the feminine water of life, poured
out by the genitrix; the water on which souls are nourished, and
over which the spirit broods in creation. And Egypt supplies the
words for water to all the chief groups of languages in the world.
(Egyptian.)
A, dew; AA, bedew; A, water; H EH, inundation; IA, wash, water,
whiten, purify.
A, Akkadian, HEIR, or HEUE, Chinese. IA, Otomaku.
A, Norse. AHu, Agaw. YEH, Bali.
Aw, Kurd. Yui, Khoibu. Jo, Namsang.
EA, A.-S. YEHO, Jakun. Yr, Yurak.
'
I· AwE, Zaza. Jucu, Moxos. I, Kamskatkan.
AYA, Tshampa. I, Guarani. I, Tupi.
AWA; Bramhu. WAr, Maruwi. IAH, Dizzela.
OEE, Banjak Batta. Ar, Sasak. HAHA, Y agua.
OWAI, Savu. F.YAU, Catawba. W AHI, Shina,
WAIJ, Cocos Island. Or, Bima. HoH, Jura Samang.
AIYAH, Korinchi. WAr, Ende. WARE, Deer.
WAr, Bugis. OwAr, Rotti. HE, Warow.
W AI, Anna tom. WAYA, Wokan, W A, Zyrianian.
WAr, Fiji. WAI, Mandhar. ]A, Vogul.
EEIA, Masaya. WAr, Bauro. ]A, Magyar.
OH, Santa Barbara. WI, Mare. YA, Burmese.
AHA, Mohave. W AI, Malay or Polynesian. Yr, Mano African.
EAu, French. AYA, Chankali. Y A, Gbese African.
]E, Busu African. Hou, Manchu Tartar. YAE, Myammaw.
]AH, Pessa African. W 010, Mandingo. YowA, Lohorong.
HIH or HWIH, Chinese. AHA, Cuchan,
I
'-=-
EGYPTIAN WATER-NAMES. 201
It is not only that Egypt supplies the words for water; there might
be no particular meaning in her having several names for water, but
each of all these is a type, and most of them have a distinct ideo-
graph, which shows the different relationships to water. The first
sign of water itself is the phonetic N or single zigzag line of running
water. Mu is water with three lines, that is the plural of water,
the waterer, or the waters. Hr, water, is a canal of water; MER, a
limit of water, a reservoir, or an Inundation. A is water, as dew,
with the sign of figuring forth. lA (and these include forms of the
word spelt with K) is water, and to wash. REKH also is to wash and
whiten. The REKH-T is a laundress. RUKH-T, to wash, to full, has
the water sign. This supplies the Australian LUCKA (Carpentaria)
EGYPTIAN WATER-NAMES. 205
water, and the Murray Ney-LUCKA for water is, in Egyptian, NUI-
RUKHA, water f.Jr purifying. KAB is liquid poured out as a libation.
KEP is a name of the Inundation. KHEN is water, a lake, an interior
water, water chiefly as a means of transit, the water-way. R.u is
a single drop of water. ANKH only appears as a liquid life; Ankh
permutes with NAKH. TEKH is a supply of liquid; NAM is a jug
of water; Nu, the water vase and receptacle; Nu, the celestial water
that descends. UAT is water, written with the papyrus sceptre, an
especial sign of greenness, freshness, growth of plants; UAT is wet.
UAT-UR (Eng., water) means the greatest principal wet. BA is water,
as drink ; AB, as the sign of purity ; UBT is boiling water. HES is
a mystical water of life, the feminine ANKH. HAN is tributary
water; also the water of youth. TET denotes the water of th_e
abyss of death. T A is the water of a tear, a type. TUR is to distil
with water. SUR is drink. IUMA, for the sea, is the water (Ma) that
comes and brings (lu) ; it is the tidal form of water. IUMA is the
earlier HUMA, whence HUMBER, the water that comes, and HUMID,
the water becoming.
The common type-word for water, as AK, was almost worn out in
Egyptian. It does exist, for AKHAB is pure water, and AB is pure.
Also AK is the liquid mass of the celestial height. But it was worn
down to an A for water, as in Akkadian. The ideograph of the
Inundation has been read FENT, to stop, the nose. So read, as type
of the waters, the feminine period, it means that water which is the
antithesis of breath, and to stop the nose is the antithesis of breath-
ing. FENTI, for the Inundation, is supported by the Lithuanic name
for water, V ANDU. KAMA is a name for water not applied directly
in Egyptian. KA-MA is male water, and MA or MAI is the substance
of the male. KAMAl was a gum and a precious oil in Egypt ; the
oil of Khem. This is one of the two waters of life when the life
principles are both imaged by waters, and given to the male and
female. ASH is wet ; ASHR, a river. But ASH primally is a water of
life. The ASH, as tree, is the tree of life. ASH, wet, is blood, and
the variant SHAA is the substance born of, as KA-MAl is the substance
begotten of. MENA, another type, appears as the· name for the wet-
nurse of the gods. So NuP:E is the water-source personified, as the
Lady of the Celestial Water. In the same way UAT (water) is
a goddess of wet, or the water in the north, and the Uat, sceptre,
the sign of the mystical water, is the special emblem of the
goddesses. There is no goddess of wet primally except in rela-
tion to the mystical water, the source of life, which is essentially
· feminine, and most of the type-words may be traced to that
origin. The NA (water) is red; AsH and TESH are the red source,
with the sign of bleeding. KHEKH (fluid) has the ·same deter-
minative. NAKHEKH is fluid, blood, essence of life, with the same
sign. Mu (water) is likewise the mother. KHEN is the water
206 A BooK OF THE BEGINNINGS.
that carries or bears, as does the mother source. REKH, to purify,
describes the water of purification. BA, water, is a means of being a
soul. NDSAB for water in the Gabun dialects reads in Egyptian NET,
invisible being, with the sign of blood, and SHAB is flesh and to fonn.
NET-SHAB would denote the mother of flesh.
Ru is a measure, a quantity, so much; MA and NA are water;
hence REM or REN, an inundation or a deluge; REM:, to· rise
and surge up as a tide of tears. These supply the type-names of
REM. and RANU. Water, as Nu, NA, N, with the masculine article
prefixed, forms the type-word for water, as PENA; with the feminine
article, the type-word TUNA; and with the plural article, NAI, pre-
fixed to AUR or ARU, the river, we obtain the NILE, NIRU, NORE,
NIR, as names of water. ·
Sekh (Eg.), liquid, the root of all our USKS, ESKS, SEKS, ISCAS,
OXES, UISGES, is identical with SUCK, or drink, which is derived by
the suckling from the mother. Also the type-name AR, for water, is
found in ART (Eg.), milk, meaning the liquid that is made, generated,
for the child or Ar (Eg.). The Ar (Art), as milk, furnishes the ALL
in Gaelic, meaning the white or wan water. The AL-AVONS may in
some cases be the white or milk-like waters.
The present contention is that Blood was named as the primordial
water of Nen, the Bringer, in relation to the source of life. The
Egyptian NUNTER or NUTER, our Nature, the word for a divinity
and type of periodic time, reappears as the name of blood in the
oldest languages of India, as NETTAR in Tulu; NETTURU in Telegu;
NE1TURtr, Canarese; NETRA, Kohater; NETRU, Budugur. The
relation of Nuter with blood and periodiCity is visible enough in the
hieroglyphics. 1 It is typified in the Nuter, axe.
The water of Ouranos is the Egyptian URNAS, the mystical or
celestial water of life, that is, blood (from which sprang Aphrodite).
UR is the water or oil for anointing, really the blood.
The Assyrians called rain "ZUNNU," tQ.at is the Egyptian SHENNU,
which means periodic water, as was the Nile Inundation, and the
mystic water of _feminine source. This latter is SEN, blood; Nu,
water. SINI in R:andin; ZAINI, Haussa; and SONA, Sanskrit, are
names of blood. SEN has a variant in ZEM, Mose ; SoMA, Gurma ;
ZEAM, Dselana; SEM-SEM· (Eg.), the mystery, and the Well of ZEM-
ZEM. The chief of all type-names for water are also the names of
blood. This is most observable in the African languages. A few
names are, AI, Khari-Naga; YEI, Yala; YE, Chinese; HI, Dumi;
AJI, Mithan Naga; EIJE, Ako; HA, Sanskrit; ARU, Boko; ARA,
Kupa; ERAH, Javanese; HARI, Nepaulese; KURI, Timbuktu;
CROU, Cornish; KREW, Polish; CHORA, Malayalma; CHORE,
Kurgi ; GOR, Welsh ; GORE, English ; WERI, Fin ; ULI, Kono ;
YELO, Kabunga ; YELLO, Mandingo ; WuL, Soso ; KIL, Dsarawa ;
1 Seep. 453, Birch, Dictio?Zary.
-. -.-...
-.,~-·· -.,~-. ~.-,,;~·''--:,--:-:
This was the God Tum, whose especial title in the Temple of
Pithom was that of the Ankh, the Living ; he being the Sun
of the Resurrection ; written in Egyptian, his title is P-ANKH,
PUNK, or Punch. We have him reduced to the status of Tom
Thumb, and here there may be a link with the Italian Polichinello
from Pollice, a thumb, the Tom-Thumb figure. The original type
of the Nak or Ank wjll explain the humour of the Punch.
Punch and Nuk have their correlatives in Hunch, Bunch, and Junk.
Punch means the short, fat, pudgy, thick-set. fellow, whence the
puncheon. So in the Xosa and Zulu Kaffir dialects a short thick-
set pudge of a person is called isi-Tupana from Tupa, the Thumb.
The "hunch" of bread is a thick lump ; the Junk is also a short
thick lump. Punch is typified by his HUNCH, and therefore he
personates what the hunch signifies. Buncus is a Donkey in Lin-
colnshire; and the mystical Bull of Hu, called the BANGU, "Edewid
Bangu,"1 will enable us to recover the Solar Bull, the Neka or P-neka,
as a form of Punch, of Makqu, of H u, of Tum called P-a,nkh.
This might not be worth following but for the fact that the name
of the Ank or Punch as the I, the A, 1, is the commonest form of
the personal pronoun in the world.
It is. ANK in Egyptian ; ANOCH, Coptic ; ANOKHI, Hebrew;
ANAKU, Assyrian; ANAK, Kizh (Father); 'ip~ Phrenician; NGS,
.IEthiopic ; NGA, Kassia; NGI, Tumali, and NGA in a large number
of African and especially the Negro dialects ; 2 NGA-NGA, West
Australian; NGAI, Port Lincoln; NGA-toa, N. S. Wales; NGAITYO,
near Adelaide ; NGATOA, Hunter's River; NGATOA, Wiradurei;
NGA-po, Murray; NGA-pe, Encounter Bay; NGAPE, Lower Murray;
NGAI, Parnkalla; NAIKA, Watlala; NGWANG, Kawi ; NGO, Chinese;
INK, Palouse ; INGA, Limbu ; ANG, Rung-chenbung ; ANKA,
Kiranti; ANKA, Waling; UNG-gu, Chourasya; UNG, Khaling;
NGA, Bhramu ; UNG, Dumi ; ANG, Bodo; ANG, Garo; ANGKA,
Dungmali; HANG, Thara; HANGA, the man of might, and IN-
KOSI, Zulu-Kaffir; NGO, Abor Miri; NGA, Burman; NGAI, Tonga
Naga; NGAI, Singpho; .ONG, Laos; AING, Kol; ING, Ho-kol;
ING, Bhumij ; ING, Kuri; ING, Santali; ING; Mundala; INING,
Cayus; NGAPPO, Aiawong; NGAI, Tarawan; AYUNG, Cherokee;
AHAN, Pima; NYAH, Dieguno; NAH, Teruque; INAU, Guadal
canar ; INAU, Mallicollo ; UNNO, Choctaw; UNNEH, Creek; NE,
Chepewyan ; NI, Shoshone; No, Netela; EN, Tamul; EN, Tulu;
EN, Rajmahli. To these may be added the Peruvian INCA ; Maori
HEINGA, the typical ancestor; Eskimo UINGA, the husband; Irish
AONACH, the prince ; Arabic AUNK; Malayan INCHI, the master;
Gaelic INICH, the strong; American HUNKEY, the lusty, and
Ako ONNUKU, the lively, active, equivalent to the Egyptian Ank.
The root is expressed by the sound of NK or NG. This is extant
1 Gwynvardd Brecheiniog, 12th century. 2 Lottner, Pkil. Tt·ans. 1859·
VOLL P
210 A BooK OF THE BEGINNINGS.
in some of the African dialects as a nasal sound followed by a
k-click, "UN-KA;" a nasal click still living in the Maori ''NGA,"
which means to bre~the, whilst NGETENGETE is to click with the
tongue. This "NG" apparently formulates the earliest endeavour to
utter by means of the nose and throat with breath and click the
compound sound which was afterwards distinguished as N and K.
And it was this with the "Ka" prefixed that furnished the name of
the Ganaka, Konig, Kank, or King, and with the masculine article
P, the name of Punch.
Ankh (Eg.), the living, appears to supply the ING terminal, as
in LEtheling. ING denotes the son o£ In the Saxon Chronicle
(A.D. 547), "Ida wres Eopping" means Ida was the son of Eoppa,
and the LEtheling was an old Saxon title for the Crown Prince, the
Heir-Apparent. "The good true men of the land would have made
king the natural heir, the young Chyld, Edgar Atheling. Whoso
were next king by birthright, men call him Atheling : therefore men
called him so, for by birth he was next king." 1
It is a theory that the king never dies; he being the Ank or living.
So was it in Egypt. And the son was the representative of_the Ankh,
as the Repa or heir-apparent, the visible link of continuity. When
there was no natural heir, one was adopted, as the king could not die.
Thus the Son was also the ANK, type of the ever-living, hence the
"Ing," denoting the son and the sonship. The first ANK, king or Male
"I," is tne Son of the Mother; the branch of the Tree of Life. The
royal son and prince in Egypt was the REPA, the shoot or branch,
from rep, to grow, shoot, take leaf, sprout. Prince and branch are one
at root, because the Repa was the branch. The child, the nursling,
is the REN, and this with the suffix, which is both pronoun and article,
the Ren (child) is the RENP A, the young shoot or branch. In
Welsh this suffix is the prefix, and. we have PREN for the branch, and
PREN becomes the English BRANCH and PRINCE. The Branch,
Prince, Child, or Ren, is the nursling of Rennut, the Gcstatcir, child
of the mother, named after her, and this is the Repa, Prince and heir-
apparent. The Welsh have the Egyptian Repa in their PERYF, for
the one who commands, especially used for the Pharoah. PREN is
THE ren; Pref is THE ref; and PERYF is the Repa. Now we hear
of the Welsh Princes before we hear of kings, because their be-
ginning was with the mother and child, and the PREN as branch
became the later BRENIN or king in the Welsh language, which
title is extant, without the article prefixed, in the Breton ROEN f0r
the king.
Our word Young or Jung, German J ung; Basque J aung, the
youthful god, our Jingo; Lithuanic Jaunas and Welsh Jeuancg, all
include the Egyptian Ank (the king, the living one), as the Iu.
1 Robert of Gloucester, rendered by Earle in the Philology of tlte English
Ton/{ue, p. 268.
EGYPTIAN NAMES OF PERSONAGES. 2I I
Iu means the coming one, and the Iu-ank, the coming life, is the
Young. This is another form of the Repa, Branch, Prince, or Heir-
Apparent to the throne. The Young God or the God Young (an
English proper name) is the oldest in the world.
The diminutive of dear in dear-LING, the little dear, is probably
derived from RENN (lenn), the Egyptian nursling. The Irish pro-
nunciation is DARLIN or DARLINT, which adds the feminine terminal
to the LIN. As Nursling the child is the RENN (Lenn), and not the
diminutive of nurse, but the nursling (i.e. the renn) of the nurse.
As Ren (Eg. ), with the article prefixed, yields the Welsh PREN, the
branch, or typical child, it is probable that this becomes the word
BAIRN for the child, the Beryne in MORTE ARTlluRE, and yields the
name of BRENNIUS, the Prince, who was brother to Belin.
It is also possible that the acorn is not named as either the corn or
the horn of the oak, but as the RENN (Eg. ), the child, the nursling,
the young, the type of renewal. RENPU (Eg.) is to grow, renew,
. be young, with the shoot for determinative. So reaq, the acorn is
the young, the child, the renewer of the oak, or aak.
There is a plural in the Egyptian renn or reni for cattle, and if this
does not supply the terminal syllable, in CHILDREN it may serve for the
plural in EN, as in Housen; but apparently the REN accounts for both.
According to Borlase,1 the Cornish people invoke the spirit Browny,
when the-bees swarm, to prevent them from returning to the old hive,
and make them form a new colony. This connects the Browny with
young bees and a new hive. Again the Browny, in faeryology, always
disappears when old clothes are offered to him as a repayment. Now
the Brownie or Brunie ·is also represented as originating in the young
child that died unbaptized or un-NAMED. From this it may be in-
ferred that the name of Brownie is derived from Pren, as in the
branch, the young one, and from. Rennu (Eg.), the nursling, with the
article prefixed and modified into B, and as REN (Eg.) means to
name, and RENNU is the nursling, and NU is No, it follows that the
rennu was the young one not yet named, and if he died in this nameless
condition as P-rennu, the un-named, he became the Brownie ; hence
the guardian spirit and guide of the Renpu, the young, in the shape of
the young bees, and hence the Brownie's aversion to old clothes.
Egyptian also supplies the terminal in "RED," as· in kindred,
gossipred,or Ethelred. Red or Ret is the race. Ethelred is of the race
of the Ethel; race is relationship, and one "RED" is used for relation-
ship or kindred, although not limited to the blood-tie in Gossipred,
a form of fosterage. RET also furnishes the variants of RED. · Thus
Ethel-red is the race of Ethel, and ret (Eg.) means to repeat, several:
he is the repeater of the race of Ethel. So in Hundred the red
(from ret, to repeat, several), denotes the repetition or enumeration
• ,T ~
of the hand or cent in the Hund-red.
1 Antiq. of Cornwall, p. 168.
p 2
----· ·-·~(.·.~-· ·-------·~~--- ---
~-----
MER also means to die, hence the MERTI are the dead. And in
the British mythology, the dog of Pluto is called Dor-MARTH, the
gate of sorrow. It was the door of Hades, the entrance for the dead
or the MERTI. Maarau (Eg.), to grieve, corresponds to the word
MARTH, for sorrow. The dog's mouth was the door of Hades. So
Kerberus in Egyptian reads Kherb-ru, a first or model form of the
mouth, gate or door. This dog of Gwyn _ap N udd and the Greek
Kerberus is a figure in the Ritual. Just where the MER TI entered
the underworld at the western corner, the angle of the pool of
fire, sat the dog having "the eyebrows of men," "Eater of Millions
is his name," as the door-keeper and watcher who devours the fallen
at the angle of the west.
The mouth of the dog was not the only form of hell-door ;
the Bull was another type ; the Crocodile of the west was de-
picted as swallowing the Akhernu Ureta, or setting stars, hence
the expression in the Ritual, "Back, .Crocodile of the West, who
livest upon the Akhemu who are at rest ; what thou abhorrest
is upon me." 1 Here the passing souls are identified with the
setting stars, and the crocodile of the planisphere does duty in
spirit-world.
The root in Kan, our Can, sometimes assigned for the name of
king, is extant in Egyptian as Kan, to be able, courageous, valiant,
a victor; Khun-su is thus the brave child, the victor-son. This title
is the British Cun, a chief. There is also another sense of the
canning or cunning man, only found in Egyptian. The cunning
man, as wizard, is not only the knower and diviner, he is likewise the
averter of evil and of bad luck. KHENA (Eg.) signifies to blow
away, breathe, puff away, repel and avert evil. KHENN also means
to rest and believe. The Khennu, in the modified form of Shennu,
is a diviner. The Khennu then is the one who is able to divine, the
averter of evil and bad luck, hence the. KENNING-stone and the
cunning man or woman.
Tum was the judge of the dead in the hall of dual justice. He
was the god of the darkness; his was the all-seeing eye. Tema (Eg.)
means to make justice and truth visible, to announce. Tum, the
name of the god, also signifies to spy out. Now in Ireland the wise
man, the diviner, the seer in the dark, and discoverer of lost property,
is a TAMAN. "I know," says Vallancy, 2 "a farmer's wife in the
county of \Vaterford that lost a parcel of linen. She travelled three
days' journey to a TAMAN, in the county of Tipperary: he consulted
his black book, and assured her that she would recover the goods.
The robbery was proclaimed at the chapel, a reward offered, and
the linen was recovered. It was not the money, but the TAMAN that
recovered it."
TUMAU (Eg.) also means to restore. The TAMAN is founded on
1 Ch. 32. 2 Col. de Reb. Hib. No. 13, 10.
220 A BooK OF THE BEGINNINGS.
the type of Tum as seer in the dark, maker of truth and justice
visible, and the restorer of that which was lost or concealed.
The English " DUMB-wife," a name of the feminine fortune-teller,
is a kind of Taman, and the Irish spelling will recover the original
form of Dumb in Tum (Eg.), to announce, reveal, or make the hidden
truth visible. In Egyptian Tum means dumb, mouthless ; hence
dumb means tum in relation to the dumb-wife who announces and
makes known. Conjurors are proverbially born dumb. Tum, as
representative of the lower sun, as Hak (Kak), is a form of Harpo-
crates, the dumb child, or mystic word, who points to his mouth, and
is the antithesis of Makheru, the true voice. The "Dumb" cake used
for purposes of divination is the Tum cake that reveals, announces,
and makes known the secrets of futurity.
The thumb, the lower member of the hand is named after the god
of the lower world. This too was a type of Tum, the diviner in the
dark. Hence the allusion of the witches : -
the flower of the violet was ~rst called the STEP-Mother, as it still
is in England. The primitive. STEP-Mother nursed the child before
birth. And to this occult origin may be attributed a considerable
share of the -odi,um attacl:ed to the name of the STEP-Mother, who
has suffered for her symbmcal character.
The word " WID0~~' '',;;one that has caused much speculation as to
'itp c.-:-.~·1•, but all the light which is thrown on the early family life of
the Aryans by deriving Widow from the Sanskrit VI-DHAVA, man-
less, or with\)ut man, which would have applied equally to all un-
married women, whilst the Widower would likewise have to be a
form of the ·man-less, vanishes in presence of the Egyptian "UTA,"
to be solitary, separated, divorced, as a woman. This reaches
from the centre to the circumference of the meaning. In this sense
the Widow is far older than Marriage, and a first form of her is UATI,
mother of source, the wet-nurse. The second Widow was the woman
put out and set apart, divorced from the herd or camp for seven
days. The third Widow is a woman who has lost her husband.
Names like these originate in primaries, not in the tertiary stage
of application.
UTA, to be separate, divorced, set apart, is synonymous with WITE
to go out, and with the word out. The WITE-law 1s the outlaw.
UA (Eg.) signifies the one, alone, solitary, isolated. Thetis the
feminine terminal; also ta is typical. UTA is the heron or crane,.
as the widow, the solitary, isolated one, distinct from the gregarious
birds. The goddess UAT or UATI is the divine widow, in the form of
the genitrix, who was the one alone in the beginning, the one who
brings forth the gods ; she who was mateless, the Virgin Mother of
Mythology. '
UTA (Eg.) has an earlier form in FUTA, to be separate, divided,
set apart for certain reasons, as the word shows. FUT and AFT are
variants, and AFT is the mother of flesh and blood, the Widow of
Mythology, whom we shall find at the head of all the divine dynasties,
as sole genitrix of gods and men. Fut is found in the Irish FEDB,
Bavarian Fud, for the widow; Gothic Viduvo; Latin Vidua. In the
Welsh Gweddw, the single, solitary, widow, or widower we have the
gutteral prefix to. the Uta (Eg.). Thus the widow is the Uta, Fut,
and Khut, each of which has its still earlier point of departure in
the name Kheft (Eg.), the ancient mother which deposits the Gweddw
on one line, and the Fedb on the other, and shows how the Egyptian
precedes both. This old genitrix, the Typhonian Great Mother, as
Kef, survives in our English Wife.
In Gipsy language, the female, as wife, girl, daughter, is named
CHAVI. KUF in Cornish English is the wife. The letter W comes
to represent the KG or Q in many ancient words, hence KEF (older
Kuf) is the Wife. KEF is the wife who was the earlier widow, before
her son had become her consort. One of her titles is the Great
Q 2
{I
''
Mother of him who is married to his tnother; the great one who
bore the gods ; this was when she was separate, or a wi~ow, the one
alone.
The mother of Romulus was the Virg..n Mother, Rhea Silvia'the
Vestal ; but he was also said to have be~~ reared by Acca, who was
designated the Harlot of Laurentum. Tlre_V,IiiD._(lnd the Harlot
are two names of the same character in Mythology ;~the--~.,..:~ber
of the gods, who bore without the male, and was the prototype·~-_"
the Widow.
All that belonged to the first formation of thought was afterwards
decried, denounced, and derided. Its types were condemned to serve
as· images of evil, evil being chiefly discovered in the superseded
conditions, out of which the advance had been made. The Ass was
one of these living types that have suffered ever since. Woman has
been degraded in various characters for her early supremacy in
typology, one of these being that of the stepmother, another that of
the widow. Her type in mythology is pre-monogamous. Her other
name, as in the Book of Revelation, is the Great Harlot, because
she had be·en the Great Mother, who produced without the proper,
that is, later fatherhood. In her sacred aspect she was the Virgin
Mother, in her degraded one the Whore. The syponym of KHARAT
(Eg.), the widow, in the Gaelic CALAT, means the prostitute. For
·this the widow suffers, and the opprobrium descends to her children.
The Russian proverb, "Do not marry a widow's daughter," the
meaning of which the Russians do not profess to understand, remains
as a relic of .this bad character inherited by the widow from the most
ancient type of the genitrix. In this way we shall gradually learn
that mythology is a mirror which still reflects the primitive sociology.
All profane words were considered sacred at first. Things now
held to be vulgar and unclean were the divine verities of an earlier
time. They were the gods and goddesses of mythology, and the
mysteries, who are riow but the cast-off rags arid refuse, the dross of
refined humanity. V\lho that hears the profane term of i< BEAK."
applied to a dignitary of the Bench by any vagrant offender would
imagine that the title is a divine sign .of rule? Yet i< BAK," in
Egyptian, denoted a god, The BAK is the Divine Hawk of Har
(cf. beak of a bird), and sign of the sun-god ; with the whip attached
it was a symbol of the highest authority. BECC, a constable, is
the earliest form in English.
The oldest known Egyptian statue; one that was found by Mariette
in the newly discovered temple of the Sphinx,1 wears a wig which may
have been the type of one worn by a PuiSNE judge. ·The wearer sits
for the portrait of one. Is the PUISNE judge named in Egyptian?
The PUISNE judges are the four inferior judges of the Court of
Queen's Bench, who are compelled to go on circuit. SHEN or SHENI
1 Portrait, Journal of the Anthropological Society, June 1874.
EGYPTIAN NAMES OF PERSONAGES. 229
(Eg.) is the circuit. PUI is the article, the ; PUI-SHENI is the circuit.
SHENI likewise means the common crowd, the multitude, to avert,
turn away, abuse. PUI further signifies to be ; PUI, to go. If the
. Egyptians had PUISNE judges who went on circuit to redress
wrongs, PUI-SHENI (l::~i>P.. ::ENI) would express the-character of our
Puisne ;,J~:;c:>, wnen iti!ti!rating in a circle, or on circuit. The
oropping of the S in pronunciation:·is no proof that the title is from
the French puis nl, subsequently used.
We have- a PuiSNE Court under the name of SENE, an ecclesias-
tical, therefore most ancient, foundation, in which the abuses of the
church Reeves were corrected. It was a court of appeal.
SENAGE is the names of fines and payments levied in the SENE
Court. SENHAI (Eg.) signifies to bind, conscribe, review, levy.
HAI;-T is a court. SEN-HAlT would be a court of appeal with
power to review, to loose or bind, an early form of the Senate. Sen
being second, the SEN-HAIT is the second court of two. Sen (Eg.)
means second, and Puisne is also a second brother, and a secondary
form of a judgeship. So that we have Puisne (Pui-Sen) (Eg.) for the
circuit, also Pui-Sen, the second ; the Sen-hait is the second court
of two, as it still is in the second house of legislature, our Commons.
HA (Eg.) is the chief, ruler, governor. HAT denotes various forms
and symbols of the ruler, as the mace, the upper crowri, or throne. The
Egyptian HAT or HuT is the highest of the two crowns. The HAT
sign of the ruler is extant along with the mace in the English House
of Commons, and is in the last resort the same emblem of authority.
The Speaker puts on his hat as the extremest sign of hii.i ruling and
governing power, in the lower of the two houses, answering to the
neter-kar (or hell) of the two heavens; the double house of the
sun. He is typified by his Hat, and is thereby a Hat in person.
Great Hat is likewise a sacred title among the Jews. The Hat is
put on to compel, and HAT (Eg.) means to terrify and compel. Hat
signifies to be called or ordered in English, and in Egyptian it means
order. The cry of "Order, order," is thus " Hat, hat," and in
extreme instances the Hat is forthcoming. Hatt (Eg.) is a salute,
and in saluting we take off or touch the hat.
The college "GYP," we are informed, derives his name from the
Greek vulture because he preys like a vulture. The GYP waits on
gentlemen as a porter. GYP, as in Gipsy, is KHEB in Egyptian, and
Kheb is a name for· one who is in a lowly position, the title of an
inferior. KHEB has an earlier form in Nakhab, Akkadian NEKAB, or
the Khab, as we say, the Gyp. This title is not identified in the
hieroglyphics, but in the cuneiform NEGAB is the porter, as is the
college gyp. There must be many Egyptian words connected with
-t'
these old college foundations of Cam and Isis. The name of the I
'J
i-
.\
I
\
2
I
'4-
EGYPTIAN NAMES OF PERSONAGES. 2JI
'-·
quagmires. In Germany, cowards, sluggards, prostitutes, and droils
in general, were suffocated or nearly so in bogs, and the cucking
stool is a remnant of this kind of punishment employed in Britain.
In the PROMPTORUM PARVULORUM,1 ESGN or Cukkyn is rendered
by STERCORISO. . ESGN is a form of Skhen, to treat with violence ;
hence it seems probable that the Scoundroil was the droil, the knave,
and rascal, who was placed on the goging-stool to be choked, whence
the term would be applied to one who deserved that treatment.
The Fiend, we are told by the Indo-Germanic philologers, is a
participle from a root, FIAN, to hate; in Gothic FIJAN; and it comes
from the Sanskrit root PlY to hate, to destroy. That is, F is derived
from P, and FIJAN from Fl. Nothing of the sort. The sound of
the F or FU was possibly uttered thousands of years before the
human lips were sufficiently close together to pronounce the P.
The true root of the word meaning to destroy is FEKH (Eg.), to
capture, ravish, burst open, denude, destroy, whence the Sanscrit Piy.
But the Fiend is not derived from Fekh. The Fiend existed in Egypt
as F:ENT, a worm, as BENT, the ape, as the Pennut or "abominable
Rat of the Sun," and as Typhon, the Devil. Typhon is equivalent to
FEN-T with the article reversed. FENT is the nose, and the Fiend
is proverbially of a bad smell. FENNU (Eg.) is dirt, and this is con-
nected with the bad smell and the FENT, as nose-symbol. F AINICH
in Gaelic is to smell; PENCHIUMAN, Malayan, is sense of smell.
FENKA (Eg.) is to evacuate. This is the English FUNK, to cause a
bad smell, a stinking vapour ; Irish FANC for dung; Maori PIHONGA,
putrid, stinking ; Sanskrit PANKA, mud, impurity, slough, with which
we may parallel V ANCH (Sans.), to move slyly, secretly, stealthily,
and go crookedly, to deceive, delude, cheat.
It is the Chinese FUNG-YUE, considered by Morrison to be too in-
delicate to translate except by calling it Breath and Moon. PENKA
(Eg.), to bleed, disjoin, make· separate; FENKA, evacuate, show the
menstrual nature of the Fiend. The FIEND and FONT are here
identical. Thus FEN denotes dirt, filth, and the FIEND is a personi-
fication. PEN (Eg.) is to reverse. FANE (Eng.) are foes and enemies,
the Fiend is the adversary. BAN (Eg.) is evil, and the Fiend the evil
one. Lastly, we have the Egyptian FENTI in our "Old Bendy," an.
English name of the Devil. Fenti is a god of the nose ; but the real
fiend was female, T being the feminine terminal of Fen or Ban, the
evil. Nothing can be more misleading than words when divorced
1 MSS. Harl. 221, British Museum,
I
\
Mother of the God is likewise called his Daughter. Hathor is the Hat
(earlier Kat, earliest Khept), the abode of Ar, the Child, and yet she
is also the Daughter. If we take the form of Kat, as in Kat-Mut,
Hathor is Katar, and with the feminine prefix Tu, Tu-kat-ar, she is
the 8vry&77Jp, Dughdhar, Daughter, Dauhter, or Duhitar, the Divine
Milkmaid, or rather nurse, as the Cow-Goddess. This feminine type
of KHEPT, KAT, or HAT, may be followed in language generally thus-
KAT , ,• . Karagas . . ·woman.
KoTA . • K waliokwa . . Woman.
KITH lA . Chetemacha . . Woman.
KHATUN • Mongol . Woman.
KilOTON . Peln . Woman.
KODA:R . Wol;an. • . • . Woman.
KITEIS. , Malaguaya (Cf. Greek, CTEIS) Woman.
WATA. . Baba . . Woman.
WATOA. . . Peba . . . Woman .
WAT·WAAT. . Keh Donlan . . Woman.
WADON . Javanese . ·woman.
OAT • , Kwaliokwa . Woman.
0UTIE. . Guachi. . Woman.
lTTHI . • Pali . . Woman.
ETI • . Sekumne . . . Dau'>l:ter.
AIAT , . Sahaptin and Klil;~;tt~t . Wo~an.
MACATI-1 , . Minetari . . Daughter.
MEYAKATTE. . Crow Indian. . \Voman.
TAKATA . Annatom . \Voman.
Mu-HATA . Kisama. . . . \Voman.
MU-HETU . Songoand Luhalo. . ·woman.
SAPAT . Riccari . , Woman.
TSAPAT . Pawni . . Woman.
SET • Amharic . Woman.
These are derived from one original Khept, as were fhe names of
the hand, because the uterus and hand are permutabb types and both
represent the parent power as female.
SECTION VII.
·----.'
the north. By aid of the Swabian PETZ, we can recover the Bear,
the type of the original Betsh or Bitch, the Lap Pittjo, th~ genitrix
of the Betsh-party, or " Children of Inertness.''
Lightfoot says that in the Scottish Highlands, when an infant is born,
the nurse takes a green stick of ash and thrusts one end of it into
the fire, and as it burns, she receives the sap oozing from the other
in a spoon, ·and administers the liquid to the child as its first
sustenance.1
~ One writer suggests that the reason for giving ash-sap to newborn
children is, first, because it acts as a powerful astringent, and, secondly,
because the ash was potent against witches. 2
.1\.nother affirms that it was because some thousands of year!? ago
the ancestors of Highland nurses knew the Fraxinus ornus in Arya,
and had given its honey-like juice as divine food to their children.8
We need -not go so far, however, to derive the sacred character and
living virtue of our symbolic ash. The. ash was the Egyptian tree of
life, the Persea fig-tree named the ash. " Ash " signifies emanation,
emission, the creative substance of life. The rowan tree is the typical
ash, with its sap within and red berries without. Ruhan in Egyptian·
is a shrine, therefore a synonym of sacredness. The rowan is named
the quicken tree, from quick, alive, pregnant. It is therefore our
tree of life called the ash, precisely the same as the tree of life in
Egypt.
Sap in Egyptian is to spit, evacuate, as does the ash wood in the
fire; to make, create. Saba is food and alimeat. The ash-sap was
a form of the essence of life in Egypt as in England.
In Germany it was a custom to tap the ash tree in spring, and
drink the sap as an antidote to the venom of snakes. . The serpent
having become a type of the inimical power, the ash was in every
way fatal to it. The common belief was that snakes could not rest even
in the shadow of an ash tree, and that a: single blow struck with an·
ashen wand would prove fatal to the adder.
"BAA;KABAKA" in Egyptian signifies upside down, topsy-turvy, with
a man standing on his head. This sense of reversal is extant in the
Hebrew " Bakbuk," a bottle or pouring out of a bottle. Buge and
beck in English mean to stoop; Baka (Eg.), is to squat down, also
to pray. _
Still more primitive is the survival in the boy's _game of "Buck-
buck, how many horns do I hold up ? " in which one boy stoops with
face down in a reversed position to guess the numbers. He bucks and
sets a back at the same time. This is probably the game which we
see played in the monuments with one prostrate figure face downwards,
the others holding up their hands as if pounding his back, which is
permitted when the guess goes wrong, and may have been called
1 Sylvan Sketches, London, 1825, p. 24- 2 Choice Notes;p. 24.
3 Kelly, Curiosities qf F.Qlklo1'e1 p. 145.
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 255
rid of his failings oi· in the eschatological sense of dissipating his sins
which detained him on earth. It does look as if the bather did the
same thing, although unconscious of the symbolism.
In the parish of Altarnun, Cornwall, the people had a singular
method of curing madness by placing the patient on the brink of a
square pool filled with water from the Nun's Well; he was plunged
suddenly and unexpectedly into the water, where he was roughly
baptized, and repeatedly dipped until the strength of the frenzy had
forsaken him; he was then carried to church, and masses were sung
over him. The Cornish people called this immersion Bo6SSENNING,
from Beuzi, in the Cornish-British and Armoric, signifying to dip or
drown. 1
In Egyptian we find BES (mau), inundater ; 2 Besa, an amulet, pro-
tection, and Besi to transfer. SAN means to heal, save, charm,
immerse. BES-SAN therefore agrees with Boossenning as a process
of immersion for healing, charming, protecting, and preserving.
The Egyptians were accustomed to enrich their tombs with valuable
writings. Mariette, who recovered the Serapeum from its burial-place,
an ocean of fluid sand, says, "On certain days of the year, or on
the occasion of the death and funeral rites of an A pis, the people of
Memphis came to pay a visit to the god in his burial-place. In
memory of this act of piety they left a STELE, that is, a square-shaped
stone, rounded at the top, which was let into one of the walls of
the tomb, having been previously inscribed with an homage to the
god in the name of the visitor and his family." 3 These documents were
found to the number of 500. The custom was not confined to the
tomb of Apis.
With this we may parallel the practice of the ancient Britons of
depositing in their burial-places a wooden rod with Ogham letters on
it. This also was shaped four-square, and called a FE. A VE, in·
Icelandic, is a sanctuary; the F AI, a painted figure; the PEr, in
Chinese, is a stone tablet erected to the dead in a tomb or temple;
PEr is also divine, or inexplicable ; PE denotes eternal life ; BAr, in
Irish, means death; FAY, English, doomed to die; FEr, Chinese, is
to be grieved, to mourn, bewail ; PEr, Mantshu Tartar, is to cry
"alas I "· BOIYE, Galla, is to cry, howl, weep. The Carib BOYE is an
invoker of the gods. In Egyptian FuA means life, full, large,
dilating life ; BA is to be, to be a soul. FE also has the sense of. to
bear, or be borne by the genitrix who was typified by the tomb, and
Ail or FAil signifies to raise up. FE is no doubt a form of fay and
faith, and some of the sarcophagi of the Eleventh Dynasty contained
the writings which especially embody the Egyptian faith as found in
Ch. 17 of the Ritual.
Possibly the name of the Ogham represents the Egyptian Au.khem.
1 Borlase, who cites Carew, Nat. Hist if Cornwall, p. 302.
2 Champ, N. D. 209. 3 Monummts of Uppe1· Egypt, p. 93·
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN N AM IN G. 2 57
The Ogham is a monument with the letters cut in stone, and figured
round a circle. Aukhem. (Eg.) means indestructible. Akh (Eg.)
denotes a circle and to turn round. AM means belonging to. The Akh
are the dead, manes. Khem also means the dead, and the Oghams
are foul)Ji as the monuments of the dead.
In Egypt it was the ceremonial custom to cast sand three times on
the remains of the deceased, and with us this survives in the "Ashes to
ashe~; dust to dust," 'and the earth cast thrice upon the coffin lid. It
is )ikewise popularly supposed that, wherever a corpse has been
carried, the way becomes thenceforth a public thoroughfare. And
although no extant statute may now warrant such a belief, the writer
does not doubt that such was once the custom from the stress laid
by the Egyptians on everything concerning the road of the dead, the
eternal path.
According to Chief Justice Hale, the sources of the common law
of England are as hidden as were those of the Nile. It was for so long
an unwritten tradition, whose· sole record was the proverbial memory
of mankind, when priests and lawgivers were instead of books, and
through them tradition spoke in the living tongue. This has be-
queathed to us an inheritance of use and wont, the larger liberties of
which crop up continually as an unwritten tradition, not verifiable by
the Roman or Norman code of laws.
The Curfew Bell is a suggestive example of ancient things retained
under the mask of later customs and names which often conceals the
face of the pa;t altogether. There is no doubt that a COUVRE-FEU iaw
was enforced by William I., having the meaning of Cover-fire. But
the custom was neither of Norman origin nor enforced as a form of
servitude, nor had it the only meaning of cover-fire. The ordinance
directed all people to put out their fires and go to bed ; noble and
simple alike. Nor was the Curfew solely an evening bell. A bell
was formerly rung at Byfield Church at four in the morning and
eight in the evening ;1 also a bell was rung at Newcastle at four in
the morning. In Romeo and :Juliet 2 we read :-
"This is the foul fiend Flibbe1tigibbet ; he begins at .curfew, and walks to the
first cock.''
. Alfred, who commanded that all the inhabitants should, at the ringing
of that bell, cover up their fires and go to bed·.
The Curfew, then, was pre-Norman, and it was rung in the
morning as well as at night. As pre-Norman, Curfew is earlier
than Couvre-feu, and if the word signified Cover-fire, it would have
to apply in a double sense, as we find in Cure, to cover, and
Kere, to recover, the fire covered· at night being recovered in the
morning. But cover is not the earliest sense. The bell was ·nmg
nig!1t and morning, the beginning and end of the course; that is,
the Char or Karh in Egyptian, the course of the night. Karh is
night. Kar, the lower, under of the two courses of ~ime; HRU being
the upper, the day. In this· sense the Curfew applied to fire is
the bell that announced the beginning and end of the Kar of dark-
ness, or fireless time. But the Cur-few is not limited to the meaning
of fire. "Few" also denotes quantity and measure, therefore Cur-few, \
or Char-few, may have primarily indicated the length of the Char, or
Kar, or course of the night ; and the bell may have announced the
sunrise and sunset, like the morning and evening gun, before ever it
was the Couvre-feu Bell.
· The Welsh had an ancient cooperative custom called the Cym-
hortha, in which the farmers of a district met together on a certain
day to help the small farmer plough his land or render other service
in their power. Each one contributed his leek to the common
repast, and the leeks for the occasion were typical, for they were
the sole things so contributed. 1 In Egypt the Mert were persons
attached or joined together for a common purpose, such as a
community of monks. Ka is labour and land. Now in the old
quarto Hamlet 2 the word COMART occurs, and is. usually under-:
stood to mean a joint bargain. Co-mart (Mert) is co-attached,
co-bound, hence the covenant and the co-agreement. If this be the
origin, Comart is at root the same word as the Welsh Cymhorta,
explained by the Co-merti. It also follows that the name of Com-
rade is a deposit of both, the Comrade being the co-attached person,
fellow, one of the Merti. The form of this primitive commune is yet
extant as the Ka-merti EEg.), the Merti on the land,. in the Russian
Mir. The leek answers to the onion, the Egyptian Hut, and it
was the express token of the .Co-mart or Cymhorta. H uter (Eg.)
means to join together, as did these men of the Hut (Leek). "A
regular Ruter" is a vulgar phrase applied to a common woman.
The word Hut (Eg.) also means to bundle, or a bundle, with the
"ter," determinative of time, and to indicate ; and this same word for
bundling means to touch, to consecrate. Whether the Leek (Hut),
a form of the "had," is emblematic of the Welsh bundling, the
present writer knows pot, but this same word "Hutu" signifies one-
half; and in the Guernsey custom of "Flouncing," .and other forms
1 Hampson's Ka!end. i. 107 and 170. 2 Act i. scene I.
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 259
of betrothal, the practice denoted that the lovers were half-bound, in
token whereof, if the man changed his mind, the woman could claim
one-half (Hutu) of his property, and vice versd.
Many popular and hitherto inexplicable customs relate to the
keeping of time and period. A complete year-book of the heavens
might be made from these celebrations ; the larger number of them
belong, however, to the time of the vernal equinox. It is now in-
tended to take a " run round " the year, in the order of the
seasons, the illustrations being limited to what is here called the
Egyptian naming, following the philological and ideographical clue.
An old custom was extant in the Isle of Man when Train wrote,l
called the Quaaltagh. Young men went from house to house on
New Year's Eve singing rhymes and wishing the inmates a Merry
New Year. On these occasions a dark-complexioned person always
entered the house first, as a fair person, niale or female, was con-
sidered unlucky for bringing in the New Year. The Quaaltagh signifies
the first foot that crosses the threshold on New Year's morning.
In Egyptian the Kai: is the lower half of the solar circle out of
which the sun begins to ascend with the New Year: also Karh
means night. Takh means a frontier, and to cross. The Kar-takh
(Quaaltagh) is therefore emblematic of the sun's crossing from Hades.
This sun of the night and winter was the Black God, Kak or Hak,
who must be represented by a person of dark complexion to com-
plete the symbolical significance of the custom. .Persons with dark
hair are in the habit of going from house to house in Lancashire to
bring in the New Year auspiciously. Light persons are as good as
prohibited. And so in keeping with the dark is the feeling that the
most kindly and charitable will refuse to give any one a light on New
Yeaes morning lest it should bring ill:-luck on the giver. The nature
of the Black God here represented by the dark-complexioned man
has to be expounded in this work, the present volumes of which are
)imited to the comparative matter.
A grotesque manorial custom was extant in the time of Charles II.
At Hilton, Staffordshire, there existed a hollow brass image repre-
senting a man kneeling in.an indecorous position known as the Jack
of Hilton. The image had two apertures, one very small at the
mouth, another larger at the back. When filled with water .11nd put
·to a strong fire, the water evaporated as in an reolopile, and vented
a constant bla~t from the mouth, blowing audibly, and making a
sensible impression on the fire, There was an obligation upon the
lord of. Essington, the manor adjoining, to bring a goose to Hilton
every New Year's Day and drive it three times round the hall-fire
which the Jack of Hilton was blowing all the while with his steam.
·The goose was then handed over to the lord paramount of Hilton.
One wonders if this was related to the Chase of the Goose, a great
l Vol. ii. p. 115, 1845.
s 2
A BooK OF THE BEGINNINGS.
behind, as Bessy wore the calf's tail and the fox's tail. The Basil
is some kind of beast, as -the leopard. Bes in Arabic is the .cat
or lynx. The cat-headed Pasht was a feminine form of the Bessy
or beast.
In a Yorkshire representation of the Fool Plough 1 the character of
the Bessy is taken by a commander-in-chief called Captain Cauf's
Tail, who is the orator a:nd dancer, and one. of the titles of Taurt
of the Great Bear· is Bosh-Kauf (Ape), in which we find the Bessy
and the Cauf are identical, as they were in the muinming. As we ·
read the matter, the Bessy is primarily the Goddess of the. Great Bear.
Bessy's tail.denotes the hinder part; the Pes (Pest) in Egyptian and
English is the back, and the Goddess of the Great Bear represented ·
, the hinder quarter. The word Bes signifies to bear and transfer, pass
from one place or shape to another, be proclaimed and exhibited. In
the Ritual the sun is said to transform into a Cat, that would be, into
the Bessy. The meaning is that the sun was re-born of the genitrix
represented by the beast, whether as Rert or Pasht, Hathor, the Beast,
or Bessy. This may account for the death of Bessy, who is killed
by the si:x: youths in white for interfering while they make a figure of
6 with their swords. The hexagon was a figure of the four corners
and the upper and lower heaven, possibly connected with the Pleiads ·
as the typical six. Bessy represented the No. 7· At Hollstadt, near
Neustadt, a plough-festival is still held in the month of February
once in seven years, and the plough is drawn by six maidens
corresponping to our six youths in white.
The cat was one of the Druidic types. The "·Paluc Cat" is spoken
of, and was thought by Owen to be a tiger. So the Basu kind of
beast may be cat, tiger, or leopard. Again it is called " Cath Vraith,"
the speckled cat. Tali.esin says the spotted cat shall be disturbed,·
together with her men of a foreign language, i.e. her priests. 2
The cat was both male and female, Cath Vraith, and Cath Ben
Vrith, and the Sun-God became female in making his tranl?formation
into the cat. The Druidic cat was likewise a symool of the sun, and
Taliesin, who is assimilated to the solar divinity,· recognises the sun's
transformation into the cat type, just as ·we find it in the obscurest,
most remote, and rarest matter of the Ritual (Ch. 17). Speaking of
one of his transformations in the solar character, he says, " I have
been a cat.with a speckled head on a tripod~'-" Bum Cath Benfrith
ar driphren " 3 (or on something wit_h three branches). The spotted
cat denoted the double nature. The Welsh were in possession then
of the Two Truths, with all that the fact implies, which has yet
to be explicated.
" Ploughing the fields " was one of the things to be don.e in making
the" working figures of Hades" (Ch. 6). In the Ritual (Ch. 1) we
1 Costtalte of Yorkshz're, pl. II ( r8r4). 2 We!sk Arck. p.· 73·
. 3 lbz'd. p. 44-
BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING. 263
also find the "Festival of ploughing the earth (Khebsta) in the land
of Suten-Khen," which answers to Bubastes, the abode of Pasht, the
cat-headed, a form of the Basu, Bessy, Beast, or Bosh Kauf. The men
who follow the plough on Plough-Monday are called Plough Jags.
Jag is Khakh (Eg.), meaning to follow. In Norfolk the ploughman
is a plough-jogger.
In many churches a light was set up before an image, and termed
the "Plough Light," maintained by the husbandmen, old and young,
who went about and· collected the money on Plough-Monday. The
image, no doubt, represented the lady of lights, whose first type was the
constellation of the seven stars, from which was derived the typical •
seven-branched candlestick. That was as Typhon, the old beast, who
·gave birth to the son as Sut, and who was the Sabean type of the
genitrix. She was followed by the cow-headed type of the beast in
Is.is-Taurt, the lunar genitrix, and lastly by Pasht, the lioness type
of the beast, as the solar genitrix. · The death of Bessy, while inter-
fering with· the hexagon, probably represented her supercession in a
later chart of the heavens and the bringing in of the six Pleiads.
A custom was formerly observed at Ludlow on February 3rd. The
.corporation provided a rope thirty-six yards in length, which was given
·out at a window of the market-house as the clock struck four. A
large number of the inhabitants then divided into two parties-one
contending on behalf of Castle Street and Broad Street wards, the
other for Old Street and Corve Street wards; both strove to pull
the rope beyond the prescribed limits ; when this had been done, the
contest ceased.
This is a mystery.t The measure of thirty-six yards relates the rope
to the thirty-six decans of the zodiacal circle, and four o'clock to the
four quarters. The game of pulling the rope was the drama of .the
two lion-gods of the horizon. The equinox was imaged by the scales
or balance, and two powers were described as contending for the
victory up or down at the level place. We read in the Ritual (Chap.
17) that the day of contending of the two lion-gods was the ''day
of the battle between Horus and Sut, when Sut puts forth the ropes
against Horus, and Horus seizes the gemelli of Sut." It is the battle
of north and south, darkness and light, evil and good. The Osirian,
using the same imagery in the Ritual (Chap. 39) exclaims, ''I
make the haul of thy rope, 0 sun. The Apophis is overthrown !
Their cords bind the south, north, east, and west. Their cords are on
him." The cords of the four quarters. The same conflict occurs be-
tween the lion and the unicorn (the type of Sut), "a-fighting for a
farthing," or for the cir.cle imaged by that coin. Kherf is a title of
the majesty of the sun-god, and one of the streets is named Corve
Street, that is, in Egyptian, the street of his majesty the Horus. In
support of this, the lion-gods who contend are called the Ruti, the
1 Dyer, p. 85.
A BooK oF THE BEGINNINGS.
Twins of the Ru, the horizon. Ludlow also has its rock of the
horizon, the place of the Ruti, castle-crowned, and, in Welsh,
LLEWOD is a name of the lions. The ceremony has the look of
.being belated from the day of the winter solstice, and of be-
longing to the division by north and south which preceded
'that of the east and west. ·
On Shrove-Tuesday the Highlanders make bannochs called the
banni.ch bruader or dreaming bannochs. These are eaten for the pur-
pose of divination, the eater being supposed to. see the beloved one in
his sleep. At (Eg.) signifies sleep, image, type. Pru (Eg.) means
to ·see, appear. Pru-at is to see, appear in sleep, and Bruader is
dreaming.
On Shrove-Tuesday, at Westminster School, a verger of the Abbey
in his gown, bearing a silver baton, issues from ·the college kitchen
''
followed by the cook of the school, in his white apron, jacket, and cap,
carrying. a pancake. On arriving at the schoolroom door, he announces
himself as "the cook," and, having entered the schoolroom, he ap-
proaches the bar which separates the lower from the upper schoolroom,
twirls . the pancake in the pan, and tosses it across the bar into the
upper schoolroom among the boys, who scramble for the catch, a
reward being dependent on securing the cake whole. 1 The hiero-
glyphic cake is the sign of the_ horizon, the place of the equinoctial
colure, the line of the crossing. The pancake is tossed across
the line. The line separates the lower from the upper of the two
halves of the solar course in the two heavens. The sun in crossing
the colure completes the circle of the year and the symbolical cake
must be secured whole. To toss a thing up is to cook it or chuck it up.
This is done by the Cook. Moreover, the balance or equinox is the
Khekh (Eg.). Tossing the pancake across the line is also an Irish
custom. A fine is imposed if the cake be broken in the process.
The Jack-o'-Lent was a puppet set up to be thrown at for sport.
In a ballad called" Lenten Stuff," Jack-o'-Lent wears the" headpiece
of a herring." On Easter Day at Oxford the first dish brought to
table was a red-herring depicted as riding away on horseback, set in a
corn salad.2 There used formerly to be held on Shrove-Tuesday, at
Norwich, a festivity in which the seasons were represented, and Lent
was clothed in white and in herring-skins, and the trappings of his
horse were oyster-shells. The fish had been adopted into the Chris-
tian iconograp4y, but the symbol is not to be understood there. The
Messiah, Son, was born in the Fishes ; born of the goddess with a fish
on her head (Athor), or a fish's tail (Derketos and Ichton), when the
sun was in Pisces at the time of the spring equinox, 27,000 years ago;
at least the imagery belongs to that time, not to the sun's entrance
into Pisces, 255 B.C. When the sun passed forward into the sign
I Book tif Days, vol. i. p. 237.
2 Brand, Ea~ter.Day•.Aubrey, MS. Ashmolean Museum.
\
day a cake called the Simnel Cake was eaten. It was the custom for
apprentices to visit thr;ir parents especially on this day, and the
practice was termed going a-Mothering. The simnel cake is also
known as the mothering-cake. In the D£ctionar£us of John de
Garlande, compiled at Paris in the thirteenth century, it appears
thus : " Simeneus-placentce-simnels." In the fifteenth century the
form of lhe' word· ·is symnylle. The placentce were signed with the
image of the Virgin Mother 1 or of the Child. Now Sem (Eg.) is a
representative sign, and nel (ner) means the mother and the vulture.
Sem-nel is the mother-sign. The mother-sign was the Fishes in the
Hermean zodiac. In this sign the mother asthe fish-goddess (Athor-
Atergatis) brought forth the child. ,In this sign (in An) was the tree
of life from which Athor poured out·the water.S, holding· the cake
in her hand, the motheN:'ake, ·the placenta.:.syinbol. of birth, the
simnel cake of our Mothering-Sunday'.·
Another derivation, however, is the more probable. ·Smen (Eg.) was
the place of establishing the child in the seat of the father. Smen
means to prepare, set up, constitute, in the region of the eight
gods, where the son was established. The cake was a symbol of this
establishing, the type of the land attained by the youthful sun-
_god. The son or child is the El (Ar), and the simnel cakes with
the Christ on them would be the sign of the newly-established son,
whence their connection with Mothering-Sunday, and the festival
of the young people who went to see their mothers. · At Bury, in
Lancashire, from time immemorial, thousands of persons from all
parts assemble to eat the simnel cake on Simnel Sunday. And· this
practice of meeting en massein on._e tp:w;~;i_s_:~s~.i)pn,e9 to. ~my. The
origin of the custom .is entireljrunknown.: Bm:}ds evidently a repre-
sentative of Para, the sacred name of An (Heliopolis); the birth~
place of the Solar God, where we find the cake, the mother, and the
child.
Pa is written with the open house or the bird with open mouth.
And in Bury nearly every shop was formerly kept open on this day
in the most unaccountable defiance of the law respecting the closing
of shops during religious service on Sunday.
Passion Sunday, the Sunday preceeding Palm Sunday, was formerly
known as Care or Carl~ Sunday, as may be seen in some old almanacks.
On this day Carlings were-ea;ten, carlings being explained as peas
boiled on Care Sunday. · Oareing. Fair was held at Newark, 1785,
on the Friday before Careing~ Sunday. It is also called Whirlin
Sunday in the Isle of Ely, and .cakes: were eaten called Whirlin
Cakes. Whir and Kar are interchangeable. Carling and. Whirlin
cakes were provided gratis at the public-houses, and rites apparently
peculiar and sacred to "Good. Friday" were celebrated on this
day, which the Church of Rome called Passion Sunday. Yet it
1 Dyer, p. UJ.
270 A BooK oF THE BEGINNINGS.
was an ancient popular festival in England, having no relation to a
mourning. In the old Roman calendar a "d9le of soft beans" is set
down for this day. This is the same as the dole of peas boiled
soft called Carlings. "Our Popish ancestors," says Brand, "cele-
brated, as it were by anticipation, the funeral of Our Lord on this
Care-Sunday, with many superstitious usages."
· Lloyd, in his" Dial of Days," observes that" on the 12th of March,
at Rome, they celebrate the Mysteries of Christ and His Passion with
great ceremony and devotion." They celebrated many mysteries in
Rome undreamt of in Protestantism ; this of Careing Sunday being one.
What with the beans in Rome and the beans and peas in England,
we may call it the Feast of the Lentils.
The festival of the lentils was Egyptian, and consecrated to the
elder Horus, the child that died, not the Horus who rose again.
Isis, according to Plutarch, either conceived or was delivered of
Harpocrates about the winter tropic, he being in the first shootings
and sprouts very imperfect and tender ; which is the reason, they
say, that when the lentils begin to spring up, they offer him the tops
for first-fruits. 1
· Plutarch, however, has mixed up the two Horuses. Har-p-Khart
was conceived in the month Mesore-in the African Galla language
the lentil is named MESERA, and MASURA in Sanskrit-and a sort of
pulse was presented to his image in that month (Plutarch); his death
occurs about the time of the winter solstice, when Isis made search for
him, and the sacred cow was led seven times round about her temple.
This was in the seventh month of the sacred year, Phamenoth
(Pa-Menat, the month of the wet-nurse). The reason for this, says
Plutarch, is because the sun finishes his passage from the winter to
the summer 'tropic in the seventh month. In the Alexandrian year
the feast of Phamenoth had receded to February 25, and about this
time was the feast of lentils, brought on by Rome, and celebrated on
the 12th of March. The tender shoots of the lentils offered to
Har-ur are imitated by the peas being steeped until they were soft
and tender in making Carlings.
Gregory says there is a. practice of the Greek Church to set BOILED
corn before the singers of those holy hymns which were sung in com-
memoration of the dead, or those which are asleep in Christ, and
that this rite denoted the resurrection of the body, and he quotes
Paul, "Thou fool ! that which thou sowest is not quickened except it
die." 2 The parboiled wheat, the steeped beans and peas, and the
tender shoots are all one as types.
The hymns also were identical in their character with that song of
Linus heard ·by Herodotus in various lands sung in memory of the
divine victim ; the song of the RENNU or nursling, the child Horus,
who in death was Maneros. The child and seed are identical as Sif
1 Of Isis and Osiris. 2 Opuscu.la, 128, ed. x6so.
._.,-.
(Eg.), and the first Horus as the seed was buried in the earth, during
the typical three or the forty days, when the seed quickened and
the transformation took place by which he became the Horus-Khuti
of the resurrection. In India it is yet held to be the most propitiatory
of all good works to personate the buried Seed by entering alive into
a vault and remaining there whilst a crop of barley, sown in the soil
overhead, springs up, ripens, and is harvested, which takes about the
length of the forty days of the Mysteries and of Lent. Rich Hindoos
usually perform the forty days' rite by proxy.
· In going "a-souling" on "All Souls' Day" in Herefordshire, the
oat-cake, called SouL-MASS CAKE, used to be received with the
acknowledgement,
"God have your saul,
BEANS and all.'' 1
The oats had superseded the ·beans, but this type of the seed
survived.
The lentil takes its name. from that of the Renn (Eg.), the nursling
child and tender shoot.
The feast of the l~ntils, then, belonged to the elder Horus, he who
was born of matter, and was always the elder, the sufferer, and the
child, because the type of the dying sun. Har-p-Khart is Har the
child, the Crut, the dwarf or puny weakling, in short, our Carling.
Carline is a name of a woman that does not bear. The Carling
is the foundation beam of a ship or the beam on the keel. Har-p-
Khart corresponds to both. He was the basis, but also typified the
I r infertile sun. The truth is the adapters of the ancient festivals
and celebrations to the new theology were hard put to it in
adjusting the times of the two Horuses to the one Christ. For the
Egyptian Messiah was double, as will be demonstrated. And the
feast of the lentils was dedicated to the first-born Horus, whereas
the Easter festival was consecrated to the younger, the god who rose
again.
This is the one of whom Plutarch. observes in continuation of the
account of the lentils offered to Harpocrates :-"They also observe
the festival of her (Isis) after-birth, following the vernal equinox."
The after-birth was the younger Horus, the god of the Easter
resurrection. The suffering Messiah was represented as passing through
a feminine phase, and as weeping te<J.rs .of blood. This was signified
by the wound of Tammus, and the Kenah image used by the women
of Israel in their lewd and idolatrous mourning for Adonis. Apis
was passing through this period during the forty days of Lent when
he was visited by the women alone, who stood before his face and
raised their clothes to show him their secret parts ; they who were
forbidden to enter his presence at any other time. 2 The action was
1 Brand, All-hallow Even. 2 Diod. Si,c. b. i.
.I
-
A BooK oF THE BEGINNINGS.
food by Eastern Christians during Lent: that is, during the time when
the eye of Horus was being formed which was called the Tahn, and I
i
was made~of tahn, a substance typical of preservation or salvation.
This was in the place of preparation and of re-uniting the Osiris from
his two halves, the two Horuses. The process of preservation by the
TARN is described in the seventeenth chapter of the Ritual as that of
being steeped in Resin or T AHN.
A very ancient form of the Genitrix who gave re-birth to the Child-
Horus, the Runt as the Renpu, the fresh shoot of eternal life, was Ren-
nut, and her name is that of the season during which the mothering,
the passion, and the transfiguration take place, the Romish Lent.
The day before Good Friday is called Shere Thursday and Maundy
Thursday. Shere Thursday is the last day, the day selected for the
Last Supper of the Lord, and Sher (Eg.) signifies to close, to shut.
Sheri also means a rejoicing, and to breathe with joy. Maundy
1 In the worship of the biune being called Venus-Barbatus,-" Videre est t"tt zpsis
temp!is cum publico gemitu, miseranda ludibria et viros muliebria pati, et Iiane·
impurz" et impudici corporis labem. gloriosa ostentatione detegere." Also see
Arnobius, Adv. Gmtes, 5, 7. ; and Dictionary of the Bible (Smith), v, iii., p. 1434·
2 Ritual, ch. 17. '
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 273
interpreted by Menti (Eg.) tells the same tale of the ending. Menat
means the end, repose, death, or having arrived.
In Northumberland and Yorkshire Shere Thursday was known as
Bloody Thursday, and in Egyptian Tsher is blood, gore, red blood,
bloody, also the name of the red calf or heifer of sacrifice, the lower of
the two crowns, and the desert land. The "red calf in the paintings"
is alluded to in the chapter of transforming into a Phrenix.1 In
ancient times, we are told, the people clipped their beards and polled
their heads, and the priests shaved their crowns, on this day. The
hair-symbol is important. The Child-Horus, the Carling, wore a single
lock of hair, the type of childhood.. This was put away on arriving at
maturity, when he transformed into the fully pubescent God. As
the child, he was the non-pubescent Horus, as the second Horus
he became the Sher. Share in English denotes the pubes of a
man; in Egyptian Sher denotes pubescence. Sheru (Eg.) is barley,
because it is bearded, and the word signifies the adult, the youth
of thirty. 2
The Child-Horus was the beardless youth, the mere Carling with
the curl of childhood, either boy or girl. The· sun of Easter is
the virile, pubescent, full-bearded, no longer the wearer of the Horus
lock, but the adult Sher, represented as a youth of thirty. 3 Sher
has an earlier form in Kher, to be due; Kher, the word or logos.
Passion Week is called Char or Care Week ; the Char, as in
Egyptian, is a completed course, and on Char-Thursday the circle
clasped on Good Friday was completing, and being " CHARRED."
Khar (Eg.) also signifies the animal destined for the sacrifice ; and in
England, on Shere-Thursday, the altars were washed (for the new
sacrifice). 4 . Khar modifies into Har, the lord, who was the hairy
or full-bearded solar god, represented as being buried for three days
in the underworld, and mourned with the same ceremonies as those
of our Shere-Thursday, or rather as those of the three days. Thus
we have the two types in "the Kar (Shere) and the Carling, the one
being the diminutive of the other; and as that modifies into Har,
we have the two Horuses in their right relationship by nature and
by name. This will explain why the Christian ritual traverses the
same ground twice over. The Church of Rome continued both
Horuses and all their symbols faithfully enough. For example, the
time was, as late as the year 1818, when Bloody or Holy Thursday
was celebrated by the typical burial of the Christ on that day ;
i and in the · Sistine Chapel and other churches the Host in
/ a box, i.e. the real flesh and blood of Christ, was laid in the
sepulchre the day before the rite of the Crucifixion was performed.
" I never could learn," says the eye-witness, "why Christ was to be
f
_[
A BooK OF THE BEGINNINGS.
'.
A BooK OF THE BEGINNINGS.
knees, many holding their hands at the back of their heads. This
they do seven times over. At the top is St. Patrick's Chair, formed
of two large flat stones set upright on the hill. There sits an aged
man who, while they repeat their prayers, turns them round three
times. The penance is concluded by the devotees going to a pile of
stones called the altar. 1 The name of the place, "Stoole," is identical
with the Ster (Eg.), a couch or seat, and the other meanings of the
word, coupled with the nature of the ceremonies, suggest that this
must have been a most ancient form of the Ster or burial-place of
the dead. The seven times also appear to connect the Mount with
the goddess of the seven stars, the Great Bear, who was the first form
of the seat, and abode of the living and the dead. According to
Polwhele, there used to be on Start Point, in South Devon, the visible
remains of a temple that belonged to the goddess Astoreth, and he
connects the Start with her name. In Egyptian, Ster-t is the partici-
pial form of Ster, to be laid or stretched out. The Start might
be named from the way in which it is stretched out. It is the Start
Point, and the Ster was the couch of the dead. Start or Stert may
include the As (chamber, resting-place) of Taur or Taurt. These
high places were burial-places, and the dead used to be carried long
distances to be interred on the headlands, where the stone sanctuaries
once stood. Caistor Church had taken the place of the Stoole and
the Start.
Although out of date here, it may be mentioned that in North-
umberland it was customary on the 24th of June, to dress up stools
(the seat) with a cushion of flowers. A layer of earth was placed
on a stool, and various flowers were planted in it, tastefully arranged,
and so close together as to form a cushion. These were exhibited
at the doors of houses and at the crossings of the streets and comers
of lanes, where money was solicited from the onlookers for a festival
in the evening. 2 The stool was a form of the Ster, the seat which
represented the genitrix. -
In the Witches' Sabbath the eye-witnesses tell us how they joined
hands and formed a circle standing face outwards, and how, at certain
parts of the dance, the buttocks were clashed together in concert, 3 in
the worship of the goddess of the hinder quarter ; and at one time a
ceremony was observed at Birmingham on Easter M<?nday, called
"clipping the church," when the first colliers placed themselves hand
in hand with their backs to the church, and thus gradually formed a
chain of sufficient length to embrace the building. 4 In our E~ster
and Pasch we have the same season doubly derived from Rest and
Pasht, two Egyptian goddesses. The term Easter denotes the division
(er) of Rest, the British Eseye and Egyptian Isis, who was the earlier
Taurt, whence Hes-ta-urt, Astarte, Ishtar, and Eostre. She was the
Sabean-lunar genitrix. Pasht is the later solar goddess, whose
types were the cat and lioness. Her name denotes the division of
Easter. Both Hest and Pasht, as well as the earlier Typhon, were
typified by the seat, the hind quarter, which became the seat of worship,
as the Church, just as Stonehenge had been the seat of Eseye.
The gammon of bacon and leg of pork, which are still eaten at
.Easter, are typical of the goddess of the hinder thigh, who brought
forth the son, whether as the Typhonian Khepsh or the lioness Kheft.
The pig however identifies Rerit, the sow, the Goddess of the North
Pole and Great .Bear, the oldest form of the genitrix in heaven,
whose son was Baal, and whose bringing forth was solstitial, whereas
the solar time of birth was equinoctial.
About the end of the sixth century it was discovered that the
difference in point of time between the British Pasag, as celebrated
by the natives, whether we look on them as Christians or pre-Christians
and the Easter ceremonies as observed in Rome, was an entire month.
This means that the festival had been kept in the British Isles for
2,1 55 years previous to the sixth century, and the people were behind
solar time to that extent, on account of their not having re-adjusted
the times of the feasts, fairs, and fasts, by which the reckoning
was kept. 1
It was a popular superstition in England that the sun danced on
Easter Day. In the middle· districts of Ireland, says Brand, the
people rise on Easter morning about four o'clock to see the sun dance
in honour of the Resurrection. He also mentions a mode· of making
an artificial sun dance on Easter Day in a vessel full of water set out
in the open air, in which a reflected sun was seen to dance. This
custom was practised by the present writer's mother, who little knew
what a good heathen she was ! We read in the Ritual, "I do not
DANCE like thy form, oh sun ! borne along in the river of millions and
billions of moments." 2 " Thou hast LODGED DANCING" 3 is said of
the sun of the horizon, that is of the levelo the sun of the equinox, who
was called Har-Makhu. The dancing may be interpreted by the
scales or balance (Makha), and the nodes of ascent and descent. The
sun dancing on Easter Day is at the poise of the equinox. Malm
(Eg.) means the dance, and the Makha-level was the place of dancing,
and Khekhing up and down.
"Apheru dandles me," says the Osirian. 4 Ap-heru is the equal
road, that is, the equinoctial level, and dandling is the same as the
dancing of the sun on Easter Day ; the image being founded on the
scales or balance figured as going up and_ down and dandling the
child new-born as an immortal at this the place of rebirth into the
higher life.
1 Gieseler, vol. I. p. 54; Cummianus, cited by Ussher, Sylloge, p. 34·
2 Ch. IS. a Ch. rs. 4 Ch. 44·
-----:-------;-,---~
- - . . I
\-·
~-
"---"'··~w---·.-o: ......-:,..-.;---...... ~ ··~·
I . ;;(
legend of two dancers doing the mill by raising each other up and
down.1 The GAVOT dance is l:!-n extant form of the KABAT.
The imagery and place of the equino~ can be identified as
Egyptian. The cake is an ideograph of the horizon and the cross
figured on it of the crossing. The cake then is a symbol of the equinox.
Honey-fairs are celebrated 'in Cumberland and other parts of the
North, with no relation to honey. They are a kind of wake, with
dancing and other sports, held a week before Christmas. The honey,
or hinny, called a "singing hinny," is a cake. The fair marks a re-
peating period. Han (Eg.) is the cycle. Rani means to turn and
return. Hani is the solar bark; Hannu, the scales. If the Honey
fair had got belated from the time of the autumn equinox to the week
before Christmas, that would calendar the lapse of over five thousand
years. The cake, however, as the pancake, belongs to the horizon of
Easter. Khekh (Eg.) is the balance, level, equinox. In English the
cock is the tongue of the balance; as is the Khekh in Egyptian.
Making cockledy bread is related to the equinox. Aubrey and
Kennett describe the game. " Young wenches have a wanton sport
which they call moulding of cockle bread, by getting upon a table-
board and gathering up their knees as high as they can, and then,
wabbling to and fro as if they were kneading dough, they say these
words:
"My dame is sick and gone to bed,
And I'll go mould my cockle bread,
j Up with my heels and down with my head,
And that is the way to mould cockle bread."
/
"My grandy's sick, and like to be dead,
And I'll make her some cocklety bread." 2
This, however, was not the only way. The present writer, when a
child, was received by a group of country girls as one of their own
sex, and initiated into the mysteries of their games, which retained
relics of the most primitiv~ symbolical customs. Making cockledy
bread was one of these. " Up with my heels and down with my
head" shows the reversal or transformation to be found in what we
term khekhing. It also denotes the bringing of head and heels
to the level or Khekh. And that this was the significance is shown by
the other practice of lying down flat on the floor and rolling to and fro.
Each one of the party did this in turns. whilst the rest sat round in a
ring. The ring was zodiacal, and the wabbling to and fro was the
aso~nding and descending motion of the balance. They were doing
their scales. It was the same thing as the Kabiric custom of doing
the mill by two persons raising each other up and down as in a pair
of scales, called the Kabat, the same as the Kapat of the Abipones,
1 Champollion. See· Pierret, "Kab-t." 2 Brand, "Cockle Bread."
..:=... ; =·
\
\
\
\
cfrom where his ship was sailing overhead. This would originate in some
astronomical teaching, just as we might say if the knife fell straight
through the earth, it would come out at a given point in Australia.
-It was a mode of describing the antipodal positions of the solstices
and the sailing of the sun's bark through the upper signs, in relation
to Makha or the equinoctial plane and the region of Magonia. Ma-
gonia as the place of the scales would, at the time of the autumn
equinox, be the landing level during the season of the equinoctial
gales and Typhonian tempests.
The Egyptian MAKHA, and the Irish MAGHERA (Co. Down), where
the maypole was formerly erected at the crossing; the Moslem
MECCA, and the Greek MAKARIA, an abode of the Blessed, and the
MAKARON NESOI, or Islands of the Blessed, were each and all based
on and named from the Makha of Magonia, as the landing-stage of
the sun and the souls from the passage of the underworld. MEIGH is
an Irish name of the Balance or Scales.
We find the Cake also under this name. When Dulaure wrote
his work it was the custom at Clermont and Brives in France to
make Easter Cakes in the image of the female, and these were popu-
larly known as MICHES. 1 The MKATE in Swahili is a cake, and in
English a Micher is a cake or peculiar kind of loaf.
The Guising Feast, or Gyst Ale, was commonly held in the spring
about the time of Lady Day, when rents were paid and servants
were engaged for the year. The Gyst is really the hiring or cove-
nanting, and the Ale was the periodic festival. Kes (Eg.) is to bind
and be bound, to envelop with slight bands, and Khes is a sacred
/
l
rite. The Gyst was the binding or covenanting at the most hallowed
time of the year still known as Lady Day. The Marlocking, or frolic,
and rough horse-play of the same season, supposed to illustrate the
manuring of the fields with marl, is more probably derived, like Gyst
from Kes, from Mer (Eg.), to bind, attach (marry), will, and Lekh
(rekh), to reckon, know, relationship. The Marlock is the periodic
merriment and celebration of the newly made covenant or binding; a
form of the statute fair.
Amongst other Hocktide customs kept at Hungerford, in Berk-
shire, is one connected with the Charter of the Commons for
holding the ·rights of fishing, shooting, and pasturage of cattle
on the lands and property bequeathed by John O'Gaunt, Duke
of Lancaster. The day is known as Tuth Day. The tything or
tuth men proceed to the high constable's house to receive their
" tuth," poles, which· are commonly bedecked with ribbons and
flowers. These tuth men visit all the schools and ask a holiday for
the children. They call at various houses and demand a toll of the
gentlemen. The tithe levied on the ladies is a kiss, and in the streets
they distribute oranges all day to the children, The high constable
1 Dulaure, vol. ii. pp. 25-57.
\
'-
is elected at the annual court held on this day, and one of the
customs is for the constable's wife to send out a plentiful supply of
cheese cakes to the ladies of the place. 1 The Tut, or Tat, was an
Egyptian magistrate ; the Tut is also a symbolical image, a type, and
a ceremony. Tat means to establish and to signify. '
The palm with us is the sallow or willow, and this serves for the
same symbol as the palm-shoot of Taht or Tekh, on which he marked
another year (Renpa). It was the custom on Asc~nsion Day for the
inhabitants of parishes to perambulate and beat the bounds. At the
commencement of the procession willow wands were distributed, especi-
ally among the boys ; at the end of each wand there was a handful of
" Tags," as they were termed, and these were given away in remem-
brance of the event, and as honorary rewards for the boys to
remember the boundaries. 2 It was a practical mode of tecch-ing or
teaching. Tek (Eg.) means to fix and attach. Tekh was the name
of the divine teacher who registered the years and cycles on the \ '
branch of palm, which was thus represented in England by the slip
of sallow. The peeled willow wands were called Gads, and the gad is
an English measuring rod ; thus the wand with the tags was another
emblem of Tekh, the measurer of earth and heaven and preserver
of boundaries.
At Leighton Buzzard, Beds, the children 9f the township, bring-
ing gr~en boughs in their hands, assemble each year at the market
cross on Rogation Monday. There. a procession is formed, headed
by the town crier, and usually accompanied by the guardians of
the charity lands. . They proceed to a number of different stations
situated on the boundary of the land belonging to the poor, and at
each of these a boy is made to stand on his head with legs extended.
A book is held over this figure of the cross or crossing, and a reader
recites, in a loud voice, a description of the benefaction, its purpose
and extent. The children receive one cake each, and the boy who
is inverted and bifurcated receives two. Here, again, is the cake
and the crossing with the beating of the ancient boundaries, the
,double cake corresponding to the Dual Truth.
A festival called BEZANT, so ancient that no authentic record of its
origin or meaning exists, was formerly held at Shaftesbury or Shaston
on the Monday in Rogation week. The borough stands on the brow of
a high hill, and, owing to its situation, was, until lately, so deficient in
water that the inhabitants were indebted for a supply of this necessary
of life to the people of the hamlet of Enmore Green, lying in the valley
below. The water was taken from two or three tanks or reservoirs in
the village and carried up the steep ascent on the backs of horses and
donkeys, and sold from door to door. The Bezant was an acknow-
ledgment of the privilege made on the part of the mayor, aldermen,
and burgesses to the lord of the manor of Mitcombe, of which
1 Dyer, p. 191. % Hawkins, History of Muslc, ii. r 12.
... ----····-:-~ ----.:;-- ------ .
I
'.
means the- turning back of Winter. Green was the symbol of re-
birth. Our May customs, games, rites, and ceremonies belong mainly
to the equinox, an,d this contention of Summer and Winter equates
with the battle of Horus and Sut at the crossing ; the proper date
would be the 25th of March.
In Hasted's History of Kent, it is related that a singular and most
ancient May custom was extant at Twyford in that county, although
nothing was known of its origin or meaning. Every year the people
elected a " Deputy to the Dumb Borsholder of Chart," as it was
called. This Dumb Borsholder was always first called at the Court-
Leet holden for the hundred of Twyford, when ~e keeper of the_
1 Dyer, p. 246.
BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING. 285
image for the year held it up to the call, with a neckcloth or hand-
kerchief run through a ring fixed at the top.1
The dumb Borsholder was made of wood, about three feet and
half an inch long with iron ring atop, four more at the sides, and a
square iron spike at bottom, four and a half inches long to fix it in
the ground. It was made use of to break open, without the warrant of
any justice, either of a certain fifteen houses in the precinct of Pizein-
well, on suspicion of anything being unlawfully concealed there. The
Dumb Borsholder claimed liberty over these fifteen houses, every
householder of which was formerly obliged to pay the deputy one
penny yearly. This Borsholder of. Chart and the Court-Leet was
discontinued and the Borsholder put in by the Quarter Sessions, for
Wateringbury, afterwards claimed over the whole parish.
Chart represents the Egyptian Karti, the dual Kar or circle which
was divided equinoctially at the Pool of the Two Truths. The plural
chart exists in Kent where we find the Two Charts called the Great
and Little Chart.
The place of the Leet was Twyford, the double crossing, an equi-
noctial name. At Twyford the river Medway receives two of its
affiuents, one rising in Kent, the other in Sussex ; and here the Pool
of the Two Truths (in An) is represented by the Pizein Well.
) Pi-shin is in Egyptian the circuit, the twin-total of the Two Truths
I typified by the two waters or by the Pshent Crown and Apron; it is
the equivalent of Twy-ford. The mapping out is astronomical and
identifiably Egyptian.
1
\
At the place of the well of the two waters, was the hall of double
justice. And at Twyford was held the Leet. A Leet is a meeting
of cross-roads, a type of the equinox, and the Leet in the legal sense
is the hall of Justice.
Lambarde says that which in the West Country was at that time,
·
or his word for the safety of all. When he went down he ·promised
to rise again, and when he re-ascended he was as good as his word,
the word made truth, the justified Makheru.
The Kart or orbit .of the sun was divided into upper and lower ·
heaven, and in the nether Kar, the "bend of the great void " 1 are
the fifteen gates of the House of Osiris, through which Horus, as
"Tema" the justicier, has to pass, and issue from the fifteenth gat~\
on the "day of the festival of the adjustment of the year," that is,·
of the spring equinox. 2 These fifteen gates were probably luni-. \
'...
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 287
working ·on that day were compelled to leap across the river. Cober,
or fall into it. The Cober answers to the Egyptian Khepr, the trans-
former and god of the crossing where the transformation occurred.
We have the mount of transformation of the one water into two rivers
in the Irish Kippure; ·the image of transformation in the Cyfriu, and
here the Cober, the river of the crossing, supplies another type of the
passage and change of Khepr. At Helston the people danced what
was called the Fade dance, claiming the right of crossing and passing
wherever they chose, up and down the streets, and through and
through the houses. This answers to Fetu (Eg.), the four quarters,
and -it is suggested that that is the meaning of t.he Fade dance.
FUDU, in Zulu Kaffir, denotes a peculiar kind of dancing: a VITHI
in Sanskrit, is a sort of drama. The festival is called· the Furry, sup-
posed to have the same meaning as the fair. The word and its true
significance are probably represented by Peru (Eg.), to go out, go
round, show, appear, see, sight, manifest, explain, with the ideograph
of the year. Michael is the patron saint of Helston, and he is the
- British form of Har-Makhu or Khepr-Tum, the sun of the double
horizon, and equinox.
Helston has a traditi-on which shows the place is named as the
stone of Hel, that is Har (Eg.) the Solar Lord. The stone placed
at the mouth of hell is contended for, as was the body of Moses by
Michael and Satan,1 or the advantage in the scales by Har-Makhu
and Sut. This marks the annual conflict of the Mythos localized at
Helston, the Furry festival and Fade dance being held in commem-
oration of Michael's or Har-Makhu's victory. The 8th of May is
3,000 years behind the correct date.
An old distich says:-
" Shig-shag's gone and past,
You're the biggest fool at last,
When Shig·shag comes again
You'll be the biggest fool then."
Lex Scripta of the Isle, as given for law to Sir John Stanley in 141 7;
"This is the constitution of old time, how ye should be governed on
the Tynwald day. First you shall come hither in your royal array,
as a king ought to do by the prerogatives and royalties of the Isle
of Mann, and upon the Hill of Tynwald sitt in a chair covered with a
royal cloath and quishions, and your visage to the east, and your
sword before you holden with the point upward." 1 The Barons
beneficed men, deemsters, coroners, and commons were to be ranged
around the royal seat, according to their degrees. This was on the
one side to hear the causes of crime and of complaints, and on the
other to hear the government of the land and the royal will annually
proclaimed. Wald is an English word, which signifies government.
The Tyn we interpret by Egyptian. Ten is the royal seat, cabinet,
or throne-room. To ten (ten-t) is to take account, reckon, each
and every. The Hill was the Ten, elevated seat, or throne, said
to have been built of earth brought from each of the seventeen .
parishes of the island, just as to ten (Eg.) means to fill up and com-
I plete the total. The Ten, with the article suffixed, is the ten-t, the
throne, royal chamber, or other room of the king; and to the present
1.
time a tent is erected on the top of the Tynwald Hill on the Tynwald
Day, and arrangements for the rites are still made according to the
I ancient custom. 1 The ceremony belongs to a time when the year
began with the summer solstice, and the king turning to the east
shows his assimilation to the solar god.
The "Blue Peter" is a 'flag with a blue ground and white figure in
the centre; it is hoisted as the signal when a ship is about to sail.
It notifies to the town that any person having a money claim may
make it before the vessel starts, and that it is time for all who are
about to sail to come on board. Peter is supposed to be a corruption
of the French PARTIR. The Blue Peter is a time-signal.
I Cumming's History of the Isle of Man, pp. 185, 186. 2 Dyer, p. 325.
I
I
f
l
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 289
i.
ton (tun) means to fill up, terminate, determine, as was done by the
reeds. Tr-tun also reads the high time or tide of midsummer.
We also have the Petar or Beta,r candle. At.the festival of St. Giles,
whose day is September first, betar candles were burned in his church
at Oxford. These are mentioned in the Proctor's accounts so late as
the early half of the sixteenth century. They are called Judas Betars
and Betars for Judas' light. This apparently associates them with the
lights at the betrayal ascribed to Judas, which would be in keeping
with the meaning of Petar, a time, to discover, show, explain, reveal.
In Egyptian symbolism the candle, Ar, was a type of the Eye-of-
Horus and is called the Ar-en-Har. The betar was made so as to
give forth a strong smell in burning. A form of this candle used in
the Coventry Mysteries was made of resin and pitch. 1 Also the eye
or candle of Horus was made of tahn or resin. The first Horus,
the Khart or Khar, was the cripple deity, and Giles or Gele, as his
name is also spelt, was the patron saint of cripples. He was a
cripple himself who refused to be cured of his lameness. His church
in Cripplegate, London, still represents the idea. Now it seems to .me
that the betar or petar candle tends to show, reveal, explain, th::tt it
was an extant form of the Ar-en-Har candle, and eye of resin, and
that the Cripple Gele or Giles was the Cripple Khar (or Khart), who
was also the Kherp as the first form of the child Horus.
On July 25th, St. James's Day, it is the custom for the rector of
Cliff, in Kent, to distribute at his parsonage, annually, a mutton-pie
and a loaf, to as many persons as choose to demand them. The
amount expended in costs is about £r5 a year. Nothing is known
of the origin of the gift. But it happens that the name of the living,
Cliff, corresponds to the Egyptian Kherf or Kherp, which muns to
supply a sufficiency, an offering of first fruits, the first or model form
of a thing. Kherp also means to steer. And this would apply to the_
first day of the oyster-fishing, as on St. James's Day it is customary
in London to begin eating oysters. The Egyptian sacred·year opened
about this time, the date given being July 2oth. With this custom
of Cliff we may compare that of the "Clavie," in. Morayshire, where
we find the procession used formerly to visit all the fishing-boats
in making the circuit of the boundaries.
The upper crown of Egypt is white, the lower red. When the
sun entered the abyss, the white crown, put on at the time of the
vernal equinox, no longer applied. One name of the abyss, the deep,
is the Tes, and at Diss, in Norfolk, it is the custom for the juveniles
to keep" Chalk-back day on the Thursday before the fair day, held
on the third Friday in September, by marking each other's dresses
behind with white chalk." 2 At this time the sun, the enlightener or
whitener, entered the region called the hinder part of the circle. The
1 Sharp's Coventry Mysteries, p. 187.
1 Notes and Queries, Ist ser. vol. iv. p. 501.
--- ,· ..
--~-- . - --.,-..,..,
... -,.,.~- .
upper crown is the Hut, of H u, the white god, and the red is the crown
of the ilower sun. In the Universities of Oxford and Cambridge, WHIT-
sunday was especially observed as a SCARLET day. 1 Further, we shall
find that Thomas is a representative of Tum, the wearer of the red
and white crown, and to him has been assigned the onion of Hu, and
one of the old cries of London was ''Buy my rope of onions ; WHITE
St. Thomas's onions," the white (Hut) Hu being a form of Tum or
Tomos. The chalking on the back denoted that the rule of the
White God of the White Crown had ended.
The peasantry in the parish of Bishop's Thornton, Yorkshire,
object, to gathering blackberries after Michaelmas Day, because, as
they say, the devil has set his hoof on them. The triumph of Typhon,
. the Egyptian Satan, began ·with the autumn equinox, when the sun
entered the lower signs, and Osiris was shut up in the ark of the
underworld. The bl9-ck fruit then passed into the possession of the
dark power; the Apophis-serpent of evil, who, as Satan, made his trail
over the berries. The berries thus rejected are often the ripest and
fi·nest, yet the superstition holds its ground against the temptation
of selfish gain.
In Suffolk the harvest men have a custom called ten-pounding, the
origin of which term is unknown, but it has nothing to do with the
number ten; 2 The reapers who work together agree to a set of ruies
by which they are governed during the time of harvest. When any
one breaks them, a mode of punishment is practised called ten-pound-
ing. The culprit is seized aqd thrown down flat, and stretched 6ut at
full length on his back and held down. Then his legs are lifted, and
he is pounded on his posteriors. Ten (Eg.) means to extend, spread,
and stretch out. ·This describes the signification of both ten-pounding
and tunding.
The Welsh had a symbolical play on Allhallow Eve, in which the
youth of both sexes sought for a sprig of ash that was perfectly even-
leaved, and the first of either sex that found one cried out "Cyniver,"
and was answered by the first of the other sex that succeeded, and this
was an omen that the two were destined to become man and wife. 3
The meaning of the word is unknown. KAB (Eg.) signifies two or
double. Nefer means good, beautiful, perfect. Kab-nefer (Cyniver)
would express the meaning of the cry when the Two perfect leaves
are found. Nefer (Eg.) also signifies a crown, the youth, puberty, and
to bless. Nefer is a divine title, expressive of the highest good and
absolutely perfect one. The" Un-nefer" is the good or perfect being.
It may be the word Cyniver is an abraded form of Ken-nefer. Ken
(Eg.) is to accompany, go together. Ken-nefer means that perfect
match sought for in EVEN leaves. This Cyniver suggests that the
name of the beautiful Gweniver is derived from Khen-nefer, the
1 Kalendar of the Engllsh Church, x865, p. 73· 2 Forby's Vocabulary.
a Owen's Welsh Dz'ctionary, voce Cynz'ver.
u 2
A BooK OF THE BEGINNINGS.
beautiful Khen, queen, accompanier or mate. Khen (Eg.) is the
boat, the ark, the feminine abode of the waters, and Gweniver is the
lady of the summit of the water in the triad of Arthur's wives. 1
The festival of Hallow Eve is observed in the Isle of Man by
kindling of fires with all the accompanying ceremonies to prevent the
baneful influence of witches. The islanders call the festival Sauin. 2
Sahu (Eg.) means to assemble and perambulate, to set up, charm,
drive away the evil, and the island was perambulated at night by
young men who stuck up at each door a rhyme in Manx, as the
charm against the evil influence.
We learn from Martins that the inhabitants of Lewis worshipped
a deity known by the name of ShonyA On "All Souls' Eve" of each
year, the people round the island gathered at the church of St.
M ulvay, and brought their provisions with them. Each famUy
furnished a peck of malt, which was brewed into ale. One of their
number was chosen to wade into the sea up to his waist, to carry a
libation to the god. He then cried, with a loud voice : " Shony, I
give you this cup of ale, hoping that you'll be so kind as to send us
plenty of sea-ware for enriching our ground the ensuing year," and
then threw the cup of ale into the sea. This act was performed in
the night-time, and at his return to shore the company assembled in
the church, where a candle was kept burning on the §1-ltar. They
stood silent for a little while, then the light was put out, and they all
of them went into the fields and spent the rest of the night in
-merriment.
Shony presided over the tides that deposited · the sea-weed and
drift on the land, and Shennu (Eg.) is to fish and gather from the
waters. Num (Nef), the God of the Inundation, was likewise the
Lord of Shennu. Shony, interpteted by Egyptian, was a deity of
the tempest and the tide answering to the Lord of Shennu and the
.Inundation. The sacrifice was offered to SHONY on the eve of "All
Souls'," and SHENI (Eg.) signifies the crowd, myriads, the million or
millions, and also the region beyond the tomb.
A modern writer has advanced the theory that religion began in
the worship of dead ancestors._ Unquestionably the image of the
dead did take its place sooner or later as the object of sacrificial
offerings, and in the case of the " TENF " (Eg .), the ancestor, which
is determined by the mummy figure, we cannot dissociate the
human ancestor from the wave-offering or TENUPH of the Hebrews.
Yet, according to the system of thought a!ld theory of things un-
folded in mythology and symbolism, and enforced QY the imagery
of the Egyptian Ritual, the sun as father, he who descended into the
.grave or the lower heaven every year, and was renewed in the person
1 Davies, Mythology, p. 187.
2 Train, Ht'story.qf the Isle o/ Man, vol. ii. p. 123, 1846.
s Wes~ern Isles, p. 287.
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 293
-of the son, was the first ancestor whose death had any sacred signi-
ficance. He is the old man, the ancient of days, the past of the two
Janus-faces in the images of Time, whose place was on the inner side
of the closing door whence issued the radiant youth for universal
welcome. And while the "Tenuph" or typical corn was waved to
and fro in token of the waving wheat, and in welcome to the sun
ascending from the lower signs, it was the wave of welcome and fare-
well ; welcome to Horus and farewell to Osiris, the father, the ancestor,
who had passed away in giving birth to the offspring; whether the
transformation was imaged by the sun or the grain, it was the dead
ancestor who had reproduced himself in the offspring now waved
and offered to the manes. This belongs to the genesis of ancestor-
worship, according to the data now collected and correlated.
At least it is certain that the solar, lunar, and stellar imagery fur-
nished the types by which the primitive men expressed their feelings
and intimated their hopes. The first ancestor of the fifty claimed by
Tahtmes III. in his ancestral chamber is Ra, the sun-god. Solely on
this foundation was the throne of the monarch built and the name of
Ra as monarch conferred. Ra was the first ancestor worshipped
because the earliest type of the fatherhood. Ancestor-worship applied
to the fatherhood could not have existed when men did not know
who tqeir fathers were. Long before that time.,the bones covered with
red ochre, and the embalmed body, the mummy, represented the ances-
tor of the soul in the primitive cult. The mystery of " Semsem "
(Eg.) applied to the re-genesis of souls is based on the solar myth,
and this is related to the ceremonial celebration of "All Souls' Day."
In the course of our explorations we shall find that " All Souls'"
Day is common to the various mythologies, as the one day of the year
on which the ghosts of those who have died during the year assemble
together, and prepare to follow the sun' through the underworld as
their leader into light. In the Mangaian version of the myth, if
some solitary laggard fails to join the crowd of "All Souls" at the
time appointed for the annual gathering and exodus, the unhappy
ghost must still wait on and wander until the next troop is formed for
the following winter, dancing the dance of the •starved in a desert
place where desolation s.eems to be enthroned. 1
On " All Souls' Day " a solemn service is held for the repose of
the dead by the Church of Rome. The "Passing-Bell" used to be
rung on this day, or, as it is sometimes. called, the N OANING Bell.
NuN -(Eg.) means negation, not, is not, without, and in English
to NOAN is to toll the bell. In some counties they say "the bell
NOANS," when the knell is rung; it proclaims that the person is not
(Nun), and the living are bereft (Nun), and the bell NOANS. "Old
Hob " was carried round from All Souls' Day to Christmas ; the
head of a horse (the grey mare) enveloped in a sheet. The Irish
1 Gill, Myths and Songs of the Pacific, pp. 157·9·
294 A BooK OF THE BEGINNINGS.
kept the festival of SAMHAN, called OIDCHE SAMHAN, when it was
believed that all the souls which had passed away during the year
were assembled together and called before the god Samhan to be
judged, and then passed on to their reward in the abodes of the
blessed, or, according to the modern report of the Druidic cult, to be
sent back into re-existence on earth to expiate their sins in the flesh. 1
Samhan and _Samana, in Sanskrit, mean to bring, unite, and join
together. SAMANA is coming, meeting together, collection, and
union. Samyana denotes the carrying out of a dead body. SOMEN
in English, SAMYN in Scotch, and SAMEN in Low Dutch have the
meaning of assem}?ling and joining together. Sem (Eg.) is to com-
bine, join together, unite, go in, a total, the "All" Souls; Sem, to
conduct a festival, to traverse and PASS. SMEN (Eg.) signifies to
determine, constitute, make durable, fix, and establish. The SMEN
were the primodial eight gods, the Ogdoad of mythology, founded
on the seven stars of the Great Bear (our Old Hob) and the Dog-
star, the " Children of Inertness," the " Betch-party" in Am-Smen
who ruled before the firmament of Ra was uplifted. In the solar
mythos the son was annually established in place of the father in
SMEN, the place of preparation of "All Souls," and their regenera-
tion in the mystery of Sem-sem followed, and was founded on that of
the sun and earlier stars.
" The Osiris lives after he dies like the sun daily, for as the sun
died and was born yesterday, so the Osiris is born" or the soul is
reborn. 2 In the same way the annual sun was the type of the
soul in the gathering of "All Souls," that assembled on the day
appointed to pass frqm earth to heaven along the shining track. To
recur for a moment to the mummy type of transformation, the Shebti
or double shape, it can be shown that this figure also represented
the risen Christ of mythology;
The Christ is said to mean the anointed, but it cannot be that
grease is the root-meaning of so mystical a name. It is so, however,
for all that has hitherto been expounded. Chriso, Chrisei, Christes,
Chriesthai denote an anointing with oil or unguents, and the Christ
in this sense is literally the greased. Various languages show the
same result. But the root which yields grease supplies Kr worn
down in Egyptian to Ur for oil, and to anoint. IR, in Welsh, is oily,
unctuous matter; IRA, Cornish, to anoint; URO, Fijian, fat, grease ;
1 It is doubtful whether the doctrine of transmigration and reincarnation of souls
is not a Hindu and Greek misinterpretation of the Egyptian doctrine of trans-
formation, and a mis-rendering of the typology. In the Egyptian eschatology of
the Two Truths of flesh and soul, blood and breath, the " Sen-Sen '' still dominated
in their expression, and if the first soul, the mummy, that represented the flesh
body of earth, did not transform into the second or pure spirit, was not re-gene-
rated, it was resolved in the place of dissolution just as if the flesh were resolved
again into blood, and the blood formed the Red Sea, the Pool of Pant or Primordial
Matter. Now, in their "Abred," the Druids possessed this same region of source
and dissolution. This subject will be pursued in a chapter on the Ka Image and
the Mummy Type. . 2 Rz't. ch. 3·
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 295
the Scots. in London on St. Andrew's Day was probably the antithesis
to the ram of the spring equinox,! just as the black bird of autumn
is opposed to the bird of light. Tander's Day regulates the com-
mencement of the ecclesiastical year. The nearest Sunday to it,
whether before or after, constitutes the first Sunday in Advent, and
Tander's Day is sometimes the first, sometimes the last festival in
the Christian year. 2 This, again, relates the day to the equinox, and
keeps up the dance of the crossing, but at the beginning of the lunar •
year, still kept and correctly adjusted by the Jews about the time
of the auturrin equinox.
Shau, in Egyptian, is ~he English sow. The word Sha also denotes
all forms and kinds of commencement, beginnings, and becomings.
Now the people in the parish of Sandwick, in Orkney, kept what
they termed Sow-day on the 17th of December, upon which day
every family that had a herd of swine killed a sow. 8 Th~ Egyptians,
according to Herodotus,. held the swine to be impure, but· they had
. their Sow-day. One day in the year (at the full moon) they sacrificed
swine to the MOON and Osiris. He knew why they· did it, but
thought it becoming not to disclose the reason. 4 The sow was a type
of Typhon, and the time of Typhon began at the autumn equinox.
Anent this time we learn that from Michaelmas to Yule was the time
of the slaughter of Nairts. 5
It appears to me that the Nairt here slain in the Typhonian time
was an infertile animal named from its not breeding. Narutf (Eg.),
the variant of Anrutf, is the barren, sterile, infertile region in the
Ritual. Neart also is an English name of night. Nai-rut (Eg.)
denotes the negation of the race, or non-fertility. Sow-day was so
ancient that there was no tradition concerning its origin, and if the
17th of December represented by the natural lapse of time that 17th
of Athyr (September in the sacred year) on which Typhon shut up
Osiris in the ark, 6 the custom was, indeed, most ancient.
The tinners of i:he district of Blackmore,. Cornwall, celebrate
"Picrous Day," the second Thursday before Christmas Day. It is
said to be the feast of the discovery of tin by a man named Picrous:·
There is a, merry-making, and the owner of the tin· stream con-
tributes a shilHng a man towards it.
Tin in Egyptian is Tahn, which is also the eye of Horus, and the
halfway Of heaven, that is, the equinoctial division where the eye
constellation is found. The division is Peka (Eg.), our Pasch or
Easter. Res (Eg.), to raise up, is also determined by the same
sign, the half-raised heaven. Pekh-res (Eg.) is the half-way heaven
1 Brand, St. Andrew's Day. 2 Book of Days, vol. ii. p. 636.
3 Brand, Martinmas. . . 4 B. ii. 47·
5 Laws and Constitutions of Burglts, made by King David the First at the New
Castell upon the Water of Tyne, t'n the Regiam Majestatem, 169<>, ch. io; Of.
Buchers and Sellers of Flesh.
6 Plutarch, Of Isis and Osi?-,s. . __ _ --~·
. '
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN N AM IN G. 2 99
of the equinoctial division. As before said, many of the equinoctial
festivals were transferred to the time of the solstice, as the initial
point of the uprising.
St. Thomas's Day is observed in some places by a custom called
" Going a Gooding." The poor people GO ROUND the parish and collect
·money from the chief people for the keeping of Christmas. Formerly a
sprig of holly or mistletoe was presented to those who bestowed alms.
Going round, peregrinating, is the essential meaning of Gooding.
The good-time is the periodic festival. Khut (Eg.)- signifies to go
round, travel circularly, make the orbit, circuit, circle, cycle.
Har-Khuti, god of both horizons, is the deity of going round, the
good or Khut god. The devil has the character of the goer round,
and he is called the good man. The fairies go in circles, and they
are the "good folk." Going gooding is the same as going gadding round
about. Khut is to shut and seal, to catch and keep hold. And in
the customs of Valentine's Day, catching and clasping of the person
is a salute equivalent to .the salutation "Good Morrow.'' 1 The going
round from house to house to sing the "Good Morrow, Valentine," is
identical with the going a-gooding. Orie form of Har-Khuti, the god
of going round, is Tum, whom the Greeks called Tomos. Gooding is
based on going round, making the circle as a symbol of a completed
cycle of time. In this sense the last Sunday in Lent is designated
" Good-pas Day ; " the six Sundays being called Tid, Mid, and Misera,
Carling, Palm, and Good-pas day. Kh.ut-pesh (Eg.) is the extent
~f the circle-making. The Khut as place was the horizon of the
Resurrection. And the "Good" Friday is the Khut Friday. Nor is
the hieroglyphic missing.
The Khut-ring is a seal and sign of reproduction, restoration, and
resurrection, and the kings of England, according to Hospinian, had
a custom of hallowing rings with great ceremony on Good Friday to
be worn as an antidote to sickness.
The greater number of popular customs and festivals belong to the
vernal equinox, although some of these have been shifted to the
Winter solstice to celebrate the later new year, and others have got
belated through not being readjusted in the course of time.
Train, in his History of the Isle of Man, 2 relates that the Christmas
waits go round from house to house at midnight for two or three
weeks before Christmas. On their way they stop at particular houses
to wish the inmates " Good morning." The fiddlers play a piece
called ANDISOP. Anti (Eg.) is to go to and fro. Sop (or Sep)
is a time, a turn, as is midnight and the turn of the year, the
solstice. But the true time of to and fro was equinoctial. The
dancing, mocking, and mixing were all connected with the vernal
equinox and the sun's ascent from the underworld.
Formerly it was a custom ~n Somersetshire for the youth of both
1 Brand. 2 1845, vol. ii. p. 127.
~--
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restore the ass, then this "hodening," with the horse's head and
· snapping jaws is the exact replica of the jaw-bone of the ass with
which the Jewish solar hero slew the Philistines. The Hebrew
mythology made use of the ass instead of the horse ; the ass on which
the Shiloh rode, the Shiloh being the young hero, the avenger of his
father; in the Hebrew myth Shem'-son. The singing of carols at
Christmas is still called hodening. · ·
· It is not known why our ancestors chose the 26th of December,
called St. Stephen's Day, for bleeding their horses, but people of all
ranks did so. Aubrey 1 says, " On St. Stephen's Day, the farrier came
constantly and blooded our cart-horses." Tusser refers to the same.
custom. The Pope's stud were also bled and physicked on this day.
Now in Egyptian STEFU means to sacrifice, to purge, purify, and
refine; this includes bleeding and physicking. Stefu is also a name
of the Inundation, which in the mystical aspect was the periodic flow
of blood. The blood-letting was probably a comminated form of
sacr-ifice, hence we find it is called " sacrificing."
The game of " Snap-dragon," played. by children at Christmas,
belongs to the solar allegory. Raisins are snatched out of the blue
flame of burning spirits or from the keeping of the dragon. The word
snap is the same as Snhap (Eg.), to take hastily, but Snab (Eg.), fire,
sparks, to burn, is the more appropriate, and it renders snap-dragon as
the fiery dragon. Snab (Eg.) also signifies configuration, and Snab,
to retreat and flee, expresses one part of the performance.
The yule log in Cornwall is called a Mock ; in English the Mock is
a stump or root of a tree. This is the old stock of the symbolical
tree of the old year, which was renewed from the branch annually.
Log or Rek (Eg.) is time, reckoning, rule. Mak (Eg.) is to regulate,
and the Christmas Eve was regulated and reckoned by the log, in this
instance by burning it. But the Mock is more than the stump or root
of a tree. It is the name of the wake or watch ; the children being
allowed to sit up to watch the log a-burning and drink to the Mock,
and keep up "Mag's diversion." Makh (Eg.) means to watch, think,
consider, and this was the watching. Also the name shows that the
festival was removed from the equinox to the time of the solstice, as
the Makha (Eg.) is the balance, scales, the emblem of the equinox.
· The Christmas tree will be especially treated in the " Typology of the
Tree," but it may be necessary to say a word here in season.
A writer in the Revue Celti'que, Mr. David Fitzgerald, has lately
argued that the TREE BAAL, and not the divinity, is the origin of the
name of "Beltene" for May. He says :-"The theory that the first
element is the name of an old solar or fire god has many adherents yet,
not by any means confined to the class of the superficial and half edu-
cated. The following, however, would seem to be the true explanation.
First, the Northern antiquaries seem to have been quite accurate in
1 Remains o/ Gentilis~J· MS. Lansd. 226.
J02 ·A BooK OF THE BEGINNINGs.
il
.1
.l
,)
"
1 Dyer, P· 493:
VOL. I. X
A BooK oF THE BEGINNINGS.
The demand is compulsory, and the bread and cheese are termed
Nog money. Nog is the Egyptian Nek, to force compliance.
In a Derbyshire masque at Christmas, the mummers perform a play
of St. George, in which he fights with and slays a character named
" Slasher." The doctor is called in and applies his bottle to the
fallen Slasher's mouth, which brings him to life again. Then the
Slasher is addressed : '' Rise, Jack, and fight again ; the play is
ended." 3 · ·
apart on one side, the women on the other, this being -the solstiCe.
In the midst of each party a wooden figure was set up. Then they.
all stripped naked, except for the wearing of a huge mask which
limited their sight to a small circle about their feet. It was death'
to lift the mask, or for the one sex to look on the other, and they.
danced on the snow naked to the arctic night, before the image. 1 ·
This was their mode of mumming, this was their celebration of the
transformation of the sun in the passage through the Meska. I.t
was the incarnation of the Child, for even while they danced it was
held that a KuGAN descended and entered the symbolic figure. This
-was the spirit of the renewal often figured as the Messiah and Saviour
Child of other mythologies.
In Egyptian Khu is a spirit, and Khen, to alight, rest, reveal. This
was the significance of the KUGAN. When the pantomime was over
the 'image was destroyed, the masks were broken· and thrown away..
The Kugan is the transforming spirit, who, in Egypt, was the
beetle-headed Khepr., and it is noticeable that in the Xosa-Kaffir
dialect a peculiar kind of sacred beetle is called a QUGANE.
The mask was also used by the Thlinkeets to place over the face
of the dead.
Our English pantomine still preserves the imagery of the Egyptian
Ritual, and scenery of the Meska, the place of re-birth. The
Meska is our Mask, and the mask plays a g~eat part in the panto-
mime. The Meska was the place in which the Mum (the dead)
transformed. The Mime in the mask .represents the mum or mummy.
In the Bask the Mamu is the ghost or hobgoblin, and to mam or
mum is to mask in a hideous manner, in fact, to personate the dead,
as was done by the African Mumbo-Jumbo. In German the ghost
or bugbear is the mummel. The "masks" of the pantomime
are the mummels, or mummers of the underworld, ~ho undergo
their change or transformation. The two worlds, lower and upper,
are represented, and the change from the one to the other is
portrayed in the transformation scene with its emergence from
the domain of gnomes, fairies, giants, sprites, into the upper world
of common day or daylight, the fun and frolic, dancing and feast-
ing of which are symbolical of heaven. And the gods are still
there in person. The great Mother in her ancient type of the
Dove (Columbine) and the Ancient of Days, the old father or
pantaloon ; the clown and harlequin are the two brothers Horus,
the clown, Kar-nu (Eg. inferior type) is the elder or child Horus,
and harlequin is Har, the younger, the spiritual type; Har of the
resurrection with the power of becoming invisible, or a spirit among
mortals.
A few things in common at starting may be sufficient for the
1 Bancroft, vol. iii. p. 145.
BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING. 309
foundations of languages, colonies, and civilisations, which grow up
unlike in their surface features. What they had originally in common
may be either outgrown or mossed over. If they grow at all there
will be divergence amongst the branches, although they spring from
the same rootage. Here, however, the supreme surprise is the amount
of Egyptian material still extant as English ; but more than enough
will have been produced in illustration of the "hieroglyphics in
Britain," the Egyptian "origines in words," and the Egyptian naming
of our "personages " and symbolical customs.
Aye. keeping their eternal track,
The Deities of old
Went to and fro, and there and back,
In boats of starry gold.
the speaker says : "I h3.ve endured hunger for the Son of the Virgin.
I have been in the White Hill in the Court of Cynvelyn, in· bonds for
a year and a day. I have had my abode in the kingdom of the
Trinity,"-this in enumerating the manifestations of the Word or
Ann6uncer of the various cycles of time.
Belin is said to have made a road from Totness to Caithness, and
another from Southampton to St. David's. 1 And when he had made
the burgh of Kaer-U sk, he went to London, the burgh he greatly
loved. He "there began a tower, the strongest of all the town:;
and with much art a gate thereunder made ; then men called it
Billingsgate.'' 2
The New Troy was established by the young sun-god, considered
as the child of the mother. "I am come here," says Taliesin, "to
the remains of Troy." s Also, New Troy, the White Hill, and the Gate
of Belin will.supply a possible rendering for the name of London.
Renn (Eg.), the virgin, pure, unblemished, is the equivalent of white~
as in linen (Reno); thus Renn-ten (London) is the White Hill.
Helvellyn is another Hill of Belin, and retains his.name so long as
mountains stand. "Now and evermore the name standeth there," 4
says Lazamon's Brut of Billingsgate, the Gate of Belin, in the
account given of the tower built by Belin, the good king who lived
there as the prince of peace and plenty, the Nefer-Hept of Egypt.
.Belin, like Sutekh and . Sat-reri, means the little or child Baal, wh9
.was Sut, the star-god, in the Sabean mythos, and Pryd (or Brute) in
the solar. 'So interpreted, London is the royal seat (Tun), the throne-
room of the Renn. The Renn is also the nursing mother, who was
.Rennut in Egypt, Luna and Selene in Greece, and the Keltic Luan,
the. moon-goddess. Tradition tells us that a temple of Luan once
stood where St. Paul's now stands. Thus London is the Tun of the
virgin (Renn) and child of a pre-Christian religion. Belin is the
diminutive·of Baal, and he is the mythical builder of London. Belin
is the Nursling, i.e. the Renn, and London was his seat and throne,
or tun, as witnessed by Billingsgate ; therefore the most probabl~
derivation of the name of the city is from Renn-tun (Lenn-tun), the
throne of the child, who was Belin in the British Mythos. The child
who came to. the "remains of Troy" was Pryd, who is represented
by Geoffrey as Brute who camefrom the remains of Troy.
The sun of the resurrection, i.e. of the vernal equinox, is the potent
because pubescent son. Hence he is the bearded or the long-haired god
in many mythologies ; the elder Horus being the wearer of the lock
of childhood. This is illustra~ed by Arthur in the story of the giant
who had made himself furs formed of the beards of kings whom he
had slain, and who commanded Arthur to cut off his beard and send
1 Brut, MS. Cott. Calig. A. 9, lines 4829-35, Madden.
2 Ib. lines 6oso-oo•
.a Hanes Talz'esi1z. 4 Lines 6o6o-4o
. -.-,
--~. .~
/
/
\
\
320 ·A BooK oF THE BEGINNINGS.
made the 'patron saint of weavers, knitters, and lace-makers, and Kat
(or At), in Egyptian, denotes weaving and knitting. Khet ·is to
net, weave, ·a woof. The Kat (Eg.) is the loom, the priill;al form of
this being the womb (Kat or Ked). The genitrix was the first
weaver and knitter, the Ankh·tie being a primitive symbol of her
work. Ked (Kheft), in going round, made the noose and did the
netting. Catherine is the typical virgin. To coiffure St. Catherine,
or to braid her hair, is to remain a virgin. Renn (Eg.) means
virgin, and Rennut was the virgin mother, that is, the mother who
bore before the fatherhood was acknowledged, as will be sufficiently
~xplained. Kat-renn (Eg.), in this sense, denotes the virgin womb.
The lace-makers of Buckinghamshire hold merrymakings on Catern
Day, and eat a kind of cake called " wigs" ; 1 that is, they eat the
symbol of hair instead of coiffuring it for the virgin condition. Hair
was a sign of puberty, and it was tied, snooded, or wigged up, at
marriage. The merrymaking celebrates the other of the two
characters assigned to the mother. Also the name of Kheft was given
to an Egyptian headdress. The vessel of Ked called a Pair, English
pail, Egyptian Par, a pail, survives in the milkmaid's pail called, after the
goddess, a Kit. The "milkmaids' dance " is yet performed on the first
of May, the kit, or pail, being dressed and decorated for the occasion.
At Baslow, in Derbyshire, there is a festival of dressing the kit now
and again observed. The kits are fancifully and tastefully ornamented
with ribbons and festooned with flowers. They are carried on the
heads of the young women of the village, who parade the streets
attended by the young men, preceded by a band of music. The day
is ·ended in dancing. 2 One name of a fiddle is the kit. Baslow
reminds one of Bes (Eg. ), to bear, to carry. The milkmaid with the kit
on her head is an image of the bearer, one of whose types is the cow;
The cat being a type of Ked and a name also of the fiddle may have
a serious bearing on the rhymes of
" Hey diddle diddle
The cat and the fiddle,"
and the cow that jumped over the moon may be the cow-goddess of
Ursa Major, Ked, who was anterior to and higher in heaven than
Luna. Also, a. "diddle" ·is a young duck or a young pig, and both ·
are types of the old genitrix ; and the little dog, or Canis Minor,
imaged Sut, the son of the cow-headed goddess, or Hes-Taurt, later
Astarte and Eostre.
The Seat of the Goddess of the Seven Stars was represented by
the seven hills. She is the mythical beast, whose seat is the seven
hills of Rome'; the Mount Meru, with its seven steps or divisions,
is a form of the sevenfold hill. And at Great Grimsby the divinity
Ked sat enthroned on the symbolical seven hills. Two ·of these
1 Dyer, p. 426. 2 Journal of Ar.ck. Assoc•..vol. ii. p. zo8, 1852.
~
. -~-,
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/
EGYPTIAN DEITIES IN THE BRITISH IsLES. 321
to transform into the great Cat or Leopard. 1 The Greeks had the
same representation, although the symbols had become a dead letter
to them.
Apollo is designated the rat-killer; but why, the Greeks cannot tell
us. A story is current about a priest of his, one Crinis, who neglected
his sacred duties, whereupon the god sent against him a devouring
swarm of rats. The priest repented, prayed for protection, and
Apollo slew the rats.
Apollo· is the rat-slayer because the evil Apophis in the Egyptian
mythology takes the rat for one of his types. The rat is a form of
the destroyer, "the abominable rat of the sun," as it is called. This
is the rat that ate the malt that lay in the house that Jack built.
This was the rat that was put a stop to by coupling. and as
rhyming is a kind of coupling, this may be. the origin of the Irish
practice of "rhyming rats to death." .Remn (Eg.) denotes the
limit and stopping-place, whence the rhyme.
The Cat into which the sun transformed (or was catted) "on the
night of the battle made to bind the wicked," when the cat
attacked the "abominable rat of the sun," seems to have been
represented in the rites at the Witches' Sabbath, for we are told that
after the supper or Eucharist there stepped out of a statue standing
in the midst of the assembly a black cat, as large as a goodly-sized
dog, which advanced backwards towards them, having the tail turned
up. Then the company gave the cat the kiss in ano, the hindward
salute, a common formula of tf_e Witches' Sabb::tth, and sat in silence,
with all heads bowed towards the cat. Then the lights were put out,
and, like the Israelites, they rose up to play. After which there
appeared a figure, half sun, half cat. 2 This was probably the tr:ans-
formation scene in which the great cat was re-transformed into its
solar splendour.
The kiss in ano is equally the kiss in Annu, for Annu (Eg.) also
signifies behind, and in Annu occurred the· scene of transformation
into the cat, when the Egyptian mystery of Sem-Sem was enacted in
the darkness. The Witches' Sabbath serves to enlighten the obscurity
of the Ritual and its mythological allusions. In the Hellenic Cos-
mogony the Sun is said to create the Lion ; the Moon creates the
Cat. This likewise is an illustration of the Egyptian imagery.
In the two bulls issued by Pope Gregory the -Ninth (1232 and
1233) against the Stedingers of North Germany, he charges them
with their heathen practices, and amongst other secret ceremonies
used on the initiation of a convert, he says tl;la~ a shining .personage
appeared from the dark corner of the chamber, the upper part of his
body being luminous as the sun; making radiant the whole room,
1 Rit. ch. xvii. Birch.
2 De Lancre, Tableau de l'Incomtmzce des Mauvais A1zges et Dlmons. 4to.
Paris, IGI3 ; pp. 67-72.
y 2
... ,
. -~.*-.:.....{;~
A BooK oF THE BEGINNINGS.
while his lower parts were rough and hairy, and like a cat ; 1 an
image of the sun above and cat below that perfectly reproduces
the solar symbolry of the Egyptian Book of the Dead, 2 where
the sun in Annu makes his transformation into the cat.
This, then, it is claimed, is th~ speckled cat into which Taliesin,
assimilated to the sun, says he had been transformed: "I have been
a cat with a speckled head upon a tripod," or a tree. Nor is the cat
an isolated symbol, but carries with it the total cult and all its
doctrines. The cat-headed solar goddess Pasht followed the sow-
goddess, and in the British Mythos the sow brought forth the cat.
The cat-headed goddess Pasht is designated "Menhi," and she is
also called Ur-Heku, the old ruleress, or the great magic power.
With the articlePtefixed, P-ur-ukhu, the great magic power or the
old ruleress, is the equivalent of the Paluc cat of Menai. ·
Not a refrain, burden, or rhyme of the old popular nursery lore
but had a meaning once, and became a permanent possession on that
account. Things thrown off without sense do not become matterful
by repetition. They live after the sense is lost, because of the
meaning they .once conveyed.
"Ding, dong, dell,
Pussy's in the well,"
says the distich, and pussy as the goddess Pasht is found there in the
Well or Pool of Persea, and at the bottom of the well we are to find
Truth. That same well was the Pool of Maat, goddess of the two-
fold total truth. Our Pussy even is a diminutive of Puss, because SI
and SIF (Eg.) denote the child.
There is a goddess Uati on the Monuments, very ancient, but
little is known of her. She is identified, however, with the Buto of
the Greeks. Uati is the goddess of the north. Uat (Eg.) is the name
of the North and of Northern Egypt. Khebt is also the North
and Northern Egypt. Thus· Uat and Khebt are synonymous.
Khebt, Goddess of the Great Bear, is likewise the Goddess of the
North. Buto and Leto are one with the Greeks. Leto is Urt
(or Urta), a name of Khebt, the old genitrix, and it follows from this
that Uati is a continuation of Khebt, as Goddess of the North and of
the Great Bear, the British Ked, mother of the sun-god H u.
Now we are told by Pliny that the British ladies, married and
unmarried, stained their bodies with woad, and danced naked in the
open air. 3 This was Qbviously in the performance of certain religious
ceremonies, but it has given rise to many false. notions about the
ancient Britons being painted savages. One name of woad is wad.
Wad is a Cumberland name for blacklead. Woad is also written
ode. Kettle is a name of purple, and the purple orchis is called the
1 Baronius, Annates Ecclesiastict~ tome xxi. p. 89.
2 Ch. xvii. 3 Bk. xxii. 2.
EGYPTIAN DEITIES IN THE BRITISH IsLEs. 325
Kettle-case. Kit is also to smear or daub. Woad implies a form
written with K. In Egyptian Khu is paint. Khu-t will be painted,
and we have need of this for determining the nature of woad.
Pliny says the woad was black, a~d wad is blacklead. Ca:sar
called it blue. Jornandes affirms that it was produced from iron ore.
In Egyptian Uat is the name of bluish-green, as stone for paint,
and green plants and herbs. It is also the name of a blue cos-
metic in the great Harris papyrus. And we can see that U at in
Uatmes, the name of Collyrium, merely means colour or paint,
and Uatmes is black paint. It is also found as a brown colour.
Uat as the name of water included both green and blue. My own
conjecture is that Woad was green when wet, and that it dried on the
fl('sh in a kind of blue tint. Green and blue were the two colours
wanted for the types of lower and upper, earth and heaven, whilst
the transformation of the wet-green into the dry-blue would be the
most perfect realization of the symbol. possible. · Again, one of the
great objects of worship was Hu, the solar god, whose sign is a tongue,
and the tongue is found to be painted blue and red, two colours that
interchange with blue and green, the image of the heavenly and the
earthly, or spirit and flesh, soul and body. 1 .
Uat in the dual form is U ati, goddess of wet and heat, the two
truths of water and breath, the two factors of being also personified
by H u, as the Sphinx. Madder is a name of woad, also of paints.
As Egyptian, Mat-ter would read the twin-total of truth. Uat is found
to be the colour of vestments worn in certain religious ceremonies
of the Egyptians. This is identical with the woad vestment of the
British devotees; and the woad has the name of the goddess of
the nprth, who was Uati and Khebt, our British goddess of the
north, who was Ked. We have our Wad's-den not far from ·
Gad's-den; two forms of the name of Ked.
Painting the rosy flesh with a blue tint was clothing the earthly
with the heavenly, and the ladies, maiden and matron, who danced
and showed their colours dedicated to H u and U ati made the same
sign ·that we still perpetuate on the Union Jack. In the Ritual 2
Uati is described seated with Pasht in the great quarter, the
greatest of the heaven, i.e. in the north. 3 And in another chapter,
with a vignette of the deceased adoring, we read: "Oh, great
land, I have come from thee, I have prepared, I have irrigated
the meadows. I am the bull painted (drawn) BLUE, the lord of the
fields: the bull called (by) Sothis at her time. . . . Oh Uat (Blue-
Green), I have come, putting on my clothes. I have put on me
the WooF OF THE SuN when within the heaven. Oh, Usert
(Sustenance) at the head of the place where Hu was born! Oh
1 As on the sarcophagus jn the Amhurst collection. Copied in colours by Bon-
wick in Egyptian Belief and Modern Thought. .
2 Ch. xxiii. 3 Ibid.
A BooK OF THE BEGINNINGS.
divine land of corn and barley, I have come from thee. I have
stopped my arm from working at my service in thee, who art called
ruler of purity-pure mistress." 1
In this the worshipper of Uati and Hu says he has painted himself
of a bluish-green hue, and put on the woof of the sun for his vest-
ments. The bull of the sun wears the blue woof of heaven as his
clothes. He has stained himself, as it were, with woad, like the
worshippers of Hu and Ked in Britain. Mistress of purity was a
title of Ked ; she was said to be pure as the crescent moon, and fair
~<as the snow which the cold has polished upon the lofty peak. " 2
We have the name Uat in Watchet blue, now given to a palish
kind of blue. But the original mixture of blue-green was worn by
Sabrina (described by Drayton), 3 who sat as a queen in Neptune's
throne wearing
"A watchet weed, with many a curious wave,
Which as a princely gift great Amphitrite gave.''
In mythology the son of the mother becomes her husband and his
own father. This is the relationship of the god H u to K~d. His
name of Hu-Gadarn is rendered Hu the Mighty. But such titles as
tqis and that of El-Shadai, the Almighty, are all too vague for the
primitive thought. Gadarn is susceptible of a fine rendering in
Egyptian. Renn is the child, the nursling of the great mother
called the old dandier, who is Ked, and the Welsh Ern, a pledge,
agrees with Renn, the nursling, as the child of K~d.
The Druids called H u the overseer, and on t~e Mithraic sculptures
this solar overseer is pictured in place of the disk, afloat overhead on
wings, with the serpent attached. Pliny said the Druids of Britain
might have taught the Magi of Persia. But both drew from the
parent source.
The magical banner of the ancient British was emblazoned with
the same device of sun and serpent, and the Two Truths were
likewise identified by the presence of Hu and K~d, the father and
mother who supported the disk and serpent.4 One emblem of Hu
(Eg.) was the tongue, from which he has been called Taste personified .
. But the tongue means more than taste. Stockius observes that a
tongue was the type of flame. The tongue denotes the Word,
utterance, mystic rnanifestation. 5 The tongue-emblem of Hu is
represented on the Tokens of Cuno along with the mother as the
mare, Hu being the male deity. 6
The 56th Triad asserts that the god Hu had already instructed the
race of the Kymry in the art of husbandry and the cultivation of
corn, previous to their removal and separation from the old land. 7
1 Ch. ex. Birch. 2 Hywell. 3 Poly-Olbion, song 5·
4 Oliver, on InitiaHo1t, p. 229. 6 Hor-Apollo, b. i. 27.
6 Gibson's Camdm, tab. i. fig. 3. 7 Davies, p. 107.
EGYPTIAN DEITIES IN THE BRITISH IsLES. 327
total or timed. Tum the lower, hinder,· and secondary, are among
the meanings of the word, and these have been curiously applied
in the formation of English, and in words not found in Egyptian,
though shaped in its mould. Tum, as the lower, is the name of
our underworld, the tomb. Toom means empty, hollow, void.
From Tum, the winter sun, comes the word and meaning Dim.
This is echoed in many other languages, as DIM, in Akkadian, a
phantom; TUMMA, Fin., dull, slow, dim; TUMME, Esth., dim, dark,
slow ; TUOM, Lap., dull in action, slow, and dim ; DUM, Danish,
obscure, dull, and dim; DIMBA, Swedish, haze, fog; TUMU, Sho-
shon~, winter; TOMO, Wihinasht, winter; T AMN, Kanuri, to com-
plete, finish, end. In the Xosa and Zulu Kaffir dialects, DAMBA
means to grow less and less in bulk, and a person who totters with
unsteady gait, whether from drink or weakness, is called DAMBU-
DAMBU. To tumble is to go under, to dimple is to dip under. To
be in the dumps is to be down. Trees are timber when cut down.
A Timp is a place at the bottom of a furnace through which the
metal runs. A Dump is a deep hole in water, supposed to be
bottomless. The Ducking-stool was also called · a Tumbril. The
helmsman at the hinder end of the vessel is a Timoneer. A Tim-
Sarah is a kind of sledge with wheels behind, and a. Tim-whiskey is
a chaise all bottom and no head. A Tom-noddy and Tim-doodle
are foolish, deficient persons, and Tom, as the sign of the lower
lesser, or little, attains the point of culmination in Tom Thumb. '
A Tom-toddy is a tadpole. Here, too, is an image of Tum. One
type of the sun crossing the waters was the frog-headed Ptah, the
father of Tum, and our Tom-tadpole reproduces the son. Tom-toddy,
or TUTTI, is literally the secondary type found in Tum, the son of Ptah.
Tom-tut (in Egyptian the image of Tum) is also a kind of bogy.
Children in Lincolnshire are frightened by being told of Tom-tut, a
supernatural being that still haunts the nursery ; and persons in a state
of panic are called Tut-gotten. In Norfolk the same bugbear of
naughty children, and the especial demon of dark places, is known as
Tom-poker. Possibly this title actually enshrines the motherhood of
the God. Tum was the son of Pekh, the cat-headed goddess, 1 and
Pekh-ar is the son of Pekh ; Tum was Pekh-ar, as Osiris, the son of
Hes, is Hes-Ar.
At Bromyard, in Herefordshire, among the ceremonies performed in
the first hours of the new year, is a funeral service said over " Old Tom,"
as the departed year is called. 2 Here the transformation of Old Tum
is applied to the year and made solstitial. In the Egyptian cult of
Tum it was equinoctial, the old Tum changed into the young Iu-em-
- hept. When the devil appeared to the Witch of Edmonton, he
called his name Dom. 3 That is Tum, the solar deity of darkness, who
1 Rz't. ch. xvii. ~ Fosbroke, Sketches of Ross, p. )8, 1822,
3 Sphinx and CEdijJus, or a Helpe to Discourse, p. 271, 1632.
330 A BooK oF THE BEGINNINGS.
..
EGYPTIAN DEITIES IN THE BRITISH IsLES. 331
rise up and illumine. Akh is to elevate, suspend, adjust. An image of
this is extant in our Jack-in-the-box, who is suspended on springs and
who "jacks up" with a broad smile to illumine with merriment, being
now reduced to a solar symbol for the nursery. Jack dances on May
Day in green leaves, and Akha is to be verdant, green. Jack is the
quick, clever, sharp, hence the knave. Akar in Egyptian is to be
quick, clever, sharp, always ready, just as we say" Jack's the lad," th~
character aimed at by " cheap Jack." Akh is a spirit, the creative
or virile spirit in Egyptian, Assyrian, and Hebrew. It is the evil
spirit in Japanese. ·In English the Jack used to hold the spirit.
J ackey is a name of gin and strong ale. It is said or sung of our
ancestors that they " took a smack of the old black Jack, till the fire
burned in their brain." The Jig is the lively dance,· full of spirit. The
Egyptian Akh, to lift up, suspend, is embodied in the Jack instrument
for lifting a weight, and Akh, to turn round, is imaged by the Jack
suspended and adjusted tO- revolve in the chimney. The Jacks used
to jump up in the spinnette of old, Jack Ketch hangs up, the Union
Jack is run up, the Jack struck the bell when the hour was up. Jack in
his box leaping up with a laugh or a broad grin is a type of the sun
or of the soul ascending from the nether world. Here is the fellow
picture from the Egyptian Ritual : 1 "I rise up as a god from men. I
prevail as ye do with that god taller than his box. I have sat in my
place on the horizon." Just as the Jack leaps up. " Oh, taller than his
box ; lord of the crown Atf! "2 That is the head-dress of Jack! The
Akh in his box is literally the Jack, and this spirit taller than his box is
the Akh. Jack-in-the-box is an Egyptian hieroglyphic of resurrection,
and this gives the significance to "Jack's Barrow,'' a large tumulus
t
in the parish of Duntesbourn, Gloucestershire. The name was like
a warrant for rising again. A place near "Jack's Barrow" is named
"Jack's Green." Jack represents the spirit life in spring, in the act
of springing up or in jactation. One imag of this was the ascend-
ing sun that rises up, aspires, illumines, puts spirit of youth in every-
thing, or "Jacks up," rises, revqlves, and reigns higher and higher,
and ranges from little Jack who climbed up the bean-stalk, to the place
of the giant, or to the top of the great circle, over which reigns Hu with
wide-expanded wings as the god in his disk, or, to reverse the process,
from him who rides on the heavens by the name of J ach, down to our
Jack of the bean-stalk, and the box. Possibly Jack, the Akh who
jumps up out of his box as the young god, the sun of the spring
equinox, is extant as the veritable "little Jack Horner." The divinity
was represented as the young one, the Ar or Har. His place was
the corner, and he is described as being in his corner, or angle. Says
Ra, in the last judgment, "Let the great one, who is in his angle
call the souls of the just, and have them placed in their abodes near
the British Ked. Kef or Kep is the genitrix ; the word means mystery.
Khep is the goddess of mystery, the mystery of fermentation, fermented
spirits, and fertilization. The Coventry mysteries were amon~: the
most famous in Britain. The word mystery or Mes-terui (Eg.) mearls the
birth, a child of the dual time, born at the spring equinox ·in Kef-en-
Terui. This derivation of the name of Coventry, as opposed to Con-
ventry, is supported by another name, that of Daventry. Tef or Tep
is a variant of Kep, and the Tep is likewise the abode of birth at the
Terui. Tep was a mythical locality consecrated to Buto or Uati, the
goddess· of the north, the British Ked, and it permutes with the Kep
or Khab, as the Ha-Khab.
The "try" as a form of the Tref or Tre, Egyptian Rep, Trep, and
Terui, our Troy, will not agree with the Convent. .
" Curcuddie," says Jamieson, "is a phrase used in Scotland to denote
a game played by children, in which they squat down on their hams
and hop round in a circular form." The word Curr means to sit in
this fashion. It is the Egyptian Kar, to stoop down, bear, carry
and be under ; khuti is to make the circuit, go round in a circle.
The game is probably an imitation pf the lame sun moving rouqd
slowly and with difficulty through the lower Kar, belonging to the
childhood of the race, and its mimetic mode of enacting ideographic
representations: Kar-Cuddie is the hard form of Har-Khuti, and the
·sun in the Kar-neter is well represented by the English Caddee, a
servant employed under another servant ; he is the Kar-Cuddie, the
child Har, who was maimed in his lower members. '
In the game of "noughts and crosses" there are two players ; one
makes the circle and one the cross. It is gained by the one who can first
get three marks in a line. Here we find the circle, the cross, and the triad.
But when neither of the two players wins the game it is given to " Tom."
"Tommy Dodd" is a term also used in tossing, when the odd man
goes out. Tum is the god of both horizons, and Hu is his represen-
tative of the circle (the Hut); Hak, of the crossing; when neither H u
nor Hak win the game, it is given to Tum, so that each has it in turn.
The cross and four circles or dots of Tit-tat-toe form one of the chief
patterns in the artistic designs of the Bronze age.1 It depends on the
particular cult as to which of these three is acknowledged figure-
head and primus of the triad. In the Egyptian Ritual Tum is the
supreme ; with the British it was H u, and with the Hebrews it was J ah
lach or 1=11~
The house that Jack built is the solar mansion of the thirty-six
gates in the upper half of which was stored the bread and drink of
life, both being represented hieroglyphically as grain. Jack is the
Akh or J ach who, as Tum, is said to "build the house." The rat that
ate the malt is the " abominable rat of the sun," found in the Ritual.
The cat-headed goddess Pasht is designated the cat devouring the
1 Dawkins,. Early Man in Britain, p. 378.
')
EGYPTIAN DEITIES nl THE BRITISH IsLES. 335
abominable rat.I The dog that wor'':ried the
cat occurs in the shape of
a dog-faced demon, with human e '.'e-brows, that lived off the fallen
ones at the angle, of the pool of fir in the west, the domain of A thor,·
the cow-headed goddess, who at .1is point, having tossed the dog, took
the sun (Atum or Tum) betwe .n her horns and carried him across to
the east. The cow and the c J.t were both bringers forth of the new
sun of spring in the hou ..; that Jack built; the house of the two
~~~ horizons. This was theyepresentation of Egyptian mythology, doubt-
---...,,__the very form i 0 ..-which the facts were taught in the Mysteries.
Th~"-U:cs~at ~certain religious festivals, as in the feast of Tlaloc,
in the sixth month, were accustomed to carry in their arms the images
of gods "made of that gum which is black and leaps, called Ulli" ;
these were named Ulteteu, that is, gods of Ulli. 2 Ulli is india·
rubber. And the leaping gods, the Ulteteu, suggest kinship to. our
Jack-in·the-box, whose progenitors leaped in india-rubber before
other springs were invented.
This india-rubber image of deity, a type not yet extinct, is in our
day subjected to a great deal of stretching.
A more·mystic image of our Jack is the dance of sunbeams on the
ceiling, reflected from water in motion, called J ack-a-dandy, or Jack
beating his wife with a silver stick. It is emblematical of the two
sources illustrated by sun and water; for Jack is a sun-god, and his
wife is water, a pail of which he went for with Gula, or Jill, up
the hill.
Jack dancing on the water is the same solar image that we find in the
Ritual-" Oh sun, thou hast lodged dancing"; 3 that is, on the waters.
The box of Jack is the ark in which the sun lodged dancing, and
crossed the water. "The great one crossed in the cabin, capped in
the ark." 4 "I saw the sun in the midst of his box when I hailed his
disk daily, the living Lord," 5 says the spirit in crossing from this life
to the other.
Atum was the lord of An : lord of the double-seated boat in An.
Atum is one with Aeddon (Hu), and this solar god of the Britons
appears in one of Taliesin's poems as TEYRN ON, the Sovereign On,
or of On, i.e. An, usually written Annwn. This is identifiable, because
in another poem of Taliesin's, on the "Rod of Moses," he con-
nects the British On or An with Heliopolis. He says of Joseph, "the
son of Teyrn On collected treasures from his associates, and the sons
of Jacob had those treasures in possession." The title of his poem
is "Kadair Teyrn On," the chair of the sovereign of On. In this he
sings of the " Person of two origins of the race of Al-Adur, with his
divining staff and pervading glance, and his neighing coursers, and
his regulator of kings, and his potent number, and his blushing purple,
and his vaulting over the boundary, and his appropriate chair:
1 Birch, Gallery, p, 18. 2 Bancroft, iii. 340, 3 Ch. xv.
4 Ibid. 5 Ibid.
/
"Ankh," the living, and also the name of ·the King, wa~ an oath
and a covenant, so sacred that it was profane and punishable to use
it vulgarly, or to swear by the Hfe (Ankh) of the Pharaoh. Profane
swearing consists in making the sacred usage common.
The Irish BEANGAN and Welsh PINCEN, for a sprig or branch, are
derivatives from Ankh, the living. The "living Jingo" apparently
translates and identifies the Egyptian Ankh, an oath meaning by
the living or the life. This sense of life enters into our words jink
and "high-jinks." Jink is to be gay and ebullient wit~ life. "High-
jinks" are the very festival of frolic life.
Unki (Eg.) is also a god, or the name for God. According to
Brugscli Bey, the special Ankh, U nki, or Jingo of Lower Egypt was
the god Atum, the only one who is expressly denominated the' Ankh
or living god. Our Jingo ought therefore to be identified with the
Tum Triad, as he may be. Eidin, a form of Aeddon, signifies the
living, and both names are identical with Adori and Atum, l'vho is
the living god of Pithom, the Ankh, our living Jingo.
Again; the wedding-ring was formerly placed on the thumb. The
author of Hudibras refers to this:_-
•
" Others were for abolishing
That tool of matrimony, a ring,
With which the unsanctified bridegroom
Is married only to a thumb." 1
1 •.••.
m. n. 303.
VOL. I. z
. '
\,
\ ....
The Hereford, York, and Salisbury mis:s-e:ls direct that the ring
shall be first placed oh the thumb and left on t!-le fourth finger. But
as late as the time of the first George it was a CL'>tom to place it on
the fourth finger during the ceremony, and afterwa11s it was worn on
the thumb. 1 Here we have the Ankh coupled with~~th~ ring
being an Ankh~sign of to pair, to clasp, and' to make a covenant:--~---,_,
At Kidlington, in Oxfordshire, the custom was on the Monday after ---
Whitsun week for a fat live lamb to be provided, and the maids of the
town used to run after it having their THUMBS tied behind them, and
the one who caught it with her mouth was declared Lady of the
Lamb. 2 This points to the time when the vernal equinox occurred in
the sign of the ram. Possibly the thumbs tied behind may have been
symbolical of Tum, the hinder sun, now transformed into Hu, in the
sign of the ram. Tum (Eg.) is also a name of the mouth.
Tut is the hieroglyphic hand, and the name ofnumberfive or one hand.
We have Tum on the hand as the lower member, and Tut as the sign
of five in the little finger. In the ancient nursery-lore the hand is
reckoned up as "Tom Thumkin, Betty Bodkin, Long Gracious, Billy
Wilkin, Tutty-Woo." Tutty-Woo, the fifth sign, is number five in two
languages, "Tut" in Egyptian and "Wu" in Chinese. There are
two versions of the last line ; the little finger is likewise called " Little I
. Waits may have represented the Muses. Tema (Eg.) means a choir
(Temau, choirs), and Ma signifies number nine. The nine were
extant in the damsels whose breathings warmed the cauldron of
Keridwen. The Gallicence of Sena were the· Nine. "The tuneful
tribe will resort to the magnificent Se of the St!on," says Taliesin.
H u, the sun-god, was celebrated by the Barddas for putting an
end to the dragon-tyranny. Hu, the bull, was son of the dragon, as
in the Bacchic Mysteries the bull was born of the dragon. The
dragon was a type of the mother Ked, Draconis of the sphere.
She was the deity of darkness and the night-side ; H u, the god of
light, who was her son and consort, became the father who superseded
the Sabean mother. Hence we hear of the " Deluge that afflicted
the intrepid dragon." 1
Atum was especially called the Lord of An, which may be rendered
Har-An ; and there is reason for supposing that "Heron,". from
whom the city of Heroopolis was named, was a title of Atum, as
lord of the lower world. Champollion considered the analogy
between Atum and Heron confirmed by the monumental inscriptions,
giving to the kings the. title "Born of A tum," since Hermapion,
in his rendering of the obelisk of Ram!;!ses, calls that monarch the
"Son of Heron." In Egypt the An of the Monuments, the ..tEan
of Pliny, is the black land, an appellation of the Heroopolitan nome.
Har-an is Lord of· the Black Country; a title of the Pharaohs, In
the inscriptions the king is called Lord of the Red-land (Tsher), and
Lord of the Black-land, An. Har-An has his likeness in the British
Ara wn, the solar lord of Annwn, the deep.
Osiris was also a lord of An. Ben Annu is a title of the god in
An, which is echoed in a title of Hu, as Pen Annwn, ruler of Annwn.
By aid of the Osirian myth with Osiris as Lord of An, and his
relation to Horus-Tema, the avenger of his father, we shall be able to
correlate the myths of Arawn and his son Pwyll or Pyr. Pwyll, like
Horus, the son, changes characJ:ers with Arawn the Arkite, who
answers to Osiris shut up in the ark by Typhon. Pwyll transforms
himself into this character in order that he may become the avenger
of Arawn the Arkite, just as Horus is the avenger and defender of
Osiris. Arawn is the sovereign lord of the deep. "Behold," he says to
Pwyll, "there is a person whose dominion is opposite to mine, who
makes war on me continually; this is Havgan," a power also in
Annwn ; "by delivering me from his invasion, thou shalt secure m.y
friendship." On the day that completes the year Pwyll was to 'kill
the usurper with a single stroke. This was the r&le of Horus, who
did battle with Typhon, the "day of the fight between Horus and
Typhon," as it is described in the Ritual, as if on a certain day the
battle was concentrated into a blow. This was at the time of the
spring equinox, and the conflict was in Annu. It is absurd 'to
1 Gwalchmai, FVelslt A1clt. p 202:
EGYPTIAN DEITIES IN THE BRITISH ISLES. 34 5
render Havgan by summershine. 1 Summershine did not dwell in
Annwn, the deep of winter. Hef is a name of the gigantic serpent,
the Apophis of the Ritual, and Havgan is the analogue of the·
Egyptian Apophis.
Har-An, however, is but a title, and it equally applies to Shu as one
of the Lords of An. Shu 1s the Egyptian Mars, god of battles ; and
Mars, according to Ccesar, was one of the divinities of Britain. Arawn
Pendaran is the Lord of Thunder, and as Master of the Hounds, the
dogs of the deep, he partakes of the character of Shu. The Welsh
" Cwn Annwn " that appear with Arawn are found in the Ritual as
the dogs of shade, that is, Shu or $hadow, ergo, shadow-dogs. These
are hard to lay hold of; they are thus spoken of: " Oh, leader of the
boat, thou goest in the waters. The Osiris shoots through every place
in which he has been, through a person who has been to him swifter
than ~he dogs following after Shade." Three times in this chapter
(24) the swift shadow-dogs or dogs of shade (Shu) are quoted. The
Shadow Dogs of the Ritual .are the Echo Dogs of the Welsh myth.
When Pwyll is hunting in the Vale of the Boat, GLYN CWCH, listening
to the cry of his pack, he hears the cry of another pack of a different
tone coming in an opposite direction. These belong to Arawn, the
Lord of the Deep, who is here one in person, with Shu, the Lord of
the Shadow Dogs of the Deep. The Cwn Annwn, or Echo Dogs,
unite both the echo and the shadow character in popular belief to this
day, and are supposed to hunt the souls of the dead in shadowy
apparition by night, as they do in the Book of the Dead.
It has to be shown that the constellation Kepheus and the star
Regulus were two starry types of the god Shu, who was depicted both
as the hunter and the shepherd. The star Regulus is in the Baby-
lonian astronomy the shepherd of the heavenly flock. 2 As Kepheus,
he is the lawgiver in the North. The shepherd in British mythology
is the s'Yineherd. We are told that the first of the mighty swineherds
of the island of Britain was Pryderi, the son of Pwyll, chief of Annwn,
who kept the swine of his foster-father, Pendaran Dyved, in the Vale
of Cwch, in Emlyn, whilst his own father, Pwyll, was in Annwn.
Pwyll and Pryderi, called father and son, are the swineherd in two
characters agreeing with the two phases of Shu-Anhar. The star
Regulus in the Lion was the shepherd or swineherd, the lawgiver and
guide when Kepheus was low down in the northern hemisphere.
Pwyll is designated Lord of Annwn and Dyved, in which there are
seven provinces answering to the seven halls in the house of Osiris, ,the
seven circles of the Tr9y figure, and the seven caves of the American
myths. Dyved is the Tepht (Eg.) or abyss of the beginning, in the
region of the north.
Now we are told by Taliesin that it was through Pwyll and Pryderi
1 Davies, Myth. p. 421.
2 Vide chapter on the Two Lion Gods.
A BooK oF THE BEGINNINGS.
that the god entered what Davies calls the ark, or the inclosure of Sidi.
This, as will be shown, means that these two as a double Regulus were
the determiners of a circle of the year. Hence Pwyll is said to govern
Annwn, the great deep, the place of the waters of the Deluge, for a
whole year, for the solar god of the underworld called Arawn. All
this will be vivified later on, at present we must establish our com-
parison. There is another name of Pyr, called Pyr of the East,
supposed to be another character altogether. But we take Pyr to be
a local form of Pwyll. Pyr of the East was the son of Llion the
Ancient ; that is, of the waters called Llion, which burst forth and
overwhelmed the world. Llion is the British form of Nun (Eg.), who
is the father of Shu, the Egyptian Mars. Nun signifies the celestial
water. Pyr, son of Llion, equates with Shu (Kepheus), the son
of Nun, and Pwyll is the god of the solar boat, as Shu is in the
Egyptian mythos. Thus we identify Pwyll as the British, war-
~M~ .
Now, to complete the proof that Arawn is the same as Haran (the
sun in An), and that Pwyll is Shu, it can be shown that Anhar-Shu-si-
Ra-Neb-Khepsh 1 has a character in which he represents or is assimi-
lated to Har-Tema under the style ofHar-Tema ofTinis. 2 Har-Tema
is the lord who represents justice visibly, whether as the solar Horus
or as Shu, and is a representative of the great judge Atum Har-an.
HERIAN or HER RAN is likewise a name of the Norse god Odin, the
huntsman with the hounds who is the equivalent of Shu and Pwyll
with their dogs.
The Cwn Annwn or dogs of the deep are, at times, accompanied
by a female fiend named MALT-Y-NOS. This name in the Isle of
Man is spelled MAUTHE, where they have the dog of death called the
Mauthe dog. Math or Maut was the Hecate of tpe Britons. She is
the Egyptian Mut, to die, Mut, the tomb, underworld, personified
as Death. Maut was a form of 'M ut, the great mother who as Isis
was accompanied in her wanderings by the dog. The dog of Mut in
Egyptian reads the dog of death. The Druids had Mut in her
unfallen form, as the Mother Nature. Math signified kind, Nature,
who created out of nine principles or elements. Ma in the hiero-
glyphics is number nine, and Mat is the mother. A form of
" Mat" in Egyptian is fruit, and one title of the Druidic Math was
the fruit of the primeval deity, or "FRWYTH Duw Dechrau."
One name or title of the Druidic creatoress is Henwen, the ancient
lady. Another divine name of the primordial life-spring or of spring-
ing into_ life at the lowest point of animated existence, out of the
chaotic mass of matter in its uttermost stage of disintegration,3
personified as the deity who was the most ancient and unoriginated
ruler, is Ddi-h~nydd. This can be read by the Egyptian Han or Nun.
1 Harris, Magic Papyrus, 2,3· 2 Brugsch, Dkt. Geog. 95·
3 Barddhas, vol. i. p. 218.
EGYPTIAN DEITIES IN THE BRITISH IsLEs. 347
Han or Nun is the bringer, called a god. But we shall find the
feminine is always first. The NuN is the primordial cause in the nega-
tional, passive phase of being, the water, as the factor contrasted with
breath ; NUN is typical, and water is one of two types, the oldest in
the mythical creation. One ideograph of the Han or Nun is the vase,
and the vase means the womb, the As. Han, the deity of the heavenly
water, is primarily female, as is Hen-wen. Henydd appears to repre-
sent the Egyptian "Enti" (Hen-ti), the name of existence, or Hent,
the matrix, the water-dam and reversed vase. Hent signifies ruling
power, and Ddi-henydd is the unoriginated ruling power. Ti (Eg.) is
two or reduplicative ; Ti-enti is dual existence; Ti-hent, the plural of
rule, in short, the two Truths of all beginning according to Egyptian
thought.
Ddi-henydd so rendered is the ancient dual divine being, of which
so much has to be said, and then it will be manifest how ancient is this
Druidic portrait of cause. We are told in the Anglia Sacra 1 that
the name of the mother of David (Dyved) was Non. This serves to
reproduce the female Nun (Han), the bringer of the hieroglyphics, the
Nun of the celestial abime, and the primordial factor of creation, the
divinity of the heavenly water.
Among the Irish deities are Krom-Eacha, the god of fire, and Man-
a-nan, the divinity of the waters. Akha (Eg.) is fire; Akhu, the
furnace. Mena is the wet-nurse, and Nun (Eg.) is the typical
primordial water, the inundation. "I have a sword which MAN-A-
NAN MacLir (Son of the Sea) gave me," said Naisi of the "Sons of
Uisnach."· ·
At Lydney Park, near Chepstow, Gloucestershire, a god was found
bearing the Romanized name of "Deus Nodens," who is not known
as a Latin divinity. An inscription on one of the votive tablets runs
thus: q To the god Nodens. Silvianus has lost a ring; he has made
offering (i.e. vowed) half its value to Nodens. Amongst all who bear
the name of Senecianus, refuse thou to grant health to exist, until he
brings back the ring to the Temple of Nodens." Amongst the other
relics preserved are certain letters cut out of a thin plate of bronze
forming the words "NODENTI SACRUM," which are supposed to have
been affixed to the alms-box of the temple wherein those who con-
sulted the oracle deposited their offerings. This may afford a clue
to the meaning of the name Nodens.
In Hebrew the Nethen (plural Nethinim) was one who was offered,
consecrated, and dedicated to the service of the temple. Nathan
(tm) means to give, to offer, place, set, bestow. . It signifies many
forms of offering, including the sacrificial ; those devoted to the swords
or slaughter; 4 having especial relation to blood-sacrifice and offerings
of blood. "I have set (tm) her blood upon the top of a rock." c.
1 Vol. ii. 2 Glen Etive, p. 105. 3 Mic. vi. J4..
4 Jer. xxxiv. 2. 5 Ezek. xxiv. 8.
A BooK oF THE BEG.INNINGs.
" Thou shalt take of the blood and place it (tm) upon the tip of the
right ear· of Aaron." 1
The form N uden has similar meanings of gifts, offerings, presents,
to present, hand over. "Thou givest thy gifts (!,~) to all thy lovers." 2
Nadan permutes with Nadeh (n,~) for "gifts of all whores," ip the
same verse. N adeh signifies the wages of prostitution, the images of
impurity, uncleanness, the menstruating woman, which suffices to •
connect N uden with blood.
Nethen (Heb) means to pour out a blood-offering, and it has been
conjectured that a circular opening nine inches in diameter found
in the floor of the temple was made use of for receiving drink-offerings
of blood as a libation to the god Nodens. Nuden (Heb.) denotes
a belly-shaped receptacle, and this terracotta funnel-shaped orifice
was ringed round with outer bands of blue and inner bands of red,
the two typical colours of flesh (blood) and spirit in relation to the
Two Truths of Egypt.
Nat (or Nut) in Egyptian is the name for gifts, offerings, to present
tribute, make a collection, to bow, address, hail, help, afflict, punish,
·save. Enti (Eg.) signifies existence in the invisible form, the lower
of the Two Truths, that of blood, the flesh-maker. Enti (Eg.) or
Nat is the name of the red crown and the negative form of existence
determined by the bleeding flower; Nat, therefore, as in Hebrew,
means blood, the lower of the Two Truths, and Nadeh, the flowers, 3
are one with Nat, the flower of blood. The origin of blood-sacrifice will
be shown to be related to or suggested by the menstrual purification.
So interpreted, N utenti (Nodenti) indicates Blood-offerings, and
"Nodenti sacrum," the sacred place, a mystery of blood-sacrifice;
hence the belly-shaped receptacle. When the spirit was offered up
to heaven, the blood was poured out in libation to the mother earth
the Egyptian Neith, goddess of the lower heaven, that is, earth.
Thus Nodens, whether male or female, or both in one, appears to
have been a divinity of blood-offerings.
Calves and lambs which happen to be born with a certain natural
mark in the ear called the " Nod " or token of Be uno are still chosen
as offerings to the Church of Clynnok Vaur, in Carnarvonshire, on
Trinity Sunday. 4 The "Nod" is the mark of offering, the blood-
sacrifice of N odens. Beano iri English-Gipsy means birth, and the
Nod-Beuno is probably the birth-mark. 'The Bennu (Eg.) was a
type of re-birth.
The name written Noddyns has been translated by Keltic scholars
god of the abyss. Neith was a Keltic divinity of the mystical water,
or blood. The name of N oden also is a well-known English proper
name. In the Chronicle of Ethelwerd (A. 508) "Nathan Leod, King
of the Britons," wa:s slain by Cerdic. Natan-Leod sounds much as if
I Ex. xxix. 20. 2 Ezek. xvi. 33·
3 Lev. xv. 33· 4 Dyer,,p. 295·
EGYPTIAN DEITIEs IN THE BRITISH IsLES. 3 +9
the name had been adopted from the (Romanized) Nodens of Lydney.1
An inscribed stone found at Lea Mills, on the east side of the River
Av~n,. two miles below Bristol,2 has on it a bust with sun-like face,
which a pair of eardrops proclaims to be feminine. The legend reads
"Spes (0) senti" with the circle 0 broken. Spes might be the Latin
for expectation or the resurrection, and this would be corroborated
by the cross in the centre ; the dog and cock on either hand corre-
sponding to Anup and the hawk. But these signs only prove the
imagery of the equinox, which was pre-Christian and pre-Roman.
The rays round the head show the divinity, probably that of the solar
goddess known as Sul Minerva. Senti is Egyptian for worship and
breathing homage. Spes or Sps is a hieroglyphic variant of the
statue As, the sign of the noble, the Great. Here, the one
worshipped is feminine. And Spes (Eg.) is the spouse. Seps or
Shaps (Eg.) also denotes the bringer forth of the child. Taking the
imperfect 0 to be the hieroglyphic circle, Spes (circle), Senti is the
statue erected in the circle of worship to the genitrix, who gave birth
to the solar child of the crossing every vernal equinox. This reading
would not determine whether the monument be Roman and Mithraic,
(there was a feminine Mithras) or ancient British. The inscription,
however, contains the leaf-stops that took the place of the ancient
papyrus roll of Egyptian punctuation.
The Egyptian Fates or Parcre are seven in number, called the Seven
Hathors, who are in attendance· at the birth of children. In the
"Tale of the Two Brothers " the Seven Hathors came to see the
newly created wife of Bata, and they prophesied with one mouth that
she would die a violent death. In the tale of the "Doomed Prince "
the Seven Hathors greet him at his birth and predict his fate. 3
They appear in the Ritual in the form of seven cows, with the bull
who is the husband of the seven.
The Seven passed into Persia as the Seven Sisters or Wise Women
who are present at the birth of children and at other sacred times.
They appear in the Rig-Veda as the Seven Sisters who are also Seven
Cows like the Hathors. The Chinese have the Seven Sister-Goddesses
in connection with the Seven Stars. These ·seven are folHld in a
diminutive and elfish form among the Manx.
Waldron, in his account of the Isle of Man, 4 relates that a woman,
who was great with child and lay in bed waiting for the good hour of
deliverance, saw in the night-time seven (or eight) little women of the
wee folk come into her chamber, one of them having an infant in her
arms. A scene of christening ensued, and they baptized the infant
by the name of Joan, by which the woman knew she was bearing a
girl, as it proved to be a few days after:
The Seven in Waldron's story were accompanied by a male (the
bull), who acted as a sort of scribe or minister.
The number seven was continued in divining. Mother Bunch
says of the experiment of the Midsummer shift : " My daughters,
let seven of you go together on. a Midsummer's eve just at sunset
into a silent grove, and gather every one of you a sprig of red
sage, and return into a private room, with a stool in the middle,
each one having a clean shift turned wrongside outwards hanging
on a line across the room, and let every one lay their sprig of red sage
in a clean basin of rose-water set on the stool; which done place
yourselves in a row, and continue until 12 o'clock! saying nothing, be
what it will you see ; for, after midnight, each one's sweetheart or
husband that shall be shall take each maid's sprig out of the rose-
water and sprinkle his love's shift." This too presents a picture of
the Seven Hathors.
By aid of the Cauldron of Keridwen or Vessel of Ked the genitrix
we may recover the Egyptian U n, the Goddess of the Hours. The
"Pair Keridwen" was a vessel, and the typical name of the whole
circle of laws and doctrine of the Druids. Cauldron or Kart-ren is the
circle by name. Pair is the Egyptian Per, to go round, surround,
be round, and is synonymous with Pail or Pale.
Keridwen; with due attention to the books of astronomy and the
hours of the planets, collected plants for the cauldron, which boiled
and bubbled for a year and a day, to obtain three " blessed drops of
inspiration." These three drops represent the knowledge of the
cycles of the sun, moon, and stars,l
On a certain day about the end of the year, whilst the ancient
mother was muttering to herself and feeding the cauldron with
plants, three drops flew out and the cauldron divided in two halves.
The two halves typify the two divisions of the circle of the year
completed in An, the place where the pool and water of the Two
Truths are found in the Egyptian mythology. And this Pair, out
of which came the Druidic inspiration, is variously called the
Cauldron of Keridwen, of Prydhain, and of Awn. From the Cauldron '
of Awn came forth the Waters of Truth. The divine drink was
brewed in it for a year and a day. It is called the Cauldron of
Five Plants, and these represent five planets.
"Manifest is truth when it shines; more manifest when it speaks,
and loud it spoke when it came forth from the Cauldron of Aweri, the
ardent goddess." 2
An in the hieroglyph:ics is speech, and to speak, a form of the Word.
An also means repetition, again, to be periodic. An was the place of
1 Hanes Taliesin, ch. ii.
2 Kadair Teyrn On, Welsh Arch. p. 65.
EGYPTIAN DEITIES IN THE BRITISH IsLEs. 351
periodicity, the place of re-birth. An and Un interchange, and have
one meaning. One form of An is lunar, the Ape-Deity An is a
form of Taht. The Ape An was a type of periodic time. And
the time-circle or cauldron is the symbol of "the Goddess Awn,"
the "ardent Goddess," the "ardent Awn," the inspiring Muse whose
cauldron is also said to be warmed by the breath of nine damsels.
Un (Eg.) is the hour, the repeating period, like An. Un personified
is the Goddess of Periodicity, or the Hours, as is Awn the ardent
Goddess.
The sum and substance of the earliest science or inspiration was the
teaching concerning time and repetition of peri.ods. Awn was the
revealer; Un means to show, reveal. Awn burst open the cauldron
that divided into two halves. Un is the opener of the circle. Hence
it is now claimed that the Druidic goddess Awn, or of the Awn,
is identical in nature with Un and the lunar An.
Noe and Eseye are two divinities celebrated by the Druids as pre:..
sidirig over and being worshipped in the vast temple of Stonehenge,
called the "great stone fence of their common sanctuary." 1 They
are representatives of the genitrix Ked, whose seat was in Stone-
henge. The Great Mother, as we shall see, divides into two other
characters called the Two Divine Sisters, who personify the Two
Truths, the two heavens, or Heaven and Earth, the two principles
called Breath and Water. One form of the Two Sisters in Egypt is
Hes (Isis) and Neft (Nephthys). Hes is the cow-headed goddess,
the seat, and Hes signifies liquid, hence the vase ideograph. Nef
means breath. Hes or As are two readings of her hieroglyphic,
Eseye being identified with As, Hes, _Iusaas, or Isis, Noe is one
with Nef.
N ef means breath and the sailor of the waters. N awa in Javariese
is breath. Neff in Cornish is heaven above, theplace of breath. Isis
represented the lower heaven and the waters; Neft, the heaven abo\:e
the horizon, in the total circle imaged by Stonehenge.
Hes, the seat, equates with the goddess of the hind quarter, and
Hes (Isis), the cow-headed, was compounded with Ta-Urt, the bearer,
in Hes-tareth. Eseye was our Isis in her seat at Stonehenge, and
HsA is also an Irish name of the Great Bear.
Nor was Stonehenge the only sanctuary in these islands of Noe
and Eseye. In Strathmore there was an extensive Druidic ground,
in which numerous monuments have been found. There is a place
named Eassie, and a large circular mound, about a mile from the old
church of Eassie, and in the "united parish of Eassie and Nevay" 2
we have the names of the two goddesses, united as at Stonehenge,
whilst in the form of Nevay we recover the F modified in Noe. But
we must go a little further round.
1 Gododin, Song 15.
2 Stuart, Sculpt. Sto11es of Scptland, pp. go,-gr.
352 A BooK OF THE BEGINNINGS.
was the struggle of the sun with the dark power on the longest night
of the year.1
The common Irish form of Conal's name in O'Connel, and
O'Conner adds the ·word Ner (Eg.), meaning victory. Thus Conner
is the victorious Con. Con, as Khun-:-su, will account for the Gaelic
tradition that Conor lived at the time of the Crucifixion. Khun was
the king of the crossing, the determiner of the very moment at full
moon. . It is possible that the stone of the ball in Conor Mac-Nessa's
brain may have been derived from the full-moon borne on the head of
Khun-su. The legend relates that when he observed the darkness on
the day of the Crucifixion, and was told by the seer that the " Inno-
cent One " was then suffering, he got so excited that the ball flew out
of his head and he died. In this version of the myth, Conal is desig-
nated Conor Mac-Nessa. Nessa appears in Irish legends as the
widow with her son Conal; she is said to marry Feargus Mac-Roy,
but is as likely to be entirely mythical as Conor who carried the ball
in his brain. The only object of introducing the name of Nessa
here is to point out that it is an Egyptian feminine name. Nesa
means "her," and a daughter of Khu-en-Aten 2 was named Nesa.
Prydhain was a name and character of H u, the sun-god, the youthfu 1
·character into which the solar divinity transformed every spring.
The same is found in all the mythologies. In the Mabinogii he is
called the son of Aedd the Great .; that is of Aeddon, a name of H u.
He also interchanges names with Beli as the solar son. The young
god appears in the British fragments as lord of the seven provinces
of Dyved in Annwn the Deep.
These seven provinces answer to the Seven Halls in the house of
· Osiris in which the young solar god is annually reborn, and from
which he emanates. Pwyll also proceeds from the seven provinces and
· -the high place of reappearing in Arberth and from Diarwya, called by
Davies the "solemn preparation of the egg." The egg was a symbol
of the circle, and this Diarwya looks very like the Egyptian Teruu,
the circumference, a name of Sesennu and a form of number eight
the expression of the Seven-whether of the Great Bear or planetary
Seven-as in the person of Taht. Pwyll or Per read by Egyptian
means coming forth, manifestation. With the terminal t this is
Pert, .to appear, emanate, proceed. Thus Per and Pert, our Pwyll and
Pryd, meet in one meaning. Hain (Eg.) is the youth ; Prydhain, the
appearing, emanating, manifesting youth, or the young solar god of
various names. Hu is the God of Corn, and the son and corn (seed)
are synonymous. Per is corn, grain, the seed. Pert, the corn or food
appearing ; Hain, the young. Prydhain is the yo11ng seed or com .of
Hu, who reappeared at the time of the :vernal equinox. We have
Pryd personified as Com.
1 Campbell, Tales of the West Higlzlantfs, No. 29.
2 Amenhept iv.
EGYPTIAN DEITIES IN THE BRITISH IsLES. 357
Martin speaks of a custom in the Western Islands,! observed on
the second day of February, in which the mistress and servants of
each house take. a sheaf of oats and dress it up in woman's clothes,
put it in a large basket, and lay a wooden club beside it. This they
call Briid's Bed. Then the mistress and maids cry three times,
"Briid is come; Briid is welcome." This is done just before going to·
bed, and on rising in the morning they look among the ashes to see if
the impression of Briid's Club is visible there; if so, it is a presage of
a good harvest and general prosperity. Briid and Pryd or Prydhain
are identical, and from Pryd, through Briid the corn, comes our name
for bread. The son of H u, whose name means corn, was the bread of
life in person, and Pert in Egyptian is the food made of corn. Briid
or Prydhain was the earlier Christ, and when the new theology was
adopted in these islands, Briid's bed was made for Christ. It was, as
already related, the custom at Tenby, in Wales, for young persons to
meet together on Good Friday to "make Christ's Bed." This was
done by gathering the long reed-leaves from the river and weaving
them into the shape of a man. The image was then laid on a
wooden cross, and left in a retired part of some garden or field.2
But the son of the great mother is a star-god at first ; the solar
imagery is latest : one form of the genitrix and son is that of the
Bitch Baal and the Dog Baal, the Baali or Baalim of the Hebrews,
and Sut-Typhon of Egypt. The dog who accompanies Isis, and is
said to be born of N ephthys, is the Dog-star, Bar-Sutekh or Sut-
Anubis, the Sabean Son. This divinity reappears in Britain as
Cunobelinus, whose name is found on the British coins or amulets.
This was the title of a famous prince in the reigns of Augustus and
Tiberi us, said to have been the father of Caractacus. By his title he is
assimilated to the Cynvelyn of the Bards. That is Baal or Belin with
the style of Cun, or Cyn, which we identify with the dog as in the
Cynocephalus. In the hieroglyphics a headless dog is a Khen, a
conductor without exterior vision, therefore a type of interior per-
ception, hence the name given to the Kenners. The priests of Ked
are designated dogs, and she is the bitch. They represented her
son. The Cynvelyn of Helvelyn, of Belin's-gate, and of the Druids, is
the Dog Baal, in the diminutive from of Belin or Velyn. This form,
like that of Sutekh and Saturn, determined the god as the child,
the little one . who was the son of the mother in the Sabean Cult.
Saturn was the planetary type of the male Sut-Anubis of the Dog-
star, and in the dialogue between Ugnach and Taliesin we read:
" Seven blazing fires will counteract seven battles : the seventh is
Cynvelyn, in the front of the mount." Skene renders " Cynvelyn the,
seventh in every foremost place." 3 The seven are the planets, of
which the seventh is Saturn. Therefore Cynvelyn is identified with
1 P. n9. 2 Mason's Tales and Tradz'tions of Tmby, p. 19.
3 Battle of Ardderyd, Skene, ii. 368.
A BooK OF THE BEGINNINGS.
Sut in the form of Saturn, and is one with the Egyptian Bar-Sutekh,
the Sabean Baal.
Sut was the great warrior-god ; the dog of battles. And in the
Talisman of Cunobeline the Dog-Baa! plays the part of Bar-S~tekh.
" Cunobeline, the indignant, the lofty leader of wrath, pamperer of the
. birds of prey, and that divine allurer Dirreith, of equal rank with
Morien, shall go under the thighs of the liberal warriors. In equal
pace shall the Gwyllion proceed with the benign blessing. Amongst
the splendid acquisitions of the mystic lore, the most majestic is the
Talisman of Cunobeline. It is the shield of the festival, with which
the man of fortitude repels the affliction of his country." 1 In this
Cunobeline is coupled with Dirreith, who has been shown to be the
great Mother Ta-urt, or Rerit. These are the Sabean Mother and Son
as Goddess of the Great Bear and the Dog of Sothis, the first-born son
of heaven. Now it appears to me that the mythical Arthur is
- primarily a form of Cynvelyn, the dog of battle.
Arth is the ancient British name of the Great Bear, and this con-
stellation was associated with Arthur. Arth corresponds to Urt, the
goddess of the Bear, and we may derive Arthur, the son of Urt or
Arth, in one of two ways, Ar-t-ur (Eg.) as son of the old mother, or
Arth-ar, the old mother's son. He must have been the solar son in
the later myth of the Round Table with the twelve seats for the twelve
. companions. There is an Egyptian Artaur, rend~red by Maspero the
flames of God. But the first son of the genitrix was Sabean, not
solar; Sut-Har (Ar) of the. Dog-star, Sut-Anubis,. the earliest form
of Hermes, the heaven-born.
The Vervain plant was used by the Druids in casting lots and fore-
telling events. It was gathered without being looked on_ by the
sun or moon at the rise of the Dog-star. In digging it up the
left hand alone was to be used, and when dug up, it was waved
aloft. Leaves, stalks, and roots were dried separately and in the
shade. 2 This serves to connect the plant of prophecy with the
Egyptian Star of Annunciation, the Dog-star, the son of the great
mother, who appears to have been reproduced as Arthur, the son of
Arth or Ta-Urt. Arthur, son of the Great Bear, is the equivalent
of Sut-Har of the Dog-star, which leads me to conclude that
Arthur was the Sabean son before he became the solar representative.
The parents of Arthur are the Great Dragon and Eigyr. The Great
Dragon is Typhon, the old genitrix.
The British Arthur is. primarily represented with the Seven in the
Ark who are the only ones that escape from the Deluge in the
circle of Caer Sidi. Sidi corresponds to Suti (Sebti, Sothis, the
Dog-star, Sut). A poem ·of Taliesin's called Preiddeu Annwn, the
" Spoils of the Deep," contains this Arkite imagery. In the house of
Osiris there are seven halls and seven staircases. These seven came
1 Davies. 2 Davies, Mytk. p. 276.
-:'-~--~--·o--.,.-,.~-,--""~'\'P!~~:':!''~'''.t'l('idli''\iV~,
.,
to signify the circles and pathways of the seven planets, but the first
seven in mythology are not the planetary seven, they are the seven com-
panions in the constellation of the Bear. These are the seven Rishis
of India, the seven Hohgates of the Californian Indians, the seven
sons of Sydik in Phrenicia. They appear to be the seven com-
panions of Arthur of whom the bard sings in their escape from seven
different Kaers, "Thrice' the number that would have filled Prydwen
we entered into the deep ; excepting seven, none have returned from
Caer Sidi." The subject matter. of this mystical representation is
the escape of Arthur and the seven companions from the Deluge
based on the time and circle-keeping of Arthur's Star, and seven
other stars. Now if Arthur were here considered a solar god, there
would be one too many for the seven planetary gods, therefore. the
seven are those of the Bear, Arthur's constellation, and Arthur is
identical with Sydik, the Egyptian Sutekh of the Dog-star.
Again, the Talisman of Cunobeline is a shield, and it is in Arthur's
shield Prydwen that he and his seven companions escaped from the
Waters, or the so-called Deluge. Prydwen, the Lady of the esta-
blished order of things, is a form of the Ark, which also contains
eight persons in the Hebrew mythos.
Arthel is a British word, written Arddel in Welsh, to avouch, prove,
justify ; a similar meaning to that of Makheru, a title of Horus. At
Exmoor the number eight is called Art; eighteen is Arteen. Art-
har is Har the prince or lord of the eight; the manifester of the seven.
This, however, belongs to an earlier myth than that of the eight great
gods of Egypt, in which Taht was the manifester of the seven. Arthur
was the eighth to the seven Kabiri of the Great Bear, the manifester
of the seven, or the son of the sevenfold constellation, considered as
the great mother.
Arthen (Welsh) is the bear's cub. Arth-al is to growl as the
bear. Al interchanges with Ar, as the voice, speech, faculty of
speech, and Arth-a,r is the speech or utterance of the Bear. This is
the' doctrinal word ·or Logos. So An (Anup), the Anush, is the
speech, the announcer of the year of the Bear. Ar (Eg.) is the earlier
Har, from Khar, the speech, to speak, be the Word, the son and Word
being identical. Arthar is thus the Word as son of Arth the Bear.
Arthur, in his first estate, then, we hold to have been the Sabean
Mercury, son of the goddess of the Great Bear, and identical with
Sydik and Sutekh, who was continued in Egypt as Sut-Har, god of
the sun and Sirius-cycle, known as the Negro Sut-Nahsi and Sut
Nubti, a Sabean-solar combination to be found' in other mythologies,
in which a star-god of fire becomes a sun-god.
The series of astronomical legends or myths found on the Assyrian
tablets is known to consist of twelve in number, one for each sign of
the zodiac. In the "Fight between Bel and the Dragon," in which
appears the sword that turns and flames all rou11d the circle, wielded by -
.•
the hand of Bel against the Dragon, when the battle is over, it is said
"the eleven tribes poured in in great multitudes, coming to see the
fallen monster." Evidently the twelve signs were said to be peopled.
These correspond to the twelve tribes of Israel, and to the twelve
labours of Hercules; the conflict occurs in the twelfth sign, and
the people of the other eleven rush in to see the result. The
twelfth· sign is the last of the old year, and the fight of Bel with
the dragon is the same conflict as the battle between Horus and
the evil Typhon, the aarlier Akhekh-serpent, griphon, or dragon.
This battle occurred annually, and specially just before the time of
the vernal equinox, and is called "the day of contending of the lion-
gods," "the day of the battle between Horus and Sut, when Sut puts
fortl;t the ropes against Horus." 1 The contention, being equinoctial,
is represented as under the lion gods who kept the level on the
horizon, whilst the light and darkness contended in the balance,
and each pulled at the ropes of either scale. This belongs to mytho-
logy in the latest stage, the .solar.. Most of the Assyrian matter yet
recovered relates to this later stage, although we do get glimpses of
earlier things submerged in Akkad. These twelve representations in
the twelve signs, the present writer considers to be akin to the twelve
battles assigned to Arthur by Nennius (50), the twelfth being a" most
severe battle, when Arthur penetrated to the· Hill of Badon," or, as we
interpret it, to the Bed of Tydain, Tiotan, or Tethin, the solar god,
who was reborn in the hill.
Cresar affirms that the Britons chiefly worshipped the god Mercury;
of him they have many images, him they consider as the inventor of
all arts, as the guide of ways and journeys, and as possessing the
greatest power for obtaining money and merchandise. But we have
to reckon with two forms of Mercury ; the Sabean and the lunar.
Sut was the first form of Mercury; Sut-Anubis is the guide of ways.
Taht is the second. This is acknowledged in the Ritual, 2 where we
read Taht formerly, or otherwise Sut, when Taht had superseded Sut
as the Word, announcer, and reckoner of the gods.
The deity Gwydion has been considered the same character as
Mercury, the son of Jove and Hermes, the councillor of Kronus.s He
is called Gwydion ap Don ; Don being the father of the gods. There
is an Egyptian divinity, Tann, both female and male, a type of the
earth. Gwydion, the son of Don, they say, by his exquisite art charmed
forth a woman composed of flowers, and early did he conduct to the
right side as he wanted a protecting rampart, the bold curves and the
virtues of the various folds ; and he formed a steed upon the springing
plants, with "illustrious trappings." 4 Or, as Skene rendets it, " Gwy-
dyon-ap-Don of toiling spirits, enchanted a woman from blossoms, and
brought pigs from the south. Since he had. no sheltering cots, rapid
· curves and plaited chains, he ·made the forms of horses from the
1 Rit. ch. xvii. 2 Ch. xliv. 3 Davies, p. 264. 4 Davies, Myth. pp. 263, 264.
EGYPTIAN DEITIES IN THE BRITISH ISLES. 36I
springing plants and illustrious saddles." 1 It was Lleu and Gwydion
who "changed the form of the elementary trees and sedges." 2 The
elementary trees belonged to the ten primary Y storrynau of Ked.
These were the earliest branches of the " Kat" (Eg.), tree of know-
ledge. They were so old that Taliesin in the "Battle of the Trees,"
(Cad Godeu) says, "The mountains have become crooked; the woods
have become a kiln, formerly existing in the seas (like bog-oak or a
geological stratum), since was heard the shout," the triadic "Beam,"
or· Cyfriu sign. " The tops of the birch," he continues, "covered us
with leaves, and transformed us and changed our faded state." ·
In this poem of the trees, " the head of the line " is described as a
female who issued forth altogether alone, and the birch was a much
later arrival. Probably the birch, Bedwin, the male emblem, refers
to the change in the elementary trees made by Gwydion, and the
introduction of the masculine type of the creative power.
But, says the old goddess (or her poet for her), "when the chairs are
judged, mine will be the most excelling; my chair, my cauldron, and
my laws, and my pervading eloquence meet for the chair." s
At the time of the mythological deluge, we learn from a poem by
Taliesin, that in the living Gwydion there was a resource of counsel,
and when "Aeddon came from the land of Gwydion int.o Seon of the
strong door," then Gwydion advised him to "impress the front of his
shield with a prevailing form, a form irresistible."4 By this means the
"mighty combination of his chosen .rank was not overwhelmed" when
" Math and Eunydd set the elements at large," which is described as
producing a deluge. Gwydion is credited with devising means for
saving what Bryant and Davies call "the Patriarch and his family/'
when the deluge is about to burst forth and overwhelm the world.
This he accomplished by forming the "bold curves," and the "virtues
of the ·various folds," and making a "protecting rampart," the shape
of a shield or of a circular pattern, a form irresistible. A mode
• of meeting the coming flood, which is elsewhere figured as building
an ark.
Now in the Egyptian Ritual Taht says he built the ark. "I am
the great workman who made the ark of Socharis on the stocks." 5. We
shall see the gist of this when we come to the Deluge and the Ark.
Gwydion then is here identified with Taht in character as the ark-
builder. Taht was the Word, the manifester of the gods, lord of letters
or types. The companion given to Gwydion as inventor of an
alphabet of sixteen letters is named Lleu, and in the hieroglyphics the
Ru is the reed pen, the paint, and the written word of the scribe ; the
Ru sign accompanying Taht as writer and the lord of letters. Both
pen and papyrus were made from the reed.
1 Skene, ii. 296. . 2 Skene, ii. 27 5·
3 Chair of Keridwen, Skene, vol, ii. p. 297·
4 Davies, Myth. 263-4. 5 Ch. i.
A BooK oF THE BEGINNINGs.
Seithenhin or Saidi, the son, has the style of Kadeiriath, the language
of the chair. This title rendered in other words is the Word of the
genitrix, who was represented by and as the seat or chair; the Word
(announcer) who preceded Taht, the lunar form of the manifester in
Egypt, as Sut-Anubis or Bar-Sutekh.
Plutarch had heard that about Britain there were many small and
desolate islands, and that in one of these the ancient Saturn was
detained a prisoner fast asleep in chains. Saturn was the Egyptian
Sut, who went out of Egypt in remote times, and was afterwards
deposed within it.
Seithwedd is a name implying his sevenfold nature, or having
seven courses, which relates Sut to the constellation of seven stars in
Ursa Major. Sut, as Sothis, the dog, watched the waters of the
inundation, and announced the coming overflow. Han (Eg.) denotes
the Bringer of the Waters.
The Welsh Triads preserve the tradition of Sut (Seithwedd or
I. Seithenhin), who was placed in charge over the waters of the
'
I deluge, and who upon a certain time was intoxicated, and whilst in
liquor let in the inundation over the world, and drowned a district.
Seithenhin, sometimes called the son of Seithin, is· designated the
drunkard. In the "graves (or cities) of the Kymry" one of them
is designated the grave of the " weak-minded Seithenhin." From
Seithenhin-Sut has been derived· the Saint Swithin of the Christian
calendar. In him Satan has become a saint.· Swithin is called
the ~·Drunken Saint," which identifies him with Seithin the drunkard.
Also Swithin's Day, our July I sth, is nearly coincident with the inun-
dation of the Nile, proclaimed by Sut; and if it rains on that day, says
tradition, it will continue to do so during forty days. This belongs
to mythology, not to meteorology, for, according to the observations
at Greenwich, for the twenty years preceding I86I, the greatest
number of wet days after St. Swithin's day occurred in the years
when the I 5th of July was dry. The Christian story which tells
how it rained for that length of time on the death of St. Swithin, in
the year 865, and prevented the monks of Winchester from removing
his body from the churchyard, where he wished to lie, into the choir
on the ISth July has been exploded by Mr. Earle,1 who shows that
r the weather was most fair and propitious at the time. Further, when
j·
' it rains on Swithin's Day, the drunken saint is said to be christening
his apples. And in tlie Egyptian zodiac the dog Sothis is stationed
in the tree constellation. This tree was the vine in some planispheres ;
in others the apple-tree on which grew the golden apples in Avallon.
Swithin, the drunken saint, is none other than Seithenhin, the
drunkard, of the mythos, and the forty days' flow of rain is connected
with the overflow of the Nile conducted by Sothis or Sut.
The producer of the inundation became in other skies a meteoro-
1 Saxon MS. published by Rev. John Earle, Prof. of Anglo-Saxon, Oxford.
EGYPTIAN DEITIES IN THE BRITISH IsLES. 365
logical prophecy, and so this was transformed into a rainy saint. In
old calendars St. Margaret's Day, the 2oth of July, was the one on
which it is said " all come to church that are or _hope to be with child
that year," 1 and the 2oth of July was New Year's Day in Egypt, the
day of the inundation announced by Sut, and the overflow of the
river which poured its fertility into the lap of Egypt. The 2oth of
July was considered to be the first of the dog-days in England, and
in Egypt it was the first day in the year of the dog. St. Margaret
reminds one of her more familiar names of Peg and Page, the same
as that of the goddess Pekh, the lioness.
The British Nav and Irish Nevvi is not necessarily the god Khnum
of Thebes. Still the name of that deity is found as Knufi, 2 and he
became the Gnostic Knuphis. Khnum is lord of the inundation, and
N ef means the sailor. Khnum is represented by the bearded lie-goat,
and N ef is a name for an old goat. This figure of N ef, the old goat
found in the Western Isles of Scotland, survived to a late time, as
the deity exhibited for worship at the Witches' Sabbath, the last
flickering shadow of the ancient mysteries. In ·the examination of
the French witches whose confessions are elaborately recorded by
De Lancre, we find the deity or devil often appeared in the form
of a bearded goat, at other times as a serpent; and the serpent and
goat constitute the biune form of Knum or Nef. The pitcher is a
hieroglyphic of this god; with this his name is written. And at the
Sabbath the goat issued out of a vast pitcher set in the midst, and
began to swell and swell and grow monstrous by inflation until it was
fearful to behold. Nevi, in the African Wolof language, means to
swell and swell. Evidently this was the god of breath, or Nef, por-
trayed in a dramatic representation of the breathing source, one male
type of which was the goat. At the end of the Sabbath the inflated
form subsided and returned again into the pitcher. This is a rendering
of the nature of Nef, primitively perfect, identifiably Egyptian by
four hieroglyphics, the goat, the breathing, the serpent, and the water
jar. It is a masquerade of Egyptian imagery, in which Nef, the
lord of breath and dominator of the waters, manifests in his serpent-
crowned ideograph of the goat as the image of inflation or breathing
life. Marie d'Aspilecute of Handaye deposed that, when she was
initiated and introduced to the goat-deity, she had to kiss him on the
hinder face, this being the face of a black man, and hidden under a
great tail. Khnef was a form of Af, the bla'Ck sun of the lower
' regions called the hinder part. The posterior face had not the power
of speech, and thus corresponds to the dumb Har-pi-Khart of the
dual Horus. Sometimes the deity manifested as something between
a tree and a man. This is akin to our Green man and the Jack in
the Green, who is the hieroglyphic of leafy life on May Day.
1 Cited by Grainger, Bz"og. Hist. o.f England, iii. 54·
• Pierret, Knufi.
!
'
~·
A BooK oF THE BEGINNINGS.
I
Irish Macha:--
" Sing, reign of fair maid,
With gold upon her toe-
Open you the west door,
And let the old year go.
Sing, reign of fair maid, I
With gold upon her chin-
Open you the east door j
. And let the new year in.''
Hathor was also designated "Daughter of the Water;:" her lute
was strung with sunbeams, and her cows were seven i~ number.
This lute-of seven strings-may be represented in another lilt of song,
which was formerly sung by the children in South Wale4, carrying
a jug full of water newly drawn from the well on ~ew Year's
morning :- 1
VOL. I. B B
,.
SECTION IX.
•1 .The passage runs ~hu~ :-" Rihall, ubi cum majores no~tros. it1;1 fa<:inasset super-
stltto, ut deorum multitudme Deum verum propemodum sustuhss1t, Trbba minorum
gentium diva, quasi Diana ab aucupibus utique rei accipitrarire prreses colebatur."
-Brit. Lond. ed. 1590, p. 419. ·
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 373
saint in Tebba, but the fowlers of Rihall had the pre-Christian form
of the lady, and the expurgators knew it.
Ru is another name of the waterfowl, and Rui (Eg.) means mud,
marsh, and reeds, hence, perhaps, the name ofRihall. ·
Caithness is assumed to derive its name from the Catti, of whom
Tacitus writes. The Ness is of course equivalent to the nose, or
jutting, but we have no such expression as nose of land. In the
hieroglyphics the Nes is a tongue, and we have the expression, a tongue
of land for the jutting. Moreover, at the base of this NESS, the tongue
is still preserved in the town and the Kyle of TONGUE. Hence the
Ness is probably the Egyptian tongue. Caithness may be the abraded
form of Kheftness, Kedness, the tongue of Ked. Kheft is the north,
the hind quarter to the north. Kheftness is the northern tongue of
the land. This meaning of the north (Kheft, Caith) is corroborated
by the south land lying next to it in Sutherlandshire. Sut, or Suten,
is the Egyptian south, and the south of Sut (Dog-star) and the north
(Kheft) were the two halves of the total land. In Egyptian Khata is
the end of land, and the ·unabraded Khap-ta is the northern end,
· the Caithness of Egypt. In an ancient poem of the Irish N ennius,
"From the region of Cait to Forcu " is synonymous with from north
to south. Cait is Caithness, and Forcu the Forth. Caith or Saith also
signifies number seven, corresponding to the Egyptian Seb-ti, Hepti,
or Khepti, for seven, and Kheft (Ked) was goddess of the seven stars
of the north.
Kaer Gybi (Holyhead) stands on an island at the westerri extremity
.of the county of Anglesea. The Kebi were the four genii of the four
corners, the watchers over the sarcophagus or the four cardinal points.
The Kaf or Hapi was the dog-headed watcher of the road east and
west. The especial point of the west is connected with the goddess
Khaft, as lady of the west. Khef or Khep (Eg.) means to look,
watch, watching, and in Ireland the hill of watching, which preceded
and survives the watch-tower, is called a Cov ADE, Covet, or Kivet,
as in Mully Kivet, Fermanagh. Look-out points, says Dr. Joice, 1
intended for places of watching, to guard against surprise, are usually
designated by the word Coimhead, pronounced Cov ADE. The title
is generally applied to hills which overlook a wide expanse, and Kaer-
Gybi is the inclosure of watching, or the watch-tower. On the mount
of Gybi, 700 feet high, are the remains of a circular watch-tower, and
on the sides of the mountain traces of extensive British fortifications.
The Island of Sark, says Pomponius, was greatly celebrated on
account of the Gallic god. 2 Sarkh or Serkh is in Egyptian the temple,
palace, and shrine. This in the parent language gives the name to the
island, as the place of the shrine and oracle of the god mentioned
by the Roman writer. Also the island divinity is recognized as
continental. Serkh, an Egyptian goddess, was a form of Isis-Sothis.
1 !risk Names, p. zo6. 2 De Situ Orbis, lib. iii. cap. vi.
--.--
· of rib is the first trace of the art of design in this country." 1 But the
. faculty must have been developed in a high degree among the cave-
men of France, where they left their drawings of the Reindeer and
whale, their hunting scenes incised on antlers, and, in one instance, the
mammoth engraved on ivory.
In the Deruthy Cave, 2 near Sorde, in the Western Pyrenees, a neck-
lace was found, formed of the teeth of lions and bears, and on the
teeth were drawings of .the seal and pike, also a pair of gloves.
Altogether there were no less than forty teeth variously engraved.
The cavemen cut their pictures on bone, antler, stone, and ivory.8
Considering that their graving tools were only flakes of flint, the
execution of their figures is marvellous. Strangely enough, their art
of drawing, engraving, and sculpturing, was indefinitely superior to that
of the later Neolithic age. And yet not so strange when. we remember
that this was the one especial art of the cavemen, of which the·Eskimos,
Kaffirs, and Hottentots have furnished such remarkable specimens.
The Cave of the Carvers, the Kennu or Kenti, found at Deruthy, is
near SORDE, and in Egyptian SURT or SRT means to carve, engrave,
and sculpture; which suggests that Sorde was named as the seat of
the sculptors, carvers, and engravers, whose buried work has been
found in the Deruthy cave. The word SURT is determined by the
KEN graving tool, the sign of bone and ivory.
Tradition tells of the bloody rites of the Druids enacted in gloomy
groves. The hallowed grove of the Keltce was called a Nemet,
whence probably the name of Nymet Rowland in Devon. The
sacred character assigned to the secluded Nemet is found in Nemet
(Eg.), the retreat. The Egyptian Nemet is also the place of execu-
tion, the name of the gallows and the block. This throws a light on
the dark recesses of the Druidic Nemet, where, no doubt, they put
their criminals to death. The Nemet (Eg.), as shown by the Nam
symbols, was the scene of judgment and execution. A form of the
judge is yet extant in the Nompere, later Umpire. In Gaul the
Nemetum had become a temple, but the caves and sacred groves
were the earlier temples.
Buchan, in his Annals of Peterhead,4 describes a vast stone, thirty-
seven feet in circumference and twenty-seven feet across, which was still
in the "Den of Boddam" or Bodun, in the year 1819. Both names
are Egyptian. 1' Batun " means the bad, the criminal, the malefactor;
whilst But-tern signifies the execution, cutting to pieces of the But,
the criminal, hateful, evil, infamous, and abominably bad. The Den
of Bodun was probably the dungeon of the malefactors; the Stone of
Boddam, the block of their execution.
It was in the Links of Skail that the beetles were found in the stone
1 Dawkins, Early Man in Britain, p. 220.
2 Explored in 1874 by MM. L. Lartet and Chaplain Duparc. Materiaux, 1874.
3 Dawkins, Early Man z'lz Britain, figs. 75, 76, 82, 84. 4 P. 44-
378 A BooK oF THE BEGINNINGS.
coffin of one of the ancient barrows. The name of Skail is identical
with that of the Island of the Written-Rocks in the Cataract near
Khartoom, just where the land of the Inundation begins. Skul (Eg.)
denotes not only writing but instruction, counsel, design, picturing,
and planning; from which we may fairly infer that SKAIL was a
seat of learning named in the most ancient tongue. The root SEKHA
(Eg.) means to memorize and remember.
The Cornish GUIRRIMEARS are supposed to have been miracle
plays. GUIRIMIR, according to Lhwyd, is a corruption of Guari-
mirkle, a miracle play. The word " Guary" is found in English.
"Thys ys on of Britayne layes,
That was used by olde dayes,
Men called Playn Garye." 1
But Lhwyd does not go deep enough, to say nothing of the inevit-
able "corruption."
Guare, in Cornish, means a play, gware in Welsh, guary in English,
and in Egyptian Kher means speech and to speak. But the play
was enacted on spacious downs and natural theatres of immense
capacity, which were enc()mpa~sed round with earthen banks and in
some places with stone-work. These places, it is now claimed, were
the Mirs or Mears. The Mer or Mera (Eg.) is an inclosure of land or
water. The Water-Mer is extant in the Mere. The Mer is also a circle,
and the Guiri-mir or Kheri-mer is the inclosure or circle where the
speeches were made and the play was performed. The size of the
Mears shows they were at times beyond speech, hence GUARE means
a game, and Kher (Eg.) is also a picture, a representation, that which
was acted, the acting drama being earliest. For the Mir is our
moor, and in Kirriemuir we probably have the Guirimir by name
extant also as a place.
The so-called Anglo-Saxon and German Worth, for an inclosure,
is called a test-word, showing the Teutonic settlements. But the
Garth, Garter, Garten, and Garden are equally the inclosure. The
original of all is the Kart (Eg.), an orbit or circle, that is, the Kar or
Caer with the article suffixed. The Kart is the Russian Grod and
Polish Grod, a burgh. The modified Hert (Eg.) was the name of the
inclosure as a park or paradise. We have it as large as a county in
Hertfordshire, and small as the tiny cup of the Blae or blue berry.
This is called the whortle-berry, that is, the inclos.ed berry. But
another form of its name is· the HERT. In Hertfordshire it is known
as the bilberry-hert. Thus we have the Wort and Hert in one. Did
the Teutons also carry the Hert into Egypt, together with its earlier
form in Kart? The fact is simply that the thing Kart, Garth, Hert,
and Worth existed ; the W is a later letter, and the later sounds
were applied to the earlier names of places.
1 Emare, IOJ2.
EGYPTIAN PLACE-NAMES AND TIIE RECORD OF THE STONES. 379
Druidicial TUN-AS in Snowdon, the lofty seat of the gods. The Zulu
Donga (Tun-ka) is a division or cutting in the land, but with no neces-
sary sense of inclosing a property. One of the most primitive forms
of the Tun was the Cornish Dynas or fort, a simple entrenchment
with stones piled together without cement, and raised some twelve
. feet high. The Tun is here the high seat, and As (Eg.) is the house,
chamber, tomb, the secreting place. Hence the Dynas or fort.
So Ab lthel derives Dinus from DIN and Ysu. The barrows and
burial-places of the dead are found ,near these forts, as if the first
places of defence were built to protect the dead. To all appearance
the first property claimed in land and right of inclosure was on
behalf of the dead. We have a possible relic of this in the popular
belief that a common right of way may be claimed wherever a corpse
has been carried.
The first Tun as an inclosure of land is the tomb. One hieroglyphic
Tun is the determinative of a tomb, and Tun in this sense means to
be cut off, separated. The TEEN, Chinese, is a grave; THAN is
a shroud ; TUNA, Zulu Kaffir, a grave; T ANU, New Zealand, to bury;
DuN, French Romance, a sepulchre; DEN, English, grave. The Den
or Tun leads t0 the Dynas, as the house or general sepulchre of the
dead.
The Down, however, is one type-name for the elevated seat, the high
place, the burial-place, and doubtless in some of these, now swept bare
of all their ancient monuments, there are yet concealed precious
proofs of the prehistoric past. The downs were the high places, and
the reason why the word "down~" came to mean below, is because the
Tun, den, or tomb, represented the under-world, where the dead went
down at whatever height it opened. The tun, ton, or town, as the
inclosure of the living and of property in land, is the final form, not
the first; the Roman, not the Egyptian or Druidic. Tun or ton
is far older than town, hence the reversionary tendency to the older
formation in pronouncing the word town. The ton did not denote a
town when it was the Cornish name of a farmyard.
In English, Scotch, vVelsh, Irish, Gaelic, Manx, French Romance,
Biscayan, Lusatian, Old Persian, Chinese, Coptic, Tonquinese,
Phrygian, and other languages, the DuN or TUN is the hill, the
summit found in the Egyptian TuN, the elevated seat. Irish philo-
logists understand the Ton (or Thone) to signify the same as the
Latin Podex, but the seat is primarily feminine and mystical, the
Mons Veneris, the Hes of Isis, the Khep of Khept or Ked, extant
in the Irish CEIDE or Keady, for the hill as the place of sepulture.
Ten and Tern permute; the Tern (dumb, negative) are the dead,
and the temple is also the house of the dead. So with us the Tun and
Tom are interchangeable as names of the burial-ground. The Tom,
Gaelic, is a grave; Tom, Welsh, a tumulus; Tuaim, Irish, a grave;
Toma, Mantshu Tartar, a tomb for the dead; Toma, Maori, a
A BooK OF THE BEGINNINGS.
place where the dead are laid. The Tema (Eg.) was also a fort, a
place of defence. There is a mound or natural fort near Barcaldine
old castle, known locally as TOM OSSIAN, or Ossian's Mound. It is
a habit of the people roundabout to give man)'" grave-mounds the
name of Ossian. In this case it is said to be a place where Ossian
sat, according to a locallegend. 1 These mounds, being natural forts, .
were TEMAU. The word TEM (~g.) also means to announce and
pronounce. The Tern as the seat of the singer agrees with the plural
Temau (Eg.) for choirs.
Now Ossian was a typical bard, one of the Asi or Hesi, by whom
the announcements of the law were· made from the Seat. The As is_
this seat of rule and sovereignty ; the As is also a mote or mound
(which was the seat of justice) and the resting-place of the dead.
Thus the Tom is the tumulus and the tomb, the seat of sanctity,
defended as a Tern or fort, used also as a mount of justice or a mote.
Another mound named "ToM-NA-H-AIRE," the mound of watching,
between Dun Cathich and Connel, further identifies the ToM and
the TEM, fort, as the watch tower.
Mr. Taylor describes the syllable "ing as the most important
element which enters into Anglo-Saxon names." 2 This is found in
more than one-tenth of the total names of English hamlets and
villages. In such as Tring, W oking, Barking, it is the suffix merely,
but in Paddington, Islington, Kensington, we have the Ton or seat of
the· Ing belonging to the name prefixed.
The Billings, for example, were a royal race doubtless because they
were assimilated to the god Baal; the Thurings are from Thor; the
Sulings, of Sullington, in Suffolk, from Sui-Minerva; the Ceafings,
of Chevington, in SuffolK, the Cofings, of Covington, in Hunts, and
the Jefings, of Jevington, in Suffolk, or of I vinghoe, Bucks, from the
Kef of Ked. This is merely by way of illustrating the type-name.
The Ing denotes a body of people founded on sonship, human
or divine. The mother was the primary parent thus derived
from, and afterwards the male. But Kemble's theory, that names
ending in "Ing " indicated an original seat of the Angles or English,
is apparently negatived by the almost entire absence of "Ings" in
South Suffolk. 3 One "Ing" of the Angles is an enclosure. We
have it in the far older form of Hank for a body of people con-
federated (Var. d.), identical with Ankh (Eg.), to covenant. To be at
inches with, meaning to be very near together, is an expression be-
longing to the lng relationship. The Ingle, a parasite, in a depraved
sense, is named from the Ing. Thus we have the Ing as the Hank,
and the Ankh was extant in Egypt not only as the living representative,
inclosure with a ditch round it, a heap, and a mound ; the cove and
the cave ; the oval, the hop or hoop, an inclosing circle. Khebm
modifies into KMm and Kam. The same root with the terminal N
forms the wo~d Khefn, Chivan, or Cefn, and this modifies into the
CMn apd Ceann.
One of the cromlechs is called the "Chun Cromlech." This is a
prevalent name for the maternal abode, the KUN of birth and re-birth,
the Mes-Khen (Eg.), which the Chlln Cromlech imaged. CMn is Chiven
in Hebrew, the Kymric Cefn, at once the mount and the cave of
birth. Now Grimm's law need not be appealed to in paralleling the
Gadhaelic CEANN for the mount with the Kymric Pen and Gaelic Ben.
It is the reduced form of the Kymric Cefn and the name of the
Cevennes. This modification of Cefn occurs in the English Keyntons
in Devon, Shropshire, Dorset, and Wilts. The double N of Ceann
occurs in Conan, the old name of Conisborough. The Pen and Ben
are the Egyptian Ben, the height, cap, roof, top. The Ben was the
solar pyramidion ; the obelisk w:as one of its types. It is masculine, as
another application of the Pen will prove. The Cefn is feminine. In
this way the TYPES will often take us beyond the· region of mere
sound-shunting, and give us the definiteness of things in place of
verbal vagueness. ·
The Chlln Cromlech shows the application of the womb-type to the
tomb ; the place of birth to that of re-birth. In Glamorganshire there
is a. circle of stones named Kevn (Cefn) Llechart. Thus the crom-
lech and circle of stones are identical with the type of the birthplace,
which was first of all found in the feminine nature, then applied to
the cave of the hill, and afterwards externalized in the rude stone
structures erected outside as the burial-places of the dead.
The ark, pair, vessel, or uterus of Ked wa5 represented by such stone
sanctuaries. The cauldron or cooking-place of the ancient mother
was designated the KIBNO-Ked. In the hieroglyphics the Kabni is
also a vessel, a ship, or ark, the English cabin, and the KIB:NO-Ked
is the mother-ark. The KAFEN (Eg.) is an oven, and means /to
bake, and the KIBNO was figured as a cooking vessel, whether for
boiling or baking. 1 In one language the belly or womb is the KABIN,
and in Welsh the CAFN is a boat and a baker's trough.
The cabin of the ark, the Kafn or oven of the Lady of Bread, the
Kibno ofKed, the Kevn Llechart, the Chlln Cromlech, the Cenn and
Cefn of the mountain cave, the Scottish GOVAN are all illustrations
of the one original type, the birthplace called the Coff or Kep of
Khept, the British Ked. .
The Combe is often found with the Beacon Hill, and in "Cwm
Bechan " the birthplace is named twice over.
The beehive-house, which was a human habitation before the type
was pas~ed by and left behind for the bees, has two names in Gaelic,
1 By Aneurin, for example, in the Gododin, Song 24.
I
'
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 389
. '
the BOH and the BOTHAN. Boh corresponds to the PEH (Eg.), a
form of the lower, hinder part, the Hem, a female type ; BOTHAN
to the BUT (Eg.), Belly and Nu, receptacle; the Hebrew M:::l, the
receptaculum, and 1~:::1, the belly, the uterus, and primordial abode.
The primitive borough, burgh, barrow, bur, or bury, is the Bru ·
(Welsh), the mystical residence; BRU, Irish, the womb; Bara, Vei,
the womb; Apara, Sanskrit, the womb; Pal, Akkadian, sexual part
of woman ; Pir, Gond, the same ; Por, Armenian, the belly; Bar,
Hungarian, and Bayar, Canarese, the belly, and, lastly, the Belly is_
derived from the same origin.
The Cairn does not mean a mere heap of stones above ground.
Mr. Anderson has shown that it is what we might infer by deriving
the name from KAR (Eg.), an underground cell or hole, and NU, a
receptacle, house, feminine abode. Then it becomes manifest that
the Welsh CALON, or GALON, for the womb, is a form of the word
cairn. We derive the charnel or-carnary from the cairn.
There is an ASC":IDIAN simplicity about the beginnings of human
thought, as manifested in the earliest typology, which shows the com-
mencement to have been akin to that initial point in evolution, a
mere sac, with the dual function of including and excluding water.
In the human beginning the sac is the uterus, the abode of two truths
of life, those of the water and the breath, feminine pubescence and
gestation. All utterance appears to have originated with this
primitive utterer.
All human feelings can be traced back to two desires, the one being
that of self-preservation, the other of reproduction. These consti-
tuted the total stock at starting in the dimmest dawn of human con-
sciousness. And to this early stage we have to look for the first rude
mould of thought and expression. Nothing that ever belonged to it
has been entirely obliterated, and its evidences are visibly extant, as
are those of the Palreolithic age. No origin has ever been wholly lost,
any more than spoken language has altogether superseded the clicks.
The desire of reproduction by itself alone is sufficient to account for
what is termed the Phallic mould of thought and utterance, and the
final stage of that desire constitutes religion.
It can and will be shown that the leer of Priapus is an altogether
later expression added to the face of the subject commonly called
Phallic Worship. There is no lewd grin in the look of the early
men ; their beginnings were lowly, but their observations were made
in a spirit as seriously intent as that of modern science or of child-
hood. Hence Egyptian art, however near to nature, was pure and
unashamed in its nakedness.
The feminine abode of birth was the typical home of the Trog-
lodytes, who dwelt in the caves of the earth and named these after
the mother. These caves were afterwards devoted to the dead more
freely when the living could defend themselves outside, in the open
390 A BooK OF THE BEGINNINGS.
space, or on the mound. In this way the abodes of the living were
named as the habitations of the dead, as in the Tun or the Cleigh.
Cleigh is a Gaelic name for the burying-place. There is a cleigh
in Lochnell, identified as a burying ground by its monument, a great
cairn some sixty feet in diameter. A stone chest, an urn, and a
bronze dagger were found there. Cleigh resolves into KL or KR, the
cell; and Akh (Eg.), the dead, the Cleigh being the cell of the
dead. The Arabic KALAGH is the stone inclosure of a tomb. The
Clach stone is another form of the same word, the stone being the repre-
sentative sign of the burying-place. The proof may be found in the
Clachan. The Cleigh (Clach) is the dwelling of the dead, and around
this was formed the Clachan, a small village built round the church
which had superseded the Cil or Cleigh of an earlier time. Thus the
Clachan of the living has its roots in the Cleigh of the buried dead.
The glebe land and ecclesiastical revenue are not primarily the
present made by the people to their god, as Mr. Spencer puts it, for
the first possession of the land was taken by the dead, who constituted
the earliest form of the landed interest, and instituted the most
primitive kind of landed property. The dead were the cause of a
sacerdotal class being established in their precincts•to protect them,
and the church lands as ecclesiastical property are the last result of
this ownership, on behalf of the dead, of the soil thus made sacred
at the centre, with its surrounding circle devoted to the sustenance of
a priesthood.
The type of the tomb-temple becoming the house of the living
was preserved in Egypt to a late period. Twelve thousand inhabi-
tants are ascribed to a single temple at An (Heliopolis) by a census
taken in the reign of Rameses III. So the tern or tomb became the
fort, village, city, and king-DOM.
This origin of the artificial inclosure as the sacred precinct of
the buried dead is further corroborated by an Akkadian ideograph.
Bat (Akk.) means to die, the ideograph being the portrait of a corpse.
Bat is also a fortress, and the. ideographic corpse is the sign of an
inclosure. The corpse-inclosure was primal, as the Kester, and the
corpse remained as a determinative sign of primitive usage when the
Kester had become the castle, citadel, or city.
In the " Black Book of Caermarthen " there is a long series of
verses on the "Cities of the Kymry." The cities are the graves.
Each city is the grave of some mythological or legendary hero, whose
name it bears, and these cities originated in the Caers as circles of
the dead. Beyond these are the ''Long Graves in Gwanas," of which
it is said "their history is not to be had ; whose they are and what
their deeds." We are told," There has been the family of Oeth and
ANOETH, naked are their men and their youth-let him who seeks
for· them dig in GwANAS." 1
1 Skene, val. ii. p. 3 I 3·
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. J9I
- '
The stone monuments of Britain are none the' less Druidic because
their likeness is found in other lands. They are some of the scattered
remains of the primitive cult, relating to the keeping of time (Teru)
and the preservation of the dead. They are the dumb witnesses to
the human desire for continuity, which attained such profound and
persistent expression in the Egyptian art of symbolizing the mummy
as the type of self-continuity.
In England the grave was formerly called the "pytte," and the same
name was given to a well with an intermittent spring; over this well
the enormous flat stone of Arthur was elevated and s-uspended as at
Kefn Bryn in Gower, where a vast unwrought stone, from twenty to
thirty tons in weight, was supported by six or seven others over a
well which had a flux and reflux with the sea. Here the well and
grave were one in the pytte, as they were in the Great Pyramid or
the Masteba of Egypt.
The interior of each tomb consisted of three parts, typical of the
vault and void of the two heavens, and the middle earth or passage
between the two, called by excavators the Serdab. The void was. the
well containing the mummies in the underworld. The open chamber
typified the upper world of the future life, where the deceased sat at
the celestial feast surrounded by his friends in his eternal hotne. When
the friends in the eatth-life come to visit their dead and bring their
offerings, these are representative of contributions to the feast ; the
life above being the reflex image of the life below. In the passage
between, or the Serdab, was placed the sepulchral ·image called
the Shebt or double, the type of transformation from the one life to
the other. This had the same significance as the scarab emblem of
Khepr, the beetle, that went underground to make his change, and to
issue forth once more in the shape of his own seed. The Serdab was
the place of Sem-sem or the re-genesis, and the only communication
between it and the rest of the tomb was a small hole scarcely large
enough for the hand to pass through. This usually opened toward the
north, like the entrance to the Great Pyramid. It was the place of
egress from the womb, the Mest of the Masteba, and has its analogue
in the hole-stone of our far ruder and far older structures. Mariette
describes the Masteba as a "sort of truncated pyramid built of enor-
mous stones and covering, as with a massive lid, the well at the bottom
of which was the mummy." 1 ·
Our primitive sepulchres were open to the passers-by, as were
the Egyptian Mastebas, in which the friends of the deceased deposited
their offerings or came at times to pray and hold their feasts of the
dead on the anniversary day. The Masteba was the chapel over the
grave or pit, representing the underworld. It contained the table on
which the contributions were deposited.
In the_case of Arthur's Stone, the slab was the table, and the large
stones still bear evidence of the offerings that were made as well as
the mode of offering.
At Bonnington Mains, near Ratho, there is a cromlech with cups,
bowls, and basins in the cap-stone. The cap-stone is a reminder that
the cap, roof, top, is the Ben in Egyptian, the cap or roof of a monu-
ment. Benen (Eg.) is also a surname of the Horus of Resurrection.
The Benn is the Phcenix, another .type of re-arising. The cups were
hollowed on the outside of tae covering, the cap-stone, so that, if no
longer filled by friendly hands, they would still catch the rain, a type
of the water of life besought by the builders of these monuments
uplifted towards heaven as their petrified prayer.
Arthur's Flat-stone laid over seven others with the well be-
neath corresponds to the most colossal Masteba of Egypt. For
the Great Pyramid is an enormous Masteba, and it contains seven
chambers with the deep well underground. The oldest form of the
pyramid known in Egypt is found at Sakkarah, which has seven steps
like the Babylonian towe-rs. In this form the seven steps correspond
to the seven chambers of the Great Pyramid, which has the mystical
number within instead of without. Arthur's Stone was supported on six
or seven other stones. We may be sure the correct numberwas seven.
In the hieroglyphics the number seven is Hept, and the same word
signifies the table of offerings, the HEAP of food, the shrine, the ark,
and peace. The earlier form of Hept is Khept, the Goddess of the
Seven Stars, and it is here claimed that the :seven-Stone, or stone
supported by seven, or the seven-tiered tower, the seven-stepped or
seven-chambered pyramid, represents the birthplace personified by
the genitrix who was Khept in Egypt and Ked in Britain. From
this it follows that the British Masteba is of an earlier type than the
Great Pyramid. of Ghizeh or the more ancient Pyramid of Sakkarah.
The number seven is also connected with the name of Arthur in
the form of seven companions in an ark. One of the Druidic stones
is known as the Seven-Stone. The monument in Llan Beudy parish,
or the house of the ox (sign of the bull), shows that Arthur's Table was
identified with " Gwal y Vilast," the couch of the greyhound bitch,
that is, the couch or lying-in chamber of Ked. In this place the -:
flat-stone or table supported by other stones is only about two and a
half feet high. 1 This then was a burial-place that represented a
birthplace, the birthplace of the divine child Arthur, and abode of
re-birth, variously called the Cell of Ked, Maen Llog, Llogel Byd,
Maen Ketti, the Ark-Stone, and the Stone of Keridwen, known
to-day as representing the womb of the Great Mother. 2
The AFT, couch and name of the goddess Aft or Fet, is repeated in
the Cornish VETH for the grave, and Gaelic FUADH, the bier.
1 Gibson's Camden, col. 752.
2 Letter of My./fyr Morganwy,
lJD2
494 A BooK oF THE BEGINNINGS~ ·
· The Khet or Kat, seat of the mother and her child, became our Cat-
stone, often supposed to denote a place of battle. The ·cat-stone is.
the stone of Ked, the genitrix, and marks the birthplace of her_
<;hild, whether Sabean or solar. Cat, the French Chat, is the Egyp-
tian Kat.. This seat was the mount of the Great Bear in the earliest·
t-ime; afterwards it was turned into the Bekh or birthplace in the_
ro-ck of the horizon when the zodiac was formed.
The seat in Egyptian is the Khet, with steps denoting an ascent,·
and the Kat, a seat or throne. The latter is a conventionalized lioness,·
which was used as a palanquin or portable throne, with considerable·
likeness to Arthur's Seat. The seat is the feminine abode; the same
words signify the womb, the seat, or Kat of the child. Thus Arthur's
Seat is synonymous with Arthur's Stone at Kevn Bryn or. Arthur's
Table, or Arthur's Quoit, as the symbol of the mother, who was the
habitation (Kat or Hat) of the child. Hence the lioness· or the
lioness-shaped portable throne was a type of the bearer. .
At the foot of Arthur's Seat lies Duddingstone. Tut (Eg.) is the
throne, image, or region of the eternal. Tattu was the established
region in this sense. And in Tattu was the rock, the Tser Hill,:
the Hebrew Tzer. Duddingstone may be named from the stone of
establishing, the type of the eternal identified as Arthur's Seat. .
Our word "dole" is the same as the Egyptian Ter. Dole is to
divide or separate, portion, tell, mark out. The Dole-stone is a land-
mark or bourne. Dole is to lay out and grieve. Ter (Eg.) is an
extreme limit, boundary; ter, to indicate ; ter, a quantity; ter, erect
·a limit ; ter, a layer out, or mourner. ·
· Men (Eg.) is a monument, a stone of memorial; Men-a, death, or
the dead ; Men-t, a bier; Men, to arrive and rest. These sufficiently
identify our Dolmens as places of burial, but whereas the cromlechs
may have been cemeteries, the dolmens seem to have been marked off
as more especially individual tombs. The dolmen is, however, the
same word as the Irish TERMON, a·nd the Toda Dermane, a god's
house or residence of gods. Inside the inclosure or Dermane there
was a round tower called a boath, a kind of Pictish tower or conical
temple. "Round about the Boath," says Marshall,! "there was a
.kromlech, and numerous stone kairns dotted about with the outlines
of stone walls on a large scale surrounding all." The Dermane was
also named a Gudi, i.e. temple. Kudi, in Sanskrit, is a house, and to
curve round. Kudu or Godu, in Toda, is to collect together; Kattu
(Tamil), build, bind, bond; KETUI (Eg.), a building, a circle. ·
In Ireland a small piece of ground fenced off round the church
was in some places called a TERMON. It was land belonging by
sacred right to the church, and to this Termon the criminal and other
fugitives could flee for refuge, and were held in safety for a time when
once within the prescribed boundary. The phrase "Termon lands" fs
1 A Phrenolog£stamrmg 1/te Todas.
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 405
•
-,-----.~-· -- ~~-~- -,
--~- -~-.
•
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 409
~neitherlaid out nor settled nor named by the Scandinavians. The dead
were the first laid out, and their burial-place was the primitive Ster.
-The first minister was probably the Mena-ster as the layer_out of the
dead, the Minster being the later place of laying out on the couch.
·Munster may derive its name from the place of the dead, the com-
monest starting-poin_t of the living. Leinster would thus be the
. Llan-ster, the enclosure of the laid--out dead, which afterwards became
-the church as the Llan. This, of course, is not the only possible mode
of naming the province. Ster is to lay out. Set is the Egyptian
name of a nome, and the r (ru) means a mark of division, which in
the Stour is a boundary river, and still the three Sters are independent
•of Norse naming. The oldest spelling of the name of LEICESTER
. shows that the place was the KESTER of the LEIC, or laid-out dead.
"MANCHESTER" is probably a kester of MENA (Eg.), as in MINSTER;
the ster of the dead.
The Stool, the lowly seat or rest for the feet, is an extant form of
the Ster, couch. The redstart is the redtail, which is long and
stretched out, as it is in "Start point." From this Ster, latter end,
. comes the stern of the vessel. In ot1e instance it is the tail of the
bird, in another of the vessel, and in another it applies to the end
. of life. And from Ster,. to lay out, extend, &c., we probably derive
. the ster terminal in maltster, seamster and webster.
. The " Ster," ··as the act or place of stretching out the dead in
· burial, has particular significance when we call to mind that the men
of the Stone age, Palceolithic and Neolithic, did not lay out their
dead, but buried them in a sitting and contracted posture, with bent
· thighs, their heads resting on their arms, and faces turned towards
the daylight world beyond the, mouth of the cave. · Instead of lay-
ing out the dead, the cavemen folded them somewhat in the manner
of Peruvian mummies, and left them in an attitude the exact opposite
. to those of the Ster. The tomb being founded on the womb, this will
at once ·suggest that the contracted crouching posture was adopted in
imitation of the fcetus, and the dead sitting in their caves were arranged
according to the likeness of the child in the womb.
The reader has but to refer to the ground-plan of the chamber in
the round cairn at Camster, Caithness, I to see the likeness to the
uterine type. The figure is that of the vagina and womb, which
e~ists in a more conventionalized form in the hieroglyphic Kha ....-,
the ideograph -of the Khat, the belly and womb, and Kha was the
.name of the Adytum of Isis, formed on the feminine model. Khem
(Eg.) is·the shrine, and Ster means ·laid out, dead. .
The "Ster" of Caithness alternates with the name of CAs or KEISS,
as Sinclair Cas, Dunbeath Cas, Berriedale Cas. Kas (Eg.) is· the
burial-place, the- coffiri, and denotes erp.balmment ar\:d burial, and in
Berriedale Cas' we seem to have the proof that the Cas has this
1 The Past in the Present. Mitchel, Fig. 5 I ; see also figs. 48 and 49·
4IO A BooK OF THE BEGINNINGS.
meaning. The Welsh Cas occurs in Cas-Llychwr (Loughor), where
_there is a Roman altar. The Gaelic "Cos " is a hollow scooped ou:t
of the hillside for a kind of dwelling, a very primitive habitation, as
it may also be made in a tree.
The tree was an early kind of coffin. This type of the Great
Mother, who personified the tree of life that bore the child as the
branch, was likewise made use of in death and burial, and a scooped-
out tree, a "Cos," would be the Kas (Eg.) coffin. The Kas is the
lowly dwelling-place of many languages, always traceable, like the
Khem or Khen, to the birthplace. It is the KHEPSH (Eg.); GusA,
M'barike ; KosoA, Guresa ; the QUISSE or CoiSSE of the French eu-
phemized as the thigh, and as the hip in the Gaelic CEOS and ·Latin
COSSA. The Kas is represented by the Latin Casa or hut-house, as in
the Casa Santa at Loretto ; the CosH, English, a cottage; CHEZ, French
house, home ; also CHOSE, peculiarly applied ; QUESSA, Quiche, a
nest; GAZA, Persian, small hut ; KHUSS, Arabic, house of reeds; SAS,
Romany, nest ; Soz, French Romance, an enclosure. The KAs, as
burial-place, supplies the names of Egyptian cities, as in KAS ..verver
and KAS-kam, opposite to Antreopolis, therefore on the westeril side
of the Nile, the side of the tombs. Kas-khem denotes the. funeral
shrine. Kesslerloch is the name of a cavern of the cavemen near Thay-
ingen, Switzerland. Cayster was a name of the ancient plain upon
which Ephesus was built. That-is Keph-ster, Kak-ster, or Kas-ster,
the Ster of the Sanctuary. Keswick is a KAS re-named as a wick ;
there was-formerly an oval at this place containing forty stones. At
Cissbury, on the South Downs, near Worthing, there is an ancient
British camp which was also used by the Romans. It is excavated
with regular shafts and galleries. There is another at Chisbury, in
Wiltshire. These have nothing to do with the Saxon Cissa. The
Bury as in Mena-bury Hill (Herts), near Aldbury, does but r~peat _
·the Ciss or Kes, the burial-place. No doubt the excavating for flints
and iron-stone led to the formation of some of the chambered tombs.
The CHEESE-wring at Liskeard is a Kas-ring, or circle of the dead.
The Wring is a place where cider is made, and not inappropriate for the
place of the dead who were transformed into spirits. So the Egyptian
-name of the sanctuary Kep also means to ferment and turn into
spirit. The Cheese-wring is a mass of eight huge stones, rising to the
height of thirty-:-two feet. They have now the appearance of nature's
handiwork alone, like the rocks at Brimham, in Yorkshire, probably
on account of their extreme age. Sufficient time has never yet been
allowed for a true judgment in the matter.
In the language of Wordsworth :--
" Among these rocks and stones methinks I see
More than the heedless impress that belongs
To lovely Nature's casual work; they bear
A semblance strange of power intelligent,
And of design not wholly worn away.''
----- . ......_-----·---------- ---~:~,~-
Also, at times, the names of these stones are very arresting. One
·of these groups, supposed to be the effect of some convulsion of the
earth, is named "Kilmarth" Rocks (Scotland). Of course the marth
may denote the old word mart, for wonderful. But the stones erected
or hewn by human hands belong to the dead, who, in Egyptian, are
'the Merti. Kar-Merti signifies the circle or underworld of the dead,
and this was kept by the dog Dor-MARTH, the British KERBERUS.
From Kas (Eg.), the funeral, to embalm and bury, comes Kast
(Eg.), the coffin, the enclosure of the body. This is our Kist, ana
-Kistvaen. FENNU (Eg.) is dirt or earth; English, feri, mud, mire.
The Kist-vaen would thus be the burial-place underground, or the
earth-coffin.
Considering the importance of the burial-place as the point of
impinging on the earth, the centre of the living group from the
'Llan up to the city, it is extremely likely that the Russian
Gostinoi-Dvor of every large town is derived from Kas (Eg.), to em-
balm and bury, and Kast, the coffin or burial-place. This would
account for its universal character as the bazaar, the meeting-place,
analogous to the church amid the dead, the sacred place of meeting.
We have the "Cos" as the tree-coffin; the Kistvaen as the earth-
coffin; the Cas-Llychwr of the Welsh burial-mound, the Casses .of
Caithness, and in the Mount of Belief at Scone, the " Caislen <:redhi,"
where the word " Caislen " includes the Llan, enclosure, of the Kas,
coffin (Eg.), funeral and burial, identified with the Mount of Belief.
It was at a place mimed Keiss, in Caithness, that the burial-mound
was discovered near the harbour, containing the implements of stone
and bone 'belonging to the Palreolithic age. Rude sepulture had there
been given to human bones supposed to have been previously split to
obtain the marrow for eating.1 We now claim the mound at Keiss
·as a most primitive form of the Kas (Eg.) or Kester, a place of
preservation for the buried dead. ·
Castallack Round was an ancient circle, destroyed of late years,
like so many others yet to be grieved for in vain. It stood in the
parish of St. Paul's, Cornwall. Kes-ter-rekh, or Kes-ter-akh, the
Egyptian equivalent, shows the Kester of the dead, and as Lack
denotes stone, the Castallack is the stone circle of the laid-out dead.
Roskestal is another name containing the Kes-ter, the circle of the
dead. At Roskestal was one of the Garrack-zans, as at Sawah.
Ross adds another Egyptian element to the rest. Res means to ra:ise
up, to watch ; Ras, the south. The Castallack Round opened with ·a
doorway to the south. And there in ~he south, the place of the
summer solstice, where Khepr made his transformation in the sign of
the Crab, the Egyptians had located the land of eternal birth, wliich
the_ sun reached on the 30th of Epiphi, our Midsummer, the year
·began anew, and the spirit was "at peace in its place, full at the fourth
1 PrehistoriC Remains of Caithness, S. Laing and Professor Huxley.
---------- ··-------.,- ~----.-- -----·- ~--~------~----~----
---- ~--- --,
E E 2
j
··-··--~---- .-,.- .. _--_-- ---.------·------=-----. -;-,·-- .. ....---....---~-,
I.
the devil, and to show how definitely the Egyptian imagery was
imprinted on our land, the Keb or cave of ~he Peak, the symbol of
the Khep, as ·hinder part, hinder thigh, is known at this day as
the "Devil's Arse."
. Avebury or Abury was a form of the mount, but reared by human
hands. It is certain to be a type of the Kep, the image of K~d, and
therefore the earliest fc;>rm 'will be Kaf-bury. Af (Eg.) has an earlier
form in Kaf.. The bury in this shape is explained by burui (Eg.);
the cap, tip, roof, supreme height, which.has the same meaning as
Ben, determined by the pile, obelisk, or pyramid; the Hag-PEN being
a part of Avebury. Af and Kab (Eg.) mean born of. Av-bury is
the lofty birthplace.. The Barddas call it the Pile of KYVR-ANGAN.
It was also a form of the Ankh, that is, a symbolic image of iife
associated with the id'ea of transformation or transfiguring, a typicai
place of re-birth for the dead laid out together (Cyvr), also used
in- the ·Mysteries for the enacting of the doctrinal drama. The
builders were imitating the beetle in burying their dead as th~ seed
of future life, waiting in a dry place for the resurrection, and the
receptacle was representative of the Kept or Ked, the Egyptian
Meskhen. ·
Cor-CYFOETH was a name of Stone-Henge, and in Welsh CYFAWD.
means to rise up ; CYFODI ~ay be rendered the Resurrection. Abury
being a work of the builders, the name can be glossed. by GOBER,
·Welsh, a work, operation, deed; GOBERU, to work; GEPHURA,
· Greek, a mound of earth ; KEBER, Cornish, CABIR, Welsh, a rafter, ·
roof-work; CEIBRAW, to joist, lay on rafters; C!VERY, English, a
compartment in a vaulted ceiling; KA~ARA, Persian, a beehive.
There are writers, who like Goldziher in his Mythology of the_ He-
brews, have imprudently characterized the system of British Druidism
as a modern imposture and perversion of Christianity. But the truth
is there is far more in it even than has ever been claimed by the
Barddas. When the matter is tested by the comparative method, this
will be proved. .
The chair of the bards was a great symboHc institution, the
chair of Keridweri. This is an identifiable type. The chair \vas the
Hes or As of the genitrix in Egypt. Hes, the chair, is likewise th~
Egyptian name of the singer, the bard, and means to praise, applaud,
celebrate. Tut is to unite· together, a ceremony, typical, and Put
is the divine circle of the gods ; the Put circle of nine in number:
An earlier form of the circle is tliitt of FuT, the four corners, the
quadrangular Kaer. HEs:..TuT-FUT, the celebration of the singers in
the quadrangular Kaer, the circle of Ked, gives us the EISTEDDFOD
continued, in keeping with its original character, to the present time, .
as an annual gathering of singers and reciters with the scat (Hes) iii
the circle. The Eisteddfod is a living link with Stonehenge, the Stone
of Eseye, and with Egypt. Further, as SILL is an old English name
422 A BooK OF THE BEGINNINGs.
for the seat and throne, equated by the Egyptian Tser for the
temple or palace ; Ser ,the seat and rock of the horizon ; it is pro-
bable that Silbury Hill is a form of the "Seat of the Throned
Bards," who were likewise the lawgivers.
The language of the chair was personified in Kadeirath, the son of
Saidi. Kadeir is chair, and in Egyptian att or " uti,'' is a name for
speech, utterance, language, the Word.
The typical teacher of Druidic lore, Taliesin, characterizes his mys·
tical utterances by the n~me of "bawn y Derwyddon."l Dawn, in
Welsh, is the Lore; Dawn y Derwyddon, the lore of the Druids. The
Tan or tannu, in Egyptian, further identifies the kind of learning ; Tan,
measure, extent, complete, fill up, terminate, determine : Tennu,
lunar eclipses; Tennu, reckon, each and every amount. Thus the
Druidic lore consisted in reckoning up -each and every one of the
circles and cycles of time. This is described as " The study of the
Circle, the Circle of Anoeth."
"I know," sings Taliesin, "what foundations there are beneath the
sea. I mark their counterpart each in its sloping plane," 2 that is in
the lower signs, the nether part of the circle of Anoeth. This circle
as Solar was called the precinct of lor, or the year. "lor, the fair
quadrangular area of the great .sanctuary," 3 is the equivalent of the
four-cornered circle of the Zend Avesta, made by Yima.
. The stones of the circles are sometimes called DAWNS-MEN, and
this title was perverted into dance-men, and the dancing men of
legendary lore. Finally the dawns-men and dance-men were con-
verted into Danish men, and the Danes take the place of the Dawn
made plural in Dawns.
This Dawn is Taliesin's Dawn y Derwyddon, the Druidic. lore. The
Dawn-Men are the Stone-Memorials of the Druidic lore, the know-
ledge of the time-circles registered in_the stones. That they localized
the circle of Anoeth in these islands is shown by the name of the
parish in Scotland where the Stone of Kirckclauch was found, 4 which
is Anwoth. An (Eg.) also means to speak, hear, listen. WOTHE (Eng.)
means eloquence. Anat (Eg.) is the stone-circle. An-at is the circle
of repetition. "I require men," says the god Hu, "to be born agairi,"
" RY AN NET."
The heaven was divided in two halves, sometimes represented
by Nupe above and Neith below. Nupe (or Pe) bends over the
earth and rests on her hands and feet in the form of a half-square,
equivalent to the half-circle, and this figure was conventionalized. A
stone, in the Edinburgh Museum of Antiquities shows a figure that
corresponds to the upper half of the heavens, represented by Nupe
:l,:the upper hemisphere, or by the human figure conventionalized into.
1 Davies, Myth. p. I 17.
2 Smzg of Cuhelyn, 6th cent•.1ry. Davies, Myth. p. 314. lb. p. 52.
3 Davies, 315. 4 Stuart, Sculptured Stones, pl. 123.
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 423
mere line. A cross within the enclosure intimates the place of
the equinox, the division of the two heavens, where the sun entered
the upper one: Here was the 11 Hall of the Two Truths," whose
duality takes so many forms. Here was the region of Tattu, the
eternal. One sign of this was the wheel or cake symbol of the orbit,
which became the ancient wheel-shaped Theta of the Greeks. Thus
the letter Theta with cross and circle combined repeats Tattu or
Teta, the established region in the zenith. This same sign is found
on the Scottish stones. It is the especial' emblem of the equinox as
the place where the circle of the year was completed and renewed.
Two such cakes or wheels denote the double ·equinox, as in
the Hebrew O'?:t,-n:t (Beth Diblaim), the house of the double
cakes or. circle, and other forms of doubling. Har-Makhu was the
solar god of this double horizon, with its station at the place of the
equinox.
Now it is claimed by the present writer after long study, that the
little house of the double-cakes, disks, or circles found on the sculp-
tured stones of Scotland, 1 is the Hall of the Two Truths in An
or Tattu, the solar birthplace, and that the image of the Two
Truths and dual circle is what is commonly termed the "spectacles
ornament."
This is sometimes represented across the little house of the two
circles as in plates 15, 17, 33 (Stuart), and at othe1;s by the double
disk. In either case the double circle is crossed by the crooked
serpent or the Z-shaped figure. The Egyptians placed their equinoxes
up in the zenith and their solstices low down on the horizon. The
place of the equinoxes was a mount,"and if we imagine an enormous
plank laid across the top, on the ends of '~hich two figures ride up
and down at see-saw, we shall be able to realize their scales as they
asq:nded and descended north and south. This see-saw of the sol-
stices ·in the scales or balance of the equinox is necessitated by the
one being in the zenith, the others on the two horizons. The see-
. saw on our stones is the serpent or Z-figure oscillating across the
double disk of the Hall of Two Truths. This call be shown. One
name of the figure of the double horizon is Tset. Tset is the ser-
pent (Tet), and this serpent ·Tset becomes our Zed, Thus the serpent
and the Z are equivalents as on the stones. The Zed or serpent, then,
belongs to the double horizon north and south, its head and· tail are
solstitial; these go up and down across the dual disk, which is there-
fore the Egyptian equinox in the zenith.
The serpent depicted in plate 37 of Stuart's Sculptured Stones
from the monument at Newtown is the basilisk, the goggle-eyed or
spectacled serpent, which is the especial warder of the gateway of the
path of the sun. 2 In. keeping with this character it is portrayed
1 Stuart, The Sculptured Stones of Scotland, 2 vols.
2 Sarcophagus in Soane Museum.
- ~-~ -----=--- -:.--~-.----.- -
-----------:-::;;:-~--
......----,---,-------~-- -=-·- :s:-:- ----·- ------
~ ...
with four wings, which' represent the four corners of the eartli. It is
also depicted under the name of Hapu with four heads. And again;
on the same sarcophagus, it appears in a fourfold form as Apt, having
four figures on it. Apt is the name of the -four corners, and the
basilisk is the serpent of the four cardinal points, 'that is, of the
:solstices and equinoxes, therefore, of the circle of the year. ·
Another basilisk on the same monument is three-headed, and it
represents the trinity of father, mother; and son, or Osiris, Isis, and
Horus which is perfected and completed in the conjunction at the
time of the vernal equinox. The typical serpent of the Egyptian
monuments has the same signification on the Scottish stones.
The Sweno stone, supposed to commemorate the defeat of Sweno_,
is to. me the Shennu stone. Shennu (Eg.) is the- circle of t~me con-
sisting of two halves (Shen or Sen). Shen also means the brother
and sister, the male and female halves. These figures are portrayed
on Sweno's stone (plate IS, right hand), and on plate 20 the two
figures are bending over the child born at the place where Osiris, Isis,
and Horus met in "Shennu" at the crossing.
The hall of the double disk is found on stones at Tyrie and
-4\.rndilly. ~oth Dilly and Tyrie correspond to Terui (Eg.); our Troy;
the circumference and limit of the whole, consisting of the two times
called Terui ; which is also a form of Sesennu and number eight, the
total as the Ogdoad, like the eight in the ark, here represented by
ARN.
At Bourtie (plate 142, Stuart) there_ are two stone-circles, the two
disks of the drawings. There is also an eminence called the Hawk-.
Law. Two cairns were opened ·about fifty years ago. In each there
was a stone coffin enclosing two urns of hard baked clay. 1 The
name Bourtie answers to Per-ti (Eg.), the dual circle_ and double
house in An. _
A rock on Trusty's Hill, near Anworth, Galloway, has the double
disk and Z-sceptre. The equinox is· in line with a conventionalized
~sh, and there is a sign pointing expressly at the fish. The Worth
is an enclosure, and An we claim as the solar birthplace, the
celestial Heliop~lis. An also means a fish in Egyptian, and here
the equinox is in An; the monument in Anworth. 2
_ When the solar birthpla~e was in the Fishes, it was represented by
the genitrix in the shape of a mermaid who brought forth the child. s
Now the well-known symbols of th~ Mermaid are the comb and the
glass. These are frequent on the Scottish stones. The comb and
mirror are depicted on the "Maiden Stone," 4 which thus becomes the
Stone of the Mermaiden Goddess, half woman, half fish, the Derketo,
Atergatis and Semiramis, who was represented in Britain as the
mother K~d; our Keto.
1 Stuart, p. 42, and plate 132, fig. 3·
2 Plate 97, Stuart. - 3 Her.mean Zodiac. 4 Plate 2, Stuart.
--~-~
·.~
The bird is often found on the stones, and on one of them 2 there
is a forrri of the boat, with a paddle in the forepart. ·
1 See pp. 481, 482, Trans. Bib. Arch. voL vi. part ii.
2 Plate 85, Stuart, St. Orland's Stone, at Cossius.
a Plate J 5, Stuart. .
,.
The fish appears on the Edderton stone,8 and again on the Golspie
stone, 1 accompanying the symbols of the equinox. This can only
indicate the colure in the sign of Pisces.
On the Mortlach stone, 2 two fishes are portrayed, and they are
joined together like the two of the zodiac. There is a figur.e of the
Ram beneath, as if superseded by the fishes. Further, plate I I 8
shows a ram-headed figure over the fishes, or twin-fish, also an
inverted human figure. This read hieroglyphically-the inverted
figure is !Lmong the hieroglyphics-signifies the reversal of the signs,
and says the colure has left, or is leaving, the sign of the Ram for
that of the Fishes. The imagery is on the cross of Netherton, which,
in Egyptian, means the divine seat; this seat was denoted first and
foremost by the cross of and at the crossing. It was at this point
the hero Horus overcame the Akhekh dragon of darkness, the
Typhonian type of evil. And on the Golspie stone, 3 the hero is por-
trayed fighting the battle of Horus against Typhon, which terminated
at the spring equinox.
At the place of the equinox was the double holy house devoted to
Anubis, the double Anubis who may be seen biformis, back to back,
at the crossing in the planisphere of Denderah. We know the Druids
made use of the ape in their imagery, and this was one form of
Anubis. This double Anubis as dual ape appears in plate 63. 4 The
duality is curiously expressed in the way they are twined and inter-
twined together. The same twins are apparently intended in plate 45,
from the Kirriemuir stone.5
When the Great Mother was first typified by the bear, or water-horse,
Typhon, Sut was her son, and his type was the Dog-star. As f\.pt
she is expressly called the Great One who gave birth to the b~y.6
The boy in Britain was Beli, the star-god, and Belin, the solar· Baal.
And in one of the archaic .sculpturings,7 the so-called Z-sceptre is
drawn with the double disk in a boat-shape figure, like that qf the
Hindu Meru, with the seven heavens at one end, and the seven hells at
the other, on the north and south poles. The dog's head is appended
to one end of the bJ.lance. It is repeated in fig. 34. 8 The dog is
obviously at the head end, that is, in front, the south ; the north being
the hinder part, represented by the loop or tie of Typhon, and this
points to the Dog-star, the announcer of the solstitial year. Thus we
have the mother and son, Sut-Typhon, as Great Bear and. Dog,
among the earliest of all the Sabean types figured in the heavens.
Every type found in cluster on the stones connected with the cross
ideograph of the equinox shows the astronqmical imagery in the
eschatological phase. The great mother, . the sun-bird, the mirror,
comb, serpent, and hall of the double disk, all denote the resurrection
1 Plate 34, Stuart. 2 Plate 14, fig. x, Stuart. a Plate 31, Stuart.
4 Stuart. 5 Stuart. 6 Birch, Gallery, p. 41.
7 Simpson, p. 170. 8 P. I7I.
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 42 7
I
chanced to mention that the man had died in another room; this.
was in the next county, and another coroner demanded.
Here, then, was the crossing, the topographical and symbolical·
analogue of the astronomical crossing of the equinox, with the Hall
of the Two Truths, an image adopted by the religion of the Cross.
Hence followed the token of the crucifixion in the presence of the
San Grael.
My conclusion respecting the meaning of "Asbridge," which has
nothing to do with the ash tree, is that it represents the mountain-·
ridge which is preeminent in the Welsh Esgair; Gaelic, Eisgir ; Irish
Aisgeir or Eiscir, that is, the ridge of hills and mountains ; the rocky
ridge, Y sger in Welsh, being the rock or stone, which is repeated· in
Asgr-ridge, or Asbridge. This is the Egyptian Skaru, the name of a
fort; the Assyrian Ziggurrat, a tower; the Hindustani ZIARAT or
Shrine. The fort or place of defence is recoverable in the Welsh'
YSGOR, a circular entrenchment. As the Greek ESCHARA, it is an
altar for fire-offerings, and in the Hebrew M.,::lt~ (Azkerah) it also
relates to sacrifice and memorizing. In Egyptian, As is the seat,
throne, sepulchre, sacrifice i Kheri means the victim bound for sacrifice.
The mountain was the first altar, and its caves supplied· the earliest
tombs. -The word as Eskar has also been adopted by geologists
for the isolated heap left by the ice or water at the foot .of the·
hills o~ on the plains. In accordance with a common principle of
compounding and, it may be, of interpreting names, the Ridge does·
but translate the Aisgr.
The name of the ancient mother Ked is extant at Cheddington, ·
earlier Kettington, the ten (high seat) of the Ing .of Ked. Ked:.tide
is an old name for Shrovetide. We have also the river Gad.· Wad's
Combe (vulgarized into Ward's) and Wad-Hurst (as it is written in the
old maps) are probably forms of Gad, or Ked, and in the Hurst or
wood of Ked the greater part of this work was prepared.
· Monybury Hill is a portion of the table-land of Gad (Gaddesden),
and thus we may have our Gad and Meni on the same ground. The
" Gallows" Hill, Welsh GWALAS, means the Couch or Bed on the
high table-land, which was the lair or birthplace of Ked. One ·or
the hills next to Gallows Hill is still called Steps Hill. Cadr-Idris
is said to have had 365 steps cut in it. The hill at Cheddington is cut
in three vast coronal-like tiers, most distinct still, although it has been
ploughed over for ages. The early men cut indelibly whether they
worked in adamant, sienite, limestone, or only in the earth itself. Their
seals and impressions were worthy of the divinity whose name, K4_et,
means to cut and to· seal.
These three steps are ranged towards the sunrise, a triad of tiers
corresponding to the three solar regions, the upper, mid, and lower,
found in all the mythologies, and with the three ranks and symbolical
colours which were apparently disposed in the same way as in Egypt;
r- - - - - - --
------,~, ·~- - - - - - - ----···- -- ---·-__,......- ,.--:--~-,-~ ---;
blue for the· highest rank, white for the secohd, and green for the
lowermost'; blue for Ammon in the height, green for Num in the deep,
and white for Khem on the horizon (to judge by white as the colour
of Khem-Horus); and these three are the chord of colour found on
the Druidic glains. "We find some of them blue, some white, a third
sort green, and a fourth regularly variegated with all these colours."1
On these three tiers or steps of gigantic heaven-ward stride, we may
conjecture the Dr~ids stood in their triple ranks at sunrise, and on ga.la:
days in front of a stone temple, crowning the Hill of Ked, toward
which these steps ascended. In the hill named·" Steps" Hill, close
to Gallows Hill, there is a vast ravine or gorge, not a natural for~a
tion, not the work of the elements, and unaccounted for as the work
of human hands. But the name of the hill itself suggests the clue ;
it is the STEPS Hill, and at the head of the ravine is the place, scope, .
and height required for an ascent of steps as at Cadr Idris. This
, hill leads up to Gallows Hill, the highest of all, otherwise known a~
the Beaton Hill .. · With the strange ravine and ascent of the Steps
Hill we may compare the Egyptian Feast of the Dead, which was a
festival of the steps and of the valley, or of the ascent from the valley.
. We cannot but associate the Gallows Hill with the Gwal Of Ast,
the couch or seat of KM ; Ast being one of her names, as Gaddesden
the ten. or seat of ·Gad (KM) is close at hand, and not far off
is Asthoe, the hoe of Ast, and near by is Aston ·; also with the
-Gallicence and the Gwyllion of the -Druidic mysteries~ a ·plural of
Gwyll or Gwely, the Gwal or Gwalas being the couch, ark, circle of
K~d, formed of the nine stones ; the Nine Maids that stood in a: circle,
still represented. by the circle trodden indelibly round the top of th~
:Gallows Hill ; the nine damsels who warmed with their' breath ·the
cauldron of KM, and the Nine Gallicence, the Galli of the Shen (Eg~ ),
,drcle, the Welsh S~on. These were the British muses, identical
with the daughters of Mnemosyne in Greece, and the nine who· at-
:tended· Osiris in Egypt.· And at Dunstable-an ancient seat of the
CATIEUCHLANI-we have the Maiden~Bourne or Maiden-ing-burn. ·
There are no stone remains in all this region now, nothing but
·the cloven and circle-showing hills, and the imperishable records of
:the. past preserved in names.· Hills and ridges like these are not . so
easily carted away. There a~e three Commons on this portion of the
Chilterns, and commons are religious remains i the last .relics of
general property in land under the Druidic system of government,
which was primally the land of the dead, the Khem-mena (Eg.) a
. ·common place of the dead, being earlier than commons for provisions.
In one of the songs. of poor old Merddin, the Caledonian Dr~id,
-who uttered the death.:.wail of the ancient cult, he exclaims, " How
great my sorrow I How woful has been the treatment of Kedey·"-a
'familiar name .of the Mother KM. ~·They "_;_the opponents...:....:'~land
·}Davies, -Mytft, P• zii.
430 A BooK OF THE BEGINNINGS.
in the Celestial Circle, before the passing form and the fixed form,
over the pale white boundary. THE GREY STONES THEY ACTUALLY
REMOVE,"-as if the mournful fact were too pitiful 1 for credence!
Now let us turn to the lands of the living.
An old distich says,
"By Tre, Ros, Pol, Llan, Caer, and Pen,
You may know most Cornish men."
These are prominent names· of places after which. the family or com-
munity were named. The Llan is an enclosure in Cornish, also a
church, the latest form of the sacred enclosure. In Persian the Lan is
a yard. There are close upon one hundred Llans extant in the
village names of Wales. And Dr. Bannister has collected 300 proper
names in Cornwall based on Llan. This, in the hieroglyphics, is the
Ren, the name and to name. The ideograph is the Ren, ring, an
enclosure, a cartouche, for the royal names of the Pharaohs. We
have the far more primitive Ren-enclosure as a Ran, the noose or
band ~fa string, and in Ren, to tie up. With the participial terminal
ren is ren-t, the enclosed and named, and that is the formation of
the enclosure named, a primitive mode of getting on the land.
One form of land is the ground between the furrows in the ploughed
field. Land is that which is enclosed and named or Ren-t. The
Run-ring for cattle was an early Llan, and the Ren sign is a noose
for holding cattle by the foot. The orbit of that run was a primi-·
tive llan, and the payment made for it was RENT.
The same antiquarian has collected 500 Pens, named from the
headlands, the Scottish Bens. Ben in Egyptian is the height, the
point, cap, tip, roof; the Ben-ben is a pyramidion. In the same list
of names there are 400 "Ros''s; the Ros is a rock or headland, a
natural elevation, which would be seized upon first for its position.
It is the same at root as the Irish Lis, and English Rise.
There are 1,400 townlands and villages in Ireland having names
beginning with Lis. The Lis is a raised place ; it may be t;he natural
or made mound turned into an earthwork. -In the Book of Ballynzote
the Rath is used to denote the entrenchment of the circle, and the
Lis is the space of ground enclosed. The Lis. was sometimes
enclosed within several raths or entrenchments. The Egyptian Res,
to be elevated, -raised up, to watch, be vigilant, best explains the
nature and meaning of the Lis, as place of outlook within the
protecting circle, before towers and fortifications could be erected.
The Welsh and Cornish Trevs, Trefs, Troys, or Tres, are pro-
bably the Egyptian Rep or Erpe. The Tre is understood· to mean .a
homestead. The Erpe or Rep (Eg.) was a temple, a sacred house.
With the article prefixed, this is T-rep, answering to Trep, and
many of the Treps were certainly religious foundations. In Egyptian
1 Davies, Welsk Ardt. vii .. p. 48.
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 43I
we find the Taru, a college ; , Terp, the rites of Taht, a name for
literature ; and Teru, for the circumference, the Troy. The Teru is a
modified form of the Tref.
Dr. Bannister has collected 2,400 Cornish proper names beginning
with Tre, and there are a thousand Tres as places. This is the
Egyptian Ter, Teru, and T-erp. Ter signifies all the people, the whole
of a community dwelling tbgether. The dwelling may be beneath
the family roof-tree, whence the Tref (Tre) as the homestead, or it
may be a village, as in the Dutch Dorp and English Thorpe. The
habitation may be added to the Ter by the Pa (Eg.), a house, abode,
place, or dty, whence the Terp, Tref, Thorpe. Without the T (the
article The) the Rep or Erp is an Egyptian temple, the house of a
religious community. Thus we have Ter (Eg.), the community, and
in Craven, Trip denotes the family and the herd, while the worn down
form of Tre in Cornish means the homestead, dwelling-place, en-
closure. The Erp (Terp) is the religious house. In Holstein the
. Tref or Thorpe is called the Rup without the prefix.
In the Scilly Isles there were vast monumental· remains in
Borlase's time, especially in an Island named "Trescaw," from
whence, according to Davies,! a graduate in the Druidical school was
styled Bardd Caw, one of the associates. Cuhelyn ab Caw was a
British Bard of the sixth century. The songs of Keridwen were sung
by the chanters of Caw. The plural Caw is found in Kaui · (Eg.), a
herd, or band.
Trescaw, then, was a foundation of learning. The Caw is the
Egyptian Khau or Kaf. The Khau as a scholar is implied by the
/
Khauit being a school, a hall of learning with cloisters or colonnades.
The Khau (Eg.) is a dog, and the priests of K~d were dogs, i.e.
kenners or knowers ; the dog being a symbol of the knower with the
Druids as well as in Egypt. The full form of the Khau is the Kaf
ape, the Cynocephalus, a type of Taht, the Divine Scribe; also of the
priests and of letters. 2 With us, too, the shepherd's dog, the knower,
is designated a Cap ; a Cap being synonymous with a master or head.
Hence the symbolic cap of the scholar. In Egyptian the Skhau is
the scholar and scribe, from Skhau, to write, writing, letters. So in
English for the Caw we have the scholars, and Trescaw, otherwise Ynis
Caw, was the island of the scholars. This was one of the Scilly Isles.
The name of Scilly identifies the school. Skill means to know, to
understand. The Scilly Isles repeat the name of Ynis Caw, the island
of the scholars ; which suggests that the Tr~ in Tr~scaw is a modi-
fied Tref or Trep, as T~rep (Eg.) the temple or sacred house, and that
scaw may represent the Skhau (Eg.), to write, writing, letters, the
scribes and scholars. The Ys in Welsh was added to augment and
intensify words, and this would make Caw Yscaw. Thus Ynis Tre(f)
scaw would be the island of the Druidic " Erp," a. temple of the
1 Mytlt. p. z6s. 11 See Hor-Apollo, i. 14.
A BooK OF THE BEGINNINGS.
scholars ; the school implied by the later name of the Scilly Isles.
The Tref as family became the Irish Treabh and English Tribe.
We have a group of counties, or hundreds, anciently known as
Sokes, in Essex, Sussex, Middlesex, and Wessex. Our· Soke is the
Egyptian Sekh, a division, to cut out, incise, to memorize, remember,
depict, represent, rule, protect. The Sekh is a division mapped out,
marked off, cut out. The British Soke was the territory on which
the tenants of a lordship were bound to attend the court. Also the
SOKE of a mill was the range of territory within which the tenants
were bound to bring their corn to be ground. The word "Sekh"
has many meanings. It is a variant of Uskh for water, the earliest
of all natural b<;mndaries and divisions of the land. Sekh, to cut out
and divide, has the meaning of share. The right of socage is the
right to a share, held in later ages on varying terms. For example,
in .the Manor of Sevechampe, Domesday 1 records that there were
four sokemen ; one of these held half .a hide, and might sell it ;
another held one Virgate, and could not sell it without leave of his
lord (Elmer) ; the third and fourth had fight of sale. King Edward
had sac and soke over the manor. In Egyptian" Suskh" means free
to go, have the liberty. As sock and suck have the same meaning,
the Soke is a -companionship, the basis of the Sake (guild), and the
primeval socage was the freedom to graze cattle in a certain division,
still extant in the right of common pasture, accorded to the company
who. held the land on the communal system. The earliest socage
was so simple that it may be described as a right of suck or succour
at' the natural fount of life, the breast of the great mother of all, from
which the children were not yet forcibly weaned, as they had not
parted from their birthright and heritage. The socage then became a
franchise, the parent of that liberty, freedom, frank-pledge, or what-
not, now conferred by the honour called the freedom of the city. The
primitive socage belonged to common ownership, the later to lord-
ship, when the ownership was made special and several, with the right
to levy soken, that is, toll. Port-Soken Ward, in the City of London,
means a municipal district having the privilege of levying soken or
toll in the shape of port-duties. Applied to territorial division on the
large scale, the Sekh gives us the plural Sex, our four counties. In
Essex, Sussex, Middlesex, and Wessex, we have a complete system.
of the territorial sokes, arranged according to the four cardinal
points, and named in Egyptian.. U as is the west, a name of western
Thebes. Wes-sex is Uas-sokes, the west divisions. Wessex was
Hampshire; Robert of Gloucester calls Hampshire Suthamtshire,
and Sut-amt in Egyptian is south-western. Both Sut and Su signify
the south, and in Sussex, Wessex, and Essex the English follows the ·
parent language 'in dropping the terminal T. Sussex is the soutli
sokes, and on the same principle Essex is the east sokes.
I Lt'b. Domesday, fo. 141, No. 36. ·
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 433
Deep digging beneath and round some of the Chesters and Minsters
would reveal many a glimpse of our pre-Christian, pre-Roman, pre-eval
past, buried alive and still calling dumbly for rescue.
The Caers preceded the shires. And Nennius enumerates thirty-
three Kaers as the names of ancient British cities, and as Kaer is the
hard form of Shaer, it is evident these Kaers became our Shires.
Kart (Eg.) means dwelling in. The Karrt is a name applied to the
dwellings of the damned in ~Hades. With us the S forms the plural
instead of the TI in Egyptian. The Egyptian Kars were the lower
places from the south as they were in Wales, and in the mapping out
of England the shires, or kars, are the lower counties. We have the
meaning preserved in another way. The lower is also the left hand,
and the Car-hand is an English name for the left hand. When the
Druids plucked the magical plant with the left hand, that was qn the
night ~ide, and the transaction belonged to the lower world.
We owe the words weal, wealth, weald, to this same origin in the
Kar or orbit, the enclosure. Wealhcyn is not derived from the word
Welsh as a name of race. That had a common origin in the Kar, gower,
gale, or weal. For example, hemp, the halter, is called Welsh parsley,
and the cuckoo is the Welsh ambassador, because the one makes the
noose round the neck, the other makes the annual circle, each being
a form of the Kar or weal. In the same way the whelk is named
from its spiral circles. To welke is to wax round like the circle of the
moon, and the Ring-dove is also called the Wrekin-dove, Wrek and
Welk being synonymous. Wales and Corn-wales are on the borders
of the land ; they are the outermost counties lying where they look as
if conscious of being the first Kars enclosed from the common waste.
Next comes what used to be known as the Wealhcyn or the Wreakin,
as the word is found, in Shropshire. W ealhcyn does not mean
Welsh-kin ; it is applied to the land as in the Wreakin, not to the folk.
Cornwall, was one of the two Wales. Somersetshire and Devon were
the Wealhcyn. Khen (Eg.) means within, inner, interior. The
W ealhcyn are the interior or more inward of the Kars, Shires, or
Weals, i.e. an inland Wales. The people may change, but names
are ineffaceable.
The inner Wales leads to the suggestion that the name of Corn-
wall is derived from Kar-nu-wale. Nu (Eg.) signifies within, and
Kar-nu-kar reads" Kar within Kar," or the inner of the two Kars
called Wales. Cornwall was fonrierly Cornwales. Thus we begin with
Wales the Kars the lowermost counties, the west being the way to
the underworld, and Cornwall was anciently known as one of the two
Wales. Kar-nu-wale is" Wales within, and the Wealhcyn is a still
more interior Wales. In this way we see the advance. inland from
what looks like a point of commencement in Wales.
One name of Wales known to the Barddas, is Demetia. Seith-
wedd or Seithin Saidi is represented as being the king of Demetia
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 435
to have been eight. There are four Sa-t or Sets in England and
"DYVED" in Wales. Now Dyved signifies a measure of four. We
have it in the English tofet, tovet, and tobit, a measure of four
gallons. Four gallons to one tofet is equal to four divisions of Dyved.
Moreover, the Egyptian Aft denotes the four corners, and Teb is a
quarter, a place. Dyved was as surely the other four divisions as that
four gallons make the tofet, and although they are not extant by
name as the other four "Sets" they may have been four Kars, which
they were. In the old map we still find Gower, Caeradigion, and
two Caerleons. These are four Cars, answering to the four nomes,
called Sets. Moreover, four Kars survive as counties in Wales,
Cardigan, Carnarvon, Glamorgan, and Carmarthen. "Four Caers
there are, stationary in Britain ; their governors are agitators of fire." 1
The Egyptians divided the circle of the heavens into upper and
lower. The lower contained the Kars. The lower half was to the
north, the Kar-Neter, the Kar divided from the upper half by the
equinoctial line running east and west.· Set was the south in Egyp-
tian_; the south was the upper country, and our four Sets are in the
upper country towards the south.
On the monuments these two halves or house~ of the sun are figured
as two quadrangular enclosures with an opening, as two houses named
"Iu." And in the Druidic writings, the Caer is sometimes designated
a quadrangular enclosure. Two four-cornered enclosures give us the
eight regions of Sesennu, as well as the twofold division of the total,
Temt, D.emetia. The map shows this scheme made geographical on
British. ground. The four Sets are the southern and upper half of
the whole. At the edge of Dyved, close to the dividing water, is
Gower, answering to the Egyptian Kar, the lower and divided Kar~
neter, our nether Gower. _ This Kar is denoted in the hieroglyphics
by the sign of a half-heaven, because the Kar-neter was but the sun's
course for .Qalf the round, ~he lower, northernmost half that begins with
Gower.
The Kar or Kart is a c~urse in Egyptian, an orbit or measure; in
this case the sun's course through the lower half of the divided h~aven.
Two Kars in the hieroglyphics read Kar-ti; the ti duplicates the Kar,
and the determinative. of • Kar-ti is two half-heavens. Karti, then,
abrades into Kart, the total orb, in English the garth, girth, garter, or
quart. The Egyptian Kar-ti, the. plural of Kar, have various forms as
orbits, holes, passages, enclosures, prisons, showing they were enclosures
of whatever kind, and the Welsh Caers were known as fenced en-
closures. Karti is the exact equivalent of Wales. Four Kars in Dyved_
would complete the eight required to :make the unit of the Sat of eight
"Sa"s. Four "Sa"s or Sets and four divisions as Kars, make the total
of Dyved, as in Egyptian Tebt, the measure, which in one form is equal
to our bushel, in another it is a table, with which we may compare the
1 Kadair Teyrn 01t, 4·
EGYPTIAN PLACE-NAMES A~D THE RECORD OF THE Si·oNES. 43t
- England, we are assured, is named from the Angles. But one begins,
not without reason, to doubt everything currently taught concerning
our past. To the people of- Brittany this country was their ANCOu-·
land; the land of souls, to which the spirits of the dead crossed
over by night on the ANCOU-car, as the souls of the Norse heroes
passed to Britinia, the White Island of their mythology.' Ankow in
Cornish is death; but in Britfany the Carr-au-Ancou is the soul-car..
The Egyptian word " ANKHIU " is a name often used for the departed,
and in the inscription of Una the coffin is called the HEN_EN ANKHIU,'
or chest of the living. In the German mythology and folklore England·
is a land of spirits, and when the REVENANT visits her mortal lover,
nothing is more common than for her to hear the bells- ringing, or
the spirit-voices calling for her in England. But this <;quld hardly
·be because some people called Angles once landed in the isle.
Of course it· is not the land we· know, that is meant, _but the name
ofEngland the island and· England the spirit-land have a common
origin. They are identiCal, because in Egyptian Ankh is the word
for life. Ankh-land was the land of life in mythology localized by
name in England. And for the people on the mainland the white
island .beyond the waters was blended with the Ankh-land that lay
on the other side of the waters crossed by the souls in death.
England is thus treated as the land of life, or souls, and a similar
thing occurs when Homer sends Ulysses to consult the dead in the
north, the co~ntry of the Kimmeroi.I
Khema is Egyptian for the dead, and Rur, the isles. These were
astronomic.al, and belonged to the underworld in the north, where the
sun travelled in passing from the west to the east, and the Isles of the
Kymry are located geographically in the same direction. There is_
another cause for this confusion or. interfusion. England, according
to the Roman report, was looked upon from the continel'ltal side as
the supreme fount of Druidic lore. - If, as is more than probable, the
Egyptians made this their earliest seat and permanent centre, if this
was the island first lighted up, the beacon first kindled to shine across
the waters as an intellectual pharos to the mainland in the dark
night of the past, the fame of the geographical England would also
help to blend it with the mythical Ankh-land. Moreover, there are
reasons for thinking that this was literally the land of the dead (or
~piritualliving), used as such for the burial of those who belonged to
the Druidical religion, and that to cross the waters for burial was a
typical custom, a symbolical ceremony, whilst our island was . the
favourite funeral ground, an ark amid the waters, the Ankh-land that
was the Ark-land. · · · .. ·
Ankh-land is an Egyptian compound as Ankh-Ta, the name o-f
a quarter in Memphis. Ankh-taui is the double land of life, or the
l!and of death and 1;1ew life. Between_ the ~wo lay the water t~atwas
1 Od. b. x. and xi.
442 A BooK OF THE BEGINNINGS.
SECTION X.
1 Letter in_the Western Mail, March rz, 1874. See also the l~tter at the end
of this volume.
. TYPE-NAMES. OF THE PEOPLE. 445
them an arresting lingering look almost of wonder as the writers turn
··to speak- of the barbarians into whose faces they had peered so often
under the battle-shield, and whose souls they had never penetrated ;
whose past history they had never fathomed up to the time of leaving
the island in a last retreat.
"The Gauls/' says Pomponius Mela, "have a species of eloquence
peculiar to themselves, and the Druids are its teachers; These pro~
fess to know the size and form of the earth, and t~e universe, the
motions of the heavens and of the stars, and the intentions of the
immortal gods. They take the young nobles of their tribe under their
tuition, and teach them many things in secret. Their studies last a
long time, as much as twenty years, in caves, or the depths of the
forests. One of their tenets which has transpired is the immortality of
the soul and the existen.ce of a future state; which inspires them with
much additional courage in war. As a result of this doctrine, they
burn and bury with their dead all those things which were adapted for
them when living. In former times they carried their accounts with
them to the grave, and their claims for debts ; some of them would
even burn themselves on the same funeral pyre with their friends, that
they might be with them in a future life." 1 ·
"Bardism," say the Barddas, 2 "originated in the Isle of Britain,
No other country ever obtained a proper comprehension of Bardism.
Three nations corrupted what they had learned of the Bardism of the
Isle of Britain, blending it with heterogeneous principles, by which
means they. lost it: the Irish; the Kymry of Armorica, and the
Germans." · Beyond the Barddas are the Druids. "This institution,"
says Cresar, "is thought to have originated in Britain, and to have been
thence introduced into Gaul ; and even now those who wish to become
more accurately acquainted with it generally repair thither for the
sake of learning it."
It is not necessary to notice the customary explanations of ancient
names as Roman or Norse, because, if the present reading of facts be
true, they are to a great extent superseded. Our land was mapped
out and named and trodden all over ages before the Romans and
Norsemen came, and their bloody hoofs di.d but little to obliterate
the deeper footprints of the earlier men of a peaceful invasion. · ·
It is beginning to be felt more and more. that the eff~cts of military
conquests on the life of the land have been vastly exaggerated. Such
conquest does not sink very deep; although it makes a great show on
the surface, it melts into the earth like a snowfall and passes away.
The re:..conquest by the conquered. begins at once. This is especially
illustrated by the conquests of the Turk. It was so more or less with
the Romans in Britain. No such ~Romanization occurred as that
which is advocated by one class of writers, except in the Codification
of the laws. No tabula rasa was ever made by the Romans, or
1 Pomponius Mela, iii. 2. _2 The Barddas, Williams, pref. p.-27.
----- -· -·:r-.--~- - ·- ~--,.--,-- __,. ,. . ,. ,
they would have remained; nor by the Norsemen, for they were
incorporated and absorbed. Both fertilized the race that fed on
them and flourished.
Arnold of Rugby gave utterance to a false cry in English literature
on the subject of Kelt and Saxon; he was unwearying in his glori-
fication of the Saxon and depreciation of the Kelt. This cry was
lustily echoed by his followers, and has often been re-echoed by the
present writer in the most frequently demanded of all his lectures,
one on the Old Sea-Kings. That cry has been a common bond even
between the historians Froude and Freeman. Nevertheless we have
been falsely infected with a shallow enthusiasm respecting the Saxon
element, and were almost entirely ignorant of what might be signified
by the words ct Keltic" and ct Kymric."
The Kymry and the Keltre clung to the soil which their names had
covered on the surface, and their roots had ramified below. The race
was as ineffaceable as the names. The conquerors brought a fresh
infusion of life and a wash of new words and later letter-sounds, but
the older elements remained. Men might come and men might go, the
race went on for ever. The Loegrians of England coalesced with the
Saxons from the Humber to the Thames, and must have mainly
supplied them with wives, as mothers of the amalgam.
Of course the present mode of diagnosis does not enable us ·to get
beyond the namers, or to distinguish between the Cave-men of the
Palreolithic tribes and the men of the River-drift. These have to
be left in the lump as the Kymry, the race of Kam or Khebma, the
ancient genitrix of the north first named in lEthiopia. If there
had been a pre-lingual race that crawled out over Europe from the
warm African birthplace, language could not tell us. At present,
however, there is no reason to suppose there was. The Cave-men
answer to the Kafruti, whose representatives in Herodotus are the
JEthiopian troglodytes.
The Kep (Kef) in Egyptian is the concealed place or place for
concealment, the Kafruti of Africa were Cave-men, and language
reproduces in the Isles the Kep, Coff, or cave, whether as the womb
of the mother or the -earth, which was primally personified in Africa
by the Kheb-Ma or Mother Kheb, the hippopotamus. And on the
other line the Khebm abrades into the Kam type, as in the Cwm,
Coomb, Quim, Camster, or Camelot. The men of the Neolithic age
as stone-polishers can be identified with the Karti (Eg.) or Keltre;
also the men of the Hut-circles, Weems, Picts-houses and holes in
the ground, the Karti, are doubly identified, because Karti (Eg.)
means holes underground as well as other forms of the Kar, Caer,
or circle, including the dual Wales and Corn-Wales.
Their representatives are still extant in the interior of Africa, where
Stanley found them living in the subterranean habitations of Southern
1 B. iv. 183.
TYPE-NAMES OF THE PEOPLE. 447
Unyoro, described by him as "deep pits with small circular mouths,
which proved on examination ~o lead to several passages from the
mouth of the pit to more roc(iny excavations like so many apart-
ments." I The nearest approach to a Hottentot village is still to be
found in a group of beehive ht~uses in the shealing of the Garry of
Aird Mhor, Uig, Lewis. 2 ' ·
The Egyptian Kar is a hofte underground, the Kil. The hole
becomes a cell, and the cell a shrine, in the KHER, that is, the KHA-RU
or uterine outlet. vVith the P suffixed, this makes the word KHERP,
a first formation which on one line is the CRIB, on another the grave.
The entrance and circle of the Cair at CLAVA constitute the womb-
shape, and CLAVA represents the Kherp, that is, the Kha-ru or feminine
cell, which becomes the GRAVE, or, in another type of the abode,
the Crib.
The Karti, or men of the huts and holes, are known to have
been spinners and potters, weavers and com-men. A spindle-
whorl, fragments of pottery, and a weaving-comb have been found
among their relics. Dr. Blackmore discovered the cast of a grain
of wheat in the clay which had formed a part of the cover of one
of their pits. Also, two concave stones for crushing corn and making
meal have been found. 3
The earliest beings who issued forth from the dark land with
Egypt for the MEST-RU (Mitzr), the outlet from the birthplace, ·
were doubtless black and pigmean people. They left their nearest
likeness with the Akka and the Bushmen, and these have their
fellows, more or less, in the little black or very dark people of
various lands. They are extant in the short-statured type of the
North. The anthropologists bear witness to the primary pigmean
people of the Isles who preceded the Keltce. The name of the
Kymry testifies to the black complexion. Also the Irish preserve
two appellations which have been traced back from territorial to tribal
names ; one of these is the Corea DUIBNE, the other the Corea
OIDCHE. Both were black people at first ; the one dates from
darkness, the other from night. So, in the African Mandingo, DIBI
is the dark; TOBON, in Mantshu Tartar, and TUFAN, in Arabic,
signify the dark night. Not only does DUIBNE denote black,
it also identifies the Typhonians, the children of Tef, goddess of
the Great Bear, and the celestial black country of Kush, whose star
is yet extant by name as Dubhe in that constellation. Also, as the
first Goddess of theN orth was followed by U ati, so the Oidche or night
people seem to echo her name; Uat being a modified form of Khebt,
and the Corea Oidche are the people of night.
In Scottish folklore the Picts (Pechs) are the little men, on their
1 Through the Dark Co1ttinmt, v. i. p. 432.
2 The Past t'?t the Present, p. 64. Dr. Arthur Mitchel.
3 Dawkins, Early Man in Britai11, p. 268.
·,
A BooK - OF THE BEGINNINGS.
Javan was one of the sons of Japhet,1 and the earlier name o"r the
Akhaioi who became Hellenized, is Achivi ; also Koivy is a name of
the Hellenistic languages. These, too, were the sons of Kheft, the
genitrix, and mother of the Gevi or gentiles. In the modified form
we have the Khuti, .the Chudic or Tschudic races in general, who
were the first to cross Europe, the quarter of Kheft or J aphet.
These issued forth as the Khefti or Gevim of Genesis. The Gutium
of the Assyrian astrological tablets, who are synonymous with the
Gevim, must have belonged by name to the Khefti or Kheftim,
whence the Gutim. In the modified form of the name we have the
Ketti, Coti, Catini, Gadeni, Cotani, Catieuchlani, and others. With
these must be classed the name of the Goth.
This secondary stage of the name corresponds to that of Gwydion,
the British Mercury, Sut-Anubis, the son of the Mother Kheft or
K~d, as if these were the children. The first of the sons of Kheft
were the Kymry (Gomer) of the isles. In Nennius the descend-
ants of Gomer (or the Kymry) are the Galli, and he derives the
Scythi and Gothi from Magog, the second son of Gomer, as the
Kymry in the second degree. Kheft then, modified into Kh~d, gives
us a type-name for- the Ketti of these isles. Khed, the Great
Mother, is for ever identified with the ark of the waters represented by
the revolving Bear. The seven stars of that constellation are the
seven Kabiri, the primordial navigators. The people who came
into the isles could only come as navigators in post-geological time.
These narried in Egyptian are the Ketti. Khet means to navigate,
sail, go by water, or with the current towards the north. Thus the
Ketti are the sailors, the sons of Kheft, goddess of the north and the
Great Bear, the Mother Ked. The isles must have been dis~overed
by the Kymry, and these therefore were the Kheti of the north, .
the Chudic people in general, an early branch of whom came into
Britain.
We are told by the Barddas that oneof the three mighty labours
of the island of Britain was lifting the stone of Ketti. This was in
building the circles or arks of K~d, which again relates them to the
Ketti as the builders. Callimachus, 2 identifies the Keltre as the
Keaton.
The Atti-Cotti are mentioned by Ammianus. 3 Jerome also speaks
of the Atti-Cottos. Concerning two ancient Keltic tribes, the
Scoti and Atticoti, he says: "The nation of the Scoti have no
wives (each man for himself), but, like cattle, they wanton with
any woman as their desires may prompt. I, as a young man, have
seen the Atticoti eating human flesh."
Atai (Eg.) is the chief, superior, noble. The "Ara-Cotii, famed
for linen gear," are celebrated among the first great founders of the
world who ploughed their pathways through the .seas in the dim
1 Gen. x. 2 H. in Del. 172. 3 xxvi. 4 ; xxvii. 8.
TYPE-NAMES OF THE PEOPLE. 459
starlight of the past, calloo the "distributors of men and countries
when there arose the great diversity." The Kheti, in Egyptian, are
also the weavers, from Khet, the loom, and to weave. Thus the Coti
may be the sailors, builders, and weavers, under the one name derived
from Kheft.
Moreover, Kep or Kef, the goddess of the Great Bear, the ark of
the seven Kabiri, survives in the Kef, the cabin, skip, skiff, and
ship, each a name of the water-vessel called after the water-horse.
The Coti or Ketti, then, we identify with the Abroi or Kabari, the
sailors, and both with the discoverers of the isles, the Kymry. Their
fame as weavers agrees with Khet (Eg. ), net, or woof, the later
form of knitting being to weave.
K~d or Kud abrades into Hud. In Egyptian Khep is mystery.
Khept was the goddess of mystery, or the mysteries. Cibddar, in·
Welsh, is the mystic, or son of mystery; and the land of Hud is a
name of Dyved. The cell of K~d is found under the flat stone of
Echemaint; and this cell under the flat stone is called elsewhere
Carchar Hud, the prison of HO.d, the mystery. Carchar, the plural
of Car, is Karti (Eg.), a name of prisons, the Kars, below. The
cell of Ked and Hud identifies Hud as the modified form of K~d
or KO.d, and HO.d, the mystery, is the eqilivalent of Kep (Kheft),
the mystery, in Egyptian, and the Kars of Hud in the mysteries
correspond to the Kars of .Dyved in Wales, called the land of Hud.
Hud as a name of K~d gives us the feminine Egyptian form of
Hu, and we recover the genitrix and her son in Hu and Hud.
Hudol, in Cornish, is a magici~n, as the son of HO.d. Now, another.
. Welsh name for the Gipsies is "Tula Abram Hood"; that is, the
people of Abram Hood. In Egyptian Tula (Turu) means a whole
people, a community. In Ab-ram we have another form of Kab,
Hab, Af, Hef, the word for squatting on the ground. Rem, in
Egyptian or English, is to rise up and remove. Af-rem is squat and
go, as is the Gipsy fashion. ·
Another reading is possible however without going to this root. The
Gipsies call themselves the Roma, their language the Romany, and
in Egyptian, Rema is the express name for the natives of a country,
and a people who called themselves Rema in Egyptian would mean
natives of Egypt. If for Ap we read Kab, then Tula-Kab-Rem-Hut
is the Hut people who were natives of Egypt. The Gipsy name of
Hood, again preserves that derived from K~d, in the form of Hud.
Hu was the son of K~d, and the people of Hu are the Hut or Hood,
the children of K~d. So Kheft became U ati in Egypt. The son
Hut (Eg.) is corn, or the seed of K~d (cf. the kid), and the priests of
K~d were called Hodigion, bearers of ears of corn. Hod is corn in
Welsh, and Hut in the hieroglyphics.
A still more curious connecting-link in relation to the word" Hut"
is supplied by the statement of the Lee tribe of Gipsies, who told
---,-- ----
;
A BooK oF THE BEGINNINGS.
Barrow that their name in Egypt signified an onion. In this country
they had identified it with the Leek, which modified into Leigh, and
lastly Lee. Now in Egyptian the onion is "Hut," and they were of
the "TULA-APH-REM-HUT," who were the Hut by name, which,
as the Lees said rightly, is the Egyptian name of the onion. Hut,
the onion, also means the hot ; Rekh (Eg.), the equivalent of Leek,
signifies heat, and Leek modifies into Lee. Moreover, the onion is
worn in the hat by the Welsh, and the Egyptian Hut is both onion
and hat.
This forms a further link in the chain which connects the Gipsies,
Egyptians and the primitive people of our islands, by name.
The Hodigion were an order of priests. The magic wand of
Mathonwy, which grew on the bank of the River of Ghosts, was
called the Hudlath by Taliesin. This was the staff of the Druidic
p~·iests, also named the Hud-wydd. Wydd is wood cut from the
tree of life, the Egyptian and English ash. The Hut staff is a mace
in the hieroglyphics, and the determinative of the onion ; it is ap-
parently headed with an onion. This sign would therefore be equi-
valented by the onion worn on the head, in the hat, of the Hut.
From time immemorial there has been a Gipsy encampment near
Kelso, at a place called Y etholm, where the Gipsy king Lee died a few
years ago. This was the holm, the land deposited at the confluence
of two waters, the location of the Hut. Yeth and Heth permute
in the names of the Cwn Annwn, or hell-hounds.
The Gevi, or gentiles, of Genesis are the heathen, and the Hut
give us the name of the Huthen, or Hethen, the worshippers of Hu
and the children of Ked, who were our ancestors.
We have now got the Khut, Coti, or Ketti, in the modified form of
'the Hut or Huti. Meantime this had occurred. The beginning was
with the Great Mother, who bore her Sabean son as Khut (or Sut,
the Dog-star) ; in later ages she bore the solar child, whose name is
Hu. Ked and Hu are the Great Bear and Sun. The moon was
also adopted as a type of the genitrix. H uti (Eg.) is the sun and
moon joined together in the Hut or winged disk. Thus Ked and
Arthur, or in Egypt Sut-Typhon, were first-as will be demonstrated;
the moon was second, and the sun was last. Now with the Hut
and Huti we have the blending of lunar and solar astronomical
mythology, and the modification of Khuti into Huti is the replica of
the Ketti people becoming the Hut.
When we first hear of Somerset, a tribe of the Hedui are dwelling
in the east of the shire. This word has the Egyptian terminal " Ui,"
which also means the proper, good, genuine. The Hedui are the
proper or true Hed, i.e. Hud or Hut. They are also the people of
the upper half of the circle, the south-eastern part. Hut (Eg.) is the
name of this upper region, and of the white crown. H utui is the
upper and right-hand half of the whole.
- - - • - •--.-y-r-...---,.--_i ____ - - - - - - - - , - -
Hut is white and light. On the western side are the Cimbri or
Kymry; they ~re on the dark side of the circle, and Kam (Eg.)
means black; the west is the Ament. The Hedui thus claim to
belong to the primitive people who derived from Ked, Kheft, or
J aphet. In 'either sense the nomenclature is Egyptian.
The Hedui of England became the Gaulish Aedui and the Irish
Aedh. This is traceable. The Gii.Ulish Druids looked to England as
the chief seat of their religion. Both Hedui and Aedh meet in one
divine name-and these divine names are alone primordial-that of
the god Hu, whose title, as the son of Ked, was Aeddon, the British ·
Adonis. The priest of ...~eddon was named after him as the Aedd.
" I have been Aedd," says Taliesin, describing the transformation
of the deity from one character to the other, as it was represented in
the Mysteries. At (Eg.) is the lad, and in our English, "Jack's the
lad," the meaning is enshrined. Jack (Kak) was the god in the
dark, Hu in the light, and Taliesin, having just passed through the
change, says, "I am now Taliesin," or the radiant one, z".e. Hu.
The origin of the Aedui and Hedui and their relation to the sun-
god, who, as the child, was the still earlier Sabean fire-god, are shown
by the word Aedha, Greek AITHOS, Latin AEDES, and its connection
with warmth, fire, or light; also with the Hindustani ID, the solar
festival at Easter, and with OD, the Akkadian name of Shamas, the
sun-god.
The Irish ecclesiastics of this name are countless, which shows it
was of a sacred type. It is rendered Aidus by the Latinists, and by
the English it takes a return curve, and is always rendered· Hugh,
the hard form of Hu. Mac-Hugh, or Magee, is the final shape of the
son of H u. · Cathair Aedhas is the stone or circle of H u, and the
son of Hu is an Aed in the English church, as Bishop. Magee.
The god Hu and his followers; the Hut and Hedui, are solely
responsible for the "Jews .in Cornwall," of whom tradition tells. The
Hut with the s terminal instead of the T would become the Hus, as
children of Hu. Hu or Hiu becomes Iu. Iu (Eg.) means to go forth, as
did the son of the mother called H u and I u. The I us are the Jews.
· The story is that Jews migrated to Cornwall, and worked as slaves
in the mines; this is continually repeated in Cornish books. But
. if the Jews were ethnological, they would still be the Hut of Wales,
who were called Hus or Ius. The Hebrews only got there by an
edict of language, through the sound of the letter J. The name is
not ethnological. Old smelting-houses are still called "Jews-houses"
by the Cornish people. This offers the right clue.
Hut, in Egyptian, is the white, whether metal or other substance.
Hut is the name for silver, as the white metal. The white metal,
Hut, rendered silver, most probably includes tin, so inseparable is Hut
and the white thing, the image of light and of the white god H u.
But that does not matter here. Huel is the Cornish name of a
- ·-·--:·o-c:-..: ---~-----.,
tin-mine. This relates the tin to Hu, the white god, and Hu with the
terminal is Hut. Hut being white is also that which is whitened.
Iua (Eg.), for instance, means to wash, that is,- to purify and whiten.
This process applied to smelting and refirting ore, making the black
tin white, is Iua in Egyptian, and the refinery is the Iua-house,
or Jew-house, singular; Jews-houses, plural.
This derivation of the Jew-hou~e from Iua, to wash and whiten, is
corroborated by the fact that the smelting-house is also called the
white-house, and white is Hut (Eg.). White represents an earlier
Quhite in Gaelic ; and Chiwidden, in Cornish, is the white or Jew-
house. The Egyptian Hut, for white, had an earlier form, as Khu
is light, and Akhu is white, and with the terminal these are Khut
and Akhut. Chi-wid-den, however, rendered Khi-hut-ten (Eg.), might
mean the white house as the place of beating and spreading out thin,
to whiten or make the White, and Khi-hut-tahn is, literally, the house
of white tin.
The Chiwidden, or white house, is the smelting, refining, beating,
whiting house; and for discovering this process Chiwidden was
placed in the Christian calendar of saints. Chiwidden, as person,
can also be derived from the white god Hu. The white god and
· the white substance have one name as Tahn, the Repa, and Tin.
Chi-hut-tahn is the young sun-god, the heir-apparent, who is the
white ruler, the Iu or manifester, who was Hu in the character of
Aedd0n or Prydhain.
This appearing youth also turns up in Cornish hagiography as a
companion of Chiwidden, called St. Perran, who landed in Cornwall
at Perran-Zabuloe with a millstone tied round his neck. 1 Per-ran (Eg.)
signifies the appearing, manifesting youth; it has the same meaning
as Per-t-Han (Prydhain) and again as St. Picrous (of the crossing,
where the eye of Horus or the Tahn is found in the Egyptian
planisphere), who 'was also credited wi-th the discovery of Tin or Tahn.
Kiran in the legends equates with Piran.
The spelling of the name of Kiran called the saint will enable
us to clinch the meaning. Kir or Kar (Eg.) is the course, and
An (Eg.) means to repeat, appear the second or another time.
Kiran is the great saint who in his old age went to Cornwall to
die. Cor-an (Eg.) is the repeated, secondary circle or Cor, and
he is undoubtedly the Corin or Corineus who was fabled to divide the
island of Albion with Brut in the time of the giants. 2
Market-Jew is one of the many names of Marazion connected with
the legend of the Jews in Cornwall. We have identified the Jew
with Iua, to whiten and purify; the market hyphened with it shows its
relation in Egyptian, but not by making Market-Jew the Jew's Market.
Khat (Eg.) is the name of a mine and a quarry. Mar is a region,
1 Hunt, Popular Romanc_es qf Cornwall.
2 Geoffrey's History, b. i. ch. xvi.
- • ·. •·. ~t ·:
Sua, the south, is an abraded Suka, and with the terminal T, Sukat is
synonymous with south. The Scot was localized as the southerner of
the two.
Pasht and Sekhet are a form of the twin-lions of the equinox
facing the north and the south. Our Pash or Pasch of Easter is
named after the goddess who presides at the place of the equinox,
the Pekha, in her dual form. The Pekh or Bekh was the solar birth-
place at the time of the vernal equinox.
The western equinox is represented also by her name, although the
date is now belated. The Monday after the roth of October is called
Pack-Monday; on this day bears were baited, and dogs were whipped.
Formerly a number of cats used to be burned to death on the Place
de Greve, Paris, in the Midsummer fire of St. John. The cat-headed
Sekhet was the Egyptian goddess of fire. The bear was a type of the
ancient outcast mother as well as the dog, both having been symbols
of Sut-Typhon. Poke-day in Suffolk is when food is divided and
portioned ou.t among the labourers. Pekh (Eg.), is food, and to
divide.
Pekhappears to have left her name in the county of Buchan. Her
image survives in the red lion of Scotland, red being the colour of the
no~thern, the lower crown, and of the female lion represented by Pekht.
The wonderful temple at Bubastis was made of red granite. Bede
wrote the name of the Picts as Pehtas, and in Egyptian Pekht became
Peht.
The twin lioness (or the lioness and cat), as Pekhti, represents
double might and vigilance ; Pehti means vigilant and foreseeing.
This meaning is modified in our word peke, to pe_ep, pry, and peer
into. . Pekht was the watcher, and in one of her two forms she must
have watched from "Arthur's Seat," Edinburgh, where the dim outline
o( the lion is not solely drawn from imagination, although the work of
man has been almost effaced by the work of time. It is obvious too
that this was Sekhet, the goddess of fire, known as Scota (or Bridget),
who tended the fire with her nine· maidens, at Edinburgh, the maiden
castle.
MAl (Eg.) is the cat-lion, ten is the elevated seat, the throne, which
in the hieroglyphics is lion-shaped. And Edinburgh was the m:tiden
city, ergo not only the circle of the nine maidens of Scota, but also
the seat of the cat-lion.
The MAl is also the lion rampant of Scotland, and has its tail
between its legs and thrown over its back.
Lastly, in the arms of England the lion and the unicornare united
in a common support, and the unicorn is a type of Typhon, the one..
horned, the Ramakh (hippopotamus or rhinoceros), called the my·
thical unicorn, the ancient Kheb or Kheft of Egypt and the Ked of
Britain.
In· the eastern part of the territory of the Rhobogdii, i~ Ireland,
TYPE-NAMES OF THE PEOPLE.
a
The BOSH is figure, the Egyptian PESH a statue.
We can recover the BOSSE as the seat of Bast.
Besa (Eg.) is a name of the seat or of seats. Pest (Eg.) is the
back,spine, seat. The Bessy who was Bast made a special symbol of
the cow's tail. The gate of Belin, the birthplace of the son, was
repres-ented by the BOSSE or Bast, the hinder part, and those who
would not BUS her in front were bumped behind.
Pekh, the goddess of pleasure, is possibly invoked in the expres-
sion, "an' it please the Pix," i.e. if Pekh please, for she was terrible
at tirr.es ; in the character of Sekhet she was the punisher of the
1 B. i. ch. viii. 11. 2 Cokwold's Daunce, i. n6.
3 By S. R. 1622 ; Brand, " Kissing the Post."
470 A BooK oF THE BEGINNINGS.
wicked. Her name is sacred as that of the Pyx, the ve·.;sel in which·
the host, mass, or consecrated wafer, is kept. The pyx is an emblem.
of the womb, and Pekh, later Bekh, is the birthplace-, where the bread
was BAKED. Mesi (Eg.) is a cake, Mes-t is the womb, and Mes means
to engender and generate the child ; the pyx with the bread itr it
represents the mother and child ; but the mother signified by the
name of Pekh, the goddess of Pasche, of bussing, of pleasure and
drinking, is the old cat-headed Puss or beast. Ki.;sing the PAX after
the service, according to the Ritual of Rome, is a survival of kissing
the Bosse-Image of PEKH as the goddess of the Easter crossing.
The fairy is a diminutive of early deity, and Pekh also survives in
the form of a fairy, as the Piskey or Pixy of Devonshire and Wales.
A man wlw is glamoured, it may be with drink, is still said to be
Piskey-led ; the goddess of drink thus protects her followers, or plays
the devil with them, as the Puck or Pouke.
The lioness-headed Pekh (Pasht), who was both Pekht and Sekht,
mother of the Pict and Scot, was one of the very ancient deities of
Egypt, but not the oldest.
The Goddess of the North and of the Bear is the most ancient
form of the genitrix, first, oldest, and chief, as her names declare. She,
as the present writer contends, passed into the form of U ati as God-
dess of the North, who had her sanctuary at Dep (Tep, the first), at
the extremity of the Rosetta branch of the Nile,. and who,· as U ati
the dual one, bifurcates into Pasht and Sekht of the solar myth. Sekhet ·
also has the title of Urt, the great goddess, who had been Ta-Urt.
The secondary stage of the lioness goddesses is well shown by the
two lions that draw the car of Kubele, the Great Mother, the Kheb.
of Egypt.
There may be some sort of g~uge in this naming. If the ethno-
logical titles follow the order of the divine dynasties, then those who
claim from Ked are primeval, whilst those who date from Pekht and
Sekht of the lioness type are in a second or a third degree of descent
from t):le beginning. This assimilation to the divine order is likely to
afford some guidance in seeing that the Pict and the Scot were off-
shoots from the Kymry of Britain, who claimed to be the children
of Ked. Thus, when we meet with the Atta-Coti in Scotland, and
know that Atta (Eg.) is the father and typical ancestor, it looks as
though the Atta-Coti still claimed in another country to belong to
the original race of the Ketti. The Catini, or Gadini; may likewise
have claimed descent from Ked. ·
Here for example is an illustration by which the tentative ten-
tacles appear to hold fast in another bit of anchorage .in the heavens.
We are told there was a Scottish tribe during the Pictish period ·
named the SELGOVJE, in the West of Scotland, their western boundary·
being the river Dee, and their southern limit the Solway Frith. 1
I Eucyclop. Brit. 8th ed., article, Scotland.
TYPE-NAMES OF THE PEOPLE. 471
Selk also is an Egyptian goddess who was connected with one of
the four quarters, as she is found conjoined with the four genii ;
which quarter is shown by the scorpion borne on her head. Selk
means the scorpion, once the sign of the western equinox; and Serkh
is the hole, the opening of the Ament in the west. The Selgovre
were the people of the western quarter. Afa (Eg.) means born of.
Selk-afa is born of Selk. Her name is also found in Sark. Selk (or
Serk) is a goddess of Dakheh, in Nubia,l the Dog-star was sacred
to her, which takes her back to the primal motherhood.. The name
of Dakheh reminds one that Bridget was said to be a daughter
of Dakha.2
The Picts disappeared in so mysterious a manner because they
never existed in the distinct ethnological sense supposed.
The Kymry were the first known people in Scotland; they pre-
ceded the Pict, Scot, and Gael; the appearance of the Picts in
the north of the country is strictly connected with the disappearance
of the Kymry, and will account for it. The disappearance is but
the submergence of the name of the Kymry in that of the Picts
and Scots. The Kymry being the original race that inhabited
Scotland, bifurcated into the Picts and Scots. The Picts vanished,
and the Scots' name spread over the land. In India we find the
same thing occurs under the same names. Dr. Bellew 3 has recently
called attention to the fact that in Afghanistan large sections
of the Afridi people and the family of the Khan of Kelat are
called the KAMARr, whilst the inhabitants of the "Pukhtun-khwa
country " are designated Pacts and Scyths, the equivalent for our
Picts and Scots. The name of Pukhtun-khwa, rendered by Egyptian
from Pukht, divided in two, and Ka, for country, recognizes
that division north and south of the bifurcating race, as in Scot-
land, and as in the land of Egypt. Here, then, are the Kymry in
India, as in Scotland, dividing into the people of the two lands (of
Egypt) called North and South, whence the Picts and Scots. Ari
(Eg.) denotes the companions, fellows, the family, as in Kabiri,
the Seven "Ari" of Kheb, the goddess of the Great Bear. The
Pict and Scot, or Pact and Scyth, follow and correspond to the
division of the heavens by north and south when the solstices only
were marked and reckoned by, and the Great Mother was represented
by the two divine sisters, who in one system were Pekht and Sekht
of the lioness type of the genitrix. We need not, therefore, be sur-
prised to meet with the Logari of Logar in India answering to the
Logrians of ancient Britain. For Dr. Bellew also finds the Logari,
whom he parallels with the B_ritish LOEGRWYS. The Logari (Rekhari)
1 Wilk, pl. 55· 2 Valiancy.
3 7he Races of Afghanistan: bdng a Brief Account of the Principal Nat£ons
inhabiting that Country. By Surgeon-Major H. W. Bellew, C.S.L, late on special
political duty at Kabul. (Calcutta: Thacker, Spink, and Co.)
A BooK o1r THE BEGINNINGs.
are the Ari, children, fellows; and Rekh denotes the race, or the
people of a district. The race of KHEFT or Ked may also be
found in India in the CHEDI, a very ancient people who lived in
Bundelkhand, and were famous for their close attachment to ancient
customs, laws, and religion. In both directions the naming must have
been carried out from one source, which was the land of Kam, C,M, or
Khebma, as only by the Egyptian mythology and language can the
facts be interpreted. It is this unity of origin in Egypt that has
created the glamour concerning the lost ten tribes who have been
discovered in so many lands, including Afghanistan. There is a
common source for the people, the mythology, and the naming. The
AFRIDI folk, found in India at the head of the KamaJ;i, the Pacts
and Scyths, may now be claimed as a form of the Auritce, Afruti, the
primal Kafruti of Africa, and the brotherhood of the Kamari, Kabiri,
Abroi, and Kymry goes back to the unity of the black race.
Before Ccesar landed in Britain, the people of Dorset were known
as the Morini and the Durotriges. The Morini (in Egyptian Mer-
uni) are the -inhabitants of the water-region and the land-limit. Ter
(Eg.) is the extremity of the land, the frontier. The T adds the
article the, and Rekhi signifies the people of a district. The Teru-
trekhi or Durotriges are the people of the district on the water-frontier
at the limit of the land. Rekh (Eg.) gives us a type-name, but one
somewhat difficult to utilize. For the Rekhi may be the architects,
builders, metallurgists, refiners, time-keepers (Druids), teachers of
various arts and sciences. They are the magi, the learned, the
knowers, and experts.
Rich borough, at the navigable estuary of the river forming the Isle of
Thanet, yields the Borough of the Rekh. Buru (Eg.) is the high place.
Here was the Roman haven of Rutupia and the Urbs Rutupice of
Ptolemy, described as one of the chief cities of Kent, and commonly
supposed to have been one of the first Roman stations in England. The
name proves it was one of the first Egyptian stations. Ru is the gate,
road, way. Tepi means the first, the point of commencement, and from
this initial point proceeded the Watling Street or Way, the Ru which
as primary is in Egyptian Rutupi. The castle of Rutupi on Rich-
borough Hill is said to exhibit a more perfect specimen of Roman
military architecture than is found elsewhere in Britain. But is not
· .that owing to the Rekh (builders) who preceded the Romans?
Rutupi is not only the point of commencement for the great road,
as Tep is the sacred hill, also written Tepr, i.e. Thabor, our Dover.
The hill of Rutupi stood by the bay,-whence the Romans procured
the famous oysters mentioned by Juvenal, 1-which is now mere
marsh-land. As Teb (Eg.) is fish, and Ru a pool, RUTUPI may also
denote the oyster-bay. It is not necessary to prove too much, but
such is the fundamental nature of Egyptian naming.
1 " Rutupinove edita fundo."
TYPE-NAMES 'OF THE PEOPLE. - 473
Ragre, the chief city of the Coitani, was a name of Leicester; thus
Ragre and Leic permute in the Ster or Kester of the Leic or Rekh. '·;
ric in Cyneric? Not necessarily. The Rekhi (Eg.) are various. They
are certain people of a district, and may he a religious order, as the
magi, the knowers or men of learning. The ric of the bishop may
therefore denote his sway and dominion over the Rekhi or the rooks.
But as the Rekh or people of a district are also the race, mankind,
at first in the gens, and then generally, the ric becomes secularized,
and Cyneric and Bishopric are two distinct forms of the Rekh.
The origin of the SHIP, as in fellowship, can be traced far beyond
the verb SCAPAN, to shape. Ship is no doubt akin to shape, but there
is an earlier source for the word. The Sep (Eg.) were a body of
persons belonging to a religious house. The Sepa was a district, a
country. This in the earlier form is our scape in landscape; SHAAB,
Arabic, a large and noble tribe; SzczEP, Polish, family, tribe, race ;
SIBBO, A.-S., race or relations; SUBA, Hindustani, a province.
Skab (Eg.) means double; to Kab is to double and redouble.
The Sheb image of the second, life is the double. Whence the Kab
(Kab-t) is a family. With the S prefixed, this is the Skab, Shah, or
Ship, as a companionship or fellowship, from the redoubled fellow or
companion; this is the German Schaft, equivalent to Kabt, a family.
In Hebrew the tribes are Shebt. This was the Sept, as the English
clan, race, or family, that proceeded like the seven stars from the
common genitrix. SHEFT (Eg.) means order, and a section ; ZEPPET,
Circassian, foundation and ground work; SHEET, Hebrew, tribe or
tribes; SAFEDD, Welsh, the fixed state; SAFT, Scotch, a rest, peaceful;
HEPT, Eg., peace, number seven, and the ship; SEPTUM, Latin, an
enclosure ; SAPTI (Eg.) to construct, wall in.
The Sept in Swahili is the Kabila, like the Arab tribes of that
name ; in Turkish the Kabile is a clan, tribe, or Sept. The Gbalai
in Gbandi is a farm. The Zincali Chival is a village, the Latin
Cubile, a bed, a place of repose. The Welsh Gefail is a smithy; the
Swahili Cofila, a caravan ; the Cornish Ceible and English Coble, a
barge or flat-bottomed boat; Malayan, Kapal ; Irish, Cabal, a ship;
Gaelic, Cabail ; Kuff, German, a kind of vessel, with a main and mizen
mast; Evu, Adampe, canoe; Uba, Ibu, a canoe; Abies, Latin,
ship; Kufe, German, tub; Keeve, Scotch; Cuve, French; Kufa,
Polish. An old tub is a nick-name for the sailing vessel.
The root of the matter in relation to the ship and number seven
is that the first ship in a double sense was the constellation of the
seven stars, the Sept or Kabt of the Kabiri, and all forms of the
name lead back to them, and to the genitrix Khebt or Khepsh. Seb-ti
(Eg.) reads five-two, or seven, and this companionship of the seven in
heaven was copied on. the earth in the Sept, Schaft, and the Ship of
the companions, or companionship.
MACCU, MAQVI, and MACWY are different forms of a word fre-
quently found in the Ogham inscriptions of Wales, as in MACCU-
Decceti, MACU-Treni, MAQVI-Treni. In the Irish and Gaelic Mac
TYPE-NAMES OF THE PEOPLE. 477
it has come to signify the child, the son of. But the individual is
not primary ; the gens, tribe, or clan is named first, and the word
ending as Mac can be traced backwards. Maga, Cornish, is to
feed and nourish. MAG, Welsh, to breed, nurture, rear, and bring
up; MAEG, English, a kinsman or blood-relation; MAIKA, Hindu-
stani, kindred, relations, the mother's family. And in the Irish Book
of Armagh 1 Maccu or Mocu has the force of gens or clan, and inter-
changes with the word Corea, people, in Mocu-Dalon and Corca-
dallan ; Mocu-themne and Corca-temne; Mocu-runtir is rendered
by the phrase, "de genere runtir." Magad (Welsh), a brood, follows
Magu, to breed, and Magad is identical with the so-called Anglo-
Saxon MAEGETH for the family, tribe, people, which is the Egyptian
Mahaut, earlier Makhaut, meaning the clan, family, COGNATE,
with especial reference therefore to the motherhood. The Magad,
brood, and Makhaut clan of blood-relations, belong to the earliest
sociological types, hence in the Quiche language Machu means very
old. In Zulu Kaffir, Makade denotes a very ancient thing, and in
Arabic MAHKID is root-origin. The Maccu or Makhaut is the clan,
gens, family, or community, and the Mocu-Druidi or Maccu-Druidi
were the Druidic clan, family, community. The Mocu-runtir was
the clan that had their cattle (run, Eg.) in common; ter being the
whole people, all. DaHan seems to be the same word as runtir,
reversely compounded. In Ar-magh the name is localized, and as it
is on the hill, the Ard may be the Egyptian ascent, and as Art is also
the ceremonial type, Armagh may denote the place of a religious
family, the Makhau, on the height. Possibly the Vi in Maqvi may
stand for the Egyptian Fu or Fi, meaning numerous, and as the Welsh
QV passes into or comes to be equivalented by the letter P, Magvy is
the later mop and mob; the mop being an assembly of servants at a
fair waiting to be hired ; the mob, an indistinguishable multitude, yet
represents the many, the common family or Makh. The fact and
relationship of tlie Makh is shown by the "MAGBOTE," a fine for
murdering a kinsman. It also exists in the Magdalen, an asylum,
whilst its hieroglyphic sign is extant by name in the mace. Every
early name shed by the human being has been applied elsewhere in
the animal kingdom or in other domains. Thus the societary phase
represented by the Maegeth in English and the Mahaut (Makhaut)
for the dan in Egyptian is now represented by the MAGGOT, which
bears the name and continues the type of the Makhaut as an indis-
tinguishable swarm or multitude, that bred like maggots, and were
massed under a clan-name, a Mac-something or other. Moreover, the
human Makhaut or maggots worshipped a god of the same status as
their own, a maggot deity-the same process of naming applies to
the divinities as well as to animals, reptiles, or insects-and in the
CROM-CRUACH the Irish adored the maggot-god. Crom in Irish
1 9, a, 2; 13, b, 2; q, a, I.
A BooK oF THE · BEGINNINGS.
means a maggot, and O'Curry says the name of the celebrated idol
of the Gadhael signifies literally the "Bloody Maggot.'' But if we
render it the maggot of blood, we obtain a kind of synonym for the
MAKHAUT, which was a family, or clan of cognates founded solely on
the tie of blood, originally on the mother's side. The motherhood of
the family under this name was doubtless represented by the Irish
goddess Macha, the Egyptian Makha, who holds the two vases in
her hands, or Meh, a name of Hathor, the habitation. This naming
of the family, the place, and the person had been applied in various
lands. The mother and her emblem typify the abode. In Kaffir the
Mai or MAKI is the womb ; MACA, Tasmanian, the molls Veneris;
MACA, Fijian, the same; MAKAU, Maori, the female; MACHHA,
Khaling, the old woman; MAKU, Timbuktu, the womb: MKE,
Swahili, the female as producer; English Make, German MACD, and
Egyptian MEHT. In Swahili the Makao is the abode; in Hindu-
stani, the Macka is the MATERNAL mansion; Magha, Sanskrit, a
typical house; MuK, Akkadian, a building; MocHA, Sanskrit, an
enclosure or fence; MAHA or MAKHA (Eg.), a sepulchre, an en-
closure; MUKHDAA, Arabic, a storehouse; MoK, African Penin,
a town; MOKI, African Murundo, a town. M.As or MAUCE, in
Irish, euphemized as the thigh, in the name of Mas-reagh, in Sligo,
is a form of the Maccu, abode. Mas-a' -Riaghna, near Antrim, the
~high of the queen, identifies the Mas with the Egyptian MES-T,
the place of birth, the womb, and with the imagery of the Bear and
Thigh constellation. From the Maccu as the family or clan is .then
derived the Mac now prefixed to names with the understood mean-
ing "son of," whereas primarily it signified the clan. The CLAN and
MAC are acknowledged to be synonymous by the sacred keepers of the
Clan-Stone in Arran, whose family name was CLAN-Chattons alias
MACK-lntosh. 1 Thus Mac- Donald was the Maccu or Mahau, the
family or clan of Donald, and this is still indicated by the style
of the Macdonald, who is Donald of the Maccu named from the
uterine abode itself, whence the Magad-brood and the Makhaut-
clan; hence also the personal title, as in the Swahili MKUU, a
chief, a great man ; the MEK, in African Senaar, a king ; MAKH,
Akkadian, supreme; the MAKHT (Eg.), a mason and the explorer
of mines;_ the Irish MOCHAIDE, a husbandman ; the Japanese
MIKADO, an emperor, and the MAC in the Highlands, who is still
the great man.
Typology explains the nature and cause of conservatism in the
matter of names. The '' 0 " prefix is still the sign of the mother-
circle, whether extant as the Irish 0' of O'Brien, the Japanese "0"
of titular honour ; the Maori " Ouou ; " Egyptian U au ; Fijian AH,
a prefix and title of respect ; and various others. The 0 circle is the
hieroglyphic deposit of the Hoe,· Hoh, Haigh, and Khekh, the circles
I Martin, vVestern Islands, P· 225.
TYPE-NAMES OF THE PEOPLE. 479
of many languages, as the Ega, Akkadian, crown ; Aukhu (Eg; ),
diadem; Hak (Eng.), enclosure; Khekh (Eg.), a collar; Kak, sanc-
tuary; Chakka, Hindustani, circle; Khokheye, Circassian, circle;
Kekee, Swahili, a bracelet ; Cokocoko, Fijian, beads; GoGY, Craven,
and Kok, Basque, an egg; a name which on every line of language
may be traced to that circle represented by the Irish OG, the virgin
(mother) of the beginning. The 0', like the Mac, is an ideographic
sign of descent on the mother's side, from the time when the
children did not know their own fathers.
The name of the Gadhael is derivable from Ked, the mothe.r. Hel,
Har, or Ar (Eg.), is the son. This can be corrobor_ated bythe symb::>lic
branch. The mother and son were represented by the tree of life
and the branch, the Welsh Pren and Egyptian Renpu. One form of
the tree of life is the Ash ; an ancient name of this tree is the Kit.
Ash-keys are called Kit-keys. Kit-Mut is a name of the Egyptian
Great Mother, our Ked. The ash is one of the few trees on which
the mistletoe branch can be found, but very rarely. The mistletoe
was the Druidic Pren or branch, and Guidhel is one of the_ names of
the mistletoe, which was especially venerated at the time . of the
winter solstice. Guidhel, the branch, is Hel or Har, the child of Ked
whence· AI, Welsh, for the race.. Thus the Guidhel is the son or off-
spring of Ked ; if we apply this ethnologically, the Gael is a branch
race of the Ketti (or Kymry), acknowledged to be so by the name,
and whereas the Ketti are directly named from Ked, the tree herself,
the Gadhael are named after the branch as the offspring. The earliest
form of the riame Guidhel is Gwyddyl. And Gwydd is the wood or
tree of the branch race, that became the Gael of Ireland, and
. afterwards of Scotland.
The w in Welsh often has to represent an earlier F or v; con-
sequently the name of the Gwyddyl, in the Welsh form, preserves that
of the Al, the race (in Egyptian the sonship) of Kheft. Gwydd, for
example, is the Welsh goose, and Kheft (Eg.) is the typical goose or_
duck of the genitrix, whose names (Kheft and Aft) it bears. The
Gwyddyl are also identified and denounced in later writings as the
distillers and devils, and in Egyptian the name of the old, mother
denoted the mystery of fermentation, and Kheft supplied a type-word
forthe evil one, the devil, the English QUEDE.
Tradition affirms that five Firbolg brothers divided Ireland between
them. The name of the Firbolg people is usually said to mean the
big-bellies, and Bolg is an Irish name for the bellows, which are called
after the belly. It is possible that the early people were pot-bellied
like the soko ·and gorilla, on account of their diet. It is also con-
ceivable that the term big-bellies might be a nickname employed by
the men of a later cult to describe the worshippers of the GREAT or
enceinte mother. In Hebrew; )~e:! (Pelg) denotes an image of
fulness and inflation, or bulge. But this is not a primary appellation
A BooK OF THE BEGINNINGS.
applied to a race. The Irish Bolg are identical with the Hebrew
Peleg in another sense. The Fir-bolg are the five brothers who
divided Ireland between them, and are probably a form of the five
kings in the astronomical allegory who came between the flood of
Noah and the conquest of Abraham, in which interval we find P~leg.
In Akkadian and Assyrian PULAGU and BULUGU mean division-, but,
as we see in the Hebrew Pelg, this may be a family division, the
tribe, kindred, or gens. 1 The dividers of the earth made the divisions into
which the first families were formed. Thus the Swedish BOLAG signifies
partnership and the Icelandic FELAG, the MANN-FELAG was an asso-
ci'ltion, a community of men. In Arabic we have the BALAK for a
crowd; in Turkish, the BULUK is a number of persons, as a military
company; also the German, Russian, and Polish PULK: Persian, FAY-
LAK; Lithuanic, PULKAS; Greek, PHALAGGOS ; Gaelic, BURACH;
Sanskrit, VARGA. The one root supplies the English BULK ; German
VOLK, a mass of men ; Danish FLOK, a company; English FLOCK ;
Norse, FLOKK; A.-S. FYLC, a company; Hindustani, EIRKA; Latin,
VULGI, the common herd; Spanish, VULGO; Italian, VOLGO; and
English, FOLK. All th:ese have one origin and retain the meaning of
the division as a distinct body of men associated, so that the flag is.
the type as a military sign, and the name of it preserves the same
word. These, then, it is contended were the Fir-Bolg. They may
have worshipped the great mother, and so supplied a nick-name,
for the prostitute is still known as the BULKER. Oldham, in his
Poems, speaks of the ''BULK-ridden strumpet," who is so-called
from being used by the BoLG or BULK, the whole body of men.
The Bulker is _the namesake still of the Greek fiaA.A.U:,ds- 2 the
concubine who, in Egyptian temples, was the divine consort, the
Latin P ALLACA or PELLEX, a harlot, a strumpet, and Hebrew
tj~~El (Pilegsh), the concubine, woman of the court, or prostitute.
She represents the earliest status of the wom'!-n as consort of the
company, the MUT and MORT, who was once the great mother. The
Hebrew ~~El likewise denotes this intercourse in common.
BELAWG (Welsh) means apt to be ravaging; BOLOCH is disquiet;
the Scottish PILK, English FILCH, is to pilfer, BILK to defraud, and
BILEIGH, to bely. ·Words often conspire, so to say, to give a bad
character to the oldest names of the people.
In the African Galla, BULGU is the name of the cannibal, and in
Irish Folgha meant bloody. The Scottish BELGH, or BILCH, is the
monster. And so the Firbolg got a bad name. But they have left
us the BILLY for a brother, a term of endearment because the Bolg
was a brotherhood or family, gens, or division ; also the FELLOW, a
companion, the w representing a G, as the felly or felloe of a wheel
stands for FELLICK. Moreover, the burgh is a deposit of the Bolg,
as the general enclosure of the clan, also the Park for animals
1 Judges v. 15, r6, the LXX, Pesh, Targum. 2 Herod. i. 84.
T
and the Net of that name for enclosing the fish,l and the Paroch,
later Parish. The Burgh or Borough is related to the tithing by ten
over which the Borsholder presided, as Borow in Old English is
tithing, and the tithe is a tenth. The No. IO is Per in Akkadian,
Fer- in Dselana; Fura, Yula; Fura, Kasm; Fulu, Malagasi; Fulu,
Batta·; Pulu, Atshin; Blawue, Basa; Puluh, Malayan and others;
the Fir-BOLGS were probably founded on the division by Ten, which
was the base of the hundreds and counties.
The Hebrew type-word is apparently compounded from Pu (Eg.) to
divide and rekh (lekh), relations, people of a district, the race. The
Pu, Fu, or Bu (Eg.) also signifies the belly, z'.e. the womb, as birth-
place. From this, the Bu-lekh or Bolg are the people of the womb,
who descended on the mother's side when the individual fatherhood
w~s necessarily unknown.
As an Ethnic name springing out of the fellowship, the Bolg of Ire-
land is the same as that of the Belgre and the Bulgars. All three
represent the Folk-name of those who date from the division and
discreting of the undistinguishable .herd, as well as the earth on which
they settled, no matter where they dwelt at first, before the BULK
was as yet subdivided into individual families and whilst the woman
still remained· the Bulker. The existence of a Belgian tribe or people
with a language nearly akin to the Irish has been recently proved by
the GLOSSA MALPERGA, disinterred by Leo, whic,:h may, perhaps,
supply an Ethnic link between the Belgre and the Firbolgs.
The Irish traditions report that the Round Towers were erected
by the '' Tuath-dadanan," who were opposed in their work by the
priesthood of the Firbolg, which led to a religious war. 2 They
have been described as an early race of conquerors from the
NORTH of Europe. It happens, however, that TUAITH is an Irish
name of the north, and for the left hand. TIEVET is also a form of
Tuath, as in Tievetory the hill-side north. In the hieroglyphics, the
north, the lower of the two hemispheres, is first the Tepht (Eg.) and
next the Tuaut (Eg.), and this was the Welsh Dyved of the seven
provinces in the north. Tena (Eg.) means to divide, turn away, and
become separate; ani (uni) are the inhabitants. This tends to show
that the Tuath-da-Dana-a:n were emigrants from the north, whichever
country it may have been. It happens also that the Tuaut of the
north is the domain of Ptah the builder and establisher, and one of-
his titles is Tatanen. Ptah-Tatanen typifies the eternal with a round
pillar, which, as a fourfold cross is the emblem of stability, and of
the four corners. Tatanen means the Nen, type, image, statue; and
tata, the head of ways, or, as we say, the cross-roads. The round
tower, with its four windows, one to each_ quarter, is a similar ideo-
graph, and it raises a suspicion whether the Tuath may not have
been named from the north quarter in connection with the word
1 Hollyband, 1593. 2 Valiancy Col!. vol. iv. preface, p. 51-
VOL. I. I I
A BooK oF THE BEGINNINGS.
Tatanen or Dadanan, as indicator of the four of which the Tuath was
one, just as we have the Tuath in Cross-THWAITE, in the Vale of
Keswick. And if Patrick was a Mage of Ptah, it would explain
why he was also called CoTH-raige, rendered "four-families," not
because he was the property of four masters, but because of the four
corners, the Irish Ceather, which in the Manx Kiare (number four)
equates with the quadrangular Caer of the Welsh. Cothr-:ige denotes
the four-cornered circle, as do the Tat and' Round-Tower.
The Tuath-dadanan were reported to have descended from Neme-
thus, a native of Nem-thor, or Nemethi Turris; to have learned magic
in Thebes, and waged war successfully against the Assyrians. They
were led into Ireland by N uadhah, the silver-handed. 1 Now Ptah was
the son of Nem, the god of Thebes. N~m-tes is Nem himself; the
type of Nem; Nem-ter, the bourne or boundary of Nem, .which was
that of Thebes. Nnu is Antennre, feelers, and may have been the
hand; huta is silver, Nnu-huta, the silver-antennred or handed. Thus
the descent claimed from Nem himself by the Tuath-Dadanan is
exactly that of Ptah-Tatanen in the divine dynasties of Egypt, and
no record of this descent of Ptah from N urn was above ground out
of Ireland until the present century. This increases the likelihood
that Path-rick, the priest of Ptah, was the Mage of the god himself,
whose name is thus pronounced in the Irish Path-rick.
If so, this will be the British Budd called by the Welsh the
Victorious, who as Ptah is the Establisher, the Budd of the "Estab-
'lished enclosure," 2 and who becomes in English the "Old PUTH.''
Ptah-U r the old Ptah is one of the characters of the god.
The Egyptian " Ka " type, cultus, kind, supplies the terminal " Ch"
to our adjectives, by which nationality is designated as Welsh, Scotch,
Dutch ; this· as in the Irish "Corea" and in Greek was hard originally.
Strange as it may look, the word Welsh is the same as Corea, or Kar-
Ka, the type of the Kar, whatsoever that may mean. But unless we
know what it does mean we cannot know what "people" may be in-
cluded under that name. ·
Corea for people is Egyptian. Kar is native inhabitant and Ka the
type of person or function. But Kar is essentially the lower, the
nethermost, that is really the earliest. Corea as a type-name then
belongs to the Kar, and in this case it may be from Wales. The
Corea and' the Welsh are synonymous in this sense.
Possibly the Irish type-name of CORCA for the people is derived
from the Kar type in another way. Kar (Eg.) denotes the cultivator
of the soil, as in the name of the GARdener, corn, and the crop.
KARKA (Eg.) means to prepare, and the word will also read Kar, food ;
Ka, to create, or Kar, to cultivate, and Ka, the food. Thus CoReA
may denote a form of the corn-men, the Crultneacht of Scotland, the
1 O'Flaharty. See Wood's Inquiry respectz'ttg the Primitive Inhabitmtts of
lre!mzd, 2 Gododilt, Song 22.
TYPE-NAMES OF THE PEOPLE.
Scoti (Skhet, Eg., corn), the Hut or Hud of the Land ofHO.d, in Wales.
COIRCA1 in Irish, KERCH, in Armorican, and CEIRCH, in Welsh, are the
names of oats, and the CORCA may have been the oat-men, who
probably preceded the wheat-men, the oat being a cereal nearer to the
grasses. The Keltre as the Karti were already known to the Monu-
ments. Karut signifies natives, inhabitants, aborigines, and Karti is
but a variant of Karuti, which as previously shown is a modification
of Kafruti, and -the Karti ·or Keltre are finally the Kafruti of Africa.
! . An ancient name of Babylon was Kar and the people are the Karti
or Chaldees. The Egyptian n'~me of ~abylon is Kar. Kir is a
supposed Hebrew name of Baby!on.1 The meaning of KIR or QIR
as that which embraces and encloses, hence a wall or a circle, also
agrees with that of Bab (Eg.) tbe circle, enclosure, and to go round.
Inscriptions of As~yrian Monarchs.designate the whole land as Kaldi,
and the inhabitants as the Kalq,~·z: They also are the Keltre from the
original Kafruti on a_noth!..9Iiri. , "grati?n _and. development..
So old was the word ~~h for e-pohshmg m Egypt that tt was
reduced to "HERUT," 3 qieaning t t polish stone, and as an illustration
of the Kelt axes, hatchets, and knives, it may be pointed out that the
word herut also means to arm for war. It is noticeable that these
stones are confounded or mixed up with thunderbolts. In Shetland
the Kelt stones are called thunder-bolts. But is not this because the
lightning also kills ? The.Kelt-stone was polished for killing, and the
supposed safety on the spot where the bolt has fallen may arise from
the "Kelt being a type of protection and defence, for which reason it
was interred with the dead.
The Taffies are among the first people in the world. Tefi or tepi
(Eg.) means the First. Tef is the divine progenitor, who came to be
called the Father, but the female Tep is first. Af the flesh, the one born
of, tM,E¥e,":Mother<,>f _all flesh, is primordial. With the article pre-
fix~d .j\..f or Eve'is Tep; the Typhonian genitrix, and the ·Taffies are
her children. The British have· their Duw Dofydd, a male god like
'Tef tl;le Divine Father, and through him the Jewish David has been
foisted upon them. But their descent is from Teft, the Egyptian
:·Tepht, the source of all, the mother of all, who as place was Dyved
of the seven provinces, and as person was the Goddess of the Seven
Stars. Teft and Kheft are interchangeable names of this old genitrix.
The rhyme of
"Taffy was a Welshman,
Ta.ffy was a Thief,'' .
r!!cOvers an Egyptian word Tafi, worn down to Tai, and Taui, mean-
ing to steal, run off with. And shall the ancient mother Tef, Teft,
Taui, be confounded with and merged into the Hebrew David ? Let
lang~age forbid. This ~hall not be so long as a child has its toffy, or
1 Amos, i. 5, and ix. 7· 2 Strabo, p. 735·
a Select Pap. 35, 8.
I I 2
-·--·---- _....,.. .. ...---.----·...----. -------- -----~--~-
the sailor his tafia, and the ship its taff-rail, or the caged skylark its
divit, or lovers have their tiffs, and married folk their duffle; so long
as daffin and tiffin continue and taff~cakes are made with Taffy-Taf
(Eg.) is to carry, bear-riding on his goat, and there is a Dobbin
.to carry a sack of corn, or a painter to daub, or a dove to croon, or
a devil to frighten, or a Davy Jones's locker for a seaman to send to,
the name of the ancient mother thus memorialized in English must
never be lost in that of the Jewish David or the Christian saint.
It has been already suggested that the Welsh David was identical
with Tebhut (Eg.), in which we .have the Hut, corresponding with the
name of the solar race, of Teb. We shall find the chief type.:names
of the people are derived from the Great Mother ; the Ketti and
Gadhael from Ked; the Fenians from Fen, Ven, Wen, Oine, the Irish
Venus; Taffy, from Tef (the same as Ked), which makes it all the
more probable. that the Manx people are the children of the genitrix
Menka; or Mena.
Menka (Eg.) is the goddess whose name may be read Maka, and
who is the Irish Macha who bore the twins of mythology. The
Manx arms consist of three legs in a circle doing the wheel, each one
being a counterpoise to the others. In the hieroglyphics a counter-
poise . to a collar is called a MAANK ; the counterpoise is also the
determinative of the nurse's collar, named the Mena. The accent
shows an abraded sign, which we restore by reading Menka.
Taliesin, speaking of one of the mystical characters, says," I have
been MYNAWG, wearing the collar. I hold the splendid chair of the
eloquent, the ardent Awen." The' goddess Menka represents the
Two Truths, implied by the ·collar and counterpoise which bear her
name. She is a rare form of the ge~itrix, and must be most ancient.
Menka means to form, fabricate, create; and she was the feminine
\' creator to whom the work of creation was assigned before the father-
. hood was impersonated. The Manx counterpoise tends to identify
the Manxmen, as named after Menka. We have the manger, a
horse-collar. Menka, to create and form, is extant in the saying,
".'We were all MUNG up in the same-trough," i.e. in creation. The
word mingled is a deposit. Manx is modified into Man, as the
name of the island. On~ of its names is lnys Man, the island of
the cow. The cow Mon will identify the wet-nurse of mythology, as ·
Mena or. Menka, the goddess of the Mena-t, the outcast shepherds
of Egypt.
The Menka deposited the Monk, the Isle of Man as Monre was an
especial religious sanctuary. The word Ma-ank also reads Mother-
king, or, I, the Ruler. Now the Chickasaws at one time had a king
whom they called the Minko, and the succession was hereditary on
the mother's side.2 This points to the female Rex, or mother-king
(Ank). One particular clan whose hereditary king was on the
1 Davies, p..pg. 2 Schoolcraft, Res. i: 3II.
TYPE-NAMES OF THE PEOPLE.
CLOTH and CLOTHING. The clergy are still called the CLOTH;
they were the first coverers of the dead, as the Mena-ster is the
layer-out of the corpse. The French COLLET is a clergyman.
The CULDEE was a COLLET, Hebrew n~np, the preacher, but in
especial relationship to the covering and concealing of the dead, the
stone-circles and the stones. CLETHY or CLUDDU in Cornish is to
bury. The Irish CLUDH is a burying-ground; the Gaelic CLADH a
churchyard; the CALLAID, Gaelic, a funeral wail; the A.-S. GILD,
service, worship; Greek KELADEO, to invoke, call, celebrate; French
CULTE, worship; Hindustani, Arabic, and Turkish KHULD, being
perpetual, in perpetuity, or eternal. The Egyptian KART was the
chest of the preserved mummy. The KARAS was the burial-place;
the KARAT, a key, bolt, lock. Our KARAT or CULDEE kept the
enclosure of the dead, as at Kirkcaldy. In Egyptian the KA
is the religious minister, and RAT means to retain the form,
plant, and to beseech, which describes the office of the CULDEE.
Teru, to invoke and adore, is also the name of the layer-out and
~ourner of the dead. This is one of the most important meanings
of the root TERU, the Cornish DERUW, and Irish Draoi, the Druid.
Also Teru, to mourn, is the English DARE, to grieve; Gaelic TUIR, to
rehearse with mournful cadence. The Gaelic TOIR is a churchyard,
and in Cornish DAIAROU means to bury; the English THURH is a
grave. The earliest religious service was rendered to the dead,
and this was the office of the Culdee, who continued the work of
the Druid, which was taken up and carried on by the Christian
priesthood.
The Irish Corca-Tened were a form of the fire-people or workers
in fire. The sons of USNAGH or UISNEACH, also called Usnoth,
were another. It was at Usnagh (Uisneach), in Ireland, that the
Council of all the provinces met annually and the new fire was
lighted that was sent over all Ireland. This identifies the name with
fire. As a people, or clan, the sons of Uisneach are especially dear to
Gaelic tradition and song, for the sake of the hero Naisi and the
woman Deirdre, the fatal beauty of mythology.
The Three Sons of Uisneach are possibly a form of the solar Triad,
or Trimurti. Hence their three domains and their booths of three
divisions. If so, Naisi the hero and eldest of the three, will be the
same representative of the sun in the lower regions as the Nasi,
whom we shall find in the Hebrew mythology ; one of three Adonim.
NAS (Eg.) signifies fire and flame. The NASR is the fiery Phlegethon,
and N aisi, in connection with the three brothers Uisneach, would be
the solar god of fire.
It seems more than probable that the DEIRDRE or DARTHULA, who
was the Keltic Helen, the fatal BEAUTY of the sons ofUisneach,was like-
-wise the Direte of the British coins or talismans ; a name of Ked, who
has been identified with Taurt of Egypt. Darth-ula as T AURT-URA is
A BooK oF THE BEGINNINGs.
the first, oldest Bearer. TA-URT-RRE would be the first, oldest, ch!ef
Bearer of the children as Goddess of the Great Bear, the Spark-holder
or Mother of Fire, and DEIRDRE is connected with the vitrified forts.
The ancient Spark-bearer is named KAR-tek, and GAR-drei is a
local variant of Deirdre's name at Ballycastle, opposite RAGHERY
Island, Ireland, where there is a rock ·still called CARRAIGH Uis-
NEACH. This appears to connect the CARRAIGH name with the
smolten rock from REKH (Eg.) the furnace, fire, heat. If we divide
the name of Deirdre as DEIR-dre (cf. Kar-drei) and DEIR is taken to
represent Taur (used without the terminal T), DREI as synonymous
with TERUI,-the Egyptian form of Troy of the Seven-circled Centre
or Sesennu, found in the Kef of Troy at Cov-en-try, the place of the
Goddess of the Seven Stars and her son Sut-Baal, before the Solar
Triad of the sons of Uisneach was established,-Deir-dre is then
TAUR, the Great Mother of TROY. Hellen is the Renn (t) nurse of
Har the Renn, and in one version N aisi and his two brothers are
called the sons of Uslinn; Us (Eg.) meaning to produce, become
large, swelling, and Lenn (renn), to nurse, be the gestator as the Lenn,
or producer of the LENN. Mythologically the matter is so ancient
that to all appearance it must have gone from Wales to Ireland in the
stellar form, and from thence to the West of Scotland in the solar
stage as a comparatively modern reproduction.
So much for the mythical aspect. As an ethnological entity the
clan of the sons of Uisneach are credited with being an offshoot of
the Irish Gadhael, who m:grated from Ireland into the West of Scot-
land, and settled in the region round Loch Etive, where they left a
number of vitrified forts or mounds. They were rock-smelters.
Many rocks are easily melted into vitrified masses, but of course the
time was when it was a thing of wonder. The workers in fire,
whether as vitrifiers, metallurgists, or makers of fire-water, were looked
upon as magicians, and we find the direct descendan · s of the Kymry
denouncing the Gadhaelic fire-people as smelters, distillers, and devils.
The "Rocks of Naisi" and the "Wood of Naisi," still found in the
neighbourhood of Loch Etive, become significant in relation to the
smelters when we know that Nasi (Eg.) is fire. For the Wood
(birch-trees) was famous fuel for the furnace, and the iron made with
its charcoal still fetches, in Glasgow, four times the price of coal-iron. 1
This wood of Naisi, the COILLE NA.OIS, in Muckairn, was the earlier
coal.
Dun Mac-Uisneachan, ou Loch Etive, shows the seat of the sons
of Uisneach, whose names are connected with the vitrified forts.
Us (Eg.) means to create and produce, large, extended; EN is by,
and Akh is fire. Us-en akh reads the creators and producers by means
of fire. Further, the Egyptian has the terminal T in Akht, fire~ This
would allow for the variant found in Usnoth or Usnath as a modified
1 Loch Etive, p. 75·
TYPE-NAMES OF THE PEOPLE.
form of Usnakht. But there is more than the vitrified mounds con-
cerned in the name and nature of the Uisneachan. We know
that in the time of the Bronze age in Britain cremation was first in-
trodued by the Solarites, the men of the worship under which the
barrows were made in the shape of a disk. 1 The vitrifiers were
also workers in bronze, and they burned their dead and placed the
ashes in urns. Now, in Egyptian, USH means to consume, destroy
by fire; Ysu, Welsh, to consume; Yssu, Cornish, to burn. AsH, in
Hebrew, is fire; Ozo, in the African Hwida; Uzo, Mahi; Wozr,
Pika, and WASHA, Swahili, to set on fire ; Usn, Sanskrit, to burn ;
USHA, burning, scorching. The word is likewise applied to reducing
by means of fire, as USHM (Eg.) signifies a decoction and the essence ;
USHM is to grind down and devour. This USH would explain the
name of the Urs or Us-neach as the vittifiers and producers of the
forts, by means of fire, with another meaning for the Akh, or Akht.
These are the dead. Ush-en-Akh would denote the cremationists.
Us, then, meaning to consume or reduce by fire, applies to cremating,
vitrifying, and distilling (Ushm, Eg., being the essence, the decoc-
tion). The Akh or Akht are the dead; EN (Eg.) is "of the," and the
Ush-en-akh (or Ush-en-akht, whence Usnath) would be the destroyers
or consumers of the dead by fire. In the name of Dunstaffnage, a
castle, built in later times in the neighbourhood of Loch Etive, we
may find corroboration for this reading. Dun is the seat, the royal
seat, of the Gadhaelic kings and chieftains, and STEF (Eg.) means to
melt or smelt, to purify and refine with fire, whilst NAGE also re-
presents the "EN-AKFJ" as in UISNEACH. The name of Uisneach
derived from U sh, to destroy by fire, ,would be most perfectly
realized if the people were so designated because they burned their
dead ; a horrible practice in the sight of the men of the older
faith. This would be sufficient cause for giving a bad character
to fire itself, whether in the fire-water (whisky) or the element which
. consumed the dead, hence the "distillers and devils" applied to the
Gadhael.
If we may judge by the only living representatives of the Palceo-
lithic men in Europe, the Eskimos, the sole surviving people known
to show a total lack of reverence for their dead, the earliest emi-
grants into Europe took little, if any, care of their dead. No inter-
ments have yet been proved to belong to the Palceolithic period.
Thus they would not have the very first stake in the soil afforded
by the feeling for their buried friends. They drifted over the earth's
surface without any permanent ground ties. They continued the life
of nomads up into the Arctic Circle, and wandered about the world
all over Europe, through Asia Minor and India, in a far larger range
than that of their successors, whose increased culture and acq1,1irements
enabled them to add agriculture and fishing to their hunting, as
1 Dawkins, Early :Jfan z'n Brz'tain.
490 A BooK OF THE BEGINNINGS.
means of subsistence, whilst the respect for their dead helped to tether
them down to the soil where they took root and founded on the spot
their earliest civilization. The first emigrants from the primeval
home were of necessity wanderers over the earth, and that was how
the earth was peopled at first. But with the burial of the dead and
the cleaving- to them still, came the more or less permanent settlements
grouped about the graves as a fixed centre of civilization. The caves,
kasses, caers, long barrows or disk-shaped tumuli, mo~'nds, cromlechs,
tombs, and temples, all tell the same tale in unbroken continuity.
The difference in the range does not therefore imply a difference in the ·
·race. Thus it appears probable that the p;ime incentive to form a
settlement and take a fixed rootage in the earth originated in a cling-
ing to the burial-place, as if the nomads were first laid hold of by
the dead hand, and retained by the skirts, in the locality which mOJ.de
an irresistible appeal to them with the voice of their loved and lost
crying " Stay with us and protect us in our helplessness." One
seems to see this in the Skhen or Khen (Eg.). The Skhen is a shrine,
and the name signifies to alight and rest,place, dwell, be in sanctuary,
a sanctuary, to institute and establish. If the meaning of Sekhen
be summed up in a word, it means to settle; the determinative
being a water-bird. Khen, Khenen, and Sekhen are interchangeable.
We have the Egyptian Khenn, the religious sanctuary in Caer-Conan,
the ancient name of Conisborow, situated upon the high lands of the
river Don ; here the sacred place on the rock, the Kester, was con-
verted into a later fortress or castle.
Khennu (Eg.) is to believe, and the word means to lean on, rest, be-
sustained. It may be divided into Khen, to carry, transport, image,
and nu, divine, or heaven. So Nahb, another name of belief, means
to sustain. Thus Khen-nu is divine sustenance and heavenly trans-
port in the sense of carriage and conveyance, rest and settlement.
The Cangiani are thus traceable to the Kenners, whether we call them
believers, knowers, or primitive settlers. Khen and Sekhen permute,
and the people of Caer Segont become the Cangiani. Ki (Eg.)
denotes the land, ·region, or abode ; uni or ani, the inhabitants. Thus
the Cangiani are the inhabitants who first settle in the Sekhen
enclosure, which was a religious foundation, because a sanctuary of
the dead, also found at Scone as the "MOUNT OF BELIEF," and
the word Khenn acquires another relationship to the dead as if
through them the primitive men first laid hold of the other world as
well as made fast their earliest foundations in this. Caer Segont, the
Segontium of the Cangiani, answers to the Egyptian Skhent, that is, the
Sekhen, shrine, or sanctuary: The Skhent is the double crown, emblem
of the Two Truths, and· of the established circle. Caer-Segont is the
resting-place, the established Khen or Sekhen ; a foundation in the
Caer or sacred circle, hence a sanctuary, one of those circles, for
example, to which the living debtor can still flee and find protection
TYPE-NAMES OF THE PEOPLE. 491
with the dead, although he does not know that it was on their account
the right of refuge was conferred.
We might cross-examine other witnesses to the Egyptian origin
of the Kymry in ages incredibly remote. For example, "Taht
was formerly Sut," we are told, of the two gods. And this con-
version of Sut into Tet has its analogue in the hieroglyphics, where
Tset is the earlier form of Tet. The Deep is Tset. or Set, and
the rock is Tser or Ser. A syllabic Tes passes into the phonetics as
both T and S, and thus divided, we obtain Set or Tet as the bifur-
cation of Tset. The snake Tet must have been a Tset. This double
sound of TS or TZ is lettered in the Hebrew Tzade, ~. which looks
as if it figured the snake with a dual head, or T and s in one. In
Hebrew it expresses the strongest sibilant, the hiss of the snake.
The snake Tet, then, was an earlier Tset, and survives as the Hebrew
Tzade and English Zed. This double sound of the TS also divide~ in
the same way in 1Ethiopic and Arabic. It is very rare on the monu-
.ments, where it leaves an accented Tin the snake, supposed to have a
similar value to the Coptic Djandja, 2S.. or Dj. This latter letter, how-
ever, introduces another phonetic link. It is identical with the hieratic
form of the crocodile's tail used as aKa in Kam. Ka modifies into Sa
with the same sign. Thus we have the Sa, Tsa, and Ka, the Ka being
first of all. At present, however, we are concerned only with the
Tsa, Tes, or Tzade, which divides visibly into the letters T and s. This
Tes survives in Assyrian, Hebrew, 1Ethiopic, and Aramaic, as a repre-
sentative of the s. Also, DZ in Mpongwe, TS in Setshuana, I>Z in Ki-
Swahili, DZ in Ki-nika, represent the s. The Semitic z is convertible
at times with D, or rather the z and D interchange; the Hebrew Zeh
(this) is Da in Chaldee; the male, Zakar, is Dekar. The Egyptian
form in Tze:r appears to explain that the root of both is a compound,
and this bifurcates again, and offers a choice in the process of sound-
shunting. By this process the Egyptian Tser or Ser, the rock,
becomes Tser, Tor, or Tyre. CH in various languages of Eastern Asia
is the modern equivalent of T. Ts, in Chinese, sometimes stands for
the Europeans, and the Chinese s is T in Cochin-Chinese. The T
often precedes the s, and is aspirated. In several languages of
Eastern Asia the CH is equivalent to T. Before the "E," in Latin,
G changes to "DJ," whilst in French we get back to ZH, and. in
Russian we find the primitive Ts. Tzar is purely the Egyptian Tser.
The Egyptian Tes interchanges with Tsh, which is probably the
earlier sound, as in that we have the ground tone of the Mongol and
Arabic DJ and English J, French ZH, Latin DJ, and G, the English and
Sanskrit CH, where w~ pass back again into the K. The origin of all
this lies at the foundation of language, and has to be sought for in the
clicks, where we cannot follow it at present. But the point is that
this TS, TZ, TSH, or, DJ is a living sound to-day with the Welsh, and
one they have been unable to exchange for the later representatives of
492 A BooK oF THE BEGINNINGS.
t
JAR is the later form of Kar, and the Egyptialn KARHU, of an earlier
Karkh, found in the· CRAG-gan, and no Engli~h JAR-can will ever be
called a CRAG-gan; hence the name and type mu•t be taken
i
f TYPE-NAMES OF THE PEOPLE. 495
(
together. This testimony of language is infallible and final, if we
can only get the other facts rightly adjusted.
The wild Irish do not thresh their oats, says Fynes Moryson, but
burn them from the straw, and so make cakes of them. 1 According
to Martin, the ancient way of dressing corn in the Western Isles was
the same. He says 2--:-" This was called GRADDAN, from the Irish
word Grad, signifying quick." But the Egyptian KRRAT, the furnace,
off~rs the likelier explanation; and as TENA is to separate, corn
separated by the furnace-fire would be KRRAT-TEN, or Graddan.
Karr and Krrat are both used for the furnace or oven.
In Shetland corn is still dried or roasted by rolling hot stones among
it. The corn is then ground and made into cakes called "BURS TIN "
bread.
Dr. Mitchel looks upon the roasting as an accident occurring in the
process of drying the corn. Let us see what language says. TIN is
fire, and the corn is dried or roasted with fire. The Egypti';tns likewise
made BURS or PURS for food, as some kind of cake. · The reader
need go no farther than Dr. Birch's Dz"ctionary 3 to see that PER (Eg.)
is corn, the commonest of type-names for corn, as BERE (barley), BAR,
Irish, corn; Hebrew, BAR ; Arabic, BURR, for wheat; BAERI, African
Gobura, oats; PERI, Krebo, beans ; BORA, Hindustani, beans ;
POIRES, Norman, peas; PARE, Maori, corn; PURON, Greek, corn;
PARE, Hindustani, corn; FAR, Latin, corn; PURA, Sanskrit, some
kind of grain; VORA, Sanskrit, a pulse; VRI, Sanskrit, rice. PER
(Eg.) is corn, and PERS, a cake, food, made from it; the sin Egyptian
adds the thing made from PER, whence PERS; TIN adds the fire, and
we have the PERS-TIN, or BURS-TIN, as a name applied to the cakes
(Eg. Pers) made from the roasted corn, most probably at first because
it could be the more easily crushed.
We are not left without some sort of time-gauge for the immense past
belonging to the people of the isles whose going forth is chronicled as
the first thing after the flood of Noah. ·
In the stream-works at Pentewan, relics of human life and occu-
pation have been found forty feet below the surface, and several feet
beneath a stratum which contained the remains of a whale (Eschrichtz"us
· robustus) now extinct. In a stratum of still earlier date, a. wooden
shovel and a pick made of deer-horn were discovered at the Carnon
stream-works. 4
The name of " POCRA" has been preserved at Aberdeen by means
of a jetty and a rock. It is unreadable as it stands. By making it
"Bocna," a meaning is assigned to it in Gaelic, as the river mouth.
There is a tradition, however, on the spot that the two rivers, Don and
Dee, which now debouch at a considerable distance apart, once joined
their waters at the foot of Broad Hill before they were poured into the
..
· 1 DescrijJNon of Ireland. 2 P. 204.
/
a Egypt"s Place, vol. v. p. 464. 4 Arch. Journ. v. xxxi. p. 53·
A BooK oF THE BEGINNINGs.
sea. -The POCRA Rock is off the mouth of the Dee. The Dee in Wales
rises from· two heads, and is the dual river. Ti (Eg.), and English
twy answer to the twofold or dual river. The Dee is the dual one, as
the two founts form one river. ·But the river with the same name off
Aberdeen is not a double river that becomes one. Nevertheless, the
local tradition declares that it was once the double river that ran
into one, but that the land has been so far eaten away by the sea that
the Dee was divided from the Don. If we may read the name of Don
'by the Tun (Eg.), if will corroborate the tradition. Tun means tobe
divided and made separate, literally to be cut in two halves. But did
the Dee and Don once unite in a single stream called the double river?
The local tradition affirms that they did, and says further that the
Pocra Rock stands at the spot where the banks were broken and the
waters united to run seaward in one stream. PEKA (Eg.) is to be·
divided; Pekha, 'division, separated in twain. And RUA ·is to rush
swiftly and come near. PEKH-RUA would signify the confluence of
the divided waters; or, still more forcible, '' RUAU" is the bank of
a river ; Pekh, to divide, sever, make a hole, gap, chasm. PEKH-
RUAU in Egyptian signifies the place where the two rivers ran
together through the broken bank, and rushed in one channel to
the sea.
Thus far Egyptian corroborates local tradition. To judge topo-
graphically from present appearance, it must be many thousand years
ago since the Dee and Don debouched as one river.
One name of St. Michael's Mount is "Careg Clows in Cows," or
" Careg Clowz in Co·.':se," accepted by Cornishmen as meaning the grey
or hoar rock in the wood. On this, and a popular tradition, has been
based a theory that the name was given when the mount formed part
of the mainland, situated in a wood, some twenty thousand years ago, 1
in the era of the mammoth ; a fact which, if established, would be in
keeping with that age.
It is certain the Mount was at one time conjoined to Marazion
Cliff. Equally certain that a people ignorant of geology have never
ceased to assert that the Mount was formerly connected with the
mainland ; also the tradition was not a geological theory. Camden,
Carew, and Drayton called the Mount " Careg Clowse in Cowse."
But Carew likewise writes the name " Careg Cowze in Clowze.'' The
Grey Rock may be got out of Ca-reg by aid of Kaui (Eg.) grey,
crepuscular, and rock.
The Egyptian word for wood is Khau, it is also written with the
terminal T, Kauit. That is the Keltic Cuit, Welsh Coed, Armorican
Koad, English wood. We have it in English as cow ; the wood-pigeon
is a cow-prise, and it is the law of the Cornish language in such a case
to change the T into S. But an entirely different rendering of the
name is now proposed.
1 Pengelly, 01t the Insulaft'on of St. Mt"ckael's Mount.
. I
TYPE-NAMES OF THE PEOPLE. 497
As we have seen, the crick and craig stones in the ultimate form of
the name; are Kar-rekh stones, in two cases, of birth and burial, of
purification and concealment underground, and may be so in the
present instance. Careg is not merely a rock. Karis a rock, and roke
denotes a vein of mineral ore. These are both in English. Rekh
(Eg.), which means to hide, to purify and refine, is also the name of
the furnace or refinery. The Kar is found in a variety of forms im-
plying underground, and being inclosed. Kar is the sarcophagus,
or tomb, evidently applied to mining, for the plural Karti includes
passages, holes, prisons, and CATARACTS of water underground.
Karrekh (Eg.) reads the refiqery of the mine. We have the name in
Carrick. The Karas (Eg.) is the Kar where the precious thing is
preserved, as the mummy. Kar is to encircle round, enzone, con-
tain, possess, imprison; As the precious thing. From this come
our killas, kollus, close, argil and clay, the Kar in which the
As, the precious thing is inclosed, embedded, imprisoned or karast.
Gold is named from this Kar, with the T terminal, Kar-t that which
has been Karr'd ; Karr'd includes the incarceration in the earth and
the passage through the furnace, when it is Karred (charred and
orbited), our gold.
It has been overlooked by all that we have a word "close" in
English with a special sense of metal inclosed in minerals. The
matrix of clay or other argillaceous slate in which the metals gold
(clay-slate is the main matrix of the gold found at Ballarat), copper
or tin are embedded, is named "KILLAS," the Cornish miners calling
it" KOLLUS." The word is identical with the Sanskrit Caras, and
Persian Charas, for a place of confinement, a prison. Also in the
North "Cows" is the technical term for slime ore, that is the ore
still mixed with mud. Khas (Eg.) signifies a rude and miserable
condition. Hes is dirt; Ush, mud. Khus, to pound, ram, beat
with a mallet. Khus is a valuable variant for Cows; the one names
the stuff, the other the process. Khusing, or stamping and pounding
the Cows, is one of the most prominent of the processes. The
stamps used are a kind of wooden pestles, these are attached to
" cams," and Khem (Eg.) means to bruise, crush, break into pieces ;
the cam& being used for the pounding. ·
CLOWZE is a dialect form of Kallas, Kollus, and Close; the proper
mining and geological term for the special ;clay-slate in which tin is
found.
This sufficiently indicates the meaning of "Clowze " and "Cows."
Kleuz and Kloz are found in Armorican as names of the inclosure or
tomb, the Egyptian Karas, Hebrew ~.,n, Persian Charas. We may
note how this root Kal (Kar), enters into mining operations. Kal, the
hard, is peculiarly a mining term. To GALE a mine is to have the
right of working it. Galuz is an old word for smooth or bald. Clys-
mic is cleansing by washing. Clevis is draught, or Cop metal. Clash is
VOL L K K
.. -~-------·-· - · - - - - - . -----· ----- ~----~-
been made of tin mixed with gold. It is known that gold and tin
are near allies. The earliest tin sent from Victoria contained a
considerable quantity of gold.
Aur, our ore;is the Welsh name for gold. This implies that the
first ore known in Cornish was auriferous. The name is not derived
from the Latin Aurum, but both are from one original, which, as before
suggested, is found in Afr, z".e. AUR. Afr (Eg.) is fire, and means
to burn, therefore to smelt, and the ore is for smelting; the Aur, that
which has been smelted.
The mine that lay between the Mount and Marazion Cliff, which
has since caved in, subsided, and been washed away, was possibly
worked for gold, and Tumba may have been the name of it as the gold
mine, before it was worked for tin as Dinsol. Where it exists, gold is
the most self-discovering and easily perceived of minerals. It is quite
within the range of the credible that Tumba contained both gold and
tin. The Welsh triads represent the Princes as riding in cars ~f
wrought gold. It has been discovered that the Romans worked the
Gogofau Mine, near Pamsant, in Carmarthenshire, for gold. Indeed
the name of Gogofau, rendered by Egyptian Khu-Kefau, the hidden
or lurking glory, points to the gold. Kiu (Eg.) also is the precious
stone. Gold .is occasionally discovered at Combe Martin. in lumps as
large as a pigeon's egg. There is still a small proportion of gold
found with the alluvial tin in Cornwall.
Herodotus had heard there was a prodigious quantity of gold in
the north, although he was unable to say how it was produced. The
Druid priests were designated by the title of Wearers of the Gold
Chains. 1 The gold chain was a note of nobility. The root of the
word noble, Nub (Eg.), signifies gold. The shield of the chief Druids
was a circle of gold. The beautiful torques worn by the Irish chief-
tains were of gold. The torque of gold is often alluded to by the
Barddas. Aneurin states. that in the battle of Cattraeth there were
three hundred threescore and three wearers of the golden torques.
Quite likely the Ancient Britons were not such poor naked savages
as they have been painted. Tumba could hardly have been dis-
sociated from gold or the god Tum in the Egyptian mind. Tum was
the setting sun, the "sun setting from the land of life," 2 in the west,
as god of the Ba, or Bau the Void. In the under-world the gold
was located, hence Vulcan, the goldsmith of the gods. As the
lower sun's domain began with the autumn equinox where the sun
entered the six lower signs, Tumba was the hill of the setting sun,
and with its BA of Tum, the mine, an image of the western hill of the
Amentes. I"n carrying on the Egyptian mythology Michael was put
in the place of Tum, the judge of the dead. He is represented with
the sc.ales. The scales in Egyptian are named Makhu, and Makhu-
El is Lord of the Scales, primarily the equinox. From this relation
I Wel:i/z Arclt. p. 212. 2 Rit. ch. xv.
TYPE-NAMES OF THE PEOPLE. SOl
namesakes. Karti (Eg.) is the name of the masons, the cutters, and
carvers of stone, including the polishers. This serves to identify the
Keltce race with the workers in stone who spread out into many lands.
Lastly, the Ruti in Lower Egypt are the men of the monuments,
who have shed their prefix with much that it typifies and tells us of
their past. We find the three stages followable in the North. The
Kymry and Kabiri equate with the Kamruti and Kafruti of the
birthplace; the Keltce answer to the Karti. The Rutennu, the
Latin, Lettie, Lithuanic and our own Ludite names correspond to that
of the Ruti. The sense attached by the later Egyptians to the name
of the Ruti as the race, the men, has been preserved in the English
Lede and Lithe for a man and the type-name for the people. Also
the Loegrian name denotes the race, descendants, in relation to the
parentage, whether called Kymric or Keltic.
The earliest names of locality and dwelling-place must be sought
for under those of the genitrix Khebm, Kefa, Kheft, Ked, Tef, Teft,
Tep, Teb, and Aft. 'These will identify the Cave-dwellers, the people
of the Cwm and Weem, Cefn and Ked-Irig; of the points of com-
mencement (Tep, or Tef), Menapia, Dyved and Devon, whence the
Taffies, who derived from the primeval pair called Dwyvan and
Dwyvack, whose descendants peopled the Island of Britain, and who
are topographically represented by the double land Dyved and
Devon, or Wales, and Corn-Wales. The Caers, Kils, Gales, Wales,
Corn-Wales imply the Chart of the Karti or Keltce, the earliest map-
ping out and inclosing in the Llan, the Tun, the Ster, Set, Trev,
Cantrev, Peel, Pol and Parish, Rath and Lis, Hert, Haigh and How.
The first places as dwellings were found in the Hill-caves, the Kep,
Cefn, Ceann, or Cwm ; the second were formed as holes underground
or circles on the height ; the third were built. To these correspond
the Kymry,Keltce and Loegri, the men of the three Ages, Palceolithic,
Neolithic, and the Smelters (Rekhi). In this third stage we find the
Brithon, and the question arises whether this ethnical name is not
distinct from that of BRITTENE as the broken off and separated
land ? The Brithon apparently derives from Prydhain, the youthful
Solar God. Hain or Han (Eg). means the youth who was imper-
sonated in Pryd, the appearing, manifesting god. The Britten
separated from Brittany became the Isle (Inch) of Prydhain. Inis
Prydhain is the Brithon's Isle, and the Brithon is the third in place
and degree following the Kymry and the Keltce. The first phase
mythologically considered was Sabean, when the gods consisted of
the Great Mother and her son as Sut, and Britain was the Island of
Beli, the Star-God of fire and representative of the Seven, the
Belerium of Diodorus. The second phase was Sabean-Lunar with
Gwydion-Taht as the son of the mother Ked. The. third was
solar with Hu elevated to the Fatherhood and Prydhain for his
son, when the Isle was given to Prydhain as the Brithon's Isle. ,
TYPE-NAMES OF THE PEOPLE. 503
Hu, the Sun-God, as Tydain-tad-awn, the British Apollo and father
of Inspiration, is designated the third of the chief regulators. The
Solar God as sovereign of On (An) supplies the third profound
mystery of the sage, who is the third deep wise one. 1 To the
first cycle belong the Kymry; to the second the Gwydelic or
Gaelic race; to the third the Hedui, the Aedui, and the Brithons,
as the facts are reflected in the mirror of mythology and language.
These three degrees are at the bottom of the triads. " What are the
names of the three Caers (inclosed circles) between the flowing and
the ebbing tide ? " asks Taliesin. These were the Sabean, Lunar and
Solar circles of time. The same speaker claims to have been in the
court of Llys :bon, or Cassiopeia, queen of the celestial .tEthiopia
before Gwydion was born. That is the circle of the Great Bear;
Gwydion being Hermes, Sut-Taht, the Sabean-Lunar type of time.
The Triads say that there were three social tribes of the Isle of
Britain-the nation of the Kyniry, the RACE (AL) of the Lloegrwys
·and the Brithon. These have been looked upon as three successive
invasions of three different peoples. But they were the social tribes
of the Isle, domesticated and indigenous. The Kymry were natives
of Wales and Cornwales. The Lloegrwys were the developed
race (Rekh, Eg.), the English equivalent of the Gadhaelic race
in Scotland and Ireland. They were both the children, the race
of those who derived from K~d. The Brithon is third. He had
also been living in Lydaw or Brittany. The series and sequence
can be followed as regularly as in the later succession of Roman,
Saxon, and Norman. The facts were registered in the Triads; the
three Awns of Gogyrven, the feminine and earliest form of the Word
and mistress of letters, the goddess K~d, who still talks to us with her
ten digits in the Oghams, over the graves of the buried dead, like
one that invented. a language for those who were born deaf and
dumb.
1 Cadair Teym On. .
END OF VOL; I.
:: ~
·,-</
7
··,
·~ LONDON:
R. CLAY, SoNs, .AND T~YLOR,
BREAD STREET HILL~
.'
. A.
·t
BY
GERALD MASSEY.
VOLUME H.
1lt.(Jlt):ron :·
WILLIAMS AND NORGATE, 14, HENRIETTA STREET,
t881. •
LONDON! ...
R CLAY, SONS, AND TAYLOR,
. BREAD STREET HILL.
•
------~··· ------.-
..
C 0 NT E N1"'S.
SECTIOlf PAGE
ZODIAC FROM THE CENTRE OF THE CEILING OF THE TEMPLE OF
DENDERAH • vi
ZODIAC FROM THE CENTRE OF THE CEILING OF THE TEMPLE 01'' DElWERAH.
EGYPTIAN ZODIAC ASSIGNED TO THE SECOND HERMES, ACCORDING TO KIRCHER,
•
MOTHER SHIPTON'S PROPHECY OF THE
"END OF THE WORLD'' IN THE YEAR I88r.
j••
I
~
SECTION XI.
COMPARATIVE VOCABULARY
OF
HEBREW, EGYPTIAN.
HEBREW. EGYPTIAN.
ahb {Ji'l~), to desire, wish for, sigh after, hab, wish; hap, to unite in marriage.
love, be attached.
ahd {,i'l~), joined together. aahti, dual deity, lunar; ahtl, legs, womb,
bellows.
aiD ()1~). nothing, negation, not. en, no, not, negative.
aiph {MDI~). a measure of grain. ap, a bushel of grain.
ahl,-ten, bouse, habitation, dwelling. ah, house, stable, camp, storehouse.
au ('~), desire. uha, desire.
aob {Jn~), python. app, Apophis, serpent,
aob, a soothsayer, diviner, ap, to declare, show, manifest, guide.
aob, a bottle. ap, measure ofliquids; ab, a water-bottle.
aud {,,~), to gird, encircle. at, circle.
and, to press dow·n, as with misfortune. att, destitute.
aun ()\~),negation. en or na, negation,
aun (tnt), iniquity. un, bad.
ophn {!El,~), symbolic wheel,· or circle, api, the symbolic winged .disk.
aur or avr (i,~), fire, to burn. afr, fire, to burn, ·
auth (m~), a sign, a type. at, a type.
az (t~), behold, then. as, behold; ash, then.
az (}'ll), an idol. as, a statue, a typical image.
atzb (J':ll/), image, idol, representation of the asb, seat, feminine symbol.
female.
azd (,t~), gone. as, to go away; aas, go, haste.
az, formerly, former time. asat, period of time.
azn ()f~), give ear. as, lo!
azq (pt~), a chain or fetters, in the plural. uskh, a collar.
azrch (Miftt), people of a district, natives, rekh, people of a district, native.
native.
achch (Mnlt}, to burn, as fire. akh, fire,
ach (M~), a lire-pot. akh, a censer.
akd (i::l~), to bind .. akh, to suffocate.
achd (,Mtt), the first one, first day of the hek, first in rule ; he:i-t, queen ; hek, title
month. of Ainen, as lord of the first region.
achor {i'M~), the hinder or bottom part, rear akar, Hades, amentes, the underworld, the
end, the west, the latter time, west.
akph (El::ltt), to push, spur, drive on. kefa, hunt.
achu (lM~), reeds, grass, Nile-grass. akhu, reed.
achz (fM~), to enclose, encompass, seize, lay kes or keks, to bind, bend down, subject.
bold fast, grasper, bolder.
atu.n ()U~~), fine linen. at and atun, a kind of linen.
atm (O~tt), stop the ears, shut. atm, listen, hear, to shut.
atr (i~~), to enclose with a hedge, bound. atr, limit, boundary.
aib (JI~), an adversary, enemy. app, the Apophis, enemy of the sun.
aiphh (t'ID 1 ~), a measure of grain, modius. apa, bushel.
aish (~ 1 ~), typical male, vir, virile. ash, tree of life, symbJlic ; as, secreting pltrt
of the body; ash, emission.
akl (~::ltt), corn, grain. aka, grain, corn.
akr {i::lN), husbandman, digger, to plough. akau) plough;hare.
amh (1'10~), cubit. meh, cubit.
al 6ttJ, ancient na'lle of the supreme deity, ar or Bar, the son, the I.ord.
interchanges with Baal,
alph (q~tt), to bind, to bind up or to- arp, to bind, a bundle,
gether.
a1h {1'1~~), to be round, ~p.ove in a circle. aalu, orbit or orbits.
alph (tbtt), head of a family or tribe. kherp, the first, principal, the majesty, the
prow.
am {Ott), typichl mother. hem, typical female.
am, truth. ma, truth.
amn (!Ott), to stay, sustain, support, to found, min, to place firm, fix, found.
make firm, sure.
amn, to nurse a child; amnth, a nurse, mena or menat, the nurse, the nursing
mother•
. amth (l"\Ott), truth. mut, truth.
amm (COtt), to join together. am, together with.
anq (p)~), to be pressed. ank, to squeeze.
anki (1::l)!:t), I. ank 7 I, the king.
ans (0)~), to urge, compel, force. ans--ra (Ritual, ch. xlii.}, the opposer.
VocABULARY oF HEBiEw AND . EGYPTIAN. 3
HEBREW. EGYPTIAN,
beth (:l), the letter B, house. pa, hieroglyphic house ; bu-t, belly, vagina.
bausli (tllN:J), bad, wicked; bash, to stink, besh, naked, wounded, hostile, revolt, mystical
a stench. sense.
B 2
·,
HEBREW. EGYPTIAN.
~.
bar (11it::l), to declare, explain. par, show, explain.
brr (11:::1.), void, purge, be empty. per-t, void.
bara. (llt11it::l), fountain. • ber, to boil up ; per, flow out, pour out.
bbh (l1J.J.), aperture, cavity. beb, a well, sense of round, circular, cave,
·cavern.
bbh (MJ.J.), the apple or pupil of the eye. ba.b, anything round.
bib (:::1. 1:::1.), hollow, the pit. bab, hole, the pit.
.bd or bdd ('1:::1.) ('1'1:::1.), to separate, be separate, bet, the foreigners, outsiders•
apart.
bda. (lit"t::l), to form, to fashion, used of a puta., to form," to shape, the former personified
potter. · as the potter is Putha., the Egyptian
Buddha..
bdd,-to devise or feign. put, to figure, type.
bhmh (MOl1:::1), Behemah. bekhama., hipp..~potamus.
bht (Ol1:1), some kind of stone for pavement, baa.iut, syenite granite.
bua. (l"J.), sense of swelling up. bua., boast.
bgd ('1~:::1.), raiment, vesture, garments. pkt, some kind of royal linen or tunic.
bgl (~lt::l), the lord, ruler, the husband. ba.k-a.l (Bak·Har), ba.k, hawk, sign of rule;
har (AI), the Lord.
bva. (lt,:l), to bubble up. ba.b, to exhale.
bvg (ll:l), to cook, to bake. pefs, to cook, bake.
bnt (t:ll::l), to bind, gird about, related to the pint (t), pshent, crown (Denk. iv. 71, a).
priest's dress.
brbr (1:::1.1:::1), fatted fowls. ber-ber, tip·top, enviable.
beka. (lit:JJ.), la·nentation. beka., to pray.
bqa. (Sii'::l), to cleave opet;~., divide, divisions, pkhkha., to divide, division~ ; peka., gap,
half. divide in half. .
bqr (1i'::l), dawning of light. peka., extend ; peka.i, to flower.
bkrh (l11:J:l), offspring, firstborn, young. bakh, to engender, fecundate, conceive.
br (1:::1 ), corn. . per, grain. ·
bra. (N1J.), to form, fashion,, create, produce ; per, cause to appear visibly; per-t, proceed,
bra., to beget. emanate from the creator.
bar (1~:::1.), rejoice, be and make joyful. sher, joy; sheri, rejoice (P. article the).
buq <P':l), to empty, emf)tying, depopulate. beka., bring forth, naked, fquat ; beka.i,
waste, deficiency, void.
bush (~:I), be ashamed ; besh, put to shame besh, wound, ·bleeding, naked, mystic mean-
and silence, shame; bear, nakedness; ing.
be.aluth, a making naked. ·
bchn (IM:J), watchtower, beacon. bekhn, tower, fort, magazine. .
bchr, (1MJ.), to have pleasure, to love, to bekh, to fecundate, conceive, enfanter.
mature ; bechur-mut, the first-begotten of
Death (J oh xviii. 13).
bg (l:J), food.· pe:kh, food.
a.ben-bekn, a tried stone. bekhn, basalt.
btn (!0:::1.), womb. but, belly, vagina sign.
bka. (lit:J:l), to drop, weep, shed, flow by beka., to bring forth, naked, void, squat,
drops. · depress, bleed.
bnh (n.l:l), to build, metaphorically to beget. benn, engender.
ben, son. bennu, sons.
bqbuq (i'':l.i':l.), a bnttle. baaka.ba.ka., reversal, topsy-turvy.
bara.k, putting to flight, chasing, expelling, ba.ruka., spoils and slaves.
spoiling. .
brq (i'1:l), to .lighten, send lightning, also buiruka., fulsit,fulguravit,
applied to the Great Serpent.
bara.ka.h, p::~ols, great waters of Gibeon. buiruka., a form of the two waters, l'tau
m~roite.
ga.h (Milt~), high, lifted up, proud. ka., tall, high, lifted up. ·
gb (:::1~), the booth or brothel, o'IX'TI/J.a. 1I'OP"'X&,, kep, concealed place, sanctuary, Typhonian.
Tb 1rOp11eiu11 (Ez. xvi. 24, the LXX).
gb (:Jl), gtbbous. ka.b, to double, double, turn comer.
gb, pit, cistern ; gba., a reservoir, marsh, kheb, low, lower Egypt, place of waters.
pool.
gbb, to dig. kheb, to dig.
VoCABULARY OF HEBREW AND EGYPTIAN. 5
HEBREW, EGYPTIAN,
gbh (M:l~), to issue from the earth when khep, generate, transform, create, shape,
hatched (as locusts). assume shape of (as beetles).
gbul <'":l~), boundary, limit, border, margin. khepr, the world, boundary.
gbur ("n:l~). the mighty God. khepr, the creator, the beetle-headed god.
gbur, the mighty hunter. ka.fa, hunt, seize by force,
gbl (~:l~), to twi,t, twist together, wreathe as a kab, to turn, twist, double, redouble; khe-
rope. pera twists the horns (Rit. ch. xciii.).
gbr (,:l~), a man, vir, as generator. khep.r, to generate.
gd-gd (,l,l), to beat, to thunder. kket-khet, to attack, reverse, overthrow.
gdd (,,l), to cut, break in upon. khet, to cut, break in pieces.
gdh, banks, stone wall or bank. ketui, circle, enclosure, surround with any-
thing.
·gdih (M',~), a female goat. kahta, she-goat.
gu or gUh (l~), belly, middle, body. kha, belly, body,
guih (M'll), dead body, corpses. ir.ha, corpse.
gua (VU), to breathe out one's life. khu, spirit.
gv m>. majesty, to be great. - khefa, might, puissance, potency.
gvr (,U), to ferment, seethe, effervesce, to kep, fermentation, heat, fertilize, fertilization
draw in moisture. of the Nile.
gvrl (~,)l or ~:ll"!), lots. kheperu, happening.
gvsh (~111, or ~'J!), the Great Bear (Ibn Kepsh, the Great Bear, North Pole,
Esra) ..
gvsh (~ll), to search out. sheps, be concealed ; kapu, hidden.
gvsh (~U), to curdle, clot, clod, heap together sheps, to conceive,· be figured, shaped for
· and make firm, to coagulate. birth.
gil ~~~~). a circle, revolution, age; gut 6~l), karr, circle, orbit, course.
go in a circle,
glh (M~l), to make naked, reveal, disclose, be kheru, the word, voice, speech, know, make
revealed, manifestation, the primeval mode known.
of revealing, the visible word.
gma (~Cl), an ark of papyrus. · khem, a shrine or ark.
gma (~Cl), Nile reed. kam, a reed.
gm1111 (COl) (an unused root), to join together, kam, to create, form, produce.
heap up, increase.
gmd (,Cl), a staff or rod, a cubit. khemat, kind of square-headed sistrum.
gmd (,7::1~), to sit firmly, to establish. khemt, an adult, hommejait,
gml (~7::1~), complete, mature, grown up.
guph (I:JU), to shut upon. ka.fa, fist, seize by force.
gur (,ll), to turn aside from the way. kar, curve.
ghr (,Ml), hiding-place. kar, secret, under.
gn ()~) •• a garden. khen or khent, garden.
gash (~lll), to thrust, be concussed. khus, ram, pound.
grz (t,l ), to cut off, separate ; grs, to break khers, to dissipate, disperse, clear away.
in pieces, expel.
gra (ll.,l), to scratch. kra, to claw.
grph (1:\,~), to press together, to form a ball. khereb, to form, figure, model.
gshm (C~l), corporealness. . khem, matter; khasu, flesh, fleshy.
i
db (:l:l,), to speak. tep, tongue.
db (:l,), a bear. tabi, a bear; Teb, the Great Bear,
dbb (:l:l,), to flow gently. tep, to drop.
dbiun (ll':l,), flux. tef, drop blood.
dvh (Ml,), the woman's illness, menstrnal. tefa, to menstruate; teb, to purify.
. dvh (Ml,), menstruation. teph-t, abyss, source, hole of a snake ..
dbr (.,:l,), to lead, head, guide, rule, direct, tepr, head, tie, noose.
lay snares •
. dbrh (M,:l,), words, precepts, manner, mode; tep, tongue, type of utterance ; ta11irtu, an
dbr, word of the Lord, oracle, logos, edict, engraved stone; tapt, stone ; riu, engrave.
the Ten Commandments on stone tablets. ·
dum (Cl,), dumb. · tem, dumb.
dhr (,M,), to go in a circle. ter, circle of time.
dr (1,), a time, a generation.
dur (.,l,), generations,- times; dur, round- ter, time or times.
about.
.~
-HEBREW. EGYPTIAN,
n
be (n), duration. ha, duration.
bgh (Mln), to murmur and mutter, as the heka, charm, magic.
soothsayer, magician.
bgb (nlM) a thought. . heka, thought.
bgh1 to celebrate. hak, a time of festival.
bgil (~'lM), to rejoice, a religious dance. ha.kr1 applied to a festival.
bda (N,M), God. hut, the great· God.
helm (C,M), to cut in pieces. temu, to cut in pieces.
hdh (M,M), to stretch out, off; r (direct the ta, to offer, direct, with hand outstretched.
hand to anything).
helm (C,M), to overturn, destroy, tread down, tema, terrify, swoop down, subdue.
level with the ground.
huh (mn), to breathe. hu, spirit, the breath ; baa, breath of life.
huh, to desire, long for, sigh for. uba, want, long for, sigh, desire.
huh, to be. hA, essence, beginning.
huh, wickedness, fall, ruin, calamity, destruc· ·hu, evil,
tion, misfortune.
hu.i (''M), ho I woe, alas ! hu.i, tear the hair in grlet.
bavoth or avoth, cabins, huts. hepti, ark or cabin.
hvn <l'M), to rest. · hept, peace or rest.
bumm. (CC~M), destruction, . ham-~am, to roar.
hm. (CM), to hum •. hum, locusts,
hiD ()'M), a measure of liquids. hiD or heDu1 a measure.
hna (VlM), god or city. hBDDa, name of a god.
hnh·uhnh (~ln,-nlM), here and there. hanu-hana, tum back and return, go to and
fro. -
brh (M,M), to conceive as a woman. ar, to make, image the child, likeness; her,
function.
hsh (MCM), to rest. as or hes, rest.
ha (NM), lo ! Fee. ha, to hail.
bah (MNM), cry of joy. baa, jubilation ; ·ahai; rejoice ; abaiu, cries
of joy.
hubnim (C'l:l,M), ebony; .babDi, ebony,
bud (,,M), majesty, honour, glory. · but, throne, the upper crown, mystic sun,
bu.zzab, the established (Nahum ii. 7). hesb, hesbu, or hesp, a pavement, a dis-
trict, a hieroglyphic of land, and of Egypt.
,
uzr (,t\); to carry, sustain. '11Sr, to sustain, prevail, rule; the '11Sr is
the sceptre of power.
n
chbur (,,~M), a type·name of rivers. ka.bh, inundating ; aur, river.
chbq (i'~M) (Talmudic), girdle. sevekh, noose, tie, girdle.
chg ()M), a festival, in the Talmud the Feast ·ha.k, festival, a time ; heka.u, some kind
of Tabernacle•, the Passover (Is. xxx. 29) ; of bread (unleavened?) ; "skha.-hut" is
hgg, to keep a festival, go round in a circle, leavened bread.
dance.
chgg (l~M), be drunk, or get drunk. heka., beer, drink.
chdr (,,M), a chamber, woman's innermust ha.thor, habitation of Horus, as the mother ;
apartment, house of the mother (Cant. iii. khat, the womb.
4), inward parts of the belly (Prov. xx. 27).
chdr (,,M), to surround, enclose. atr, river measure, limit, margin, boundary.
chug ()lM), to describe, draw,. or go in a khekh, a collar.
circle.
c~ud (,,M), to put forth. ut, to put forth.
chvt (tl,M), measuring-line. kept, measured out.
chvl b'n), the phrenix.
chur (,lM), hole.
khepr, the transformer, to transform.
ka.r, hole. ·
chuthm (onm), a seal, seal-ring, signet. khetem, seal, shut, a signet-ring.
chzh or hza., (M!M) to see, as seers,. by ab- kashi, secret ;· sa., an order of priests; sha.u-
normal vision ; chzh, a seer, prophet, one nnu, a diviner, a divine sh~u or seer. The
of the zah· or sa (see the cha.sai, 2 Ch. Egyptian "sa" equates with "hasa.i."
xxxiii. 19, margin) ; chzion, vision, revela-
tion, valley of vision, mount of vi; ion.
chta. (~tlM), sin, grief, calamity, fault, penalty, aa.ti, leprous, accursed, outcast, de>titute, un-
misfortune, outcast, wander, purify, be puri clean.
fied, expiate, cleanse by a sacred ceremony.
chth (MtlM), wheat. hut, wheat, white corn.
chih (M\M), life, vivify, give or preserve life, khu or hu, spirit, genius, aliment.
feed life, anima. ·
chith (n\n, i.e. n'M), the beast of the reeds khebt, the hipfopotamus, type of Egypt in
(Ps lxviii. 31), an image of Egypt. the North.
8 A BooK OF THE !JEGINNINGS.
HEBREW, EGYPTIAN,
'tbu.r (,,:J.C), summit, lofty place, th~ height. tepr, head; tep, heaven, top.
tebh (M:J.C), a slayer, to kill, executioner, tetbu., kill, destroy, exterminate.
tba (31::10), to seal. teba, seal.
tbth (M:J.C), month of dirt. tepht, the abyss, a lake of mud or matter.
thu.r (,,MC), physical purity opposed to im- ter,·rub out, wipe out, drive away, obliterate,
purity, to clean•e in the primal sense. purify.
VocABULARY oF HEBREW AND
I EGYPTIAN. 9
HEBREW. EGYPTIAN.
HEBREW. EGYPTIAN,
ishi ('~'),Jesse, stem of Jesse (Is. xi. I), a~d ash, tree of l-ife; Aash, an ancient deity,
the root.
isha. (ll~'), deliverance and help, raise up, sha.a., to raise l usha., doctor, feed and heal,
saving; ishi, salutary.
ithr (in1), a distinguished, noble one. taru, the hero alone.
ka.b (::J~::J), to have pain, be in pain, sore, in khab, prostrate, some phase of eclipse ; kabu,
sorrow, to afflict, to be afflicted. to be poor, weak, miserable. .
kab (unused root) ; in .iEthiopic, to roll, roll kab, turn, fold, redouble, roll up, as Khepr
round, globe, ball. rolled his globe of earth.
kbd (1::J.!I), liver. abt, Jiyer,
kbud (1l::J::J), glory. khu, glory; but, in front.
kbrh (i1i::J::l), m~asure of distance. kepu, measure ; khepr, the scarab-headed
time-measurer.
kphl 6El::l), to double, doubling, two folds; kab, to double and redouble.
kbr, to bind together, to make, multiply.
kbsh, coition, to beget. . khep, create, generate.
kbm (O::l::l or 0:::1'), to be bellied, big, preg- khebma, the pregnant hippopotamus, the
nant. genitrix Typhon.
kbs (O::J.::l), to tread with the feet. kheb, to dig; khebt, dance; khepr rolled
his ball with his feet.
kabs, to f9rce a woman. kheb, to violate.
kbshn ()W::J.::l), a furnace for smithing. kafnu, au oven.
kbrh (i1.,::J.::J), sieve. khip, sieve.
kd (1::l), a symbolical pitcher (Ecc xii. 6). kat, the womb.
khl (~i1::l), to be able. kar, power, ability.
khn ()i1::l), priest, to minister. ken, title; ium, service; khennu, sanctuary ;
khen, act of offering.
kuba (V::J.l::J), helmets. kheprsh, helmet.
kvkb (::J.::ll::l), a star, the star of Chivan. Kheb, Typhon; khabs, star; khepsh, Great
Bear.
kv or kvn (l::l or )l::J), in Hebrew, Phcenician, khep, to happen.
Arabic, and .iEthiopic, to happen.
kvs (Cl::l), a cup, place of reception, pouch, khepsh, female emblem, hinder thigh.
emblem of sex.
kzr (ii::J) (unused root); to break with vi9lence, khesr, to disperse, dissipate.
rout an enemy.
kh (i1::l), virile strength, might, potency.. ka, the male power, masculine sign.
kir (i1::l) (unused root) ; snare, ensnare. kar1 to entrap, to ensnare.
kla. (~~::1), a prison. kar-ti, plura~ of prison.
klh (i1~::l), a space of time, complete end. kar, circle, round, zone, complete,
klch (M~::l), a full or ripe old age. kar, the course; akh, age.
kDls (Cr.I::J), to lay up in store. khem, house cr shrine; khems, ear of corn;
khamu, transfer.
kDlr (il)::l), priest, priest from thirty years of kheDlt, man of thirty years of age (ordained?),
age. hommejait.
kmr (ii)::J), blackness. • kaDl, black.
knp (q~::l), a wing, wings.
knphith (n'El~::l), corner.
kun ()l::l), the cake·offering ; the p.{/JI.ll.o• offer-
khen, fly, wave the wing.
kanbu:t, ideograph of a comer.
kuna, pudendum f.
\
l
ing to Keres.
kiun ()l'::l), a goddess. . ken or katesh, the naked goddess.
kun, to erect, to create, form, found. kna, embrace ; knau, condition, doing.
ksa (li'tC::l), the full moon, first day of full khes, tum back.
moon, point of turning back.
ksh (MC::l), to conceal. kashi 1 ~ecret,
kss (CC::l), to divide, distribute. khesr, disperse, dissipate.
kph (q::l), hand, hollow, curved, bent. kefa or khep, fist.
kepher is used for covering with pitch and khepr, the scarab that covered its eggs with
ashes. dung.
kphr (iEl::l), ransom, redemption, atonement. khepr, to transform, regenerate the dead,
krub (::J.li::l), a symbolical figure, a griffin or khereb, form, figure, the first form or model
other chimera. figure. \
I.
VocABULARY oF HEBREW AND EGYPTIAN. II
HEBREW. EGYPTIAN.
chbrth (l'li:lM), the coupling-point or place of khepr-at, house of the two beetles ; the Crab
junction; chprth (l'li!:i:l), the mercy-seat constellation, as place of summer sohtice,
and ·place of the two cherubs; in Egyptian the point · of junction ; sign of the god
arks the two scarabs, afterwards feather- Khepr.
winged.
krs (Qi:l), a vine-dresser. karl, gardener.
krs (C!Ii:l), tl1e belly or womb, a pregnant kara!S, the coffin, or place of embalmment,
body. womb of mother earth.
krth (l'li:l.), to castrate. karut, testes ; kart, stone-cutter.
kshph(I:JC!':l), sorcerer, witchcraft, enchanter. sheft, demonial.
kthim (C'M:l), people of the isles and sea· khet, navigate, go, sail, i.e. as the seafarers;
coasts. khet, a ford, a 'port.
.,
lam (CN',), a people, a nation. rema, people, natives.
lg p',); log, measure. rekh, reckon.
lhg PM,), study of letters. rekh, to know, be wise; rekh-rhet, Magus.
~vr (i,',), begetter of the heir to the childle; s repa, the heir-apparent
widow. e
'C!
mbul ('':lr.l), a flood, the Flood. meh, the abyss of waters ; ber, to well
forth, be ebullient.
mad (iNr.l), strength, force, exceeding might. mat, granite ; mata, heart, spine, Phallus.
mah (MNr.l), roo. meh, fill, full, complete.
maur (i,Nr.l), light, a light. mau, light, shine.
man ()~r.l), to refuse, be unwilling. men, no, not, defect, fault~
msa (NC!Ir.l), a bearing, carrying. mes, to bear, give birth.
mas (CNr.l), melt, flow, abroad, run. mes, product or source of river.
mg Pr-l), a Mage. ak, a Mage; maJr., to think, regulate, watch,
consider.
mi ('r.l or 'r.l), male Feed. mai, male seed.
migdol, tower (of the Mages?). makatura, a Migdol.
minqth (np~lr.l), wet-nurse. ~nenkhat or Menat, the wet-nurse.
mgl (',m), a sickle. ~na, hieroglyphic sickle; kar (gal), to curve.
mgn ()~0), shield, protector, covering, means makhennu, the boat or ark of the dead, in
of saving. which they .crossed safely.
mkun <1'::10), place, habitation, dwelling of ma, place; khen or khefn, interior.
God. ·
md (iO), .a measured portion. mat, a divisio)l of land.
mdh (MiO), to meamre, extend, applied to a matai, rope, pole, tie, means of measuring.
measuring cord.
12 A BooK oF THE BEGINNINGS.
HEB'REW, EGYPTIAN,
b'mu (lr.l:J), water, with, in, into, mu, water, with, in.
musd (,C,r.l), foundation, basis, mest, sole of the foot, to be generaterl and
born. .
muza (~'lnO), origin, a going out, the place mes, generation, engender, birth, born, child,
from which one goes out, that which goes product ; mest, sexual part.
out or is produced.
mzr (itO), constellation in the north. mest, se."ual part, birthplace; ur, oldest,
first ; mizar, star in Ursa Major.
mmuth (TW~r.l), a corpse, the dead, state of mum, the dead ; it, to figure forth.
lying dead.
mnchm (l:ln)O), the comforter. menkam, kind or quantity of wine.
mnchth (nmo), resting-place, the grave. mena, repose, death, sleep, rest.
murh (t"li,r.l), a teacher, (Arabic) lord ; mer, person attached to a temple, monk, a
mara, a lord. superintendent, a deity.
mrkb (:l:lir.l), chariot. maru-kabuta, chariot.
muth (n,O), the abode of the dead. mut, tomb.
mth (Mtlr.l), a rod, staff, rod that blossomed; mata, phallus.
branch, twig, sceptre, expansion, extemion.
mth (MtlO), the tribe. mahaut, clan, family, cognate.
mthg (mr.l), a bridle. mut, mouth; ak, to rule.
mtr (itlO), to rain, pour down rain, be matur, growth, renewal.
watered.
mo ('r.l), water; moab, water, seed, or pro· mu, water ; ap, first, ancestral, essence.
geny of the father.
mut (tl,O), to shake, waver, totter, fail, decay, mut, end, die.
to die,
musb (:JCn::l), the circuit. seb, to encase, girdle round.
musd (,C,O), a founding, laying foundations, mest, place of birth; mesaut, stone-cutters.
foundations.
msa (1100), a dart. mash, an archer.
mna (11)0), to restrain, keep back, " I will men, to fix, place firm, anchor fast, im-
restrain its floods." pound.
mnaul OUI)r.l), the Hebrew word for lock min is written with the sign of the bolt, the
or bolt or bar (Cant. v. 5; Neh. iii. 3; hieroglyphic of locking up, as the symbol
Deut. xxxiii. 25). of Khem.
mnh (1'1)0), pound. mna, pound.
mah (1'1110), the womb. ma, the mother; hem, pudendum.
mar-keth (n:J"UIO), a pile of the showbread, merr, cakes; khet, corpse, the dead
the shmybread, bread of ordering. body.
msha (~~0), retreat. meshu, turn back, return.
mla (~~0), to fill, make full, be filled, be m~h, to fill, fulfil, be full, satisfy.
full, to satisfy.
mn (10), manna arabica. min, a name of Khem, the bull; kami,
gum arabica.
men, origin from the parent, creative matter, kam (Min), to create; khem, creator; kam,
author, efficient cause. matter.
mrah (M~iO), mirror, looking-glass. mau or maher, mirror.
mra (11i0), a friend, companion. mer, love, attach, kiss, will.
mrq (j:lil:l), to cleanse, by washing or anoint· rekh, to full, \\ aslj, purify.
ing, to scour.
msa (~~),bearing; the "burden of Jehovah" mes, to bear and bring to birth.
(Jeremiab),
msgr (i~Cr.l), the enclosing, imprisoning, meskar, the birthplace and purgatorial prison.
hence a prison.
mshh (M~O), to draw out. shu, to extend, stretch, elongate.
mshh (M~O), to do at evening, yesternight. masiu, evening meal on the night of the
last day of the year.
mshuh (m~O), the anointed, prince or priest, masu, to_ anoint, dip; masu, a lotion,
consecrate.d by anointing. -
mshch (M~O), to anoint and consecrate for mas, to anoint.
office.
mskith (n':Ji:IO), imagery, chamber of mes, to imagine.
imagery. .
mshchr (iM~O) (Ps. ex. 3), the "womb of meskar, the womb, north pole, place of
the dawn.'' re-birth.
mshkn (1:1~0), habitation, abode, temple, mesken, the place of new birth ; mes.. t,
tent, the Tabernacle of the Israelites, the sexual part,
Tabernacle of Testimony.
VocAimLARY oF HEBREW AND EGYPTIAN. 13
HEBREW, EGYPTIAN,
mshnh (iU~O), double, twofold, one who sh~n, two, twofold circle ; shen, second, the
takes,the second rank or place. other, the alter egv,
msa (~~0), tribute. . masi, bring tribute.
map. (~~0), singing; hsr-hm-sa (-~~r.IM sua, to sing loud.
,~M), the leader of the singing or carry·
ing of the Ark (I Chron. xv. 27).
HEBREW. EGYPTIAN.
nqbh (M:lp~), the fem;Ue (of woman or kheba, the inferior, lesser, lower kind ; khep
beast). denotes the hinder part.
ngh (m~). Venus of the Kabalists. ankh, an Egyptian goddess.
nthr (iM~), to divide, loosen, break oft, nuter, the axe emblem of divinity; natrau,
separate.. to cut, to make work, create.
D
sah (i1~C), measure, a Rabbinical measure, sba, mea~ure.
mystical.
sba (~:lC), to drink, carousal. sebu, drmk.
sbb (:l:lC), to turn, go round, surround, turn, sep, turn; beb,. a revolution, a round ; seb,
a turn, cause to turn. time and period.
sbk ('lJ:lC), to bind. sefkh, to bind, capture.
sbka (~:J:lC), a harp-like instrument. sefekh, number seven, a seven-stringed instru·
ment played before Sefekh•
sgur (il)C), a shutting up, an enclosure, .~ skhet, shut up, to hinder.
shut.
sdd (iiC), to shut. shet, closed, shut.
sdm (t:liC) (Sodom), burning, conflagration. set, flames ; am, belonging to.
shr (iMC), roundne,;s, go round, surround. ser, oblique, involve, enclose.
sod (ill:!), a couch, seat, sit, sitting. set, back of a chair, seat, sit.
sod (ill:!), secret, a secret, my,tery, "the shta or shet, secret, mystery, close, mystic,
secret of God was on my tabernacle" (Job sacred, a box, ch~st, ark, or sarcophagus,
xxix. 4).
s.us (ClC), to leap for joy. seshsh or sses, the sistrum.
susha, a mare (Cant. i. g). ses-t, a mare leaping.
suph (~lC), to destroy, make an end of. seft, put to the sword.
suph (~lC), sea-something, sea of Suph. seft, pitch, bitumen.
schr (iMC), to be red-coloured. tsher, red.
shrth (MiMC), supposed black marble, marble srut, sculpture, carve, engrave, tesselated.
pavement tesselated in colours.
l!Skk ('lJ:lC), covered, hedged, protected. sak, to bind, a cabin.
skk ('ll:JC), to weave, interweave. skht, weaver. ·
skn (I!:IC), to dwell, inhabit; skent, female skhen, hall, place, embrace, give life to.
friend.
skh (M:JC), tabernacles.
skuth (Ml:JC), the Ark or Tabernacle. sekht, an ark or tabernacle.
"Succoth-benoth" (2 Kings xvii. 30), sekht, ark; bennu-t, the Phrenix constella-
suppo<ed image of the Pleiades. tion, emblematic of the resurrection.
skth (M:JC), to be silent. sekher, to be silent.
slh (i1,C), "re<t, pause, silence?" srau, private, reserved, involved, oblique.
sla (li,C), the rock. seru, the rock.
smk ('lJr.lC), to lay-on the hand in, blessing. smakh, to bless.
smn (lr.lC), appointed place, marked off (Is. smen, place, dispense, prepare, appointed,
xxviii. 25). place of the eight gods.
smr (ir.lC), horror, as if bound with fear, sma.r, hind, enswathe, for slaughter.
horripilation (Job iv. I5).
sphich (M'!lt:l), a flood, an inundation; Sefa, goddess of the inundation, to make
humid, to liquefy.
HEBREW. EGYPTIAN:.
peh (ME:!), the mouth, opening. The peth pa., open mouth ; peth, open the mouth.
(ME:!), for secret parts, is the Egyptian peht,
the hinder part, the rump.
pa.ga (31lE:i), reached. peh, to reach.
peh, this or that, the place. pa., the, this, it is, the feminine place.
puh (nlE:i), to breathe, to blow, to pant. peh, function of breathing; pef.. breath.
pun (),E:i), to set, as the sun. pen, back, one with pest, sunset.
punh (il),E:I), "turning itself" ; pena.h, face, pena., reverse, invert, return, turn towards.
turn towards.
psg (lCE:I), to divide, separate, fix limits. pesh or pekha., to divide, separate, the divi·
sion, also peska. or pesa.k..
puq (i',E:i), to go out or give forth, bring to beka., to shed or bring forth.
an end.
pa.h (Ml1E:I), to call, cry out, used of a woman pa--pa., to bring forth, woman bringing forth.
in lab:mr "(Is. xlii. 14). ·
pqch (npE:i), to open; peka, to be cleft. peka, gap, hole, extend; pka.-kha, divide,
be cloven.·
pria.h (M31'i!:l), a term for wrapping the skin pri, to slip, wrap round.
round the glands in circumcising.
pra (31iE:i), to loose, let g.:>, begin, make naked, · pra., show, appear, cause to appear ; per, go
go befpre. forth, emanate, proceed.
prsh (~iE:I), manifestly, freces, excrements, per, manifest, pour out, come forth, emanate,
t<J be dispersed, separate, declare, be dis· bleed, pronoUtlCe the words, explain.
tinctly said.
persh, to break. pershu, to break.
J»th (ME:!), pudenda muliebria (Is. iii. 17), inter· bu-t or ba-t, womb •
. stice; beth, feminine abode.
16 A BooK · oF THE BEGINNINGs.
HEBREW. EGYPTIAN,
pthch (MM!l), open, to open, opening, opened, pethu, to open, as the mouth or a bo.w. '
be loosed.
pthchiah (1"11MM!l), Jah is Pntak, the opener. putah, the opener, the god Ptah.
pthur (11M!l), interpretation, to interpret, ptar, perceive, sh >W, di.;cover, explain, inter-
interpreter. pret.
tzah (1"1~~). to go out, cast out, excrements. sa, p1s• away, corrupt; shaa, substance born
of ; sah, the hinder part. J
tzb (:I~), a lizard. seb, reptile.
tzba (~::1~), goforth, as a star, or light; zaba1 seb, star, morning, God.
the starry host.
Tzabaoth, Hebrew Lord of Hosts. Seb, deity of starry time, signs, and circles.
tzbth (M::I~) (in the plural, Ruth· ii. 16), a shep, hand ; shept, a handful, slice.
handful.
tzboim (l:l'V::I~), hyaenas. sab, jackal.
tzd (1~), the adversary. St-Typhon, the adversary,
Tzphrda "(V11!l~), frog. khepr-ta, frog-headed god of the earth,
tzud (11~), to lie in wait, set snares, catch. ssat, noose, catch. ·
tzuh (m~), to set up, constitute. suha, to set up, erect.
tzuch (MI~), to cry out, joyful exclamation. sua, cry aloud, sing.
tzuph (I:JI~), to overflow, drop slowly, ooze ; sera, to dissolve, make humid; sef, to
zufa, to thrust out, as excrements. · purge, purify.
tzuz (}'I~). to shine, be bright, emit splendour, ses, number six, breathe, put on clothes; ses-
glance invitingly, to flourish (as a woman), mut, the going mother, regi,;ter of compati-
bility, reach land after the period,
tzuq (i'l~), to pour or make liquid, as molten sekh, liquid.
metal.
tzur (11 ~), rock, the " rock of J,rael," divine ser, rock; ser, arranger, disposer, leader,
leader ; Zur, a leader of the Midianites .. comforter.
tzvar (1~1~), to twist. sep, tum or turns.
tziun (Zion) ()11~), heap, pillar, cippus, sign senn, to found, statue ; sen, to guide; sen,
erected. a name of Esne ; " sen-hru," name of
the 14th epiphi, the day of the summer
solstice, when the eye was full and the year
completed.
tzir ('1 1 ~). to go in a circle, also a messenger. shar, crown ; ser, a child, a consoler or
comforter.
tzpr ('1!l~), to go in a circle, to tum. sep to turn, a turn, time.
I
kthnth (M~M:J), coat of skin, coat of many khetenu, an image, a similitude, symbolical.
colours, a sacred and symbolical garment.
qdm (l:l1i'), eastward, Eden, image of the khetam, shut, a circle, closed, seal-ring, with
eternal and of the beginning. . Ankh image of life,
qu (IJ'), ~trength, might, rule, give law. khu, govern, whip, rule, spirit.
qum (l:llp), to rise, erect, stand,. perform, set khem, the Lingaic image; khem, he who
up, cause t<> come forth, to exist, restrain, has power, potency, is master, the bull of
establish. · the mother.
qoph (I:J'i'), to surround. kef or kep, to enclose, gra•p.
qoph (I:J'i'), an ape. kaf, ape, monkey, the ape used in the mys-
. teries.
qosh (~'i'J, bow. kesr, arrow.
qvch (Mip), to bind, enclose, knot, fetter, cap· sefekh, noose, catch, capture.
ture.
qlt or qlvt (~~p), dwarfed, maill'ed, curtailed khart, the cripple, maimed child-deity,
in a member, short-footed, crippled. Har-pi-khart.
qmh (1"10p), stalk of grain. khems, ear of corn.
qn ()p), abode, nest, khen, inside, central place ; khan, puden-
dum f.
VocABULARY OF HEBREW AND EGYPTIAN. .I 7
HEBREW. EGYPTIAN,
i
rb (:l.,), chief, captain, leader; rbrbn (l:l.,:l.,), repa, lord, governor.
lords.
ra.h (nN-,), to see, to eye. ar, to see; eye.
rosh (~-,), head, summit, highest, supreme. ras, raise up, south, place of the summer sol-
stice; res, absolutely, entirely.
ruch (m.,), breath of the mouth, spirit, the ru, mouth; akh 1 spirit; rekhi, .pure spirits.
creative spirit.
rchm (CM.,), to be soft, tender, compassionate. rem, to weep.
ruha.m, womb. ru, mouth, gate, door ; hem, female.
rum (l:l,.,), high, lifted, raised up. rem, to rise·up, surge up, be erect.
ra.nn (f)ll.,), green, green things, to put forth rennut, a goddess of growth, renewal, har·
green leaves, be flourishing. vest; ren-pu, the young shoot and green
plant. . ·
rvth (n,.,), a female friend. Rept, the lady, a goddess of· the Nile.
rz (t.,), a secret. res, watch, be vigilant; rusha, watch
anxiously, guard solicitously.
rtzd (,'lr.,), to observe, insidiously watch, lie ras, to watch.
in wait.
-HEBREW. EGYPTIAN,,
shaUl (',\~~), the shades, or valley of shadow, - shu, ,shadow, void, destitute, deficient.
hollow. .
shar {i~t::l), kin, blood-relation ; sbereet, sher, child, son.
posterity. .
sharh {i'1"l~W), female, blood-relations. sherau, daughter. _
shbth (M:;l.t::l), tribe. shept, a claes of men of some unknown kind.
shbi (l::lt::l), captives. Sevekh, the capturer.
shba{g) (l/,::1~), seven. I sefekh, seven.
shbz (~::!~), embroidered, figured in gold. sheps, figured.
shbr (i::lt::l), break, hurt, destroy. shab, injure.
shabr, food, victuals, corn. sheb or shebu, food, support, nourishin-•,
flesh.
shbth (J:l::l~), ceasing, be >till, to cease. shabti, a sepulchral figure, the mum~1y.
shd ("lt::l), brea,t. shet, suckle, breast.
shed, d~vils. - Sut-Typhon, Egyptian Devil.
Shd ("lt::l), destruction. shAt, cut.
shdi (l"l~), Hebrew divinity. shat, the sow, the suckler, or Detl! Mtelti-
mammte; Shat, a name of Hathor. -
shdh (i'1"l~), the ~istress, lady; shedeur, shtar, betrothed wife in a ·secret, my tical
castif\g forth of fire. sense.
shu (\W), vanity, emptiness, shui, vairi, deficient, empty.
shua (~\~}, vanity. shu, vanity.
shvd ('n~), a destroyer, a mischievous demon, sheft, terrible, demonial.
to lay waste.
shva (N\~), to make a noise, crash, be ter- shefi, ten·or, terrify, terrible, demon-like.
rible ; shv'.b., to terrify.
shual bli'\\~), fox. shu, fox or jackal.
shuh (i'1\W), substance, flesh. shaa, substance born of; shebu, flesh.
shuph (l:'Jl~), cover of darkness. sheb, shade.
shuq {f'\t::l), watereth, overflow. sekh, liquid.
shum {C\t::~}, garlick. _ shm, hot.
1 The oath, .covenant, or binding, is synonymous with number seven in the Egyptian sefekh, as it is in the
Hebrew Ql::lt::l) read "shevag" by oome transliterators (who take the ayin to have the sound of "g").
VocABULARY OF HEBREW AND EGYPTIAN. 19
HEBREW, EGYPTIA.N,
·.
HEBREW, EGYPTIAN,
sha.rash, the shoot of Jesse, the Messiah. · ser, plant, shoot; sher, adult youth; asll,
tree ·of life, personified by name as the
"Sarosh," the Messiah of the Avesta,
and the Egyptian Ser.
shrb (l,.U), the desert, mirage, heat, parch- serf, blast, hot breath, sirocco.
ing. •
shrbit (t:l'l,~), the royal sceptre. user-pet, sceptre of the gods, sceptre of
power,
shruth (M,,W), bracelets, chains. serut, anklet, chain. ·
sheru.th,, geginning. . s11r11t, to make, build, dig, plant.
shesh (~~), number s1x. ses, number six.
shsha (N~il/), uncertain; rendered, " I will sha-sha, disgrace.
tum thee back " ; " I will make thee go
astray" · "I will deceive thee." ·
shshr (,~~), vermilion ; srd (,,~), red. .teshr, red,
shth (MW), buttocks. set, thigh, seat •.
sheth, foundation. set, floor, ground.
shthh (nM~). drink, give drink, banquet. set, pour forth, libation ; shethu, spirits of
wine.
shthi ('MWI, the warp. setkh, weave.
shthm (CM2?), shut shatmu, shut,.
tham (CNM), to be twin, double, twined to· tam-t, a total of two halves; tema, unite;
gether. am, together, with article.
th.aDh (n)NM), coitus. tennu, create, generate, increase.
thDD (l)M), to extend. tun, to extend.
thbh (MlM), an ark or chest, ark. of Moses, teb, chest,· box, urcophagus, close, shut.
Noah's ark.
thbun (),lM), intelligence, insight, understand- tebn, to illumine or be illuminated.
. ing.
thu, tau ('M), cruciform sign. • tat, cross.
thudh (M1ln), thanksgiving, praise; taudah, tet, speak, speech, word, discourse, tell.
testim.>ny.
thuph (!:i'Ml' to spit. tef, to spit.
thur (,,M), used of what goes or turns round tepr, noose, tie; ter, time, season•
. i11 a circle, turn, order, a turtle-d.>ve, the
bird of return.
thv ('M), desire. teb, prayer.
thm (CM), to come to an end, cease, disap- atem, to annihilate.
pear. •
thchsh ~MM), a skin, kind or colour unknown, tesh, red.
covering of the Tabernacle.
thchth (MMM), lower, below, beneath, nether. tet or tuat, tomb, depth, etern.al abode,_
lower heaven.
thima (N"'M), a desert. tehma, a waste.
thkn (l::lM), to weigh, to measure, a measure. tekh, weight, to weigh ; teka, com measure,
theken, to set up, to fix. . tekhn, au obelisk.
thm (CM), whole, complete. tem, total.
tham, upright. tam, sceptre.
tb.Jnlm (C'"M), truth (plural). tem, perfection ; Ma, goddess of truth in a
dual character, article T.
themah, perfect, integrity, just. tma, just, distribute justice.
tbmh (MOM), something astounding, miracu- tema, announce, terrify, hover, swoop on
lous. wings:;.
thmid (,',M), perpetuity, continuance. temt, the total circle, completion.
thar (,NM), to be marked out, a border, ter, limit, frontier, border.
tashur (,,~~n), some kind of cedar. teshr, red wood.
thmru.q (j:I,,CM), purifications of women, tem, avoid, . negative, prohibitive ; rekh,
wash, purify, make white.
thnim (CI)M); uncertain wild. beasts of the teneml, make to recoil.
desert. ·
thnh (M)M), to distribute. tna, to divide.
thnuah (ntt,)M), alienation. tna, turn away, separate.
thnuphh <mmnl, called the wave, or waving, ta-nep, typical corn; tenf, dead ancestor.;
offering. tennu; tribute, ration, offering.
VocABULARY oF HEBREW AND EGYPTIAN. 21
HEBREW. EGYPTIAN.
N ()TE.-The Hebrew in this list is but roughly rendered, the consonants only
being transliterated as best suited for the purpose of comparison. Also, a word here
and there has been selected for some nuance of the meaning found to be corroborated
by the Egyptian.
·.=.,
..,
.
SECTION XII.
all unnatural practices of the earlier time. The proper period of the
ceremony with the primitive races was that of puberty, when the
lessons were taught as in the Maori "young-man making." The
Hebrew circumcision for the second time 1 probably denotes a second
mode ; the one in which the circle was excised for the first time in the
solar cult. Hence the foreskins heaped in the ~ircle of Gilgal or the
ring of reproduction. The Jews identify .the second circumcision 2
with the word Periah, now applied to a secondary part of the rite.
The numeral value of the letters in the ·word Periah amount, by
Gematria, to 365, and that being the number of the negative precepts
of the law, it is said the circumcised person· is to be considered to
have fulfilled all those precepts. 8 The number identifies the rite wfth
· the solar year, as did the twelve stones set up in Gilgal, which ·came
to supersede the Sabean-lunar reckoning, together with some of the
older ceremonies.
The Hebrew words ,m (CHEVD), to tie knots, and CHEEDAH,. an
enigma, a dark saying, riddle, parable, as in the symbolical sayings of
old, 4 the sentences.of the Hidden Wisdom called Proverbs, have great
light thrown upon them by the Egyptian KHEBT and KHET. The
goddess Khebt carries the knot or tie, the sign of a circle, so much
time (Kept) measured out, and tied up by QUIPU. Kep also denotes
the. hidden things, to lurk darkly and lie in wait ; Khab is the phase of
eclipse. Khebt modifies into Khet, to shut and seal ; Kheti, to go
·round, surround, make the CirCUIT. Khebt was the goddess, but
from the abraded form of Khet we obtain the name of the God.
Khetu is a god of things, we might say of the hidden things
which belonged to the earliest science, and were the secrets of the
learned, but hard riddles, and dark sayings to the ignorant. All this
and more underlies the word ,,n
applied to the dark sayings, parables,
riddles, and hidden wisdom, spoken of by the Psalmist.
The Talmud 6 says there was a flute in the Temple which had been
preserved from the days of Moses. It was smooth and thin, and
formed of a reed. At the command of the king it was overlaid with
gold, which ruined its sweetness of tone until the gold was removed.
The flute in Egyptian is SEBT : it was a symbolic seven, and the name
of Sebt (Hept or Khept) identifies it with Sut and the number seven.
On account of the Typhonian origin of the Seven, it and the flute
became the synonyms of all that is vile, wicked, profane, abominable,
in the word Seba or Sebt.
It is a Jewish saying that the sun always shines on Saturday. Such
sayings are a mode of ·memorizing facts that can only be read
symbolically. Of course there is no direct meaning in such a
statement. But Saturday is the day of Sut, and Sut signifies a
1 Josh. v. 2. 2 Josh. v. 2.
3 Buxtorf, Syttag. Jud. pp. 102, 103. 4 Psalms, lxxviii. 2. ·
6 Eirockin, f. x. 2.
A BooK OF THE BEGINNINGS.
sunbeam. Suti, the sunbeam, has the determinative of the sun shining;
and in the hieroglyphic sense the sun always shines on the day of
Sut or Saturday, because· it was, so to say, the earlier Sunday or
Sabbath.
Here is another Typhonian illustration. In the Mishna 1 it is said,
"If a person has slaughtered the animal with a hand-sickle, it is clean
[Casher] and fit to be eaten." The crooked hand-sickle is a type of
Typhon. It is extant in the sickle of time (Kronus), and an early
form may be seen in the Egyptian scimetar, called the KHEPSH, a
sickle-shaped scimetar, which bears the name of the hinder thigh, a
special ideograph of Typhon and of the Great Bear. The Khepsh is
crooked, and Khab means bent, crooked-like, Cam in English and
other languages. The origin of the shape as bent, crooked, orbicular,
depended on the turning round of the Great Bear, the ancient genitrix
who carried the loop-shaped emblem as her sign of rule and measure.
In later times a moral or immoral meaning was read into the imagery,
and the crooked or bent was made typical of perverseness, wryness,
deflection from- the straight rule and right line of rectitude and the
strict accuracy of law as represented by the stretched-out measure of
truth, personified in Mati, 'goddess of the twofold right. The coil-
ing serpent, Nenuti, had been an earlier type of the circular measure,
and this was superseded, together with other. crooked things, by the
straight rule, the straight knife (Kat), the straight path. But the
sickle-knife which was permitted to be still used in common with the~
knife of stone and of reed was a survival in shape from the earliest,
the Typhonian cult, and can still be identified by the Khepsh sabre
with the Goddess of the Seven Stars. and the seven Kabiri, or
turners-round. So persistent shall we find the primitive types, many
of which were preserved by the Hebrews.
But first of some verbal cru:x:es in relation to Egyptian.
The Egyptian origin of Hebrew is well illustrated by the name of
the wilderness as MID BAR. No satisfactory account of this word has
ever yet been given. The root MAT in Egyptian, Hebrew, and- .
Sanskrit, has the meaning of measure and extent. Mat (Eg.) is like-
wise time, to fix, appoint, prove, witness, and the middle, or midway.
Par (bar) is the name for a road, and signifies coming out, to manifest,
show, and explain. The ;Midbar was a mark of boundary, and a
synonym of 'the wilderness and desert; the Desert of Arabia. 2 The
Mid bar, as the extent measured and made mailifest by a set boundary,
is identical with the desert or wilderness. In Egyptian the Nome,
district, frontier, and the desert are identical as the Tesh, and Teshr,
with the T terminal, our word desert. Egypt of all countries was the
land of the desert-boundary, the narrowest strip of land in the world
running betwixt such a: double desert ; hence the wilderness, or
waste, was the nearest, most natural image of visible limits to the
1 Treatise Cholin, i. 2. z Gen. xiv. 6.
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS. 2 7
Egyptian mind, and the wilderness was with them a synonym of
boundary. The Hebrew Midbars bear the name of the adjacent
town, as the desert of Ziph, Maon, Edom, Gibeon, Paran, Jeruel,
which shows the Midbar did not express the modern idea of a wilder-
ness. Ezekiel refers to the Midbar of Egypt. " I pleaded with your
fathers in the Mid bar of the land of Egypt." 1 Possibly the
Desert of EDROU HEREMOS or the Mhagh of Eclair, the ldsh Hill
of Howth, is a form of the Midbar-boundary named from the
wilderness, in the Egyptian sense.
Bunsen, whose Egyptology is often of the most cursory character,
and who was personally obsessed with the idea that the so-called
Semitic speech was earlier than the Kamitic, and that the rootage of
Egypt was in Asia, has asserted that the word MAKATURA for
MIGDOL "has no root in the Egyptian language. It cannot come
from Mak." 2 But it does, and MAKATURA is of course the same
by permutation with Migdol. He derives Migdol from the Hebrew
GADAL, to be great. In Egyptian Tura is the tower. Mak means to
watch and rule over. The Migdol was a watch-tower. Makatura
signifies the watch-tower. " There stood a watchman on the Mig-
dol,'' 3 "the Migdol of the watchman." 4 It was the tower of the
Mag or mage, the starry watchman of the night. Mak, the mage
and to watch, doubly identifies th~ Egyptian origin of the Migdol as _
the watch-tower.
The river of Egypt, the Inundation, the " flood of Egypt," 5- are
called the IAUR (or loR) in Hebrew. That is the Egyptian Aur.
But Nahar-(,m) is the name of Nile, the actual river and flood of
· Egypt, as well as the river of mythological astronomy, the river of
. Eden, 6 the river of Egypt, 7 the typical river emphasized as THE,
no matter under what name. THE river, as Nile was religiously desig-
nated, is Aur, and the Hebrew name of names for the river, the typical
waters, the mythical floods, is that of· the Nile, and the formation
of the name is Egyptian. Nahr (Heb.) is a plural for river. In
Egyptian Aru is the river, and NAI is the plural article The; the
river is NAI-ARU, or the dual waters of the Nile, the two waters well-
ing from the pool of the Two Truths, or the Vase of HAPI-MU, the
biune Waterer.
The divinity of the Psalms who founds and establishes the earth
on the floods 8 does so on the Nile and its inundations, which deposited
the earth as Khebta ; surely then it must be an Egyptian divinity
who is celebrated in the Psalms.
According to Josephus, 9 Kimchi, the Seventy,I0 and Ben-Sira,U the
river GIHON (or lln'J) of the Genesis; is the Nile which flows through
1 Ch. XX. 36. 2 Egypfs Place, vol. iii. p. 213.
3 2 Kings ix. 17. 4 2 Kings xvii. 9· 5 Am. viii. 8.
6 Gen. ii. 10. 7 Gen. xv. 18. 8 Ps. xxiv. 2.
9 Aut. i. I, 3· 10 Jer. ii. 18. 11 xxiv. 37·
.,J
A BooK OF THE BEGINNINGS.
all the lands of Kush, the southern lands. It is not that the narrator
thought .of the origin of the Nile as being in Asia, as Fuerst suggests,
but because the narrative was Egyptian at first, the imagery is Egyp-
ticin from the first, and ·the riddle of the mythical commencement
can only be solved in relation to the localities as Egyptian. Theirs.
is the river that runs from the south through all the lands of Kush.
Calmet, on the river GIRON, says the people of Goiam call the Nile
by that name. The Hebrew name of the river in full is the GICHON,
i.e. the GIKH-KHAN, an Assyrian synonym for the river Euphrates.
If we refer this back to Egyptian, Khekh denotes the tidal water,
and Khen means the interior, the lake, the southern (Khent); thus
Khekh-khen is the tidal river of the lands of the south. The Nile of
Egypt flows from south to north, but the celestial Nile was figured in
Khepsh, the north, and only in the Egyptian imagery, and by aid of
the Egyptian naming, can this Kvsh of the southern land be re-
conciled with the same naming, Khepsh, of the celestial north, and
only on the theory previously propounded, that the first namers dwelt
where ~he land of Kush (lEthiopia) was yet to the north. of them, and
Kush, Kvsh, or Khepsh, was their north, whilst Khentu was then their
south, and Kheptu-Khentu was their north and south. The Nile thus
identified as the terrestrial Gihon includes the celestial river, and proves
the mythos to be Egyptian. According to Fuerst, )lMil.is derived from
nu, i.e. the equivalent rendering of Khepsh, the thigh, as the mouth
of source, the great water of the hinder thigh, located in the. place of
emanation. 1 No explication of the scenery and naming is possible
from the Hebrew alone, whereas the Egyptian will make all perfectly
plain, and followable in phenomena. This place of source is the well
or pool of the two waters and the hall of the two truths, and as such
was re-adapted to other localities wherever a fountain rose and formed
a double stream. Hence Gihon is found as the name of a fountain
on the western side of Mount Zion, where it made adouble pool, the
upper Gihon being identical with the upper pool, 2 and the lower with
the lower pool,8 the celestial prototype of these being still represented
by the double stream of Aquarius.
The Hebrew word SHAKAM, has the general sense of to rise up early,
to perform some act, also to enter some place, to bend oneself, the first
thing in the morning, although no noun is found in the Hebrew
thesaurus as a basis for the verb Shakam, which would denote
morning. .This implies an original use of the word Shakam, such
as included the morning or the act of the morning, to identify the
primal meaning, which may be traced by aid of Sakh (Eg.), the shrine
or sanctuary, the act of saluting and adoring, also the illuminator,
which might be the opening eye of day. Am denotes that which
appertains to. The Skhem (Eg.) is also the shrine, and Sekhem-t
means to obtain grace. In Egypt going to the shrine was a typical
1 Rit. ch. xvii. z 2 Kings xviii. 17. 3 Is. xxii. 9·
l
HEBREW, CRUXES WITH EGYPTIAN ILLUSTRATIONS. 29
act of the morning, and the equivalent for rising early, and "Shakam"
remained with the Hebrews as an expression having a sacred because
symbolical significance when applied to early rising, even without
going to the shrine. The Hebrew Sakh ('!(~) is the name of a hut
or tent..
The Hebrew SHAKAN (l:l~) has the same significations as the
Egyptian Skhen, the habitation, the place, the dwelling ; whence
Skhent, to institute and establish. But in the hieroglyphics the word
also means to alight, and cause to alight. This is missing from all in-
terpretations of the Hebrew, yet it supplies the better sense to several
passages, especially those relating to the glory, the pillar of cloud, and
to the alighting of winged and wandering things. The habitation of
the fowls of heaven thus becomes the far more appropriate place of
their alighting. 1 Of the eagle it is said, 2 " She dwelleth and abideth
on the rock," which is tautological. The Egyptian Skhen makes it,
"She alighteth and abideth on the rock." In other instances the
sense of to alight adds indefinitely to the meaning, as, for instance, " I
will cast thee forth upon the open field, and will cause all the fowls of
heaven to alight (remain) upon thee, and I will fill the beasts of the
whole earth with thee." 3 " If I take the wings of the morning ·and
alight in the uttermost parts of the earth" is a far finer rendering
than the A.V. " dwell." 4 So in the passage, "Oh that I had wings
like· a dove! (for then) would I fly away, and be at rest. Lo, (then)
would I wander far off, (and) remain in the wilderness." 6 The restored
sense would be, ''then would I fly away and ,p.light afar off in the
wilderness."
The chief value of the variant Skhen, to alight, to cause to aligat, is
this restoration of the nomadic ideograph, which shows the first per-
ception of dwelling, abiding, and inhabiting the earth to have been
imaged as alighting ·like the winged wanderers of the air.
Hebraists have not been sufficiently acquainted with the exact
meaning of the word Nqph (~j:l:J) to correctly translate the original of
the passage rendered, "And though after my skin worms destroy this
body, yet in my flesh shall I see God. " 6 Some kind of destruction is
intended, but it cannot be by worms. It is true' the Arabic NQIPH
has the meaning of worm-eaten. But the missing sense and true
form of the destruction will be found in the Egyptian NEKHFI, to
calcine or be calcined. The reading then will be, " And though this
(thing) my .,,v
(cover) be calcined, yet in my '1~:l (Basar) shall I see
God," AF (Eg.), the flesh, will account for the Hebrew AVR, the
skin or cover, and BES, to transfer or transform, pass from one place
or shape to another, with AR, the likeness, will render the Hebrew
BASAR. The fundamental sense of the passage then is, "And though
my likeness of the flesh be calcined, yet in my type of transference
1 Psalms, civ. 12. 2 Job xxxix, 28. 3 Ez. xxxii. 4·
4 Psalms,.cxxxix. 9· 5 Psalms, lv. 6, 7. 6 Job xix. 26.
30 A BooK OF THE BEGINNINGS.
VOL. II. ·D
34 A BooK OF THE BEGINNINGS.
the change from darkness to light, which does not come. "We
look for the judgment," says the writer, "and it is far from us."
This was the region of the judgment seat, and the place of the fourteen
trials in the Book of the Dead, half the number of the lunar mansions,
through which passed the moon-god. And here he. signed the sen-
tence of the dead in the Hall of the Two ',fruths, and justified those
whose lives were pure. This was in Ashmenein. And we, says
Isaiah, are in Eshmannim, waiting for the judgmc::nt, and groping
darkly for the " manifestation to light," but there is none.
SMEN, 1 signifies the "appointed." SMEN was the place appointed
for the purging, purifying, and preparing of souls. Hesmen is the
Egyptian name for the menstrual purification, and in this region was
the Pool of Hesmen (or Natron). The moon in one of its two
phases was the woman in her courses, and Smen the place of her
pain and torment, out of which emerged the new moon. In the
chapter of " making the transmigration irito a god," 2 we read, " I am
the woman, the orb in the darkness; I have brought my orb to dark-
ness, (where) it is changed to light. I have prepared Taht at the gate
of the moon." This was in Smen,·where the feminine moon changed
into the male god Taht, or transmigrated, that was, transformed in
sex, and the change was made from darkness to light. The woman
half of the orb was impersonated as Sef(kh), the consort of Taht
Sef is to purge and sift ; Sef, to refine by fire ; Sephui, to torment,
torture, punish; Sefi is dissolution. On the other side, the name of
Taht denotes the establisher for ever as the renewer of light. These
represent the two halves of a lunation with the symbols derived
from sex.
It was in SMEN that the solar god entered his feminine phase,
and suffered the agony and bloody sweat, described in the Ritual
as the "flux of. Osiris,'' 8 and the drama assigned to Gethsemane 4 was
pre-enacted there. When the words, " his feminine phase," are used
it does not mean. that the sun or moon was supposed to change sex;
but the red, sinking, ailing, winter sun was lessening, was suffering,
was ill, and the illness was described according to the female phase.
Typology consists in various things being set forth by means of one
original type. Symbolism was a mode necessitated, not a system
designed, because the one primitive type had to serve many purposes
of expression, and by aid of the Egyptian doctrine of the " Two
1 Isaiah xxviii. 25. 2 Ch. lxxx. .
3 Ch. xciv., the" filth of Osiris;" ch. cl., in the eleventh abode, the "flux emanating
from Osiris."
4 This place was in the vicinity of the Mount of Olives, and the name is supposed
to relate to the oil (Shmen) prepared from the olives. The Talmudist writers
affirm that shops were kept on Mount Olivet by the Children of Canaan, and that
beneath two large cedars there were four shops for the sale of doves and other
things necessary for the Purijicatlon if Women. The meaning of SMEN and
HESMEN (Eg.) agrees with that of Gethsemane as the place of purification in
the Jewish sense.
38 A BooK oF THE BEGINNINGs.
Truths" the present writer expects to reach the fountain-head of the
ancient typology.
Of course here, as. elsewhere, the total myth can only be put
together by collecting the whole of the scattered remains, some
of the most precious of which are preserved in the Hebrew re-
writings, and, when complete, it will verify itself and establish its
right to the possession of its own members, no matter where these
may be found. The present object is to show how certain Hebrew
words imply the mythos; and cari only be read by means of the
Egyptian symbols. · The sculptured stones of the first builders have,
so to speak, been calcined to make mortar for the later builders,
and they reappear without their ideographs and determinatives.
When we use the words EVER, ETERNAL,· and ETERNITY, we
require the symbols to give definition to the primitive meaning.
On the authority of a word, alwvto~ (Aionios), found in Greek,
human beings are damned for -ever, for all eternity, and there is no
other foundation for the doctrine of the eternal punishment with
which foolish fanatics threaten all who do not think as they do. And
yet AIONIOS has no other basis"than the lEon, a cycle of time.
This is the Egyptian An (or Han, the cycle), with the meaning of
repetition. The Eternal was based on periodic repetition. Millions.
of times is a formulce of eternity. And four times, the equivalent
of the four cardinal points of the circle, is equally an equivalent of
Ever. The symbol of these words meaning ever, for ever, js a circle.
Heh (Eg.) is Egyptian for the eternal, and it means an age, an lEon,
or An, a cycle of time. The Eternal is lEon ian at last, and was based
on, was a birth of time, the deity who lived and died alternately for
ever, not a conception of something abstract and independent of
time and space. The perpetual is the periodic.
It is said. of the Hidden God in the inscription of El-Khargah, 1
"He has not come out of a womb, he has come out of cycles," and
the circle is the image of the cycle. The mode of continuity was by
transformation ; one circle running into another. This transformation
was represented as the work of Khepr, the beetle-god, the transformer.
There is no other -basis than the cycle continually renewed for
the Hebrew everlasting. Ad or Gad (,11) means ever and ever,
everlasting, eternal, eternity, perpetually. The same word signifies
until or meantime, as yet, how long, and so long as, during, duration
of time, a limit of space, all that is opposed to eternal, infinite,
limitless. It is a period whether monthly or a moment. ,v means
especially the monthly period of women, and according to the
Masora the word also signifies twelve times. , It was thirteen in the
lunar reckoning. The earlier form in Qedim (O,i'), the plural of
Khet, for old times, shows the same origin, the letter Ayin being
midway between A and Q or K. Qedem for Eden 1s the Egyptian
1 Line 6.
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS. 39
1 Renouf, Hz"bbert Lectures, pp. u6, II7, who is wrong in supposing there is no
such known Egyptian word as TEHU, if M. Cbabas (R. A. 1857, 72) be right, who
gives the group TEHU, to tell, synonymous with " TET.''
2 1 Ch. iv. 22.
3 Psalm lxxxvi. 13.
HEBREW CRUXES WITII EGYPTIAN ILLUSTRATIONS. 41
drought is upon her waters, and they shall be dried up, for it is the
. land of graven images, and they are mad upon EMIM" (idols). The
reference here is subtly symbolical. The hieroglyphic HEMA, sign
of the lady, wife, seat, place, is the Ems pudendum. It is the type
of containing and turning back the waters of the red source, so that
in the ancient language fish may be caught, or children propagated.
The symbol was then adopted as the picture of a water-frontier, the
Pehu, Hannu, or Hema; this, iri the names of places, marked the
water-nome. Such were the EMIM or Hannu that Israel had
been so mad upon, and. the imagery is peculiarly appropriate in
prophesying a drought upon her waters, because they had made
so much of the hieroglyphic image of the feminine water-frontier.
The Hebrew name of the divining cup or V':l~, by which Joseph is
said to have divined, is rendered by «ovov in the version of the Seventy.
This, as the name of the cup, is also found in Persian and Arabic, and
in the Sanskrit KUNDA, a bowl-shaped vessel, or an aperture for
water or fire; the Two Truths. This vessel is used in certain Hindu
ceremonies for drinking out of, and it was carried in the Procession
described by Apuleius. It represented the self-conspicuous image of
fontal nature alluded to in the oracles of Zoroaster, "Invoke not the
self-conspicuous image of nature, for you must not behold these
things before your body has received the purification necessary to
initiation." Wilson, in the Asiatic Researches, 1 says, the KUNDA was
fashioned in the shape of a lotus, the type doubly feminine, the flower
that bore the seed within itself, which was therefore adopted as the.
emblem of the Virgin Mother of Mythology.
Both Athenceus and Jamblichus mention the «ovov as being used
in the religious ceremonies of Egypt. According to Norden,· in
recent times the lotus on the water was represented by the dish, cup,
or tdJJ'Ov, placed on the water for divination, just as the dish was em-
ployed for the same purpose at Shadar, in the Isle of Lewis.
KUNDA is a particular name of the goddess Durga, relating to the
vessel, cup, or "6vov, which was very primitive as the type of fontal
nature. KUNDA, in Sanskrit, is the name of the number nine. The
cup is the Egyptian KNAU, Maori KONA, the mother-emblem. With
the feminine terminal T, this is the Khent (Eg.) or Hunt; English
Quiente; Greek, «6vov, Sankrit, Kunda. Kento, in Basunde and
Musentando, is the type-name for the female. In Zulu Kaffir, CUNDA
is mystically the " woman's Word." The cup imaged the fountain-
head of all kenning or knowing and thence of divining, because the
mother was the revealer of the Two Truths of time and period,
pubescence and gestation, in relation to reproduction. CYN, Welsh,
is first and foremost. Khen (Eg.) is to conceive, image, bear; GIN,
Gaelic, to beget. All forms of genesis are in this root, and many types.
of the birthplace are named from it, as KHEN (Eg.), the interior,
1 Vol. v. p. 357·
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS . . 45
also the ark or canoe ; Qenn (Heb.), the nest ; Ken, Romany,
CoN~, French Romance, Persian, KHAN, for the abode; Kwan,
Chinese, for the granary; QNAH, the garden in Hebrew, and GoNA,
a farm in Kandin, Kadzina, and other African languages. The 'CAN,
_an English vessel or. cup, also .the KEN, a churn, are named from
the same prototype as the Greek tcovSv. The Hebrew 311.:1~ is
figuratively a flower-cup, 1 and is cognate in sense with MV:lj:l, which
represents the Egyptian Khapat or Khept, called the hinder thigh,
but which, like the Hebrew Qebah, denotes the Genita!z'a Muliebria,
as the Khep, Kheb, Qeb, or cup. Such was the nature of Joseph's
Vll~. or cup of the diviner. There was a time when the monthly
prognosticators in Israel divined by the image of fontal natUre· itself,
just as the Jains or Yonias of India do to-day, the Q'deshoth being
attached to the temples for the purpose of demonstrating certain
natural facts in the primitive school of physiology. The Gabia,
Khep, or Cup, finally deposited the phonetic KA as the Cup of the
Hieroglyphics. ·
The ATZEB of the Hebrew is vaguely rendered an image, a
representation, an idol, without telling us what the image represents.
It is associated with the Asherah, 2 and is connected with the
woman in travail, bringing forth. 8 But the wherefore is out of
sight. In the hieroglyphics the ASEB or ASEP is the seat or
throne, the feminine image, the sign with which the name of Isis is
written.
As-bu is the place of rest, and the Asb is a type of this, hence the
seat. The seat also shows the relation to the woman in labour.
The seat or Aseb had various forms based on the feminine type.
The Kavvanim made by the women of Israel4 represented the goddess
with the symbolical seat, the Kim image. The house of the seat
(Azeb) is identified with the house of Ashtaroth, 5 As and Hes (Eg.)
being names of the seat, the type of the bearer. The absence of
the seat in Hebrew has misled the translators of Isaiah,6 "Bel
boweth down, Nebo stoopeth, their idols (Atzeb) were upon the beasts
ana upon the cattle; your carriages heavy laden, a burden to the
weary beast." All the missing sense is restored by reading "their
seats" (Atzeb) instead of" their idols." Isaiah identifies the nature of
the Atzeb with the seat of the beast. In Egyptian~ Hes, the seat, is
also the calf, or heifer. So the Atzeb goes with the heifer and calf in
Israel. " Israel slideth back as a backsliding heifer ; Ephraim (is)
joined to the Atzeb." 7 Again, the Atzeb is coupled with the calf of
Samaria.8 And again,8 the Atzeb is one with the calves. The crafts-
men have made the Atzeb, and they say of them, "Let the men that
sacrifice kiss the calves." That is kiss the seat, as ·in the Witches'
1 Ex. xxv. 32. 2 2 Chron. xxiv, 18. s Gen. iii. 16. -
4 Jer. xliv. 19. 5 1 Sam. xxxi, 10. 6 Ch. xlvi. I.
7 Hos. iv. 16, 17. 8 Hos. viii. 4, 5·
A BooK oF THE BEGINNINGs.
Sabbath, the symbol of the motherhood. These ideographs infuse
new meaning into words. For example, Jeremiah puns with grim
coarseness on the name of KONIAH, 1 and on the Atzeb or Kun, Egyp-
tian KNAU. "(Is) this man Koniah a despised broken Atzeb (or
Kun) or vessel wherein (is) no pleasure?" This also identifies the
hieroglyphical _nature of the seat or throne. Without these original
images in mind half the meaning of the Hebrew constantly escapes.
The Molten Image of the Calf is denounced by Nahum, 2 "Out
of the house of thy gods will I cut off the graven image and the
molten image: I will make thy grave, for thou art vile." In the next
chapter we read "and HuzzAB (:J~n) shall be led away captive, she
shall be brought up and her MAIDS shall lead (her) as with the voice
of Doves, tabering upon their breasts." Huzzah is a personification of
which the Hebrew gives no account, but the Doves show her relation
to the Virgin Mother who was represented by the Dove and the Calf.
.Hus in Egyptian is the Cow, or rather the Calf, the Sacred Heifer or
Calf adored under the name of Hus (Isis) in the time of the old
empire. HES is likewise the typical feminine seat, couch, or bed, the
ATZEB, here written :J~M, elsewhere as :J~ the seat, sedan, or palan-
quin for persons of distinction, which corresponds to the Hes or
Aseb seat and throne of the hieroglyphics. HUZZAB is the goddess
of the hinder part, the north, the lower half of the circle, a form of
Hes-taurt or Ashtaroth. ASEBI is an Egyptian name of CYPRUS,
the great Paphian seat or shrine.
The MEST (Eg.) the sexual part, the place of bil;th iS the name of
the mother in the Cypriote MASDU ; and the MESKA, the womb in
Egyptian, and the eschatological place of rebirth, called the purgatory,
supplied the Calf of the Hebrew cult ; the MASAK for the door
of the Tabernacle ; 3 the Spanish MASA for the Mouth; Irish MA.s
(of the hill); the Swahili MAZIKA for the burial-place; the Per-
sian MUSHKO, a temple; the Turkish MOSQUE, the Welsh MYSG,.
the middle, answering to the MESKA as the mid-region or purgatory
of the Ritual.
The MESKAH imaged by the Molten Calf is represented by the
Calf and Cow in the following languages. MAS, Egyptian, a Calf;
MOSCHOS, Greek, a Calf; MOSCHAS, a Heifer; MEUSI, Japanese, a
Cow; MOSA, Pahri, Cow; MOSYA, Chopiwg, Cow; MAOISEAG,
Gaelic, a Heifer; MOSHA, Kachari, a Cow; MUSHO, Bodo, Cow ;
MESA, A.S, a Cow; MASHU, Garo, Cow; Mis-Musu, African Bam-
barra, a Cow.
Divine types are found in a vague generalized condition. The
Hebrew Menchah nn~o is a sacrifice, an offering, an oblation to the
gods. It was at one time the name of blood-offerings, but under the later
legislation the word was applied only to unbloody offerings of meat
and drink, in which the drink took the place of blood.
2
1 Ch. xxii. 28. 0
-,- ~;
so A BooK oF THE BEGINNINGS.
however, that the typical seven of naming are the Seven Stars of
Khepsh (Kush) not Seven Streams. The Indian Ocean, if named
from the African India, or .!Ethiopia, certainly was not called after
the Seven Streams. It would then be the ocean of those who had
sailed south by the Red Sea, and Khentu (Eg.), means the south, and
going south. The. ocean would be named first and the land last, as
that of the Southern Sea.
The Rabbins say the world is like an eye, and the pupil of it is
Jerusalem. The image seen in it is the sanctuary. This belongs to
the Ritual where the god is visible in his Disk, which is also the eye.
The eye, or its pupil, is the AR, and the eye is made at the place of
reproduction, the eye being the symbol of mirroring, making the like-
ness, conceiving, and it is full when the circle of the year, the round,
is completed. Jerusalem represented this centre of the eye, or the
place of juncture in the ring, the gem of it.
One meaning of c',~ (Shalem) is to complete, form the whole, be full.
This does not supersede the high place, the summit. But if we take
the eye, Aru, and Shalem, in the sense of to fill, complete the whole,
we see that Aru-Shalem is just the place of making or filling the eye.
As a constellation the eye, a sign of Horus the child re-born every
spring, is figured at the place of the vernal equinox, where the hill of
the horizon was fixed, and the birthplace of the child, the sanctuary,
is found.
The Egyptian Makha supplies a sense missing in Hebrew, where
the word ~non~ (Ithm'cha) signifies to be fixed or affixed to a
.cross, be crucified. The Machba (ttJMt.:l) is a junction, the place of
uniting and dovetailing. Machaneh (mno) in the plural form of
.Machanim, denotes a dual dance, the up and down of it. Mak (Eg.)
.means the dance. Machar (ino) is the morning time, the time of light
on the horizon. Makon (p:1o) means a stand, a dwelling-place, the
heavenly seat, the dwelling-place of deity, the foundation or basis of
a throne. In the feminine form, Makonah (ml:Jt.:l) is a stand, sup-
port, pedestal, a foundation for the world.
Makha (Eg.) .is the balance, the equinoctial level, the place of
the horizon. Ma is place, and akh is the horizon. Har-Makha
was the sun of both horizons, or the level. The first foundations were
laid in the four corners ; at the chief of these, the place of the spring
equinox, was the solar birthplace. Here is the Tser Hill, or rock of
the horizon, on which the gods landed from the waters. This was the
place of juncture or conjunction of sun and moon, and the birthplace
of their son, and from the crossing was derived the symbol of the
cross, and the imagery of the crucifixion.
There is a mystery about the use of the Hebrew Mim. The mean-
ing of this addition to words as modifying the idea, says Fuerst, has
not been ascertained as yet. The Egyptian M will illustrate the
Hebrew Mim. Ma, as place, explains the Mim prefixed in MViO for
HEBREW ClWXES WITH EGYPTIAN ILLUSTRATIONS. 59
pasture, and the time at which an action takes place as in :::lei~'-'. 1 Ma,
the place, and akha, the horizon, yield Makha the level, balance, or
equinox.
The heroic exploit of Samson is connected etymologically with a
p1ace called Maktesh, a name applied to Jerusalem by the Samaritans.
Tesh (Eg.) is a nome or division of land ; Mak.:tesh is the equinoctial
division or level. As this was the place of the mount we may infer
that Jerusalem is the Aru (Eg.), the ascent, steps or mount of peace,
representing the hill of the horizon in the solar scheme. Tabariyya.
is also called Maktesh in the Midrash. Tab (Eg.) is the point of
commencement in the circle ; Ari (Eg.) again is the mount. The
Hebrew Chag is a festival, a feast which was celebrated with dancing. 2
It means particularly the feast of harvest 3 or the Passover. 4 The
harvest and the Passover were the two equinoctial tides. Khekh
(Eg.) 'is the horizon and the balance, ergo, the equinoctial level.
Skhekh (Eg.) means to adjust the balance. Khekh modifies into hakh,
a festival, a time, determined by the twin lions of the horizon, and by
the double-seated boat; ·two ideographs of the sun upon the horizon,
at the time of the equinox. This Chag or Hak is the same as the
English Hock-tide, celebrated twice a year, after Easter and at
harvest-home; which properly belongs to the two equinoxes. In the
Hebrew name of Chaggiyah (n'~M) we have the god Jah on the horizon
(Khekh) who is the Egyptian Har-Makhu. The name of Cheg-Baal
~l1:::1~n) in Herodotus 5 is probably derived from Sut-Har, a Sabean
form of the deity of the horizon.
Beth-Diblathaim is the proper name of a city in the plain of Moab. 6
The plain is the makha, the level, the place of the equinox. Diblathaim
reads the dual cirCle, or double cake; Dibl, meaning to cake together;
Diblah being a cake of pressed figs. Teb (Eg.) means a cake, also
a cake or Teb of figs. There was a city of Diblah which was identified
with Riblah or Daphne, in the extreme northern border of Palestine.
There was likewise a city of Daphne in the north of Lower Egypt.
Daphne is derived from Tef (later Tefnut), the Goddess of the North
or hinder thigh, a type of the birthplace. Now the hieroglyphic of
the horizon is a cake, and therefore the double cake answers to the
double circle of the horizon; Beth-Diblathaim is the double house
of the equinoctial level, where the copul::e occurred at the time of the
vernal equinox. The cake of the horizon and its double house is
still preserved in the hot cross bun, or cake of Easter, as already in-
timated. The present writer holds that this double cake is the sign
commonly called the "spectacles ornament," found so frequently
repeated on the sculptured stones of Scotland. The double house of
the horizon, or house of the dual equinox, appears in the Sa bean
Myth as the double house of Anup (Sut-Har) in Abtu; Abtu is
1 Ex. xii~ 40. 2 Jud. xxi. 19. 3 Ex. xxiii. r6.
4 Is. xxx. 29. 5 vi. g8. 6 Jer. 'l:lvi. 22.
6o A BooK OF THE BEGINNINGS.
designated the double holy house devoted to Anubis. This, in the Solar
Myth, was called the double abode of Tum or Har-Makhu, the god
of both horizons in An. So ancient was this birthplace that it bears
the name of Apt (Taurt), the old Suckler, the Hippopotamus Goddess,
who appears also as Ahti, the Double House, or house of reprodu~tion,
whose name connects her with the moon.
TERP (teru) is a name of literature, the rites and writings of
Taht, the scribe of the gods. A TERU is a roll of papyrus, the
equivalent of the Hebrew TORAH or sacred roll of the law. The
Torah Mi1n is the law of Moses, the law or doctrine in the Egyptian
sense of religious ritual, written on the roll in hieroglyphics. If,
as will be sl\own, the ancient Hebrew records were in the hierogly- ·
phic signs, then the Torah was the Teru, and the Targum was the
writing in which the secret symbols, in addition to the doctrine
therein hermetically sealed, were rendered into the alphabet for
common use. The Toharoth, a part of the Mishna, treats of what is·
clean and unclean. This is a form of the two truths. Teru relates
primarily to the two times, which were first of all physiological, hence
the clean and unclean. Next they were solstitial, then equinoctial.
These two constitute the All, the Ter or entire, whole. From this
same "Ter" the All consisting of the Two Truths of Egypt, it is
now proposed to derive the name of the Talmud as Tar-mat, the
total truth of a twofold nature. The work is still divided, according
to the Two Truths, into two parts, as the Mishna and Gemara, the
legal and the legendary lore. The Mishna denotes the second truth
(Ma-shen) or law. Shen, in both Hebrew. and Egyptian, means
second, and the Semitic Mi stands for Ma (Eg.) The name of
GEMARA is possibly derived from KEM (Eg.), to discover, find,
invent; hence hidden, dark; and RA, formula, ARA, ceremonial. The
Two Truths of Egypt dominate the Hebrew scriptures. These are
represented by the two stone tables of testimony given on Sinai.
Sinai itself is the twofold in both languages. The written and un-
written law were another shape of this duality. And when Ezra re-
rendered the law it was still in accordance with the Two Truths ; one
part was to be published, the other kept secret as the hidden wisdom.
It is somewhat like our own written and common law, the origin of
which latter is unknown, but it has been handed down by tradition,
C\.lStom, and usage, from a time before covenants were written, and is
frequently found at variance, especially in the popular mind, with the
written code. Rabbinical traditions represent the Hebrew deity as
studying the Scriptures by day and the Mishna by night, 1 which is a
mode of acknowledging them to be of the nature of the Two Truths.
In this sense the Mishna is the second of two, that is the oral in
relation to the written law of the Pentateuch. Both Mishna a.nd
Gemara belong to the unwritten law, the second of the twofold
1 Jewisk Repository, vol. i. p. 49·
.- c·· -~-- - - - - - - - -
In Egypt, the ancient order of the judges, the SUEPT, had been
superseded by monarchy in the monumental times, but the names
and signs lived on. The SEP are an order of persons belonging to
religious houses. SEP permutes with Ap, and Ap, if not a judge, is
to judge, an·d means the first, head. The Sep as judge is imaged by
the SUEPS (varip.nt, As), the most ancient ruler, and as As means the
servant as well as the ruler, including the Suus of the Suus-EN-HAR;
the servants of Har in pre-monumental times, it seems probable tha·t
Suus is the 'worn down form of SUEPS, who, as rulers, would be the
Hek-Suus kings, the shepherd kings as the judges. The institution
of the judges, the SUOPUETIM, is pre-monarchical, pre-solar; it is
Sabean, and has a name as old as time, Seb, or the dog-star, Sebt ;
it is Slit-Typhon ian. In the time of Amenophis III. it is found on
the tablet of his triumphs over the negroes that they were not ruled
by kings or chiefs in the monarchical sense, but by judges, exactly
like the SUOPUETIM in Israel. The institution had been retained in
./Ethiopia and the birthplace. It was once Egyptian, and as such had
been carried into Phcenicia and other lands. The earlier Hekshus
had passed over Canaan and Palestine before the ex ode of the Jews,
who followed and found many of the outcast customs of earlier
Egypt. There is no need to derive the Judges from Phcenicia. ·
In the harem conspiracy which aimed at the overthrow of Rameses
III., Penhi, one of the chief culprits, applied to the sorcerer, saying,
"If I only possessed a writing which would give me power and
strength!" "Then he gave him a writing from the rolls of the books of
Rameses III., the great god, his lord. . . . Then there came upon him
a divine II)agic, an enchantment for men. He (also) formed human
figures of wax, with the intention of having them carried in (to the
women's house) by the hand of the land-surveyor, Adiruma, to alienate
the mind of one of the girls and to bewitch the others. Now, how-
ever, he was brought to trial. They inflicted on him the great punish-
ment of death, such as the holy writings pronounced against him." 1
These magic practices were the work of the godless, whom the
Egyptians called the Kheft, ·after the ancient Typhonian mother,
and were prohibited by the sun-god Ra. So in Israel the old
customs of witchcraft, sorcery, calling up the spirits of the dead, were
superseded by the teacher called Moses-the phrase is used of set
purpose-who announced the new Divinity by the name of J ah,
who will be shown to be a solar god entirely distinct from the
. Jehovah of Genesis.
In the Ritual of the instructions given to the reader of a certain
sacred book, amongst other things to be done in the purificatory
preparations, the sign of Ma, goddess of truth, is to be placed on the
tongue in fresh colour (Rui), used by the scribes to denote that he
spoke with the tongue of Truth herself when he read the book to Ra.
Incense is also applied behind both ears of the priest or prophet who
reads the book. ·
The colour of Ma was red, of which word RUI is the root; red
does not appear by name as rna, but N and M permute, and NA is
the paint or RUI for writing. Ma must have signified blood, as
DAMU derives from rna (Eg.) with the article T prefixed. The red
RUI put on the tongue as typical of the truth suggests the natural
inference that the blood of the sacrifice which was to be put on the
tip of the right ear of Aaron and his sons, and on the right thum1:>
and right great toe, was meant for the mark of Ma, goddess of the
Two Truths, the Hebrew Thummim. The red on. the ears had
transferred the truth to the hearers, whereas on the tongue it applied
to the utterance. The mark of Ma in red paint is the probable ·
meaning of the vermilion, red paint, or blood, with which stones are
still bedaubed in various parts of the world. If so, each ruddled
stone reads Sut-ma, the pyramid of truth ; the pyramid, Sut, is a
form of the stone of Sut, the simpler stone being the oldest. Sut-
ma (Eg.), as a compound word means to make fast, establish truly,
and as the pyramid, Sut, signifies an offering, the red stone is the
ideograph of a true offering.
We learn from the inscription found in the tomb of Hap Sefa, son
of Ai, and high·priest of Anubis, or Apheru, the lord of Lycopolis,
that the inhabitants of Egypt, in the time of the Thirteenth Dynasty,
were accustomed, rich and poor, to make an offering of first-fruits to
their deity, just as the Hebrews were bound to do in later times.
The festivals narrated in the inscription took place at the end and
the beginning of the year, from the last day of the year (the fifth inter-
calary day) to the feast called U ak, which was celebrated on the
eighteenth of the month Taht. 2 The Hebrews, however, dated from
the equinoxes, of which Apheru was the divinity.
In Lightfoot's account of the Temple, the shewbread is described
as being laid cake by cake between canes or REEDS of gold. These
reeds or canes were not whole, like the reed itself, but represented it
as cloven in two or slit up the middle, so that, when the cakes were
placed between the halves of the divided reeds, they were the symbol
of food contained in the re·ed. Fourteen of these halves were used
in each pile; twenty-eight for the total of twelve cakes, placed in two
piles with three half-reeds placed between two cakes up to the fifth,
and only two between the fifth and sixth, the lowest cake being laid
on the plain table. The number twenty-eight is lunar in the mystical
sense. Every seventh day the old cakes were replaced by a fresh
offering. The table heaped with bread was, as the vase in the centre
shows,s a form of the hieroglyphic Hept (or Hetp), the table of the
1 La Destructzo1z des Hommes par les Dieux. Bib. Arch. vol. iv. pt. i. p. 16.
2 Brugsch, History of Eg. vol. i. 196, Eng. ed. 3 See Calmet' s Dictionary.
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS. 65
shrine heaped \~ith food, and signifying a pile of food, plenty, welcome,
peace. Hept also means the number Seven, and on the seventh day
the stale bread, sacred to the priests, was eaten.
The Egyptians, says H01·-Apollo, to " denote ancient descent, de-
picted a bundle of papyrus, and by this they intimate the primeval
food, for ·no one can find the beginning of food or generation." 1
The papyrus reed was a type of beginning, named Tufi. Af is born
of; Ap, the first; Tef, Tep, or Tufi, denotes this commencement.
Also, the Egyptians, in making their offerings to the dead or the
manes set out their cakes in the tombs upon SCAFFOLDS OF REED.2
"And the Lord said unto Moses, Thou shalt observe the feast of
weeks of the first-fruits of the wheat-harvest." 3 The offering was to
include two loaves and two Assarans of meal. This was the Hebrew
Pentecost, our Whitsuntide. The fast is assumed to have been first
instituted by the Lord for the Israelites to observe. According to
Josephus, its name is ASARTHA/ which signifies Pentecost. So far
from this originating on Mount Sinai or by any direct revelation
to Moses, the "ASHRTA" must have been an Egyptian institution
· even if it did not bear the same name.
'' AsHRTA" means a slice or portion of bread, a measure of corn ;
that is, the slice and the measure of corn are determinatives of the
word Ashrta. 5 It was probably the Sheteta or Shat-sha festival of
cuttiug harvest, whence the symbolic slice of food. Asha is to mow.
The Assaran measure of the Hebrews may be the corn-measure of
the hieroglyphics, the Kat ideograph of Asher.
In the Annals of Rameses III., 0 amongst the bread offerings to the
temple, are 441,800 buns called "Buns KALUSTA." 7 The Egyptian
Kalusta becomes the KALLISTEUS of the Greeks, a kind of cake or
bread which they beautified. Apparently it was made of the finest ears
of wheat (K.aA.A.tunixu<;). Rendered with the letter R, these buns are
KARUSTA. Ta is bread, food, offering; KARAS denotes the dead, the
corpse or mummy; Karas, a funeral. A Cornish word, CLUSTY, will
enable us to determine the nature of the bread. Clusty means close,
heavy, unfermented, dead ; it is also applied to potatoes when they are
not mealy. The Kalusta buns were unleavened, like the shewbread
of the Hebrews, eaten by the priests only, and offered to them in
piles. The PILE will identify the bread under the name of "Mar-
chc:;t"; and this in Egyptian is Merr, cakes ; Khet, the corpse; making
it one with the· "Karus-ta," the offering to the dead, which was
unleavened, as a symbol of the dead. This was offered in a pile
or in the shape of a pyramid. BuN, in Amoy, denotes the cakes
of the dead.
. l
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS. 7I
Persea tree of life, and her child as Asar is the son of the ash or the.
house, long before the mother was designated Asherah.
The Beth, rendered hangings, was the tent of the nomads, the
Aha! ('m~), an early form of the habitation or hall. Ah. (Eg.) is
the house, dwelling-place, stable; the Egyptians were beyond the
tent. Al (Ar) is the child. Now, if we render the Ahal the habita-
tion of the child, it will show how the same word can signify people,
race, family, as the 1:)0'~~11~ people of Joseph/ the child, plural
children, of the_AH, as the tent; they who were Nomads.
Ahlah (Aholah), a symbolical name for Samaria, likewise means
tl;le tent. Alah is a goddess, the habitation of the child, and in her
the tree and abode meet under one name. The Alah tree, whichever
species, is the same emblematically as the Ashe!. Thus the Hebrew
goddess Alah is one with Asherah. The tabernacle 2 is the Beth.
So also is the _inward of the Ephod. 3 The Beth is elsewhere the
palace of the king, th':! divine house. Bu-t and Peht, in Egyptian,
denote the uterus. In Hebrew, Beten (l~:t) is the womb or inside.
Clement gives a curious rendering of the meaning of Thebotha (the
ark), as "one instead of one in all places." This is the Egyptian Teb,
to be responsible for. It was a representative symbol, and is as-
suredly responsible for representing the female nature of the Hebrew
deity. The Egyptians built their Baris of the gum acacia tree, 4 the tree
of Khem, the tree of life. The name of it is Kamai, and Ka is male,
Mai, sperm : whence the word gum. The Hebrew ark was bl1ilt of
the same wood. In the hieroglyphics the acacia is Ash. In
Hebrew, Shittah (11~~) answers to Ash-tah (Eg.), the acacia wood of
the .ark (Tah, a boat). The Shetah, when made, is the Egyptian ark,
chest, box, sarcophagus, a symbol of the mos(mystical, secret and
hallowed nature, that imaged in one the womb and the tomb. We
are told that the ark of testimony contained a pot of manna and the
rod that blossomed. This rod or· staff is the Matteh (11~~). It was
the Matteh of Moab that was broken with his horn, as derisively
described by Jeremiah; 5 the Matteh of Moses and Aaron which
swallowed the serpents, and caused. the Red Sea to divide in twain
for the passage through it. The nature of this Red .Sea and serpent
will be made apparent in the myths. We have now to do with the
Matteh, the potent conqueror of the opposing power as typified by
the serpent and the Red Sea, which· was sacredly preserved in the
itinerating tabernacle of J ah. The Matteh is Egyptian, as the
MATA of the hieroglyphics, the Phallus. 6 The Matteh being the
1 Psalm lxxviii. 69. 2 Ex. xxiii. 19 and xxiv. 26. 3 Ex. xxxix. 19.
4 Herod. ii. 96. 5 xlviii. 17. · · .
6 This was a type of resurrection .in the Egyptian eschatology, tl1e image of
Khem-Horus as the sun or the risen soul on the horizon. The sexual symbolry
is as ancient as it is primitive ; for instance, the same type has been found, in
France, incised by the men of the Palreolithic age and Art, on a deer's-horn that
was buried beneath ten feet of stalagmite, and in all likelihood this was a figure
of resurrection with the cave-men as it was with the Egyptians and Hebrews.
-~
.. T ---~-,_.---;,•-:.:·... - . ..~---:~~ . -- .. ------~·--~
male image, it follows that the pot of manna was a feminine symbol,
and the two sexual types of source were the tokens of the divine
presence. This ark was the holiest of au; placed in the holy of holies
behind the second veiJ.l The Egyptians, as Mariette has discovered,
used to keep their type of this dual deity in the sa1lctttm sanctorztm
in the shape of the Ankh emblem of life and of pairing. Ankh is
identical with coupling and joining together. The Ankh, like. the
neck and ankle, denoted the join.
vVe can identify the particular form of the Two Truths by the aid
of the imagery as those belonging to the mother and child. There
was no fatherhood in the earliest religion or symbolism. The rod
that budded is the Renpu (Eg.), the branch, the sign of the young
one, the nursling of the virgin mother. In Egyptian, Rennu means
the virgin, and Rennut was the virgin mother personified. Her
Renn was the nursling and the budding branch, the Renpu was the
symbol. The mother and the male child are signified by the pot of
manna, and the rod that budded. The sanctity of the Hebrew
symbol was so great as to be divinely vindicated by miracles of
murder. Nor need we marvel at the watchful jealousy when we
know what the manna was!
The MISHKAN is used by Isaiah 2 in place of the Egyptian Karas
for the sepulchre or place of the mummy; the ark being a· type
of. both womb and tomb, birth and· re-birth. ·
The Qeresh of the tabernacle of testimony, rendered " boards," is
employed in an external sense. Its use for the deck of a ship and
for benches shows that it could not be limited merely to boards. To
judge by Egyptian, the Qeresh of the tabernacle or portable sanc-
tuary was in Egypt a form of the ark itself. The Karas is the place
of embalmment, the coffin of the mummy, and in Hebrew 3 the Karas
is the belly. KHA-RESH (Eg.) would be the temple of the· belly, i.e.
the womb. "Beloved of the Adytum, come to KHA," cries Neph-
thys to Osiris. " Thou who comest as a child each month, to spread
the water of thy soul, to distribute the bread of thy being, that the
gods may live and men also," says Isis. 4 The god came in the
monthly course of feminine periodicity to Kha, to the Karas, to the
Adytum, or holy of holies, also under the type of the young moon.
This was why the Mishkan, the Jewish tabern'acle, had ten curtains,
the number of lunar periods that· were veiled or curtained round
during the nine solar months of gestation, just as we find the
Assyrian Asherah with thirteen signs to the circle of the year. There
is in all nature but one possible origin for this reckoning. Ten
feminine periods curtained round signify the creative work, in the
physiological phase.
The people of Israel are said to have swerved from the straight
1 Heb. ix. and Ex. xvi •.33, 34· 2 xxii. 16. a Jer. li. 34·
4 Records of the Past, vol. ii. pp. 122, 123.
HEBREW CRUXES W['l'!I EGYPTIAN lLLVSTRATIONS. 73
path, become corrupt, and made a "molten image." 1 The same
"molten image" was worshipped in connection with the high places
by the people of Canaan. 2 Hosea 3 says of the Israelites, "And now
they sin more and more, and have made them molten images," and
"say of them, Let the men that sacrifice kiss the calves." These were the
calves of gold,4 the same as the molten calf of the Exodus. The'" molten
image" thus identified with the calf of Israel's worship is the Meschah,
the feminine fount called the "lying teacher." 5 This image has been
identified with the Egyptian Meska, called the place of birth. MES is
birth, and Ka is the type, the seat, tail ; Kha, the vagina type ; Mest, the
sexual part (feminine). In the earlier times the deity of Israel had given
to the people the pattern of a tabernacle of testimony, the symbol of
the divine dwelling-place,' the "tabernacle of Shiloh," afterwards
deserted by the divinity. This was called the MISHKAN. Now, the
Egyptian Meskhen is a variant of the Meska, and both designate the
same thing, the birthplace, the habitation of the child. In the escha-
tological phase the Meska, or Meskhen, is the place of purgatory and
spiritual re-birth in the Akar of Hades. This, too, appears as the
Mishkan, or dwelling-place of the wicked in the under-world. 6 The
Mes-khen (Eg.) is the interior birthplace or the womb. It was the
habitation personified in Isis by the sacred calf, the heifer, Hes ;
by the cow-headed goddess Hathor, and by Ahti (the womb), a
goddess with the head of a calf and body of a hippopotamus. The
calf or cow in Egypt was made of gold or gilded ; the "golden
Hathor" is a gilded heifer. The cast-out Meschah of the later religion
was the same image with the Mishkan of the earlier, and had the
same significance. Both represented the feminine creatory, the object
of worship when religion was in a very primitive phase, but when the
cast image or manufactured ark had superseded naked nature, the
calf was kissed, or the hindward face of the divinity of the witches
Sabbath, instead of the living likeness of Hathor or Ahti.
The root of both Meskhen and Shekinah may be found in the
Khen or Skhen (Eg.), the place, hall, bosom, womb, abode of breath.
Skhen means to give breath to, sustain, make to alight, as the bird of
the waters. The M (Eg.) adds the mother to Skhen, and AH (Eg.) the
feminine abode. The Skhen, Meskhen, or Shekinah imaged the birth-
place as a natural prototype of the dwelling-place for the presence of
creative power. The prophet Jeremiah 7 prohibits the use of the
word MESA (Nb~) applied to the deity. It is to be ignored utterly.
"The Mesa (burthen) of J ahveh shall ye mention no more." 8 When
people ask what they mean by the burthen of Jahveh and they say in
reply, " What burthen ? " they are to be forsaken. 9 " As for the
prophet, and the priest, and the people that shall say, The burden of
1 Deut. ix. 12. 2 Num. xxxiii. 52. 3 xiii. 2. 4 1Kings xii. 28 ; 2 Kings x. 29.
5 Hab. ii. r8. G Job xviii. 2 r ; xxi. 28. ' 7 Chap. xxiii.
8 Ver. 36. 9 Ver. 33· "
74 A BooK oF THE BEGINNINGS.
J ahveh I will even punish that man and his house." 1 If the burden of
Jahveh be mentioned, Israel is threatened with being utterly forgotten
and God-forsaken and becoming an everlasting reproach, a perpetual
shame. 2 Why is this? The word MESA in Hebrew means a burthen
and. to bear, and has some indefinite relation to revelation and the
utterance of oracles. Egyptian will tell us the rest. The bearing and
the burthen are those of gestation. MESA (Eg.) signifies to engender,
conceive, bear, and bring forth the child. The divinity who bears the
burthen of the child, must incluqe the feminine nature, and it has to
be shown that the Jehovah of the Genesis was the Genitrix and not a
male deity at all. Jehovah was the Hebrew great mother who bore
the burden of her child, and in the later stage of religion; when J ahveh
was worshipped in the image of the male, such words as MESA were
a reproach ; they were a ·reminder of the Meska or Meskhen, the
symbol of the birthplace. The Hebrews had not "perverted the
words of the living God," but \vere simply using the words in their
original sense, which jarred on the later consciousness.
Maimonides says the chariot seen in Ezekiel's vision :was called the
Merkabah. Merkab (.:!Y1'-') is a chariot, the chariot of the sun, an
emblem of solar worship 3 and of the cherubim. 4 In the Song of
Solomon, it is a seat belonging to a chair. The seat and chariot are
symbols of the genitrix, Kefa, or Chavah, the goddess of the Great
Bear, who was the bearer before chariots were invented. When in-
vented, the chariot is called by the name of Urt, and Chavah or Khab,
yet extant as the cab. Mer (Eg.) is a circle ; Mer-Chavah is the circle.
of Khab, the Great· Bear. Mer-Kab (Heb.) means a range of space,
and this was the circle of the seven stars. Mer-Kab (Eg.) is the circle
of going round in the figurative chariot or bark of the gods in whkh
they rode, as the seven Kabiri or Rishis. Kabni (Eg.),. English
cabin, is a name of the ship as the chariot of the waters. The first
form of the chariot, seat, boat, or bearer, was the hippopotamus, Khab,
the Hebrew Chavah. The doctrine of the Merkabah was a great
mystery in the hidden wisdom of the Kabala. The patriarchs are
denominated the chariot-throne of the Lord. Tllt'se, like the Oans,
Rishis, and Kabari, were only seven in number at first, and will be
shown to have been the seven of the chariot ~Ursa Major). Maru-
Kabuta is an Egyptian name for the chariot. Ta is the boat, and to
go in a boat.
The pillar set up by ] acob is called a Matzebah ; the word
is also rendered images, standing images, a statue or pillar of
Baal. "He put away the Matzebah of Baal." 5 "They broke down
;,;;,.,__..---
the Matzebah of Baal." 6 The word is also written with the Egyptian
terminal Matzebat. This is the Masteba or Mastebat: The same
variation is found in Mitzraim and Mestraim. The Hebrew ~ repre-
1 Jer. xxiii. 34· 2 Ver. 40. 3 2 Kings xxiii. II,
4 r Chron. xxviii. r8. · 5 z Kings iii. 2. 6 2 King iii. 57
'HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS. 75
sents the Zet or a Tes, which became both T and s; hence the permuta-
tion. Matzebah reads, as Egyptian denotes, an enclosure of the dead.
And as Sabat is the pyramid of Sut, the pillar-form answers to the
pyramid. The Phrenician M:l~r.> was a funeral monument, and one of
these memorial stones was erected by Jacob over a grave.
Now, the Mastebahs of the ancient empire were a kind of pillar or
pyramid tombs. The Mastebah is described by Mariette (previo~sly
quoted) as a sort of truncated pyramid built of enormous stones, and
covering with a massive lid the well at the bottom of which reposed
the mummy.1 But to the Eygptian mind, re-birth was not only
synonymous with death, it took the place of it, and in the form of
Mes-tabah, birth (Mes) takes the place of death (Mut), and Mastebah
is the sarcophagus or coffin considered as the place of re-birth. The
Teba or Tabah is not limited to the box or chest. It is also the ark of
the waters. This represented in a living form was Teb, the water cow,
and goddess of" the seven stars j the cow preceding the ark and box
as a type. Teb or Tep means primordial, the first, and the Teb-ah,
or first abode, the womb, was the model of the tomb as the place of
re-birth; .hence Mes-tabah. The womb Ah-ti is the dual or redupli-
cating house, and such in the eschatological sense was the Mastebah,
the Tebah of re-birth.
The Mastebah was the image of the genitrix, hence the Beth of
AI (Bethel), the house of AI (or Ar, the child), hence also the name
of Luz, 2 "at first"; Laz being the goddess, consort of Ncrgal and the
Arabian Venus, Egyptian Resh, as a name of the temple. AI, the
child, is Baal,-the prefix representing the Egyptian article, and the
pillar of Baal is the Matzebat or Mastebat,-Bar-Sut, whose name is
written with the pyramid sign. Thus the Hebrew pillar was one
with the pyramid, and it was the symbol of Baal, as the other was
the sign of Sut, the Bar or Baal of Egypt. The Sphinx was an
emblem of the same twofold nature, and the Mastebah of the
Sphinx is thus identified with the truncated pyramid and the Hebrew
pillar as the place of re-birth. The conical pillar is a _well-known
emblem of Venus Genitrix. The present point, however, is to identify
the imagery as Egyptian and Typhonian, belonging to the primal
worship of the mother and child.
The pyramid of Sakkarah has seven steps ; the Great Pyramid
seven chambers; the temple of Seti at Abydus, seven sanctuaries.
One of the two stones of the Druids was the. Seven-stone or Syth-
stone, called also the Yoni-stone; the stone of"the Hebrew deity has
seven eyes. 3 The origin of this number seven will be found in
the seven stars of the Great Bear or Typhpn. Seven, in Egyptian,
· is Hepti (interchangeable with Khepti and Sebti, Suti or Sut). ·The
- pyramid, the pillar, the stone then were types of Sut-Typhon, in whom
i Mommients of Upper E'({ypt, p. 73· 2 Gen. xxviii. 19.
ll Zech. iii. and iv.
A BooK oF THE BEGINNINGs.
in Egyptian, Masiu is the night of the last day of the year, and the
evening meal of the first day of the new. These are the Masiu. Mas
means the child, birth, anointed, and I u is two. Two days "\vere thus
devoted to the new birth or Mas, and with the number 358 these com-
plete the number of days in the Egyptian year, 360. The Messiach, the
child, anointed, born as Iach in Israel, was born every year in Egyptian
myth. The branch is the hieroglyphic sign of one year. Mencham,
however, has another relation to the branch than this. In Egyptian
Menkam is a kind or quantity of wine,1 with the Bacchic branch of
the vine for its determinative; the branch and comforter in one! It
is the ·vine on its props, therefore the sustaining branch, as was the
Messiah son, who as Horus, is called the substance and supporter of
the father.
The wards in Genesis, 2 IBA SHILOH (n','~ ~.:1'), rendered
Shiloh shall come, are much increased in vigour by the Egyptian
Uba, to pass through to the other side in spit~ of opposition ; to work
the way through as the PASSER (gimlet). The Shiloh, in Egyptian
Serah, is . the revealer, the consoler ; and Uba is a ·deity, him who
passes through or is bound to come. Khem-Horus is called the
PASSER. The Shiloh was the RETURNING one. HEB (Eg.) for the
Ibis, the messenger, means to return. Whether stellar, lunar, or solar
the Shiloh was periodic.
The Mesuauth is the Talmudic. name of a fire-signal made by the
Jews at the time of new moon. Mesu is birth. At corresponds to
the Hebrew word for sign and signal. At is also the time-circle, the
round; the earlier Aft denotes the circle of the four quarters of the
moon. Meshu (Eg.) signifies to turn back. Thus the Mesuauth is
the sign of new moon, as the turner back, the returner of the four
quarters.
In the Mishna the names of God. in the Scriptures are termed
Azkeruth (n,,lltN), and the signification, "name of God," as the
highest and holiest has arisen out of sacrifice. ,,.::lti1 means to sacrifice.8
In Egyptian, the victim bound for the sacrifice is the Kheri. The
Kher, or Har, was the son, word, Logos. With the feminine terminal
T, this is the Khart, the child, as son of the mother. Har-pi-
Khart, the child, was one great type of the sacrificial victim in the
solar myth, as the sun of autumn equinox and winter solstice,
that descended and diminished, suffered and died to rise again as
the younger Har, the sun of the resurrection. As is sacrifice ;
one possible reading of the name of Asar (Osiris) is the sacrificial
son, and in one character Osiris was the saviour victim. Kheri (Eg.)
denotes this victim bound for the sacrifice both in the human form
and as the cow. The cow, Hes, was an early type of the mother,
and the calf was offered up as her child. The HESM is the spot of
sacrifice. Hes (As) was the sacred calf adored as 'Isis. The Kheru
1 Denkmiiler, l.i. I 29. 2 Chap. xlix_. 10. 3 Is. lxvi. 3·
,- -~--.-·---~--
ORIGEN says that all the neighbouring nations borrowed their reli-
gious rites and ceremonies from the Egyptians. 1 Sanchoniathon,
accorqing to Eusebius, expressly derives his cosmogony from the
Egyptian Taht. He says: "These things are written in the cosmo-
gony of Taautus, and in his memoirs, and from the conjectures and
evidences which his mind _saw and found out, and wherewith he hath
enlightened us." 2 That is, he quotes from the Hermetic Books assigned
to Taht, the divine scribe: the god of learning, the Egyptian ·word,
whilst speaking of Taautus as if he had been human. The Ph~ni
cians derived their divinities, including Taautus, and thei~ mythology,
unite, join together, bind, make fast, or establish. Taht is the servant
of RA, Dun is the servant of J AH. The genealogy also tends to
show their identity.
Taht is lord of the eighth region or region of the eight, Ash-
muneim or Smen. These eight have not been explained in Egypt
where Taht had superseded Sut when the monuments begin. · Ac-
cording to the present readin.g, which will be substantiated bit by bit,
the first seven of all mythology are the seven stars in Ursa Major, the I
•i
primal type of a septenary of divinities. These in one form are called
the seven sons o.f Ptah, in another, of Sydik, and in the Hebrew form
the sons of GAISH (~'V from ~lV) who will be traced to the seven
in the Great Bear, the Egyptian KHEPSH.1 Of these seven, whether
considered to be one in the Genitrix, or seven, as the ARI (sons, com-
panions), Taht, formerly Sut, was the manifester. These seven
furnished the seven T AAS, seven gods of the word or speech, and Sut
(dogstar) or Taht (lunar god) was their word, speech, logos personified.
The seven are represented by Sefekh the consort of Taht whose name
signifies No.7 by which we know that as Taht was formerly Sut,
Sefekh was the earlier Kep or Khepsh, and her name may read
Sef, otherwise Kef, the Sieve being a well-known sign of alternation.
The eight then are composed of the septenary and the dogstar (Sut
Anubis) or Taht, the later lunar manifester. ·
The Phrenician Esmun is the.eighth to the seven sons of Sydik and
Esmun is the same as Taht, lord of Smen, the region of eight.
It is now proposed to identify Dud with Taht, as the eighth, and David
as the eighth son of Jesse with the manifester of the seven as the sons
of Gaish. An Egyptian deity appears in the Ritual by the name of
AASH, who fs the hard and immovable. The Assyrian Assur, god
of the eight rays, he who stands alone, probably derives from this
beginning. For Sydik is also known as the god of the eight rays/a
Ash-ar is the son, Ar, of Ash, As or Hes, whose oldest form is that of
the goddess of the seven stars, the son who was first represented by
the dogstar. The Hebrew form of AASH we take to be Jesse the
parent of the seven sons, with David for the eighth. This would
identify David with Taht, Lord of the Eight, and the eighth region,
both being mythological. Jesse has eight sons, and as with the
Kabiri, nothing is recorded of their mother, the father having
taken her place. Taht is the manifester and revealer. So ·David
reveals himself to Samuel who comes to select from the eight sons
the one who is to be anointed. Tut means unction, and Taht is the
anointed of the Lord. The imagery shows Jesse to be feminine.
Jesse is identified with the serpent and the tree, both feminine
symbols. Jesse is called NACHASH, the serpent. 3 The· Targum to
_·_"\*
Ruth iv. 22 says Obed begat Ishai (Jesse) whose name is NACHASH,
because there was not found in him iniquity or corruption. And
he lived many days until was fulfilled before J ahveh the counsel
which the serpent gave to Chavvah (Eve) the wife of Adam, to eat of
the tree of the fruit of which when they did eat they were able to
discern between good and evil. They make N achash, the serpent,
says Jerome,1 to be another name of }esse, because he had no sin
except what he contracted from the original serpent, and thus David
inherited none. Strange reasons these for calling Jesse after the
serpent ! There is more however in the word N achash than the ser-
pent. Every one is familiar with the Greek tree ef knowledge with
the serpent twined round it, fawning and inviting the beholder to
partake of the fruit. In Egyptian the NEKA is the serpent of evil,
Sanskrit Naga, the Nekiru or Devil of the African Yula dialect.
Neka (Eg.) also means to provoke, play false, and delude.
The Egyptian tree of life is the Ash. Thus the word N ACHASH
contains the Egyptian names of the typical tree and Typhonian ser-
pent, which do not directly appear in the Hebrew. The serpent
and tree or stauros are inseparable according to the types. Jes~e
has also descended to. us as the tree of life (the ash or Persea fig-
tree in Egypt) which was to produce the fruit and leaves of healing as
an antidote to the serpent, and the fruit of the other tree. The Jews
had not preserved the legend quite correctly, nor had they the buried
wisdom of Egypt to refer to as we have to-day. Still Jesse as the
tree of life from whose root the branch was to spring is preserved and
~-· the tree is for ever feminine as birth-giver to the branch. The .tree of
Jesse with a genealogy is often to be seen in the rer~dos and east
windows of English churches. There is one at Dorchester in which
Jesse is the recumbent root of the tree, and a list of twenty-five
names culminates in that of Jesus the latest branch; The branch of
this·tree is David. So is Taht who carries the branch in his hand. as
his emblem, the branch being typical of the manifester.
J amblichus 2 makes the remark that Hermes the god of learning and
language was formerly considered as the common property ·of the
priests, and the power who presides over the true science concerning
the gods, is one and the same universally. Hence our ancestors de-
dicated to him the inventions of their wisdom, inscribing all their own
commentaries with the name of Hermes. In Egypt these were assigned
to Taht (Hermes),and David is the Hebrew Hermes or Taht..
There is an Egyptian form of the word Taht as Atet, speech, to
speak, and this appears in the Hebrew ADUTH (n~,v) the name
of the revealed psalm ; 8 Taht or David being the revealer as scribe
of the gods and lord of the divine words. Indeed the Book of Taht
is apparently quoted in Psalm xi. 7· "Then said I, Lo, I come; in the
volume of the book written of me." Taht wrote the book of the
1 Qu. Heb. in 2 Sam. xvii. 25. 2 De Myst, i. I. a Ps. Ix.
EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs. 83
coming of the solar lord, Har (Horus), and this is one of the Psalms
of David the Hebrew scribe of the Lord. · ·
It is said of the "Lord" celebrated by David in the Psalms that
"He shall stand at the right hand of the poor, to save (him) from
the judges of his soul." 1 And in the Egyptian judgment Har, the-
lord, is the defender, intercessor, and saviour of the poor souls that
have to pass the forty-two tribunals of their judges and the great
judgment-seat of Osiris himself. Horus stands between them and
the devourer of souls ; he appeals for them in a praying attitude with
clasped hands, he who is called Horus the redeemer, the lord of life,
the vicarious justifier of thdse whose lives were right.
Taht the moon-god is the lord of a place variously named Smen
(Ashmuneim) Sesennu and Annu. It was .the place of dispensing,
purifying and preparing as Smen ; the place of agitation, distraction,
torment, and change,· as Sesennu, and the place of repetition as
Annu. As Smen it was Sabean, as Sesennu it was lunar, as Annu
solar. From the first it was the seat of the eight gods, the seven of
the Great Bear and Sut ; the eighth being the manifester of the seven.
When Taht superseded Sut he became the manifester of the seven,
because lunar time had been established as truer than the time of the
stars.' At last the solar Horus was elevated to the divine supremacy
and Taht was made subsidiary to the solar measurer of time and
saviour of souls from the abyss. Taht the sCFibe and registrar kept
the sacred records in this region, portions of which are said to have
been written by the very finger of the god himself. Taht makes the
invocations on behalf of the souls in Sesennu, ·and pleads their cause
at the great tribunal. He is the· Psalmist of the. Egyptian Book of ·---,
the De~d. On a coffin of the twenty-sixth dynasty, Horus the re-
deemer of souls in Sesennu, announces to the deceased that Taht
himself has brought the books of the divine words or hermetic writings,2
These books contained the utterances of the soul in its passage from
earth, its transit across the Hades and ascent to the presence of the
sun expressed by the Egyptian David. ,
Sesennu from Ses, No.6, and Sen No. 2, reads No.8, and is_ the
region of the eight ; the ogdoad in divinities, and octave in music. In
Hebrew six is shesh, and zen or shen represents the Egyptian sen, for
two. The equivalent for Sesennu in Hebrew with the plural terminal
"im," would be Sesenim or Sheshenim. This name is found in the
title of Psalm lxxx. "To the chief musician upon SIIESHENIM
Aduth." lq the heading to Psalm lx. it appears as " SHESHAN
Aduth."
The Hebrew n11,~ is a third form of ATET (Eg.) to speak, speech
(Tet, Taht), and SHE1'U to recite and shout, or proclaim aloud (Sut
being.the earlier Taht). The thing uttered may be a law, precept, or
a psalm. The Hebrew ~heshen has the meaning of joy, which does
1 Ps. cix. 31. 2 Lepsius, Abth. iii. BI. 276.
G 2
A BooK oF THE BEGINNINGS.
not apply to these two psalms, one of which, in the A. V. is headed
the "Miseries of the Church," and the other, "David prays for
Deliverance." N!;!ither of them contains any expression of joy. But
may not this name indicate the Sesen or Sesennu of the region of
Taht? These two psalms would then contain the utterances of Taht
or David in the place of travail, wrestling, distraction, on behalf of
souls that suffered from purgatorial pangs in the process of sloughing
the clinging skin of the old life, and undergoing the pains of purifica-
tion in Smen, awaiting and praying and crying for deliverance,
Psalm lx. is ascribed to David "when he strove with Aram-Naharaim,"
which is the name of the Land of the Two Streams, in Mesopotamia,
or in the Planisphere, where it is the region of the Two Waters of the
cdestial Nahar or Nile. That was the region of Sesennu in the
astronomical allegory.
Sesennu or Smen (Ashmunein) was the place of preparing andre-
establishing. The word SMEN means to constitute, make durable,
fixed ; to establish the son in place of the father. The Myth is
alluded to in Psalm lxxx. verse 17," Let thy hand be upon the man of
thy right hand, upon the son of man (whom) thou madest strong for
thyself." ·The son and the man of. the right hand was Horus who was
established in the place of the father in SMEN or Sesennu, i.e.
Sheshenim.
We have seen that the SMEN of the Ritual, the region of the Dead,
the Shades, the place of change, torment, preparation, salvation, and
re-establishing of the mummy for the second life, is reproduced in
the Hebrew )O~~· plural, Eshmannim, of Isaiah/ as the desolate
places of the dead in the netherworld ; SESENNU is extant in the
Hebrew plural form of SHESHENIM. Two Egyptian names for one
and the same region are thus found in Hebrew. The sixth and the
twelfth Psalms are inscribed "to the chief musician on Neginoth;
upon SHEMINITH," in the margin "upon the eighth." The usual
Hebrew forms of the word for the eighth are S'MONEH and
SHMENI. SHEMINITH only occurs here, and in Chronicles xv. 21,
and then in relation to music. The eighth of course suggests the
octave, but beyond that meaning, Smen is the region of the eight
great gods, and SHEMINITH, for the eighth, adds a third form of the
name of the eighth region over which Taht was lord, the scribe, the
psalmist, who gave utterance to the spirits there, or, as it is termed,
wrote the Books of the Dead, fragments of which are contained in
the Ritual.
The eight gods of Sesennu are thus addressed in the Ritual: 2
" Oh, ye chiefgods of Sesennu, greatest on the first of the month, less o1z
the 15th I" that is, in relation to the two phases of the waxing and
waning moon. In the Hebrew rechauffl, the original subject-matter
has been, to. a great extent, divorced fr<_:>m the phenomena by which
1 Ch. lix. 91 I o. 2 Ch. cxvi.
EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs. 85
alone it can be read, and thus it becomes invested with all the
vastness of limitless vagueness, and all the sublimity of uttermost
indefiniteness. The first of the two Psalms on the eighth region
immediately precedes· the one 1 concerning the Dabrai of Kush,
or hinder part of the north. The cries from the depths uttered by
the suffering soul, and written by the Psalmist David, are in keeping
with those inscribed by the hand of Taht for the deceased when
passing through the place of trouble, torment, agitation, and dis-
traction (Sesennu). "0 Lord! how long? Return, 0 Lord, deliver
my soul; oh, save me for thy mercies' sake. Oh, let the wickedness
of the wicked come to an end, but establish the just." The children
of wickedness, the Typhonian conspirators, were strangled on the
floor of Sesennu. 2 The great adversary of the sun and of so~ls
was finally conquered in this place, which was also the Tattu of the
solar myth, the region of establishing for ever. The cry for the Lord
to return is the same as that of the Osirian deceased for Har, his
lord, who is the sun that passes through the world of the dead to
illumine the gloom of the shades, revivify the shadows of the dead
and make a way for them, by opening the gates of the prison-house,
into the land of eternal birth.
The Iooth Psalm is still advertised as a Psalm of Taht, in Hebrew
THUDH (n,ln) the word rendered PRAISE and THANKSGIVING.
To "publish with the Voice of THUDH" 3 is to proclaim with the voice
of Taht, whose name signifies the mouth, tongue, speech, discourse, to
speak, and tell, and who was the psalmist, glorifier, and thanksgiver
personified.
Taht, the word, the male Logos, the Egyptian Psalmist, has
for consort a GODDESS called the Mistress of the Writings. 4 Her
name is written Sefekh, which signifies the No.7· The present writer
holds that she was a survival of the old goddess of the Seven Stars who
was called the "Living Word" at Ombos, brought on in the lunar
mythos as consort of Taht. In Hebrew the Sephr is a Master or
Mistress .of the Writings; a keeper of the rolls as well as the name of
the Scribe and of the Writings themselves. The psalms are chiefly
ascribed to David and Asaph, and these are equivalent to Taht and
Sefekh, the Egyptian Lord of the Divine Words and the Mistress of
the Writings. One meaning of Sefekh's name is to capture, register,
keep ; and in the Hebrew Asaph signifies to collect, gather up, gather
together, store up. Asaph is the collector. Sefkh is the keeper of
the writings. If David be the Hebrew Taht, it follows that the ori-
ginal of the Psalmist Asaph is Sef or Sefkh. Moreover the Jews have
a work specially called Sepher or Sifre, of unknown age. It is often
quot~d in the Talmud as one of the most ancient sources. It is in-
definitely older than the Mishna, although it was redacted l31ter from
1 Ps. vii. 2 Ch. xvii.
3 P3. xxvi. 4 Wilkinson, Pl. 54·
86 A BooK oF THE BEGINNINGs.
the 9ral tradition. 1 Probably this work preserves the name of Sef,
the feminine scribe and secretary of the gods :who is depicted· as the
writer, as well as named Mistress of the Writings.
Certain headings and titles of the Psalms are amongst the words
most obscure to the Jews themselves. Some of these compositions
are called MICHTAMS of David, rendered in the margin golden, i.e.
goldenly-precious psalms. This is Egyptian. MAK is a composition,
whence the Makar or composer, and TAM is the name of gold. Here
a clue to the Egyptian origin is preserved. ·
Psalm vii. is entitled the SHIGGAION of David, the same word
with the Egyptian terminal Shiggionoth is found Habakkuk iii. I.
Hebrew does not explain it. The psalm begins "0 Lord, . . . in
thee do I put my trust . . . save me. Establish the just." (v. 9.)
SEKHEN (Eg.) means to support, sustain, give rest. The Sekhent
image is the PROP on which the heavens are established, also the
double crown. The Prayer of David is to the SUSTAINER; that of
Habakkuk to the establisher who wi\1 make his feet firm in slippery
places. ·
SKHENI is an Egyptian god who impersonates the prop as the two
arms of Ra. He is the Egyptian Skambha. Osiris is likewise pour-
trayed as the Skhen or Prop, in a personification of the divine Sus-
tainer. The fundamental sense, however, of a psalm called )''~ti
may be found in SEKHENU (Eg.), to plead, to tell, to contest. It will
therefore bear the sense of wrestling with in prayer, as the speaker does
in the psalm.
Psalm lxi. is to the chief musician upon NEGINAH. According
to Fuerst, NEGINAH means a song of derision in Psalms lxix. 12,
and Job xxx. 9· Nekhi (Eg.) is derision, but if we read "I am thy
derision," 2 no song is demanded. So in Psalm lxix. I 2, if we read I was
the derision, (m\~)) of the drunkards there is no "Song," and in
Lamentations iii. I4, if we should read " I was their derision ; their
derision all the day," there is no "Song " or a song of derision has
to be understood, which is only explained by NEKHI. Jeremiah says
" I was a pn~ to all my people ; a CMN) all the day." He was a
laughing-stock, and probably the subject of songs of derision, but the
Egyptian clinches it. The word NAKHNU (Eg.) denotes youthfulness
and the young. This shows the word Neginah has more meanings
than one. Thus the proper interpretation of Lamentations, v. I4,
is possibly the YOUNG men have· lost their youthfulness; and that
of Psalm lxxvii. 6, " I call to remembrance my youth," i.n the night,
in antithesis to the previous verse, ''I have considered the days of
old." The connection, however, between the musical instrument
and youth is illustrated by the Nefer (Eg.), which is a viol, and
the wor4 Nefer denotes th~ youth, music being an expression of
youthfulness and the voice of its spirit. . NAKHEN (Eg.) also
1 Deutsch, Remains, p. 66, 2 Job XXX, 9•
EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs. 87
signifies false, lapse, slaughter, destruction. Psalm lv. breathes
· slaughter against the Ziphim ; and this is one of the Neginoth.
From which it follows that the title expresses various characters
of the Psalms, although it became a general name associated witli
the musical instrument.
M;..SCHIL is a term found in the titles. Hebrew gives no primary
account of the word, and it is usually derived from SAKAL, to give
instruction. This is the Egyptian Sekher, to give counsel and
instruct. But such is not the meaning of MASCliiL. We find it
in a "Psalm of David, Maschil;" 1 "To the chief musician, Maschil;" 2
"For the sons of Korah, Maschil;" 3 "To the chief musician upon
Mahalath, Maschil ; " 4 " On N eginoth, Maschil ; " 5 " Maschil of
Asaph;" 6 " Maschil of Heman." 7 In this instance Maschil is synony-
mous with a Psalm or Prayer, which is a cry from the depths, like
many of the Psalms :-
" I am counted with them that go down into the pit."
"Thou hast laid me in the lowest pit, in darkness, in the deeps."
" I am shut up, and (cannot come forth."
"Wilt thou show wonders to the dead ? "
" Shall thy loving-kindness be declared in the grave ? "
The speaker is in the MESKAR of the Egyptian Hades.
The Meska, Meskar, or Mesken (Eg.) are names of the birth-·
_place and the eschatological place of rebirth, from Mes, generation
and birth, whence the re-generation and re-birth of the Mes-iah. The
type exists in the Hebrew MISHKAN, for the tabernacle, habitation,
and dwelling-place, the MISHCHAR, for the womb of the dawn; 8 and
the MISHKAB, the couch, which is at once the bed of the living and
the dead; the womb and the tomb, as shown by the various texts.
In the Ritual the place of re-birth for the deceased is also called the
Meska, Meskhen, or Meskar. Now it will be shown that certain
utterances for deliverance found in the Psalms are the same as those
in the Book of the Dead, therefore we connect Maschil with the
Egyptian Meskar. In this way. The Meskar, or purgatory, was the
place in the Hades where the souls in bondage awaited and prayed
for re-birth. They were in pain, in prison, undergoing the pangs
of punishment. In Hebrew this is ,~0'-', the enclosing, imprisoning,
whence a prison or place of confinement, the Meskar. Mas-kher ·
(Eg.) is a cry of supplication for this re-birth in the Meskar, Meska,
or Meskhen,-a Prayer or Psalm of the new birth. It may be noted
that from the name of this Meskhen, or purgatory in the lower regions,
comes the Hebrew Meschen, .to be bowed down, low and poor;
the state of being low and wretched ; the Maltese, Aramaic, and
Arabic Meschen; Italian, Meschino; French, Mesquin; Portuguese,
• Psalm xxxii. 2 Psalm Iii. 3 Psalm xlv.
4 Psalm !iii. ·' Psalm Iiv. 6 Psalm lxxiv.
7 Psalm Ixxxviii. 8 Psalm ex. 3·
88 A BooK OF THE BEGINNINGS.
Mesquinho, and English Meskins. The Maschil was the prayer
or utterance from the depths, the Kars of the Hades. The continual
prayers for the sons of Qorah uphold the sense here assigned to
Maschil. Qorah was fabled to have been swallowed alive by the
earth. Prayers for the sons of Qorah are similar to those for souls
in purgatory offered up by the Roman Church.
The blind and fumbling helplessness of the unskilled, the IDIOTES,
in representing the myth as miracle, is at times very pitiful, as· in this
case of the sons of Qorah. The name of Qorah in Hebrew signifies
an accident, a sudden hap, such as was the fate assigned to the sons
when the earth opened and_ swallowed them. Qora denotes crying
and calling. KHERU (Eg.) means the evil ones, the fallen enemies.
But the full form of the word is QoRACH, unused in Hebrew, which
means to FREEZE and STIFFEN with cold. AKH (Eg.) denotes the
dead, and QORACH identifies the dead below, in the KAR of the
underworld, those who were cut off. QORAH for baldness, has a deri-
vative sense from cutting off the hair for the dead; the Sons of
QORACH. This group of Psalms utters the cries of those whom the
earth has swallowed, just as it swallows the souls in the "Book of
the Hades." 1
In one of these (49) the speaker says, "My mouth shall speak of
WISDOM"-that means according to the Gnosis-" I will incline mine
ear to a Parable; I will open my dark saying upon the harp." This
was one of the CHEEDAH or KHETU (Eg.), secret things, things shut
and sealed to those who re-wrote the mythos as history. In this
psalm the sons of Qorah are the wicked who are laid like sheep in
the grave for death to feed on, the unredeemed for whom there is no
resurrection ; hence· they are the sons of the house of hell. "I
remember thee from the hill Mitzar." 2 Mitzar is the star of the Mest
in the Great Bear, the' type of the birthplace, and the speaker is in the
place of re-birth. "Thou hast sore broken us in the place of dragons,
and covered us with the shadow of death." 3 That is in the deep, the
place of Apophis, the Hades to which the sons of Qorah had sunk
One of these Maschils is a prayer of David when "the Ziphim .
came and said to Saul, 'Doth not David hide himself with us?' " 4
The Ziphim belong to mythology. The Sefr is a gryphon or Ty-
phonian genie. Sephui is to torment, torture, punish. Sef to refine
by fire. Shept denotes terror, terrible, to terrify, be demonial. The
speaker, like the Osirian of the Ritual, is passing through the world
of the dead ; the Hebrew Sheol.
Psalm liii. is upon n~n~ (Machalath or Mahalath) Maschil. Maha
(Eg.) is the sepulchre, the enclosure of the dead. RAT (Eg.) is the
steps or staircase.. If we read Mak, a composition, the name would
denote a Psalm of the Ascent, and the Makalath-Maschil would
1 Records of the Past; val. x. 2 Ps. xlii. 6.
3 Ps. xliv. 19. 4 Ps. liv.
EGYPTIAN ORIGINES IN THE HEBREW SCRIPTURES. 89
signify the prayer for re-birth uttered on the steps, well known to
the Book of the Dead. Now the name given to fifteen Psalms,
cxx. to cxxxiv., is in Hebrew ''A Song of Ascents." The Hebrew
nt,v~ means a step, ascent, degree, division, the plural being mt,v~ in
the inscription of these fifteen Psalms, or songs of the steps, de-
grees, divisions of the ascent. n1t,11 stands for mv~ 1 in the ascent of
Solomon.
The translators and interpreters have had no clue to the nature of
these fifteen steps or degrees, of which they have given accounts as
divergent as they have been unsatisfactory; but theymay be studied
in the Ritual, where there are (apparently) thirty-six Seba or gate-
ways in the great abode corresponding to the thirty~six Decans of
the zodiac. They are divided into the numbers twenty-one and
fifteen. Some of these look like repetitions, but all that concerns
us at present is the fifteen gates of the ascent, which end at the
place of putting on the upper crown on the day of the festival of the
Adjustment of the Year, 2 at the time of the vernal equinox. This
is the Makha, the level, the balance, place of poise, in the region of
Annu, the sign of which is the upright " TEKHU" of the scales or
Makhu. Mj:lll~ in Hebrew has a similar meaning, as the ledge of a
level roo£ This place of the equinox is also localized in the Hebrew
Macha, the name of a region that bounded the East-Jordan land, and
lay between it and the north. The Arru or Arrut (Eg.) are the steps,
the staircase of the ascent from the underworld, and the god Osiris
is pourtrayed as forming the prop (Skhent) of the balance placed at
the head of a staircase, which men are ascending, as " Osiris, the
lord of Rusta, the same who is at the top of the staircase."
In the Chaldee these Psalms are called a song that was sung on
the steps of the abyss. This explanation is said to be founded on a
Hebrew tradition, 3 which relates that when the foundations of the
temple were being laid there came out of the earth a great quantity
of water, to the height of fifteen cubits, which would have drowned the
whole world, if Achitophel had not stopped its progress by writing
the ineffable name of J ahveh on the fifteen steps of the temple. Psalm
cxxx. is referred to the same event. The Hebrew tradition is but
another name for Egyptian Myth. Fifteen cubits were the typical
measure of an inundation.
The steps of the Abyss belong to the Ritual. The God Shu is
depicted in hieroglyphic legends as standing on the steps of the Abyss,
where, with uplifted arms, he sustains the sun and afflicts the race of
the wicked in SMEN (Sesennu).
We shall draw a brief parallel between the fifteen gates in the
Ritual and the fifteen Psalms of the steps. The first gate is that
of the" Mistress of Terrors/ the Mistress destroying those falsifying
words."
1 2 Chron. ix. 4- 2 Ch. 147. 3 Calmet's Dictionary. Psalms.
A BooK OF THE BEGINNINGS.
the son of Saturn, 1 and in the Ritual he is Taht, otherwise Sut, who
was the first form of Hermes. Other notes of genuineness might be
cited. In introducing the Hymn of Regeneration, Hermes instructs
Taht, and says, " 0 Son, do thou, standing in the· open air, worship,
looking to the North ~Vind about t/ze going down of the Su1t, and to the
South when the Smz ariseth," which is according to the earliest orienting,
when the two, Heavens were North and South in the pre-solar reckoning.
This Hymn, or Holy Speech, is one of the Psalms of Taht. '
"Let all t/ze Nature of the world mtertain t/ze hearing of this Hymn.
Be opened, 0 Earth, and let all the Treasu1'e of the Rain be opened.
You Trees tremble not, for I will sing, and praise the Lord of the
C1'eation, and the All, and the One.
Be opened you Heavens, ye Winds stand still, and let t/ze immortal
Circle of God receive these words,
For I will sing, and praise him that created all t/zings, that fixed the
Earth, and hung up .the Heavens,· and commanded the sweet W titer to
come out of the Ocean, into all tlze World inhabited, and not inhabited,
to the use and nourishment of all things, or men.
That commanded the fire to shine for every action, both to Gods and Men.
Let us altogether give him blessing, which rideth upon the Heavens,
the Creator of all Nature.
This is he, that is the Eye of the Mind, and Will; accept the praise of
my Po'l:Vers.
0 all ye Powers that are in me, praise the One, and the All.
. Sing together with my Will, all you Powers that are in me.
0 Holy Know/edge, beit!g enlightened by thee, I magnify the intelli-
gible Light, and rejoice in the :Joy of the Mind.
All my Powers sing praise with me, and thou my Continence, sing
praise my Righteousness by me; praise that whiclt is righteous.
0 Communion which is in me, praise the All.
. By me the Truth sings praise to the Truth, the Good praiseth the Good.
0 Life, 0 Light,from us unto you comes this praise and tlzanksgiving.
1 give thanks unto thee, 0 Father, the operation or act of my Powers.
I give thanks unto thee, 0 God, the Power of my operations.
By me thy Word sings praise unto thee, receive by me this reasonable
(or verbal) Sacrifice in words.
, The powers that are in me cry these things, they praise tlze All, they
fulfil thy Will; thy Will and Counsel is from thee unto thee.
0 All, receive a reasonable Sacrifice from all things.
0 Life, save all that is in us; 0 Lz''ght enlighten, 0 God the Spirit;
for the Mind guideth (or feedeth) the Word: 0 Spirit-bearing Workman.
Thou art God, thy Man crieth these things unto thee, by the Fire, by
the Air, by tke Earth, by the Water, by the Spirit, by thy Creatures.
Fro1n eternity I have found (means to) bless and praise thee, and I
have wlzat I seek,· for I rest in thy Will."
1. Book iv. ver. 14.
EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs. 101
St kn n u
of the lunar zodiac and established th~ month of the moon. Taht
is followed by a moon-god Khunsu, who is the child of both sun and
moon, the divinity of soli-lunar time. Khunsu is the Prince of Peace,
or Nefer-Hept. The Hebrew Khunsu is Solomon the son of David,
the promised luni-so.lar son. And here the Egyptian SUTKENNUI, to
accompany, is in perfect accordance with the typology. The son was
always of a twofold nature, whether stellar as Sut, or solar as Horus,
but the blending of the soli-lunar types in one, as Khunsu, was a par-
ticular form of accompanying and of presenting the twin nature of
the TZIDKENU BIFORMIS; it was the latest and most perfect fulfil-
ment of the sonship in which the dual nature was reproduced.
Khunsu was the branch personified, in token whereof he carried the
branch of the Thirty Years, the number of the Messiah-Son. The VUL-
GATE renders the branch 1 by ORIENS, that is Horus of Egypt, the
solar form of the son. But the branch of David promised to him, in
the character of Taht the moon-god, is the soli-lunar son who was
Khunsu, the N efer-hept or Perfect Peace in Egypt, and Solomon in
Israel. The allegorical nature of the passage and its celestial relation-
ship is proved by what follows respecting the land of Egypt and the
north. The days are to come when they shall no longer say, the
Lord led them up out of Egypt, but out of the North. ,
The north is Khept, the Egypt of the heavens, and the allusion is
to the beginning in and with the north, the Great Bear and the super-
seding of Sut by Taht who was again followed by Khunsu the Iuni-
solar son, as the branch of Amen-Ra and Maut.
When the wonderful child is born to Lamech in the Book of Enoch, 2
Enoch says, " the Lord will effect a new thing upon the earth."
The \Vonderful Child in this instance was Noah, who initiated the
new order of things after the fall in heaven and the flood on earth.
The first of these 7.uoudeifu!s (o·~~El) was Sut-Anush, the wolf-hound or
dog-star type of the son, the earliest male builder of the celestial
temple. Next came Sut-Har, the sun-and-sirius type; then Taht
the lunar type, and lastly Khunsu who united the lunar and solar
cycles in one cult, as did Iu-em-hept in another, and Solomon
in Israel. Each of the last three was a re-builder of the temple in
heaven, the perfecter of the work begun by their predecessors.
So far from this being matter of prophecy applying to Jesus Christ,
it had been already fulfilled in Khunsu, the Egyptian TZIDKENU or
double god, who, according to Macrobius, 3 was primeval among the
Egyptians, but who is stated by Herodotus to belong to the order
of the twelve great gods of Egypt. He appears on a tablet of the
eighteenth dynasty which was found by General Vyse in the quarries
of Tourah, where he is called the eldest son of Amen.
The Hiram King of Tyre, who in the Hebrew myths and masonic
mysteries is associated with Solomon as co-builder of the temple, is
1 Zech. vi. 12. 2 Ch. cv. 3 Saturn, i. 20.
104 A · BooK oF THE BEGINNINGS.
doubtless a form of the Har, Horus, Oriens, the solar half of the luni-
solar god found in Khunsu ; this is corroborated by the conjunction
of Solomon and Hiram, in fitting out the fleet for India or the south
(Khentu). Another personification of the Har-Sun may be found in
Solomon's brother Adoni-Jah, who is Jah-Adonai, the Hebrew solar
A don.
Solomon is reputed to have made gold as common as stones in the
streets of Jerusalem. It was the same moonshine and solar gold,
however, that the Gaelic Khunsu, Con, stole from the giants in the
underworld, the golden light which they brought up after vanquishing
the powers of darkness. 1
David continues the character of Taht in several directions.
Taht, who supports the "right shoulder of Osiris" in Skhem, or
the Khem (shrine), is also the opener of the door of the shrine,
called Skhem, or the Khem. 2 This character of Taht, as the
opener, is typified by the key of David. "And to the angel of the
church in Philadelphia write : These things saith he that is holy,
he that is true, he that hath the key of David, he that openeth, and
no man shutteth; and shutteth and no man openeth." 3 This was the
two-faced Janus who carried the key, and was called the opener and
the shutter, Patulcius and Clusius. The key of David is spoken of
by Isaiah 4 as being committed to Eliakim, the son ·of Hilkiah.
"And the key of the house of David will I lay upon his shoulder;
so he shall open, and none shall shut; and he shall shut, and none
shall open; and he shall be for a glorious throne to his father's house,
and they shall hang upon him all the glory of his father's house."
It may be noted that Eliakim corresponds to Har (Ar or El) of
the· shrine, the Egyptian Khem ; he shuts the shrine which his
brother Har, the younger, opens, and these two in unity are the
shutter and opener who is personified in Janus. The place of
shutting was in Skhem ; that of opening in Apt, the birthplace, on
the horizon of which the mount of peace, Aru-Salem, and Bethle-
hem as the house of David, formed the dual image corresponding to
the Two Truths, two bringers-forth, two horizons, two Horuses, or
the dualluni-solar Khunsu.
In the Midrash Tillim 5 there is a Hebrew legend, which relates
that David was once keeping his sheep when he was carried up to
heaven on the back of a colossal rhinoceros, and delivered from his
perilous position· through the help of a lion. Whereupon he vowed
to build a temple to God that should be of the dimensions of the
1 The present writer is not concerned to deny that there ever was an historical
Hebrew David or Solomon. These are common names in Israel. All he has to
do with are the earliest personages so named, and these he holds to be entirely
mythical. The first twelve tribes that Solomon reigned over were zodiacal, and
the RIDDLES (i11'n), said to have been extant in the time of Josephus, doubtless
belonged to the astronomical allegory. Cf. Psalm lxxviii.
2 Rit. ch. i. 3 Rev. iii. 7- 4 xxii. 20-24. 5 Fol. zr, col. 2.
EGYPTIAN ORIGINES iN THE HEBREW ScRIPTUREs. 105
·animal's horn. It has been imagined that the Rabbinical writers based
this on the passage in Psalm xxii. 21 : "Save me ftom the lion's
mouth: for thou hast heard me from the horns of the unicorns."
The present writer sees in it one of those fragments of Egyptian
mythology found in the Talmudic writings in the same stage of
decadence asour folklore and faeryology. David is the Hebrew
Taht, the moon-god, who in the Ritual 1 takes credit for first building
the ark of Sekari, i.e. of forming a zodiacal circle, which afterwards
became solar. An enormous horn was the type of Typhon, the
unicorn or hippopotamus, and is often alluded to. Sut-Typhon
preceded Taht as the time-keeper and announcer in heaven under
the types of Sothis and the Great Bear. Also it can be shown that
Typhon, the genitrix, as Ta-urt was continued in Astarte, the horned,
as a luna.r goddess, who preceded Taht, the male divinity of the
moon. David borne on the back of the image of Typhon is the
exact replica of Taht, otherwise or formerly Sut ; 2 and when the
circle was made, and the first four cardinal points were established,
the lion was keeper of the corner where the sun was at the beginning
of the year of the inundation ; and this sign was a starting-point for
Taht, or David, in building the new temple of the heavens, formed
of the twenty-eight lunar signs. But when the luni-solar zodiac,
or temple, was built, we find Taht seated in the sign of Cancer, as
Hermanubis, at the place of the summer solstice. The final temple of
the heavens was finished by Solomon, or Kbunsu, the luni-solar son,
according to the pattern left him by David, or Taht. He filled in
and completed that which had been previously outlined. The same
mythical matter may be found in the contention of our " Lion and the
Unicorn," who fought each other for the supremacy until they became
reconciled at last in their embrace of the British Crown. .The
Lion is supposed to have beaten the Unicorn, whether the struggles
were "up and down " the garden or the town.
A Rabbinical tradition affirms that before the destruction of the
Temple the Holy One played with Leviathan,.but since that event
He plays with it no more. This is supposed to mean a temple built
in Jerusalem, but refers to the Temple in the Heavens. The Holy
One was the Manifester, the Anush who was first of all Sut, the
son of Typhon, of whom Leviathan, the female monster dwelling in
the deep, ·was one type. 3 The earliest temple ·was that of Sut
Typhon.
The Talmudic traditions go hack to the first time and circle of
the Great Bear, which was represented by the rhinoceros, hippopo-
. tamus, or Unicorn. Next the lion identifies the point of commence-
ment in the Egyptian sacred year. David's temple was that of
Taht,·the lunar measurer, and Solomon's represents that of. Khunsu,
or luni-solar time. The full moon carried on the head .of Khunsu
ICh.i. 2 Rit. ch. xlii. 3 Book o/ E1zoch, ch. lviii. 7·
. '
I
"No man comes from thence, who tells of their sayings, who tells of
. their affairs, who encourages (?) our hearts. Y e go· to the place
whence they return not. Strengthen thy heart to forget how thou
hast enjoyed thyself. Fulfil thy desire while thou livest. Put oils
upon thy head, clothe thyself with fine linen adorned with precious
metals, with the gifts(?) of God. Multiply thy good things; yield to
thy ·desire, fulfil thy desire with thy good things (whilst thou art)
upon earth, according to the dictation of thy heart. The day will
come to thee, when one hears not the voice, when the one who is at
rest hears not their voices (z'.e. of the mourners). Lamentations de-
liver not him who is in the tomb . . . . . . Feast in tranquillity, seeing
that there is no one who carries away his goods with him. Yea,
behold, none who goes (thither) comes back again.'' 1
These are some of the sayings of the Preacher known to us in
Ecclesiastes, ascribed to King Solomon.
"Go thy way, eat thy bread with joy, and drink thy wine with a
merry heart, for God now acc-epteth thy works. Let thy garments
be always white, and let thy head lack no ointment . . . . for there is
no work, nor device, nor knowledge, nor wisdom in the grave whither
thou goest." 2
The Egyptian theme is that of the words which Herodotus tells
us were pronounced at feasts when the mummy image was carried
round and presented to each person with the expression, " Look upon
this! then drink, and rejoice, for thou shalt be as this is."
The song in the Harris Papyrus (500) is said to be taken from the
House of King Antuf, and must therefore be as early as the eleventh
dynasty.
How ancient are some of the Egyptian Books of Proverbs and
collections of wise sayings may be partially gauged by the most
· ancient book in the world, the precepts and maxims of Ptah-hept in
the Prisse Papyrus, which dates as far back as the time of King Assa-
Tat-Ka-Ra 3 of the fifth dynasty. It is betwixt five and six thousand
years old, and, at that distance of time, appeals to the authority of
t!te mzdmt.s just as we may appeal to IT as a-venerable work of an-
tiquity. In this same Papyrus (Prisse) is also found the 5th command-
ment of the Mosaic Law: "Honour thy father and thy mother" with
the promise annexed " that thy days may be long in the land."
The Apocryphal Book of Ecclesiasticus called the Wisdom of
Jesus, the Son of Sirach OR Ecclesiasticus, is admitted in the Prologue
to be an Egyptian work brought out of Egypt. Here the Preacher
is identified as Jesus. In the Hebrew collection the Preacher be-
comes the typical wise man, as Solomon, or Ecclesiasticus. The
Solomon, whose name signifies Peace, is one with lu-em-hept, who
approaches with peace, to whom tqe wise sayings are attributE:d
! Ecc.
Tran~. of the Society of Blblz'cal A1·chCl'o!. vol. iii. p. 386.
Ix. 7-10. Brugsch, Pl. iv. scutcheon 40.
3
108 A BooK oF THE BEGINNINGS.
l
in Egypt. In the Wisdom of Solomon it is written, "In the long
garme1tt was the whole worl<;l." 1 The long garment is typical .
of the learned, the Ecclesiastic. And Iu-em-hept is portrayed on
the monuments as the wearer of the long garment ; he is Ecclesiasti-
cus, the Preacher, or Word, personified. The Book of Ecclesiasticus
is the "wisdom of yesus the son of Sirach." The account rendered
of it in the "Prologue made by an uncertain Author" is that this
Jesus was the son of Sirach, who was also a son of Jesus, the grand-
father of Jesus. On one particular line of descent in the divine
dynasties Ptah is called "Atef-Atef," father of the fathers of the gods.
His son Tum is the divine father, and Iu-em-hept is HIS son. Thus
we have the grandfather, father, and son. But Ptah as a son was the
first Jesus on this line of descent, that is the Iu-su, or son who comes.
He is the Iu or Au in the form of an embryo. Ptah is the father of
Tum the second Iu-su, and thus genealogically Iu-em-hept, the third
Jesus, is the grandson of Ptah in Egyptian_ mythology. This relation-
ship of I usu to Ptah is manifested in a prayer of Jesus the son of
Sirach,2 "I called upon the Lord the Father of my Lord;" this was in
trouble, when he called from the "depth of the belly of hell," or in
passing through the Ai:nenti. The true reading of this is, I, Iu-su,
called upon Ptah the father of my father Tum, the Lord of An. He
had been in the "depth of the belly of hell," his life was " near to the
hell beneath," that was in the solar passage through the Amenti or
Hades, where lurked the liers-in-wait, and Sut or Satan the Apophis
was the accuser, and utterer of "lying words." The accusations
against him are made by the " unclean," the "unrighteous" tongue
of Typhon, just as in the Ritual,3 This is in a prayer of Jesus or
Iusu, he who comes from. the belly of Hades in the new birth.
I u-em-hept, he who comes with peace, then, is claimed to be a pro-
totype of the Jewish Solomon, the impersonation of peace. "Solomon
reigned in a peaceable time. God made all quiet round about him,
that he might build an house in his name, and prepare his sanctuary for
ever. How wise wast thou in thy youth. Thy soul covered the whole
earth and thou filledst it with dark parables. Thy name went far into
the islands, and for thy peace thou wast beloved." 4 Of Iu-em-hept
(or Nefer-Tum) the gods say, "Hail to thee coming, approaching in (or
with) peace." 5
In. an inscription copied by M. Diimichen 6 it is said that a certain
part of the Temple of Edfou was "restored as it is in the book of the
mod~l of a temple composed by the Chief Kher-heb, Prince Iu-em-
hept, eldest son of Ptah." In this inscription the Kherheb or modeller
of the Temple, the original designer, would be Iu-em-hept, to whom
various arts and sciences were ascribed, including poetry, healing, and
building. And in this we have another prototype o( Solomon as the
I ...
xvm. 24. 2 Ecc. li. 3 Ecc. ch. li. 5-10.
4 Ecc. xlvii. 5 Rit. ch. I 5- 6 Tempel Inschriftm, i. Pl. 97·
EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES. 109
1 lly11m to tlte Nile, Records of the Past, vol. iv. p. 107. 2 Cf. Ps. xviii. 2.
3 Cf. Acts, xvii. 29. 4 Cf. John, i. 1.8. 5 Cf. 1 Kings, viii. 27.
° Cf. Is. xi. 13-14. 7 Cf. Ps. xvii. 15. 8 Jude, ix.
:J
EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs. 1r I
The blood that has been shed is then mixed with the juice of fruit
to make a divine drink as in the Hindu churning of the ocean to pro-
duce the Amrit drink of immortality. This water of life is poured out
over the fields, and the goddess came at morning and finding the
fields covered with the water she drank to her satisfaction and was
fille_d. The meaning of the myth must remain in abeyance at present
as unnecessary for the purpose of comparison. Suffice it that it is so
remote as to belong to the pre-creation of time, the establishing and
mapping out of the heavens and the making of the moon. 1 In cele-
bration of this deed of Hathor, the gracious goddess heifer-headed,
the Deity commands that libations of memorial are to be made to
her at every festival of the new year. "Hmce comes it that libations
are made at the festival of Hathor through all men since the days
of old." In the Hebrew account the calf is calcined and pounded
to powder, strewn on the water and the Israelites are made to drink of it.
Thus the festival of the heifer goddess was founded on the meaning
of the myth, and whatsoever was signified by the Water in the
original version was meant by the " water of separation " in the
Hebrew Ritual. Also the festival of the heifer go4;ess was kept in
Israel as it was in. Egypt, the difference being that the Hebrews
offered the red heifer, type of Typhon, and made a water of separation
with the ashes of it. And this which is commanded as a statute for
ever 2 has exactly the same symbolical significance as the drinking of
the water with the ashes of the golden calf infused in it, and both
with the drinking of the blood and juice of fruit. Ra then repents
him of the destruction and grows weary to be with men.
The walls of the tomb have been so mutilated as to destroy or
shatter some most important parts of the inscription. Enough how-
ever remains for us to see in dim outline that a drama of the creation
was represented briefly, and this has been expanded with numerous
details in the Mosaic record. Ra says he is so weary he cannot walk·
and must have others to support him.
_ " Then ·was Nut seen carrying Ra on her back. They saw him on tlze
back of the Cow."
So Jahveh exults in having ridden on the neck of the fair heifer. 3
So the ark of the Lord of Israel was drawn by the two milch kine. 4
The god Ra, imaged by the solar orb, was borne between the horns of
Hathor. The Hebrew AGL-AH for the heifer renders the Egyptian
Akr-ah the cow of the lower region who carried the sun across the
waters of the abyss. Ra is described as descending to earth, "His
Majesty arrived in the sanctuary. The Cow . , , with them. The ·
earth was in darkness: when he gave light to the earth in t!ze morning.
Said by the majesty if t!ie god, Your sins are behind you, destruction of
enemies removes destruction. Said by the majesty of the-god, I have
resolved to be lifted up. Who is it whom Nut will trust with it'! Said
by the mcyesty of the god, Remove me, carry me that I may see ; and the
ma;esty of the god saw the inner part (of the sanctuary), and he said, I
assemble and give possession of these multitudes of men. Said by the
ma;esty of the god, Let a field of rest extend itself: and there arose a field
of rest. Let the plants grow there: and there arose the field of Aaru.
Aaru or Aalu is usually called the Egyptian elysium. But this is to
dissipate and dim the definiteness of Egyptian thought.
The Aahru is the house with gates, thirty-six is the number, in the
house of Osiris/ founded on the thirty-six decans of the zodiac. The
creation of the fields of Aaru is the mapping out of the zodiacal circle.
Hence what follows ; "I establish as inhabitants all the beings which
are suspended in the sky, the stars I and Nut (our night) began to tremble
very strongly. Said by the maJesty of Ra; I assemble there (in the
fields of the thirty-six gates) the multitudes tltat they may celebrate thee:
and there arose the multitudes." ·
Then Shu is commanded to take Nut (night) and become the
guardian of those who live in the nocturnal sky. He is depicted in
the tomb in the ~osition of supporting the heaven of night, which is
in the shape of the Cow that carries the stars called living beings.
Next, Tinie (as Seb) is called into being, with his serpents, the sym-
bols of cycles and periods, and instructions are given to him as father
in this newly-created land eternally. Then Taht is called, and his lumi-
nary, the moon, is created in the Jnferior sky of night to become the
nocturnal abode of Ra. Fuller particulars of this drama of creation
will be given hereafter. For the nonce we gather that after the great
destruction the deity determines on being lifted up amongst men and
entering a tabernacle or sanctuary, and the majesty of the god saw or
entered the inner part of this sanctuary. The sanctuary is set in the
heavens, in the thirty-six decans, and ·is the habitation of sun, moon,
and stars, and the range of their measured courses. This is the
sanctuary imitated in the emblematic tabernacle of the Exodus after
the pattern shown in the mount. The opening of the Egyptian in-
scription with all its lacunce is the living original of the Hebrew copy.
"The god (Ra) being by himself, after he has been established as king
of men and tlze gods together, there was . . . . (lacuna). His ma;esty
living and well in his old age. Hzs limbs of silver, his flesh of gold,
his articulations of genuine lapzs-lazuli. There was mankind. Said by
his ma;esty, living and well, to his followers, I call before my face Shu,
Tefnut, Seb, Nut, and the fathers and mothers who were with me when
I was still in Nun, and I prescribe to Nun, who brings his companions
with hi711-bring a small number of them, that the men may not see
them, and that their heart be not afraid. Thou shalt go with them into
the sanctuary, if they agree with ·it, until I shall go with Nun to the
place where I stand. W!ten those gods came, th"eJ' bowed down befote
1 Rit. ch. 146-7.
VOL. II. I
I 14 A BoOI( ·oF THE BEGINNINGs.
his majesty himself, who spake in the presence of his father, of the elder
gods, of the creators of men, and of wise beings, and they spake -in his
presence, saying, Speak to us, that we may hear it." · This is the
prologue that precedes the drama we have already glanced at.
"And they saw the God of Israel, and there was under his feet as
it were a paved work of a sapphire stone, as it were the body of
heaven in its clearness." 1 Blue stone, chiefly the lapis-lazuli, was in
Egypt a divine image. The articulations of the joints, or mouth,
or both,-the hieroglyphics used might warrant the emissiolls,-for
the utterances are said to be of Lapis Lazuli, MAAT, just as we should
say true blue. In another inscription the !zead of the God is of Lapis
Lazuli. Indeed the real stone was distinguished from the artificial,
as Khesbet-ma, or true blue. The blue stone was an image of the
azure heaven, a type of the eternal, made solid as it were for an
enduring foundation.
The Jewish elders saw God upon his sapphire throne; the elders
who accompanied Nun bowed down before the majesty of Ra, and
did speak in his presence. The Lord of Israel, now established
alone, gave to Moses the tablets of stone, on which the law was
written by ·his own han?. The "articulations " (or utterances) of
Ra are of "genuine lapis-lazuli," the image of heaven in hue, and
of the texture of the eternal. The Hebrew name of the tables of
stone, Luch (n1~), is the Egyptian REKH, to speak, announce, declare,
acquaint, time, epoch. That which was the merest figure of speech
for the articulations of Ra and the true blue or genuine -lapis-lazuli,
enduring Khesbet-Maat, the stone of the goddess of the Two Truths,
has been reproduced in the Hebrew fiction as two veritable stone
tablets, engraven by the hand of God Himself. "And the tables
were the work of God, and the writing was the writing of God." 2
On this blue throne has J ahveh been established, a " God by him-
self," as "King of men and gods together." He reveals Himself face
to face with Moses, as Ra calls Shu before his face, and there are
three accompanying Moses into the mount, just as Tefnut, Seb, and
Nut are with Shu in the divine presence. And " he said unto Moses
Come up unto the Lord thou, and Aaron, Nadab, and Abihu, and
seventy of the elders of Israel, and worship ye afar off, and Moses
alone shall come near the Lord, but they shall not come nigh, neither
shall the people go up with them." In the Egyptia~ myth a small
number of the elders, as fathers and mothers, are to ascend with the
four. Nun takes the place of Moses, and goes alone with Shu,
Tefnut, Seb, and Nut, the four companions, into the mount. In
Egyptian mythology Shu is the son of Nun. In the Hebrew the son .
of Nun is Joshua. The parentage of Nun identifies the sonship of
Shu and Joshua.
In the destruction of mankind their blood is poured out over the
1 Ex. xxiv. 10. 2 Ex. xxxii. i6.
EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs. 1 15
land for the length of a three days' navigation. From this a drink
is to· be concocted for the gods by mixing fruit with the blood.
"Said by the majesty of the god: Let them begin with Elephantine,
and bring to me fruits in quantity. And wlten the fruits had bem
brought they were given. Tlze Sekti of Helz'opolz's was grinding the
fmits whilst the priestesses poured the juice into vases, and the fruits
were put in vessels with the blood of men, and there were made seven
thousand pz'tchers of drink. And the majesty of Ra came wz'th the gods
to see ~he drink, and he said, It is well done all this. I shall now protect
men on account of this."
The myth has really nothing whatever to do with any destruction
of mankind. The beings destroyed are born of Ra, the god. It is
at bottom a legend of the primitive creation, and the language
used is founded on physiology. The mixture of fruit-juice and blood,
which is to be the future protection of the human race, is poured out
of the vessels, and the fields are entirely covered with what is termed
"the water." The avenging goddess, Hathor, came in the morning
and found the fields covered with water, and she was pleased with it,
and she drank to her satisfaction and went away satisfied, and she
saw no men. Then Ra said to her: "Come in peace, tlzou gracious
goddess, and there arose the young prz'estess of Amu. Said by the
majesty of Ra to the goddess (Hathor): I order that libations be made
to her (the young priestess of Amu) at every festival of the new year,
under the directions ofpriestesses, at the festival of Hathor, through all
men since the days of old."
The geographical Amu was at the extremity of the Delta, near
Lake Mareotis, in the last Western Nome, and in the district of the
Cow. The cow sign in the Planisphere is in the west, and Hathor,
the cow-headed, is goddess of the western hill. Amu signifies dates,
the place of the date-palms. M. Naville supposes the young goddess
of Amu to be Tefnut, in the cow-headed character of Hathor. But
the young goddess, a very young goddess, who was a form of Hathor,
is Shent. Shent is a name of the nose sign of breathing (as well as
Fent), and the nose and its actions were represented by the head of
a calf. Shent, the young cow-goddess, is the calf answering to the
golden calf worshipped by the Israelites. The mount of the west,
sacred to the cow-goddess, in the cow district, answers to Sinai, from
Shen, the point of turning in the circle, and place of the equinox.
Here is another instance which looks like a rendering of the hiero-
glyphics by some one who was ignorant of the mythical significance,
Sinai is the point at which the Israelites are described as turning in
their·course. They turn away from the Lord; they turn aside to
worship the calf; they turn back to Egypt ; they bend the knee in
worship of the calf, and the word Shen, or Shena, has all these
meanings. Shen, to bend, turn away, deflect, twist and turn, bend
the knee, to blaspheme, be enchanted and bewitched. This one
I 2
116 A BooK oF THE BEGINNINGS.
word would furnish the Hebrew story of the turning away at the
western point of turning in the domain of the cow, or rather of the
calf. The date-palms of Amu are also in Elim, where there were
se'l'enty palm-trees and twelve fountains of water.I
The goddess Mer is likewise found as a form of Hathor, bearing
the solar disk on "her fair neck," between the cow's horns.
The young goddess of Amu is represented in Israel by Miriam.
The pouring out of the blood to the extent of a three days' voyage
is a mythical mode of describing the Red Sea, a localized illustration
of which was the inundation of the Nile when it turned red, and was
under the protection of Mer-Seker, the Silent Mer, and was the image
of the mother source, as the Nile was considered to be when red, and
called Tesh-tesh, the inert (that is, feminine) form of Osiris. The
rejoicing of Hathor over the blood shed is paralleled by the song and
dance of Miriam over the destruction in th~ Red Sea. The bitter
waters of Marah, which were sweetened by the tree cast into them,
equates with the juice of the fruit poured into the blood of the Egyptian
myth. A covenant and a statute are made on the spot by Ra, who
orders that libation is to be made to the young goddess of Amu at
every festival of the new year at the time of the overflow of Nile.
In like manner the Lord of Israel makes for them a "statute and
an ordinance, and there he proved them." 2
The tree of healing is the tree of life, the male source as applied
by Isaiah, lvi. 3 : "Neither let the Eunuch say, I am a dry tree." In
the elder version this is represented as the fruit of the tree whose
juice was mingled with blood.
This bloody business of pouring out the vast crimson sea over
the fields is transacted in the middle of the night, just as in the
Hebrew story the blood was sprinkled on the lintels and the great
destruction was consummated at midnight. Again, it is the first-
born of Egypt who are represented as having been slain ; and in
the genuine myth the men who are destroyed are the first-born of all
creation, born of Ra himsel£ The blood shed by Ra and Hathor is
the blood of a covenant in making which Ra swears "I now raise my
hand that I shall not destroy men." He then commanded the blood to
be poured out of the vessels over the fields. That covenant, what-
soever its origin and significance, is obviously the prototype of the
Jewish blood-covenant. "And Moses took half of the blood and
put it in basins ; and half of the blood he sprinkled on the altar.
And he took the BOOK OF THE COVENANT and read." And "Moses
took the blood and sprinkled it ·on the people, and said, Behold the
blood of the covenant which the Lord hath made with you concerning
all these words." 3 The Egyptian myth concludes with the creation
of the heavens, the cycles and circles of Seb (time), the two halves of
the sky where the moon appears, crescent and full, the establishing of
1 N urn. xxxiii. 9· 2 Ex. xv. 23-25. 3 Ex. xxiv. 6-8.
EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs. II 7
the Aahru, the houses and gates of the sun, and the habitations of the
stars. 1 The Aahru, as previously mentioned, consist of the Divisions
of the twelve signs. This, too, is modestly imitated by Moses, who
makes his zodiac by building an altar under the hill, and· erecting
"twelve pillars according to the twelve tribes." 2 ,
These things were the creations of Egypt, who alone can interpret
their true meaning for us. As such they are but myths of the profane
heathen mind; old wives' fables and "silly sooth" of the world's
childhood. But when reproduced in the records of God's own chosen
people they become the direct revelations of the Most High speaking
to a real man by word of mouth (uttering on Sinai what is found in
Egyptian tombs), the myth is transformed to miracle, the Word is
made flesh, the symbol fact, Ra's utterances of lapis-lazuli are turned
into two tablets of stone, the writings are divinely inspired, and
their fables become eternal truths on which are founded the first
revealed religion and the salvation of the human race. These
e_xtracts will show, however, that we are vastly indebted to the
Israelites for preserving the Egyptian writings, however tampered
with in the redaction. They also show to what a height the thought
of Egypt soared, and to what a depth it sounded ages on ages before
the Jewish people were an ethnological entity. This inscription gives
us hope that other extracts from the sacred books of Taht may be
still extant and recoverable hereafter.
TUT is the Egyptian word for speech, utterance, language, mouth,
tongue. This does not pass into Hebre,w as the common type-word
for language or speech, and the word Duth (n"'), a law, edict,
mandate, has been supposed to· belong only to later Hebrew. Yet
the Jews' language is twice over expressly called Ihu-duth (n~"'~n~). 3
Not the (!~~) tongue of the Jews, but the Tut or speech of the
Jews, designated by the Egyptian name. "In those days also saw
f Jews that had married wives of Ashdod, of Ammon, and of Moab.
And their children spake half in the speech of Ashdod, and could not
speak in the Jews' language (n~"'~n~)."
"Then said Eliakim unto Rab-shakeh, Speak, I pray thee, to thy
servants in the Syrian language, for we understand it, and talk not
with us in· the Jews' language in the ears of the peopJe that are
on the wall." 4
The speech of the Jews then is the Egyptian language _described
by name in Egyptian. The word TuT is abraded from Tahuti
(Thoth), who was the word, the mouth, tongue, and pen of the
gods, the divine scribe.
It is stated in the Mar Sutra 5 that the Pentateuch was originally
1 Records of the Past, vol. vi. p. 103, with Commentary on the Trans. of Bib.
Arch. vol. iv. pt. i. ·
· 2 Ex. xxiv. 4· 8 Neh. xiii. 24. 4 2 Kings, xviii. 26 •
. 5 Sanhedr. xxi. B. Deutsch, Remai11s, p. 423.
118 A BooK oF THE BEGINNINGs.
corresponding to the Egyptian duality of the water sign, and the unity
of origin for both letters. The Ayin v denotes· an eye, and means
a fountain. The eye enclosed in the precinct is an ideographic An,
C<£9 a pool with an eye. In AN was the fountain of the Two Truths
which may be denoted by the double strokes of the Hebrew Ayin.
AN was at the centre of the circle; this, too, is expressed by the
Phcenician Ayin 0. At this place (An) the eye was figured in the
Egyptian planisphere.
Pa, £!,as a letter of the alphabet, means a mouth; the Greek ll£ is
interpreted in the same sense. Two different P's in the hieroglyphics
are pictographs of the open mouth, that of the lioness and the water-
fowl. Another peh is the mons veneris, or mystic mouth.
The god Taht was formerly Sut. And in the hieroglyphics the TET
sign was the earlier TSET, the two letters .of one origin, answering
to the two gods. The Tet or Tset was a snake. The Hebrew
Tzade ~ has the look of a double-headed snake. Evidently it is the
same letter as the Coptic zeta or zida Z and English Z (Zed). The
Tzade has the numeral value of 90, being the ninth in the series of
tens, and the Coptic Theta or Tid a, has the value of No. 9 ; thus the
Tset and Tet are united in the double-headed Tzade. The double-
headed serpent was finally expressed by the capital letter Z, and this
letter is the representative of the Z-shaped serpent, and interchanges
with it for the same sign on the Scottish stones. The Teth tl likewise
is said to mean a serpent and to·twist and knot into each other, as ser-
pents do. As the hieroglyphic serpent Tset becomes both a Tet and a
Zed in later language, it may have done so in the Hebrew alphabet, and
the Teth, like the Tzade, probably preserves a shape of the double-
headed serpent and a proof of its dual origin. The Qoph p is reputed
to denote the back of the head. In the hieroglyphics the head presented
back-foremost is the Api, and as no vowel is a primary sound, this is
no doubt an abraded Kapi or Qoph. A pi the head means the chief one,
the first, and Qoph signifies a hundred, it being the first letter in the
series of hundreds. As a hundred the Qoph is one, that is five in
scores, and Kep (Eg.) the hand is a figure of five. In Coptic the
Kappa has the numeral value of 20, that is the one as a score. The
back of the head suffices to show the hinder part. But the hinder
part signified is the Kep or Khept, the hinder thigh, the feminine
cava, and as Qoph modifies into Qo, so in Egyptian Khaf becomes
Kha the hieroglyphic -¢-- the sign of the vagina and the womb, the .
Kha, Khat, or Khept. It probably follows that the Hebrew Qoph
represents the hieroglyphic Kha. ·
The reason why one letter permutes with another is to be sought
in the hieroglyphical equivalents and has nothing to do with the
primal nature of sounds. The Tes divides into T and S, and so the
Hebrew Zephon represents the Egyptian Typhon or Khepsh, the North.
In like manner the Qoph occasionally interchanges with the Thau n
EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs. I 23
and the Api also reads ta, and is rendered Api (ta), ta or tata being
the head ..
The Resh , supposed to be the head from " rash " is visibly derived
from the hieroglyphic ~ the ideograph of Res, to raise up. Res has
also the meaning of head as the upper heaven, the south. The shape
of this letter in Samaritan, old Aramean, and Palmyrene,' shows this
is the origin, The determinative of Res is the stand of a balance, and
the stand agrees with the meaning of n~,.
The Hebrew Shin to, pronounced Shi, is obviously derived like the
lEthiopic Saut, m, and Coptic !II• from the hieroglyphic Shi or Sha
I@. The Shin represents the third letter value 3, in the series of hun-
dreds: the Sha denotes number thirty, or three in the series of tens.
The letter Thau n is probably the squared form of the hieroglyphic
Theta := a cord with a double loop ; as a letter the Tau means a
cross. In Egyptian tat (earlier taft) is the cross sign. Symbolically
crossing, tying, knotting, are synonymous, and Tha, to make turn
back, is equivalent to Tat, to cross over ; ta, knot, a tie, or cross-loop.
The Hebrew alphabet is certainly ideographic because it is based
on things and is a reduced fo.rm of picture-writing.
The square letter is symbolical. We shall find the square com-
peting with or supplementing the circle in the halos of the saints.I
The square is typical of the genitrix who was first represented with
four legs. The heaven stood on four legs (as it were) over the earth,
resting on the four corners. Aft, the four corr~ers, the abode of birth,
is the great mother, and the square letter is as much a type of her as
is the quadrangular Caer of the Druids.
In this way, by aid of the hieroglyphics, symbolism, and mythology
of Egypt we shall be enabled now to get beyond that "original
Hebrew" so often appealed to, which has so long served as the last
covert and lurking-place of hunted lies. The cave of refuge is found
to have a back-door open with a daylight world welcoming us beyond.
Egyptian gives us the· primaries of language, the very shapes in which
Thoughts were THINGED. Meanings that have been pursued in vain
for ages can now be run down to earth at last. The typical and sym-
bolical may be read in the symbols and the types of those who
created the myths, unless in the meantime the obscurity of the cave
has produced in us such visual weakness that the organ is henceforth
limited to seeing in the dark.2
1 Didron, figs. S and 26.
2 The present writer had made a collection of matter from countries outside of
Egypt which implies one common origin, but will not be able to find space for it,
so great is the quantity more directly Egyptian. Here is one example of what is ·
known from the Hebrew Scriptures as the Judgment of Solomon.
A certain woman took her child in her arms and went to the pond of the Pundit
to bathe. A she-devil having seen the child, and wishing to eat it, took the dis-
guise of a woman and drew near saying, " My friend, this child is very beautiful,
is it a child of yours ?•' Upon her answering, " It is even so, my friend," she
124 A BooK oF THE BEGINNINGS.
replied, " Shall I give the child milk to drink?" " It is good," said the mother;
whereupon taking the child in her arms and giving it a little milk, she hastened
away with it. The mother ran after her saying, "Whither are you going with my
child ? " The she-devil fearlessly replied, "Whence did you get a child ? this
child is mine," and so they both went quarrelling by the door of the judgment hall.
The great Bodhisat having heard the noise, inquired, "What quarrel is this?''
but knowing within himself this one is a she-devil because she does not wink her
eyes, and also because they are red like two olinda seeds he asked.:
"Will you abide by the decision I shall give?'' They answered "Even so."
He then caused a line to be drawn on the ground and placing the child in the
midst, commanded the two hands to be taken by the devil, and the two feet by
the mother, saying, "Pull both of you together ; let the child be adjudged to the
one which pulls it to herself." Now the child being pulled by both came to
sorrow, so the mother being in anguish, like as when the heart is rent, let go the
child and stood and wept. Then the Bodhisat ·asked many persons, saying, " Is
the heart soft of those who have brought forth children or of those who have
not brought forth children ? " They said, " Oh Pundit, assuredly the heart of
those who have."
He then asked them all saying, "Which think ye is the mother?" to which
they answered "She who let it go."-
" A CHAPTER OF BUDDHIST FOLK-LORE."
Fortnightly Review, Aug. Ist, 1878.
The she-Devil shows the more purely mythical nature of the matter, which
in the Hebrew version has_been Euhemerized.
SECTION XIV.
THE first words of the Hebrew Book of Genesis, " In the beginning
God _created the heavens and the earth," have simply no meaning;
no initial point in time, or place in space ; no element of commence-
ment whatever, nor means of laying hold to begin with. Whereas
the beginnings in mythology were phenomenal, palpable, and veri-
fiable; they were the primary facts observed and registered by the
earliest thinkers. The Egyptians did not begin with nowhere in
particular, to arrive at nothing definite in the end.
The Hebrew "BEGINNING" does not enable us to begin. It is a
fragment from a primitive system of thought and expression which
cannot be understood directly or according to the modern mode.
When the ancient matter has been divested of all that constituted its
character as real myth, it only becomes false myth, and is of no value
whatever until restored to its proper place in the _mythical system.
This can only be done by recovering the phenomenal origin and mould
that shaped the matter of mythology. The primitive Genesis was no
carving of chaos into the shape of worlds, according to the absurd
modern notion of a creation. The mapping out of the heavens and
measuring of time and period were the registered result of human ob-
servation, utterly remote from the ordinary notion of divine revela-
tion ; it was a. work of necessity accomplished for the most immediate
use. The" CREATION" belongs to the mythological astronomy, and
has no relation at all to the supposed manufacture of matter,-about
which the early thinkers knew nothing and did not pretend to know,-
the formation of worlds, or the origin of man, but simply meant the
first formulation of time and period observed in the heavens, the re-
curring courses of the stars and moon and sun, and the recording
of their motions by aid of the fixed stars. It was the earliest means
of telling time on the face of the celestial horologe which had been
already figured for the use of the primitive observers of its " HANDS.''
In a description of this creation or beginning of time and formation,
found on one of the monuments restored in the time of Shabaka, it
126 A BooK oF THE BEGINNINGs.
is said of the Maker, " A blessing was pronounced upon all things, in
the day when he bid them exist, and before he had yet caused gods to
be made for Ptah.'' 1 So in the Hebrew version, when the two heavens
were finished and the starry circle of night and day was limned, the
Elohim saw that everything was created good. But we require to
know who was the maker and what were the Elohim here postulated
as the creators. The three first words of the Hebrew Genesis and
professed account of creation by means of the Elohim are " B'RASHITH
-ELOHIM BARA," translated, "In the beginning God created." Those
who have rendered this ancient language and sent forth their versions
in hundreds of other tongues were altogether ignorant of the one original
which could have explajned and corrected the derivative Hebrew,
held to be the primeval speech, God's own personal utterance. With
their one book in hand and that uninterpreted according to the
Gnosis, unillustrated by the comparative method, they have assumed
the preposterous proportions and pretensions of teachers of the world,
and yet the very first words of revelation reveal nothing of phenomenal
ongm. For that we must seek elsewhere.
The name of the most famous of the Kabalist writings, the SEPHR
]ETSIRA, or Book of the Creation, which some Jews have ascribed
to Abraham, rendered by Egyptian, will show the astronomical nature
of the creation therein recorded. IT (Eg.) signifies to figure forth
with the hand of the artist. IT is likewise a name of the heaven.
AT (Eg.) means to build, form, shape, image, type, figure forth, make
the circle. SER (Eg.) is to extend, arrange, distribute, conduct, carve.
The SERAU were the conductors, the watchers, disposers, regulators,
carvers of the heaven. ITSER or ATSER (including the earlier KATSER)
thus denotes the framing and figuring forth of the heavens by means
of the stars, which made the earliest cycles of time..
ITZER in Hebrew is to form, to fashion as a Potter. The Potter
is an ITZER. In Egyptian ATTUSA is applied to Potters. One
framer of the heavens, the typical male creator of Egyptian mytho-
logy, is depicted as the Potter at his wheel in the persons of Ptah
and Num; the shapers of the vase or water-jug as an emblem of that .
which was to inclose and contain the waters. Still earlier was the
feminine Creator, MENKAT, the Potteress. Ptah is al~o represented as
forming an egg en the potter's wheel. The egg is another symbol of
the circle, hence it is the egg of the sun and moon, that is the circle of
their revolutions. 2 Another apt illustration of this astronomical origin
of ideas supposed to have been revealed in some supernatural way,
whereas myth_ology is founded in the natural, occurs in the Nishmath
Adam,s where-the general inhabitants of paradise are represented as
stationary, and are called STANDERS. These are the standers before
1 Goodwin, in Chaba>' Melanges Egyp., 3rd Series, vol. J.
2 Ro>ellini, Mon. del Culto, zr.
3 Nt'shmatlt Adam, ch. x. f. 39; Stehelin, vol. ii. pp. 15-16.
THE PHENOMENAL ORIGIN OF JEHOVAH-ELOHIM. 127
and around the throne of our theology ; but a select _few are permitted
to perambulate and visit others. "In paradise every one has his par-
t:cular abode, and is not allowed to go out or ascend to the dwellings
of his higher neighbour; if he should do so he is at once consumed
by his neighbour's great fire. Thus they are called standers, because
they stand and keep to their posts and allotted places. There are
indeed some holy ones (the holy watchers) who are suffered to ascend
and descend, to go into the upper and lower parts, walk in all the
quarters of paradise, and pass through all gates and abodes of the
angels." The former are just the fixed stars, the latter the MOVERS
through the heavens, the Planets. These in the Ritual are termed
"Gods of the Orbit," and as the orbits are named the Alu, these are
in their way a kind of J:lli1l~~. The imagery was astronomical before
it became eschatological and was adopted to convey a later doctrine.
The secret wisdom of the Jewish Kabala relates primarily to the
mythological astronomy and the doctrines of the hidden wisdom
concerning the cycles of time. In its later forms, abstractions and
other mystifications took the place of, obscured, and obfuscated the
primordial facts. Although, even of these, the reveries of the Rabbis
and the Kabala in its decrepitude, it may be said they are less false to
the facts "than are the Hebrew Scriptures, which re-state the myths as
history. The endeavours of the Talmudists, Haggadists, Kabalists,
at the worst are the efforts of dotage to remember and re-limn
the fading forms of the ancient meanings. They remind us of blind
men trying to read the hieroglyphics with the tips of their fingers ;
whereas the "inspired writers" are reproducing the mythic matter
according to a system of falsification. The whole Kabiric doctrine
exists by name in the various Hebrew words, such as KAB, to roll
round ; KAPHEL, to double, doubling, be twofold. The deity of
Israel is called a KABIR. KHAB (Eg.) is to give birth. KAB means
to turn round, move, double, and redouble. The ARI or ARU (Eg.) are
the companions, watchers, keepers, guardians, founded on the sonship,
whoever may be called the parent. AR orAL (Eg.) is the child, the
son, with earlier forms in·Har, Khar, and Khart. There is no other
foundation for the Hebrew AI or El (~~) than this name of the child,
which has these an.tecedents in Egyptian. Hence it will be argued
the Elohim are a form of the sons known in mythology as seven in
number, the companions and watchers called the Kabiri or Kab-ari,
that turned round and made the circle and cycle of time. In the
Rittial there are four Kabari, as the Kebi, the lords of the four cardinal
points, the four representative Geni that guard the four corners of the
sarcophagus. These four belong to the Seven Great Spirits of the
Great Bear,1 in whom we identify the Seven Kabiri of mythology.
The four lords of the corners appear in the Kabala, and the Seven
Spirits of the Great Bear or hinder thigh (Khepsh) are the Seven
1 Rit. Ch. xvii.
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Princes of the Chariot of the Kabala. The Seven 1','11 and l'~',i' are
the Watchers of He<).ven, and the councillors of the ~ost High in
the Book of Daniei,l The first watchers are the Ari (Eg.), the
watchers and companions who are grouped together as. the Seven
Kabiri, the revolving Ari. The planetary seven afterwards usurped
their place, but never were a group of companions in the ark : never
could KAB together, as did the seven in one constellation.
Alah (n',tt) has the sense of covenanting, making a covenant, a
bond, and this is originally based on. time and period, as in Egyptian
ARK denotes the completion of a period or cycle, and an oath
or covenant. n',v (Galah or Alah) signifies to make the circle, to
move in a circle. Circle-craft was the essential wisdom of the
Kabala. Kab_ in the reduplicated form of :!:1M means to encircle, to
inclose, surround, protect all round; in the same way :l:l::l is to be
round, circular. The Hebrew ::1:10 (Sebeh) identifies the Source or.
origin signified by KEBEB (Eg.) with the circle, to go round, to
encompass, and in one instance it is applied to ·going about, or
making a journey of SEVEN days. 2 So the first Sebeh W11.S the circle
of seven (Sebu) stars. ·
Kabbing, applied to the stars, is clustering and revolving together.
The Seven Kabiri are the revolvers together, and _the Kabala is the
doctrine of the starry revolutions and repetitions.
The Kabala, say the Jews, was first taught by God to a select
company of angels in paradise. This is understandable when we
know what were the angels of the ancient thought. They were the
personified repeaters of periods of time. The angels as SHENAN
(IN~~) are synonymous with repeatings. 3 Shen in Egyptian is ari
orbit, circuit, circle, or cycle. The Hebrew Shanah are years. The
Shennu (Eg.), over which Num was lord, are periods of time. The
SHENAU are the repeaters of periods of time varying in length.
The same sign that denotes AT, a moment, signifies HEH, for
ever, or an lEon. It is the circle. Now in the much-derided
doctrine of angels found in the Rabbinical writings we learn that
angels differ in size and stature. It is asserted by the Talmud that
one angel is taller than another by as many miles as a mll-n could
travel in a journey of sao years. Such statements are likely to excite
the scorn and derision of those who are ignorant of the fundamental
meaning of them, and yet who have constituted themselves the sole
authorized expounders of the Hebrew Scriptures.
In the Rabbinical Angelology there are Seven archangels, who have
under them a certain nurl).ber of angels. Orphaniel has under him
seventy-one angels ; Thagra has seventy-four ; Dandael, thirty-six ;
Gadalmijah, forty-six ; Assimur, fifty-eight; Pascar, thirty-five; Boel,
forty.. This is in the region called the heavens, the first or lowest of
the firmaments. The total number of angels is 360, corresponding to
1 iv. 17. 2 2 Kings, iii. g. 8 Ps. lxviii. 17.
THE PHENOMENAL ORIGIN OF ]EHOVAH-ELOHIM. I 29
the number of degrees in the ecliptic. This number identifies the
lower firmament with the solar zodiac, the latest of the celestial
formations called heavens.1 This is the lowermost of the three
heavens mentioned by Paul, which consisted of the solar, lunar, and
Sabean circles. A second firmament, called the heaven of heavens,
was divided into ten departments. The division by seven and by
ten led to the mapping out of the whole into seventy degrees and
nations, which preceded the seventy-two duodecans of the zodiac.
One Jewish expounder of the Pentateuch explains that when the
people were divided at the building of Babel, to each nation was
assigned a particular portion of the earth, and also a prince to rule over
it, and the Rabbis say the earth consisted of seven climates, and every
climate was divided into ten parts. The seven climates together
made seventy degrees. "Thus were the seventy nations divided among
the seventy princes ; the blessed God taking no part in them, because
he is pure. Wheref0 re they are not children of his image, nor bear
they any resemblance of him; but Jacob is the portion of his
inheritance." In the Shepha Tal 2 the seventy princes are called,
the powers of uncleanness, who distribute liberally to the idola-
trous nations that are subject to their influence. That is they wen~
Typhonians who derived from the Mother, not from the Male God,
The children of Israel claim to derive from an origin earlier than
the division by seventy; their beginning is with the seven, the seven
Kabiri, the seven princes of the chariot, the seven Elohim, the seven
spirits who preceded the seventy round the throne.
The earliest beginning in mythology is with the heptarchy, as in
the seven caves of the sunken Atlantis, the seven provinces of
Dyved and the seven divisions of Alban, which a Pictish legend,
preserved by the Irish Nennius, assigned to the seven children of
the Cruithne. These seven are found in the celestial chart as the
seven halls and seven staircases in the great house. of Osiris, the
Seven Great Spirits of the Bear ; the Seven Chief Powers at the arm
of the balance.
Egypt had been divided and subdivided until the number of nomes
was forty-two. But the beginning with seven was still shown by the
HEPTANOMIS, the seven provinces of Central Egypt, which are
found associated with the number ten, in the ten nomes assigned to
the upper and ten to the lower country on either hand of the H'EPTA-
NOMIS. These are the seven and ten which in the planisphere were
the bases of the subdivision into seventy parts. The division by
seven, by ten, and by seventy, was primarily celestial. The seventy
Princes which encompass the throne of glory are said to be the watch-
men who go about the ·city in Solomon's Song, by whom the decrees
of God are brought down to men. The Rabbins give a list of the
1 Sepher Herazz"m, apud Bartol, tom. I, pp. 229, 230.
2 f. 23, ch. iii. ·
VOL. II. K
130 A BooK OF THE . BEGINNINGS.
form of the Angels' food of Psalm lxxviii. 25, which men did eat of
old. In the margin this is identified with the Kabiri, or modified
Abari, and called the Bread of the Mighty. The Kabala was first
taught by God himself to a select company of angels, in fact to the
seven princes of the chariot, and, after the fall from Eden, the
angels communicated to man the celestial doctrine as the means·
whereby he could regain his lost paradise.
One of the Kabalistic books has been attributed by the Jews to
Adam himself, or to an Angel named RASIEL, from whol)l. they .say
Adam r~ceiyed it. 1 Rasiel is the Watcher in the southern heaven.
From Adam it descended to Noah, and to Abraham, who carried it into
Egypt, where Moses was first initiated into its mysteries. Moses cor-
rectly taught its principles in the first four books of the Pentateuch,
but withheld them from Deuteronomy. Moses likewise initiated the
SEVENTY Elders into the secret wisdom of all the great Kabalists who
formed the unbroken line of descent for the tradition. David and
Solornon are recognized by the Jews as the masters of the science,
No one, they say, dared to write down this matter of the mysteries
till Simon ben J ocai, who lived at the time of the destruction of the
second temple, 2 by which time the phenomenal origin was overlaid
and almost lost.
What the Essenes. called the doctrine of angels, meaning the
knowledge of the time-cycles and their periodic recurrence, THAT
constituted the Jewish Kabala, and with this knowledge, obscured
by later redaction, begins the first chapter of Genesis.
The beginning, in mythology, will be shown to consist of figuring
time and space by means of the circle, and thus putting a boundary
to that which was heretofore the Boundless, the face of heaven being
the first dial-plate, or face of the clock on which the circle was drawn.
"My soul is from the beginning, from the reckoning of years," says the
Osirian in the Ritual, 3 and the reckoning of years was the beginning ;
the first of these being reckoned by the Great Bear and Sothis.
The beginning was Sabean, and, as it will now be shown, depend-
ent on the revolution of the Seven Stars about the pole. The
Kabalist beginning with Adam-Kadmon, as a male being, is later.
We shall find that all beginning is founded on the female, the Genitrix,
not on the Generator. The first A tum (or Adam) is extant in the
Ritual. where she is designated "the Mother-Goddess of Time."
"The Mother-Goddess of Time," she who figured the first celestial
circle, before Ptah formed his Egg of the sun and moon, as the father
of t~e fathers of beginnings, and who was the ancient Mother of the
gods. 4 This mother of all beginnings in time is figured in the Egyp-
tian planisphere as the Goddess of the Seven Stars of Ursa Major,
a hippopotamus wearing a crocodile's tail, the most ancient type of the
1 Bartoloccii. 2 Ginsburg 01z the !S:abalah.
3 Ch. xcii. 4 Ch. clv. ·
K 2
IJ2 A BooK oF THE BEGINNINGS.
water-horse and bearer of the waters.. She has various names already
cited, and is known on the monuments as Ap, Apt, Abt, Tep, Teb,
Tef, Teft, Kef, Kefa, Kheb, Kheft, Khepsh and Taurt. Ap (Eg.) is
primordial, the first. Tepi means the first. Teb is the Ark. Taurt
is the typical chariot or bearer ; the first, chief, oldest. She is the old
Typhon, the outcast of a later theology. Khab means to give birth
to, and she was the first form of the Genitrix who gave birth to time
in heaven. Kefa means to seize, lay hold, grip, and she was the
earliest layer-hold, who tied up a knot of time, hence her symbol of the
Tie. Teb means the ark, and She was the primal ark of the unknown
Vast, called the waters, hence the image of the water-cow. Kef
means to look, to watch, and Kefa was the sevenfold watcher,
the watcher whose seven eyes went to and fro through the whole
earth. Her name as Khebti or Hepti reads number seven. In the
beginning then, it is claimed, was the circle figured by Kefa 1 of the
Seven Stars, the Goddess of the Great Bear, and her first child as
-Time was Seb.
Here it must be observed that Seb-Saturn is a secondary
deposit of Kronus. The first Time born yearly was personified by
Sebti (Sothis), the Dog-Star, a representative of Time (Seb) in a dual
aspect, or the repeater of Time. Seb is the earlier Keb or Kebek,
that is as now interpreted the child (Khe, Q)) of Kheb the Genitrix,
and Mother-Goddess of Time, who bore Time as her child.
The present writer maintains that the Typhonian religion and the
Typhonian types are the oldest extant, whether in Egypt or out of it.
Taurt, the Hippopotamus Goddess, is earlier than the Cow, and this
will account for Isis being represented in a Typhonian shape, 2 which
shows the conversion of the ancient Genitrix into the more humanized
form.
Champollion3 has copied N ephthys, the divine mother, the Gestator
in the hippopotamus shape. Typhon, the old, first, great ·one, is the
"nurse of the gods" on 3: monument of the Sixth Dynasty, and was
then divine, not devilish.
Some of this most ancient Sabean lore is extant in the Book ot
1 "Why," asks Dr. Birch, "why do you make the Great Bear K efa? The hind-
quarters of a Lz"01z. ~ (pek) m·e used for Kefa, and are ah11ays carefully dzsHn-
_Ruisked from the Kkepsh ~ #gn used for the Polar Constellation." Answer, if
here and there the name Kefa is used for Khepsh or Taurt, it is not because of
any confusion of two goddesses, but only as a variant of the namesKkebma, Kheb,
KhejJ, KejJ, the original Kefa of the North. The distinction was made on behalf
of a Solar Kefa of the Western hind-quarter at Thebes, but, in the fourfold
type of the ancient Genitrix compounded of the Kaf Monkey, the hippo-
potamus, the crocodile, her hinder part is that of the lion or lioness. All four
are included in the Goddess of the North. And here, in mentioning the name
of the eminent founder of Egyptological science in England, I should like to thank
Dr. Birch for his help, kindly proffered and freely rendered, in answering my
questions during a series of years.
2 Wilk, Mat. Hieroglyphica, xix. a 17 D.
THE PHENOMENAL ORIGIN OF ]EHOVAH-ELOHIM. 133
Job. Although the cult had been superseded in the mind of the
writer, the Gnosis is still there. c• Behemoth," he remarks, in a passage
full of perplexity to commentators, is the first, or " the beginning of
the ways of God. " 1 The word· used is the RASHITH (n'c;N,) of Genesis,
the exact eq~ivalent of Arke. The RASHITH of the ways __of God
·is "B'RASHITH" of the Mosaic creation and· of Proverbs viii. 22. But
ho~ this can be so could not b~ seen without t~e symbolism and
mythology' of Behemoth.
Behemoth is the Egyptian BEKHMA, the hippopotamus. Bekh means
to bring forth, and Ma (or Mut) is the water and the mother. The
Bekhma or Bekhmut was the bringer-forth of (or from) the waters.
As such she was personified as the Great Mother of Mythplogy, and
placed in heaven as the type of the constellation better known as the
Great Bear. Now it has to be understood that with the motion and
the circle made by the Bear or Behemoth was the beginning in the
heavens, the " Rashith" ·of the genesis, and that by its periodic revo-
lution the Elohim created the heavens and the earth, or discreted and
distinguished upper and lower, and made an attempt to register the
-recurrence of time and season. <;::halmers, on the astronomy of the
Chinese, observes that a very ancient and characteristic method of
determining the seasons and months of the year, to which the Chinese
are fond of alluding, was by the revolution of Ursa Major. One of
its names, of which it has several, is "The Northern Bushel."
·Under this name it is often confounded with the North Pole, and
also with one of the twenty-eight mansions in Sagittarius, which has
the same name: Its tail is called the "handle." There is a clear
statement of this method of determining the seasons in the writings
of Hoh-kwantsze: ""When the tail of the Bear points to the EAST
(at nightfail), it is SPRING to all the world. When the tail of the
Bear points to the SOUTH, it is SUMMER to all the world. When
the tail of the Bear points to the WEST, it is AUTUMN to all the
world. When the tail of the Bear points to the NORTH, it is
WINTER to all the world." It is well to keep in mind that the
body .of the Great Bear was, in ancient times, considerably nearer
to the North Pole than it is now, and the tail appeared to move
round the Pole somewhat like- the hand of a clock or watch.. The
historical records say that the seven stars of the "Northern Bushel"
are spoken of (in the Shoo), 2 when it is said, "the pivot and the gem-
transverse adjust the Seven Directors."3
-The bushel is a type of measure, and this was the -first mea&urer
of time in heaven. Kabu . (Eg.) is the name of a measure, and the
word means to· measure. KABT is measured out. Also HEPT
(Eg.) is measure arid the measure, and the name of No. 7· ·This
initial point of all beginning then was known, and is announced by
1 Job, J(l. I 9· 2 Pt. ii. bk. i. p. 5·
a Chalmers, in Tlte Chinese Classics, James Legge, vol. iii. page 93·
r
sign; twelve· RA<;I make one revolution or circle of the twelve signs.
Again, RA<;I has the meaning of raising up, because the heavens of
the mythological astronomy were raised up, piled and propped up
in building them, just as in piling up so many stones. The RASI-
Chackra is the circle of signs ; RASA, the name of a circular dance.
RAS, in Assyrian, denotes two roads crossing each other within
the canopy of heaven. "IT" (Eg.) is the heaven. So that the
raised-up place of the one language becomes the crossing of the
other. It is solstitial in the south (RAS), an·d equinoctial at the
crossing, as at the Rusta of the west, the entrance to the underworld
in the Ritual.
It was at ROSETTA, in the temple of Atum, that the stone with the
trilingual inscription was found (1799), which served as the point of
commencement (B'RASHITH) for the deciphering of the Egyptian
hieroglyphics. This RUSTA, in the north of Egypt, is the terrestrial
·analogue to the one we are in search of in the northern heaven.
RESH, in Assyrian, is first, beginning. RAS, as a point of commence-
ment, passes into the title of Mercury, as Rrs-Risati, the chief of the
-beginning. The point of beginning for the Egyptian year was in
RAS, the south.
There was a Rusta south, and a Rusta north; also a Rusta of the
equinoctial level. Rusta is the southern gateway of the sun when he
·goes forth to the eastern horizon of the heaven, and the fields of the
Aah-ru, the house of the gates or the zodiac. 1
Horus, in the fifteenth gate, on the day of the festival of the
adjustment of the year, or at the time of the vernal equinox, says,
"I have brought; I have prepared, the things in Abtu, for I led the
road from Rusta." 2 Abtu is the place of beginning. Also, "The
Osiris has seen the pool of the Persea, which is in the midst of the
RUST A." 3 This pool was in An, the place of beginning, and of repe-
tition. Again, we read, 4 ·" Hail keepers of the seven chief staircases !
made the staircases of Osiris, guarding their halls. The Osiris knows
you; he knows your names-Born-in-RUSTA; when the gods passed,
making adorations, to the lords o~ the horizon." Here are seven
keepers of the seven staircases, which were converted into those of
Osiris, whose names are "Born-in-RUSTA." These seven are the
Seven Great Spirits of Ursa Major. The Rusta they were born in
was the circle of the Great Bear, the Rashith of the celestial north.
" In Rasit," as Egyptian, gives us a point of place, which, when
identified with phenomena, is a starting-point in space, in time, and a
foothold for thought. The full form of the words rendered, "In the
beginning God created the heavens and the earth," is" B'rashz'th bara
Elohim eth ha shamaim v'eth ha aretz." The Hebrew BAR, to dedare,
make manifest, agrees with the Egyptian PAR) or PARA, to show,
cause to appear, make obvious, manifest, come forth, surround, go
1 Ch. xvii. 2 Ch. cxlvii. 3 Ch. cxxv. 4 Ch. cxlv.
THE PHENOMENAL ORIGIN OF- J:EHOVAH-ELOHIM. 137
round, glide round. PRA denotes visibility, with the eye for deter-
minative. The word is also determined by the symbol of time, and
signifies appearance in time. The mode of this manifestation is shown
by PRA, to go round, surround, make the round, the image of the
cycle of time, in which consisted the " Creation " of mythology.
The p~imitive Genesis has no relation whatever to the doctrine of
creation out of nothing-creatio ez nihilo. The word create (Ker-at,
Eg.) retains all that was meant by the first creation. KER signifies
to curve, and AT is a type, a circle, a time; and by the circle of
time was curved, carved, or created the heaven and the earth of
symbolism, as will be adequately set forth. The earliest observed
creators of a circle of time were the Seven Stars in Ursa Major.
The word Bra has also the sense of engraving or drawing, as might
be done in forming a circle. The passage may be rendered,
" In Rasit the Elohim showed and explained the upper and nether
heavens," or heaven and earth; the Elohim being the appearing,
encircling, cycle-making disposers, on whose motion and pathway
the earliest celestial chart was founded. Hebraists are not aware
of the special force of the " ETH " in this passage. In Hebrew rm:~
has the meaning of a sign, a type. AT (Eg.) means to type, form,
image, the circle. IT is to figure, paint, or portray. AFT (Eg.) is the
abode, and the four corners ; a first formation, and a name of the genitrix.
ATH in the hard form of l"l.!l means something defined, bounded,
established. It is especially used for a time, the time, a course of
time, definite times of the year, also for a year. 1 The true sense of
the passage is, in Rasit (Rusta) the Elohim manifested the typical
heaven and earth, leaving the particular point of commencement un-
determined. This we affirm to be the beginning with the Seven Stars
-of the Great Bear, in the name of which, as URSA, we find a form of
the R US in Rusta, and in R usta was the place of rest. An illustra-
tion of this RASHITH may be derived from another meaning of the
word. RASHITH also signifies the noose or a network. The altar
·of the deity, as described, 2 is to have a grating of RASHITH with four
rings at the four corners. Netting is typical of catching and laying
hold. The goddess Net (Neith) is the knitter in that sense. The tie
carried by Kefa (of the Great Bear) is a yet earlier sign of netting.
She crossed the first bit of network in heaven.
It is now suggested that the Elohim of the Hebrew Genesis had
their phenomenal origin in the Seven Great Stars of the Bear, no
matter which of the two Bears was the first observed as the constel-
lation of the pole, and that the Seven Elohim are the same personages
and types as the Seven Rishis of India, the Seven Hohgates of the
Californian Indians, the Seven . Spirits of the Great Bear found in
Egypt, China; and Japan; the Seven Khnemu or Pygmy sons of-
~Ptah, the Seven Kabiri, the Seven Sons of Sydik, the Seven Dwarf
1 Gen. xviii. 10, 14. 2 Ex. xxvil. 4·
A BooK oF THE BEGINNINGS.
Sons. of Pinga, in the Mangaian mythology ; the Seven Dancing
Indians of the North American tribes; the Seven SINTOS of the
Japanese, the Seven Amshaspands of the Persians, the Seven
Sons of Aish, the Seven Sons of Jesse, the Seven Princes of the
Chariot, the Seven Titans with Kronus, the Seven Heliadre of the
Greeks, the Seven Companions in the Ark with the British Arthur,
the Seven Associates with St. George, the Seven Spirits before the
Throne, the Seven Eyes in the Stone, the Seven Bears, the Seven-
headed Dragon, the Seven Hathors, Seven Persian Wise Women, the
Seven Sisters, the Seven Korubantes of Korubas, the Seven Whistlers,
the Seven Pillars of Wisdom, the Seven Gates of Thebes, the Well
of Seven Springs, the Tower of Seven Stories, the Seven Doors in
the Cave of Mithras, Seven Steps of the Masonic Ladder, the Seven
Inclosures of the Jewish Temple, the Candlestick with Seven
Branches, the Seven Tablets and Seven Seals.
The name of the Elohim will be dealt with hereafter, and shown
to be derived from ALU (Eg.), the first revolvers in relation to an
earlier ALV and Kherv, and the Hebrew ACHIM, or brotherhood, as
a name of the seven sons and seven companions of all mythology,
who sometimes appear as male fellows, sometimes as seven females.
For example, the following form of the mythical beginning with the
Seven was presented by the Vice-President, Section B, American
Association for the Advancement of Science, at the Saratoga
Meeting (August, 1879) :-
" The philosopher of Oraibi tells us that, when the people ascended
by means of the magical tree which constituted the ladder from the
lower world to this, they found the firmament-the ceiling of this world
-low down upon the earth-the floor of this world. Machito, one of
their gods, :raised the firmament on his shoulders to where it is now
seen. Still the world was dark, as there was no sun, no moon, and no
stars. So the people murmured because ofthe darkness and the cold.
Machito said, 'Bring me seven maidens,' and they brought him seven
maidens ; and he said, ' Bring me seven baskets of cotton bolls,' and
they brought him seven baskets of cotton bolls ; and he taught the
seven maidens to weave a magical fabric from the cotton, and wheh
they had finished it he held it aloft, and the breeze carried it away
toward the firmament, and in the twinkling of an eye it was transformed
into a beautiful full-orbed moon, and the same breeze caught the rem·
nants of flocculent cotton which the maidens had scattered during their
work, and carried them aloft, and they were transformed into bright stars,
But still it was cold, and the people murmured again, and Machito
said, 'Bring me seven buffalo robes,' and they brought him seven
buffalo robes, and from the densely-matted hair of the robes he wove
another wonderful fabric, which the storm carried away into the sky,
and it was transformed into the full-orbed sun. Then Machito ap-
pointed times and seasons and ways for the heavenly bodies, and the
THE PHENOMENAL ORIGIN OF ]EHOVAH-ELOHIM. 139
but the NNU appear as a group of males. who are fellows, associates.
And there is an ideographic sign called Nnu, figured thus :1 -
*
This calls to mind that in the old Siamese planispheres the figures
of the stars are circles, 2 not rayed likenesses. Here the circle is em-
blematic of those that moved in observed cycles of time and made
the circle, of which a loop was the earliest known sign. The Nnu are
here determined by the number eight. An eight-rayed star is the
ideographic sign of the Assyrian god Assur, who is the Great God.
This eight-rayed star was continued in the iconography of the Cata-
combs as the symbol of the manifester. The number eight, as in
the case of Taht-Esmun, denotes the Manifester of the Seven; that
is the Seven who were first represented by the seven stars of the
Great Bear, and afterwards by the seven planetary gods. · Name
for name, Assur is the same as Asar (Osiris), Ar the son· of
As, Hes, Isis. But whereas Osiris was the solar Ar. (son), Assur
is a star-god, and therefore the Sabean son who in Egypt is
Sut-Har. The eight-rayed star of Assur is the equivalent of the
eight Nnu, who were known as the eight great gods of Egypt,but
whose origin is unknown. In the Phcenician mythology Esmun, the
eighth son of Sydik, was the Manifester of the Seven, and he was
represented with eight rays round his head; his temple, in which the
sacred books were kept, being placed on the top of the Birsa at
Carthage. The Phcenician Esmun was the Egyptian Taht, Lord of
Smen or the Eight. Taht took; the position of the earlier Sut as
Manifester of the Seven.
Bunsen maintained that Sut was an Asiatic creation, and his
rootage, together with that of the Typhonian cult, was not to
be found in Egypt. Nevertheless he was absolutely wrong. Sut
is so ancient as to seem at times entirely new in Egypt. Bunsen
admits that the seven primary gods are indissolubly connected with
an Eighth, Taht, who is called by the name of Eight, and is lord
.of the region of Eight, Smen or Ses-sen. But he says these numbers
cannot be explained from the groups· of the gods themselves. 3 Nor
do the monuments offer any direct information as to the origin and
nature of the Seven, or their relation to Taht as the Eighth, who is
the manifester, in whom the Pleroma is revealed. In all the repre-
sentations of Taht, the God of Sesennu, the City of the Eighth, he is
always pourtrayed in conjunction with the seven gods as the one whe>
reveals. These seven cannot be planetary, as Taht, the lunar god,
would be one of seven, whereas he is the god Eight. Nor. are they
' .Burton, Excerpta Hieroglyphlca, 34· 2 Plate in Asiatic Researches.
3 Vol. iv. p. 323.
THE PHENOMENAL. ORIGIN OF jEHOVAH-ELOHIM. 141
the coming of the manifester, whose goings forth have been from of
old for ever, that is lEonian, and who is to be the MASHAL of Israel,l
says, "This shall be the Peace when tl).e Assyrian shall come into our
land, and tread in our palaces, then shall we raise against him Seven
shepherds and Eight principal men," which are equivalent to, if not the
same as, the eight great gods, with the eighth as the manifester of the
seven.
Ibn SarO.k considers the Hebrew )t:l~n (plural Chashmannim), .of
Psalm lxviii. 3 I, to be the same .as the Egyptian name 'of Her-
mopolis. He is right as to the words being identical, but it does not
mean that the people of Hashman or Chashman shall come out of
Egypt. The Princes are the eight great gods of Smen, considered
as the Seven Kabiri of Ursa Major and Sut, or later Taht, who was
the eighth. ·
We are able to connect the eight-rayed star of Assur and the eight-.
looped sign of the NNU with Sut, as the predecessor of Taht, the· mani-
fester of the Seven Stars. The loops also occur in the sign of SAH
for a constellation, which sign is found· in the torrib of Rameses IV.
at Biban-el-Muluk, directly after the star Sothis, the star of Sut, with
a star and eight points annexed to it. 2 Hitherto the star with
eight points has been taken to denote the constellation Sah
supposed to be Orion. It is now suggested. that the eight-pointed
star denotes Sut (Sirius), not as the sign of the dog-star constella-
tion or group, as Eratosthenes thought, but as the representation and
manifester of the Seven Stars of the Great Bear. This does not
exclude ORION as one of the starry types of Sut-Har.
This beginning with the Seven Elohim of the Great Bear and the
dog-star will explain how there could be light before the sun, moon,
and planets existed. In the Ritual the gods of the circle and of the
Seven Aahlu are called the ancestors of light. According to the
Hebrew Genesis it was the Elohim who first said, "Let there be light,
and there was light," and the light and darkness were divided into day
and night. This was before the creation of sun, moon, and planets,
·or rather before time could be reckoned by their courses, a distinc-
tion lost sight of in the literalization of the myth. The seven stars
that turned round nightly with the sphere were the primal light-
bringers of the first creation. The periods of other stars followed,
and Sut was their annual manifester, then that of the moon was
registered,· and last of all the solar time was observed and kept.
These generators and ancestors of light were so ancient they had
been sublimated, divinized, and relegated to a kind of spiritual realm
beyond the phenomenal creation described in tile book of Genesis.
The account of creation, then, in the Hebrew Genesis resolves into
a statement that the first motion of the heavenly bodies, observed and
registered for human guidance, was the periodic revolution of the
1 Ch. v. 5· 2 Mon. de l'Jfgypte, pl. 176.
THE PHENOMENAL ORIGIN OE' JEHOVAH-ELOHIM. 143
Seven Stars. These, as a constellation, are one; as stars they are
the Seven, and the divinity in whom· we shall find the character of
the sevenfold one is the deity of the Genesis.
In Hebrew ZMEN er~t) means to number, to measure out, ap-
. portion, ·arrange, determine, and is applied to appointed times and
limits of time, hence to times of festival. The Aramaic SMEN
~nd Maltese ZMYN have the same signification. Also SHMIN ()~r.l~)
is the n4me .of the dual heaven. Now the Smen, the eight great
gods, were extant before the firmament was lifted or d5vided into
the upper and lower heavens. .These were the first creators of the
· heavens, which are two, ora double one, divided into north and south;
Sut in the south, and Typhon in the north. The Dog-Star and
Great Bear are the determiners of ·south and north, therefore the
makers of the two heavens, and as they are ·the eight. Smen in one
aspect, so are they the two in another; hence the name of Smen can
also be'applied to the dual heaven.
In the Chaldean Creation at the dividing of the whole into two
halves, the firstborn of LAKHMU and LAKHAMU were ASSUR and
KISSUR, and "Assur " agrees with the God ASSUR, who is now to
· be identified with the Dog-Star. If this be right Kissur must denote
the Seven Stars of the Bear, which would agree with the meaning of
the word KISSURA for those who are united and bound together,
as in the Hebrew '1~i' (Qashar) for a confederacy, the constellated
group of the Seven Stars, the compar).ions, the Kahil{ Sons, Rishis,
Hohgates or KISSURI. Also in the Assyrian dedication of the
months the twelfth is assigned to the Seven Great Gods-the
zodiacal sign being Pisces-whilst the Ve-Adar or intercalary month
is given to Assur, the eighth God. In the Chaldean Oracles the
SMEN are described as a septenary of living beings, and there is no
doubt the seven planetary disposers came to be regarded as the SMEN.
But the seven planets never could be the eight Smen. They were
not -the first establishers of the heavens. These were the seven of
the Great Bear and the Dog-Star, whence the typical eight in number;
If we take the root Sem (Eg.), that is a name of the double
plume of the two heavens, it also means representatives, myths, to
pass, traverse, conduct a festival. The SAMI are a group, cluster,
combination; and in Serna, to encircle, go round, the number of
revolvers is eight. The first form of these was the seven stars and
Sut, and the later the seven planetary deities with the eighth god as
completer and manifester of the ogdoad. And only in the genitrix,
who is the Egyptian goddess of the Great Bear, can we find the seven-
fold one, who is both one and seven. This was Khept or Khebt, with
many variants of her name. Khebt or Hept signifies seven, also
the ark of the seven. Khepsh may have had a form in Khevekh for
Sefekh, Number Seven, to have come from ; the SH having been an
earlier KH. This would account for the .name found as Chavach, for
I.
- 5T?m
1-.-"..
~
·v
the water-horse, and this, with the typical number seven, shows that
Haya is the earlier Kefa, the goer of the seven stars. Another
redu~ed form of Kefa is extant in the Chinese CH'Hoo for the North
Pole and centre of motion, called the· hinge of heaven, on which all
turns, the Teen Cii'HOO. So in. Egyptian, KHEPU signifies hinges.
One form of the goddess Seven in Israel is Deborah of the hinder
part, or north. She was the parent of the Princes who are the. seven
of the chariot, the seven companions. There were no princes in
Israel, she sing's, until that I, Deborah arose, that I arose a mother in
Israel. She preceded the "new gods," and the wars of the Lord. 1
Deborah was the first, the primordial Word, the oracle of the begin-
ning, identical as such with Tep (Eg.), the tongue, and Teb, a name
of Typhon, the living Word; one with Wisdom of the seven pillars,
and Arke of the beginning. Her name also identifies. Deborah
with the north, or hinder part. Before her time, we are told that
the highways were unoccupied, and the travellers walked through
the byways. There was no celestial chart, no roads mapped out, no
inhabitants in heaven. Hers was the time of the SHEPHT, the judges
(princes), the seven companions who are the Elohim of Genesis, whose
judgment-seat was the mount, and who rode on white asses.
Following Debor~h, "They chose new gods; there was war in the
gates." Hers was the reign of Peace. Hept (Khept) means peace and
plenty. Hers was the time when mankind were of one tongue, the
. golden age associated with the name of Sut or Saturn.
Her consort is Lapidoth (ril,~~'), the lightner; his name signifies
lightnings. Another Hero is Barak, whose name has the same mean-
ing. Barak is Sutekh; Bar the Son, the Ar, is one of Sut's names.
Sutekh or Barak was the glorious war-god, fierce as fire, the fulmina-
tor against the powers of darkness, one of the first, as the star Sothis
and son of the Sa bean mother, to pass through the Hades of death,
cut through the Akhekh of darkness, or make a way out of the swallow-
ing monster of the mythos; the first, as the ·present writer thinks, to
rise again on the horizon of the resurrection as Orion, or Sut-ORIENS.
But if Deborah be Typhon then the most especial Hebrew form of
Sut or Bc;tr-Typhon the war-god, is not Barak, but Samson. Samson
lived in the time of the Judges, the Shepht, the Princes, the Seven, the
Elohi:m. He was one of them himself, but whereas the other great
warriors fight at the head of large forces, Samson is the hero alone.
Hitherto the comparative mythologists have not looked beyond the
solar type for a witness to Samson. The 'first celestial hero was
not the sun, but the conqueror of the sun and ~olar heat. He was re-
presented by the dog-star not only as the fire-god, but a god over fire;
and at the season when the sun was in the sign of the lion and the
heat in Africa was intolerable,' then Sut, as Dog-Star, or .as Sut-Har
(Orion), arose, and as the sun had then attained its supreme height and ·
1 Jud. v.
VOL. II. L
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In Hebrew, H is the enclosure, the Heth, from rnn, and earlier Tl\M
(CHEVTH), to surround, encircle, enclose. Chevth is the Egyptian
Khept, the genitrix, who in the next stage, answering to Heth, is
HAT (Hathor), the habitation of the child. Finally, the Chevth,
Hevth, and Heth deposit the phonetic H, the letter out of which all
came because it was a type of the motherhood. The n has the
numeral value of 5, and the original Khept (Eg.) denotes the fist, a
figure of 5, also the creative hand, the matrix. All came out of the
goddess in Mythology, the god included, as she was the genitrix
of the gods, hence the n (Heth letter), which, from an early period,
stood for the name of Jehovah,1 must have denoted the female
divinity and not the male Jahveh of the later cult The following
list will show how much the Hebrew derived from Khepsh, Khevekh,
Khept, Kep, Kheb, and Aft.
GrsH (l!il~), from t:!l\~, GvsH, the seven of the genitrix, as Pehti, or Peh-peh
stars of the Great Bear. (Eg.), is the doubly great, the glory in
GvsH (l!i\~). to curdle, heap, collect in a which the Two Truths of puberty and
lump, clot and clod. gestation are combined in the image of
GvcH (M\~), to push forth the fruit of the the dual lioness.
body, to bear, be pregnant and bring GvL 6U), to go round, to turn in a definite
forth, to bubble up as water with air circle.
bubbles. GvH (M\~), to hollow out, deepen, make
GvH (MU), body, properly belly. concave.
Gv (U), back. CHVTH (n\M), to surround, enclose, of a
Gvr (1\~), fem., Geviah, belly, within, in· hedge.
terior. HVTH (t:l\n), to bind about, surround.
GvA (VU), to breathe out. HEVD, to be green, fresh, and hale, as a
GvP (;"j\~), to be gibbous, bowed out, belly· derivative from Kheft, agrees with Uat,
ing, swelling, stout (gestating). to be green and fresh, literally Wet, the
KvTH (1"1\::l), to keep, conceal, the kept or name of Uati, goddess of the North, who
concealed. was the earlier Kheft.
KPTH (Tltl::l), to bind, about, tie round, be A VTH ()1\~), to be, to exist, essential being,
round, bellying, as the womb or pome- support, body, be embodied, imperson-
granate. ated.
GvTH (Tl\V), to knot together, interweave Avo (1\~), to tum, wind, surround, move,
curve, round out. turn circularly, be puissant and mighty,
KBD (1.:J::l), to be thick, heavy, dense, bend, writhe, heave.
large, fleshy, pregnant, port, majesty, A VTH, a sanctuary, abode of being.
glory, gestation. A VTH (Tll~), body, being, -person, essential
QPD (1Elp), to be drawn, rolled, folded self.
together, made ready, be coagulated, con- A VTH (Tl\~), to be, to exist, to make a sign
gealed, as cheese, or the child in embryo. of covenant between God and Man, or
KBIR (11.:J:J), great, the great. The between the heavens and earth, a memo-
Arabic Venus was called Kabir, the great, rial sigu of time in the division of day
because she was the great, i.e. pregnant, from night (Gen. i. 14).
which is the origin of greatness ; the title
This Avth (or Uth) represents the Egyptian Aft, a reduced form
of Kheft the genitrix, who under her first name as Khebt or Kheft
is goddess of the seven stars and of the north. As Aft her name
denotes the four corners of her circle, the memorial sign of division
of the circle into four quarters, Aft (Eg.) being No. 4, the four
corners. The Hebrew Tl\~ is the foundation of Eth or Uth of the
"ETH-Sikkuth," 2 and in Egyptian Aft-Sekht would denote the ark
of the four quarters, the tabernacle of Aft the goddess, the old
genitrix who in the hippopotamus shape was the earliest queen of
1 Movers, Kri#sc!ze Untersuchungen, &c. p. 75· 2 Amos, v. 26.
- - - - . ----..
~-·~--
\.
·h
\
THE PHENOMENAL ORIGIN OF jEHOYAH-ELOHIM. I53
four corners at first ·represented by the four legs of Apt, the beast,
were afterwards depicted by a goddess bending over the earth
and resting upon her hands and feet, or on all-fours. Also the
hippopotamus has four toes to each foot.
Everything continued by the Hebrews was typical, and they
commonly dried their figs for preserving in the shape of four-sided
cakes. This is an image of the old genitrix Teb or Apt. Both Teb
and Aft are applied to the four corners or quarters. Also Teb (Eg.)
is the name for figs and for the box, the Hebrew square cake of figs.
According to Joshua Ben J ehuda, in his commentary on the
Pent<).teuch, the I'Eln cake was made and baked in the shape of a four-
sided brick of clay or gypsum. Teb (Eg.) is the brick, and the four-
square loaf thus named after the goddess Teb is still called a brick.
. The Hebrews have a Kabalistic figure held to be most sacred and
unfathomably profound. This consists of a circle containing three
Jads and a Tau, or Qamets.
Kircher says the three J ads mark the three hypostases in the
divine nature. By the single Qamets (tau), placed beneath, they are
meant to symbolize the unity of the essence common to each person
in the trinity. 1 That is after-thought. The figure belongs to a time
when there was no trinity and no fatherhood in heaven, but the mother
and child only. This is the present writer's interpretation of the
figure. Th'e circle or noose is the hieroglyphic of ark or Arkai, one
meaning of which is the 30th of the month, as the type of a com-
pleted period, and it meant established, finished. Three Jads in
Hebrew have the numeral value of 30, and these give to this circle
the significance of the noose (ark), carried by the goddess of
beginnings.
The Tau Cross, hif'roglyphic Tat, or cross, means established for
ever. The figure is thus composed of the circle and cross, and the
No. 30 shows this to be a figure of "In Arke" the beginning. The
three J ads and the Tau also furnish the numerical four on which the
circle was founded, the four of Aft, the abode. If the lower sign be
the l'~i'' it is equivalent to a binding, a bundle, the noose (Ark), for
an enclosing, as QAMETS means to close, and would be a perfect
determinative for the three }ads, No. 30, "IN ARKE." ARKHU is the
Assyrian Month or Moon; ARAKA, a Jain division of time.
The Jews are charged with preserving to a late time the symbol
of the Ass-head. This also is an Egyptian ideograph with the
numeral value of 30, and therefore equal to the three }ads. The end
of ·a period and completion of the circle of one year is illustrated by
1 CEdzpus .d':gypt. vol. ii. cap. ii. pp._JI.4, 115.
~~ --------------------~----~~'
the head of an ass figured in the sign of Leo at the point where the
Egyptian year ended and was renewed. 1
Sha (Eg.) is likewise No. 30, and the word denotes various forms of
the beginning, and types of cause and commencement.
Learned Jews assure us that the Kabalists constantly added the
J ad to a word for the sake of a mystery. The Rabbi Bechai explains
that it showed there was a plurality of persons included in the word.
The Jad itself was a sign of plurality. It was a hand, and has
the numeral' value of 10, or two hands, just as the hieroglyphic I
with inherent U, is a plural sign. Thus Jhvh denoted the plurality
of Havah, a plurality never yet interpreted by the theologians. In
the ancient Hebrew letters the J ad has the shape of a kind of zed or
Zeta which is identical with the Coptic and ancient Greek Zeta that
passed into Z. This letter is the hieroglyphic of Sut (Sebti), and its
numeral value is seven. Thus one mystery of the Jad prefixed to
Havah might be resolved by the J ad being a sign of seven, the number
of Havah, as goddess of the seven stars.
The J ad prefixed is of the same hieroglyphic value as the typo-
graphical sign of a hand, still made use of to point with. The
phonetic Jad signifies a hand, and in archaic form it had a rude
resemblance to the hand. As a numeral it denotes IO or double
the value of one hand. The origin of the J ad can be traced
hieroglyphically by aid of the hand. The name Jad (,l') )ncludes
the Vav, 2 ·and this relates it to the Egyptian FA, the han!i; Fa is
an abraded form of Kefa, Kaf, or Kep, the hand ; Kefa and Fa are
reduced to a, the hand,~ and this a is equivalent to the Hebrew
J ad for the hand. F J..., the hand, implies a form in F AF, hence
possibly the reason why the J ad appears at times in the place of
VAV; it also interchanges with the Aleph. Kep (Eg.) the hand is
the Hebrew Kaf, called the hollow of the hand, the palma cava.
El::l the hand, the curved hollow of the hand, is likewise the sole of
the foot. The primal cave, however, is the womb, as is shown by the
Egyptian Kep and Khepsh, the sanctuary of the hinder thigh.
Kaf the hand and foot denotes the double nature of the J ad
which gives it the numeral value of 10. The hand and foot, as
explained, were types of the Two Truths, upper and lower, before
and behind, breath and water assigned to Kefa as di-genitrix. One
mystery of the J ad sign of ten is that it stands for the hand and
foot of the creatoress Kefa, the mother of all living, which hand and
foot are pourtrayed in the figure of Brahma·-Maya, 3 as well as in
the members of Khepr, the beetle-headed divinity. One title of
Athor, the habitation of the Child, is Divine Hand." 4 The" Working
Hand" was an image of deity with the Mayas of Yucatan. This
1 Planlsphere, Drummond, Pl. 16.
2 See list of words on p. 138, vol. i.
3 Lundy, Mon. Christ. J., fig. 26. 4 Birch, Gall. p. 20.
THE PHENOMENAL ORIGIN OF jEHOVAH-ELOH'IM. ISS
working hand appears as the hand of th~ artist, the determinative of
IT (Eg.) to paint, figure, pourtray; "It" being synonymous with J ad.
We cannot name the hand as Kef (Eg.) or Kaf (Heb.) without at
the same time identifying and designating the genitrix Kefa, and
that in a particular manner, for the first Kef (hand) was the womb.
The goddess Kefa depicted as the hippopotamus had no other hand.
That was the earliest working or creative hand, the Kef, Kep, or
cave, named before the external hand or foot. This unity of the
hand is also part of the mystery of the J ad ; Kep (Eg.) is a name
of mystery as well as of the hand.
If we were to render the J ad by Aleph then AHEVAH suggests a form
ACHEVAH perfectly consonant with hieroglyphic usage, akh and ka
b~ing variants of the same sign. A relic of this appears to remain
in I:J:::l~ for the hand. 1 This interchange is not uncommon in the
Hebrew. The Egyptian Karis the Hebrew Akar, the Hades; Akar
.,:::l~, the husbandman is Kar, the gardener. Akel (~:::~~) food, is Kar
food ; I:J:::lN to drive, spur, push, urge on, is Kaf, should, must, receive,
take; ~:::l~ fortress, castle, is Khet, to be shut, sealed as a fortress.
The Mexicans call the Holy Spirit of their Trinity (that is, the
Trinity as interpreted by Europeans) by the name of ECHEVAH.
Y zona is the father, Bacab the son, and ECHEV AH remains for the
mother. Echevah we take to be the Egyptian Kefa, as goddess of
the Great Bear, and identical with the Hebrew Jehovah.
No vowel is a primary in the earliest formation of words, and in cases
like this of the Jad in Jhvh we must identify its earliest value before
we can begin to discuss the meaning of the name. The Jad as vowel
hardens into the consonant, and goes back as representative of n, v,
p, and n, which shows it to be a final development or deposit of a
guttural sound. Thus the J ad interchanges with gimel in 11,1 and l!,),
t:l,l and t:l,~; with kaf in .,~~ and .,~,;:::l, with qoph in .,li' and .,~p,
with ayin in ~::!~ and ~:::111, and with cheth in m1 and mn, ::1~ 1, and ::~n.
Therefore if Jhvh be a primary name_the Jad in it must stand for a
guttural or a K sound. If we take it for K it follows that }HVH
is a later form of CHEVAH, Kevah, or Kefa. The hand as Jad
or ,,, Greek 'lwTa (~lW) is a reduced form of Kheft (Eg.) the
hand. By spelling the name of J ad, the hand, as we assume it to
lrave been originally written, Kaft, i. e. (,,1) ]AD with the K sound,
we recover the plural Egyptian form of Kaf in Kaft or Kepti the dual
of Kaf which duplicates the hand. Kepti is the di-genitrix and the
double hand (or hand and foot) and when abraded into ,,~,or Jad we
find the character preserved by the letter being a figure of ten with the
numeral value of two hands. In the word ::!~\ to desire, long for, we
have an instance of the J ad being a softened form of the K sound, as
::1~1 is identical with :JM, and by taking th~ J ad (hieroglyphic hand)
to be equivalent to the Kaph (hieroglyphic hand), we see that it is a final
1 Job, xxxiii. 7·
___,.-.
-···~.
\.
THE PHENOMENAL ORIGIN OF JEHOVAH-ELOHIM. I 57
Sut in the original myth is one of the Elohim, the eighth, to the
seven Alu or Ari the companions, the Kabiri. Arthur and his
. seven companions in the Ark ai·e another form of the Elohim. In
the book of the generations of Adam 1 we have the Sutite or Sethite
line of descent, and with one exception 2 in the chapter, the narrative
is Elohistic because, as now interpreted, Sut was the manifester of
the seven Elohim of the Great Bear. These seven in the Ritual are
the "seven great spirits,'' 3- " A11up made their places,"-which seven
spirits are Amset, Hapi, Tuautmutf, Kabhsenuf, Maaentefef, Kar-
bukef, and Harkhent S'khem. "Anup places them for the protection
of the coffin of Osiris." These seven are behind the constellation of
J(hepsh, the northern heaven. The " coffin of Osiris " is the square
of Ursa Major formed of four stars, also known as the Bier, bier and
birthplace being identical. These four stars probably constituted the
first four corners, hence four of the seven spirits are the gods or
guardian geni of the four quarters. An up is a form of Sut, a mani-
festation, also named the Anush or Wolf-Dog. The name of Sut as
Suti or Sebti, reads Seb 5, ti 2, or number seven, and in the Genesis
Anosh is the son or manifester of Seth, as if the Anosh were the
eighth in the star-myth as Taht is in the lunar.
The Anosh is taken to mean the son of man, or man as the mortal,
the decaying one. But this is vague, and all too general. Writers
on the subject have known nothing whatever of its typology. The
Anosh is, according 'to most interpreters, the Messiah somehow or
other, and he is .so in the Book of Enoch. Of him, Enoch says,
"Before the sun and the signs were created, before the stars of heaven
were formed, his name was invoked in the presence of the Lord of
Spirits." 4 Elsewhere this son of man is called "the son of the Woman,
sitting upon the throne of his glory." 5 This is the Anosh, the
periodic manifester. He was the son of the woman, as Sut-Anush,
and as Har-ur, the son of Isis, before the fatherhood existed, and
both facts are acknowledged in the Book of Enoch. Anush, then,
is the Egyptian name of Sut, under his type of the wolf-hound.
The first Anush in heaven was the dog-star, as announcer of the
cycle.
In a chapter on the typology of number and reckoning, it will be
shown how the origin is connected with the numbers of the Great
Bear. Sebti, as No. 7, has earlier forms in Hepti and Khepti. The
name of Suti or Sebti, as god of the Seven Stars, is but a reduced
form of the name of the genitrix as Khebti, and Suti must be
secondary to the mother, as the son. In the word Khebti or Khepti
we have the numeral value of both seven and ten, for Khep is the
hand, and ti is either number two or it duplicates the hand ; thus
Khep-ti. (Seb-ti) may. be 5 and 2, or twice 5 ; 7 or 10. This has
1 Gen. v. 2 Gen. v .. 29.· a Rit. Ch. xvii .. Birch.
4 Ch. xlviii. 3· 5 Ch. ~i.9·
A BooK oF THE BEGINNINGS.
been said earlier in the present wor~, but is now being brought to
bear on the two records, two lists of patriarchs, two forms of the
mythos, the Elohistic and the Jehovistic, which have one starting-
point and one meeting-point in Khept or Hebrew Khevah, as
goddess of the North Pole and constellation of the Bear. We . find
the seven in the stars, and the two will appear in the ten divisions
of time and space. For example : in the Babylonian astronomy, the
five planets were called interpreters. There were also twelve chiefs
of the gods, one for each sign and ·month, who presided over the
passage of the sun, moon, and planets. Twenty-four stars, called
Judges-the four-and-twenty elders of REVELATION-were . asso-
ciated with the zodiac, twelve being north and twelve south.
Under the five interpreters were a certain number of stars, one of
which descended below the horizon every ten days. To complete
the year, that of 360 days, it is obvious these must have been thirty-
six in number, one to each of the thirty-six decans in which the sun
spent teri days, the thirty-six gates in the House of Osiris.
But this reckoning by the stars was pre-solar. The star of ten
days would be the Ser (Eg. ), chief, ruler, disposer, arranger, consoler
for that time. This brings us to a grouping of the days in weeks of
ten each, which we hear of among the Egyptians.
One way or another, everything once established, was preserved in
mythological allusions after it had been superseded. There is a refer-
ence to the week of ten days in the Mendes Stele in relation to the
consecrating of the queen and uniting her to the divinity. " There-
upon another ceremony was peiformed in honour of the queen in the
form granted to all goddesses, who there received life a second #me,
scattering the fitmes of incense over her and on eaph first day of the ten-
day week," 1 in memory of MEN AT, whose collar had ten BUBU
instead of the nine worn by Isis, although this was not to be publicly
proclaimed.
The division of time by ten belongs to the reckoning of that
number on the two hands and as the two hands. The ten digits
formed the first figure of ten, as two hands. These were crossed in.·
making the sign of ten, and a· cross is still the sign of ten. The
hieroglyphic ten is .formed of the two hands clasped. Teka (Eg.)
means to cross and join together, and the sign of ten was made by
crossing the digits.
Tekai means a measure, to fix, attach, a frontier ; and the first
observed crossers of the horizon at regular periods of ten days
became the DECANI, in Egyptian the TEHANI, who in the heavens
were the conductors in the reckoning of the nights by tens.
The Egy:ptian Ephah measure is the ·hept, and hept is the· number
~ seven. In Hebrew measures there are seventy-two zests to · one
I Ephah. In this combination the seven (the revolving stars) of the
1 Records of tlte Past, vol. viii. p. 98.
----~------
one name of the old genitrix. Aft means to suckle the child ; Aft
is the exuding, the nourisher, or nurse of the child. She is the suckler,
the wet-nurse. One form of the wet-nurse is Men<lt (or Menkat) who
bears one of the opprobrious names of the Typhonians. Her peculiar
symbol is the breast, or breasts, or rather dugs, drooping down. Her
three breasts are all that remain on the monuments of the most
ancient mother, the Dea Multimammire, many-teated, who is found
out of Egypt as the black Diana of Ephesus. In the Hermean
zodiac she appears as the female Waterer with her numerous teats
all streaming with nutriment. This is the old, old suckler, .one of the
earliest types of source and sustenance, figured by the primeval man
in the human childhood. This ancient genitrix (Khefa or Ta-Urt)
also appears in some zodiacs as· Rerit, goddess of the north pole,
the suckler in the shape of a sow/ a primitive type, of the multimam-
malian mother.
According to Tacitus the ESTYI, a German tribe, worshipped the
great mother under the type of Rerit, the sow, although he mentions
the boar as the symbol used. The sow would represent the mother
of the gods, the boar her son. Hest or Est is a name of the genitrix,
typified by the cow in Egypt, which had taken the place of the sow.
SHAT (Eg.) is the sow, and the ESTYI were the children of the sow.
Both cow and sow meet in the goddess Hathor, one of whose names
is SHAAT or SHATI, the exact equivalent of SHADAI the suckler; also
Hathor follows Taurt in the secondary or lunar phase, just as Shadai
succeeds Khevah or ·nw (Jehovah).
Never dreaming of the imagery still extant to give visible being
.once more to the types of divinity, Hebraists have interpreted the
name of Shadai as meaning the Almighty. But the first powers,
forces, and mighty ones, who were recognized in the heavens, were
no personifications of power, as the result of abstract concepts in the
modern sense of an almighty one, nor were they personifications of
thunder, lightning, or winds, but simply the visible turners round in
the planisphere. As it could not be known that the earth was a
revolving orb, these revolvers, who were identified as the returners
back, appeared to have made their way through the earth. The
moon was visibly renewed, and might be a fresh creation every month.
The sun also that rose again might not be the same sun that set, but
that group of seven stars which always kept the same companionship ·.
and relationship would be the earliest to demonstrate their identity.
These are the· first mighty ones, divine ones of typology, the first
sailers across the abyss of the waters, as the seven Kabiri or Hohgates,
or Elohim; the first who swam the waters as the seven bears, cows,
and earlier hippopotami, or voyaged in the ark as the seven in human .
form, the seven potent and puissant ones, represented first of all as the
genitrix Septiformis, whose type as the water-horse was. the embodi-
. 1 Lepsius Einleit. p. 108.
THE PHENOMENAL ORIGIN OF }EIIOVAH-ELOHIM. r6r
hir.der part, the north and its goddess, whose symbol was the hinder
-(remffifl=-) ~high. They turned their faces a11d their .images to the
north in their worship, and this is represented reversely as turning
their hinder part to the Deity.
Again it is written, "The Lord will cut off from Israel head and
tail." "The prophet that teacheth lies, he is the tail." 1 "She that
hath borne seven languisheth; she hath given up the ghost; her sun
is gone down while it was yet day; she hath been ashamed and
confounded." 2 This is the genitrix who brought forth the eight
gods. In the Hebrew mythology she bore the Beni-Elohim, the
morning stars that sang together in the dawn of creation when the ·
foundations were fastened, and ~the four corners were fixed. 3 As Aditi
she bore the seven sons in the Hindu mythology. As Sefekhabu
and Khept (Hepti) she is goddess of the seven. As Jehovah she
has the seven eyes in the stone, the seven eyes that run.r to and fro
· through the whole earth. 4 . "Sing, 0 barren, thou that didst not bear,
thou that didst not travail with child." She who was unwedded to
the fatherhood, and is therefore called the widow, "Thou shalt forget
the shame of thy youth, and shalt not remember the reproach of thy
widowhood any more." The reason for this change proves the
feminine nature of the divinity hitherto adored. "For thy Maker is
thine husband; the Lord of Hosts is his name; and thy Redeemer
the Holy One of Israel; the God of the whole earth shall he be
called." 5 Which, rendered literally, is, "For thy Baals are thy
Makers, Jahveh of Hosts his name; and thy redeemer (the) Q'dosh of
Israel, Elohim of all the earth he shall be called." It is asserted that
the Maker is the male, and the husband of Israel who personifies the
Great Mother whose peplum was never raised, and who figures here
as the barren Widow. The barren (iPV) also applies to both male and
female, and she is the UNBEGETTING. The same strain is continued
-
by Hosea, who treats the "Mother yet no wife," as an abandoned
harlot. The male Lord denounces her, "Plead with your mother,
plead; for she is not my wife, neither am I her husband. Let her put
away her whoredoms, and I will have mercy on her children, the
children of whoredoms. I will make her mirth to cease, her feast days,
her new moons, and her SABBATHS, and all her solemn feasts, and I
will destroy her vines and her fig trees. I will allure her and bring her
into the.wilderness, and speak comfortably unto her, and I will give
her vineyards from thence, and the Valley of Achor for a door of hope.
And it shalt be at that day, saith the Lord, thou' shalt call me Ishi
and thou shalt call me no more Baali.'.' Ishi is the male, the husband.
Then when this union takes place the Begotten Son of the Father
will be born as promised by Isaiah.
This imagery is applied by Hosea in his first chapter. "Go, take
1 Is. ix. 14, 15. 2 Jer. xv. 9· 3 Job xxxviii. 6, 7·
4 Zech, iv. 10. 6 Is. liv. r, 5.
M 2
- - -·- --- ------~-- -··- - - - - - - - - - - - - - - - - - - - · - - - --,.----=--· --,---~
- ______________ )
genitrix Kheb. The Kheb (Kheft) as the thigh type of the north or
hinder part supplies the image in Psalm xlviii. 2. "Beautiful in
elevation, joy of all the earth, is Mount Zion in the thighs (il::l,') of
the north " (or the thigh-like arched hollow of Zaphon, the type of
Typhon). The English version says, sides of the north, but it is thighs,
as shown elsewhere. 1 Although a city, it was founded on the cave in
the mount, the CEFN of the palceolithic men, the Irish CABHAIN,
for a particular shape of hill, and the Hebrew GOPHEN. 2
The abominations committed by Israel in the feminine cult such as
are enumerated in Leviticus, and many other places are summed up
as Thevgabah (n:nnn) or Typhonian, belonging to the worship of
,l!i, Shadai or the Shedim in which the calf (heifer) and the female
goat also represented the Great Mother, and the Qaba, Gab, or Kep
of Tef.
In the Kep (Eg.) the Qabah (Heb.) the cave or womb, celes-
tialized as the birthplace of the seven stars or Kefa, we have
the original of the Rabbinical GuPH, the birthplace of souls, a
spiritual Eden, which had taken the place of the primitive heaven of
the feminine Kep, Qabah or Cefn. They say there is a treasury in
heaven called GUPH, and all the souls that were created in the be-
ginning and are to come into the world hereafter, God placed therein. 8
Out of this treasury children in the womb are supplied with souls. The
Talmud 4 affirms that the Messiah the son of David will not come
till the number of souls be completed which are contained in GUPH,
that is not till all the souls created in the beginning and placed in
that treasury shall have been sent into the world. This relates to
the complete fulfilment of the Great Year of the mythological
astronomy.
Kheft modifies into Ked and Ked, Kefa into Heva. Thus we find
a Phrenician race called the Qedmeni ('~~,p) who were formerly a
portion of the Hivites. 6 And this Qed plays a prominent part in
Hebrew as in c,p the past, old times, former times, ancient days,
aforetime; n~,p origin, primeval condition, early time ; ~~~,p old,
former, most ancient, antiquities; 'D,P going pefore, former, oldest,
earliest, first. These words go back to the old genitrix Kheft, Kat,
or Hat (hor) the mother of beginnings who was Kefa in Egypt and
Phcenicia, and Hevah i~ Israel. Khept (Eg.) the hinder part ap-
parently passes into various forms of Qadesh (l!i,p) in Hebrew, which
are related to the hinder part. Qadesh, the name of a place in the
Wilderness of Paran is identified with the north-western part of the
Paran desert ; the north-west being the hinder or back part ; there
was also a Qadesh in the northern part of Palestine. The word
is also rendered py Catamy and Catamites. The Qadesh as the
1 Dan. ii. 32 and Num. v. 21, 27. 2 Josh. xviii. 24.
3 Rabbi Solomon Jarchi, itt Chagiga, fol. 5· c. i.
4 Cod. Jevamoth, Bartol. Tom. iii., 466. 5 Gen. xv. 19. I
' I
170 A BOOK OF THE BEGINNINGS.
seat and sanctuary is the hieroglyphic Khept or hinder ttugh, the
seat of early worship. This suggests that Qadesh is a modified form
of Khep-tesh, or Khept-sha (Eg.) the commencement with the hinder
side and back part, that is with the north and the goddess of the
Khept or Khepsh. Khept wears down into Khat and Kat for the
womb, so that Khept-esh would become Katesh or Qadesh. Katesh
an Egyptian name of Kun (Kivan) is identical with that of the
feminine Qadesh, who was consecrated to Astarte and to Jehovah
in Israel. The word rendered Sodomites 1 is related to this wor-
ship of Khept, the goddess of the hinder part, and has never been
explicated. In denouncing the practices of the Qode~hoth, Hosea 2
connects them with Israel, " Sliding back as a backsliding heifer."
The root of this matter was a primitive manner of congress alluded
to by Lucretius, not necessarily unnatural although unnatural practices
came to be called by the same name. The subject demands and
will receive farther examination, as it is of importance to the
evolutionist and anthropologist.
The great mother as Pash is the bringer of Peace. Pash, Pekh, and
Peace are identical. Peace in Hebrew is shalem (t:b~). Salama is a
name of the goddess Venus, and one of the names of the Hebrew
divinity is Jehovah-Shalem. Jerusalem was held to be the yoni of
the earth and immediately under the name of Jehovah. 3 Gideon
built an altar to the Jehovah of Peace in Ophrah of the Abi-ezrites. 4
This character answers to one of the two periods; it is also represented
by the woman in Proverbs who says, "Peace-offerings are upon me."
The other of thetwo characters is represented by Jehovah-Nebs; 5
the name is related to the drink-offering ("10~) and pouring out. The
peace-offering and drink-offering belong to the two times of the female
nature and the two heavens, upper and lower. The Nusa is an Egyptian
pedestal, an altar upon which the Nile (the flowing) was represented.
The period of peace (Shalem) ~ignified that of fulfilment or gestation.
The Arru (Eg.), is the ascent, steps, staircase, to mount. Aaru (Eg.)
is also the heaven, Elysium. Jerusalem is probably the Aaru of
peace, the Arru (mount) of the lady of the seven stars and seven steps
and seven hills. Going up to Jerusalem was going up to heaven, and
the idea of heaven being founded on sexual intercourse, this ascent to
the high place, and yoni of the earth, at the time of the phallic
festival was a primitive mode of going to heaven in the worship of
the motherhood. In Swahili the " KILANGO CHA J AHA," or narrow
entrance of good luck, is the gate of paradise, and this gate or CHA
is the Egyptian KHA, closely related to the Mons Veneris. The
Mount of Salem presented the same image. Jerusalem is designated
the Mishkan of the Lord, 6 and the Meskhen (Eg.) is the place of
1 I Kings xiv. 24: xv. 12 : xxii. 46. 2 iv. 14, 16.
3 Basnage, History of the jews, 193-4. 4 Judg. vi. 24.
5 Ex. xvii. I 5· 6 Ezra vii. 15.
..
THE PHENOMENAL ORIGIN OF jEHOVAH-ELOHIM. I 71
new birth or the lying-in chamber. Nothing can be more primitive
than the Hebrew imagery of the feminine cult.
The mount was an especial type of the goddess of the Great
Bear, the solid figure of her supreme height. Her seat was
always on the side to the north, the hinder quarter of the circle.
" Great Mountain " was the loftiest title of the national divinity
of the Santals, and that implies the lady of the mount. Lady of
the mountain is one of the chief titles of the supreme Ishtar. In
one inscription Nebuchadnezzar says, "I built a temple to the great
goddess my mother, the lady of the mountain, the goddess NIN
HARRISSI.1 Ri, lady of the mountain, is a title of great antiquity
given to the Genitrix in an Akkadian inscription, 2 and Rru (Eg.) is a
name of the ancient nurse and of the mountain. This typical mount
is named by Abraham Jehovah-Jrah, rendered Jehovah sees. But
J rah (i1~,~) also means the hinder part, and is so used by Isaiah in
his description of the chariot. The hinder part is the north, and both
are identical by name with the Genitrix Kefa, or Jehovah, whose
mount is thus acknowledged as the altar of Abraham. This was the
scat of Lucifer, who said, " I will ascend into heaven ; I will exalt my
throne above the stars of God; I will sit also upon the mount of the
congregation in the thighs of the north," 3 The "image of jealousy"
seen by Ezekiel was placed towards the north. There was the Kep
or cave in the mount which represented the birthplace of all beginning.
The Hebrew name of the mount 4 is the ::l'ltD Matzeb or Matzebah,
a synonym of the pillar set up by Jacob. The mount was the natural
pillar ; self-erected. Moriah or Arru-salem were forms of the typical
mount, the image of the Genitrix on high, the place of birth
burial and rebirth. The old Syriac version of the Bible renders the
name "of Jhvh by Morio. Morio is synonymous with Muru, the
motHer-mount, the mount of the seven steps or stars, the mount re-
peated in Moriah. 'A connecting link between the mount and Jhvh .
may be found in m'o which according to the Syriac and the seventy
means the lawgiver. In mythology the primeval" lawgiver is female
as in the person of Keres Legifera. According to the Get<:e, Zal-
moxis received his laws from the goddess Hestia. He· was also said
to have been clothed in a bearskin as soon as born. The tradition
goes to identify Hestia with the Bear constellation as a type of the
first, the feminine lawgiver. This female origin of the lawgiver as
Jhvh has got mixed up with Moses in the statement of Suidas, who
says Musu, a Hebrew woman, was the authoress of the Hebrew laws.
In Greek, Meru is a name of the thigh, and from the thigh of the
divinity was Bacchus born, that is from Meru, the mount, the mother-
mouth. Meru the thigh identifies the Greek divinity with Khept the
hinder thigh, and with the mount of the birthplace.
1 E. I. H. iv. 14· 2 Smith, Early Hzstory of Babylo1zia, p. 19.
a Is. xiv. 13. 4 Is. xxix. 3· ·
A BooK OF THE BEGINNINGs.
the capital of the kingdom of Israel, which lay on the side of Jordan ,I
towards the north. Tirzah as person may be Taur of ·the hinder
part, the Sah or seat. Especially as ,ln is also a name of the turtle-
dove, (the Menat) a type of the ancient genitrix in Israel. Moreover,
the Hebrew name of M'lt111 contains the elements of TAURT-sah,
characterized as the goddess of the north, the seat, the equivalent
of .Hes-Taurt, Ashtoreth, Astarte, and Ish tar. The Hebrew TzAH
is sufficiently related to the Egyptian Sah.
The lady of the SG:at is extant in heaven to-night as Cassiopceia
seated in her chair. Cas, the Hebrew Kes, Egyptian Hes, is the seat
or throne, and the "opreia" probably represents Kep, or- Kefa.
Thus Cassiopceia would be the seat of Kefa, and not the lady herself,
who was represented by the seven stars. Renouf thinks that the
constellation Cassiopceia was the Leg. The Leg and seven stars was
1 Sale, ch. xxvii.
THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM. 173
an English public-house sign. The seven stars were the thigh (or
birthplace), and the thigh and leg are equivalent to the lady and seat,
or Cassiopceia and her chair.
In the year 1825, a medal was struck, for the Jubilee of Pope
Leo XII., with his effigy on one side, and on the other the Church of
Rome, personified as a woman sitting on the globe like Britannia on
her shield, having her head crowned with seven rays ; in one hand a
cross, in the other a cup was held forth, with the legend ''the whole
world is her seat." 1 This was the lady of the seven stars, whose
seat was the seven hills, identical with Taurt in her first phase, and
Hes-Taurt or Isis-Taurt in her second. " Here is the mind which hath
wisdom! The seven heads (or seven rays) are seven mountains, on
which the woman sitteth." 2
It has been said that the name of "}EHOVAH " was the rending
asunder of the veil of Sais, which the goddess Isis boasted " no mortal
had withdrawn." 3 And when the veil is rent behold it is the old,
despised and outcast Typhonian goddess of the North, personified
at first as the horse or cow of the water, the oldest form of the
motherhood in the world ; the mother of all flesh, and of time ;
the ·goddess of the Great Bear, the seven stars and seven hills ; the
.tEthiopic Khebma, Egyptian Khebt, the British Ked, the Virgin
Mother, the Widow, and the Scarlet Lady of the modern Rome,
whose colour even, like that of "MOTHER REDCAP," is still the hue
of Typhon, who was of a RED COMPLEXION.
1 Elliot, Horce Apoc. vol. iv. p. 30. . 2 Rev. xvii. 9·
a Stan!ey,Jewish Church, p. IIo.
I
I
THE EXODUS.
[NOTE. The AAH-EN-Ru is a place of Plenty, a field of Rest, also the Heaven
of the Gates, or Divisions, belonging to the Mythological Astronomy, whether
Sabean, Lunar or Solar ; the Egyptian Elysium was like the latest Heaven of the
Book of Revelation, which has twelve gates. The Sabean Heaven had seven
gates; the Lunar, twenty-eight; the Solar, twelve, thirty-six, or seventy-two,
according to the divisions of the zodiac.
, The Bark of Khepr is the Boat of the Transforming Sun and Souls. The APAP
is the monster to be found in Darkness, faced in death, and fought with as Evil in
all its forms.
The Cross is the TAT of Ptah, set up in TATTU, the eternal.
The EYE is a type of a reproducing circle, on account of its reflecting the images
of things. .
The WORD-made-true is my rendering of the title of HAR-:MA-KHERU. The senti-
ments and illustrations are entirely Egyptian ; chapter and verse can be given for
them in the Magic Texts, Solar Litanies, and Ritual.]
The bark of Khepr bears us, with the good fruits that
we grew;
Let them sweat who have to tow it to the AAH-EN-Ru.
We shall find the old lost faces and the nestling young _
who flew
Like Hawks divine, gold-feathered, to the AAH-EN-Ru.
We shall see the good Osiris and his son the Word
made true,
Who died and rose-the Karast!-in the AAH-EN-Ru;
Hebrews took them from the Egyptians, with other stolen goods,
and were unable or did not choose to render a true account of them ;
and out of the fragments of ancient mythology a dead wall has been
raised arol.!nd us, and made the boundary of human knowledge for the
protection of a faith, against which wall myriads of seekers after truth
and spurners of these false limits have dashed out their lives, and fallen,
in the apparently vain endeavour to make a free thoroughfare. As
history the Pentateuch has neither head, tail, nor vertebr<e ; it is an
indistinguishable mush of myth and mystery. Had it been a real
history, Palestine and Judea ought to have been found overstrewn
with implements of warfare and work, both of Hebrew manufacture
and of that of the conquered races, whereas outside the book, it is
a blank. The land of a people so rich that King David, in his poverty,
could collect one thousand millions of pounds sterling towards building
a temple, is found without art, sculptures, mosaics, bronzes, pottery,
or precious stones to illustrate the truth of the Bible story of the
nation of warriors and spoilers of nations who burst away from their
captivity in Egypt two millions strong. Nor will the proofs be found,
not if Palestine be uprooted in the search. The present object, how-
ever, is not to find flaws and falsehoods in the "Sacred Writings"
and "Book of God" treated as history supplemented and disfigured
by fables. There comes a time with all the preservers of the myths
when the historical is joined on to the mythical, as in the Hebrew
writings-say about the time of Hezekiah-and the divine descent
. of the gods is made to run into and blend with a line of historical
personages ; this process creates the monstrous, which has only been
explained by miracle. The sacred. writings of the Jews were trea-
sured up and preserved in sanctity on account of their symbolical
nature; in them the hidden wisdom wore a veil ; the same veil that
Isis boasted no mortal had lifted from her person was made to cover
these writings together with their interpreters, who stood behind the
veil and never lifted it. The writings were held sacred from a know-
ledge of their emblematical nature. They are sacred to the Christian
world from ignorance; absolute, unquestioning, unsuspecting igno-
rance of the meaning of symbolism, and the purely Pagan origin of
the teachings. When the veil is lifted from them, all the sanctity will
vanish, the glory will be gone. The sacredness consisted in what
they have falsely read into the myths, the pictures painted by them
on the outside of the concealing veil ; their qwn fond imaginings of
the divine realities believed to be verily behind it in the holy of
holies.
The chief Jewish teachers have always insisted on the allegories
of the Pentateuch, and the necessity of the oral interpretation of
the books by those who were in possession of the key. No con-
fession could be more explicit than that of the Psalmist ; 1 " I will
1 Ps. lxxviii. ·
EGYPTIAN ORIGIN OF THE EXODUS. 179
open my mouth in a parable: I will utter dark sayings of old which
we have heard and known, and our fathers have told us. We will
not hide them from their children, showing to the generation to come
the praises of the Lord, and His strength and His wonderful works that
He hath done. For He established a testimony in Jacob and appointed
a law in Israel, which He commanded our fathers that tfiey should
make them known to their children." Parables and dark sayings of
old are the allegories of mythology, and enigmas of the ancient
wisdom of Egypt uttered emblematically ; the wisdom with which
Moses is accredifed. by Jewish writers. Fore-most amongst these
parables and mystical sayings are the Exodus, the dividing of the
waters, smiting of the rock for drink, and opening of the heavens to
let down manna for food. These things which to the modern igno--
rance are miracles, are parables expressed in dark sayings of old,
that is, they are the myths put forth in the manner of the mysteries.
It was the same with the Hebrew teachings brought out of Egypt,
as with the Egyptian writings, of which Origen observes "the priests
have a secret philosophy concerning their religion contained in their
national scriptures, while the common people only hear fables which
they do not understand. If these fables were heard from a private
man, without the gloss of the priest, or the interpretation of the
secret doctrine, they woulp appear exceedingly absurd." And this is
exactly how we have re.ceived the Hebrew writings.
The Jews always have insisted that two laws were delivered to
Moses on Mount Sinai. One was committed to writing in the text
of the Pentateuch, the other was transmitted orally from generation
tq generation, as is asserted in Psalm lxxviii. This oraJ law was the
primitive tradition that contained the Apocrypha, the secret doctrines
of the dark sayings and parables, the clue and key to all their hidden
wisdom. That which was written was only intended for the ignorant
outsiders; the interpretation was for the initiated. With the re-written
version of the Jewish sacred books in our possession, we have been
locked outside and left there without the key.
"Woe to the man who says the doctrine delivers common stories
in daily words. Every word of the doctrine contains in it a loftier
sense and a deeper mystery. The narratives of the doctrine are its
cloak. Woe to him who takes the covering for the doctrine itsel£
The simple 'look only at the garment, that is, upon the narratives
of the -doctrine; more they know riot. The initiated, however, see
not merely the cloak, but what the cloak covers." 1 That is a Jewish
confession of the secret nature of the Hebrew writings. And the
Christian world wonders why it cannot convert the Jews to its view_
of their Holy Scriptures.
As the Rabbi Moses Kotsensis justly says, "If the nrallaw had not
been added to the written law as a gloss, the whole would have been
1 The Sohar, iii. 152 ; Franck; II9·
N 2
180 A BooK oF THE BEGINNINGs.
left obscure and unintelligible, for there are Scriptures contrary and
repugnant to each other, and the written law does not comprehend all
that is necessary to be known.t The foundation of the Hebrew religion
was the oral and not the written law, and this matter is extant in the
myths. In the Mosaic writings, says Josephus, 2 "Everything is
adapted to the nature of the whole, whilst the lawgiver most adroitly
suggests some things as in a riddle, and represents some things with
solemnity as in an allegory ; those, however, who desire to dive into
the cause of each of these things will have to use much and deep
philosophical speculation." '
The same writer remarks with much simplicity, after giving his
version of the smiting of the rock, "Now that scripture, ~hich is
laid up in the temple, informs us how God foretold to Moses that
water should in this manner be derived from the rock." 3 The miracle
ascribed to Moses was a myth, already recorded in the secret writings
of the temple, to be afterwards converted into history.
It is said in the Gemara, " He that has learned the scripture and not
the Mishna is a blockhead." The Bible, they say, is like water, the
Mishna like wine, the Gemara like spiced wine. The law is as salt,
the Mishna as pepper, the Gemara as balmy spice. To study the
Bible can scarcely be considered a virtue ; to sturly the Mishna is a
virtue that will be rewarded, but to study the Gemara is a virtue never
to be surpassed. Some of the Talmudists affirm that to study the
Bible is nothing but a waste of time. 4
In the ancient Jewish work "Sepher," the typical nature of names
assumed to be geographical is shown in this way: "The Lord came
from Sinai," that, says the Sepher, means the law was given in
Hebrew ; "And rose up from Seir unto them," which means it was
also given in Greek. "He shined forth from Paran," that signifies in
Arabic; "He came with thousands of saints," that mep.ns in Aramaic.
When Esdras, in a labour of forty nights' duration, had restored the
whole body of the Jewish scriptures which had been entirely lost, he
was divinely directed to publish some things and show the rest secretly
to the wise. 5 This is not quoted as authentic because it is not canoni-
cal. Still it shows the Hebrew deity conniving at the same process
of suppression and elimination. Again, when these writings were
translated into Greek in the third century B.C. by some Alexandrian
Jews the process of elimination is very visible. Dates were altered.
The threat in the book of Zechariah, that the Hebrews should have·
no rain if they did not come up to the feast of Jerusalem was
omitted, as the translators being in Egypt knew it did not apply.
In rendering the Chronicles, the translator gives to the feast of the
I ··.
EGYPTIAN ORIGIN oF THE Exoous.
the false. He affirms that the writer, in speaking of the Garden of
Eden and the two trees, was cpnveying instruction by means of
allegories. By the tree which conveyed a knowledge of good and evil
he was intimating that wisdom and moderation by means of which
things contr11;t;y in their nature to one another might be distinguished.
This is obscurely phrased, but in despite of the vague language Philo
appears to have known the true nature of the myth. He remarks,
"When the soul has received the impression of vice it has become
the tree of knowledge of good and evil." This sounds like a genera-
lization, but it is capable of a particular meaning. Again, in regard
to the rivers,-of Phison, which encircled the land of Evilat, where is
the land of gold, Philo says the "writer is not 5peaking geogra-
phically.'' Evilat, he asserts, means bringing forth, and Phison, ·being
interpreted, is the change in the month.1 "The truth is, the sacred
writer is here speaking not of any river, but of the correction of
manners." 2 ·
AF (Eg.) denotes the bringing forth, and means birth. LAT (Rat)
is to repeat several times. ._Pi-shen, in- Egyptian, is the periodic; Sen
is blood. · The change. of the month relates to the monthly period,
We shall see the link between this and the " correction of manners "
when we elicit the meaning of the Fall. CARBUNCLE and EMERALD
are Philo's rendering of '' Bdellium and Onyx," the stones of our
version. And he connects the carbuncle with Judah as the
symbol of a man who makes this confession, ''In respect of whom
J...eah ceased from child-bearing." n Moses, he remarks, has given
especial praise to the animal called a serpent-fighter. "This is a reptile
with jointed legs above its feet, by which it is able to leap and raise
itself on high, in the same manner as the tribe of locusts. For the
serpent-fighter appears to me to be no other than temperance, ex- .
pressed under.a symbolical figure against intemperance."'
As Philo was more or less a master of the sacred wisdom and ·the
allegorical mode of interpreting its types, every"ariant of his is worth
scanning. He renders the text of Genesis iii. I 5, " He shall watch
thy head and thou shalt watch his heel.'' 5 He reads Genesis ·xxxii.
10, "For in my staff did I pass over Jordan," instead of wz"th my staff.
The whole tenor_ of translation by men who were uninstructed in the
ancient wisdom has been a constant divergence from the primary
meaning. They knew that water would be crossed with a staff, as
such, rather than in it. But the Hebrew staff MATTEH is one with the
Egyptian MATA, the bark in which the sun-god crossed the zodiacal
Jordan every year and every night. The Jordan in Egyptian is I uru ...
tana (Eridanus). Aru is river, and tana to divide or dividing, the
river that divided for the passage in so many mythologies because
they each and all related to the passage of the solar divinity across
the waters. When we find, as we shall, that Jacob was but an
impersonation of the sun-god, and his cwelve sons of the twelve signs
of the Zodiac, it will become probable that Jacob did cross in the
MATA or solar bark of Egypt, and not with a staff. MATA also
means going across in the ark as the sun did, the crossing being in
the "bend of the great void," the nethermost quarter of the circle,
where the abyss was located. This passage of the ark called "going
in the Cabin" (Mata), is one with the Hebrew Matteh for beneath,
downwards, the foundations of the earth beneath 1 and "hell beneath," 2
the Kar-neter of the Egyptians. The crossing of the waters in the
Mata as the bark of the gods thus glossed will explain the passage
of the Red Sea, by aid of the "Matteh" of Moses. It is possible to
cross the waters in the Mata as a boat, but not in or by the staff,
Matteh, whether the rod be that of Jacob or Moses. Mis-inter-
pretation of the original Egyptian necessitates ~he Hebrew miracle,
which is accepted by those in whom a sense of natural law has never
yet asserted itself. In this matter, however, the true way of proving
what the Hebrew writings do not mean, will be to show what they
do, or originally did, mean.
Origen observes, "If the law of Moses had contained nothing which
was to be understood as having a secret meaning, the prophet. would
not have said 'Open thou mine eyes, and I will behold wondrous
things out of thy law,' 3 whereas he knew that there was a veil of
ignorance lying upon the heart of those who read but do not under-
stand the figurative meaning.
"Who is there that on reading of the dragon that lives in the
Egyptian river and of the fishes which lurk in his scales, or
of the excrement of Pharaoh which fills the mountains of Egypt,
is not led at once to inquire who he is that fills the Egyptian
mountains with his stinking excrements, and what the Egyptian
mountains are; and what the rivers in Egypt are, of which the afore-
said Pharaoh boastfully says, 'The rivers are mine, and I have made
them;' and who the dragon is, and the fishes in its scales-and this
so as to harmonize with the interpretation to be given of the rivers." ?4
What man of sense, he asks, can persuade himself that there was
a first, a second, and a third day, and that each of those days had a
night, when there was yet neither sun, moon, nor stars ? Origen tells
Celsus that the Egyptians veiled their knowledge of things in fables
and allegories. " The learned," he says, "may penetrate into the
significance of all oriental mysteries; but the vulgar can only see
the exterior symbol. It is allowed," he continues, "by all who
have any knowledge of the scriptures, that everything is conveyed
enigmatically."
1 Jerem. xxxi. 37· 2 Prov. xv. 24. 3 Ps. cxix. 18.
4 Origen, Contra Celsum, Bk. iv. ch. i. Cf. Ezek. xxix. 3·
EGYPTIAN ORIGIN OF THE Exonus.
Clement Alexander states, that all who have treated of divine
matters have always hid the principles of things, and delivered
the truth enigmatically, by signs and symbols, and allegories and
metaphors. Yet this foundation of primitive fable has been converted
into our basis of fact. "Accepted literally," remarks the learned
Maimonides, "Genesis, ascribed to Moses, gives the most absurd
and ·extravagant ideas of the Deity. But, whoever shall find the
true sense of it ought to take care not to divulge it." This was
sound. Rabbinical doctrine. If any readers guessed the secret,
especially of the six days of creation, they were commanded or ad-
jured to speak of it only in enigmas. "The true meaning rif the six
days' work ought ?Zever to be divulged." Surely this is evidence enough,
yet it has hitherto been offered in vain. In vain the Talmud declares
the voice on Sinai and the God descending on the mount to be mere
poetic figures ; the Christian world will not believe that. They know
better. All such explanations prove the malice of the anti-christian
Jews ! The figures have become literal facts for them. The real pig
introduced on the stage, in the Greek play, stood no chance after the
long successful sham. The men who once taught these things as
mythology were in tqe first childhood of the human race, but those
who continue to teach them now as divine revelations and matters
of human history might be in their second childhood.
The misreading of mythology on which theology was founded, has
created confusion everywhere .i it has obscured the past, perplexed
the present, beclouded the future, converted all scientific truth into
religious falsehood, and made chaos in the moral domain look like the
one only permanent institution in creation. \Ve shall find the Hebrew
records are invested with their supremest value in enabling us to see
through them and get beyond them to id_entify their Egyptian origins,
and then the myths will abolish the miracles. The Exodus is no less
mythical than the Genesis; no less verifiably mythical. It is con-
tended that if there were a dozen ex odes of the Sut-Typhonians, the
Disk-worshippers, the Hekshus, the Jews or what not, from Egypt into
Syria, THE Exodus of the Hebrew books belongs primarily and
proveably to the astronomical mythology; and its subject-matter has
been, to adapt the words of Plutarch, wrested into the later relations
of the Jews in corn posing the epic of that people. ·
If the reader will refer to the map of the Exodus and the wanderings,
it will be seen that had the journey been a real one the Israelites at
Moseroth would have almost described a complete circle and come
round to a point opposite to Baalzephon and the place of departure.
This circular movement is solar and zodiacal. It may be necessary to
repeat that the truth now sought to be established in relation to the
Exodus of the secret writings, wherein, according to Josephus, the
miracle of Moses smiting the rock was already foretold, is, that the
first m_apping out of countries and giving them names belonged to
186 A BooK OF THE BEGINNINGS.
the heavens; the primal geography, so to say, was solar, lunar, and
stellar; the first globe ever figured was celestial. A Kabalist image
of this may be seen in the tree with seventy-two branches filling in
a complete circle with seventy-two countries, or the seventy-two demi-
decans of the zodiacal circle, copied by Kircher.
The Burmese constellations are caUed Coasts of Countries, the
stars b1=ing mapped out in COUNTRIES. Amongst other names found
in their planisphere 1 are Talain, answering to the Tulan of the Aztecs,
Yoodaya (Judea), Kothambe (Kedam), Dagoun (Dagon), Tavay
(Cf. Eg. Tefi or Tepi), and others common to the mythological
astronomy. One of these is Rewade, rendered "large water." In
Egyptian Re-U at is the mouth, gate, outlet, or division of the water.
The earliest names of Egypt were astro-nomes, the divisions of the
stars, whence comes the name of astronomy ; not merely a naming,
but a naming of the stars into groups, constellations, divisions, names.
The first chart being celestial, the primitive Egypt was in the two
upper and lower heavens where the thirty-six decans, gates or
divisions of the Aah-ru, preceded the mapping out and naming of
the two Egypts and their names. The first division was into the
upper and nether world of night and day. This is illustrated in a
legend of two dancers doing the mill by each lifting the other alter-
-nately, a form of Kabbing called Kab.t. Kab.t or Khebt, in this
sense, is the doubled ; Khebt, the later name of Lower ~gypt, had
its prototype in the north, the lower heaven of night and winter,
the hinder part (Khept), where Typhon or Kep, the Great Bear
constellation, was found by night, as deity of the dark side of the
circle. All this has to be gone through piecemeal in an account of
the mythological astronomy, the solar, lunar, and starry allegories of
the astro-nomes. Enough, at present, to affirm that the earliest
chartwas celestial, and that its divisions and names were afterwards
geographically adopted in many lands from one common Egyptian
original.
Amongst the stories told as mythology, the same matters were re-
lated by the Egyptians themselves of the Exodus out of Egypt and the
contention between Sut-Typhon and Horus thousands of years before
we read of these things as events in Hebrew history. We shall see
the Exodus out of Egypt is the common property of all mythology.
Up to the present time it has been the endeavour, in which lives have
been vainly spent, to follow the wanderings and settlements of the
Israelites solely on the earth's surface. If the pursuers will but turn
their attention now to Israel in the heavens, the chances of discovery
will be much increased, and there is reason to hope that we may
yet come upon the missing Ten Tribes in the skies, from whence they
have never descended.
The difficulty of identifying such important spots as those in which
1 Asiatic Res.
/
ye the word of the Lord all Yudalt that (are) z'n the land of
Egypt." Again he says to them, " Hear ye the word of the
Lord all :Judah that dwell z'n the land. of Egypt." 6 "Then all
the men w)1ich knew that their wives had burnt incense unto other
gods, and all the women that stood by, a great multitude, even
all the people that dwelt z'lz the land of l!.:gypt, answered." This
Egypt was not mundane but celestial, religious, typical ; the
abode of the Queen of Heaven, who, ·as Kefa or Kivan, ruled over
the. mythological Egypt. " Ephraim also is like a silly dove without
heart ; they call to Egypt." 7 " They shall return to Egypt." 8
" Ephraim shall return to Egypt." 9 That was in backsliding to the
old worship of the female called the "whoredom of Ephraim," 10 .of
which the dove of Israel, of Juno, of Semiramis, and Menat was
a type.
It was the literalizing of the myth that misled the Seventy in their
correction of a supposed error in Zechariah.U The writer threatened
the dwellers in Egypt that they should have no rain unless they came
up to keep the feast of tabernacles. The Seventy, knowing the
dearth of rain in Egypt, altered this. But the Egypt signified was
the place of the waters and the Waterer Shadai in the north. The
feast of tabernacles was a water festival. The water of life had been
given of old by the feminine deity, the suckler, which was now
The coming out of Egypt is coupled with the gods that were wor-
shipped aforetime, when their ancestors were on the other side of the
flood where lay the land of bondage. Joshua says to the people of Israel,
"Your fathers dwelt on the other side of the flood (the typical water
im), and served other gods." 1 "Choose you this daY' whom you will
serve; whether the gods which your fathers served that were on the
other side of the flood, or the gods of the Amorites, in whose land
ye dwell; but as for me and my house, we will serve the Lord."
The gods were the Elohim, a form of the seven, answering to the
number of the stars, with Sut as the·manifester for the eighth. -
'When Hosea writes of Israel, " I will give her the valley of Akar
for a door of hope," he is employing the language and imagery of
the Ritual. The Akar, as in Hebrew, is the lower sterile barren
region ; the Amenti, Sheol, or Hades. The wilderness of Hosea is
the Anrutf of the Ritual, the region of sterility and barrenness
which is to be transformed. " Sharon shall be a fold of flocks, and
the valley of Akor a place for the herds to lie down in." 2 . The god
Shu-Anhar or Ma-Shu was the leader through this dark desert, and
the opener of the door of hope for the rescued people who came
up out of Egypt. Rahab is a typical name for the Egypt and
Pharaoh of the Hebrew mythos. "I will make mention of Rahab,"
says the Psalmist, among the other dark sayings.3 "T~ou hast
broken Rahab in pieces as one that is slain." 4 "0 arm of the
Lord," cries Isaiah ; · "art thou not it that hath cut Rahab and
wounded the dragon?" 5 This is connected with the passage of
the Red Sea, and the overthrow of Pharaoh's host. Rahab per-
sonifies Egypt, or Pharaoh, and is identified with the dragon that
lieth in the midst of his rivers. 6 Again in Job, "He divideth the
sea with his power, and by his understanding he smiteth through
Rahab." 7 In the Book of the Dead 8 we read of the "Waters of
Rubu," which are in the north. The northern hill of heaven is in
the lake of the Rubu. 9 Ru-bu is the place of the reptile, the
Apophis, the Ru-Ap, which becomes the Hebrew Rahab. For in
Chapter lxxxv. Rabu is also Tebu. "Tepiu" is the devourer, and
this Rabu of the waters, or Tepiu, takes finally the name of Typhon,
the A pep, the Apophis of the waters, or dragon of the deep. Rahab,
the dragon, is etymologically a form of the Egyptian Ruhef, a name of
the Apophis synonymous wit]! the Hebrew Leviathan. The waters
of Rubu, then, are in the north, and identifiable with the pool of
Pant, the Red Sea of the myth, in which dwells the monster of many
names, all summed up as the Apophis. "Eater of Millions" is his
name, " Hardness" is his name, "Baba" is his name, who "is in
the pool of Pant," or Red Sea. "Hidden Reptile," one of the names,
1 Josh. xxiv. 2. 2 Is. lxv. ro. 3 Ps. lxxxvii. 4·
4 Ps. lxxxix. ro. !i Is. li. 9· 6 Ezek. xxix. 3·
7 Job xxvi. 12. 8 Ch. cl. 9 Ch. cix.
EGYPTIAN ORIGIN OF THE Exonus. 193
But they sleeping the same sleep that night, which was indeed intolerable and
which came upon them out of the bottoms of the inevitable hell,
Were partly vexed with monstrous apparitions, and partly fainted,. their heart
failing them ; for a sudden fear, and not looked for, came upon them.
So then .whosoever there fell down, was straitly kept, shut up in a prison without
iron bars · ·
For whether he were husbandman, or shepherd, or a labourer in the field, he
was overtaken, and endured that necessity which could not be avoided ; for they
were all bound with one chain of darkness.
Whether it were a whistling wind, or a melodious noise of birds among the
spreading branches, or a pleasing fall of water running violently, .
Or a terrible sound of stones cast down, or a running that could not be seen of
skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding
echo from the hollow mountains, these things made them to swoon for fear.
For the whole world shined with clear light, and none were hindered in their
labour;
Over them only was spread an heavy night, an image of that darkness which
should afterward receive them : but yet were they unto themselves more grievous
than the darkness.
This is the scenery of the Hades (or Khebt of the Mythos)
answering to that of the plague of darkness in the Pentateuch, but
nearer to the Egyptian original. It belongs te the mystical abodes
of darkness, where the wicked. were shut up and fettered in the bond-
age of a long night. There is the way 9f absolute darkness. The sun
is there but it gives no light to the outcast Khefti, or Egyptians,
neither do they hear the voice of· the god as he passes through that
vacuum of the darkness. There are fourteen of these abodes, the same
~umber as half the twenty-eight lunar signs corresponding to the
six solar .signs in one-half of the circle. These in Egyptian are the
Aat, the original in name and nature of the Hades. Hence the six
or fourteen lower signs ranged from the· west to the east. In the
t10rth was the nethermost corner (the Kab) that held the spirits
in prison, detained in darkness. The eighth abode. the place of
dismissing peace, is the great place of the waters. "No one has
withstood the water in it, the greatness of its terrors,_the magnitude
of its fear, or the height of its roaring." " Oh the place of the
waters I none of the dead can stand in it. Its water is of fire, its
glow is of fire, it glows with smoking fire. The thirst of those who
are in it is inextinguishable. Through the greatness of its terror, and
the magnitude of its fear, the gods, the damned, and the spirits look
at the water from a distance." 1 On the sarcophagus of the monarch
N ekhtherhebi, a series of scenes in the infernal regions are described
in the passage of the sun and soul through the hemisphere of dark-
ness, the fourteen Aat of the realm of night. Here the hells, halls, .or
holes called. Karrs are ten in number, doubtless the. ten worst, the
" bottoms of hell."
" The screams of the damned burst on the ears of the passer-by
in a mingled chorus of agony and confusion. They howl as lions,
roar as bulls, squall like tom-cats, tinkle as b~ass, and buzz with
the incessant hum of bees," 2 and realize the description in the
1 Ch. cl. Birch. 2 Birch, Introd. to the Ritual.
EGY~TIAN ORIGIN OF THE EXODUS. 197
Behold, these are they whose heads issue. What a mystery is their
appearance!" 1 These, in the Egyptian myth are the prototypes
of the chosen people, who dwell in light while their enemies are
enveloped in darkness.
"Food is given to them because of the light whz'ch envelopes them in
Hades." These are clothed in white in the tomb of Rameses I., to
represent the children of light passing through the lower world.
In the Book of the Hades the sun-god passes through twelve
gates, having the blessed of his keeping on his right hand and the
damned upon his left hand. These appear above and below, accord-
ing to the Egyptian rule of perspective. They are the Israelites and
Egyptians of the Hebrew mythos. ~
In the same book the entrance to Hades is marked by two moun-
tains, one of these is turned upside down ; the two form a kind of
gorge towards which the divine boat passes, and the twelve gods of
the earth are marching, corresponding in number to the twelve tribes. 2
Twelve personages, designated the blessed, that is, the elect or chosen
of Ra, are called the worshippers of Ra. 3 They are those who are
"born of Ra, of his substance, which proceed from his eye." "He
places for them a hidden dwelling." Ra says to them, "Breath to
you, who are in the light, and dwellings for you. My benefits are
for you. I have hidden you." This was during the massacr~ of the
enemies of Ra, who says, "I have commanded that they should
massacre, and they have massacred all beings." "I have hidden you
for those .who are in the world of the living," the scenery and action
being in the region and belonging to the drama of the dead. This
is the replica or the original· of the transactions in Egypt when the
Israelites are sheltered and protected while the Egyptians suffer from
the ·plagues; who are saved during the slaying of the first-born, and
who are dwelling in the light of Goshen while the Egyptians are
in a horror of great darkness. Goshen or Khu-shen (Eg.), the upper
and luminous half of the circle, is identical with the upper position
of the children of light in the Amenti. The Book of the Hades was
found at Biban-el-Muluk in the tomb of Seti I., where the" Creation
by Ra" was likewise discovered; an important fact in considering
the Egyptian origines.
The coming up out of Egypt was an astronomical allegory which
had passed into the eschatological phase ages upon ages before it
was made historical in the Exodus of the Jews. The mythos was
formulated in Egypt or in African lands beyond it long enough
ago for the story to be carried out by the various migrations into
other countries. The coming up out of Astulan (Tulan, or Turan,)
has the same origin as the coming up out of Egypt. The allegory
was Sabean and pre-solar, hence the journey from the land of dark-
ness before the creation of the sun, and its appearance after they had
1 Records, vol .. x. p. 114. 2 Ib. vol. x. p. 88. 3 Ib. vol. x. p. go.
. 1 •
the Jewish legends, and did his best to turn them to account in his
own teachings. He says this rock was the Christ. That it was
nothing more than a figurative rock or metaphor; the rock of my-
thology, which alone will give us a true account of it. As myth we
shall be able to make out both the rock and the water that sprang
from it. It was, says Paul, a ''spiritual rock, and that rock was
Christ." Paul gives a spiritual or new theological interpretation to
an ancient Egyptian symbol. Later on we shall see how the rock
in Horeb and the Christ of Paul, in Jerusalem, may be one as he
asserts. The myth is the sole repository of the meaning. It is
written in the Targum that the Messiah was in the desert the "rock
of the Church of Zion." Now this rock of the Messiah is identical
with the rock or mount struck by the Hindu prince, on which rock
he was to build his church.
The scene of smiting the rock for the spring or wandering well to
burst forth is found in the Hindu writings, which relate of the triple-
peaked mount near the fountain of Brimsu, that in the Treta or
"Silver Age" an ascetic called Kak or Kaga dwelt by this fountain, and
the Pandu Arjoon with Heri Krishna, came there to attend a great
sacrifice, on which occasion Krishna foretold that, in !)orne distant
age a descendant of his should erect a town on the margin of the
rivulet Kaga, and raise a castle on the triple-peaked mount. While
Kris,hna thus prophesied it was observed to him by Arjoon that the
water was bad, wher~upon Krishna smote the rock with his chakra
(discus) and caused a spring of sweet water to bubble up, and on its
margin the prophecy was inscribed: "Oh Prince of Jidoo-vansa I
Come into this land, and on this mountain-top erect a triangular castle P
Lodorva is destroyed, but only five coss therefrom is J esanoh a site
of twice its strength. Prince, whose name is J esul, who will be of
the Yadu race, abandon Lodorpoora, here erect thy dwelling." This
prophecy was taken as fulfilled in the person of J esul, a Bhatti prince
of Jessulmer. 2 In this the Prince of Jidoo-vansa of the name of
Jesul and of the race of Yadu is literally the branch of the stem of
Judah, figured as the reed (Vansa). Jesul is equivalent to Jesu, the
Lord, and the prophecy was taken to be fulfilled in the person of a
prince so named~ J esul was to be a descendant of the Hindu Christ,
Krishna. This has been assumed to be.a Hindu forgery? Not in the
least. Both the Hindu and Hebrew vers:ons come directly from one
original myth. "Thou shalt bring them in and plant them in the moun-
tain of thine inheritance, in the place, 0 Lord, which Thou hast made for
Thee to dwell in ; the sanctuary, 0 Lord, (which) Thy hands have
established," 3 contains the very same subject-matter. The imagery
belongs to the time when the fatherhood and sonship superseded the
primal motherhood, and the solar cult the Sabean, as will be further
I· Cf. the Egyptian Horus ot the Triangle, vol. i. p. 332.
2 Tod, Annals of Rajast'han, vol. ii. p. 243· 8 Ex. xv. 17.
•,
~- ...., .. ~-·,.t""',_~,·~·;:.:::~ - - ;"\,.. -- ·-· "-"""''-""--- -
holy mysteries were read to the initiates out of a book called Petrom1;1;
a word commonly derived from Patra, a stone, the book being formed
of two stones fitly cemented together. 1 The two stone tables of
Moses were identical with the Greek stone book of two leaves called
the Petroma, the name of which shows that it represented the' dual
truth of the goddess Ma, typified in. Egypt by the twin-feather and
the divinity pourtrayed on lapis lazuli or true blue stone. Petru (Eg.)
means to show, explain, interpret, reveal, and Ma is truth. The two
stones showed the dual nature of the truth, and thus the two-leaved
stone book was the Petroma, the Greek form of the two stone tablets
inscribed and given to Moses on Sinai at the great scene of initiation
there enacted. When these tablets had been presented, strange and
amazing objects were seen; there were thunders and lightnings, and
bellowings and awful sounds, the place shook around them, it was at
one time radiant with light, resplendent with fire, and then again
covered with thick darkness, sometimes terrible apparitions astonished
.the spectators ; those who were present at these sights being called the
intuitional. The garments worn by the initiates were accounted so
sacred that they were never changed or cast off, but allowed to drop ·
away in rags, the last remnants being devoted to mak~ swaddling
clothes or consecrated to Keres and Persephone. As the two stone
tables,2 the thunders and lightnings, the descent of fire, -the cloud,
and the supernatural appearances of the one scene are found in the
other, it may be that the clothes which .never wore out 3 were simply
those of the initiates which were not to be cast aside till worn in
tatters. 4 In both desci-iptions the first act of the drama was one of
washing and purifying.
The Hebrews and Greeks did not borrow their mysteries and
mythology from each other. Nor is there any tendency in human
nature· to make the historical experience of any one race the common
property of -all, and if these poems and persons of mythology had
been based on actual human experience they would not have
become universal. They are universally sacred, precisely because
they never were limitedly historical. They are divine because they
were not human ; they are based on the facts which were common
property, and can be reproduced for all by means of the Gnosis. The
learned were in possession of the same natural facts below and their
astronomical orrery overhead to teach the myths and illustrate the
allegories wherever they went. Their facts were independent of
time or place, geography or ethnography; thus they became universal
in their acceptation ; and we find the myth of the Exodus as wide-
spread as that of the Genesis.
The Hawaiians had a sacred institution called the Ku, a four-days'
commemoration of the rising up and deliverance from their mythical
1 Potter, Arck. Grac. vol. i. p. 391. 2 Ex. xix. 14.
3 Deut. xxix. 5· 4 Potter, Arck. GrO!c. vol. i. p. 389.
EGYPTIAN ORIGIN oF THE Exonus. 205
for us," say the Nama woman and her brothers who are pursued
by an elephant. It opens and they pass. The elephant says the
same, the rock opens but closes on the elephant and crushes it. 1
In the account given by the Tuscarora Cusic, who sketched the
ancient history of the six nations and was familiar with their traditions
from childhood, we are told that they sprang from a people who were
concealed in a mountain. When they were set free by Tarenyawagon
the holder of the heavens, who had power to change his shape, they
were commanded to go towards the sun-rise as he guided them, and
they came to a river named Y enonanatche, that is, " going round a
mountain," and went down the bank of the river, and came to where
it discharges into a greater river running toward the mid-day ·sun,
and named Shaw-nay-taw-ty, and went down the side of the river till
they touched the bank of a great water. Here the company encamped
for a few days. The people were yet of one language ; some of them
went on the banks of the great water towards the mid-day sun,
but the main body returned as they came, on the bank of the river,
under the direction of the holder of the heavens. Of this company '
there was a particular body which called themselves of one household
(like the chosen people of Israel) ; of these were six families, and
they entered into a covenant of perpetual alliance, the bond of
which was never to be broken. These advanced some way up
the river of ·Shaw-nay-taw-ty, and the holder of the heavens
directed the first of the six families to make their residence near
the bank of the river. This family wa.s named Te-haw-re-ho-geh,
or the speech-divided, and their language was changed soon after.
The company then turned and went towards the sun-setting, and
came to a creek named Kaw-na-taw-te-ruh, i.e. Pineries. The second
family was . commanded to dwell near this creek, and this family
was named Ne-haw-re-tah-go, or big tree, and their language was
likewise changed. The company still went onward towards the
sun-setting under the direction of the holder of the heavens. The
third family was directed to make their abode on a mountain named
Onondaga, and the family was named Seuh-now-kah-tah, or carrying
the name, and their language was altered. The fourth family was
told to take up their residence near a long lake named Go-yo-goh, or
mountain rising from the water, and the family was named Sho-nea-na-
we-to-wah, or a great pipe, and their language too was changed. The
company still passed onward towards the sun-setting, and the fifth family
was located near a high mountain named Jenneatowake, and this
family was named Te-how-nea-nyo-hent, that is, possessing a door,
their language likewise being changed. The sixth family went with •
the company still journeying towards the sun-setting and touched
the bank of a great lake, named Kau-ha-gwa-rah-ka, i.e. a cap, and
then went towards between the mid-day and sun-setting, and travelled
1 Bleek's Hottentot Fables, p. 64
EGYPTIAN ORIGIN OF THE Exonus. 207
it on their passage within the sea, where the waters were divided
as they passcd. 1 This is the story of the mythical migration that
always occurs in the beginning. Here is the same crossing of the
waters that divide for the passage, as in the Hebrew crossing of the
Red Sea or "Ium Suph." This spot of the" RANGED STONES" is
a replica of the place of the twelve stones set up in the Jordan to mark
the spot where the waters were heaped up to let the Israelites go
through dry-footed. When the people had crossed they collected in
a mountain called Chi Pixab, where they fasted in darkness and night.
The Israelites collected on a mountain on the WESTWARD sicl,e of J or-
dan when Joshua performed the rite of circumcision' at the "Hill of
Foreskins." 2 In Egyptian mythological astronomy the Khi is the
. hill or high earth. There were four of thes.e, called the four sup-
ports of heaven, at the four corners of the world. The corner is Kab,
and the article Pis the. In Egyptian, Khi-p-Kab would denote the
hill at the corner, one of the four supports of the heaven and cardinal
points of the circle.
The Quiches also have a story of their wanderings in the wilder-
ness which have been mistaken for a migration of the people. "At
last they came to a mountain where they had been told they were to
see the sun for the first time." They also had their confusion of tongues
as at Babel, so that no one could understand the speech of another.
In the wilderness when starving they were sustained by illusion and
by smelling their staves. They had to cross the sea on their way, and
this, as we have seen, parted for their passage as did the Red Sea· for
the Israelites. In the Song of Moses 3 it is said the Dukes of Edom
and mighty men of Moab shall be STILL AS STONE whilst the chosen
people pass over. In the. Quiche account, when the people have crossed
the parted waters, and· the sun rises, there is a scene of tUJ.:ning into
stone ; the gods connected with the lion, the tiger, the viper, and otlier
dangerous animals are not only still as stone but are changed into
stone. "Perhaps," says the Chronicler, 11 we should not be alive at this
· moment because of the voracity of these fierce lions, tigers, and vipers;
perhaps to-day our glory would not be in existence had not the sun
caused this petrifaction !" 4 In the Hebrew mythos the lion is asso-
ciated with Moab, and Moab is the land of the enemy in the shape of
giants, the mighty men who are stricken still as stone.
After the miraculous deliverance "then sang Moses and the chil..,
dren of Israel this song," 5 and it was on Mount Hacavitz where the
Quiches first rested after their passage through the sea that " they
began to sing that song called Kamucu, ' WE SEE.' " This was at
1 Quoted by Tylor, Early Hist. p. 308. ' Josh. v. 1-3.
a Ex. xv. · 4 Bancroft, vol. iii. p. 51. 5.Ex. xv. I.
EGYPTIAN ORIGIN OF THE ExoDus. 209
the first rising of the sun, and the Hebrew deity who had triumphed
gloriously was the god of Jeshurun who rode on the heaven in their
help.' The Quiches sang their song though. it made their hearts
. ache, for this was what they said as they sang-" Alas! we ruined
ourselves in Tulan, there we lost many of our kith and kin, they still
remain there left behind. We indeed have seen the sun, but they-
now that his golden light begins to appear, where are they?" 2 And
they worshipped the gods that had become stone. In like manner
the Israelites made the· golden calf and lusted after the fleshpots,
and said, " Would we too had died in the land of Egypt.';
It was by the miraculous aid of a horde of hornets that the Quiches
utterly defeated and put their enemies to rout. 3 In the same way
and by the same means the Hebrew deity drove out the Canaanites.
" The Lord thy God will send the hornet among them until they that
are left and hide themselves from thee be destroyed." 4 "I sent the
hornet before you, which drave them out." 5 The first thought of the
general reader is that the Quiche version is of necessity borrowed from
the Hebrew. There is one origin for both, only we have not hitherto
been able to get beyond the Hebrew as the original,
A kindred account is given of the Mexican wanderings, and qf their
deliverance and guidance under their leader and god Vitziliputzli 6-
the same story· as that so fully told of Israel, which is of supreme
value mythologically.
After the deluge or the destruction of the world by a flood, the
Burmese writings describe the surface of the regenerated world as
forming a crust having the taste and smell of butter, the savour of
which reaching the nostrils of the Rupa and Zian excited in these
beings a desire to eat the crust. The end of their lives as superior
persons having now arrived they assume human bodies. These human
beings live for some time on this preternatural food in tranquillity and
happiness. But being seized with a desire and love of property, the
nectarous crust disappeared as a punishment for their crime, and their
bodies, deprived of transparency and splendour, became dark and
opaque. From this loss of light dark night commenced, and mankind
were in the utmost perturbation, for as yet there was neither sun nor
•moon.7 What is this but the story of Israel in the wilderness of Zin or
Sin ? In the Burmese myth the people are called Zian, in the Hebrew
Zin is the place. The Israelites are fed on manna which encrusted the
ground like a hoar frost. They also sin from greed in going out on
the seventh day in search of the manna,8 and from love ()f property hold
it over till_the morning when forbidden to keep any. Further, when
the Burmese butter or manna disappeared it sank into the interior of
1 Deut. xxxiii. 26. 2 Bancroft, vol. iii. 52.
a Bancroft, vol. iii. p. 53· 4 Deut. vii. 20.
5 Josh. xxiv. 12. 6 Acosta, Hist. Nat. Ind. pp. 352-363.
7 As: Res. vol. vi. 246. 8 Ex. xvi. 27.
VOL. IL p
2 IO A BooK oF THE BEGINNINGS.
the earth till it reached the great rock, Sila-pathavy, transformed its
nature and there sprang out of it a certain climbing-plant which also
had the taste of butter. On this again mankind were fed until avarice
prevailed and it likewise disappeared. 1 Now this great rock called
Sila-pathavy has the most unique relationship to the rock of Israel,
and the water of the wanderings. Sila or Sela is the same word as
the Egyptian Ser, which is determined by a liquid that is either cream
or butter. Ser is also the rock. The first rock of Israel, the rock of
Horeb, whence sprang the earliest waters to give life to the people,
is always styled Tzer. That is during the life of Miriam or under
the rule of the feminine source, for the feminine source was the
first anointer. Sila-pathavy signifies this; AVI in Sanskrit denotes a
woman in her courses; "put" is to emit. The butter, the manna,
the waters of Horeb, all symbol the feminine creative source, hence
the pot of manna carried in the ark along with the rod that budded.
On the death of Miriam 2 the water of the primitive fount ceases,
and Moses strikes the rock to bring forth the waters of Meribah.
Here the name of the rock is changed from Tzer to Sela. At root
the words are one, but a great change is implied both as a matter
of religion and language. In the Burmese a.ccount the change in
the food was from butter to butter-plant springing from the great
rock Sila-pathavy ; in the Hebrew it is from the water rising from the
rock called Tzer to that of the rock called Sela. Sela is related to
the Shiloh who was to come feeding on butter and honey. "Butter
and honey shall he eat, that he may know to refuse the evil and
choose the good." 8 That is, the anointed one fed on that which
an::>inted. The Burmese say that, " In the beginning, when men fed
on the crust of butter and the climbing-plant, the wholeof this food
was changed into flesh and blood, but when they began to eat rice
the grosser part of that required after digestion to be evacuated. In
consequence, the different canals and organs necessary were generated
of their own accord, and,. the different organs of sex appeared, for
before that time mankind were neither male nor female. When the
difference of sex appeared then men and women married." 4 Here
the myth has been vapourized. This "beginning" belongs to the time
of the genitrix ; of Atum the "Mother-goddess of time " ; of Men at
the wet-nurse. the first giver of the water of life : the time when the
feminine period of ten months or moons preceded the reckoning by
the solar nine months, and there were thirteen of those periods to, the
year, as typified in the thirteen branches of the Asherah tree ; the
time when men worshipped the great mother, but had not yet begun
to call upon the Lord.
The Mexicans relate that when their divine progenitors departed,
each left to the sad and wondering men who were their servants their
1 As. Res.·.vol. vi. 247·8. 2 Num. xx. 2. 3 Is. vii. I 5·
4 As. Res. vol. vi. 247·
EGYPTIAN ORIGIN OF THE Exonus. 211
are commanded to take each a stone from the midst of the river-bed,
and erect them as a memorial of the miraculqus passage. 1 "And
they are there unto this day." This, as a statement of literal fact,
was calculated to mislead the explorers of Palestine. But its truth to
the astronomical allegory may be verified by any one who cares to
turn to the planisphere of the ceiling of Isis's temple brought from
Denderah. 2 On the verge of the river of Aquarius and on the side
near the sign of Pisces there is a constellation of twelve stars, the
Astral memorial of the crossing. The stones were erected as a
monument in Gilgal, the circle of revolving or rolling round, the wheel-
work of the celestial chariot,3 the Kar-Kar (Eg. ), or Karti, of the
dual orbit, whose type is the CART; always a vehicle with two wheels.
When the waters were crossed, the sun, or soul, or Asar had once more
attained solid ground on the other side, where the Egyptians located
their region of the eternal, called Tattu. Another name of the place
was Smen, the region of the pleroma of eight, of which Taht, the
moon-god, was lord. . And in the same planisphere, close to the
constellation of twelve stars, there is a representation of the full
moon with eight figures in it. That is an image of Smen, where a
luni-solar circle was completed, and the son established in the seat of
the father.
The sun, it is said, "has strangled the children of wickedness on
the floor of those in Sesen." 4 Sesen is also named Hermopolis, the
lunar region of the eight, here indicated by the moon. The eight
figures are kneeling in the attitude of the condemned, with their hands
bound behind them and ropes round their necks.
In the Mandan and Warau Exodus, the stout old woman that
stuck in the passage is doubtless the pregnant genitrix, whose name
of Taurt den9tes the great old mother ; the passage being from her
region in the north to a new point of beginning in th~ south, from the
Sabean to the luni-solar circle of time. The Typhonian genitrix took
various forms of the stout old woman. The Laps, Finns, and Green-
landers have a pottle-paunched devil or demon which they invoke to
go and suck the cows and consume the herds of their enemies, who is
the stout old Typhon. The Japanese Kagura seems to be a fonn of
the same kind, and to judge by its immense mouth it still preserves
the hippopotamus-type of the Typhonian Khebt. 5 -
In the Japanese mythology there is a fabulous ·or typical animal
that is said to inhabit the waters and to be like a monkey. It is
called a KAPPA. This is probably a form of the Typhonian geni-
trix, who united the KAFI, monkey, to the Kheb, or hippopotamus,
the water-horse, with the crocodile and. lioness in her compound four-
fold image.
An African tribe, the Karens, are reputed to have a devil who is
1 Josh. iv. 9· 2 See Plate. a Ezek. x. 1 3·
4 Rit. ch. xvii. 5 Fig. 3, Demo11ology a11d Devil-lore. Conway.
214 A BooK oF THE BEGINNINGs.
CHAPTER LXXXIV.
After this I saw another dream and explained it all to thee my son. Enoch arose
and said to his son Mathusala : To thee my son will I speak, hear my word, and
incline thine ear to the visionary dream of thy father. Before I married thy mother
Edna, I saw a vision on my bed ;
And behold a cow sprung forth from the earth ;
1 Ps. cv. 12. 2 Deut. vii. 7·
3 Ch. lxxi. sec. 13, Paris MS.
218 A BooK oF THE BEGINNINGS.
LXXXVI.
Again I perceived them, when they began to strike and to swallow each other ;
and the earth cried out. Then I raised my eyes a second time towards heaven,
and saw in a vision, that, behold there came forth from heaven as it were the like-
ness of white men. One came forth from thence, and three with him.
Those three who came forth last seized me by my hand ; and raising me up
from the generations of the earth, elevated me to a high station.
Then they showed me a lofty tower on the earth, while every hill became dimin-
ished.4 And they said, remain here until thou perceivest what shall come upon
those elephants, camels, and asses, upon the stars .and upon all the cows.
1 WHITE Cow.-The White Cowin the Tomb of Seti represents the nocturna
heaven that gives birth to light, or the beings of light.
2 RED HEIFER.-The Red Heifer or Arg Roud was so great a mystery, says
Rabbinical tradition, that even the wise Solomon never fathomei:l it. In the
chapter of transforming into a Nycticorax or Phrenix, the Osirian says,
" the thoughts of him who listens to words do not know when I am the Red Calf
in the paintings." That is, words may not express the depths of the mystery of'
the Red Heifer.
3 Cain and Abel. (According to Laurence.)
4 TOWER.-The tower of the seven stages called Babel.
EGYPTIAN ORIGIN OF THE Exonus. 219
CHAPTER LXXXVII.
Then I looked at that one of the four white men 1 who came out first.
He seized the first star which fell down from heaven.
And binding it hand and foot, he cast it into a valley; a valley, narrow, deep,
stupendous and gloomy. ·
Then one of them drew his sword, and gave it to the elephants, camels, and
asses, who began to strike each other. And the whole earth shook on account of
them.
. And when I looked in the vision, behold one of those four angels, who came
forth, hurled from heaven, collected together, and took all the great stars, whose
parts of shame resembled those of horses ; and binding them all hand and foot,
cast them into the cavities of the earth.2
CHAPTER LXXXVIII.
' Then one of those four went to the white cows, and taught them a mystery.
While the cow was trembling it was born, and became a man,3 and fabricated for
himself a large ship. In this he dwelt, and three cows 4 dwelt with him in that ship
which covered them.
Again I lifted up my eyes towards heaven ahd saw a lofty roof. Above it were
seven cataracts, which poured forth on a certain village much water.
Again I looked, and behold there were fountains open on the earth in that large
village.
The water began to boil up, and rose over the eruth ; so that the village was not
seen while its whole soil was covered with water.
Much water was over it, darkness and clouds. Then I surveyed· the height of
this water ; and it was elevated above the village.
It flowed over the village and stood higher than the earth.
Then all the cows which were collected there while I looked on them were
drowned, swallowed up, and destroyed in the water. · ·
But the ship floated above it. All the cows, the elephants, the camels 'and the
asses, were drowned on the earth, and all cattle. Nor could I perceive them.
Neither were they able to get out, but perished and sunk into the deep.
Again I looked in the vision until those cataracts from that lofty roof were re-
moved, and the fountains of the earth became equalized, while other depths were
~~; .
Into which the water began to descend, until the dry ground appeared.
The ship remained on the earth ; the darkness receded, and it became light.
Then the white cow which became a man, went ouf of the ship and the three
cows with him.
One of the three cows was white, resembling that cow; one of them was red as
blood ; and one of them was black, and the white cow left them.
Then began wild beasts and birds to bring forth.
Of all these the different kinds assembled together, lions, tigers, wolvts, dogs,
wild boars, foxes, rabbits, and the hanzar,
The siset, the avest, kites, the phonkas, and ravens.
Then a white cow:; was born in the midst of them. ~
And they began to bite each other ; when the white cow which was born in the
midst of them brought forth a wild ass and a white cow at the same time, and
after that many wild asses. Then the white cow 6 which was born, brought forth a
black wild sow and a white sheep.7
That wild sow also brought forth many swine :
1 Four white men. Probably the four superior gods of the upper place.-Rit.
ch. 135· The four Genii of the four corners. In Egyptian the name of a spirit,
Akhu, also means white.
2 These are the Seven Stars of the Bear, or Water-horse, which were cast out as
untrue time-keepers. Enoch (ch. xxi.) is shown these seven stars bound together
in the abyss. 3 Noah. (Laurence.)
4 Shem, Ham, and Japhet, (Laurence.) 5 Abraham. (Laurence.)
6 Isaac. (Laurence.) · 7 Esau and Jacob. (Laurence.)
-.
When the rest of the sheep began to grow blind, and to wander from the path
which he had shewn them ; but he knew it not.
Their Lord however was moved with great indignation against them ; and when
that sheep had learned what had happened,
He descended from the top of the rock and coming to them found that there
were many,
Which had become blind :
And had wandered from his path. As soon as they beheld him, they feared and
trembled at his presence ; .
And became desirous of returning to their fold. ,
Then that sheep, taking with him other sheep, went to those which had wandered,
And afterwards began to kill them. They were terrified at his countenance.
Then he caused those who had wandered tQ return ; who went back to their fold.
I likewise saw there in the vision that this sheep became a man, built an house
for the Lord of the sheep, and made them all stand in that house.
I perceived also that the sheep which proceeded to meet this sheep, their con-·
ductor, died. I saw too that all the great sheep perished, while smaller ones rose
up in their place, entered into a pasture, and approached a river of water. 1
Then that sheep, their conductor, who became a man, was separated from them
and died.
All the sheep sought after him, and cried for him with bitter lamentation.
I likewise saw that they ceased to cry after that sheep, and passed over the river
of water, ·
And that there arose other sheep, all Qf whom conducted them, instead of those
who were dead, and who had previously conducted them. 2
Then I saw that the sheep entered into a goodly place, and a territory delectable
and glorious.
I saw also that they became satiated ; that their house was in the midst of a
delectable territory, and that sometimes their eyes were opened, and that some-
times they were blind; until another sheep arose and conducted them. 3 He
brought them all back and their eyes were opened.
Then dogs, foxes, and wild boars began to devour them, until again another
sheep 4 arose, the master of the flock, one of themselves, a ram, to conduct them.
This ram began to butt on every side thc.se dogs, foxes, and wild boars until they
all perished. ·
But the former sheep opened his eyes, and saw the ram in the midst of them
who had laid aside his glory.
And he began to strike the sheep, treading upon them and behaving himself
without dignity.
Then their Lord sent the former sheep again to a still different sheep,5 and raised
him up to be a ram, and to conduct them instead of that sheep who had laid aside
his glory.
Going therefore to him and conversing with him alone, he raised up that ram
and made him a prince and leader of the flock. ~All the time that the dogs,6
troubled the sheep.
The first ram paid respect to this latter ram.
Then the latter ram arose, and fled away from before his face, And I saw that
those dogs caused the first ram to fall.
But the latter ram arose and conducted the smaller sheep.
That ram likewise begat many sheep and died.
Then there was a smaller sheep,7 a. ram, instead of him, which became a prince
and leader, conducting the flock.
And the sheep increased in size and multiplied,
And all the dogs, foxes, and wild boars, feared and fled away from him.
That ram also struck and killed all the wild beasts s6 that they could not again
prevail in the midst of the sheep, nor at any time ever snatch them away.
And that house was made large and wide ; a lofty tower being built upon it by
the sheep, for the Lord of the sheep.
The house was low, but the tower was elevated and very high,
Then the Lord of the sheep stood upon that tower, and caused a full table to
approach before him.
Again I saw that those sheep wandered, and went various ways, forsaking that
their house,
And that their Lord called to some among them whom he sent to them. 1
But these the sheep began to kill. And when one of them was saved from
slaughter,2 he leaped and cried out against those who were desirou·s of killing him.
But the Lord of the sheep delivered him from their hands, and made him ascend
to him and remain with him. ,
He sent also many others to them to testify, and with lamentations to exclaim
against them.
Again I saw, when some of them forsook the house of their Lord and his tower ;
wandering on all sides and growing blind.
I saw that the Lord of the sheep made a great slaughter among them in their
pasture, until they cried out to him in consequence of that slaughter. Then he
departed from the place of his habitation, and left them in the power of lions,
tigers, wolves and the zeebt, and in the power of faxes, and of every beast.
And the wild beasts began to tear them.
I saw too that he forsook the house of their fathers and their tower ; giving them
all into the power of lions to tear and devour them ; into the power of every beast.
Then I began to cry out with all my might, imploring the Lord of the sheep, and
shewing him how the sheep were devoured by all the beasts of prey.
But he looked on in silence, rejoicing that they were devoured, swallowed up,
and carried off; and leaving them in the power of every beast for food. He called
also seventy shepherds, and resigned to them the care of the sheep, that they might
overlook them ;
Saying to them and to their associates ; Every one of you henceforwards
overlook the sheep and whatsoever I command you, do; and I w.ill deliver them to
you numbered.
I will tell you which of them shall be slain ; these destroy-; And he delivered the
sheep to them ;
Then he called to another and said : Understand, and watch everything which the
shepherds shall do to these sheep; for many more of them shall perish than I
have commanded.
Of every excess and slaughter, which the s)lepherds shall commit, there shall be
an account ; as, how many may have perished by my command, and how many
they may have destroyed of their own heads.
Of all the destruction brought about by each of the shepherds, there shall be an
account : and according to the number I will cause a recital to be made before me,
how man}' they have destroyed of their own heads, and how many they have de-
livered up to destruction, that I may have this testimony against them ; that I may
know all their proceedings ; and that delivering the sheep to them I may see what
they will do ; whether they will act as I have commanded them or not.
Of this however they shall be ignorant ; neither shalt thou make any explanation
to them ; but there shall be an account of all. the destruction done by them ir.
their respective seasons. Then they began to kill and destroy more than it was
commanded them.
And they left the sheep in the 'power of lions, so that very many of them
were devoured and swallo...wed up by lions and tigers ; and wild boars preyed upon
them. That tower they burnt and overthrew that house.
Then I grieved extremely on account of the .tower, and because the house of the
sheep was overthrown.
Neither was I afterwards able to perceive whether they again entered that house.
The shepherds likewise, and their associates, delivered them to all the wild
beasts, that they might devour them ; each of them in his season, according to his
number, was delivered up ; each of them, one with another, was described in a
book, how many of them one with another were destroyed, in a book.
More however than was ordered, every shepherd killed and destroyed.
Then I began to weep and was greatly indignant on account of the sheep.
In like manner also I saw in the vision him who wrote, how he wrote down one
destroyed by. the shepherds, every, day. zHe ascended, remained, and exhibited
each of his books to the Lord of the sheep, containing all which they had done,
and all which each of them had made away with;
And all which they had delivered up to destruction.
And he took the book up in his hands, read it, sealed it, and deposited it.
Mter this I saw shepherds overlooking for twelve hours.
And behold three of the sheep 1 departed, arrived, went in ; and began building
all which was fallen down of that house.
But the wild boars 2 hindered them although they prevailed not.
Again they began to build as before, and raised up that tower which was called a
lofty tower.
And again they began to place before the tower a table, with every impure and·
unclean kind of bread upon it.
Moreover also all the sheep were blind, and could not see ; as were the shep-
herds likewise.
Thus were they delivered up to the shepherds for a great destruction, who trod
them under foot, and devoured them.
Yet was their Lord silent, until all the sheep in the field were destroyed. The
shepherds and the sheep were all mixed together ; but they did not save them from
the power of the beasts.
Then he who wrote the book ascended, exhibited it, and read it at the residence
of the Lord of the sheep. He petitioned him for them, and prayed, pointing out
every act of the shepherds, and testifying before him against them all. Then
taking the book he deposited it with him : and departed.
CHAPTER LXXXIX.
And I observed during the time, that these thirty-seven shepherds,a were over-
looking, all of whom finished in their respective periods as the first. Others then
received them into their hands, that they might overlook them in their respective
periods, every shepherd in his own period.
Afterwards I saw in the vision, that all the birds of heaven arrived ; eagles, the
avest, kites and ravens. The eagle instructed them all. ·
They began to devour the sheep, to peck out their eyes, and to eat up their
bodies.
The sheep then cried out ; for their bodies were devoured by the birds..
I also cried out, and groaned in my sleep against that shepherd which overlooked
~~~ .
And I looked, while the sheep were eaten up by the dogs, by the eagles, and by
the kites. They neither left them their body nor their skins, nor their muscles,
until their bones alone remained ; until their bones fell upon the ground. And the
sheep became diminished.
I observed likewise during the time, that twenty-three shepherds~ were over-
looking ; who completed in their respective periods fifty-eight periods.
Then were small lambs born of those white sheep, who began to open their
eyes and to see, crying out to the sheep.
The sheep however cried not out to them, neither did they hear what they
uttered to them ; but were deaf, blind, and obdurate in the greatest degree.
I saw in the vision that ravens flew down upon those lambs ;
That they seized one of them ; and that tearing the sheep in pieces, they de-
voured them. .
I saw also, that horns grew upon those lambs ; and that the ravens lighted down
upon their horns,
I saw too that a large horn sprouted out on an animal among the sheep, and
that their eyes were opened.
He looked at them. Their eyes were wide open ; and he cried out to them.
Then the dabelat saw him; all of whom ran to him.
And besides this, .all the eagles, the a vest, the ravens and the kites, were still
carrying vff the sheep, flying down upon them, and devouring them. The sheep
were silent, but the dabelat lamented and cried out.
Then the ravens contended, and struggled with them.
They wished among them to break his horn ; but they prevailed not over him.
I looked on them until the shepherds, the eagles, the avest, and the kites came.
Who cried out to the ravens to break the horn of the dabelat ; to contend with
him ; and to kill him. But he struggled with them, and cried out, that help might
come to him.
· Then I perceived that the man came who had written down the names of the
shepherds, and who ascended up before the Lord of the sheep.
He brought assistance, and caused every one to see him descending to the help
of the dabelat. _
I perceived likewise that the Lord of the sheep came to them in wrath, while all
those who saw him fled away; all fell down in his tabernacle before his face, while
all the eagles, the avest, ravens, and kites assembled and brought with them all the
sheep of the field.
All came together, and strove to break the horn of the dabelat.
Then I saw that the man who wrote the book at the word of the Lord, opened
the book of destruction, of that destruction which the last twelve shepherds 1
wrought : and pointed out before the Lord of the sheep that they destroyed more
than those who preceded them, ·
I saw also that the Lord of the sheep came to them, and taking in his hand the
sceptre of his wrath seized the earth, which became rent asunder ; while all the
beasts and birds of heaven fell from the sheep, and sank into the earth, which
closed over them.
I saw too that a large sword was given to the sheep, who went forth against all
the beasts of the field to slay them.
But all the beasts and birds of heaven fled away from before their face.
And J saw a throne erected in a delectable land.
Upon this sat the Lord of the sheep, who received all the sealed books ;
Which were ope11ed before him.
Then the Lord called the first seven white ones, and commanded them to bring
before him the first of the first stars which preceded the stars whose parts of shame
resemble those of horses; the first star, which fell down first ; and they brought
them all before Him.
And He spoke to the man who wrote in his presence, who was one of the seven
white ones, saying ; Take those seventy shepherds to whom I delivered up the sheep,
and who receiving them, killed more of them than I commanded. Behold I saw
them all bound and all standing before Him. First came on the trial of the stars,
which being judged and found guilty, went to the place of punishment. They
thrust them into a place deep and full of flaming fire, and· full of pillars of fire.
Then the seventy shepherds were judged, and being found guilty were thrust into
the flaming abyss.
At that time likewise I perceived that one abyss was thus opened in the midst of
the earth, which was full of fire. ·
And to this were brought the blind sheep ; which being judged and found guilty
were all thrust into that abyss of fire on the earth and burnt.
The abyss was on the right of that house.
And I saw the sheep burning, and their bones consuming.
And I stood beholding Him immerge that ancient house, while they brought out
its pillars every plant in it, and the ivory infolding it. They brought it out and
deposited it in a place on the right side of the earth.
I saw also that the Lord of the sheep produced a new house, great and loftier
than the former, which he bounded by the former circular spot. All its pillars were
new, and its ivory new, as well as more abundant than the former ancient ivory,
which he had brought out.
And while all the sheep which were left in the midst of it, all the beasts of the
earth, and all the birds of heaven fell down and worshipped them, petitioning them,
and obeying them in everything.
Then those three who were clothed in white, and who holding me by my hand
had before caused me to ascend, while the hand of him who spoke held me ; raised
me up, and placed me in the midst of the sheep, before the judgment took place.
1 The native princes of Judah after its delivery frm;n the Syrian yoke. (Laurence.)
- -· · - - - - - - - - - · - - .~------~.- •• - ·-4_;\T"-;:-
The aheep were all white with wool long and pure. Then all who had perished
and had bec::n destroyed, every beast of the field and every bird of heaven, assembled
in that house; while the Lord of the sheep rejoiced with great joy, because all
were good, and came back again to his dwelling.
And I saw that they laid down the sword which had been given to the sheep, and
returned it to bis house, sealing it up in the presence of the Lord.
All the sheep would have been enclosed in that house, had it been capable of
containing them, and the eyes of all were open, gazing on the good One ; nor was
there one among them who did not behold Him.
I likewise perceived that the house was large, wide, and extremely full. I saw too
that a white cow was born, whose horns were great ; and that all the beasts of the
field and all the birds of heaven were alarmed at him, and entreated him at all
times.
Then I saw that the nature of all of them was changed, and that they became
white cows;
And that the first who was in the midst of them spoke, (or became a Wor-d) when
that Word became a large beast, upon the head of which were great and black
horns;
While the Lord of the sheep rejoiced over them, and over all the cows.
I lay down in the midst of them; I awoke ; and saw the whole. This is the
vision which I saw, lying down and waking. Then I blessed the Lord of right-
eousness, and gave glory to Him. -
Book of Enoch, chaps. lxxxiv-lxxxix. Archbishop Laurence. 1
Isaac, Esau, and Jacob, the twelve patriarchs, Moses, the Red Sea,
the Judges, David, Saul, and Solomon, are claimed on sufficient evi-
dence to be mythical, and the same characters appear in this book
as persons or personifications belonging to the celestial allegory.
The seventy shepherds are the seventy princes or angels of the
Kabala w:ho descended to the earth when the Tower of Babel was
overthrown, who ruled the seventy divisions which followed the seven,
whose seventy names are catalogued in the Rabbinical writings. 1
It is said, 2 "He called also seventy shepherds and resigned to them
the sheep that they might overlook them." These seventy are com-
posed of 35, 23, and 12. 3 But the seventy who are twice mentioned
have been changed into seventy-two, by the substitution of the
number thirty-seven. 4 Laurence characterizes this as an error, be-
cause thirty-five is the precise number of the kings of Judah and
Israel, before the captivity. On the astronomical ground we see in
these two numbers a rectification of the original total of seventy, and
the intended substitution of the seventy-two according to the chart
of the duo-decans in the solar zodiac.
The description ends as in the Book of Revelation with the prophe-
sied restoration and with the new temple or temple of the new heavens,
promised and expected at the end of the great year of Precession and
the going forth of the Messiah, Son of the Ancient of Days, as the
Word. It begins with the most ancient matter of the Old Testament
·and concludes with the fulfilment in the New, and vouches for both
being the substance of the celestial allegory, which will be fully
unfolded in the course of the present work.
The same misapprehension has occurred with some Egyptologists,
in their readings of the myths in Egypt, as in our reading of the
Hebrew report of them. Goodwjn speaks of the origin of the myths
as arising from the contests of two rival races of different extraction,
those of Upper and Lower Egypt, whose conflict appears to have been
perpetually renewed. 5 The same mistake was made by George
Smith in rendering the cuneiform tablets. So has it been with the
interpreters of the Hindu writings. So must it be wherever there is a
determination to see nothing but materials for history in the debris of
mythology. So the author of :Juventus Mundi still pursues one of
the phantoms which will never condense into historic personality..
They have had their time of apparent solidity in the density of our
ignorance arid the darkness of the past. But now is the day of their
dispersion, for a light is dawning that will shine through and through
them till their falsehood grows transparent to the truth.
f 1 Bartoloc, Bib. Rab. tom. i. pp. zz8, zzg.
2 Ch. lxxxviii. 94· 3 Ch. lxxxix. 7 and 25. 4 Ch. lxxxix. I.
o Cambridge Essays, 1858, p. 275.
Q 2
,
SECTION XVI.
British crown. They are also named the RUTI or REHIU whom we
may call horizon-keepers, RURU being the horizon as the place- of
the two lions;
The lions have various forms with but one original meaning, as
representatives of the two . truths, the two heavens, light and
shade, the two eyes, or the two horizons. We shall find the two
truths were first of all assigned to the feminine nature, the two
goddesses of the upper and lower heaven. Corresponding to these
we have the two lionesses, the typical form of which exists in
Pekht, the· lioness-cat, or Pehti, the dual lion, the peh-peh type of
double force and vigilance. These were the most ancient. They were
represented by the lion and panther, who drew the car or stood beside
the statue of the Great Mathe~ as Kubele, and the goddess Amma-
Agdistis of the Phrygians. In the figure of Diana of Ephesus her
two arms are extended crosswise, and on these she carries two lions.
Then the dual image of Sut-Har (Sabean) is called the two lions.
Osiris is designated the double lion, lord ef the lion city, master of
the double strength and Lord of Hu.1 Hu is the sphinx; the male
sphinx being also a form of Shu, with the hinder part lioness. Shu
with his sister Tefnut, and Shu with the Khepsh on his head, are other
types of the dual lion. It is Shu in his two characters with which
we are now concerned. In Shu we can trace the bringing on from
the twin female lions to the male and .female, and lastly to the
dual-male type, personified in Shu and Anhar, who is the Onouris
(Mars) of the Greeks. He il addressed thus in the "Hymn
to Shu" :--:-"Thou art greater and more ancient than the .gods,
in that name which is thine of Aa-Ur (very great). Thou art
higher than the heaven with thy double-feathered crown, in that name
which is thine of him who lifts up th~ double-feathered crown." 2 In this
passage the lion-god is traced back to his feminine origin, and to the
goddess who preceded all the gods, and who is here c·alled the very
great, the first, oldest, greatest mother, who was Ta-Urt in the
Typhonian scheme and Pekht or Tefn in another. As Tefn or
Tefnut she is called his sister.
As Shu and Anhar we have the 'lion-gods in two male forms.
Champollion found the god SHU at Biban-el-Muluk, sitting with
fillet and feather, and coloured red; like the goddess MA. 3 He
gives another representation of him standing, 4 with two large
feathers, as in the sculptures of the temple of Ibsambul, and of a
green colour. Red is the coiour of the setting sun and the crown
of the lower region, and agrees with the sitting posture ; green, with
the figure standing or' up-rising from the underworld. The red figure
sitting is SHu ; the green figure stands for ANHAR. SHu's name is
written with the feather sign ~ , that of ANHAR ] ~ with the
1 Brugsch, Diet. Geog. 1 P. 2, lines 3 and 4-
a PI. 25. 4 25 A.
230 A BooK OF THE BEGINNINGS.
vase sign of bringing, and the heaven. Snu is said to raise the hea-
ven which ANHAR brings. He was the separator and elevator of the
heaven from the earth, " millions of years above the earth," and he
established it with his two hands. SHU is pourtrayed kneeling on one
knee to support the sun with his uplifted hands. ANHAR, in a
marching attitude, is the bringer who forces the sun along with his
rope. He is the· wearer of the long robe in whom is the "whole of
Shu," as" in the long garment was the whole world." 1 So IU-EM-
HEPT wears the long robe in the second or renewed form of Tum,
the Solomon, the completer of the circle in the solar myth. Raising
the heaven is synonymous with beginning the circle; and bringing the
heaven, with fulfilling the circle.
ANHAR sometimes wears a headdress of four feathers ; these sym-
bolize the four quarters of the circle completed by him. It is another
illustration of this character that one of the four rams near the Decan
of N urn personated the soul of SHU as lord of On, the place of return.
SHU is the analogue ofHar-ur, and ANHAR ofHar-Tema: SHU is a god
of the southern heaven, and the horizon of the west; ANHAR of the
northern heaven, and the horizon of the east. The sun of the south-west,
the sun of the left hand, is the sinking sun ; hence SHU, as its supporter,
kneels : the sun of the north-east rises, hence ANHAR stands up and
marches. In the Egyptian planispheres the lion of the south is repre-
sented couching; according to Aratus, the progress of the sun through
this sign was typified by a couching lion. The lion o( Shu is depicted
in this position. Another lion, that of MATET, is standing. These
typify the descending and ascending sun.
They were solstitial at first. Hence the lion. deposited in the
zodiac marks the point of commencement of the Egyptian sacred and
solstitial year. One lion-god was the conductor of the downward sun ;
the other of the sun that rose again. SHU, in his dual character, is
pourtrayed in what is termed Bruce's or the Harper's tomb at
Biban-el-Muluk, in company with the black sun-god Iu, or Au,
who represented Atum in his youthful form. There is an inscription
containing a snatch of the hymn being sung by the musician to the
harp accompaniment. It is a discourse of the gods, and runs: " Tlte
gods at rest in the divine circle (the PUT or pleroma of the nine gods)
·proclaim (or tell of) tlte chiefs who are in the !tall of the Two Truths,
ANHAR (and) SHU-SI-RA; proclaim Shu tlze son of the Sun; proclaim
t!te chiefs (or heads of roads) who are resident in the empyreal region
or gate of the dead." 2 The double APHERU of the east and west, the
double house of Anubis, is depicted in the representation; It is a
fragment of a song of the nine gods in place of muses, who sit on
the sacred hill and celebrate the lion-gods, the conductors of the
sun on the two roads of his eternal round. Sut was a guide of the
1 Wisdom of Sol. xviii. 24.
2 See Hieroglyphic Text, Descrzption de l'Egypte, vol. ii. pl. 91.
MosEs AND josHuA. 231
The earth that falls "into the waters' well," or the abyss MEH of the
north, in its turning re-emerges from the dark depths of the lower heaven
where dwells the devouring monster, and comes up out of the celestial
Egypt, leading its inhabitants into the land of light and of the sacred
eye, pourtrayed at the place of the equinox.
In another passage we read, "1 am the chosm of millions coming out
of the lower heaven (i.e. the celestial Khebt or Egypt), whose name is
unknown. When his name is spelt o1t the bank of the river, then it is
dried up. When his name is spelt on the land, it is set on fire~·" or as
the passage has also been translated, "If his name be uttered o1t
the bank of the river, oh, then it quencheth ; if it be uttered on
land, oh, the1t it maketh sparks." 1 The " chosen of millions coming up
out of the lower heaven, whose name is unknown," may be meant for·
Shu, but according to the Hebrew parallel it represents the sun-god.
In the fragment from Artapanus it is related that when the Egyptians
came up with the Israelites, the fire flashed on them from above, while
tJle waters overwhelmed their path, so that they perished both by fire
and flood. 2 This is not found in the Hebrew version, but is in the
Egyptian, where Tefnut sends her fire from on high to reduce the
enemies to non-existence.
The chosen of millions coming out of the lower heaven is the god
of those who came up out of Egypt when "all the hosts of the Lord
went out from the land of Egypt." 3 Upon the bank of the Red
Sea his " name is spelt" by Moses when the waters dry up or divide,
and leave the ground dry while the "Lord looked upon the host of the
Egyptians through the pillar of fire." In the second passage the
" bank of the river," where the miracle is wrought, is identified with
the brink of Jordan, Iarutana, or Eridanus, the river of the division,
and ] oshua the son of Nun is the representative and fac-simile of Shu
the son of Nun. He who leads up the Israelites is the god of the ·
name unknown until it is announced by Moses as· Jah-Adonai; the
god who is the "chosen of millions," the elect of Joshua and of the
peopie at a later stage of the Exodus. 4 This reading would make the
comparison more-perfect, but is not essentiai.
SHU is accompanied by the goddess Tefnut, the Egyptian Miriam,
who "gives her fire against his enemies to reduce them to non-
existence." So Miriam "gives her fire," in song against the cruel
Pharaoh and his host, when they are overwhelmed and annihilated
in the Red Sea. Miriam's song reminds us that this Hymn to the
god SHU is contained in the " Clzapter if excellent songs which dispel the
immerged." The IMMERGED are the evil host of Typhon, the dragon
Rahab of the deep, lurking beneath the Red Sea. In the Egyptian
writings the enemy is represented as the immerged "Raw-head-and:-
bloody-bones." . In the Hebrew the hosts of the opposing Pharaoh
1 Renouf, Eg. Grammar, p. 44· 2 Eusebius; Praep. Evang.
3 Ex. xii. 41. 4 Josh. xxiv.
234 A BooK oF THE BEGINNINGs.
sink to the bottom of the Red Sea. After the overthrow of the enemy
it is said of the dead-" Those who are immerged do not pass along;
those who pass along do not plunge : they remain floating 011 the. waves
lz'ke the dead bodies on the inu1zdation. And they shut their mouths as
the seven great dungeons are closed with an eternal seal." 1 The same
work of progressive destruction that is assigned to Moses and Joshua
is ascribed to SHU.
"Thou sei'zest the spear, and overthrowest the wicked, in that name
which is thine of Har-Tema. _
"Thou destroyest the An of Tukhenti, in that name which is thine of
Double-Abode-of-Ra. Thou strikes! the Mmti and the Sati in that
name which is thine of Young Elder." 2
One· of SHu's names is ANHAR, the celestial conductor, the Heaven-
Bringer, not only the bringer to' heaven. He is thus addressed:-
" Thou leadest the upper heaven with thy rod, in that name which z"s thine
of A n-Har:" he is also "Anhar, lord of the scimitar." In another
section of the hymn we read: "Hail to you, 0 five great gods, z"ssuing
from Sesen, who (when) not being in heaven, not being on earth, SHU (as
light of the sun) not ezz"sting, have been the morning light I come to
me I Try for me the river. Shut up what is in it I What is im-
mersed, do not let it pass out I Seal the mouths! Choke the mouths I as
is sealed up the shrine for cmturies I " 3 The five great gods issuing
from Sesen are here appealed to as protectors. Osiris is called the
" oldest of the five gods begotten of Seb." 4 All we can say of these five
in an Osirian legend is that tiJ.ey were time-gods, and that the solar
Osiris has been foisted into one of their places. But the name of
Sesun, or Sesennu, also signifies to agitate; distract, torment, and fight.
This may account for the five reappearing in the Book of Joshua as
the five fighting leaders of the Amorites, the kings of Jerusalem,
Hebron, Jarmuth, Lachish, and Eglon, who made war on Gibeon, the
story of which was found in the Book of J asher, and the Hebrew
account represents them as being totally overthrown by Joshua the
servant of J ah-Adonai. The five great gods of Sesen were pre-solar,
earlier than Ra, or Shu as the son of Ra. The river is synonymous
with the Red Sea (Pool of Pant). " Try for me the river I Shut up
what is in it I fVhat is immersed, do not let it pass :out." So, in the
Hebrew version, the Vaheb-suph is coupled with the Arnon. Moses
crosses the Red Sea, Joshua the river Jordan, and both passages belong
to the same miracle or myth. SESEN, the place of the eight, is close to
the river in the planisphere, and the five great gods who issue thence
appear not only in the Book of ]asher, they are also the same five lords
of the Philistines who dwelt in Geshuri near Shihor (the Nile river) and
the land that remained unconquered by J oshua.5 The five lords who
remained that the children of Israel might teach them war and be
1 Magic Pap. viii. 8 and 9· 2 Ma_R. Pap. p. 2, 9, 10, II.
3 P. 3, lines 5, 6, 7· 4 Rz't. ch. lxix. 5 . Ch. xiii. 2, 3·
MOSES AND JOSHUA. 235
proved by them : 1 they being the pre-solar gods in Sesen the place of
Taht, the lunar divinity. These five can be followed a little farther.·
In the Book of Genesis we find the conflict of four kings against
the five. The four are Amraphel, Arioch, Chedorlaomer, and Tidal.
According to the present reading these are kings. of the four quarters
who superseded the five gods of Sesun who were before the solar
zodiac, and possibly the lunar, was established. The battle was
fought in the vale of Siddim, which was the place of slime-pits. So
Shihor in Hebrew means the slimy river. In the Ritual it is the
morass of primordial matter, whether called the Nile or the Red Sea.
Then Abram smote the confederate five kings, and-this is the point-
one of those who aided him was ANER. Aner, Eshcol, and Mamre
were the three who, with Abram, made up another confederacy of four
that warred on the five, and put them to rout. This was at the valley
of Shaveh, identical with Suph, the Red Sea. The King of Sodom
and Melchizedek belong to the earliest Sabean regime. It is now
suggested that the Hebrew ANER ("'1~11) is the Egyptian ANHAR,-
ANER means to push, drive, precipitate, force along, which is emphatically
the character personified in ANHAR, who is said ·to force the sun
along,-and that the five kings belong to the same myth on a different
line of derivation from that of the Book of Joshua.
Such being the legend of the Egyptian lion-gods, we are now
prepared to prove that SHU and ANHAR have been reproduced as the
Moses and Joshua of the Hebrew mythos. And first of the name.
According to Fuerst, the etymology of the name of Moses, as given, 2
implies the form (''l!io) MASHUI, or MASHEVI. MA (Eg.) is truth,
and Shui reads light and shade, the two feathers, two aspects of
truth, the two characters of Shu, corresponding to the two ap-
pearances of Moses with and without the veil. The head-attire
· of the two feathers is given to the Osirian as " the image of
the great waters." 3 These are named SHU-MA. Josephus explains
that Thermutis called Moses by that name because Mo (mu or rna,
Eg.) is water, and those who are saved out of it are called by the
,Egyptians USES. It is quite true that SES means to reach land
and breathe after the passage of the waters. But the water MA
and the breath SES (or Ssu) are more to the present purpose, for
these are the two truths, as in SHU-MA or Mashu. Shu is the God
of Breath; he typifies or impersonates the breath of the mouth of
Hathor. . Ses or Ssu (Eg.) means to breathe, respire, reach land
again, as did Shu the breather in person emerging from the waters,
who, in his twin character, was Ma-Shu. Clement Alexander also
derives the name of Moses from "drawing breath." 4 The feather,
or feathers, read Ma-Shu, the dual form of truth. In Sharpe's
Inscriptions 5 the name of SHU is written MAU, with the cubit
1 Jud. iii. z, 3· 2 Ex. ii. ro. Ch. cxxvii.
4 Strom. i. 5 znd ser; pl. 41, line 20.
236 A- BooK OF THE BEGINNINGs.
sign of Ma, not with the feather, which might only read Shu.
MAU and SHU, the two-one, are not only illustrated by the dual feather,
but by the lion and the cat. One group of signs now read MAU for the
cat, was formerly read SHAU ; and MAU for the lion, and SHAU for the
cat, do help to give distinctness to the types. Thus MAU-SHAU would
read lion-cat ; but the dual lion included both, and the duality was
expressed by other single signs than the feather. MAU is both lion
and cat,, .and at one part of the celestial circle Shu transformed·
from the lion-type of MAU into that of the cat SHAU. Moreover, it
is the great cat, and some of the American aborigines call the lion
the great and mischievous cat. When this change took place and
the two were blended, the proper name of the dual type would be
MAU-SHAU, or MA-SHU. Also MA-SHU is the actual name of the
Divinity in one shape of the double type. As KHU is an earlier form
of Shu (in AB-KHU, variegated plumes), MA-SHU had an earlier phase
in MA-KHU, and this is extant, with its variants, in the Manyak
_(Tibetan) MACHEU for a cat ; MEKO, African Penin, a leopard;
MAGE, Bagrmi, a cat; MECHOU, Carib, cat; MIGHOI, Mongolian, cat;
MUCIA, Italian, she-cat; MOCHA, Bodo, cat; MOCHI, Khari Naga, a
cat. If we now render the cat-lion or lion-leoparded in the hard
form, then MA-SHU is the MA-KHU, identical with the Carib
MECHOU and Manyak MACHEU. This in the form of SHU-MA is the
name of the pool of the Two Truths, where the Ma is transformed
into the MA-SHU. The name and signification of n~~ include both
MA and SHu, and the Kabalists maintained ,that Moses transferred
his soul to, or transformed into, Joshua. That is the pure and perfect
myth. Shu is said to be more ancient than the gods in that name
which is his of Goddess AA-UR, " the very great," that is in the
feminine form brought on from the origin of the Two Truths. One
of his names in this character is MA; he is then MA-SHU. This
character is also assigned by tradition to Moses, or MA-SHU. It is
reported by Suidas that the Heprew lawgiver and author of the
Jewish laws was Musu, a Hebrew woman. Nothing is omitted.
The epicene nature of MA-SHU is preserved in the character of
Moses in a remarkable way. In Hebrew At (.r:1~) is the feminine
form of Thou, and Attah (n.r:l~) is the masculine form. The femi-
nine form is looked upon as being merely the masculine shortened,
although, as Fuerst says of it, " The reason for this abbreviation
has not always been discovered, mzd therefore the LXX. and Syriac
read in Ezek. 1. c. 1'1~ (with)." In Deut. v. 27 ·(in the original, v. 24),
the first "thou" is in the usual masculine form l'l.r:l~ (Attah); the
second "thou" is in feminine form .r:l~ (At); that is, Moses in the
same verse is described as both male and female. The listener to
the Lord is in the masculine gender, and the utterer of the word to
the people is in the feminine gender. The symbolical mouth is femi-
nine, as the Ru and Peh of the hieroglyphics ; the primeval utterance
MosES AND . JOSHUA. 237
was by this mouth, preserved in the Hebrew. When Moses, in the
masculine character, says he cannot be the mouth, Aaron is appointed·
for that purpose. Miriam likewise was a feminine mouth to Moses,!
as Ma is to Shu. "Thou blowest the divine barge off with a favour-
able wind in that name which is thine of the goddess Ma," 2 is said to
Shu, and the female nature of Moses is retained by a feminine THOU.
The name of Moses, then, being of Egyptian origin, we claim that it
is MASHU. It is also true that Ma-sha (Eg.) may be rendered" raised
from the water, or the water-raised." In this sense the water-reeds
and the crocodile are named Shui. In the form of~~~~ (Mashevi) we
have the intermediate between SHU and KAFI, one of Shu's names
as the Ape-a type of the god who, in one character, is personified as
the Kafi Ape ; he " has the face of a Kafi Ape; the head of hair of a
monkey, Aani." 3 By aid of the ape it may be possible to resolve into
its primary signification the Rabbinical tradition that Moses was born
circumcised.4 Such statements do not pertain to the human being,
but to the mythical; and the Moses meant is mythical. As mythical,
the statement can be read. Shu was represented by the ape, which,
according to Hor-Apollo,5 was "born circumcised," and was therefore
made a type of the priest, or rather it was a prototype, as the priests
are said to have adopted circumcision from the Ape.
Shu supports and sustains the heaven of night, that is the most
ancient earth as the netherworld of two. The Rabbins say that it
was while Moses was digging the foundations of the earth that he
found a stone on which was inscribed the unutterable name-the
stone of the seven eyes and the stars of the northern heaven, which
was succeeded by the heaven elevated by Shu and brought by Anhar.
· The double lions are extant in the Hebrew imagery as the twin lions
of Judah, the young lion and the old lion that couched. "Judah is a
lion's whelp; from the prey, my son, thou art gone up: he stooped
down, he couched as a ·lion, and as an old lion." These are the
two characters of the lion-god in his name of Young-elder and of NEB-
SAATU, prince of slaughierers. In the Chronicon Samaritanum
there is a letter from SHAUBEC, king of Armenia, in which Joshua
is designated "the murdering wolf." This is the Samaritan Book of
Joshua, considered to be a compilation of the· middle ages. 6 But
it contains most ancient matter.
SHU has passed into Hebrew in his proper character of gate-keeper.
"The gate of the Tser, it is the gate of the transit of SHu. There is
the north gate, it is the gate of the door-way; or they are the doors
through which his father Tum goes forth to the eastern horizon of the
heaven (saying) to those who belong to his race." 7 Shuar (illl~) is i:he
typical porter or gate-keeper, 8 who as KoRE was SHU~R towards the
1 Num. xii. z. 2 Magic Pap. p. 3; Records, x. 141.
3 Magic Pap. ix. 10. 4 Calmet on Moses. · 5 Bk. i. 14.
6 Ewald, Hlst. ii. 39-40. Martineau. 7 Rlt. ch. xvii.j 8 z Chron. xxxi. 14.
A BooK oF THE BEGINNINGS.
east, identical in position with SHU-ANHAR, who kept the gate
through which the sun went to the eastern horizon. SHU is the
personified bringer, the turner, turner-back, and returner, the goer
to and fro, all of which meanings are found in the Hebrew ::m&.
SHUKAL is the lion, the fierce lion; SHUAL, the underworld, grave,
. pit, hell, the .!Ethiopic Siol, is the nocturnal heaven supported on his
head by SHU, as the starry light of it, its Light-in-shade. This is also
the i1~El0 or sunken land, the underworld that SHU and Joshua led up
from. The gorge of Shu is said to be the dwelling of N eith ; he is
hidden in the way of the gorge. 1 SHU is called the En-pe or
Na-pe, rendered by Birch the leader of heaven. 2 As ANHAR is
the one who ascends, and NA means to descend, the En-pe is
further the leader· of heaven who descends, as indicated by the
stooping position of Shu, the bearer of the sun, and its conductor in
the descent from the solstitial height. Shu is specially pourtrayed in
the attitude and act of holding up his hands aloft and bearing the
disk of the sun above his head. A hieroglyphic legend describes
him on the abime of the heaven, on the steps of the inhabitants of
SMEN, where he "afflicts the race of the wicked on the steps of
the residents in SMEN." In the same text he is identified with Ra
and Atum.3 This portrait of Shu with hands uplifted was so well
known that in the porcelain figures the modellers have frequently
figured him with hands elevated and the solar disk omitted. SHU
holding his hands aloft and supporting fue sun, which is saluted by
eight cynocephali, typical of the region of SMEN, as he stands on
the steps of the residents in SMEN, the region of preparation, puri--
fication, establishing the son in place of the father, Shu-Anhar instead
of MA-SHU, is the original of Moses on the top of the hill in Rephi-
dim, holding up his hands until sunset whilst Joshua discomfited
Amalek in the war that went on for ever.
One of SHu's titles is SHU-KEBION, Lord of Tebut, rendering
victorious his arms. TEBUT (Tebhut) is the winged solar disk, the
sun above the horizon. The Keb is the corner, the turning-point ;
and KEBION, where SHU rendered his arms victorious, is the Hebrew
GIBEON upon which the sun stood still while the arms of Moses were
held up, and those of Joshua were victorious. The sun supported by
the arms of SHU-KEBION is in the Hebrew version up-borne at poise on
Gibeon. The word Chabion (p':lM) is used by Habakkuk 4 in the
description of the god coming from Ternan, the luminous emanations
of his hand being the Chabion of his pow~r. This has been translated
the HIDING and the tent of his power. The Egyptian KAB shows
it should be "the redoubling of his power." In Ternan, or the south,
the sun was in the very furnace and fiery-hornedness of its strength.
Gibeon or Kebion is the place of equinoctial poise and turning, the
1 Magical Texts, Records Of the Past, vi. 123. 2 Birch, Gallery, p. 22.
3 Birch, Gallery, p. 22. .4 Ch. iii. 4.
;",:">:(',,,:;,'';;~~
}
Bubastis, the royal birthplace, and the great chief in An, another
name of the solar birthplace.
In the lower heaven was the place of judgment in the northern
quarter, which included the sea-goat, waterer, and fishes. And of
Gad it is said he provided the first part for himself; a portion of the
lawgiver, or ruler of the north, that is, Gad occupied the first part of
the northern quarter, the first of the water signs. The stars of Gad
are still found in Capricorn, the sign called Gadia by the Chaldeans,
Qadi by the Syrians, Giedi by the Arabians. Rabbi Solomon and
others state that Capricorn was the sign of ·Gad in Israel, as is shown
by his being ceiled or celestialized in the first portion of the lawgiver,
Kepheus. The W elf celebrated 1 was evidently in the portion of the
lawgiver that began with Capricorn and ended with the Fishes. The
Well answers to the Pool of Persea and water of life to be found
in the Waterer or in An (fish) of the final zodiac. The Law-
giver was to remain until Shiloh came. Shu was the support of
heaven until the sun-god was reborn from the abyss. Then the
Osirian, in the character of the young god, at this point says, "I teli
the great whole of Shu." 2 This being the place where the duality of
Shu, and of Osiris respectively, became unified ; the place of the after-
birth. The Egyptians, says Plutarch, celebrate the festival of her
(Isis) afterbirth, following the vernal ~quinox.3 The afterbirth was
the second Horus, the Egyptian Shiloh, or Sherau, the adult son,
with the determinative of thirty years of age. One meaning of the
word Shiloh (n~l!i) in Hebrew is ''the afterbirth." The Shiloh, or
Sherau, the adult son, was the younger Horus or the one who came
with peace. In the solar myth of Atum this imagery is equinoctial;
the Shiloh was born at the vernal equinox. But the Egyptian sacred
year began in July with the sun in the sign of Leo, and it is there in
the Egyptian planisphere that the symbolism of Jacob's description
is visibly present. The Shiloh was to come, "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
red with wine and his teeth white with milk."
The imagery is extant in the sign of Leo, where there are two
lions and a whelp, together with the figures of an ass bridled and a
man leading a horse to tether it to the Vine, a constellation found in
Virgo with branches reaching over into the sign of Leo. 4 The vine
and wine (Arp) are synonymous with the Repa,, the heir-apparent,
the gracious child Horus, who was conceived of the virgin mother, on
this side of the Zodiac, as the branch of the vine, or the grapes, to
be reborn of the genitrix in the sign of Pisces on the opposite side.
The vine or tree constellation is figured in the three decans of Virgo ;
the virgin goddess bears seven ears of corn, and it may be noted in
1 Num. xxi. 17. 2 Rit. ch. lxxviii.
3 Of ~sis and Osiris. 4 Drummond, Pl. 3 and 16.
MosES AND JOSHUA. 247
pass1ng that there is or was a fresco in the church Bocca della Verita
at Rome, in which the goddess Keres was pourtrayed shelling corn,
with Bacchus squeezing grapes to provide the elements of the
Eucharist for a table below. 1
.The dual character of the lion-god Shu or Kepheus is repre-
sented by the double lion of Judah, and it is now suggested
that this dual lion of Judah is identical with Shu and Anhar, and
with Kepheus, who is represented as the lawgiver, by the star
Regulus (Cor-Leonis), in the lion, and by Regulus the constella-
tion Kepheus in the north, who brought in the solar Shiloh or sun
of the resurrection at the time of the summer solstice, as Tammuz,
Duzi, Adonai, or the child Horus, and the Horus of the resurrection
or of Easter at the vern_al equinox. According to the Hebrew law,
no man was allowed to enter in at the south gate of the Jewish sanc-
tuary, that being the gate of entrance for the Lord.~ The gate of
the south was at the beginning of the Egyptian sacred year, with
the sun in the lion, or, in another calendar, in the crab ; not at
the. place of the spring equinox with the month Nisan. The gate is
made eastward by the Prophets on behalf of the Repa, or prince, who
was Horus REDIVIVUS. These two points in the south and east are
indicated by "the Lord came from Sinai" (and) "shined forth from
Mount 'Paran;" 3 also," God came from Ternan (or the south) and
the Holy One from Mount Paran." 4
The birth of Moses is associated with tile lion in Hebrew
tradition.
Albiruni observes that the birth of Moses, according to the report
of the Jews, must have coincided with the rising of the " tooth of
Leo" and the moon's entering the "claws of Leo." " Cor-Leonis,"
he says, "rises when Suhail (i.e. Canopus) ascends in Alhij~z, Suhail
being the forty-fourth star of Argo Navis, standing over its oar." 5
Moses can also. be identified with Regulus and Kepheus the law-
giver, by means of a description in the book of Isaiah. 6 " Then he
remembered the days of old, Moses (and) his people (saying), Where
is he that brought them up out of the sea with the shepherd of his
flock '!" The " Shepherd of the Heavenly flock," the Babylonian
"SIB-ZI-ANNA" is, according to M. Oppert, the star Regulus.
Other Assyriologists say it is a name of Mars. It may be both,
as Mars is also the planetary type of Shu, the Egyptian heaven-
bringer.
Again, we shall find the character of Shu represented by Moses,
who is the registrar of the different stations in the wilderness, 7 and is
1 Conway, Demonology and Devil Lore, v. 2, p. 245·
~ Miskna, Treatise xiv. ch. iv. 2.
s Deut. xxxiii. 2. 4 Hab. iii. 3·
6 Chronology of Ancient Nations, pp. 345 and 347. Translated by Sachau.
London, 1879.
6 lxiii. 11. 7 N urn. xxxiii. 2.
A BooK oF THE BEGINNINGS.
says the Osirian, "which is in the Pool of Persea, in Annu, the night
of the battle made to bind the wicked ; the day of strangling the
enemies of the universal lord there, the great cat -which is in Tattu,
in the Pool of the Persea, placed in Annu, is the sun himself, called a
cat. For it is like what he has done ; he has made his trjnsformation
into a cat. 4 OR it is Shu making the likeness of Seb,''- (Time). Shu
was the earlier lion-god, and his was the true transformation into
the cat-lion or leopard. In heraldry the leopard represents those
1 Fomander, v. i. p. IQO. 2 Obelisk of Hatasu.
3 ii. 305. 4 Ch, xvii. Birch.
MosES AND JOSHUA.
through which the soul has to pass on its way to the world of light
and blessedness. The second abode is called, "Gt·eatest of possessions ·
in th~ fields of the Aahru. Its wall is of earth. The height of its corn
t's seven cubits, the ears are twin, its stalks are three citbits (said) by
the spirits sevm (cubits) i1t length." The spirits also are said to be
seven cubits in "stature, the height of the corn. 1 Of the fifth ;1bode
it is said, "Hail, abode of the spirits, through which there is no passage.
The spirits belonging to it are seven cubits long in their thighs.
They live as wretched shades." "Oh, thzs abode of the spirits. Oh, ye
spirits belonging to them, open your road. I have ordered it zs said by
Osiris, the living lord, Osiris in his illumination. If any condem1zed
· spirit sets his mouth against me, or any male or female devil comes to
·me on that day, he falls at the block." The monsters are here called
~pirits, but the word AKH, meaning how great, would equally render
giants, and these are nearly a cubit longer in their thighs alone than
the Hebrew giant. 2 Indeed in chapter cix. the inhabitants are eight
cubits in height. The passage through the Hades in the eleventh
abode is described as the belly of hell. "There is neitlzer coming out
of nor going i'nto it, on account of the greatness of the terror of
passing him who zs i1z it." That is the devouring demon, the Am-
Moloch. The same fear is reflected in the faces of the spies from the
land of giants; they had seen the same sight. The Moabites called
the· giants who dwelt there in times past AMIMS. 3 The Am-am in
Egyptian a:re the devourers. AM is the male devourer, AM-T the
female devourer in the Ritual.
Lot's wife fleeing from Sod om is a picture of the escape from· Sut,
the Egyptian devil, whose domain contains the hells of smoking, ful-
minating fires, sent forth destroyingly for ever, in blasts that stifle
every breath. · The Hebrew Shedim are the devils, and Sodom is the
place of the Egyptian hells. In this were the nitre, sulphur, and
bitumen which furnished the modern fire and brimstone, the circuit of
serpents that die not, and the ceiling of everlasting flame. Now in
the chapters of" Leading the Boat from Hades," without which there is
no escape from the hells, the Osirian cries, "1 have flown as a hawk
out of tlze net of the great destroyer. I ha·ve come from the scalding pools
from the flaming fields, I have come forth from the mud," (the vale
of Siddim was that of the slimepits). 4 He escapes from that" dreadful
coast" in the passage out of this" Border of Apophz's," or devil's land.
Amongst the tormentors, conspirators, accusers and other associates
of Sut are the NASPU, 5 those who render torpid, from NASP OI: NASB,
to'numb, stupefy, and petrify. The NASPU are the petrifiers through
the terror they create. This word NASPU appears in Hebrew as
NATZEB (:l~J) to fix, make firm, rigid; and it is applied to the trans-
formation of Lot's wife in the sense of petrifaction. She was (Naspu)
Ch. cl.
1 2 I Sam. xvii. 4• 3 Deut, ii. I 1.
Gen. xiv.
4 10, 5 Ch. xcix.
VOL. II. s
A BooK oF THE BEGINNINGS.
numbed, stupefied, petrified, or, as our version has it, turned into a
pillar of salt. She was petrified in" Siddim which is the SALT (Melak)
sea." 1 Siddim, the salt sea, is the pool of salt in the Ritual. "I have,"
says the escaping Osirian, ~.crossed by the northern fields in the region
of the captured." They placed "a flaming lamp" to him and " an
amulet of felspar." "I have buried myself in the well of the pool
of salt at night tz"me." The " Wells of the pool of salt are tltat sceptre of
stone" which has been made. These are the salt pits of Siddim, and
the wells of the pool of salt that was a sceptre of stone have a look of
the petrifaction attributed to Lot's wife. Salt is in itself an image of
petrifaction and purifying, and this was the region of both.
When Joshua had crossed the river Jordan or Iarutana (Eg.) he
invested the city of Jericho. Aur, lor, I~ru, is the river and Jericho
is Cho by the river, in Egyptian KAU, and the Egyptians had a city
GAU (Diodorus), or K.o, according to Ptolemy. This was geographical,
but had been, like Heliopolis and other chief places, arranged and_
named from the mythical scenery of the heavens. Diodorus relates
that after the death of Osiris, caused by Typhon at the autumn
equinox, Typhon was defeated by Horus and his mother Isis, on the
Arabian side of the river Nile at a spot near Antc.eus. This city of
Antc.eopolis, where stood a temple on the bank of the Nile, was
called GAU or K.o, i.e. literally IARU-Ko. The original of both was
in the heavens, and the celestial river was made mundane in the
Egyptain ARU and the Jordan. Also, the region of AI, and BEN-
- BEN is a place in the celestial circle, referred to in the magical texts,
_the region where Atum sits in his glory, in the pyramidion, at the
apex of his power, after the crossing of the waters.2 It was the work of
SHU, the bringer, to lead up the sun and land him on the eastern
horizon, after the great conflict in the valley with the swarming
powers of darkness.
On the horizon just across the river was the seat of ATUM in An,
the red region. This reappears as the city of ADAM. From Jericho
to ADAM 3 the waters dried up, while the ark of the God was borne
across. Here the circle was completed, the eye made in the equinoc-
tial year.
According to Hipparchus, the Zodiac, ab A rietis 8 media parte ad
14, descends with the Crown _and Sceptre of K.epheus. In this sign
Shu may be seen seated with the Whip of Rule in his hand, close to
the triangle of three stars, the terminus of the conductorship of
Anhar, and the range of the lawgiver in the northern quarter. 4
The sun was reborn as the son, the solar Messiah, he who comes.
Atum reappears as lu-em-hept, he who comes with peace. lu, the
son, written in Egyptian, is Iu-su or IU-SIF, i.e. Jesus or Joseph.
This fact lies at the origin of a sort of identity between Joseph and
Jesus.
1 Gen. xiv. 3· 2 Records, vi. u6. 3 Josh. iii. 16. ~ Drummond, PI. J.
MosEs AND JosHuA. 2 59
Iu-SIF is the son who comes at the time of the vernal eqtlinox.
This was the son conducted up by ANHAR, whose work then ended.
In the Hebrew legend we are told that Moses carried the Atzem
(0~11) of Joseph up out of Egypt, and this was placed in Shechem at
the time of Joshua's death. Atzem is rendered 1 bones. But the
word also means self-same, the same, the likeness. AT-SEM (Eg.)
reads the Mummy type, also to make the likeness, also the young
sun, the typical heir and branch. Sem is the sun with the two tall
plumes, and these were placed on the head of the Deity by the lion-
gods called the SEMS, his ministers. SEM-PI-KHART was a solar
god, and if Moses and Joshua are the two lion-gods, what they con- •
ducted out of Egypt and placed in Shechem was the sun-god himself,
as Adonai, the son of the mother, the solar disk considered as Aten.
SHAKEM in Hebrew is the name for the shoulder as the symbol of
bearing. This type was assigned to the male bearer as Horus in
SEKHEM, but the first bearer was the female, the Mother ZIKUM in
the AKKADIAN, the SKHEM shrine of the genitrix in the Egyptian
Mythos, and the uxnv~ tepa which was carried about by the Cartha-
ginians.2 The Arabic SUKHAMAT, rendered podex, is a form of the
SKHEM-shrine.
The Egyptian SEKHEM is a secret shrine, the holy of holies, always
found in the hindermost room of the temple, surrounded on three sides
by a row of cloisters or secluded chambers.· The SEKHEM was par-
ticularly connected with the great mother and was prominent in
the worship of Atum or Aten, the Hebrew Adonai.
This was the Joseph who went out through the land of Egypt 3
whom we shall meet again in the next chapter.
There is ·a group of avengers or punishers attached to Shu in the
Ritual. 4
" The Punishers of Shu, who come behind thee to cut off thy head, to
chop off thy hand, do not see thee performing the robbery oftheir Lord."
" The Punishers of Shu have turned away." 5
These are either the same figures or they are supplemented with the
"Docs of SHU." The punishers belonging to Shu who chop off the
hands of the enemies appear in the followers of Joshua 6 as the pur-
suers of the Canaanites and Perizzites, and the cutters off of the fingers
and toes of their captives.
The Dogs of. Shu are represented in the Hebrew version by
Caleb, the Dog of Joshua, and the dogger or punisher of the enemy,
after J osh'ua's death. The "swift dogs following Shade, or the person
of Shu," are rendered 7 by the avengers who come AFTER Joshua in the
Book of the Judges, headed by Caleb the dog. Adoni-Bezek, who
was mutilated, has a name signifying in Egyptian the revolted ruler
Besh-ak, hostile to Adonai, the sun-god.
1 Jash. xxiv. 32. 2 Diodorus, xx. 68 . 3 Po. lxxxi. 5·
4 Ch. xc. ~ lb. 6 Judges. i. i Ch. xxiv.
s 2
260 A BooK oF THE BEGINNINGS.
-
. logy. The SHESH-SHESH in the Ritual is a mystic monster of a triadic
form, with the Ap-serpent for its tail. AHlMAN answers to the Vedic
AHI, and the Zend AHRIMAN the evil being, and the AZHI-DAHAKA
of the Avesta. AHI, as the demon VRITRA, is the power that prevents
the clouds from pouring out their water, that is the inimical one
opposed to fertility. The Hebrew name T ALMAI, from n1m to sus-
pend, and 'O,. the fertilizing waters, reads the suspender of the waters,
the Hebrew Vritra. It was not without significance in this connection
that Moses of Khorene should refer to the popular songs relating to
the triumph over Aj-dahak the serpent.2
Out of these "Wars of the Lord," these battles from generation to
generation with Amalek, the endless conflict between the sun and the
Apophis, the conducting of souls up out of the valley of the
Shadow of Death, and the Crossing of the Waters, came the various
myths of an exodus or migration of a people as the first fact of their
exbtence, which belong one and all to the mythological astronomy.
The Mexicans depicted the sun of the eastern horizon as being
accompanied by hosts of warrior spirits, the bravest that ever fell in
battle, who rose up with him and marched in all the pomp and glory
of war, as they escorted him towards the mid-day heaven with shouts
of triumph until the conquering sun had attained the noonday height.
Then they rested, and the women-warriors, chiefly those who- had
heroically died in childbed, met the sun, and assumed the duty of
carrying him on a litter made of rich FEATHERS and brandishing the
weapons of war, as the men of the morning had done in the clashing
and clangour of conflict, while they bore him downward to the west.s
The men of the ascent and women of the descent correspond to the
lions as MA-SHU or Shu and his feminine half, Tefnut. This is pour- .
trayed in the Ritual in a kind of astronomical eschatology, which
shows the skeleton of the theological building without stucco or
plaster. The deceased is told to pass on. " DEPART, 0 OSIRIS,
GO ROUND THE HEAVEN WITH THE SUN. SEE THE SPIRITS." 4
Taht, it is said, "HAS PREPARED MILLIONS; HE HAS PASSED. BIL-
LIONS. THEY HAVE ALLOWED THE DECEASED TO GO. THE
1 Jud. i. 10. 2 Wz'ndischman Zoroast. Studien, p. 138,
3 Bancroft, iii. 365. 4 Ch. cxix.
MosEs AND JosHuA.
CIRCLE OF THE MINISTERS OF THE SEM (the Sems or Lion-.Gods)
IS BEFORE HIM." "THE OSIRIS GOES IN COMPANY." 1 For the dead
spirits or gods are described as swarming through the horizon il1
crowds. They gather for the battle of the Sun and the Apophis.
"THE SUN, HE COMES FORTH: RECEIVE YOUR WEAPONS; RECEIVE
YOUR BATTLE ARMOUR." "The doors of the chief horizon of the
Sun open ; he comes forth." 2
"For the night of the battle, their march is from the east of
the heaven. The battle is made in the heaven and on the whole
earth." 3
The sun "strangles the childre1z of wickedness on the floor of those in
Sesen." 4
" The sun rises from his horizon,- his gods are behind him. W hm
he comes forth from the A menti, the despisers fall down in the eastem
heaven at'the words of Isis. She has prepared the path of the sun, the
great chief." 5
" I am the sun coming forth from the horizon against my enemies.
My enemies have not 11zade me to fall." 6
" 0 conductors of the bark. of millz'ons of yea1'S ! Ye bruise the
Accusers." 7
"Hail, ye gods of the orbit (Aalu), strangle ye the enemies of the sun.
I put fortlz blows against the Apophis. Strangle ye the wicked in the
west." 8 .
"Hail, 0 thou sun in his ark, slzining witlt his light, gleamilzg
with his gleam. The Creator, in the midst of his boat, who smitetlz the
Apophz's daily,- say for the fhildren of Sut, who smiteth the enemies of
Osirz's, they are crushed by the boat. Horus smites off their heads to
the heaven for the fowls, their thighs to the earth for wild beasts, to
tlze waters for the fishes. The Osiris crushes all evil spirits, male or
female, whether they go from heaven or earth, come out of the waters
·or cross from the tips of the stars. Taht cuts them up,-a stone
out of the buildi1tgs of those who possess the ark of Osirz's! The sun
t's that great god, the greatest of smiters, the most poweiful of terri-
fiers; he was/zes in your blood, he dips in your gore." 9
Isis, the great mother, preparing the pathway of the sun, corre-
sponds to the women-warriors of the Mexican myth; and this would
be still more in keeping with their fierceness when the great mother
_ was pourtrayed as Tefnut, the lioness-headed goddess. In a general
way it may be said, the souls emerged with the sun from the horizon
east, and accompanied him in his battle-march along the celestial
course until they came round to the mountain of the west; and there,
where the dead went down, was the Mount of the final Ascension
to the land of the blessed, the Mount Manu and place of spirits
The ass was Shu (Eg.), and the figure on it was Shu, called Moses by
the flebrews.
Shu (Eg.) is also a name for the pig, and in the same report
Antiochus is said to have offered to the statue of the founder a huge
pig and sprinkled the Jews with its blood; he then cooked the flesh,
and commanded that their holy books should be defaced and blotted
out with the broth, the ever-burning fire extinguished, and the high
priest and other Jews be forced to eat the swine's flesh. In doing
this he did but make a travesty of most ancient customs with the
object of insulting them, by making them eat once more the swine's
flesh and drink the broth of abomination.1 The object of identifying
the ass with Shu by name, whether it was his type or only that of
Sut, and with Moses, is to note its connection with Bacchus. The ass
was sacred to Dionyst.~s. Silenus, a form of Bacchus, rode on the ass,
and was said to have been born at Nyssa, the birthplace of Bacchus.
In Kircher's (Edipus there is a representation of a Grceco-Egyptian
lamp, on which Silenus is drawn, and he is there mounted on the head
of an ass, which is girt about with grapes and vine leaves. It may seem
strange to think of Silenus as a form of the Anointed, yet the Anointed
was to come eating butter and honey in one account, and in another
his eyes were to be red with the blood of the grape. Silenus-like he
was to come riding on an ass, which was to be made fast to the vine,
the Bacchic type of the fecundating spirit. The Egyptian lamp of
Silenus and the ass remind one of the text, "I have ordained a
lamp for mine anointed ; upe:m himself shall his crown flourish." 2 Shu
was a lamp or a light (Shu) to the young solar god when he came as
the lawgiver in Leo. The ass itself had a dual character, as one of its
names Iu (Eg.) denotes. Iu, to come, also means two, twin, double,
This is shown by the two asses of the Greeks, placed in the sign of
Cancer, following the retrocession of the equinoctial colure from the
sign of Leo, or the readjustment of the imagery. The two characters
denote the Two Truths, and one illustration of these is afforded in
the god BES and the child (Har). BES is the Egyptian Silenus. Silenus
always accompanies Bacchus, whom he brought up and instructed; as
Bes stands behind Horus the child; Bes who is called the "Beast
Bes, he who adores his Lord," the child Horus borne on the LotuJ.
Bes is allied to Silenus by means of the Grape-Bunches at Talmis,
where he is represented as Mars, i.e. Shu. Silenus is identified with
the ass which carried the spirit or mystery of intoxication. BES,
like Kep, denotes the passing and transformation of one thing into
another, the old one into the young, the blood of the grape into
its spirit, flesh quickening into soul. Har the child sustained by
BES, and Bacchus supported by Silenus, or borne upon the ass are
pictures of the Shiloh described in Genesis, 3 who is to come "binding
his foal unto the vine, and his ass's colt unto the choice vine ;
1 Is. lxv. 4• 2 Ps. cxxxii. 17, r8. a Ch. xlix. IQ. r r,
A BooK OF THE BEGINNINGS.
he washed hi~ garments in wine, and his clothes in the blood of the
grapes; his eyes red with wine." Here the Shiloh is the solar god
who comes, according to the imagery pourtrayed in the planisphere,
before Kepheus the Lawgiver departs.
The ass which bore the child was originally feminine, a type of
Typhon ; Bes is a Typhon ian image; there was also a god with the
head of a Hippopotamus, conjectured by Wilkinson to have been
a form of Bes (Shu). The ass and its foal are found at the end and
beginning of the cycle. At first they represented the bringer in the
Sabean cult, and in the solar stage the ass was made to bear the solar
son, who was personally conducted by Shu, which signifies that it was
by means of the lawgiver, Kepheus or Shu, the star Cor-Leonis, that
the observers were able to mark the place of the sun in the sign of the
lion, where stands the ass and Shu who was the lamp or light of the
Anointed as the solar son. AAI, the ass, is pictured in the Book.of the
Hades as a person stretched on the ground hauling at the rope of the
sun and drawing himself up by means of it. He has the solar disk
on his head, by the sides of which are two ears of an ass. 1 This
is the sun-god borne upon the ass, a very rare representation only to
be found in the tomb of a Sutite 2 in whose cult Sut had not been
altogether superseded by Taht, as the support of Horus. The ass
pulling at the rope is also suggestive of the rope carried by Shu to
haul the sun along, especially a? the ass is also named Shu !
Perhaps the hieroglyphic ass may interpret for us what was _uttered
by Balaam's when it perceived the angel in the way. The ass (head)
signifies -No. 30. It is a type of the end of a period, the month,
Ark (rekh), or reckoning. Ark denotes encirclings, enclosings,
whence cycles of time, an end, a finis. This type is placed in the
planisphere just where the year ended, when the dog-star rose and
Kepheus was seen under the Lion. The ass was a symbol of Sut or
Sabean Baal. He rode the ass at one time, and afterwards wore its
head. The ass and Sothis are found together in the sign of Leo.
Now for Balaam's parable. Balak is the god Baal. The seven
altars built on the top of Pisgah, in the field of Zophim, or the
watchers, identify the starry seven, the type . of the genitrix and
mother of Baal. Balak is the son of Zippor. Balaam belongs to
Balak, and am (Eg.) means belonging to. Balaam, the prophet of
Baal, rides upon the· she-ass of Bar-Typhon, and is called the son of
Beor, the equivalent of Bar.
These are representations of the cult of Bar-Typhon opposing the
Solarites. An angel is a personified period of repeating. This
stands in the way and stops the ass ; puts a period or full-stop to
the ass ridden by the son of Baal. This ending is first perceived by
the ass, hence the ass can go no farther, and Balaam and his Typho-
nian type are turned back. The parable of Balaam illustrates the
1 Book of the Hades. Rec. of the Past, v. x. 130. 2 Seti. rst.
MosEs AND JosBUA. 269
conversion from the worship of Sut-Typhon, the Baalim, to that of
the solar-god Jah-Adonai. This is marked by the rams and bullocks
offered up on the altars in Zophim to the Lord. The prophecy cor-
responds to the parable, " I shall see him, but not now. There shall
come a,star out of Jacob, and a sceptre shall rise out of Israel, and
shall smite the corners of Moab, and destroy all the children of
Sheth. Out of Jacob shall come he that shall have dominion." 1 Jacob,
as father of the twelve sons, answers to the sun of the twelve signs,-
the solar zodiac and circle of the sun-god, Adonai, who is to super-
sede the Sabean Sut. This change did take place, at least as early
as the time when the solar year began solstitially with the sun in the
lion, or where the lion whelped, and the ass had once brought forth
its foal every new year. It is a parable synonymous with the coming
out of Egypt, and the escape from Typhon is to be followed by the
destruction of the children of Sut. Thus tl).e ass of Balaam is like-
wise the hieroglyphic of an ending. The kindred ''prophecy " of
Zechariah, "Rejoice greatly, 0 daughter of Zion, shout, 0 daughter
of Jerusalem, behold thy King cometh unto thee; he is just, and
having salvation; lowly, and riding upon an ass, and upon a colt, the
foal of an ass," 2 relates to the same mythical matter as Balaam's, the
superseding of the ancient star-god, the ass-headed Sut, by the young
solar-god. The prevalent supposition that these prophecies refer to
the future events of a personal human history has been and still is
the profound delusion of men entirely ignorant of the mythological
astronomy and the nature o.f ancient symbolism. They relate to
things that were written and can be read in the heavens:
Deluded visionarie!i .! lift your eyes :
Behold the Truths from which your fables rise :
These are realiti·es of heavenly birth,
And ye pursue their shadows on the earth.
Some startling links of continuity are visibly extant in the Coptic
calendar of the ancient Egyptian year brought on up to the present
time. In the month Misreh (Mesore) 8 the twelfth month of the Coptic
year, we find the seventh day of the month is the birthday of Shith
(Seth) who is Semitized from the Egyptian Suti whose name, Su or Scb,
No. 5 ; ti, 2, identifies itself with the number seven. The 7th Mesore
in the sacred year was our 22nci of June, or the time of the summer
solstice. The birthday of Sut is thus kept in its true place; the Arabs,
however, think it means the Hebrew Seth, which it does in reality,
although in a way unknown to them. MESORE means childbirth, the
birth of the river and of tbe child Ha'r (Ar), who was first of all Sut-
Har, before the solar Har-pi-Khart. Nine months from this date the
Horus of the resurrection was born at the vernal equinox~ The
Coptic calendar says, "On this day (Mesore 7th) did God send the
angel Gabriel, who brought tidings to Joachim concerning our Lady."
1 Num. xxiv. 17-19. 2 Zech. ix. 9· 3 1878. Alexandria, A. Moures.
270 A BooK OF THE BEGINNINGS.
Joachim in some of the traditions is the father of the Virgin Mary.
Joachim is a name of Moses; Moses 'is Shu, who will be identified
with Gabriel. One way or another everything has been brought on.
In Plutarch's Moralia Meragenes asserts the identity of Bacchus with
the god or a god worshipped by the Hebrews. Most of the evidence
for this he is compelled to suppress, because it is of a kind that could
not be uttered except to an initiate in the Bacchic mysteries. But he
points out that the time and mode of celebrating their chief feast in
the very midst of the vintage are the same as with the Greeks, and
perfectly Bacchic. He says they sit beneath tents or booths made of
vines and ivy, and call the day which precedes the feast the Day of
Tabernacles. Within a few days afterwards they celebrate another
feast, not openly but darkly, and dedicated to Bacchus ; they carry
palm-branches at the feast called KRATEPHORIA, and enter the
temple carrying THYRSI. They have little trumpets, such as the
Argives used in their Baccha?Zalia, with which they called upon their
gods. He conjectures that their Sabbaths have some relation to
Bacchus, for the Sabbi and Bacchi are the very same, and they make
use of that term at the celebration of the mysteries of the god. He
points to the use of the same symbols, as the bells, the brass vessels
called the nurses of God, and to the Hina or spotted skin worn by
the High-Priest, together with other things which tend to identify the
Jewish religion with the Greek worship of Bacchus. 1 He further
asserts that Bacchus is the same god with Adonis.
But, inasmuch as Bacchus is identical with Shu and Moses, he cannot
be the same with Adonis, only in bringing on the sonship the types and
imagery may be confused. Sut was the Sabean child of the mother.
So was Moses. Khunsu is the lunar son. Adonai is the solar son,
and Bacchus, the eternal boy, may have passed through three forms
of the sonship ; hence he was celebrated as the thrice-born. Some-
times the type of the son was changed and the name continued. Kebek,
for example, was an ancient star-god, whose name was modified into
that of KAK, in the triad of the solar mythos. In like manner it has
to be suggested that a name of the Lion-god, who, in one form, is
identified with Nem for the winepress, passed into that of the solar
god Num-the star-god of Breath being continued as the sun-god
of Breath.
Jamshld is described by Persian scholars as ascending the chariot
or carriage on the new day of Naurl:z to succeed the Sabeans and
renovate the ancient religion. J amshid is the solar god of the calen-
dar in which the day of the new year was at the time of the spring
equinox. In his epoch, we are told, the people increased so fast the
earth could not contain them, therefore ·God commanded the earth to
become thrice as large as it was before. Some maintain that Jam
(like the Chinese Yu) ordered channels to be dug into which the
1 Lib. iv. Qua::s. 5·
MOSES AND ] OSHVA.
waters were drained. Others say this had been done by Zu. 1 Zu
is probably a form of SHU, who is extant also as the German god ZIU,
a name of TIU, the Teutonic Mars, and deity of Tuesday; Shu (or
Bes) being the Egyptian Mars, as well as the divinity of Kepheus and
Cor-Leonis.
The lunar types succeed the older star-gods, and finally the sun
succeeds and generally supersedes both, or assumes the precedence
and supremacy.
Kepheus (Shu) is king of ..tEthiopia, that is Kush or Khepsh (Eg. ),
and it may be the name of Bacchus signifies the Bak or Bekh, the
engendered (therefore son) of Kush, for Nyssa also represents the hinder
thigh north from which Bacchus was born. Thus, Dionysus, god of
the hinder part north, would be repeated in Bacchus, the son of Kush,
who went to India, Egyptian Khentu, the south. Moses, not Jah-
Adonai, was the Jewish Bacchus, and he stands behind the solar
god as his companion and supporter, in the same way that BES stands
behind Horus, the child, in the monuments.
"Prince of ..tEthiopia" was a title of the Repa or heir-apparent to
the throne of Ra. Shu (Kepheus) was king of ..tEthiopia and lord of
Nubia. Seb, who was his son, is characterized in the text as the
veritable Repa of the gods. The Repa is the returning one, who,
comes out of ..tEthiopia, or in the Hebrew mythos, out of Egypt.
MASHU, to return, is the name of MASHU, the returner, whence the
Moses who not only plays the part of Repa but is also the deliverer
in ..tEthiopia. According to Josephus the young child Moses was
adopted and named Mashu by Thermutis. 2 Thermutis, in Egyptian,
is TA-UR-MUT, the old great mother, who, as Taur or Thoueris, is the
Typhonian genitrix; Kefa of the Great Bear, the Hebrew Jhevah.
The serpent, Hefa, is her symbol. She is a form of K~n, the snake
goddess, who is the Hebrew Kivan. This old goddess is also queen
of the celestial ..tEthiopia or Khepsh, and Josephus has recorded some
particulars concerning Moses in ..tEthiopia, which have not hitherto
received due attention. Moses, he makes out, was a general of
the Egyptians, and as such he led an army against the ..tEthiopians
and conquered them. On the way he was infested with a plague of
flying serpents; just what the other romance relates of the serpents
in the Wilderness. Here again he met the dire difficulty by
successful stratagem. He invented baskets, like unto arks, of sedge,
and filled them with ibises. The ibis is a stork ; it was the symbol
of Taht, who was figured ibis-headed. Pliny says the Egyptians
invoked the stork against the serpent. 3 Josephus tells us the ibis is a
great enemy of the serpent kind. Moses therefore let loose the ibises,
as soon as he came to the land which was the breeder of the
serpents, and destroyed them. Now Thoueris or Tharvis was the
1 Albiru~ti, Eng. Tr. pp. zoo, 202. 2 Ant; ii. Io.
3 Hist. Nat. x, zS.
A BooK OF THE BEGINNINGS.
daugh~er of the ..!Ethiopian king, and when Moses besieged the royal
city of Saba, into which he had driven the king, this accident happened.
She chanced to see Moses as he led his army near the walls, fell in
love with him, and, on condition that she turned traitor to the king,
and delivered the city into its enemy's hands, he consented to marry
her. This she did, and Tharvis or Tharuis became the wife of Moses. 1
In the Hebrew scripture Moses marries an .LEthiope woman. "Miriam
and Aaron spake against Moses because of the LEthiopian woman
whom he had married." 2
Josephus's story of Moses destroying the serpents and Tharuis
becoming his wife as a result, is the .same that Plutarch had heard of
Thoueris and Horus. Thoueris was said to have been the. aider and
.. abettor of Typhon for a time, but she deserted the deity of dark-
ness, and went over to Horus. She was then pursued by a huge
serpent close at her heels ; this was cut in pieces by Horus's men, and
Thoueris joined the side of Horus.
Thoueris and Thermutis are one and the sa.me goddess in Egypt,
who, under the one name, is the foster-mother of Moses and under
the other becomes his wife.
Taurt was transformed or re-typed as Hes-taurt or Cassiopeia, the
lady of the seat and consort of Kepheus. In the Hebrew myth this
traitoress, who yields up the city to Joshua, takes the shape and name
of Rahab. She is called the Zonah, ·like the lady of Babylon, aqd
like Thoueris, the concubine (Khennu) of Typhon. As such she is the
head of that line of descent in which Jesse, David, and the Christ were
reckoned ; the primordial mother of the gods, be they Sabean, lunar,
or solar, who was enthroned in heaven at last, as the lady in her
chair, Queen of .LEthiopia or Saba, and consort of Kepheus ; whilst
in her primal types of the hippopotamus and the dragon she descended·
into hell, and is pourtrayed in the judgment scenes as the devourer
of the wicked, the Rahab of th!'! waters, the dragon of the deep, the
Apophis who wages war eternally with the sun and the souls of the
deceased. The genealogy of Christ is thus perfectly preserved according
to the astronomical allegory. In the beginning was the Typhonian
genitrix, goddess of the north, Khepsh or LEthiopia, variously called
Kefa, Heva, Kivan, Chavvah, Saba, Taurt, Thermutis or Rahab. She
was the mother goddess of Time, which was impersonated by the
star-gods, Shu, Sut, and Seb; next came the moon-gods-Hes-
Taurt following Taurt-Taht-An following Sut-Anup; and last of all
the solar- or luni-solar Messiah as Horus, son of Osiris; Iu-em-hept,
the son of Atum ; and Khunsu, the son of Amen and Maut; each
·of whom was the anointed, the Christ.
The Gemara of Babylon mentions a report of Rahab having become
the wife of Joshua. This is the true tradition which renders the veritable
version of the myth. The story thus correlates with the other sieges
1 A1zt. B. ii. ro, 2. 2 Num. xii. r.
- ----.---~-~~·-;-- --·-:-.---~
.-
stel<e, as Akikarus. Sut and Shu (Baal and Mars), to whom the earliest
pillars were dedicated, are the two primordial recorders in the Egyptian
mythology, and both are earlier than Taht, Sut being the predecessor
of Taht.l Herodotus calls Kepheus the" Son of Belus, " 2 and as the
successor to Bar-Sut, the earliest Baal or Bel, this is the true sequence
and order of descent.
By aid of the hymn to the god Shu we learn that Shu was also
the divine scribe, whose works were included in the records of
Taht, lord of Sesen, and treasured up in the royal palace of On.
The bringing on of Shu the Star-God as a scribe or recorder into
the Lun~r Mythos is shown by the AAN, monkey (which was a type
of Shu), becoming the co-scribe with Taht.
The stel<e of ·Baal (Sut) would be records of Sothis, the Dog-:star,
the star of Sut, the first announcer of celestial time in relation to the
Great Bear and the inundation in Egypt. Shu, in his twofold
character, has been sufficiently identified with the Moses and Joshua
of the Hebrew writings. Sut is Seth, to whom the pillars and stel<e
are attributed. ·
In the fifth chapter of Genesis the seven who preceded Seth are
summed up in Adam, the biune parent. "Male and female created
he them, and called their name Adam." 8 Adam is the sole predecessor
of Seth in one version of the mythos. We might just as well say
Eve or Chavvah, for the first producer in mythology is the Genitrix.
But Adam will serve, as in the Egyptian Ritual Atum appears as a
female, designated the "mother-goddess of Time." 4
The mother-goddess of time is the genitrix of all the gods, for
these have no other phenomenal origin than the cycles of time. The
earliest name of Seb (Time) is Keb or Kheb, who in the feminine or
dual form is Khebti, and whose place of manifestation was the
celestial Khebt (Egypt), or earlier Khepsh (Kush), the .tEthiopia of
the North, and region of the Bear.
The first Time observed and registered was Sut-Typhonian ; its
types were the Great Bear and the Dog-star. In this time the year
began with the rising of Sothis, and the first four cardinal points of
the solstices and equinoxes wer~ in the Lion, the Scorpion, 'Waterman,
and Bull; this year and its imagery remaining fixed in the planisphere
for ever. Whatsoever was changed and added, the origines are never
lost or entirely superseded; the earliest types were stereotyped, and
can still be found in heaven above and on the earth below. The bear
and dog (jackal, wolf, fox or coyote), the bull, lion, bird, and human
figure of the four genii are among the extant witnesses of that early
time which began with the genitrix and Sut, her son, to be followed
by Shu and the genii of the four corners. Sut and the goddess of the
seven stars were the earliest Smen, the eight, of whom Taht was made
the lord, when he had superseded Sut. The records of this first time,
3 •.
1 Ait. ch. xlii. 2 B. 7, 61. v. n. 4 Ch. clX\'.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 283
kept on the stelce or pillars are those of Sut or Seth, who follows
the seven patriarchs, and whose son was the Ano$h or manifester,
identified with the Anush or wolf-hound type of Sut.
Sut was the announcer of the Great Bear cycle, when the heaven
was lower and upper, as north and south before the time of the four
corners, (the revolution of the Great Bear being observed from near
the equator wholly on the north side of the heavens), the records of which
were the stones in the Karuadic land. The star-god Shu was an
indicator of the solstices as Kepheus in the Waterman, and Regulus in
the Lion, and therefore belongs to the·figure of the first four quarters.
A sun-and-sirius year also probably began from this starting point;
its representative image being Sut-Horus. Sut, in relation to Har,
was assigned the earth, and Har the heaven ; Sut represented the first
of the two truths, the opening one; Har the second. This position
was continued in the typology of the Ritual. In the circle of Smen,
the place of preparation, it is said of the soul passing through the
purgatorial trials, "divine Horus purifie~ thee; the god Sut does
so 1n turn." 1 He was the purifier in one sense, corresponding to the
feminine period of puFification. The first starry type of Har in
relation to Sut was probably the Wolf, the Anush, which rose
in the evening when the Sun and Moon were reunited in the sign
of the vernal equinox. Diodorus describes the Dog as being the
type of Sut, and the Wolf as the type of MAKEDO ; and MAKAI,
in the Magic Papyrus, is called the son of Sut, but under the croco-
dile type. The Dog and Wolf correspond to a dual form of Sut-
Anubis. The passage of the sun's entrance into the sign of the
Bull was marked by the rising of the Wolf; and Sut (dog) and
Makedo (wolf) are called (by Diodorus) the two sons of Osiris. The
present point, however, is the identification of Shu (Ares) and Sut
(Baal), with the stelce of the Karuadic land existing before the flood
of Noah. Shu, as a star-god, is so old in Egypt that he is called
"greater and more ancient than the gods." He was the son of Nun,
the Bringer, before Taht became the reckoner and recorder of
time, and in the re-adjustment of the myth, according to the solar
reckoning, Shu is the adopted son of Ra. In this sense Shu
is said to be selected by Ra as his son, previous to his own birth, 2
which is exactly what occurs in Exodus. The sun-god Jah is not
born or manifested in Israel until his appearance to Moses in the
bush of flame, 3 when he announces himself by name as J ah and
EY AH ASHER J ah, the hitherto unknown god.
Shu made for Ra "hereditary titles which are in the writings of the
lord of Sesen," that is in the Hermean books of Taht, 4 and here,
•
apparently, we strike upon the connection of Moses with the Psalms
of David or Taht.
1 Ch. xvii. 2 Mag. Pap. i. 2. 3 Ex. iii.
4 M a~;z'c Papyrus, i. 6 and 7.
A BooK OF THE BEGINNINGS.
In addition to the five books the Jews assign eleven of the Psalms
(xc, to c.) to Moses. Also there are traditions of the book of Job
having been written by Moses, the Hebrew Ma-Shu. Thus. the
Hebrews have the writings of Shu (Moses) mixed with those of Taht
(David), and Shu invented hereditary titles for Ra. J ah is one of the
titles of the Hebrew sun-god, found especially in the Psalms. Now
the earliest books of Shu, as we have seen, were the stelre, the stone
tablets of the oldest chronology.
Moses being identified as the Egyptian god Shu of the Two Truths,
represented by the two stone tablets on which the ten commandments
were written, we have in these a survival of the stone stelre of Shu.
Moses is the typical author of the Pentateuch ; he is credited with
writing the second edition of the ten commandments,! and the
register of the stations in the wilderness. 2 Moses is Shu ; Shu or
Su, in the later modification, means number five, and the five books
are those of Shu. Su (Shu) for five is the final development of
Kafi, the hand, and Kafi is a name of Shu, who, in his dual character,
constituted the two hands of Ra~ the sun-god, as his supporter and
the uplifter of the nocturnai heaven. Taht superseded Shu as well as
Sut, and this is reflected in Tut (or Tu) for the number five and a
name of the .hand. Moses is emphatically the hand of Jah-Adonai,
and the "Hand upon the throne of Jah" in the Margin 3 has an
apparent relation to Moses or Shu, the hand of the Lord with which
he commanded Israel. 4
In the Egyptian development of the mythology we see Shu dis-
crowning himself as it were to decorate the later sun-god. Horus
says to his father Osiris, "Thou receivest the head-dress of the two
lion-gods." "The lion-gods supply his head-dress." "The lion-gods
have given to me a head-attire. He has given to me his locks, he has
placed his head and his neck with his great power up~n me," says the
· Osirian. 5 Osiris was crowned with the feathers by the lion-gods as
the universal lord when the solar cult superseded the Sabean.
The change from Shu, the star-god, to Shu-Si-Ra, which occurs in
the creation by Ra, is marked when Moses came down from ·the mount
and wrote all the words of the Lord, and erected an altar and twelve
pillars at the foot of the mountain. These represent the solar zodiac,
and here the twelve stones take the place of the matzebah, or pillar,. of
an earlier cult, the hieroglyphic of Sut. In the Hebrew mythology
Moses reveals the solar god to Israel by the name of J ah, the El-
Shadai of the five books. When the new god is elected for worship
under the leadership of Joshua and a covenant is made, then" Joshua·
;.
wrote these words in the book of the law of God." 6 He plays
the same part here as Moses in the other books, of whom it is said,
"It came to pass when Moses had made an end of writing the words
1 Ex. xxxiv. 28. 2 Num. xxxiii. ?. 3 Ex. xvii. 16.
4 Num. xv. 23. :; Rt't. ch. lxxviii. 6 Ch. xxiv. 26.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 285
· of this law in a book, until they were finished." 1 Joshua then is -a
writer of the book of the law, in a scripture indefinitely older in form
and substance than the book of Deuteronomy. Now as the name of
Joshua was altered in order that the name of the male god J ah, made
known by Moses, m!ght be compounded with that of Shu or Shva;
and as Jah-Adonai is the sun-god Ra who adopted Shu as his son in
the solar regime, it follows that Jah-Shua is the Hebrew equivalent of
Shu-si-Ra, and the original Oshea becomes the son of Adonai-Jah,
just as the pre-solar god Shu in the creation by Ra becomes the son
of Ra, whereas previously he was, like Joshua, the son of Nun. Shu,
in the character of Anhar, is the elevator of heaven, the bringer, the
one -who returns, brings back again, countervails, compels, forces a
way, raises, restores, equalizes, and saves. All that can be expressed
by the Hebrew 1:m:i, as uplifting, self-sufficing, enough in oneself;
mt::i, to countervail and equalize ; !l~t::i, which denotes returning,
bringing back, and restoring, is concentrated in Anhar, the typical
returner and bringer; and as SHVAor SHUAindicates this character of
the uplifting and self-sufficing one, who follows Moses as the servant
of J ah, it is a fair inference that the full name of v1t::im~ means the
supporter, helper, and upholder of the god Jab, proclaimed by Moses.
Hitherto it has not been known that Jah needed help, and so the name
has been rendered, "Jah is help," but in the original myth Ra adopts
Shu as his son because he requires support, and his own father Nun
tells Shu to become the lifter-up of the sun-god.
Joshua does not appear in the book of Exodus, in which Moses is
identified with Shu in his first character of Mashu, until the period ot
"permutation" or transformation, when Anhar the bringer takes the
place of Shu, the up-lifter of heaven. Also the change of Oshea's
name to Joshua occurs in Numbers, 2 at the point where Joshua takes
up the leadership for the land of promise, or is sent forth in search
and discovers the intercepting Anakim.
Shu, the god of two names, is called the double deity in his name
of "young-elder," in his name of " double-abode" of Ra, in his
name of the youthful "double force" in the circle of Thebes. This
duality is shown by the change from the leadership of Moses to that
of Joshua, and also by the two names of Oshea and Joshua. In the
passage respecting the hereditary titles of Ra, Taht, the lord of Sesen,
is called the scribe of the king Ra-Har-Makhu, and the writings are
said to be engraved in script, under the feet of the god, in the royal
palace of On, to be transmitted from generation to generation. In the
exact words of the hymn, as rendered by M. Chabas and Dr. Birch,3
the "substance of Sku is blended with that of Ra," which is exactly
what takes place in the change of Oshea's name into Joshua, in which
Shu is blended, as explained, with J ah. It is then said of Shu, "He made
for kim (the god Ra) hereditary titks, which are in the writings of tke
1 Deut. xxxi. 24. 1 xiii, r6. 3 Recot·ds of the Past, x. I37·
A BooK oF THE BEGiNNINGS.
lord of Sesen, the scribe of the king Har-Makhu, in the palace of On,
consigned, peifornzed, engraved in script, under the feet of Ra-Har-
Makhu, and he transmitted it (the scripture) to the son of his son for cen-
turies and eternity." Here then we find the Egyptian sacred scriptures
ascribed to Shu (Moses) and Taht (David), deposited in the great
temple of On, to be transmitted from generation to generation for ever.
The records of Sut, transferred from the stelre, are not mentioned,
as Sut had suffered his degradation and casting out, but these were
brought on by Shu and Taht. When the sacred books were assigned
to Taht, hieroglyphic writing had been invented. He is the earliest
divine scribe as the penman of the gods, and his. consort Sefekh
is styled mistress of the writings. Previously the burin and the stelre
of the graver had been the chief means of memorial, and the bring-
ing on of the stone records of the past from the stelre of Sut and
Shu set up in the Karuadic land, and their transcription into the
hieroglyphics of Taht can be traced through the fragment from
Manetho. These, according to his own account, he copied from the
inscriptions which were engraved in the sacred dialect and hierogly-
phic characters upon the columns set up in the Siriadic land by the
first Hermes (i.e. Sut), who was earlier than Shu and Taht, and, after
the flood, were translated from the sacred dialect in hieroglyphic
characters, and committed to writing in books (papyri) and deposited
by Agathodremon (Num), the son of the second Hermes (Shu), the
father of Taht, in the penetralia of the temples of Egypt. The three
Tahts are traceable as the Sabean Sut and Shu (Baal and Ares),
and the lunar god, who, being the third, and superseding the previous
two announcers, was knowingly called Hermes-Trismegistus by the
Egyptian gnostics. Agathodremon, or N urn, apparently adds a fourth
to the divine scribes or registrars, and there is a tradition that Taht
drew up commentaries from Nuh, or Num. This is alluded to in the
fragment of the Hermean writings entitled K6p'TJ xoul'-ov, 1 in which
the virgin mother says to her son, "Listen, my son Horus, for I teach
thee a mystery. Our forefather Kamephe possesses it from Hermes,
who writes the account of all things, and I received it from the
ancient Kamephe when he admitted me to be initiated by BLACK. 2
Receive it from me in thy turn, oh, wonderful and illustrious child."
The god here called Kamephe is the god of breath, and therefore the
name signified is KHNEPH, the Egyptian N u, or N urn. The Hermes,
who preceded Num, is Sutor Hermanubis, not Taht, as Taht is the
son of Num.. The first god of breath was Shu, and the leopard skin
is N urn, a sign, like the winepress, of the lion-god ; Shu was the
earlier Num (or Nef), whereas the later Num-Ra was a sun-god.
The three bringers-on of the Records were Sut, Shu (Num),
t Hermes Trlsmlglste, par L. Menard, Livr-e iii. 177.
2 BLACK, rendered ATRAMENTUM, by Canter, or Initiation by Writing, possibly
an allusion to the Veil of Isis.
·.:.. ,,
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 287
and Taht, the star and lunar gods, before solar time began. The
Kabalist doctrine, which they term the Mystery of IBBUR or trans-
migration of souls, is a form of the Egyptian KHEPR, to transform,
change, be re-typed or transfigured as Khepr the Beetle trans-
migrated into his own son. Speaking of this transformation, Rabbi
Menasseh says some among the Kabalists affirm according to the doc-
trine. of Ibbur, that the soul of Seth, being pure and unspotted, passed
into Moses to inspire him for the delivery of the law, and the soul of
Moses passed into the soul of Samuel through the Ibbur.1 This is
identical with Sut, the Announcer, being followed and superseded by
Shu as the law-giver and the two star-gods by the lunar Logos, the
divine scribe, Taht; and the solar child, one of whose names, Sem-p-
Khart, is equivalent to Samuel, as Sem, the son. Seth, Moses, Samuel,
and David form the Hebrew parallel to Sut, Shu, Horus, and Taht.
The gathered result in the Records of Sut, Shu, and Taht was
deposited at ON as the Hermean books.
· According to the Hebrew story it was at ON that Pharaoh gave
Asenath the daughter of Potipherah, priest of On, to Joseph as his
wife, when he was "thirty years of age," and "he went out over the
land of Egypt." 2 Brugsch-Bey has referred to the fact that in
ANNU, the ON of the Bible, there existed from very early times a
celebrated temple of the sun-god Atum, or Tum, a particular local
form of Ra,3 and his wife the goddess Hathor-Iusaas, to which the
Pharaohs were wont to make pilgrimages according to ancient custom
to fulfil the directions for the royal consecration in the great house
of the god.4
Before considering this local northern cult of Atum-Iusaas and
their son I u-em-hept, the Jesus of the Apocrypha, it will be necessary
to speak of the god Atum, or Tum as he is generally called, who
has already been identified with the deity of the Hebrew Thummin,
and the British Tom Thumb. His familiar name of Tum is repeated
as an epithet of the Hebrew deity, who is called en (Thurn), a
perfect, pure one, in thej tenth Psalm. Tum (Eg.) means to com-
plete and perfect in a total of two halves. This is ·identical with
Kak (Akkadian), Koko (Fin), Kokk (Esthonian), COKE (Lap), to
complete, and KAK is the form taken by Tum as the completer and
finisher of the cycle. In Kak we shall find the Hebrew J ach.
Genealogically Tum is said to be the son of Ptah and Pasht.
Also he is called Rei. in his first sovereignty. The Ra sun was later
than the Har sun. Ra denotes the Rek, the sun by which time
was reckoned in the solar year. Ptah was the establisher of that
year, or the four corners on which it was founded. Atum is the first
1 Nishmath Chajim. f. 159. c. ii. 9 Gen. xli. 45, 46.
3 He was not merely that. Atilm was " Ra in his .first Sovereignty," on a
sarcophagus of the time of Amenemha. See the 17th chapter of the Ritual
for commentary.
4 History of Egypt, vol. i. p. rz8. Eng. Tr.
,·
form of the sun of what may be termed the equinoctial year, hence
he wears the equinoctial crown.
The usual double crown of the gods, and always of the kings
of Egypt, is the white and red crown, placed the one within the
other, to represent the upper and lower of the two heavens, and
the two truths of mystic meaning. Atum is the only deity who
wears a double crown, having the one at the side of the other instead
of the two within each other. This double crown is equinoctial,
the other is solstitial. The two different symbols belong to the
equinoctial and solstitial beginnings of the year.
Atum represents Ra in the reckoning by solar time which followed
the lunar and sidereal time. In this way he may be called the so~1 of
Ptah and Pasht, the Egyptian goddess of Pasche or Easter, whose
seat of the double lioness was at the place of the vernal equinox.
Tum is a visible connecting link between the sonship and fatherhood.
He is a form of Har-Makhu, the sun of the double horizon, which ·
was solstitial at first and afterwards equinoctial, and, as Har-Makhu,
he brings on the name of the son, Har.
Atum was the earlier Aten, Adon, or Tammuz, the son considered
as the child of the mother.
In the stele of the Excommunication Atum is recognize,d in his
type of the Hut, the double-winged disk of Hu, who is Atum in the
upper heaven, as the "duplicate of Aten," usually called the deity of
the solar disk. But whereas the Aten was limited to the sonship arid
t9 the Har-sun, Atum was developed in one cult into the divine
father and the representative of Ra, as the generator.
In the "PERI-EN-HRU," or Coming forth with (the) day, Atum is
addressed as the "Father of the gods." 1 He is hailed as the creator,
God, the master of being, or visible existence. "In thy following is
the reserved soul, the engendered of the gods wlzo provide him (it) with
shapes. Inexplicable is the Genesis. It is the greatest of secret;. Thou
art the good peace of the Osiris, oh Creator I Father of the gods,
i1zcorruptible." 2
In the Egyptian gospel 3 the souls call Atum their father. In the
." Chapter of making the change into the oldest of the chiefs," i.e.
Atum, the deceased says, "I am Tum, maker of the heaven, creator
of beings (which means rendering visible), coming forth from the
world, making all the generations of existences, giving birth to the gods,
creating himself, Lord of Life supplying the gods." 4
In short, the Egyptian Atum, as the father and creator, is the ·
divine Adam who appears on earth as the human progenitor, in the
Hebrew Genesis. 5 In one form then ·Atum is of the earth, earthy.
1 Rit. ch. xv. Birch. 2 lb. 3 Rlt. ch. xvii. 4 Rit. ch. lxxix.
5 TuM (Eg.) denotes the race of human beings, mankind, as the created people ;
the word is written like the name of TUM or ATUM the Egyptian Adam. The
race of Atum are the created race. Tum has an earlier form in RUTEM for the
. ---~-~---~
' "' ,-,
It is in the earth as the lower world that the souls are embodied.
Even the creation of the· woman from the man is known to the
mystery of SEM-SEM. In some versions of the Ritual,! Ra says,
" When the circumference of darkness was opened I was as one among
you (the gods). I know how the woman was made from the man."
In Jewish traditions the 91st Psalm is assigned to ADAM, and if
for Adam we read Atum, we shall recover the veritable El-Shadai as
the solar son of the ancient genitrix Shadai, the suckler ; he who,
as J ah, is identical with Hak and Kak, the earlier Kebek, the
Typhonian form of the sun of night, who was brought on as Atum,
the Hebrew Adam, to whom the psalm was ascribed. Also the
Rabbins have retained much mythic matter, which was rejected
when the Hebrew scriptures were selected from such sacred writings
treasured up in the temple as the "Book of J asher" and the "Book
of the Wars of the Lord," and those traditions and dark sayings
commanded to be transmitted from father to son. 2 To them we are
indebted for a further identification of the Egyptian Atum as the
Hebrew Adam, in their statement that Adam was originally green! 3
Green is one of the colours in which Atum was pourtrayed.
Champollion copied from a mummy-lid a picture of Atum as the
green god. Green was emblematic of the invisible world out of
which life sprang in the green leaf; the flesh of Ptah was also
painted of this hue.
Atum is intimately connected with the lion-gods, here repre-
sented by Sut and Horus who establish a particular link between
Sut and Atum.
" Oh, Tum ! oh, Tum ! coming forth from the great place within the
celestial abyss lighted by the lion-gods." 4
" Tum has built thy house, the twin lion-gods have founded thy
abode." 5
One title of A tum is N efer, a word of many meanings, and as Nef
is breath, surely the Nefer must include the meaning of the breather
or the breathed. Nefer-Tum is the youthful, the newly-breathed form
· of the god. Atum is depicted with a lotus on his head, the image
of reproduction and of life breathing out of the waters. "I have been
emaned from his nostril," says the young Horus of his father, and he
men.• M. Maspero (JEthiopian Inscrip. of King Nastosenen) looks on the tin
this word as an inserted dental, and considers the form REM to be the root.
But the ideographs precede the phonetics, and with some signs, if not with all
the phonetics, Ru is an earlier Rut. By omitting the t from Rutem the deposit
is REMA, for the natives. The Rutem are the original created race, and the
tri-Iiteral form is first. The name of this primordial race which is earlier than that
of the worn-down TuM or ATUM is extant, in the Polynesian language of the
ROTUMA. In the Maori, TAMA signifies the eldest son, and TIMATA means
to begin.
1 Ch. cxv. 2 Ps. lxxviii. 3 Bartolocci, Bz'b. Rabbz'nz'ca, p. 350.
4 R#. ch. iii. 5 Ch. xvii.
is called the '' living soul (that is breath) of A tum." N ef-ru will read
"breath of the mouth," and the Nefer ideograph, a musical instrument,
is corroborative. There was a form of the N efer earlier than the Viol,
as Hor-Apollo 1 calls it-the heart of a man suspended by the wind-'
pipe, signifying the mouth of a good man. The title of Nefer-hept,
rendered "the good peace," may also mean "the breather of peace."
There is a description in John's Gospel 2 which is related to this
subject. The risen Christ comes into the midst of the disciples,
"the doors being shut," and says, " Peace unto you." And when he
had said this he BREATHED, and said, "Receive ye the Holy Ghost."
That is a picture of the N efer-hept, whether as A tum or Khunsu.
Nefer also signifies to bless, and here the blessing is breathed as
"peace." In the chapter of "How a person receives the breath in
Hades," the deceased cries, " Oh, Tum I give me the delicious breath
of thy nostril," 3 the breath of renewed life. The Festival of Tum is
the festival of passing the solfl to the body. "My father Tum did
~t for me. He placed my house above the eartlt: there are corn and barley
in z't. I made in it the festival ofpassing the soul to my body," 4 the soul
being the breath.
Atum supplied the breath of those to be, and reproduced the
image of breathing life, he himself being that breathing image of
visible existence in the renewed form ofNefer-Tum, the Iu-su. The
ptbof that the word Nefer has to do with the breath is furnished by
the lily-lotus of Nefer-Atum. This lily is borne on his head, or his
head appears emerging from the lily, which is mystically called the
"guardian of the nostrils of the sun and the nose of A thor." The
lily, the symbol of Tum and Athor breathing out of the waters, is the
type of Tum, who, in the " Stele of Excommunication," is designated
the "giver of breatlz to all nostrils."
The doctrine of Atum, the breather of souls, with Nefer-Atum as a
form of the breathed, the continuer (nefer) of Atum, furnished the
myth of the creation of Adam, in the Hebrew Genesis, of whom it is
written in the English version, " The Lord God formed man (of) the
dust of the ground, and breathed into his· nostrils the breath of life,
and man became a living soul."
Atum appears in the Ritual as a male triad in one person. It is
said, in the I 7th chapter, the gods, H u and Ka, are "attached to the
generation of the sun, and are followers of their father Tum daily."
That is Atum, the god of the two heavens, whose station is
equinoctial, has two manifestations, the one in the lower, the other
in the upper heaven ; the one as the god of light, the other as the
deity of darkness. In the type of Har-Makhu he unites both; in the
type of Khepr, the beetle-god, he makes his transformation from the
one into the other character. The shrine, or secret dwelling, is said to
be in darkness, in order that the transformation of this god may take
1 ..
11. 4· 2 Ch. XX. 3 Ch. liv. 4 -Ch. lxxii.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 29I
u 2
A BooK OF THE BEGINNINGS.
White and Black of the gods Hu and Kak have been faithfully pre-
served in the white Surplice and black Gown of the clergy ; and just
as Atum in his box was the black Kak, so the black gown is still put
on when the pulpit is entered by the preacher in the second character.
The guiding star, or the sun in the Hades, the nocturnal sun, the sun
in the winter signs-these are the origines of the black god, the black
Sut-Nahsi, the black Osiris, the black Kak, the black Krishna, or the
black Christ.
The greater mysteries were held at midnight. In truth night was
the earliest time of light, and the evening and morning were the first
day. The Jewish Sabbath, beginning at night, still records this fact.
Night was the mother of all the manifesters of light. The sun of
night, that passed for ever through the underworld, and returned in
spite of death and darkness, was the victorious one, the helper, saver,
comforter, whose first manifestation was the morning ; who came to
evoke the religious fervour of those whom the night and its terrors
had already brought into a kneeling attitude from fear. This was
the particular deity made known to Moses as the sun in the Akar, or
hinder part of the celestial circle, by the name of J ah, the great God
of the Psalmist, who praises him by name as J ah or J ach. This
name of J ah is supposed by Fuerst, Gesenius, and other Hebraists to
be a word abbreviated from Ihvh (l"lH'l'), or derived from a different
form of pronunciation. But the writer of the Book of Exodus is right,
and the Hebraists have never known it-Jehovah was not the
same divinity as J ah. If Jehovah had been a male divinity from
the first, he would have represented Khebekh, the son of Kheb
the genitrix ; but the positive changes in the naming preclude that
from being a possibility. When, in the fourth chapter of Genesis,
men began to call 11pon Ha-Shem-Jehovah, the name was identical
'Yith the Son of J ehovah-genitrix, who is there represented by Sut-
Anush, and later by El-Shadai. Also the Hebrew carefully retains
the n terminal to the name of Jhv, for the feminine Jehovah, as in
Aloah, a goddess.
If the deity made known to and by ·Moses had been Jehovah, he
would of course. have been known already by that name, and by
making the name of J ah to be identical with Jehovah, the god is
made to bear false witness against himself. The two names have
been confused by translators; the Hebrew Rabbins knew well
enough that Jehovah was not Jah, but a female divinity whose name
was therefore not to be uttered ; and when the name was written it
was· supplemented by the title of Adonai, or Adonai was employed
in plp.ce of it to distinguish the male god from the goddess. The
name by which the deity had not been previously known is J ah.
This occurs in the fragment of an ancient hymn, 1 called the "Song
of Moses," or Mashu, who " made hereditary titles for Ra," and in
l_;;Ex. XV. 2.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 293
of Isis; she who came from herself. The Ar-son is P-ar, i.e. Bar, Baal,
and this development can be traced in Israel.
"It shall be at that day, saith the Lord [thou] shalt call me 'my
husband,' and shalt call me no more Baali,'' 1 rendered "my Lord,"
•
and not inappropriately, for Baal is expressly the Lord, as son of the
mother. The Ar or Har (Eg.) means the Lord. Aten, or Adon, is
the lord, and the lord is the prince, son, heir-apparent, the Repa of
mythology, who precedes the Pharaoh and represents the Har-son
that was earlier than Ra. This was the Shem that men began to
call upon at the time when the Anosh was born to Seth, or when
Sut-Anush was made the male manifester of the female deity.
The earliest god known to any mythology is the son of the mother,
the eternal child, boy, or lad. El or Al was the supreme god of the
Babylonians ; the prince of gods, the lamp of the gods, the warrior
of the gods (the characters of Bar-Sutekh) .. On Assyrian monu-
ments Baaltis and the (-' ;;>hining Bar" are found in immediate
juxtaposition. · ·
· Har-pi-Khart, distinguished from Har-pi-Kherp, is not merely
Horus, the child; he is the child of the Motherhood solely, that is the
Ar, Har, or Khar, with the feminine terminal to his name.
The Asar, who in Egypt was son of the mothe·r, and later consort,
is in the Phrenician it:l~ (Asir) the husband. In Hebrew Asar
means the spouse, the wedded consort, whilst Ashar or Gashar
signifies to be united sexually, to be married. Ashar-Jah is thus
Jah, the husband, distinguished from Baal, the son.
There is no other origin for the Hebrew El, a name of the supreme
deity as male, because it belongs to the sonship of the motherhood.
It is useless, likewise, to discuss the meaning of Al (El) apart from
the earlier forms in Gal, Kal, and Kar, which alone are primary. El
is the worn-down form of Hal, or Har, Khar, and Khart, extant not
only in Egypt, but in the Fijian god Kalou, callecl Kalou-Gata, the
god who fulfils what he promises ; is as good as his word, the
equivalent of the Egyptian Makheru, or true voice; Kalewala, the
Finnish divine hero; the Greek Kurios, and others, including the
Cornish Golly, or Goles, who is still sworn by in England, and
is represented by the uplifted hand; Goll, as hand, being equivalent
to the Kher sign, which is the oar-sceptre, or hand of Horus in
crossing the water.
Asar (Osiris) is the son of As, Hes, or Isis, so El-Shadai is the son
of Shadai, the Dea-Multimammce. "I am El-S!tadaz/' is th~ first
announcement of his name and presence made in the Hebrew
writings.2 This the Targum of Onkelos renders by "ANAH CHIV-
LAH SAPUKAH." ANAH (n)~) has the meaning of being brought
on by adaptation. Chivlah (n~~n), from ~IIi, denotes the bringer-
forth, the gestator, and Sapukah signifies the added and joined
1 Hos. ii. 16. 2 Gen. xvii. I.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 295
togeth~r, the exact equivalent of Asha:r-Jah; El, son of ·Shadai,
being brought on as the god attached and wedded to the genitrix,
as in the original mythos.
The earliest Ar was Bar, or Baal, and in the Hebrew writings
the name of El interchanges with Baal. Baal 1 alternates with El. 2
Baal, the supreme god of the Kheta and the Syro-Phrenician
peoples, was Baal-Sutekh, the ass-headed Sut of the monuments.
This was the Baal of the heavenly dwelling or the tower of Saturn
in the seventh heaven, when Sut had become a planetary god,
as Saturn. Al is the son, then, identified with or as Baal, i.e.
the Sabean Baal, who was Baal-zebul or Baalzebub and Bar-Sutekh.
Bar-Typhon (Eg.), Baal-Zephon (Heb.), Baal-Kivan ()':~-',v:l) of
the Phrenician and Babylonian mythologies, and the Baal-Kivan
of the Numidian inscriptions, are each and all the son (Al) of
the genitrix, who was first the goddess of the seven stars, next of
the moon, and lastly of the sun.
Baal is compounded with J ah in the proper name of Baaliah, i.e.
Jah, the sori, as Baal, Bar, or Al, and Baaliah, a Hebrew proper
name 3 as a divine name, distinguishes the deity J ah as Baal,
who was the earlier son (Al) of the mother. The most varied abbre-
viations are fou!:!d in compound proper names, where the Beth becomes
a mere sign of abbreviation. It is so made use of for the name of
Baal. Fuerst quotes the Phrenician 1:1~'::1 reduced "from 1:111~-',v:l with
the name of Baal represented by the Beth. We have the B' Jah of
Psalm lxv. 5, Psalm lxviii. 5, Isaiah xxvi. 4, which we can now read
as a modest annunciation that Baal-Jah is the name signified, only
Baal had then acquired a bad reputation. Moreover the B' is brief
for either Baal, Ben, Bar or No. 2. These ancient significates are all
essence, and this B' suffices to identify the god J ah as the son who
was Baal, the manifester, in a twofold form, the same as Sut-Har,
Sut-Nubti, the dual Anubis, or the double Horus.
Philo-Judreus, speaking of the mysteries of Baal-Peor, tells us that
the votaries opened their mouths to receive the water that was poured
into them by the priests.4 Baal-Peor is called lord of the opening,
which this action symbolizes. The H-ebrew i'VD, rendered by the
Seventy cf>oryrop, a hiatus or opening, is the Egyptia11 Pekar, a gap,
opening. AR denotes that which is fundamental. Pekar also has the
significant sense' of being in flower; one of the Two Truths. At
their period of pubescence the Maidens were dedicated to Baal-Peor.
This identifies Baal-Peor with Sut, or Bar-Typhon, who is designated
the Opener. The year was opened by the star named after him.
In the Magic Papyrus the "two great goddesses that conceive and
do· not breed are opened (Sennt, to open the ground, make a fresh
foundation) by Sut and sealed by Har." Interpreted by the Two
1 Judges, viii. 33· 2 Judges, ix. 46. 3 I Chron. xii. 5·
4 See also Faber, Pagan Idolatry, ii. 250-1.
. ~'-·.
A BOOK OF THE BEGINNINGS.
Truths, this identifies Sut with the water (blood) period, and Horus
with gestation or breath ; the one represents the opener, the other ·
the closer of the womb ; the one flesh, and earth ; the other spirit
and heaven. In the planisphere Sothis was the star of the opening·
year and of the inundation with which the year opened ; it was
Bar-Sut the opener, or Baal-Peor. Sut-Har, in the first year, was
represented by the wolf, or Orion. Baal was the opener as the child,
son, the Khart, or child of the genitrix.
The Phrenician Baal of the earliest time was known by the title of
Baal-!tan, BeA.,Tav; 1 this was understood to mean the old Ba(!.l, the
first form of Baal. !TAN answers to the Egyptian ATEN, the circle-
maker, the sun of the disk-worshippers. In Hebrew tM'N also identifies
the old as an epithet of the highest male deity. The "old" here signi-
fies the first in time. Baal or Bar was the old, first, supreme star-god.
The terminal kh in Sutekh has long perplexed Egyptologists, but
when we find that Osiris at Thebes is called " KHE," the child, and
that the Khu, Sieve, stands for a child, there can be little doubt that
Sutekh is expressly the child of the mother, Astarte. Also "At," the
root of Aten, is the child or lad in Egyptian. Baal-!tan or Aten is the
earliest form of the solar Baal and Aten, the Adon of Syria and Adonai
of the Hebrews, identified as the son by the prefixed Baal. Fm:ther,
by aid of the Phrenician Asar, we are enabled to identify the Hebrew
EL Asar or Isar, with the divine name of El suffixed, is the Egyptian
Asar, as son of the mother. Asar was an epithet of Baal, the son (Bar)
or consort of Asherah (ni~te), who was a Phrenician goddess, some-
times synonymous with the Sidonian Astarte. 2 The Asherah image
of 2 Kings xxi. 3, is one with the Asheroth of. 2 Chronicles xxxiii. 3,
so the goddess Asherah is identified by the Seventy and others with
Ashtaroth. Asherah, read by Egyptian, is the abode (Ah) of Asar,
the child of As (Isis), the Great Mother being personified as the abode
as well as the tree,-Hes, or the divine abode. 3 Asir is an epithet
of Adonis, who is called iCN-'Jite. El-Shadai, Adonai, Baal, are each
a personification of the son of the genitrix belonging originally to the
cult of Sut-Typhon, which was precisely that of the Romish Church
of to-day, the worship of the Virgin mother and her child.
Many secrets of the early religion are enshrined in Hebrew proper
names. Thus Aliah (n''V) or Galiah, identifies the god El, the son
AI, as Jah. Adonijah identifies Adon with Jah, and Ramiah 4 iden-
tifie~ Rimmon with J ah.
If has now to be suggested that where Jah is announced to Israel
as the new god, EYAH ASHER J AH, the status of the earlier El has
been changed from the son to the spouse of the mother, and the
divine fatherhood is intended to be introduced. EYAH ASHER ]AH
reads: "I am Jah, the husband," implying the begetter of souls and
1 Strabo, xvi. I. 2 Judges, ii. 3, and iii. 7·
s Rit. ch. cxlii. 4 Ezr. x. 25.
AN EGYPTI4N DYNASTY OF HEBREW DEITIES IDENTIFIED. 297
by the dual child. The son of the mother as· Iu or the double
Horus personified the future of being, the becoming, and was the
type of futurity presented by Youth, the image of coming into being,
the mythical Iusu or Iusif the coming child. Hence the doctrine
goes back to the child in the womb of the great mother, and has
to be thought out there as a beginning; hence Au (Eg.) to be,
and Au the embryo, the coming being. It is as old as the god
Ptah, who was personified as the embryo, and as Sut the ass-headed,
for Iu is an ancient name of the ass. Now the worshippers of
this manifestation of . the eternal in time were the "Ius," or
Jews, and the doctrine of the coming one of the heavens led to their
false and fatal expectation of the Messiah on earth.
All that is expressed in Revelation 1 by the Ao, "which is, and
which was, and which is to come," is found in the Egyptian "Au,"
signifying was, is, and to be. The letter U represents the later 0.
A and I interchange in Egyptian, A being the English I, and in the
name of lu-em-hept the Iu has a variant in Au, the AO or alpha and
omega of the Greek alphabet and of the Mexican pictographs. We
are told that all who entered the temple of the Epicene divinity
Serapis, bore on their brow or breast the letters or signs of Io (lu). 2
There were different modes of indicating this double divinity and
the dual nature of the lu. For example, the dual signification of the
name of the Iu or JEW would appear to have been perpetuated in
a practice of the Abyssinian artists who, according to Salt,3 inva-
riably and of set purpose drew only the profile of a Jew, the reason
of this curious custom being unknown to him. It was a mode of sug-
gesting the dual expressed by lu. 4 The dual nature of the Iu-God is
correctly depicted in the person of the young man with feminine paps.
Bacchus was pourtrayed with female breasts. In the Soan~ Museum
there is a Grc.eco-Roman statue of the child Horus-the first half of
the double Horus-made in the image of the female. Saint Sophia,
1 i. 8. 2 Kircher, CEdip . ..&:gypt. v. I. p. 197.
3 Voyaf{e to Abyssbzla, p. 395·
4 The English medireval JEW-STONES were double. Another illustration of the
Iu or Jew in relation to the Egyptian Deity. In my identification of the
god Tum, the lower minified sun, with Tom Thumb and the impostor" Saint"
Thomas, the crowning illustration was omitted. The recurrence of the shortest
day· reminds me that this is the day dedicated to Thomas. Also Drake relates
in his Eboracum, p. 217 (1736), that there was a custom in the city of York
for a friar of St. Peter's Priory to have his face painted like a Jew and to be set
on horseback with his face to the horse's tail, to ride through the city, carrying one
cake in front of him and one behind. The double cake denoted the two paths of
the solar orbit. The friar represented YouL in person, and was accompanied by
the YOUTH of the City shouting YOUL, YouL. The MS. cited by Drake connects
the custom with the betrayal of the city to William the Conqueror who had obvi-
ously taken the place of the sun-god. Tum was the sun: of the hinder part, and is
represented by You! (Iu-el) riding backwards, and the JEW or Iu, and here on
Tum's (Greek, Tomos) day we find the same transformation of Tum into Iu-as
shown by the accompanying Youth-taking place, that was pourtrayed in Egypt
as occurring at the time of the spring equinox, when Tomos "called Didymus"'
or dual, made his transformation into lu-em-hept.,
00 A BooK oF THE BEGINNINGs.
intended for the Christ in the Roman Iconography, was delineated
as a bearded female} The long and typically feminine robe is
another sign, whether this. be worn by Jewish high priest or Roman
pope. Anhar, who is male-female, twin in Shu and Tefnut, is likewise
• a wearer of the long robe. The long garment-in which was " the
whole world" 2 in the sense now explained-was worn by IU-EM-
HEPT. He is figured at Memphis seated, and holding an unrolled
papyrus on his knees, as the wearer of the long robe. We have
already identified this deity as the Egyptian Jesus, to whom the
"wisdom of Jesus" is ascribed as an Egyptian writing, and of whom
it is said, "This Jesus did imitate Solomon, and was no less famous
for wisdom and learning." 8 A form of this god is found on the
monuments at Biban-el-Muluk, with the name of Au or Iu. As
Tum-neb-tata, he · is the black wearer of the white crown.4 His
· portraits were copied by Wilkinson. In one of these he is of a black
complexion, in another 6 he is bull-headed, with the name of Au, or
SUTEM, the hearer. To denote hearing, says Hor-Apollo, 6 the
Egyptians delineate the ear of the bull, and the reason given is that
when the bull hears the cow lowing he hastens to respond: Au, the
bullock-headed, is the hearer. He has the style of Sutemi, the
hearer, resident in the HOUSE OF SHU, and he is the lord of victory.
Shu, be it remembered, is the Egyptian Moses, and Au (Iu), the
bull-headed, is the dweller in his house. Also he is a form of the
black god, otherwise Kak or J ach. He is identified with A tum as the
hearer, the hull's ear having been preceded by the earlier types of the
ear of Sut, who was the hearer as the long-eared ass, the prick-eared
jackal, the square-eared fenekh, and who at last deposits in the hiero-
glyphics the ear-type of At, Sut, and Sutem. The ear, says Hor-
Apollo,7 is the symbol of a future act. He is right. Au means to
be; the being who was Atum as the old (Au), and Nefer-Tum, Iu-
em-hept, or Au, as the future of being, the coming one. Au denotes
both the elder and the younger in one person, or the young-elder of
the mythos. In the form of Au, Atum will supply another of the
origines.
Au, as the son, is Ausu. Iu, as the son, is Iusu. And this god
ofBiban-el-Muluk, with the black complexion, is the black Jesus of
Egypt. The black Jesus is a well-known form of the child-Christ
worshipped on the Continent, where the black BAMBINO was the
pet image of the Italian Church, as popular as Krishna, the black
Christ of India ; and unless the divine son was incarnated in black
flesh, the. type of the black child must have survived from that of the
black Au, the black Iu, the black KAK or JACH, the black Sut
N ahsi, the negro image of the earliest god.
IU-EM-HEPT may now be followed out of Egypt. According to
Jablonski, .lEsculapius was called IMOUTHOS, and he thinks he was
Serapis. There was an Asklepeion, or small temple of Serapis, in the
.Serapeum of Memphis. Ammianus Marcellinus 1 says "Memphis
boasted of the presence of the god .lEsculapius." 2 A bronze figure of
Iu-em-hept, the Egyptian Jesus, the Jesus of the Apocrypha, may be
seen in the British Museum. He is represented as a youth wearing
a skull-cap, and is seated on a stool in the act of unrolling a papyrus;
perhaps a treatise on medicine, he being the Healer, or .lEsculapius. 8
Wilkinson was certainly wrong in assuming that !U-EM-HEPT
could not be the leader of the heavenly deities who is called EMPH
by Jamblichus. The figure designated HEMPHTA at the centre of
the Hermean .zodiac will help to identify him. Iu was the same
as Hu in the Tum triad; and .the winged disk, or ATEN, is a form of
the Teb-Hut sign of the god Hu, the manifestation of Tum in the
upper heaven. The disk has the wings of the dove, the type of that
peace (hept) which was brought by Iu, the coming son, who was the
second Atum, and the child of the lady of peace, Iusaas Neb-Hept.
The mythos of Atum and Jesus (lu-su) contains the original
matter of Paul's doctrine of the first and second Adam; he actually
quotes it. " So it z's written. The first man Adam 4 was made a
living soul; the last Adam a quickening spirit. The first man of
the earth earthy; the second the Lord from heaven." 5 And "as
in Adam all die, even so in Christ shall all be made alive." 6
" And as we have borne the image of the earthy, we shall also bear
the image of the heavenly." This was represented in the worship of
Atum, the red Atum, who was of the earth as the lower sun, and the
lord of heaven, "the great god, lord of heaven and giver of life," as
he is called in his second phase, typified by the Hut, or winged sun.
In the character of Khepr, the type of immortality by transformation,
the first Atum transformed into the second as his own son Iu, i.e.
I u-su, the Greek Jesus.
" We shall be changed," is a translation of the mystery of Khepr, to
change, to transform. This change, or re-birth, was also effected by
the mother Nut in her name of heavenly mystery. Hippolytus 7 says
the Chaldeans called the man of earth who became a living soul, Adam.
1 ..
xxu. I4.
2 KHERP (Eg.) is a name of the prince or repa who comes, and the name of
.t'Esculapius or .t'Esclepius is probably derived from Kherp-iu with the prefix As for
the great, noble ; or, as .t'Esculapius is the divine healer, the prefix may represent
the Egyptian U sha, a doctor, physician. Thus .t'Esculapius is the Prince of Peace
who comes for the healing of the nations.
8 Eg. Gal. 578, b. Shelf 3·
• ADAM, the name of man in Lughman and Curali, and ADMA in Adaiel, were
not derived from the Hebrew.
& I Cor. xv. 45-9· 6 I Cor. xv. 22. 7 H0!1'es, vol. vii. p. 97·
302 A BooK OF THE BEGINNINGs.
This was the Gnostic Adamas; Adam the Red, as sun, or as personi-
fication, was of the earth earthy, considered as the lower of two, and
he became a living soul in the mythical transformation that was first
based on the physiological, in which At-mu is the child of the mother,
the embryo made of the red earth, the flesh formation ; and the
second Adam is the Iu-su, the child after it is transformed by the
quickening spirit. Moreover, the youthful god, IU-EM-HEPT,_ had
become a personal being postulated as existing in
spirit~world, com-
municating with the minds of men in this life, and pre-figuring the
future in dreams. On one of the Ptolemaic tablets there is a record
of the fulfilment of a promise made in a dr~am by the god Iu-em-
hept to Pasherenptah concerning the birth of a son. This was as real
to the Egyptian mind as that sealing spirit of promise referred to by
Paul. 1 " Henceforth," says Paul, "there is laid up for me a crown of
.righteousness, which the Lord, the righteous judge, shall give me at
that day ; and not to me only, but unto all them also that love His
appearing." 2 Paul's crown of righteousness is the crown of justifi-
cation or triumph given by Atum, 3 the lord, the righteous judge of
the souls of the dead, at his appearing ; when the deceased becomes
the lord of eternity, to be reckoned "even as Khepera " the trans-
former, and to be the master of the kingly crown.
This crown is given to the soul when it has been justified in fourteen
trials before the fourteen judgment-seats, that is, reckoning by the
twenty-eight lunar houses, through one half of the circle, or the whole
passage of the lower heaven. It is sa1d to the deceased who has
fought the good fight, "Thy father, Atum, has bound thee with this
good crown of triumph, with that living frontlet; beloved of the goas,
thou livest for ever." 3
The day of festival, on which was celebrated this triumph of Horus
or the soul of the deceased and of putting on the crown of triumph,
is designated " Come thou to me." 4
We are now able to utilize the strange-looking assertion found in
the fragment from Jus tin out of Trogus Pompeius, to the effect that
Moses was the son of Joseph. Such was the divine knowledge of
Joseph, says the passage, that it "appeared to proceed not from a
mortal, but a god." "His son was Moses," whom, besides the
inheritance of his father's knowledge, the comeliness of his person
also recommended. 5 Moses the son of Joseph! As history this
is meaningless, but, as mythology, the statement is verifiably true.
The bullock-god Au is the hearer who is resident in the house of
Shu-the house of the lion-gods who light Atum, or Au, in and out
of the abyss of darkness-and Shu is Moses; Au is the sun-god;_
1 Eph. i. 13. · 2 2 Tim. iv. 8.
3 Ch. xix. called the "Chapter of the Crown of Justification." Birch.
4 So rendered by Renouf, Hibbert Lectures, p. 185. Cf. "Come ye blessed of my
father." Matt. xxv. 32.
5 Cory, Ancz"ent Fragments, p. 8o, Ed. 1876.
...
I
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 303
.the King, who called him PSOTHOM PHANECH,l that is, P (the)
SUTEM (hearer), P (the) ANKH (living). "SUTEM" and P-ANKH
are the two titles of Atum of Heliopolis, and Joseph as the Repa,
the Sheru of thirty years, is known to Josephus by these two titles,
assumed in the solar allegory every year by the Iu-sif or Son of
Atum and Iu-sa-as. But the Septuagint has Psonthom instead
of Psothom, and the word a SENT" or Shent is Egyptian, essen-
tially a mystical and divine title on account of the duality which
it embodies. In the PSHENT crown it denotes the two heavens,
or two lands. In the Pshent · apron it includes both sexes. In
SHEN or SEN for the brother and sister it designates both sexes under
one name. The SHENTI were a form of the twin lion which was
at first female and afterwards epicene. . SEN also means the second
of two ; and the double crown of the gods indicated the second, the
added and dual character of the two. To put on the SHENT crown
. was typical of attaining the upper heaven, or the ZENITH, which is the
equivalent word in the European languages; and in the African-Man-
dingo SANTO is heaven. -
When Horus was Khemt, or became the Sheru of thirty years of
age, he put on the upper crown which completed the PSHENT. When
the virgin mother passed into the second phase as the gestator she was
called SENTEM (Sntm) ; PSONTHOM is the same word with the mascu-
line article prefixed, and SENTEM indicates the dual one, whether ap-
- plied to the mother with child, the wearer of the two crowns, two
serpents, or to the double Horus, the·youth of thirty who is composed
of two halves. It is in allusion to this adding and twinning of the
two in one that the bringer-forth, the "Woman," in the Ritual,'2
says, "I have united Sut in the upper houses." In the "Tale of
the Two Brothers," 8 the elder brother who represents the first Horus,
is said to reign over Egypt for thirty years, and thirty years is the.
age of the second Horus when he begins to rule. It is the typical
age ofthe adult (Sheru) god, the second of the two brothers. Now
when Joseph was thirty years old he went out throughout all the land,
or was made ruler over the WHOLE of Egypt. He rode in the second
(SEN) chariot, a parallel to wearing the PSHENT crown or being
e:ntitled PSONTHOM, literally the UNIFIED or duplicated P-Ankh
the living, meaning that he represented the two characters paired,
blended, ~shen-t in one, which took place when the divine Repa
became Ra, or the twofold Tum was reproduced as Iu, the Si£
The Egyptian explains both Psothom and Psonthom, and the evidence
is absolutely conclusive at once and for ever.
The Jews, says Petroni us, in characterizing their cult, call unto
He~l.Veri's EARS. They did ·so, whether designated Egyptians in
Egypt or H'ebrews out of it, as the followers of Sut-Typhon, the long-
mother, is the Iu-Sif, the coming solar son, the exact equivalent of
Joseph in Israel, the son who comes and duplicates, as Joseph redupli-
cates in Ephraim and Manasseh, the two sons or tribes whose divinity
is Jehovah-Eloah.
It is known that the vau in mbt.: denotes an ancient plural,
ar1d ,~,~. so interpreted, signifies the dual El, as in Har the Elder,
called Har-ur or Aroeris. Alala is a title of the Assyrian Tammuz.
Elul also represents Har-ur as the name of this dual child of the
southern· solstice and the western horizon, the I u-su or I u-sif, who is
the dual Eloah in IsraeL n'~ is ·a plural pronoun; r1b~ is a name for
gods; 1 and these we take to be worn-down forms of i'l~'~' the plural
for the God of Jacob, 2 and the Alvak of Magozim. 3 Melkart of
Tyre was a form of the dual child of the mother, and he is designated:
the i'l'l/ (God} of fortresses. This is the same as the Alvak of
M agozim in the Book of DanieL The fortresses or rocks- are the two
horizons of the sun, and the Alvak Magozim, ~tll/IYi'l~'~' is identical
with Har-Makhu of the double horizon,. or Atum in his dual seat.
Rameses III. relates that he built a grand temple in the North of
On for Tum, his FATHER LORD, and made an abode and a lake for
Iusaas, and the total number of residents was 12,963. 4 The remains
of this temple existed till quite lately, and were known as the Tel-el-
y AHOUDEH, the Mound of the Jew. OuR Jews had left Egypt with
their Iu as Joseph, or as Adonai-Jah, before this temple of the Jew
was built.
The worshippers of Iu were the Ius or Jews. It was a religious
and 11ot an ethnological. name at first. The Jews were those who·
worshipped the son, more particularly the son of the mother, and
might be Egyptians, Syrians, or Hebrews. The worship of the
mother and son had extended over Palestine in early times.
"Our Bethleem," says Hieronymus, 6 "now our verymost august spot
on earth, of which the Psalmist sings; 'Truth has arisen from the·
Earth,' the grove of Tammuz-that is, of Adonis-was casting its·
shadow: and in the grotto where formerly cried the infant Christ, the
lover of Venus was being mourned." So was it, ages before the era
called Christian and the supposed incarnation of the God in mortal flesh
and human form ..
Rameses especially dedicates to Atum, as· God the Father,. rather
than to Jesus as the son of IJ,lsaas; and Atumr as previously statedr
was the sun-god Ra in his first sovereignty. Precisely the same change
can be traced in Israel. The dual Eloah, I usif, was superseded in
turn, as Jehovah, Elohim, Shadai, and El-Shadai had been. Hence
it is written, "Moreover he refused the 'tabernacle of Joseph and
chose not the tribe of Ephraim, but chose the tribe of Judah, the
I Jer. x.1 r. 2 Ps. cxiv. 'l· 3 Dan. xi. 38.
4 Annals of Rameses III. Records of the Past, vi. 57-9·
5 Ep. xlix. ad Paulin. Tom. iv. pa1t ii. p. 564. ed. Martinay.
A BooK oF THE BEGINNINGs.
dominated in the Hebrew for hands and feet, or the soles of the
feet, Kaph (~:J::I), both extremities being named in the likeness of·
Khepr, the dual one. Kaphel, double or doubled, is the equivalent
of Khepr the double-ended type of the biune deity.
Where the two beetles were placed was the join of the circle, the
dove-tailing or two-oneing. It was the place of at-one-ment where the
circle of the two heavens was completed; the sign of this conjunctio~1
being the two qeetles or cherubs. The Kaphareth, translated the
Mercy-seat and place of the meeting-cherubs, the tips of whose wings
touched, and whose two faces looked one to another, was the seat,
abode, throne of the deity, who, as the transformer at the Kab (corner),
was Khepr-Ptah. This goes far to identify the lord of the Hebrews,
who rode on the cherubs and dwelt between them, with the beetle-god
of those "profane Egyptians."
The nature or rather the number of the plural ending in OTH (m),
as in Ashtaroth, has no determinative in the Hebrew, and yet the
number in Ashtaroth-Elohim and elsewhere depends on it. Plurality
in the hieroglyphics depends on the number of the gods reckoned in
the god-head. One form of the plural includes nine gods. PUT (Eg.)
is numper nine ; the divine circle of the nine gods ; and PuT is a later
form of the word FUT or AFT for -the number four, the four
quarters. Aft is a reduced form of HEPT (or Khept), number
seven; all because of the one beginning with the seven stars and the
Typhonian genitrix, who in the full form of the name of Ashtaroth-
Elohim would be Hes-Taur-Hept, i.e. Isis-Taur-t of the seven stars
and the ark, both of which are named HEPT. · Khept and Hept
modify into Aft (the same goddess) of the four corners. As representa-
tive of the seven, Ashtaroth is really Ashtar-hept, the plural being
sevenfold. In the reduced form of Ashtar-aft (fut) the plural in
Egyptian is fourfold, based. on the four corners. It has now to be
suggested that the plural terminal m is the equivalent for Aft, number
four, the four quarters of the ancient genitrix, called AFT in this
character. 1 In the hieroglyphics the Kan (earlier Kafn) is the corner-
1 If, as is here 111aintained, the North Pole was the centre of motion first observed,
the initial point of all beginning, the Great Bear would certainly be the type of
number as well as reckoning, and this it will be shown to have been. The name
of KHEB-TI (SEBTI and HEPTI) supplies a type-word for the Nos. 7 and ro.
When Khaft has been reduced to AFT (variant FUT), for the four corners still re-
presented by the ancient genitrix, we find this is a chief type-name for four.
KHAFT and HEPT have also a deposit in KHAT and HAT for No.4; this may be
followed in the names for_N o. 4, as-
GA.nE, Logone, EKETSE, Lifu. HolDA, Woratta.
Ka.T<<, Albanian. KuDE·IN, Timbora. HATARA, Singhalese,
CHOD, Paropamisan, WUTU, Ende. YoTs, Japanese.
CHATA, Siah Posh. W ATSA, Netela. AUDA, Gonga.
CHATUR, Sanskrit. WATCHU, Chemuhevi. AT, Karon.
CEITHIN, Scotch. HAAT, Timur. AT, Pome.
CEATHAR, Irish. EHAAT, Manatoto. AT, Wandamiu.
KETURI, Lithuanic. HATAMI, Palaik. EAT, Omar.
QuATUOR, Latin. HAunuA, Kaffa. A TCH, Lazic.
KITHNUCOTE, Kicai. [On the line
-...,::-;-:---·-':"'"--·----:;- -"")--.- ------;>-~---:---. -.-------.-----:----- --- -~-- ---··---------:-----~.---~
corner eastward, the birth-place of the young god Iu-Su, the sun of
the resurrect!on, and the rest answers to Hept (Eg.) the peace.
In the hieroglyphics the closed right hand with thumb extended
is a figure of six, 1 as Kefa the fist, a measure of six fingers. Al8o
the Egyptian foot or Khep is a measure of six digits. Thus, a fist
and a foot were equal to. twelve. Khepr was the personification of
this hand and foot, with the numeral value of twelve.
The beetle may be said to be six-fingered, having six TARSI on its
feet, the feet have thirty joints, corresponding to the six months of
ascent and six of descent, together with the thirty days of the solar
month; and it was said to live one six months under-ground and the
other six above. Such was the image of Time, as Ter or Khepr,
the beetle. Now one name of the mythical giant in Hebrew is Gibor
(itJ~). This, as the Egyptian has no letter G, is a form of Khepr.
The giant when analyzed will be found to be only a repeating
cycle of time, either on a large scale or culminating at the Midsummer
height, when the solstice was in the sign of Khepr, or Ternan, in the
south, 2 in "Thy Gibor, 0 Ternan." ·
The giant (Repha) of the Hebrew writings is described in the
likeness of Khepr as having six fingers on each hand and six toes on
each foot; literally, the fingers of his hands and the fingers of his feet,
six and six ; 3 and again, his fingers were twenty-four, six and six. 4
These six-fingered and six-toed giants, or mighty ones, are nothing
more than forms founded on the six-finger€d Khepr. The particular
instructions given respecting the curtains of the Tabernacle are espe-
cially true to the symbolic number six (as Kefa) and the principle of
Kabbing. "And thou shalt double (Kab) the sixth curtain in the
forefront of the tabernacle.'' 5 This was the tabernacle of the god
of the two Cherubs and of the KAPHARETH.
It was in Gob that on€ of the giants was slain by Elhanan; another
was killed in Gath; the latter name is connected with Khepr as Gath-
Chaphr (i!ln, n)). 6 Khat is to go round, reach the apex or height; shut"
and seal. In "Khat-Khepr," or the Crab, the circle of the solstitial
year was completed andclasped. Gob answers to the Egyptian Kab,
the corner, angle, place of turning and doubling. The particular corner
of the solstice may be in Kab, the place of the inundation or liba-
tion in the sign of Cancer, and in the month Mesore.
This was the place of ending and renewal for a luni-solar year, and
in the Hermean Zodiac Taht is seat€d in this sign. He may help
us to understand how the giant was killed in Gob. In mythology an
end is often represented as putting an end to, and the solar year in
comparison to a moon was a giant. For instance, Khunsu is a
youthful hero, like David; he is the luni-solar god, who carries the full
moon on his head. He determined the circle of the equinoctial year,
1 Champ. Diet. 98. 2 Obad. 9· 3 2 Sam. xxi. 20.
4 I Chr. xx. 6. 5 Ex. xxvi. 9· 6 Josh. xix. I 3· ·
314 A BooK OF THE BEGINNINGs.
i
t
\.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 315 •
further that by its creation the creation of the four. elements became
complete, and by their becoming complete all growth was completed.
This applies to the four corners, as fixed by Taht and Ptah, following
the four corners of Shu the star-god, in Leo, Scorpio, Aquarius, and
Taurus. In the sign of Cancer is the iJ1[r6Jp.a of Jupiter, a star of
moderate nature. 1 Ptah, later Tum, is one form of the Egyptian
Jupiter, and Cancer was his especial sign, the place of the two beetles.
The change from what we may term the calendar and four corners of
Shu to those of Ptah shifts the month of commencement from Ab 0 uly)
to Tammuz or Mesore (Ju!le). Now the Jews keep a fast in this month,
itt memory of the tables of the law broken by Moses on Mount Sinai.
The breaking of the two tablets was followed by removing the
tabernacle and changing its name to the Tabernacle of the Congre-
gation, and afterwards the two tablets were renewed, which shadows
forth the change from Abib to Tammuz, and from the sign of Leo to
Cancer as the starting point of the solstitial year. This the imagery
will show.
The Hebrew me (Senah), the bush or tre_c:..~s the SHENU, a thorn-
bush. The Shenu (Eg.) is the thorny acacia, also called the ash or
tree of life. The Hebrew divinity is described 2 as me '):ll!i (Shakani
Senah), the dweller in the bush of thorns. Our bush of thorns
belongs to the man in the moon. The Negrilos of Malaya place
their diviners in an arbour made of thorn-bushes, from which the
divine voice is supposed to issue, as it did to Moses.
Bonwick describes a pit of a "suggestiv<:: shape," made use of by
the Tasmanians in their religious ceremonies, which was surrounded
with bushes. 3 This was their thorn-bush, whence issued the divine
voice, and it was of a feminine type. But the name of Senah or Shena
has other meanings. It denotes the place of turning in the circle
where it is completed at the mid-heaven, therefore the place of the
solstice and of recommencement in the sign of the lion. The lion,
as the turner-back, is the SHENA. There is a star on the tip of the
lion's tail, designated the claw of the lion 4 (jJ Leonis), called As-
Sarfah, the turn, because the heat turns away when it rises and the
cold turns away when it disappears, 4 and the lion SHENA was thus
the turner away of both heat and cold. 4
The Shenti are a form of the twin lion-gods. Shenah (Heb.) and
Shena (Eg.) denote the place of repeating and transforming of one
into another at the year's end. Shennu is the circle, orbit, circuit,
enceinte, extent. N urn is denominated lord of Shennu in the Ritual ; 5
that is, lord of the repeatings, cycles of time, called "Angels" or
Shenan. SHENNU (Eg.) means millions, crowds, attendants. The
1 Albiruni, Eng. Tr. p. 55· 2 Deut. xxxiii. 16. s Tasmam"ans, p. 198.
4 Albirum; p. 346. Eng. Tr. This claw on the tip of the lion's tail has been
represented by the sculptors of the lion upon Assyrian monuments. Bib. Arclz. v.
5, partii. p. 325. 6 Ch. xxxvi.
?'!'"'
'I
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 3 I 7
! .
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 321
VOL. II. y
A Boo:K or THE BEGINNINGs.
darkness, the black divinity, who becomes the -black Iu, the son of
Atum, and finally the black Jesus of the Christian cult, the son of the
Virgin Mother in the Romish Church, as in the pre-monogamous
worship of the Africans.
Now in the passage 1 where Moses asks for the name of the deity,
that he'may announce it to the people, he is told to say that Jab or
Eyah has sent him to them. The form of -the phrasin~ implies a
r Ex. iii. 14,15.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 347
proper name, and this must determine the sense of the previous
announcement, "EYAH ASHAR EYAH." Rabbis Jehuda and Ibn
Ezra both interpret the il~il~ .,~~ il~il~ as meaning the proper name
of the Divinity. The proper name intended, however, cannot be
] ehovah, according to the very plain statement of the text.
As before said, the present writer sees in this announcement the
elevation of the young god Adon (the Aten of Egypt) into the Ashar,
or husband, as the type of a go<;! having the character of the begetter.
For this is the god of a new circumcision under Joshua, as a rite of
reproduction and a protest against the worship of Sikkuth, the cas-
trator. By this same rite we can identify El-Shadai, the god of
Abram, who also alternates with Jah in the Psalms, as the same _god
in Israel (and· as Ashar-El) whom Moses announces and Joshua
serves. El-Shadai also changes the name of Abram, which had been
the type of the sonship under the motherhood alone, the same as
Rem or Rimmon, Tammuz, Sikkuth, and Adon, to Abraham, and
promotes him to the fatherhood. So in the Egyptian mythology,
Atum, who is designated the duplicate of Aten,l was elevated to the
fatherhood of the gods and men, whereas Aten or Adon was the son
of the genitrix before the fatherhood was founded. The child of the
womb, as Abram, becomes the father of the womb, as Abraham.
This will give an obvious interpretation to the Haggadistic legend
which relates that Abraham possessed a precious stone; this he
sacredly preserved, and wore it all his life, but when he died God
took the stone and hung it on the sun.
The later Hebrew writers make most painful endeavours to estab-
lish the fatherhood on a physical basis, and irately repudiate the
child, the impubescent God, who as the Khart, the croot, the n~"1:l,
could neither be the husband of the genitrix nor the begett~r of his
people. It happens that in Hebrew there is one word for the male
sex and a memorial, "1:lt, and both meanings have to be taken together
at times to do justice to the passage. 2 The Lord, his ZACHAR, 3 is thus
a proclamation of the masculine fatherhood, in opposition to the
worship of Ephraim, who bowed the knee to the virgin, widow or
Zonah, and dandled the child-god like any devout Mariolator. The
language of Hosea concerning Ephraim cannot be understood apart
from this past of Israel and the mythological origines. Ephraim was
a typical name used as a periphrasis for the ten tribes, the original
Isharim, whose cult was feminine from the first. The name dates
from the Typhonian genitrix and the north. Har-Ephraim is called
the Northerly Mountain of Palestine, and Khebt was the north. The
goddess of the north is specially identified in the Jehovah-Aloah (or
Alah) of the Ephraimite version. Eph is a modified Keph, as Eph, to
bake, is from Kafn (Eg.) an oven. Thus Ephraim denotes Kephraim,
and comes from the mother Keph, who personified the birthplace in
1 Stele of the Excommunication. 2 Cf. Is. !vii. 8. 3 Hos. xii. 5.
A BooK oF THE BEGINNINGS.
the north, the celestial l):.hebt or Egypt. It was here that Ephraim
remained in his worship. His were the idols of Egypt, the Baalim,
Sut-Typhon ; he served the old Zonah, whose images were the Aseb,
the dove, the heifer, and the calf of Samaria. Figuratively he still
dwelt in Egypt, and literally did dwell in the Egypt of mythology.
He had slidden back as a back-sliding heifer after the Lord had
brought them forth as the husband and male God of Israel.
"They shall not dwell in Adon's land," nor sit at Adon's feast.
"Egypt shall gather them up; Memphis shall bury them." They
were to be interred with Egypt's dead. This is entirely metaphorical
and belongs to the celestial allegory, by which alone it can be read. 1
This Egypt, or Khebt, was in the heaven of the seven stars, the
ten tribes and seventy divisions of the earliest formation. The Flood
of Noah is the end of a period; in fact, it is the termination. of two
previous periods and reckonings which are extant for us in the two
lists of patriarchs, the seven ending with Seth, and the ten ending
with Noah. The first heaven of the Elohim and Jehovah was after-
wards mapped out in the ten-seventy divisions of the seventy princes,
watchers, elders, or shepherds, for the seventy of many names have
only one origin in phenomena.
Apollonius Molon, a native of Caria, who in his time was held in
great repute at Rhodes and Rome, and who is attacked by Josephus
as one of those who forged lies because he was hostile to the Jews,
and gave other versions of their fables, 2 relates that "after the Flood,"
MAN (Adam or Edom) was driven forth with his sons from the
primeval home in Armenia, and they moved on gradually through
the sandy wastes to the then uninhabited mountain district of Syria.
This migration took place three generations prior to Abraham, the
wise, whose name signifies father's friend. He had two sons, one by
an Egyptian wife, the patriarch of the twelve Arab princes; the other,
named Gelos (or Laughter), by a native woman. Gelos had· eleven
sons; and a twelfth, Joseph, from whom the third (of the patriarchs),
.Moses, is descended. This is quoted by Alexander Polyhistor, the
learned freedman and friend of Scylla. 3 In this version it is the
Laugher, Gelos, i.e. Isaac, who is the father of the twelve. Nor does
it matter, as mythology, which of the solar triad is considered lord of
the twelve signs, whether it be Jacob as the lower sun, or Isaac as the
upper; Atum as Kak, or as Hu. In all likelihood this is a directly
Phrenician rendering of the myth, not borrowed from the Hebrews.
In this version there are but three generations between the Deluge
and Abram; in the Hebrew there are ten, those of Noah, Shem,
I In tracing the origines and the mythological allusions, the present writer does
not enter into their local or later application ; he is only concerned with the
Myth. In this instance Memphis is used as a type-name for the dwellings of the
dead, and it suggests a possible derivation of the name from Mem (Eg.),.the dead
(Mena also denotes death), and Pa, the city or habitation.
z Against A pion, ii. 7· 3 Euseb., Pnep. Evang., ix. 19.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED •. 349
Arphaxed, Salah, Eber, Peleg, Reu, Serug, Nahor, and Terah, which
is the division by ten of the celestial allegory, and exactly the same
as the ten patriarchs who were before the Flood. After the Deluge
the "families of the sons of Noah" are named and numbered "after
their generations, in their nations, and by these were the nations
divided in the earth after the Flood." And the number of nations into
which the new world is partitioned is seventy-two ; the number of
duodecans into which the solar zodiac was divided. The solar triad
represented by Shem, Ham, and ] aphet is repeated in Abram,
Isaac, and ] acob, another version of the same myth, in which the
ten tribes pass into the twelve, in correspondence with the seventy
divisions passing into the seventy-two.
That which followed the Flood of Noah is also described as occur-
ring under Abram, who is directly connected with the world before
the Flood and the primeval home in the north, the heaven of the
Great Bear. For Abram is called by Isaiah the Righteous, from (n"1m)
Mizarach. Now although this became a name of the mount in the
East, the solar Tser of the horizon, it belpnged primarily to the Mitzar
of the north, where we find Mitzraim, 1 and identify it with the birthplace
by aid of the star Mizar in the tail, the Mest-ru of the Great Bear.
The two forms of the mount are referred to by Paul. The " coming
out" of Abram as the solar god, and the establishment of the triad,
is nothing more than a representation of that system of the heavens
. which followed the end of the stellar regime of the Great Bear, the
instituting of the solar triad, and the luni-solar reckoning, which
was established under Atum, the equinoctial sun, and also under
Noah and Abram. This triad is repeated in the Hebrew fragments.
It follows the Flood in the shape of Shern, Ham, and ] aphet, and is
equivalent to the three generations mentioned by Apollonius Molon
as coming between the Flood and Abraham. The various versions
of the same subject meet and mingle as mythology.
Now the persistent traditional number of] acob's family, his children
and grandchildren, including himself, is seventy. "All the souls of
the house of Jacob which came into Egypt (were) threescore and
ten." 2 All these souls, says the record, came into Egypt with] acob ; 3
and these were exdusive of his sons' wives, who are omitted from
the . reckoning. It is now claimed that the seventy belong to the
celestial allegory, and ai·e no other than the seventy princes of the
heavens, here called Mitzraim, because they belong to the chart of
the Great Bear, and the mapping out by seven and ten and seventy
which preceded the solar zodiac.
·They are synonymous with the seventy elders who judged the
people of Israel, under Moses in Jeshurun of the ten and the seventy
divisions of the heavens. In the mapping out of the heavens, or
the separating of the sons of Adam, by Elyon, and the setting of the
1 Job, xxxvii. 9· 2 Gen. xlvi. 27. 3 v. 26.
350 A BooK oF THE BEGINNINGS.
whereas the Red Sea is green and altogether free from weeds-which
had to be crossed by the sun or the souls in coming out of Egypt.
It was here in the marshes that Horus was born and Typhon lurked.
It was here the deceased saw the sun re-born " at the thigh of the
great water," at the place of the going forth. 1 Had Vaheb (Jm) been
the word we might have derived it in accordance with the mythos
from Uah (Eg.) to escape; and Eb (Ub), to pass through, against,
in opposition to, or in spite of. That would tell the whole story of
the mythical coming out of Egypt and crossing the Suph. But
certain MSS. were known to Kimchi in which this word was written
":!M'n~ or Jnln~, ATHI-HEB, ATHU-HEB or ATH-VAHEB.
This is a find, for the ATHU is Egyptian, and a name of the
marshes or reedy lakes, the "Suph," of lower Egypt, ranging round
from the Sethroite to the Diospolite Nome as the border of the
Mediterranean Sea. 2 The Kat-en-Atha, or Womb of the Marshes,
was a place near the lake Menzaleh. This name for marshes is
derived from A THU, the rush, osier, papyrus, and other water plants.
Vaheb, read by Uah-eb, to escape and pass, describes the passage of
escape in accordance with the meaning of deliverance assigned to
Jn'n~ in the Targumic MSS. known to Kimchi, and by dropping the
prefix ATHU we have Vaheb simply. By adding it, ATHU-UAHEB
names the well-known locality and imagery of the KAT-EN-ATHA in
the Egyptian mythos.
The Athuaheb is localized in the north, the hinder part, and Suph
in Hebrew means a hinder part ; 3 it also denotes an end, con-
clusion, fulfilment, as does another Egyptian name (Mehu) of the
north. The Athuaheb-Suph is the marsh, the source of the water-
plants, out of which came the child borne on a lotus ; the lake of
primordial matter found in the Ritual, also called the Red Sea and
Pool of Pant. Sufu (Eg.) means paints, colours ; this supplies the
red or paint of the pool.
It is to be feared that Brugsch Bey will have to discover another
route for the Israelites, and this, as marked out by the " ATHU" of his
map, may lead them across the marshes and the Mediterranean Sea.
Not only do we find the mythical source, the Athuaheb in Suph, but
the pool or well follows by name; the well dug by the princes, by the
direction of the lawgiver, with their staves. This is the well, the
Tepht, the Pool of the Two Truths, i.e. the well of Ma-Shu, in On,
or An. As this was the birthplace of Ar (Har) in On, and Ar (Heb.)
is the hero, Ar-n-on, as Egyptian, correctly describes the place of
Har, the Lord, in An, i.e. Arnon, or Arona. As a 'river, ARUNUN
(Eg.) is that of the inundation.
It is not written in the Old Testament what the Lord did for Israel
in' the vale of Arnon, but the Targum of Jerusalem tells us that when
the Beni Israel were passing through the defile, the Moabites were
1 Rz't. ch. xvii. 2 £gyptus A11tiqua, Map, Brugsch Bey. 3 Joel, ii. 20.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 35 7
hidden in the caverns of the valley, intending to rush out and slay
them. But the Lord signed to the mountains and they literally laid
their- heads together to prevent it; they came together with a clap
and crushed the chiefs of the mighty ones, so that the valleys were
overflowed with the blood of the slain. Meanwhile Israel walked over
the tops of the hills, and knew not the miracle and mighty act which
the Lord was doing in the valley of the Arnon. Thus the miracle
of the Red Sea was reversed.
- In the one case the waters stood up in heaps and were turned into
hills; in the other the solid hills flowed down and fused together,
whilst Israel passed over them as if they were a level plain. How
beautifully the one balances the other! In the one miracle the Red
Sea was turned into dry ground ; in the other the dry ground· was
turned into a Red Sea of gore. The hills that rushed together to
make a level plain are a figure of the equinox, to be found in varied
forms of legendary lore.
This book of the wars of the Lord was first opened in Egypt, and
the leaves of it were read upon the starry heavens. The Lord was
one with the God of Jeshurun, whose excellency was seen on the sky,
and the wisdom to interpret the mystic signs was confessedly learned
from the Egyptians. Thus the book was brought into Israel ready
written, and it is the relating of its various narratives as if they
were being then and there enacted upon the ground already named,
according to the celestial chart, which has been mistaken for veritable
histories of the Hebrew people.
We cannot always recover the original matter direct from Egypt,
so scarce is the literature for that purpose; but the roots are all there,
and the Hebrew versions are not the only branches of the subject.
The wars of the Lord were told and ·re-told in Greece, till finally
made permanent in the twelve lab9urs of Hercules. The Phce-
nicians preserved the tradition of Hercules as sun-god, and his twelve
labours representing the journey of the conquering sun through the
twelve signs of the zodiac ; the Assyrians in the twelve legends of
lzd ubar, and the British in the twelve battles of Arthur. The wars
of the Lord were described in a work entitled Semnuthz's or Semnoutl,
written by Apollonides or Horapius. 1
Sem (Eg.), is a name of the double plume with which the Lion-
Gods crowned the sun. Sem-p-Khart is mentioned by Eratosthenes
as one of the Heraclidce. Sem-p-Khart (Gr. Semphucrates) indicates
the young sun-god as wearer of the sem or double plume called the
head-dress of the two Lion-Gods, 2 whose Hebrew equivalent is
Samuel.
Attempts have been made to show that Mazaroth was the zodiacal
circle of the twelve signs. But this application is unknown to the
Seventy, and the earlier circle of the Great Bear has been overlooked
1 In Tlteopltil. Antz'oclt ad Autolycum, lib. ii. c. 6. 2 Rit. ch. lxxviii.
A BooK oF THE BEGINNINGS.
'
\ \
\
the seven cows or Hathors are a form of the seven of the Great Bear,
in which is found the coffin of Osiris, z".e. the place of re-birth ; and
the first of these seven is named the HAT-KA NEB-TER, or the image-
house of the entire lord, z".e. of the Horus or soul, in its two halves
which were united in the Meskar of new birth. It was here that the
earthly Horus was refashioned in his heavenly likeness, and made
whole.
In this birthplace of creation in space and initial point of motion
in time, we shall find the seven, the ten, and the thirty·six-the
number of patriarchs who in one of the lists are seven, in the other
ten.
In the genealogy of Genesis, 1 seven sons are derived from Mitzraim
which has been identified in heaven and on earth as the outlet from
the birthplace, the Egyptian Mest-ru. The genitrix and bringer-
forth in this region was the goddess of the Great Bear, of the seven
stars, seven Rishis, Kabiri, Hohgates, Princes, Elohim, or Patriarchs,
and it is now suggested that the seven called the Ludim, Anamim,
Lehabim, Naphtuhim, Pathrusim, Casluhim, and Philistim, were
likewise named from the seven of the celestial Mitzraim, Khebt
or Khepsh.
The Ten are typified in the ten Tribes, ten Patriarchs, ten days
to the week, ten months to the (Roman) year, ten moons of the
Marquesan Poni, or year; 2 the thirty-six in the Chinese Thien-kong-
sin, and the thirty-six divisions in the celestial and terrestrial Egypt ;
whilst the Great Red Dragon of Revelation, the beast with seven
heads and ten horns, whose tail drew to earth a third of the stars
of heaven, is our final figure of the ancient Mother, and the ten
signs of the Isharim in Mitzraim, the Meskar or Mazaroth.
Probably, indeed apparently, very few of those who came out of
Egypt could have understood the real purport of the writings carried
off from the temple of Heliopolis ; -and, as these died out, the Jews
of Palestine became more and more a people without a clue to their
own Scriptures, so the true mythos was lost to the Rabbins of the
Haggadah on the one hand, and, on the other, it was restored as history
under the renaz"ssance of Ezra.
In reading this sketch of the phenomenal origin of the Hebrew
divinities, it should be borne in mind that only such matter can be
introduced as is absolutely necessary for the purpose of comparison.
Ch. x.
I
The" Typology of Time and Number" will be setforth hereafter; but it should
2
be noticed that the Marquesans have a year, revolution, cycle, or period of time,
called a Poni, consisting of ten Moons, the ten lunar months of Menat. These,
together with an inundation, would, in Egypt, make a solar year. The present
writer, however, conjectures that this reckoning was based on the ten moons of the
female period, in a land above the inundation of the Nile, and in a latitude where
the Great Bear, the Dipper, dipped low down in the north during three months,
the fact, as well as the three months' inundation, being registered for us in the
three water-signs.
AN EGYPTIAN DYNASTY OF HEBREW D-EITIES IDENTIFIED. 361
The ground is here but roughly broken, that has to be gone over
again and trodden until we can finally find a new, a smooth, a per-
manent path.
It has now been shown that Egyptian was the Jews' language;
and held on that account to be the sacred language, the language
of the hieroglyphics, symbolism, the myths and the gods. The
symbols go with the vocabulary, the myths with the symbols,
the deities with the myths. There is no new creation to be found
in the most ancient Hebrew writings, language, imagery, allegories,
or divinities. They are wholly of Egyptian origin, to be read by
Egyptian, to be interpreted and valued as Egyptian of the Typho-
nian cult. The Jewish new departure and development were made
with the oldest of all material. Only because that which is found
within Egypt has been looked on as mythological, whereas the
same matter out of it has been held to be historical, was it possible
to assert that "neither Hebrews nor Greeks borrowed any of their
ideas from Egypt," 1 which includes a double condemnation of the
historic interpretation.
By the aid of Egyptian mythology we shall reduce the mist-
magnified figures of the Jewish writings to their natural dimen-
sions, and when the cloud has been dispersed by a gust of freer
breath and fuller life, Egypt will become visible again, and the
natural heavens will once more show clear blue by day and starry
azure by night. It is only by removing these allegories back from
earth to their native heaven that we shall ever gain the proper -dis- •
tance and detachment for seeing how and why it was that the
universal gaze of mankind in many lands has been fixed on them
in awe and wonder, instead of our having to suppose that the world-
wide veneration was elicited from certain assumed historic facts
that happened to an insignificant people afterwards known as the
] ews of ] udea.
The truth is that the later men overheard the innocent prattle
of the early childhood as it bahbled of heaven and the angels, the
gods and the mighty ones, the Messiahs and Saviours, and, through
not knowing the simple nature of the primitive mind, matter,
and mode of expression, they have mistaken these utterances for
something supernatural, mysterious, awful, divine ; the oracles of
Revelation, and the personal utterances of the very God himself.
During many centuries these writings have presented a problem
so perplexing that it has been unparalleled in causing mental aberra-
tion and crowding the lunatic asylum of theological literature, and
their expounders have been explaining what they did not understand;
trying in vain to found eternal truth upon grounds which science has
day by day demonstrated to be for ever false. For these expounders
SECTION XVIII.
Muluk, are filled with imagery that connects the cults of Atum and
Sut-Typhon, particularly the tomb of Seti I., the devoted to Sut; the
one god of the Two Truths being represented by Tu_m and the
goddess by Ma. The typology in these tombs is so entirely unique,
so different from the imagery found elsewhere, as to have arrested
and repaid profound attention.
The golden age of mythology was the time of Sut, who, as-the
Renn, the Child-god of the ancient mother, gave the name to
Saturn ; the first period of existence in Egypt is the golden age,
and to that we owe the world-wide tradition of the age of gold.
Sut-Nub is the golden Sut, and in consequence gold became accursed
in the Osirian religion, because of its Typhonian relationship. In
the representations on the monuments from remote antiquity gold
was already tarnished and considered at least a root of evil, ·on
account of its symbolical character. Plutarch tells us how at the
feast of the sun the worshippers were prohibited from wearing gold.
Sut was the primordial manifester of the Seven in Smen. Sut was
the scribe of the antediluvian Stelae in the Karuadic land. The
Papyrus collection of receipts for curing leprosy in the time of
King Sapti, the fifth Pharaoh of the first dynasty, was inclosed
in a writing-case under the feet of Sut (Anubis), who was thus
acknowledged to be the lord of divine words, the divine scribe who
preceded Taht.
A very early inscription contains invocations addressed to the
Anubis of six different localities, i.e. Sut, in a sixfold form, considered
topographically.
In the Egyptian Ritual the god Sut takes his turn with Horus as
purifier of the soul. 1 He is "god of the house, belonging to his
houses, who informs the Bennu (a type of the resurrection) of the
things of the gate." 2 "The great one shining with his body as a god
is Sut, for Taht faces those who are among them in that band." 3
This is possibly as the Sah u constellation, Orion. In_ the magical
texts 4 SuUs the creator, god ; " Thy father is Sut ; thy mother is N u ;
they vivify thee."
The chief sign of Nunter (Nuter) is the stone Adze, one name of
which is Anup, and this is a name of Sut, god of the dog-star, the
opener of tpe year. Sut was likewise called the opener ; the adze
being a type of the opener. In this instance the likeness or type
(Nun) of time (Ter) is related to the opener of the year in heaven, to
the birth of the child (Nun) and to the inundation (Nun), as the
Nunter, or Nnuter. Sut gave his name to the south (Suten), and royalty
was named after him in the image of the sonship. King Kufu, of the
Fourth Dynasty, is a representative of the god Sut as the son, Har-
Sut, who was probably the god of the Shus-en-Har for thousands of
years before the monuments begin for us.
1 Ch. xvii. 2 Ch. lxiv. 3 Ch. lxxxiii. 4 Bir7h, p. 20; Records, v. 6, 126.
THE EGYPTIAN ORIGIN OF THE JEWS. 369
VOL. II. B B
370 A BooK oF THE BEGINNINGS.
Fourth Dynasty a lady is named TEBT, the female hippopotamus,
and is therefore the namesake of the Typhonian genitrix, the mother
of Sut.
APT, the reduced form of Khept, supplied the Egyptian lan-
guage with its type-word for the angel, the messenger, especially
the messenger of divine vengeance in the Book of the Dead. AP
means to manifest, declare, announce, make known openly, and
Apt is the feminine manifester, the angel or messenger who was the
"LIVING WoRD," as goddess of the: Great Bear, and of the four-
fold type combining the hippopotamus, crocodile, Kaf monkey,
and lioness.
The goddess Khut (a modified form ofKhept) and Har-Khent-Khuti,
were the deities of Athribis (Ha-ta-hir-ab), capital of the tenth Nome
of Lower Egypt. These were the oldest great mother and her son.
The goddess TuT or Doon, 1 who was the mother of the great circle of
the gods at Abydus, bears a name worn down from Tept. The same
name is found in DIDO, the Phcenician Astarte, who can be traced to
Isis-Taurt, or Hestaroth.
Enough to show the origin and continuity of Sut-Typhon in Egypt,
where the worship never ceased, however much it was suppressed.
Few more precious relics of the past have been left to us out of
Egypt than the account of Isis and Osiris assigned to Plutarch. In
this he observes:-" We have also another story told us by the
Egyptians : how that once Apophis, brother to the sun, fell at variance
with Jupiter, and made war upon him; but Jupiter, entering into an
alliance with Osiris, did by his assistance overthrow his enemy in a
pitched battle, and afterwards adopted him (Osiris) for his son, and
gave him the name of Dionysus."
. "It is easy to show," says Plutarch, "that this fabulous relation
borders also upon the verity of physical science." It is so without
accepting his explanation.
One has to feel again and again that the matter is Manetho's, with
added explanations. The present story is that of Sut-Horus, the god
of the sun-and-Sirius cycle, who unites the ass or gryphon-headed
bird with the solar hawk, in a brotherhood of Sut and the sun. Sut
is the later Apophis, the Sut-Apehpeh of the monuments, the Sut-
Har of the Shus or Hekshus ; the Har-Sut of the inscription of Kufu.
The history of religion in Egypt and of the Egyptian origin of
Sut-Typhon is bound up with this story. ' It rightly relates the
quarrel which rent the monuments, as being that of Sut-Horus (Sut
as brother of the sun), and the Egyptian Amen-Ra, who was identified
by the Greeks as Jupiter Amen, also the alliance of the Ammonians
1 DOOD. This modified form of Tepht appears in the English "Dud's-Well,''
the Tepht being the Well of Source, identical with Dyved. A festival called the
DIUD feast, held in the reign of Mary, is recorded thus : "On the 19th o/ uctober,
1566, Walter ilfacwalter beand callz't and accusit o/ halditzg ane I doll fez'st, called
the Diudftist."-Halyrudhous, K.S. R., 19 October, 1566, vol. i.
i
THE EGYPTIAN ORIGIN OF THE JEWS. 37I
with the Osirians against the followers of Sut-Har, of Sutekh, of
Sebek and the ancient genitrix Typhon.
Again he says: "They tell us that Typhon (Sut) made his escape
from Horus in the shape of a crocodile." 1 This shows the passage
of Sut into .Sebek, when Sut was separated from Har, and Sebek
personated the solar Ra. In consequence of this quarrel and divorce
of the sun and Sut, and the adoption of the crocodile type, he says
there was a continual custom in the town of Apollo (Har) for every
one on a set day to eat some part of a crocodile.
There has never been so good a history of what occurred in Egypt
as this, which is recovered from the mythology.
The Shus-en-Har did not cease with Mena, and the monuments of
Egypt are figuratively rent from bottom to top with the convulsions
of two theologies contending for the supremacy; whole dynasties
being effaced from the records because they were the maintainers of
the ancient Typhonian cult, the worship of the starry mother and
son. Shus-en-Har, disk-worshippers or Hek-Shus, have all one
meaning when interpreted according to the theology.
Kufu, the founder of the Great Pyramid, was, according to my
reading of the ancient tie sign found on his _standard, 2 and in the
inscription referring to the Sphinx, "a living Har-Sut," i.e. he was
assimilated to the divinity Sut-Har,-Sut, the son of the old genitrix.
Khept had been modified into Hat (har) as the current type, but she
represented the goddess of the seven stars, Hathor's seven cows, and
he, the king, was her living son Sut. He was the "bull of the cows."
It was the religion which caused the bad repute of Kufu in later times
among the Osirians, as reported by Herodotus, who says: " One
hundred and six years are reckoned (for the reigns of Kufu and
Kefren), during which the Egyptians suffered all kinds of calamities·,
and for this length of time the temples were closed and never
opened. From the hatred they bare them, the Egyptians are un-
willing to mention their names, but call the pyramids after Philition,
a shepherd, who at that time kept his cattle in those parts." 3 In this
version the Hekshus king has become the later Shasu, identified
with the graziers.
Philition probably contains the equivalent of P-har-iu ; the plural
being written with the alternative "ti." P-hal-ti would be a form of
the double Horus, who constituted the earliest Pharaoh founded
on the Har sonship. The same root, as Al, enters into the name
of Palestine, Philistines, and Pelasgi.
The Shus-en-Har were looked upon as temple-closers and enemies
of the gods, because they only worshipped the duad of mother and
son, and were the nearest approach to monotheists in the past.
That is, they did not develop the early typology of the astronomical
allegory or carry it into the eschatological region of thought. They
1 Of Isis and Osiris. 2 Lepsius Auswahl. 3 B. ii. 128.
B B 2
372 A BooK OF THE BEGINNINGS.
remained true to the one god as a male and the son of the mother.
This particular type will be illustrated in a chapter on the virgin
mother and her twin child.
The Shus-en-Har or Hekshus, probably had another return to power
after the sixth dynasty, for there is a huge gap as if their works and
records had been blown out of existence by the avengers who followed
them in the eleventh dynasty. The monumental silence is mourn-
fully eloquent with this interpretation of the facts. The track of the
Typhonians is marked with rent and ruin, but not of their own making ;
they were not the destructives of Egypt. These were the Osirians and
Ammonians, who sought to erase every sign of their presence; the men
who have made of the seventh, eighth, ninth, and tenth dynasties a blank
desert. These were the people who wrecked their monumental history
to get rid of the traces of Typhon ; these, and not the Hekshus, were
the cause of the calamity we have still to deplore.
The Shus-en-Har, the Hekshus, and Sebekhepts were the wor-
shippers of the child and mother as Sut-Typhon, and this was the
cult that became dominant once more at the beginning of the
thirteenth dynasty, which, if the astronomical chronology holds
good, must have been about 2,300 B.C.
As the servants of Sebek, they equate with the Shus as servants
of Har-Sut. The passage, " Remember that thou wast a servant
in the land of Egypt," 1 will in Egyptian identify the Hebrews
with the Hekshus, the Shus-en-Har, the servants. Sebek (Kebek) is
designated the youngest of the gods, and yet at Ombos he was the
oldest form of Seb, or time. He was also identified as Har, the
sustainer of the world. The Har, the youth of the god, was made
manifest by the lamb, the young ram ; the Sebekhept motherhood
being represented as the abode of the lamb. This identifies the
child of the virgin mother when the ancient star-god had been
brought on as Sebek-Ra, in relation to the reckoning by solar time.
He was still the son of the Typhonian genitrix, the old first mother
of the gods. Sut and Typhon were the mother and son worshipped
at Ombos, the shrine of Sebek-Ra. The goddess of the Great Bear
is there distinguished as the mother of beginnings, the abode of birth
and nursing ; regent of the divinities of the Meskhen, the gracious
dandier. It is she who presides over the months with Sut-Nubti,
and is called the ",Living Word." The priest or worshipper of Sebek
(or Sefekh), holds up in front of him a kind of instrument (possibly
musical) containing seven wires, the number of Sefekh's name. 2
In the course of time the followers of this cult grew fewer and
fewer in Egypt, and in the Hekshus revolts against the religion of
the Osirians they found their natural allies in the worshippers of the
mother and child outside of Egypt, who were continually invited
to come over and help them, when they made another rush and rally
-1 Deut. v. 15. 2 Descript. de DEgypte, v. i. pl. 43·
THE EGYPTIAN ORIGIN OF THE JEWS. 3 73
for the old religion. The Sebekhepts of ithe thirteenth, fourteenth,
fifteenth, and sixteenth dynasties were Shus-en-Har, or Hekshus
in the religious sense, no matter what compound they represented
ethnologically. Their reigns were marked by the customary erasure
of their names from the monuments, and the consequent blank in the
history. How long they reigned is at present unknown, but the astro-
nomical date of 2,300 B.C. for the beginning of the thirteenth dynasty
may possibly lead to a closer computation of the period, and at the
same time shed a little light on the subject of the Jews in Egypt.
The notion that Egypt was always invaded on these occasions by a
foreign race which conquered the people and suppressed their national
existence for hundreds of years together, is doomed to extinction.
These conflicts were internal and caused by the rival religions, the
Shus within were helped by the nomadic Shasus from without, both
being the worshippers of the Egyptian Sut-Typhon, or the Syrian
Sutekh and Astarte.
A tradition,"' extracted by Africanus from the. work of Manetho,
tells us that the Hekshus kings were Phcenicians; that is, the
Fenekh. But the Fenekh is another· type-name very difficult to
identify ethnologically. In the inscription of Shashankh I. the
conquered peoples of Edom and Judah are called "the Fenekh,''
and the "Aamu of a distant land." "As to the Fenekh," says
Brugsch Bey, 1 "I have a presentiment that we shall one day discover
the evidence of their most intimate relationship with the Jews." An
inscription on the rock'" tablet of the twenty-second year of King
Aahmes says: "These stones were drawn by oxen, which were
brought here and given over to the foreign people of the Fenekh."
Here the Fenekh are identified by Brugsch Bey as the oldest repre-
sentatives of the Phcenicians on Egyptian soil. It is easier, however,
to identify the Fenekh as Typhonians than as a foreign race. The
Fenekh, an Abyssinian wolf-dog, was an ancient type of Sut, and
this may have been the determinative of the name in the symbolic
sense. The Typhonians were all treated as foreigners, whereas the
Fenekh as Typhonians would not be named ethnologically. If the
Fenekh are named symbolically they may be Phcenicians, Jews, or
anything else in race so far as the mere sign goes. The Aamu, for
example, can be shown to include various ethnological types. AAMU
became a generic name for the Syro-Aramaic races, and there can be
no doubt of its relation to the Cow, hence the cow-herd or shepherd
was an Aamu. The young priestess of Aamu in the Creation by Ra, 2
is a new form of the cow-headed Hathor, as especial goddess of the
town of the cow, the young Hathor being of the heifer type, the
golden calf of the Israelites. But the name is also a variant for the
unclean and impure, i.e. the Typhonians, which shows the religious
virus, but does not furnish a race-name. The HEMI, as cow, wife,
1 P. 210, vol. ii. 2 Pl. B. 24.
374 A BooK oF THE BEGINNINGS.
female, seat, hinder part, helps to identify theirs with the other
Typhonian names. The AAMU were also fishermen who dwelt by
the lake Mareotis, and it is noticeable that these are the Aahti, and
that the goddess Aahti combines the head of the calf with the body
of the hippopotamus, and is a younger dual form of the ancient
Typhon. The AAMU in the Metternich tablet are inhabitants of
the water, determined by a fish and a crocodile.
The name of the Great Mother, as Ashtaroth in Hebrew, has the
meaning of herds or flocks. She was the lady of flocks in the sense
of plenty, the Dame Habond. Ashtaroth ts Hes-Ta-urt, the Typho-
nian cow, a form of which is found in Aahti. The Aamu were
her herdsmen, cowherds, Shus (servants) or Shasu. They were the
children of the old and Great Mother, whose earlier type was the
water-cow, and later the land-cow. The water-cow of Typhon is a
hidden element in the nickname of the AAMU as the cowherds, the
adorers of the Aa-Mu, who was the old first g<!nitrix. Aa-M u reads
"the ancient mother," and as the A a is the cow, and M u the water, the
Aa-Mu is the water-cow or hippopotamus, the old Typhon, whence
the Aamu are Typhonians from the first. By their types shall we
know them. The general term of the" shepherds" may be rendered
by the Aamu, Shus, or the Menat.
One Egyptian root-meaning of the word MENAT or MENTI is to
go round. The collar goes round, and that is a MENAT. The doves,
swallows, and pigeons wheel round and round, and they are the
MENTI by name; to MEN, as in the Englisn "minnying," being to
perambulate, to go round. The first motion observed, imitated, and
named was that of circle-making. The dove's name answers to Tef
or Teb, whie:h in Egyptian denotes movement in a circle. The
planets and sailors, called BIB-BU in Assyrian, are named as the
goers-ro.und. This going round shows the MENTI were nomadic in
their habits, whatsoever their race may have been; so were the AN,
who have been termed the wanderers.
The Menat are the despised Aat, lepers, pests, the abomination
of Egypt, but not primarily because they were cattle-keepers.
Men is the name of cattle, Men-ment denotes herds of cattle.
But, as with the Shasu, the name has an earlier signification.
These Menat also bore the name of the Great Mother in her
Typhonian form, and were her worshippers. Menat (Menkat) is
the old wetnurse, represented by the breasts, the Egyptian form
of Shadai. Jablonski says : " There was a personification of Taurt '
under the name of MENUTHIS, who was worshipped in a town
of the same name, the supposed wife of Typho." 1 The "wife of
Typho" requires explanation. Plutarch calls Nephthys the wife of
Typho. But there is no male Typhon apart from Sut (unless we
include Bes) who became the son and consort of Ne{>hthys, in a
1 Jablonski, vol. iv. p. 153,
THE EGYPTIAN ORIGIN OF THE JEWS. 37 5
later phase of the myth, just as he became the son of Atum.
_Typhon is Taurt, Khepsh, Rerit, or Teb (or Menat even), the first
and oldest genitrix pourtrayed as the suckler. Her children and
worshippers were the detested MENAT. The orthodox Egyptians
looked on them, as the fanatical Protestant does on the emascu-
lated Mariolator. The name of the AATI was hurled at them. The
word signifies the unclean, the leprous, miserables, accursed. AAT
is a name of the hinder part, the back, and the eagle sign shows
it was WOf1! down from Afti, the name of the old Typhon, who
was the hippopotamus as Apt, and the sow as Apht (at least
the boar is Aph, and Apht is the feminine form), the earlier
Khaft, Khept, and Khebt. The Khaft had become a name· for
the godless, the evil ones, and this wore down (through Kat, the
hinder part) to Aat, the name of the pests or Typhonians. So
·in the Maori, AUTAIA denotes a pest, or the pest. Khept modifies
into GAT, German for the stern of a vessel, into HOUTE, Mantshu
Tartar, for the poop of a ship, and the Egyptian UTU or UT sign is
the poop. The English CUDDY is a small cabin under the poop at
the stern of the ship; the Welsh CWT is the hinder part; the Fijian
KATA is the hull, the lower part of two, corresponding to the hinder
part in other vessels of the name. KHEPT is one of those early
words that become excremental, as it were, in language, and typical
of all uncleanness. They have no such significance in their earliest
form; but in the process of wearing down we have Khat (Eg.) for the
corse; CHADDHA, Hindustani, bubo; KHUTI (do.) scab; KHHUT,
defilement and contamination; KUTU, in Maori, Malayan, and Fijian,
the louse. KOTHA, Sanskrit, a sort of leprosy; GAOID, Gaelic,
disease; COTH and GouT, English, disease; KIDA, Fijian, epilepsy;
KATO, Kabunga, itch; KOTO, Gadsaga, itch; KET, English, filth;
KITTA, Sanskrit, dirt; CAID, Irish, filth and foulness; ]AD, Polish,
virus, venom; YATU, Zend (the" sin of Yatu "); AADWA, Arabic, con-
tagion, contagious disease; IADAA, to corr.municate disease; WATA,
pus, matter; Omos, Greek, a tumour; ODAZO, to itch; UWATI,
Swahili, a skin-disease ; ODIEUX, French, loathsome, odious. The
total meaning of all these forms of one word was concentrated by
the Osirians and Ammonians into the name of the AATI, the Khefti,
the people of the hinder part, the Qodeshoth and Qodeshim in
Israel, from KAT (behind, backward) and SH (Eg.) which denotes the
place and act of going. The Qodeshim of Israel are denounced by
the Hebrew writers in a way that warrants this derivation of the word.
A passage in the Koran 1 is said to have been revealed in reply to
the Jews, who asserted that if a man accompanied with his wife after
the manner of the Qodeshim he would produce a more witty child.
In the same chapter Mahomet appears to have endorsed this -
" survival " from the animal stage. On the other hand the Egyptians 2
1 Ch. ii. ~ Horapollo. ii, 40.
376 A BooK OF THE BEGINNINGS.
Christ who entered-the Temple and inserted the word in the flesh of his
thigh ; the name which enabled him to perform his miracles. . In this
legend we have a representation of the bringing on of the name. 1
The name of Iu (~i1') shows the nature of the great mystery, as it
means twin, and denotes a dual being that was both male and female
in one, as Tammuz, Iu-sif, Duzi, and other hermaphrodite deities.
Under cover of this the half-feminine nature of IHV constantly escapes
detection. The derivation of Ihv from Ihevah shows the corre-
spondence of the etymology to the mythology. Ihv (seph) is the
son of Ihevah, and we are now in a position to show how Ihv is an
abbreviated form of Ihevah, and the God of the Psalmist, who was
the Deliverer from Egypt, as Joseph, is the Son Sif, of Ihevah, hence
Ihevah-sif, Ihv-sif, or Joseph.
Sut, as the Iu-sif, has been already identified by his type, the ass,
named lu, in the time of the twelfth dynasty. The mother and son
· worshipped by the Hebrews or Jews in Egypt were Sut-Typhon, the
same dual deity as the Sutekh and Astarte of the Kheta. The god
who brought them out of Egypt, had, " as it were the strength of an
unicorn." The " Rem" here named is the Rumakh of the hiero-
glyphics, the hippopotamus Typhon, the mighty beast pourtrayed
in the planisphere, as dragging round the starry system, and literally
lugging a third part of the stars of heaven up out of the Egypt
(Khebt) of the north. This is the first mention of the unicorn in the
Hebrew writings. 2 The passage is repeated in the next chapter:
" God brought him forth out of Egypt; he hath, as it were, the
strength of an unicorn." 3
The unicorn is the type both of Sut, the son, and Typhon, the
genitrix. One symbol of this dual divinity is a kind of antelope with
a single horn-the unicorn of heraldry. 4 This is the type of Sut, the
son, and by it we identify Joseph, whose "horns are as the horns of
unicorns." The unicorn of Deut. xxxiii. 17 preceded the bullock
of Au, and both are here given as symbols of the I usif or Joseph.
Amongst the most ancient things in Hebrew is the word l:l::J.', which
stands for i:I::J.:l, the J ad representing a k-sound. KABM (l:l::J.' or) has
the meaning of being big-bellied and pregnant, and in this old unused
word survives the name of the Typhonian genitrix, the hippopotamus
goddess KHEBMA, the procreant Great Mother. The word is
applied to the brother-in-law, i.e. the brother of the husband, who·
was compelled by law to marry the widow of his deceased brother,
in fulfilment of what is termed the Levirate. 5 This was a reliquary
1 This story is in the ~t::il n11~1n 1~0, a work assumed by various writers to be
a foul forgery, perpetr.tted for the purpose of blaspheming the name of Jesus. But
this, with other stories in the same work, shows me that the Jesus intended belongs
to the Mythos, and has been mixed up with Jesu Ben-Panthera. Here let me say
that I am greatly desirous of meeting with some Hebrew who is well-versed in the
Talmud, Haggadoth, and oral traditions of his people.
2 Num. xxiii. 22. 3 Num. xxiv. 8. 4 Champ, D. II5·
· 5 Gen. xxxviii. 8; Deut. xxv. 5-7; cf. Ruth, i. 15.
A BooK OF THE BEGINNINGS.
moon, they say that Lilith toys with it, ~nd tickles it. And three times
over the parents cry, 'Begone, cursed Lilith,' and each time they pat
the child 0 n the nose;" 1 the place of the horn, and seat of Lilith's
power, hence the appropriate pat on the nose, to drive her out. Also
Taruth (Hebrew), for the revolvers, is synonymous with her name, as
Taurt, the genitrix of the seven revolving stars.
According to the Rabbins, there is a demon who presides over the
malady of blindness and the dizziness of delirium ; his name is
. SHEBRIRI ('"1'"1::lrti). In the hieroglyphics, SHEFI is the demon,
terrible, terrifying. Sheb is blind, and RIRI means to go, whirl, or
be whirled round and round. This explains the demon SHEBRIRI,
who is only traditional in Hebrew. The name of the demon identifies
it doubly with Typhon, who was, with Sheb (Kheb) and Reri (Rerit,
· later Lilit), the whirler-round.
Sut-Typhon is aimed at by Isaiah 2 as the Hilal (~~'1"1), who had
said:." I will exalt my throne above the stars of God; I will sit also
upon the mount of congregation in the thighs of the north." It is a
compound image. The divinity of the thighs of the north was the
feminine Typhon, and her son was Baal-Zephon. Hilal-ben-Shachar
is not one of the morning stars, but, as Sothis at its heliacal rising,·
had been of far more importance than either of these ; no morning
star can be connected with the north, as was Baal-Zephon or Sut-
Typhon. This is Lucifer ; and Lucifer, as the devil of theology,
identifies the Sut or Satan of mythology.· The word "1Mrti also tends
to identify the Black Sut, as in Sut-har, Sut-Nahsi, or Sut-Nubti.
Rer (lal) is the child of Rerit, and Hi (Eg.) means pollution,
impurity. Hi-lal, as Egyptian, would denote the unclean son of the
sow (Rerit), Sut, the son of Typhon.
There is no difficulty in identifying the Jews, Hebrews, or Israelites,
with the cult and caste of the Sut-Typhonians, the Aat, the Menat,
and Aamu, within Egypt ; but this, at the same time, is to disperse
them there rather than to recover the ethnological autonomy of a
Syrian people, ranging from one individual in Joseph to two millions
at the time of their Exode. Such a people is not to be found, simply
because it never existed.
Brugsch Bey gives the latest results, and ranges through the whole
series of the monuments. He remarks :-
"Some have very recently wished to recognize the Egyptian appellation of the
Hebrews in the name of the so-called Aper, Apura, or Aperiu, the Erythrrean
people in the east of the nome of Heliopolis, in what is known as the 'red country,'
or the 'red mountain.' According to the inscriptions the name of this people
appears in connection with the breeding of horses and the art of horsemanship. In
a historical narrative of the time of Tahtmes III. the Apura are named as horse-
men, or knights (Senen), who mount their horses at the king's command. In
another document of the time of Ramese; III., long after the exodus of the Jews
from Egypt, 2,083 Aperiu are introduced as settlers in Heliopolis with the words,
2 •
1 Bartoloc, tom. i. pp. 69-71. XIV, 13.
THE EGYPTIAN ORIGIN OF THE JEWS. 38 5
'Knights, sons .of the kings, and noble lords (Marina) of the Aper, settled people,
who dwell in this place.' Under Rameses IV. we again meet with Aper 8oo in
number, as inhabitants of foreign origin in the district of Ani, on the western shore
of the Red Sea, in the neighbourhood of the modern Suez. These and similar
data completely exclude all thought of the Hebrews, unless one z's disposed to have
recourse to suppositz'ons and conjectures against the most exp#cit statements of the
Biblz'cal records."- Vol. ii. p. 129· ,
the child was conceived. This was the month of Tammuz in the
Jewish-Aramaic calendar, corresponding roughly to June. In accord-
ance with this allegory of the heavens the Hebrews held that there
were two Messiahs, or the Messiah who had two manifestations. One
was to be born of the tribe of Judah, and a second of the tribe of
Ephraim-that is, on the equinoctial sides of the zodiac as repre-
sented in some planispheres, and also in the signs of the Lion and
the Bull, which were the signs of Judah and Ephraim. Certain
Jewish traditions concerning the Messiah were gathered up in the
fourteenth century by Rabbi Machir in his Avkath Roche!, and
published in Hebrew and Latin by Hulsius,l in which the Messiahship
is based on the physiological and astronomical number and period of
nine months. Three kings are to conspire against the kingdom of
God and His law during nine months. Also in the sixth sign a
king is to rise in Rome and rule over the whole world, and lay waste
and persecute Israel for the space of nine months. And, "at the end
of the nine months shall be revealed Messiah Ben Joseph, whose
name shall be Nehemiah, the son of Ghuziel, with the tribes of
Ephraim, Manasseh, and Benjamin and part of the tribe of Gad." 2
The year began say in Mesore, our June 15th. Isis had then conceived,
with the sun in the sign of Cancer. In three months or so she quickens, .
and Har the elder appears in the sign of the Scales. Six months after
Har the younger is born with the entrance of the sun into Aries.
The coming son or Aman uel was born every year of Virgo first, as
the child fed on l;mtter and honey, and reborn of the gestator I u-sa~as,
in the opposite sign. Thus according to the celestial pictures yet
extant the statement is tantamount to saying, "In less than six or at
the utmost nine months the land that thou abhorrest shall be for-
saken of both her kings." And that is all there ever was in the " Pro-
phecy." It would have had the same meaning if the writer had said
the child was to be born of nine virgins, as Heimdal of the Norse
myUwlogy was called the son of nine virgins, the nine who became
the muses of Greece, and warmed the cauldron of Keridwen with
their inspiring breath. Nine breathers and three water-sirens repre-
sented the twelve months of the year.
The two women called the wives of Jacob, " which two did build
the house of Israel," are identified with the Virgo and gestator of the
zodiac, when it is said allusively to Ruth, "Do thou worthily in
Ephratah and proclaim,thy name in Bethlehem." 3 The prayer i~
May she breed and bring forth; may she conceive like Isis (Virgo),
and bring to birth like Nephthys; only the typical two divine sisters
cited are Leah and Rachel (the mother of Joseph), and the two places
are rendered according to the Hebrew. Bethlehem, the house of bread,
1 Theologia Judaica Pars Frima de. Messia, Bredre, 1653; Bartoloc, Bib. Rab.
tom. iv. p. 28.
2 Avkath Rockel, Hulsius, p 35· 3 Ruth iv. 1 I.
THE EGYPTIAN ORIGIN OF THE jEWS. 391
represents the house of Virgo who carries the corn, and Ephratah was
the place where the Messiah son, the seed, was brought forth annually
for ever, he who was to be the "PEACE," i.e. the Iu-em-hept. 1
Egyptian may throw light on the Hebrew ilO~V (Galmah), rendered a
virgin, as applied to the pregnant and bearing mother of Isaiah vii.
14. Kar represents Gal as the round, circle, or course; Kar also
means to have, bear, carry; MEH signifies to be full, complete,
fulfilled. The course fulfilled by the Galmah may be completed in
puberty, by the marriageable maiden, or in the_ period of gestation.
In the present instance the fulfiller of the course as the gestator is the
Galmah, the MEHT-den or Madchen. 2
The commentators have been, and still are, entirely ignorant of the
astronomical christology and the fundamental nature of the sacred
writings. The "prophecy " of Abram is just as surely astronomical,
although not so easily explained. For this reason. We find the same
date in the Apocrypha, 3 "Behold the time shall come when these tokens
which I have told thee shall come to pass, and the Bride shall appear,
and she, coming forth, shall be seen that now is withdrawn from the
earth." For" My son Jesus shall be revealed with those that be with
him, and they that remain shall rejoice within 400 years. After the~e
years shall my son Christ die, and all men shall have life, and the
world shall be turned into the old silence seven days, like as in the
former judgments." This refers to a period of time apparently
repeated every 400 years. "And after seven days the world that yet
awaketh not shall be raised up, and the earth shall restore those that are
asleep in her," and there is to be a judgment as at the end of former
cycles. The seven days had the same meaning as those in the story
told by Lucian, 4 who relates that at the Temple of Hierapolis a
man ascended one of the phalli (pillars) twice a year, and remained
on the top of it watching and sleepless during seven days, as
"some suppose" to keep in remembrance the Deluge of Deuca-
lion, or the ending of a period which was thus symbolized. All
such customs belong4'to the early mode of memorizing the reck-
onings of time and period. The time-cycle is shown by the " four .
beasts" of Esdras,5 "whom I made to reign in my world that the
end of their times might come through them." Also, these four
belong to the four corners of the lion, scorpion, w:tterer, and bull, and
therefore are, according to the present interpretation, the same as the
four kings whom Abram overthrows and supersedes ; they also
correspond to the four generations of the 400 years. There is a
period of 400 years assigned to Osiris in the lists, and one of sao
years to Seb. We cannot but suspect that the former period is
related to the Sun-and-Sirius reckoning, and to the Iusu, or Jesus of
the Apocrypha, as a form of Serapis.
1 Micah, v. 5· 2 See
5 .•
vol. i. p. 396. a 2 Esdras, vii.
4 De Dea Syria. 11. II, 39·
392 A BooK oF THE BEGINNINGs.
Can the Bride refer to Sothis-Isis? The star Sothis was called t]Je
"Lady of the Beginning." She gave birth to the new year, and was a
celestial type of commencement. The Bride is to appear again that
now is withdrawn from the earth, and she coming forth shall be seen
at the same time that Jesus, the coming Son, is to be revealed. The
prophecy of the Apocrypha is certainly based on circle-craft, and
contains the parable of a period of 400 years. The prophecy of
400 years belongs to the Apocrypha, i.e. the secret writings in which
the chronology related to the heavenly bodies in Khebt, and not to
the Jews in Egypt.
It is different with the period of 430 years. This we are able
to utilize by aid of the "Tablet of 400 ·years," discovered in
the ruins of ancient Tanis, i.e. Pa-Rameses, which had been the
more ancient Tanis or San, the Hebrew Zoan, and was rebuilt
or resuscitated by Rameses II. " Marvellous things did he in
the sight of their fathers in the land of Egypt, the field of
Zoan." 1 The Zoan here mentioned is no doubt the Egyptian
San, the place of the Tablet of 400 years, only the writer has asso-
ciated the topographical name with the mythical legends of the
fathers and the parables of the astronomical allegory, and the "dark
sayings of old " which the fathers had told them, that they should
make these marvels known from generation to generation. The
tablet belongs to the reign of Rameses II., and the king is represented
making an offering to the god Sut. The inscription runs thus: "A
gift of adoration to thy person, oh Sut, son of Nut, give thou a long
time in thy service to the Prince Nomarch, royal scribe of the horses,
superintendent of the fortress Taru." The dedicator is a prince, gover-
nor of the Nome and the superintendent of the fortress of Rameses,
within which the Hebrews are described as labouring when they built
treasure cities at Pithom and Rameses. It relates that Rameses
ordered a large tablet of stone to be made in the great name of his
fathers for the sake of setting up the name of the father of his
fathers, Seti I., called Ra-men-rna. Seti is named as the worshipper
of Sut, and the monument is erected in the great name of Sut; the
scene represents an offering to the god Sut in his human form
wearing the hut, or white crown, and holding the Ankh and Uas
symbols. Rameses is represented "giving wine to his beloved that
he may make him a giver of life." 2 ·
'·
A BooK oF THE
0
BEGINNINGS.
•
Exodus. It was a long period of suffering for those who had been
suppressed and enslaved in mines and quarries, and compelled to do
all kinds of labour enforced by the whips of the taskmasters. The
Jews belonged to that ·suffering and enslaved people on account of
their religion, independently of race. They speak in their name
because they were of them. The bondage dates itself from the time
of the last of the Hekshus or Shepherd Kings until that of the
.. Exode, in the time of Seti-Nekht, which may have been, for anything
known to the contrary, exactly a period of 430 years.
"Now there arose up a new king over Egypt, who knew not Joseph;
and he said unto his people, Behold the children of the people of
Israel are more and mightier than we. Come on, let us deal wisely
with them, lest they multiply, and it come to pass that when there
falleth out any war they join also unto our enemies and fight against
us, and get them up out of the land. Therefore they did set over
them taskmasters to afflict them with their burdens. And they built
for Pharaoh treasure cities, Pithom and Rameses." 1 This description
of the Jews holding the balance of power in Egypt is true to the
monuments, only the "Jews" must be understood in the religious
acceptation of the name. The children of Israel were the sons of
El, AI, Ar or Har, who is the Son, and Elyon the Highest answers
to the first Har or El, who was Sut.
The story of Joseph and the wife of Potiphar is mythological. It
is the same that is found in the endeavour of Ishtar to seduce the
solar god Izdubar, who repels her advances when she says "Salute
me, for I would marry thee." Various versions are extant. One of
the most striking may be found in Lucian's account of the Syrian
goddess. In this Combabus (Joseph) is beloved by his master's wife;
and knowing that he is to be left in charge over her during the
master's absence, he cuts off a certain part of his body, and delivers
it over to the king in a sealed box as a precious .treasure to be kept
until the monarch returns. The same solicitation occurs as in the.
case of Potiphar's wife ; the young man, like Joseph, is proof against
the lady's passion, She turns on him, and denounces him to her
husband. Then the box is opened, and the innocence of Combabus
established. The story relates primarily to the lu-sif; or child of both
sexes. " I am a woman," says Bata, "even as thou art," speaking as
the infertile one, in the Egyptian "Tale of the Two Brothers." This
tale contains- a form of the mythos reduced to a romance, in which
the youl').ger brother performs the same act as Combabus, and cuts off
his genitals and throws them into the water. It contains the same
scene between the temptress and the youth as the Hebrew story; and
the foiled lady also becomes the false informer ; as does Potiphar's
wife. The Egyptian papyrus containing the tale, now in the British
Museum, was written by the scribe Anna, master of the rolls, and was
1 Ex. i. 8-11.
THE EGYPTIAN ORIGIN OF THE jEWS. 401
"A considerable number of native kings m1Jst have reigned between the last
king of the twelfth dynasty and the beginning of the foreign invasion. There
are numerous inscriptions which prove that sovereigns powerful in the north of
Egypt had extended their dominion to the heart of Nubia. The monuments of
Thebes, Southern Egypt, and Nubia might be consistent with the hypothesis of a
Hekshus kingdom in the north ; but the presence of equally important monuments
of the Sebekhepts at Bubastis and Tanis, kings whose names occupy an important
place in the chamber of Karnak, would alone be sufficient to overthrow this
hypothesis. There is in the Louvre a magnificent colossal statue in real granite
of Sebekhept III., with reference to which M. de Rouge says, 'A single statue of
this excellence and of such a material shows clearly that the king who had it
executed for the decoration of his temples or palaces had not yet suffered from
the invasion of the Shepherds. It is evident that under his reign Egypt was still a
great power, peacefully cultivating the Arts.'" 1
Yet it was the reign of Typhon, as proved by the worship of Sebek,
the ancient God of Darkness, who had escaped from the battle with.
Horus in the shape of a crocodile. My own reading of the facts is
that at the beginning of the 13th dynasty only a religious revolution had
occurred through Queen Sebek-nefer-Ra, who delighted to assume the
character of the Divine Genitrix as mother of the son, i.e. the Virgin·
Mother, who alone produced the son from herself without the initial
fatherhood; a r&le that was tempting to a woman who reigned alone.
She was the continuer of Sebek as Ra. The Sebekhepts were no
1 Renouf, Ht'bbert Lectures, pp. 44, 45; see also Birch, Ht'story of E,zypt, p. 74.
THE EGYPTIAN ORIGIN OF THE 1EWS.
doubt native kings, and some of them were treated as such. But
when Seti the first, the devoted to Sut, singles out seven of them
for special recqgnition or reverence, this act tends to show they also
were worshippers of Sut-Typhon in the solar form of Sebek-Ra and
his mother. Also the Hekshus king Apophis so far claimed a
kinship in religion, if not in race, by having his own name engraved
in hieroglyphics on the right shoulder of the colossal statue of
· Semenkhara-Mermesh, the 18th king of the 13th dynasty according ·
to the royal Turin Papyrus. 1 This was more like laying a hand on
that monarch's shoulder in token of friendship, than the act of an
overthrower and destroyer.
But, with the restoration of Sut-Typhon under native kings, the
"invasion" and the strife had more or less begun. For the etetnal
conflict between Sut-Typhon and Osiris was being fought out con-
tinually on earth before it was transferred to the scenery of the
heavens in the later rendering of the mythos, and Lower Egypt was
the particular battle-field.
Sut had once been in possession of the whole land of Khentu in
the south and Kheptu in the north ; his star ruled in the one, his
mother's in the· other, and they were the Biune All, in the beginning
with the goddess of the seven stars and her son the Dog. Then
other gods were evolved, Shu anrl Taht, Ptah and Osiris and Amen·
Ra, and these began to chase Sut-Typhon from the land of their
birth,-the driving out of Sut-Typhon being one of the prime causes
of the colonization of the world. By degrees the Typhonians were
crowded down to the northern extremities of Egypt, where the mixing
of race with their co-religionists of Syria and other lands led them to
look at times for help from their fellow· worshippers of the most ancient
gods. At length the Hekshus, Aamu, Menat, Aati, are limited to a
Nome or two, so far as they are visibly congregated together; and
at last the main body of them is confined to Avaris, where we find
them under the ruler Apehpeh, called the last of the Hekshus kings.
"It came to pass," says the scribe, Pentaur, "when the land of Egypt was held by
the impure (The Aati or Aamu) there was no lord-king (i.e. of the whole of Egypt);
in the day, namely, when king Ra-skenen (Sekennenra) was ruler of the land of
the south, the impure holding the district of Aamu (or of Sut-Ra), their chief
(Uhi) King Apepi was in the palace of Uar (Av?Iis). The whole land paid
homage to him with their manufactures in abundance, as well as with all the
precious things of the inhabitants of the north. Now king Apepi set up Sutekh
for his lord ; he worshipped no other god in the whole land . . . built him a
temple of durable workmanship. It came to pass that while he rose up (to cele-
brate) a day of dedicating . . . . a temple to Sutekh, the prince (of the south}
prepared to build a temple to the sun over against it (query, in rivalry with it?).
Then it came to pass that king Apepi desired to . . . king Ra-skenen . . .
the prince of the south. It came to pass a long time after this . . .
Four lines obliterated.
. . • with him in case of his not consenting (to worship) all the gods which
are in the whole land, (and to honour) Amen-Ra, king of the gods. It came to
pass, many days after these things, that king Apepi sent a message to the prince
1 Pl. 7, scutcheon n6, Histoire d'Egypte, Brugsch.
D D 2
A BooK oF TIIE BEGINNINGS.
of the south. The messenger (being gone ?) he called his wise men together to
inform them. Then the messenger of king Apepi (journeyed) to the chief of the
south; (when he was arrived) he stood in the presence of the chief of the south,
who said to him this saying, viz. to the messenger of king Apepi, 'What message
dost thou bring to the south country? For what cause hast thou set out on this
expedition?' Then the messenger answered him, ' King Apepi sends to thee,
saying he i-s about to go to the fountain of the castle, which is in the region of the
·south, seeing that . . . has commissioned me to search day and night ! ' . .
The chief of the south replied to him, that be would do nothing hostile to him.
The fact was he did not know bow to send back (refuse?) . . . the messenger
of king Apepi. (Then the prince of the south) said to him, ' Behold thy lord,
promised to ' • , .
Four lines obliterated.
Then the chief of the south cailed together the princes and great men, likewise
all the officers and heads of . . . and be told them all the history of the
wo:J:ds of the message sentto him by king Apepi, before them (or according to
order). Then they cried with one voice, in anger, they did not wish to return a
good answer, but a hostile one. King Apepi sent to " 1 •
The people shut up in Avaris, who are called Aati or Aamu, are
Typhonians first and foremost, whether invaders or not. The
city of Avaris, says Manetho, was Typho's city, in accordance with
the ancimt theology. It has been discovered by M. de Rouge that
Avaris, the residence of the last Hekshus king, was depicted as the
house of the leg, written phonetically Hat (house), Uar (the leg).
And the house of the leg is identical with the house of Typhon, when
the imagery is interpreted.
The house of the leg is good Egyptian for the leg or thigh con-
stellation, that is Ursa Major or Typhon. The leg or hinder thigh,
the Khepsh, denoted the north as the emaning uterus of creation.
The city of Avaris in the north of Egypt, as house of the leg, repre-
sented the place of birth in the planisphere ; and it was in the N orne
of Sut. Typhon was reported to be concealed in the Bog of Serbonis,
at the northernmost limit of the land. 2 Avaris is said to have been
built by Saites or Sut.
In the religious revolt described by Pentaur, Ra-Apepi was king in
Avaris, and· ruled over the whole north of Egypt. It was in the
time of Ra-Skenen who was the ruler in the south. We learn from
the "Inscription of Aahmes," a captain-general of marines, that he
was present at the -taking of Avaris. He says, "We laid siege to
Avaris," "we fought upon the .canal of Patetku of Avaris." "We
took Avaris." 3 ·
After the reign of Ra-Apepi in Avaris, and the driving out
of the Hekshus for the time being, another rush was made from
the south, and the Pests once more profaned the Ammonian gods
with their hated presence. It is the same complaint as that of
Pentaur, but refers to a later onset. Aahmes the captain served under
Aahmes the first king of the I 8th dynasty. In the religious sense
Aahmes the Pharaoh was a king who knew not Joseph, and the
1 Pap. Saltier, I. Slightly altered from Goodwin's version.
2 Herod. iii. 5· 3 Records of the Past, vol. vi. p. vii. lines 7, 8, 12, 13.
THE EGYPTIAN ORIGIN 01<' THE JEWS. 405
eighteenth dynasty arose as. the oppone11t and conqueror of the
worshippers of Sutekh, or Sut the child, the Typhonian Iusif.
Aahmes married l;l.n .tEthiope woman, apparently the daughter of some
royal house, possibly in relation to the war, in which he drove back
the" Pests ofthe south." Through this queen Aahmes-NefertaJ:;i l the
black race mounted the Egyptian throne.
The hlack blood appears t_o have wrought in favour of the·
Typhonian religion; Sut was the god of the Nahsi, and the Aten·
sun was especially worshipped by the ...Ethiopians. It breaks out
in the person of Amenhept Ill., whose mother was a black, and
whose features· show the .tEthiopic type. The mo~arch intropuced·
afresh the Aten disk of the sun, designated· the Aten-Nefer, or
youthful solar god. This, when rightly understood, was no new
thing in Egypt. Among the servants of Sebek, in the thirteenth
dynasty, there is a king AIU, whose throne-name is MER-NEFER-RA, 2
the lover of the young sun-god, who was the lamb of the Sebekhepts
and the solar child of the Typhonian mother. He also was assimi-
lated to the god as the son, the" Iu," who comes, and. is the coming·
one for ever.
Among the kings, in the Chamber of Karnak, who are later than
the thirteenth dynasty, and earlier than the eighteenth; there is one
styled "NER-ATEN-NU-RA." 3 He too was lord of the Aten
likeness of the sun, long before the time of .the so-called disk-
worshippers. The Aten sun, as mere disk, will tell us nothing without
the doctrine of the cult. As the sun of the horizon, it is identical
with Har-Makhu, a title given also to the orthodox gods. But the
Aten disk was the emblem of the divine son, who was solely the seed
of the woman ; and the Pharaoh assimilated to this type was a
representative of the Har-sun, the sonship of the divine genitrix,
and not of the fatherhoc;>d; he imaged. the unbegotten son of the
mother. the son of the woman who is the Messiah in the Book of
Enoch.4
Amenhept III. is known to have married a woman who was
evidently foreign, as she is painted of a fair colour, with pink-tinted
flesh-the complexion given on the monuments to what are termed
the Japhetic races, as opposed to dusky Ham. It is recorded on
the Scarabcei that her father's name was IUAA and her mother's
Tuaa. This lady, whose name was TAIU, appears to have had a
marked influence on the course of religion and politics in Egypt.
Some Scarabrei, says Dr. Birch, dated in the eleventh year of this
reign, 'foreshadow the religious revolution that was impending. On
the first of the month Athyr, the king had finished a large lake or
basin, about 5,000 feet in length, and 1,000 feet in breadth, English
1 Brugsch, Histoire, pl. xi. scutcheons 237, 238.
2 Ibid. pl. 7, scutcheon 135·
3 Ibid. scutcheon 216, pl. 10. 4 Ch. lxi. 9·
A BooK OF THE BEGINNINGs.
this a divine name has been changed. It was a name conj<;>ined with
Ra ; for the Ra was left on the polished stone, as it was first written.
We now know that the missing name· must have been A ten, and with
the substitution of m for t it was, turned into Amen.
As it is usual to conclude that a woman was at the ".bottom· of it ._
all," so in this instance it is surmised that Mut-em-Ua was a cause
of the religious revolt under the Amenhepts IlL and IV. The Aten
disk, the especial symbol of the }Ethiopians, is a type of the same
divinity as the Syrian and Hebrew Adon. It is a remarkable meeting-
point of cross ways this, where stands the King Amenophis III.
-of the dusky race, with his black mother on the one side and his fair
wife on the other, both devout worshippers of Aten-Ra, on the
Typhonian line of descent. ·
Amenhept, like Tahtmes, had, in the language of the inscription,
"washed his heart," as the Zulus speak of " washing their spears,"
and carried his conquests to the land of Naharain. He was a
mighty warrior and hunter. The memorial Scarabrei tell us that,
on his hunting expedition in the land of N aharain, he had speared
I 10 lions with his own hand. At the temple of Soleb he is pro-
claimed conqueror of Naharina or Mesopotamia, Singara, Pattana
or Padan-Aram, and Assur or Assyria. Now a king's daughter,
preciously adorned, was a portion of the tribute paid by the king of
the Rutennu to Tahtmes III., in the year 32 of his reign; and
my conjecture is that the fair wife of Amenhept was a portion of his
Mesopotamian conquests. The great empire of the Khita lay in
the vast plain of Mesopotamia, or Naharain of the double river.
The inscriptions often refer to the land of Naharain, in the neighbour-
hood of the upper Rutennu. This is the Aram-Naharaim, Aram of
the two rivers mentioned in the Hebrew writings-the land of the
two streams, or double-stream land, that lay between the river Tigris
and Euphrates.
Of all the peoples known to the past and named on the monuments,
the Egyptians acknowledge the Khita as the noblest, and rank them
almost as their peers. They are the "great people," and their land
is the "great country." They are the Hittites of the Hebrew
Scriptures; their origin is one of the unsolved. problems of history.
But long ages before the rise of Babylon and Nineveh the ancient
Khita ruled in the most northern parts of the Syrian land, and their
empire extends to a remote antiquity. The object of citing this is to
suggest that the Aramean element in the Hebrew writings connected
with the story of Abraham may be the result of the marriage of
Amenhept with a daughter of the double-stream land of N aharain
or Mesopotamia, who would thus be a " HITTITE." The name of
the queen's father, recorded on the Scarabrei, was IUAA, and the
name of her mother TIUAA, the feminine form of the same. Iuaa
is evidently derived from the god lu, the coming one, and as AA
A BooK OF THE BEGINNINGs.
monuments that agrees with the Hebrew story, this is the king, and
Aiu is the man who was elevated to a seat at his side.
The account in Genesis 1 says Joseph was made an Adon over
Egypt; so it is said of Har-em-Hebi. He was "an Adon of the
whole land for the duration of many years;" he was called to be
"the great lord in the king's house,'' In the Egyptian collection at
Leyden there is a monument on which he appears in the character of
first official of the court. Lastly, the Pharaoh being so pleased with
him, he rose to the position of " heir of the throne of the whole land,"
and wore the royal crown of Egypt as the Horus of Manetho. A
similar description might be given of the elevation of Aiu by Khu-
en-Aten, as he was not of the blood-royal, and the king had no sons.
The Hebrew writer relates that Pharaoh called Joseph, and said,
"See, I have set thee over all the land of Egypt. And he made him
to ride in the second chariot which he had." This is perfectly con-
sistent with the Repa-ship. " And they cried before him, Abrech,
and he made him (ruler) ove(all the land of Egypt." In this passage
the meaning has been missed, and " ruler" has had to be inserted to
make the sense. But if the word "Abrech " be Egyptian, that would
proclaim the ruler. Rek (Eg.) means to rule ; it is the older form of
the name of Ra. " Ab" signifies the pure, pure one, the priest, the
holy father. Ab-rek denotes the priest-ruler, literally his royal rever-
ence. " And he made him Abrech over all the land of Egypt " is
'the restored sense of the passage, and thus it would mean he made
him the priest-ruler, or the priest as ruler over the land. Aiu is the
,;.V holy father who was made an Adon, and who is the priest-king,
\ J ,l the only Ab-rek or N uter-ta on all the known monuments who
f' { ry .became a Pharaoh in Egypt.
J
1 ~!
}.l" The queen of Khu-en-Aten, Nefer-tai-ta-Aten-Ra, 2 had a sister,
who appears on the monuments as Netem-Mut, supposed by
l {/ Brugsch Bey to have been the wife of Tut-ankh-Amen first, and
~)iJJ' Har-em-Hebi afterwards. 3 But the fresh fact supplied by the
V statement respecting Aiu and his two sons, Horus and Rameses,
suggests a new reading. On the statue of Turin, Netem-Mut
or Mut-netem appears as a queen-mother beside Har-em-Hebi, as if
he were her son. She places her left. hand on the shoulder of the
king. The inscription has been taken to celebrate a marriage between
Mut and Horus, as it says, "Then was Amen-Ra moved with joy,
and he beheld (the king's daughter) and wished to unite her with
himsel£ And, behold, he brought her to this prince, the crown
prince, Har-em-Hebi; and all the divinities of the chamber of fire
were full of ecstasy at his coronation." There is no word of a
marriage of Netem-Mut with Har-erri-Hebi. The joining with
Amen in the divine marriage only denotes the change in religion
1 xlv. 9· 2 Brugsch, Histot"re, pl. 12, Scutch. 256.
3 Brug. v. i. 456.
THE EGYPTIAN ORIGIN OF THE JEWS. 4I I
from the disk-worship, as in the case of Ankh-nes-pa-Aten, who
became Ankh-nes-Amen.
First she was considered to be the daughter of Horus, by Cham-
pollion and other writers; next his wife, by Lepsius and Brugsch
Bey. Dr. Birch, unsatisfied, asks, "Was she the wife of the monarch,
the divine father AIU, and a daughter of one of the heretical kings or
usurpers?" 1 That is what the latest discovery points to. If Aiu be
the Ha-Aiu, who was father of Horus and Rameses, then it is
almost certain that Netem-Mut was the second wife of Aiu, and the
mother or step-mother of Horus and Rameses I.
Here the Hebrew version may contain a fact. The name of Joseph's
wife, we are told, was Asenath. As (Eg.) means great, to be at rest,
reposing. As-Neit is the great or reposing, i.e. enceinte, Neit-Neith as
gestator. This is the character of Netem-Mut. Her name, written
with the seed-pod, shows she represents the goddess as gestator-the
bearing mother. The determinative of As, repose, is the knot borne
by the brooding mother, Taurt (Thoueris).
Now in the legend preserved by Plutarch, most likely from Manetho,
we are told that Thoueris (Taurt) was formerly attached to Typhon
as his own concubine ; but it was reported that as great numbers
deserted daily and went over to Horus, Thoueris deserted also. This
lady, according to other accounts, was called Aso. By that name she
appears as aiding and abetting the conspiracy of Typhon against
Osiris. Here she is called a certain queen of lEthiopia, whose name
was Aso. 2
In Plutarch's narrative we also find Horus impeached by Typhon
for being a bastard, but Hermes became his advocate, and Horus
was judged legitimate by all the gods. Either there is historic
matter mingled with this report, or else Horus and Netem-Mut of
the Turin Inscription are assimilated to the two characters of Aso and
Horus in their desertion of Typhon. The inscription derives Horus
from the belly of Teb-em-Shef, as if he were of Typhonian origin;
but he "made a divine shape in it."
The inscription states that on the day the god made.kis peace offer-
ings he brought them to that chief, the heir-apparent, dwelling in the
two lands, Har-em-hebi; he went to the royal palace, he placed him
before him, at the home of his "great daughter." 3 That is the
daughter of the divinity who it is conjectured was the mother of
Har-em-hebi and widow of Aiu, and who had fulfilled the part of Aso,
and followed Horus in the change of religion from the worship of
Aten to that of Amen-Ra.
Har-em-hebi appears in three different monuments in the British
Museum, each belonging to the time when he was Repa, or chosen
1 Biblz'cal Arclueology, vol. iii. pl. 2, p. 491. 2 Of Isis and Osiris.
a The word used is.,~ SHEPS," a variant of "As," the Great, in the maternal
sense, as in Asenath.
412 A BooK OF THE BEGINNINGS.
'·
,<
There are at least three different exodes. One after the fall of
Avaris, when the conquered Hekshus "departed from Egypt with all
their families and effects, in number not less than 240,000, and bent
their way through the desert towards Syria." These are said to have
built a city, and named it Jerusalem. 1 Another expulsion occurred
under Horus or Bocchoris; and a third in the time of Suti-Nekht.
This is the particular Exodus of the Yews associated with the name
of Moses. The Hebrews, says the record, "built for Pharaoh treasure
cities (Miskanoth), Pithom and Rameses." 2 Meskhenat is an
Egyptian name for a temple, a sacred place, from the Meskhen or
cradle of new birth. It is noticeable that in the "Annals of Rameses
III." the Pharaoh speaks of all he has done in honour of the gods,
especially the god Tum, and enumerates the presents he has con-
veyed as "tributes given to thy splendid treasury in Pa-Tum " or 3
Pithom. Rameses, as before said, was the ancient Tanis, the Hebrew
Zoan, Targumic OJ~, where remains of the Hekshus 4 have been
found, including the tablet of 400 years. 5 Its restoration was begun
by Rameses. The building of Rameses was continued under
Men-Ptah, his thirteenth son, the Pharaoh of the Jewish Exodus,
as generally supposed by Egyptologists. This Men-Ptah was
followed by his son Seti II., also called Men-Ptah or MER-EN-PTAH,
and it was in the time of Men-Ptah, the father of Sethos (Seti-
Rameses), that the circumstances occurred which led to the latest of
these exodes-the one under Moses.
Manetho, as quoted by Josephus, recognizes two Men-Ptahs or
Amenophises, though they are not both described as Pharaohs. He
says, "This king. (Amenophis) was desirous of beholding the gods,
as Horus, one of his predecessors in the kingdom, had desired to do
before him; and he communicated his wish to a priest of the same.
n~me with himself, Amenophis, the son of Papis, who seemed to par-
take of the divine nature, both in his· wisdom and knowledge of
futurity ; and Amenophis returned him for answer, that it was in his
power to behold the gods if he would clear the whole country of the
lepers and other impure people that abounded in it." Here it may be
observed that in the Egyptian the LEPERS and IMPURE are the Aati
and the Aamu. We know from their own accounts that the Jews
were eaten up with leprosy, and may see in that fact good ethnic evid-
ence for their being of the ancient African stock. But these terms of
the Aati and the impure are by no means limited to the disease of
1 Manetho, ApudJosephus.
2 Ex. i. I I. 3 Great Harris Papyrus, plates, z6, 27.
a
4 Mariette, L_ettre M. le Vicomte de Rouge, sur les Fouilles de Tanis, p. I6.
5 A friend, to whom I am greatly indeq~ed for assistance in proof-reading and
other matters, remarks on this-" Not so identified by recent writers. One
argument against it-tlle Exodus would then include crossing one branch of the
Nile, and no such passage is mentioned.'' What Exodus? This is a good typical
example of the way in which the mythical Exodus makes everything wrong.
everywhere.
A BooK oF THE BEGINNINGs.
leprosy. The Aati were the moral lepers, the accursed as Typhonian
heretics, the practisers of dark rites, which the Egyptians associated
with the origin of leprosy and other diseases. -
""Well pleased with this information, the king gathered together out of Egypt
all that laboured under any defect in body, to the number of So,ooo, and sent them
to the quarries which are on the eastern side -of the Nile, that they might work in
the!ll, and be separated from the rest. of the Egyptians.! There were among them
some learned priests, who were affected with leprosy ; and Amenophis, the wise
man and prophet, fearful lest, the vengeance of the gods should fall both ·on him-
self and on· the king if it should appear that violence had been offered them,
added this also, in a prophetic spirit, that certain people would come to the a_ssistance
of these unclean persons and subdue Egypt, and hold possession of it for thirteen
years. .These tidings, however, he dared not communicate to the king, but left in
writing an account of what should come to pass, and then destroyed himself; at
which the king was fearfully distressed.
"·When thoserwbo bad been sent to work in the quarries bad continued for
some time in that miserable state, the king waspetitioned to set apart for their
habitation and protection the city of Avaris, which had been left vacant by the
shepherds, and he granted them their desire.
"Now this city, according to the ancient theology, was Typho's city. ·But when
they had taken possession of the city, and found it well adapted for a revolt, they
appointed for themselves a ruler from among the priests ef Heliopolis (On), one
whose name was Osarsiph, and they bound themselve~ by .oath that they would be
obedient to him in all. things. Osarsiph then in the first place enacted this law-
that they should neither worship the gods, nor abstain from any of those sacred
animals which the Egyptians held in veneration, but sacrifice and slay them .all;
and- that ,they should connect themselves with none but such as were of that
confederacy. .
"When he had made such laws as these, and-many others of a tendency direQtly
in opposition to the customs of the Egyptians, he gave orders that they. should employ
the multitude in rebuilding the walls about the city, and hold themselves in readi-
ness for war with Amenophis the king. He then took into his counsels some
others of the priests and polluted persons, sent ambassadors to the city called
Jerusalem, to the shepherds who had been expelled by Tahtmosi-s ; and he
informed them of the position of his affair$, and requested them to come up
unanimously to his assistance in this war against Egypt. He also promised, in
the first place, to reinstate them in their ancient city and country, Avaris, and
provide a plentiful maintenance for their host, and fight for them as occasion
might require ; and assured them that he would easily reduce the country under
their dominion. The shepherds recewed the -message with the greatest joy, and
quiGkly mustered, to the number of 200,ooo men, and came up to Avaris. Now
Amenopbis, the king of Egypt, when he was informed of their invasion, was in great
consternation, remembering the prophecy of Amenophis, the son of Papis. And
be assembled the armies of the Egyptians.; and having consulted with the leaders, ·
he commanded the sacred animals to be brought to him, especially those which
were held in more particular veneration in the temples ; and he forthwith charged
the priests to conceaLthe images of their gods with the utmost care. Moreover,
he placed his son Sethos, who was also called Rameses from his father Rampses,
being then but five years old, under the protection of a faithful adherent, and
marched with the rest of the Egyptians, being 300,000 warriors, against the enemy,
who advanced to meet him ; but he did not attack them, thinking it would be to
wage war against the gods, but returned, and came again to Memphis, where he
took Apis and other sacred animals he had sent for, and returned immediately
into JEthiopia, together with all his army and all the multitude of the Egyptians ;
for the king of JEthiopia was under obligations to him. He was therefore kindly
received by the king, who took care of all the multitude that was with him, while
the country supplied what was necessary for their subsistence. He also allotted to
him cities and villages during his exile, which was to continue from its beginning,
during the predestined thirteen years. Moreover, he pitched a camp for an JEtbio-
pian army upon the borders of Egypt, as a protection to King Amenophis.
" In the meantime, while such was the state of things in JEthiopia, the people of
1 An acknowledgment that they also were Egyptians.
THE .EGYPTIAN ORIGIN OF THE jEWS. 4I7
Jerusalem, who had come down with the unclean of the Egyptians, treated the
inhabitants with such barbarity, that those who witnessed their horrible .wickedness
believed that their joint sway was more execrable than that which the shepherds
had formerly exercised alone. For they not only set fire to the cities and villages, but
committed every kind of sacrilege, and destroyed the images of the gods, and
wasted and fed upon those sacred animals that were worshipped, and having com-
pelled the priests and prophets to kill and sacrifice those animals, they cast them
naked out of the country. · It is said also that the priest who ordained their polity
and laws was born at Heliopolis, and his name was Osarsiph, from Osiris, the god
of Heliopolis ; but when he went over to these people his name was changed, and
he was called Moyses." 1
The time· was that of Seti-Men-Ptah, when Seti-Nekht-Mer-Amen
was but five years old. Seti was himself the "devoted to Sut," and
probably Typhon ian at heart, which . may account for his cowardly
conduct; he would not wage war against his own gods to save his
own country, which shows the virus of the genuine theological bite.
Now it is recorded in the Annals of the Rameses who followed
Seti-Nekht, that at this time there was a great disturbance or re-
volution in Egypt ; for many years there was no master-mind or
hand, and for a time the country belonged to the governors of cities;
one massacring another. To be more particular, the narrative runs:·
"Thus saith the king Ra-user-ma-Mer-Amen; long may he live!
Listen to what I· tell you of my worthy works which I performed
as king of mortals.
"The land of Kami had fallen into confusion ; every one was doing
as he liked ; they had no superior for many years who had supremacy
over the re~t. Other events came afterwards ; distressing years !
"AARSU or ARUSU, a Kharu (was hailed) among them as chie£
"He placed the whole country in subjection under him. He as-
sembled his companions. Then were abused the things done to the
gods as (if) for men. No offerings were made in the interior of the
temples. The gods were overthrown; they lay upon the ground.
He did according to his wish and plan." 2
The writer then describes the overthrow of ARUSU and his con-
federates by the king Seti-Nekht, who was like the war-god Sut in his
wrath. He adjusted the whole land, which had been in insurrection.
He slaughtered the abominable who were in the land, and purified the
great throne of Egypt. He was the living ruler of both countries.
He took pains to rectify what had been perverted. Each one again
recognized his brother, who had been separated as by a wall. He set
up temples, with divine supplies for offerings to the company of gods,
the Nine, according to the regulations, and sent the last fragments of
the Opposition flying into Palestine. This is the very picture drawn
by Manetho, and painted by another hand. The same confederacy
and revolt are described, and ARUSU and OSARSIPH are one and the
same man. This has been suggested by Dr. Eisenlohr, but he attained
1Rendered by Gill, Notices of the Jews, pp. 9-12.
2Great Harris Papyrus, pl. 75; Biblical Archaology, vol. i. part ii, p. 355;
Records of the Past, vol. viii. pp. 45, 46. .
VOL. II. E E
A BooK oF THE BEGINNINGS.
<• or by divine providence that, in the reign of Rameses III., about 100
years after the death of his ancestor, the great Sesostris, a place is
mentioned in Middle Egypt which bears the name of the great
Jewish legislator?" ''It is called T-EN-MOSHE, the island of Moses,
or the river-bank of Moses. It lay on the eastern side of the river,
near the city of the heretic king Khu-en-Aten. The place still
existed in the time of the Romans ; those who describe Egypt at
that time designate it, with a mistaken apprehension of its true meaning,
as Musae, or Mus~n, as if it had some connection with the Greek Muses."
So grateful are we for the least look of corroboration of anything in
the Hebrew story, and so jealous lest it should ·prove to be mythical !
He does not give the signs, but Ta-en-mes (or mesh) also reads th~
soil (as island or bank) which was the product of the river, agreeing
with the name of the child who was drawn out of the water. Un-
fortunately this' might name any portion of land or soil (Ta) pro-
duced by the river as MESI. There is an island of Mosm;; or MOSHA,
belonging to the British, to the south of the straits of Bab-el-
Mandeb. Still Messu the typical child, the elder Horus, was
Egyptian, and doubtless had his island, localized in the Nile, as
the place where the divine sister watched over her brother, the
water-born. In the case of the child Horus, " His sister took care
of him by dissipating his enemies, repelling (bad) luck, she sends
forth her voice by the virtues of her mouth ; wise of tongue, no
word of hers fails." 1 The child of the waters, found in the little
ark, belongs to mythology in general. It is Hebrew and Egyptian,
Assyrian and Maori, and mythical wherever it may be found. The
ark was represented in Egypt by the boat of papyrus-reed, but its
earlier form was the lotus on which the child - Horus is pour-
trayed as ascending, and kneeling with the finger pointing to his
mouth.
The lotus sprang from the mud, and the child was fabled as
born in the mud of the marshes. The mud, as product of the river,
is· the Mes of Mesr .o_r Mitzr. Messu is the child of this Mes in the
same sense as was the land of Mesr ; and a child or person named
Messu would be the namesake and representative of the child Horus,
born of the waters or the mud of the primordial source, and there- .
fore identical by name with Osarsif and Arsu.
Plutarch mentions this child of the waters, who was said to have
been dropped into the water and drowned. This was he who had
divine honours paid to him at feast and festival as Maneros, the dead
Horus, who was represented by the black doll, the Men image of
death or second life. Others, however, say the boy was named
Palestinus, or Pelusias, and that the city of that name was so called
from him, it having been built by the goddess (Isis).
Pelusium, the'' City of Mud," was, like the child of the river, the
1 Hym1z to Osz'rz's, r4.
E E 2
420 A BooK oF THE BEGINNINGs.
found at San, that in erecting the statue there was a grand deputa-
tion, which included the Repa, or heir-apparent ; the superintendent
of the Nome; the fan-bearer at the king's right hand; the leader of
the foreign legions, and captain of the foreigners ; the constable of
Khetam, together with various priests and scribes-the royal scribe of
the cavalry, the processional priest of Ba-neb-tat (Mendes), the high·
priest of the''god Sut, the officer of Buto, the ruler of the Two Countries,
the superintendent of the priests of.all the gods, Seti, justjfied son of the
prince, and among the rest was the royal scribe-and master of the horse
who was the child of the lady Taa, the singer of the sun, or sun-god,
and his name is " PARA-MESSU," which reads Messu of the temple
(Pa) of Ra, or Messu who was a priest of Ra. His mother was a
priestess and glorifier of the solar divinity, and Messu is named as
belonging to the temple. 1 Para-Messu is a proper name: the AS
image denotes a ruling personage, and he is described as the child of
the lady T AA, who is the priestess of the solar god RA. Para-Messu
is Messu of the house of Ra, and the name shows the ~hild of the
temple, and has the look of the child consecrated or adopted for the
divine service ; therefore he may have been adopted by T AA, and so
called her child. There is nothing in the inscription to clash with
the· Hebrew story of the adopted child. Moreover, it is a most
remarkable thing to characterize the royal scribe and master of the
horse, as the child of T AA, the "singer of the sun." It seems to echo
the story of the adoption, or to be used in some sense which could not
be open to the suspicion of bastardy.
It is now suggested that this Messu, the royal scribe and master of
the horse, may have been the sa!De officer that we find in the Scutcheons
at the end of the nineteenth dynasty, 2 who was a.prince of .tEthiopia
and a royal scribe.
"Prince of .tEthiopia" was a title of the Repa and heir to the throne
of the Pharaoh. This Messu may only have been the governor of
Kush, or he may also have been the Repa as heir-apparent to the
throne adopted by a childless Pharaoh. The prayer of Si-ptah, for
children to inherit the throne, possibly points to his own childlessness.
In that case we see one reason why Messu ascended the throne. Also
it is possible that the priestess TAA, the singer of the sun, may have
become that Ta-seser, the queen of Si-ptah, and co-regent with him,
whose name is found inscribed with his own on a number of monuments;
and yet they do not appear in the hieroglyphic genealogies, nor in
any other contemporary succession. 3
In an inscription at Silsilis, a prayer is offered that their children
may inherit the throne, which phraseology is remarked upon by
Rosellini as strange and altogether un-Pharaon!c.
I Mariette Bey, Revue Archeologique, vol. xi. pl. 4, p. 169; Brugsch Bey, History
of Egypt, vol. ii. p. 95, Eng. Tr.; Birch, Records if tlze Past, vol. iv. p. 35.
2 Lepsius, K@lti'gsbuclz, hf. 36.
3 C sburn, ilfoltUJftelti<ll Egypt, vol. ii. p. 554·
422 A BooK oF THE BEGINNINGS.
1 The vulture-type of maternity, the NARU or NARAU, denotes the family, and
in Maori N GARE is the hard form of the word, meaning family and blood relations.
This form has persisted in the Hebrew ill), which represents the Maori NGARE,
and signifies the young, and to bear, and it appears also in the Albanian NIERI,
Zend NAIRI, for woman, and NARE, in Sanskrit, which supplies a type-word
for the human family in general.
2 Birch, ch. cii. 3 l'vfngic Papyrus, p. 2.
4 Mat. Hicrog. p. 52; Anct. E'g:. plates 54·56.
·A BooK oF THE BEGINNINGs.
Harpocrates. All turns on the sonship here, because the character is
really p~e-paternal. Kebek, the oldest form of Seb, was the son.
This Egyptian war-god is apparently the same as Resp. A Typhonian
form of the sonship was continued in RESP, as is shown by the orna~
ment worn on his head in place of the sacred Asp. Resp is considered
by Egyptologists to be a Syrian deity ; but Syria orzgz'nated nothing;
the types are always traceable to Egypt or the Africa beyond.
He is pourtrayed on a monument in the British Museum standing on
one side of the goddess Ken, the Hebrew Kivan, the naked Venus,
with Khem-Horus on the other. The goddess herself stands on the
back of a lion-leoparded, the type of Mashu or Anhar. Resp has an
emblem on his head, like that on the top of an Anubis-staff. This
identifies him with Sut, and the group contains the typical four, as
in Moses, Hur, Aaron, and Miriam, or, Shu, Har, Sut, and Kivan, or
Hapi (Kafi), Kabhsnuf, Suttef and Amset, the four Rams, the four
genii of the four quarters permanently fixed as the lion, scorpion,
waterer, and bull.
There is an extant monument in the Mayer Collection of Antiquities,
Liverpool, a large stone of libation, which has on it the name and titles
of Amen Messu, his divine style of Ra-men-ma-Setp-en-ra having been
written and erased twice over. On this monument he is celebrated
as a miracle-worker. It is said that the king established both countries,
and that he was GREAT IN MIRACLES AT THEBES j a hint which
proved most suggestive to the Hebrew writers, who followed it out
fully, by identifying Moses with Arsu the god and with Resp.
There is also a Messu mentioned in the Papyrus, Anatasi I. who was
an Egyptian scholar, a Suten or scribe, and a Mohar, who was
employed in affairs of state and war by Rameses II. Dr. Lauth
is inclined to recognize Moses in this man. The objection raised
by M. Pleyte, that the style of this Messu is Ptah-Messu, seems
to me to be of little weight. Seti II. is both a Mer-Amen and a
Mer-n-Ptah. 1 Also, the assumption of the name of Ptah may have
been in relation to Si-ptah, husband of Ta-seser, who was the adopter
of the child Moses, if there be any truth what'ever in the story of his
adoption by a daughter of Ra. Be this as it may, there was a Messu,
as prince of .Ethiopia, a royal scribe, who, if Repa, is visibly on his
way to the throne ; and a Messu did ascend the throne who was for
some time a ruler in Egypt, if not the ruler of Egypt. After his death
the tomb of this Messu was treated as that of a usurper.
The Hebrews call Moses the child of the river; Mu-su is the child
of the water ; Messu the child, the product of the river, and Aru-su is
the river-child. All these can be correlated under one mythological
type. The river of the child is always the Nile. Surely then this
child of the river must be the Egyptian king known to the Greeks by
the name of Nil us?
1 Scutcheon, Egypt's Place, vol. ii. p. 6z8.
THE EGYPTIAN ORIGIN OF THE jEWS. '425
Diccearchus, the historian who wrote the Life of Greece a)ld treated
of Egypt in its remoter times, as may be learned from a fragment in
the Scholiast of Apollonius Rhodius, 1 dates the rule of Nilus as being
2,500 years from Sesonchosis (or Sesortosis), and 436 years· prior to
the first Olympiad. This gives the date of I 2 I 2 B.C. for the time of
Nilus, whose rule was obviously chronicled as a remarkable event, so
remarkable, indeed, as to date an epoch for the Greek historian.
Nilus is identifiable wit~. Arusu and Messu by means of the River,
and the only corresponding name on the monuments·is that of Messu ;
Amen-Messu, the heretic king. The Nile is the Aru, Hebrew Jar.
With the plural article prefixed this is Naiart~ (Nile); with the mascu-
line article it would be Paru,the Phuro of Eratosthenes, who thus
wrote the name of the Nile. With the feminine article, or prefix Tu,
the river-born is Tu-aru, and this is now claimed to be the meaning
of the name of Thuoris given in the list of Manetho as the last
ruler of the Igth dynasty. The S may or may not be merely the
Greek terminal. If Egyptian, the name contains the elements of
Tu-aru-su, the river-child, who was Nilus, Messu, or Arusu, Either
way the river-name is there as it is in Nilus.
From religious affinity the Greeks would take great interest in this
able leader, who rose from the ranks and occupied the throne of the
Pharaohs.
The Lacedcemonians held themselves to be of the same family as
the Caphtorim of Palestine ; hence their surmise that .they were
related to the Jews. "It is found in writing that the Lacedcemonians
and Jews are brethren, and that they are of the stock of Abraham." 2
It is noticeable that the Lacedcemonian king who found this in the
Records and sent the message to the High-Priest Onias, was called
AREUS, the. same name as that of Arsu or Aruas, When we
substitute religion instead of race as our correlating principle we
shall rea~ the past more clearly. The Caphtorim date from Khef
or Khepsh, the hinder-part. Abram was the sun of the hinder part.
The inhabitants of Sais were very friendly to the Athenians, to whom
also they said they were, after a certain manner, allied. 3 This
relationship of the Yonias was expressed by Hesychius, who inti-
mates that his countrymen were Hellenes in respect to certain
wisdom which they possessed. Hellen, the founder of the Greeks,
says Cassiodorus, delivered many excellent things concerning the
alphabet, describing its composition and virtues in an exceedingly
subtle narration, insomuch that the great importance of letters may
be traced to the beginning of things. In this description Hellen
takes the place of the British Ked, the personified Tree of Know.
ledge, whose branches were letters, and Typhon, who was the " Living
Word." Callisthenes and Phanodemus relate that the Athenians were
1 Appendix of Authorities, Bunsen's Egyj;t' s Place, vol. i.
2 I Maccab~es, xii. 21. . · .· 3 P/(1/o ilt-TilnrJ:us.
A BooK oF THE BEGINNINGS.
the fathers of the Saitce. But Theopom pus, on the contrary, affirms that
they were a colony of the Saitce. 1 Eusebius chronicles the tradition
of the arrival of Kadmus with a company of the Saitce, who founded
Athens and Bceotian Thebes. They were of Egypt, but he thought
they came last from Sidon.2
Diodorus relates that the most illustrious and able of the exiles
came into Greece under the conduct of celebrated leaders, of whom
the most renowned were Danaus and Kadmus. But the greater
number went into the country now called Judea, which was in
those times entirely desert. The leader of this colony was Moses
as he is called, a man very remarkable for his wisdom and great
valour. In this- account the Greek and• Hebrew exodes are fused
together, whether mythical or historical. It was the exodus of the
Ionians as Sut-Typhonians, and the theological classification is before
the ethnical. The one exodus which; like the· deluge, was universal,
is entirely mythical, and belongs to the astronomical allegory. But
there were various exodes and expulsions from Egypt, and those of
the Ionians are mixed with those of the Ius or Jews, on account
of the religious and literary origines. The Saitce are the Sut-
Typhonians, the Y onias, Ionians, the worshippers of the mother and
child-the oldest and most universal cult in the world, Sabean at first
under Sut and the genitrix, and afterwards Solar under Helios. Ius,
Ionians, and Hindi Yavanians had one origin in religion, and that
religion, as is here contended, was the oldest cult of Egypt and of
JEthiopia.
Arusu; leader of the revolt, is designated a Kharu, and this
Brugsch Bey identifies as a Phcenician. It is possible, however, that
he was a Carian, and this would constitute another link of connection
between the Hebrews and Greeks, the Ius and Ionians. According
to Herodotus, it was with the aid of the Carians and Ionians that
Psammitichus made himself master of all Egypt. 8 He further says
of them, "All the Carians that are settled in Egypt cut their fore-
heads with knives and thus show themselves to be foreigners." 4 Also
"They show an ancient temple of Jupiter-Carius, at Mylasa, which
the Mysians and Lydians share, as kinsmen to the Carians, for they
say that Lydus and Mysus were brothers to Car. 6 Jupiter-Carius is
the sun in the Akar, like the God exhibited to Moses; the Kar being the
lower, northern, hinder part. Herodotus identifies these Carians with
the Ionians of the camp at Memphis.
The "Proteus" of Herodotus is a form of Nil us. "There is to th:s
day," he says, "an inclosure sacred to him (Proteus) at Memphis, called
the Tyrian camp. In this inclosure of Proteus is a temple which is
called after the foreign Venus; and I conjecture that this is the temple
of Helen, the daughter of Tyndarus, both because I have heard that
t Proclus in Timceus, b. i. 2 Cbron. p. I 4·
3 B. ii. 152, 153· 4 Herod. ii. 61. 5 D. i. IJl.
,., ..
THE EGYPTIAN ORIGIN OF THE jEWS. 42 7
Helen lived with Proteus, and also because it is named from the
foreign Venus, for of all the other temples of Venus none is.
anywhere called by the name of foreign." 1 The historian then intro-.
duces his story of Helen, with which we have no present concern.
The " foreign " Venus is known to us as the naked goddess Ken, the
Hebrew Kivan. "Foreign" is identical with the impure, the naked
goddess. Proteus, the sea··born, the child of the waters, would be an
equivalent name for Arsu or Messu of Egypt. Homer calls Proteus
Egyptian, and Diodorus calls Proteus Nileus, from whom the Nile
took its name; it having previously been Egyptus. It is now
suggested ~hat the Osarsiph of Manetho was the Arusu of the Great
Harris Papyrus and the· Messu of the Scutcheons ; and that he was
the Nileus of Diccearchus, the Proteus of Herodotus, possibly a
Phrenician (Kharu), and probably a Carian.
But if AIU be the Egyptian,original.of an historic Joseph, and Arsu-
Messu of a real Moses, they could not have personally conducted an
exodus, as their place of. sepulture was prepared, and they were both
buried, and had had their grave-chambers violated in the dreary
ravine lying apart in a westward offshoot of the Biban-el-Muluk,
Thebes, where we find in the tombs the very imagery carried out of
Egypt into the Syrian lands. The black god lu was represented
there. The celebration of the Lion-Gods was discovered there. The
inscription concerning the creation by Ra, and the adoption "of
Shu, Sun of Nun, as his chief minister, was found there, in the
cow-chamber of the tomb of Seti I.
Which then of these three exodes was the Jewish Exodus?
Neither, in one sense; each and all of them in the other. First, the
Biblical Exodus is founded on the mythical coming forth from the
Egypt of the astronomical .allegory. This we have to let go alto-
gether, with the legends belonging to it. Then we are for the first
time prepared to face the facts and interpret the monuments which
have never yet been proved untrustworthy. No approach to any
such series of deliberate falsifications of dates as was made by the
early Christian chronologers, to bring the lists of Manetho into
harmony with what they considered to be the divinely revealed data
of " :{{oly Writ," can ever be charged against the Egyptians.
Nor is there the least reason to doubt what the Egyptian writers
have told us on the subject. Hitherto this has been judged by a
Jewish history chiefly drawn from the mythological astronomy. The
monuments can ·know nothing of the Jews in accordance with the
biblical story of their Genesis or Exodus. They can tell us some-
thing of the religious origines, but little or nothing of the ethno-
logical. Egypt knows the ''mixed multitude" of Typhonians,. the
Shus, the Aamu, the Aati, the Aperiu, and other.names of the detested
worshippers of Sut. The great Exodus of Egypt is figured as the
1 B. ii.. I 12.
A BooK oF THE BEGINNINGS.
.I'
·IL.L
the Kamite. They must have been a motley medley from the
first. Their dispersion in the present is but the obverse image of
their mixture compounded in .Egypt, where the marriage of A~en·
hept III., of the .IEthiopic features, with .the fair Queen Taiu,
daughter. of ·Iuaa, was typical of the intermixture of dark and light,
.!Ethiopian and Syrian, that went on .continually between the Sut-
Typhonians-a mixture still further continued in the Syrian land
with the people of the-earlier exodes.
. On the ground that Lu represents the name of Jew, it might be
argued that lUAA was .THE Jew named from the divine lu, the son
who comes ; and that his wife's name of Tuaa, or Tiuaa, denoted the
J ewess IUAA, with the feminine article prefixed. The daughter's
name written 1~ ~ (Taiu) and l" 4~ (Tiiu) 1 may signify the bearer
or the reproducer (Ti) of I u the Sif, who would be the Hebrew
Joseph. This is not to be d~pised as a possible nucleus for a
beginning on a particular line . deriving from Mesopotamia and
the Hittite race. " Thy mother was .a Hittite," and Queen Taiu
is the daughter of Iuaa and Tiuaa, the male and female .Jews. It
would account for the two currents, one from Egypt and one from
Aram, which meet .in the Abramic and Mosaic renderings of the
same original ·mythos. On the religious line of descent the Jews
are as old as Iu (the Ass), the dual son of Typhon, the genitrix
whose type was the star.] oudi, and on the ethnical·line they might
rightly claim to be not only affiliated to the exiles of the later
revolts, the Hekshus and the emigrants during the reign of Isis; not
only to be a branch of the Egyptian vine, for there must be a rootage
beyond the branch that struck deep in the .!Ethiopian and Upper
African soil long before it fructified .in the alluvial land of the Nile;
they might go back and back, .and claim kindred at last with the
black Jews of India who emigr:ated with the original complexion of
the African progenitors of the Egyptians.
The missionary, Dr. Buchanan, records in his Travels in Ind~a, that
he himself found sixty-five different settlements ofBlack Jews in India.!1
These belonged to the earliest ,,Ct( or Kamry. They had gone forth
wearing the colour of Kam, the colour of the black ass-headed Sut,
and therefore of Iu, and kept it; they must have been indefinitely
older than the Pentateuch, and consequently were found to be without
the five books of the Jews. The cloud of mystery that overshadows
their origin is partly due to the darkness of those progenitors whom
the Jews were not proud to acknowledge. With a streak of the lighter
Hittite complexion among them they were Canaanites of the. black
type ages before they entered and were merged with the Syrian
Canaanites who had preceded them in the land.
1 Brugsch, llistoire, pl. 12, scutcheons 248 and 258.
2 Ckn'stime Res. 226, ed. 1819.
THE EGYPTIAN ORIGIN OF THE jEWS. 433
Tacitus, in speaking of the Jews, calls' them lETHIOPUM PROLEM, 1
and the well-known lines of Chrerilus-a contemporary of Herodotus
-describe the Solymi in almost lEthiope colours. It is this im~
mense past as Egyptians and lEthiopians which accounts for their
persistency of type, and also for that fearful state of leprosy which
was a bequest of the African blood.
As a race-name, the Apru ·or Hebrew agrees with that of the
Danakil, who call themselves the Apru or Afru, a still earlier form of
the word. The Danakil are a different people to the Dongolawy,
who are Nubians, yet the two names, word for word, are one, and the
Nubians are still black. The Apru or Afru point backward to the
Kafru or Kaffir, the black people of Africa, the land (Ka) of the
Afru or Kaffirs. With which may be compared the lETHIOPUM
PROLEM of Tacitus, and the JUDADJEUS, or Western lEthiopians, of
Josephus.
There can be no doubt that such records and commentaries
as we have found assigned to Sut, Shu, and Taht, and deposited
in the Temple at On, were amongst the I,roo books attributed
to Taht by Jamblicus; the 20,000 ascribed to him by Seleucus;
the 36,500 assigned to this scribe of the gods by Manetho; 2 or we
sliould not have had the tenth chapter of the Hebrew Genesis. In
this chapter (x. 5) we find the immediate descendants of Noah, the
sons of Shem, Ham, and J apheth, are "divided in their lands every one
after his tongue" (v. 5), and the dispersion of language has already
taken place, yet the eleventh chapter opens with the statement, "AND
the whole earth was of one language and of one speech." So con-
fusedly have the ancient fragments been huddled together. ·The
second statement is made as an introduction to the Babel myth, and
the destruction of the Tower of Seven Stages in one myth is
equivalent to· the ending called a Deluge in the other. The Hebrew
writers usually class the sons of Noah as Shem, Ham, and Japheth.
But in this tenth chapter (v. 2) the order is Japheth, Ham, and Shem.
J apheth, as representative of the north, Khepsh or Kush, should be
first according to Egyptian naming, from the celestial beginning in
the north. Kam (Ham) belongs to the south, and these two are the
Khamit and Khebt, the dual and permutable names of Egypt and
the heavens north and south, the celestial being primordial. Japheth
represents the north by name, and Kam the south; Khebma, the
name of the genitrix, being the original of both Kheb and Kam,
which, with the dual terminal, become both Khebti and Kamit. The
Hebrew Japheth has been identified with Kheft as the north, and, in
accordance with this naming, Homer places the Greek Iapetos at the
uttermost boundary of earth and sea, where the depths of Tartarus
lie around them, and they have no refreshment from the rays of the
sign of the fishes (An or On), where the Great Mother brought forth
as Atergatis, Semiramis or I usaas, the Meska of Tum personified.
This was the sole origin of the Jews in Damascus.
Now this birth and origin in Pisces as the place of the vernal
equinox can by no possibility belong to the entrance of the Colure
into that sign 255 B.C., and it looks as if we should have to go back at
least 21,ooo more years (or 26,ooo according to one reckoning) for the
beginning of the typology and imagery brought on by the mythology.
My own c~>nclusion is that the people known to us as the Jews had
a ramification of rootage in Egypt extending to the pre-monumental
times, and when they came out into Syria there was among them a
fundamental basis of the oldest blood in the men of a race that was
at least as ancient as the Typhonian religion, although it is not
possible to define the proportions in which the Kamite and so-called
Semite were mixed in Lower Egypt.
The Hebrew prophets sometimes speak with a sense of the pri-
mordial unity of the Jews, and their dispersion over the earth, which
can be followed in the religious but not in the later ethnological sense.
The remnants of the people who were the outcasts of the whole world,
who were to be gathered from the four corners of the earth, from
Assyria, from Egypt, Pathros and Kush, Elam and Shinar, and-
Hamath and the island~ of the sea, 1 were not merely a people dis-
persed from Palestine. These were the earliest Jews-Jews not in the
current acceptation of the name, but as the children of Sut-Typhon,
the Biune Being whose name and nature were finally indicated by
the Iu or Hu of Egypt, the IHU (~i1') of the Hebrews, the lAO of
the Phcenicians, Egypto-Gnostics, and Greeks; the IE (Delphian
Apollo) ; the Assyrian Iu; the Mexican and Maori Ao; Toda Au;
Coptic Hoou; Lewchew }OH; Apatsh HAH; Dacota IAU; Manx
}EE ; ..Cornish Jew, British Hu or lA u, the younger ; the EEWU of
Nicobar Islands; Hu of Whydah; HOHO of Dahomy, the divinity
of Twins; lAO, the Hawaiian Jupiter ; Mangaian Io ; the Ao of
the Book of Revelation; }EYE, a name of Krishna ; Etruscan AIUS
Locutus; and many more. The Iu that began as the most ancient
genitrix and ended as the Ju-pater; the Iu, as their son, uniting both
natures in one; He who was for ever the "Coming One," and whose
name contains the very expression used in the New Testament where we
translate "Art thou he that should come, or do we look for another? ,·2
From the .first there is a monotheistic look in the Typhonian
religion. It begins with the worship of the genitrix of the gods, the
Goddess of the Seven Stars, who is one in the beginning. Her son,
Sut, the primordial male, is one god, although he has two manifesta-
tions in Sut-Anush, two types personated in Sut-Har, the one
god with two heads. Sut-Har passes into Har-Makhu, a god of the
disk-worship, whe becomes tri-form in Atum. But whether dual
1 Isaiah xi. II. 2 Math. xi. 3·
THE EGYPTIAN ORIGIN OF THE JEWS. 437
or triadic, Sabean or Solar, Sut or Aten, there is a look of oneness
about this divinity, because he was the son of the mother, the I u-Sif,
or Iusu, or Jesus. The Aten-disk was a type of oneness, and the
disk-worshippers reverenced it with the fervour of a modern phy-
sicist. But this monotheism cannot be understood apart from its
rootage in phenomena :where we find no relation whatever to a
supposed conception or revelation of the one God. Moreover Iu
signifies the Coming One with a twin manifestaHon, without deter-
mining the phenomenon represented. The Biune Being may be a
Star-god, a Moon-god, or a Sun-god ; he may image the duality of
Sebti (Sothis), or Regulus the lawgiver, of Tahuti the lunar-god,
or the solar Iu-em-hept. The Iu may be Sut, with the Ass (Iu) for
his type; or Au, with the Calf; or lao Sabaoth (Bacchus); or Ao,
with the paps; or Iu-em-hept, in the long garment; or Shu, the
young-elder; or Khunsu, with the twin image of Sun and Moon.
He began as Sut of the Dog-Star and Wolf, and ended as the solar
Iu, the Ao, the first and the last, of the Book of Revelation.
In this way. The perfect solar time was the latest of the seven
cycles discovered, and hence the solar god as the Iao-Sabaoth is
the God of the Seven of the solar cult. Sevekh has the name
of Seven. Iu-em-hept is also named as the god Seven; HEPT
meaning No. 7 as well as Peace. The ·EB~OMH festival of the
Greeks, held on the seventh day of the lunar month, was cele-
brated in honour of Apollo, to whom all seventh days were sacred,
because he was born of Latqna on the seventh day, 1 or was the
seventh of the planetary gods. The gnostic Chnuphis is likewise a
form of Iao-Sabaoth, and has the typical seven rays in token of
his being the seventh god of the planetary group. The Sabean
and Solar gods of the No. 7 are still distinguishable. The seventh
day of Sut or Saturn is Saturday ; the seventh day of the solar
god is Sunday. But the worshippers of Sebek-Ra would keep
their Sabbath . on the day of Sut. In this cult the No. 7 was
that of the Typhonian genitrix and her first son Sut, whose plane-
tary type was Saturn, and who was brought on as the Solar God
of the No. 7, under the type of the Lamb (Ab-Ra), in the time of
the 13th dynasty, who is continued as the Lamb with the seven
stars in the Book of Revelation and in the Typology of the Roman
Catacombs. From J ehovah-Elohim, goddess of the seven stars, to
I u-em-hept, is the range of time from the year of the Great Bear
to the year of the Sun as the seventh of the planetary types.
Thus the Ao or Iu was the first and the last, the Alpha and
Omega, who became the Jesus as Iu the Son, and Joseph as the
expected Messiah of the Jews, also the Ju-piter or biune parent of
the Romans.
When the foundations of mythology have been thoroughly
1 Potter, Arch. Grceca, vol. i. 385, ninth ed.
A BooK oF THE BEGINNINGS.
•
THE EGYPTIAN ORIGIN OF THE JEWS. 439
Sirius type; Saturn (Sut, the Renn or child) in his first planetary type;
Kebek, or Kak, in the solar phase; and, finally, Iu as the sun of both
horizons, or the equinox, who was the Iu-su son of Tum and Iusaas.
Sut in the south, was the child of the mother, her dog. In.the east,
or at the place of the equinoctial crossing in Apheru-east and west-
he was represented as the parent who became "Father APER"
in Egyptian and Father Eber in Hebrew. Shem, "the brother
of J apheth the elder," was " the father of all the children of Eber,"
and these two fathers were the SEM-Sun of the West and Sut of the
Crossing, who had been at first combined under the dual type of Sut-
ljorus. SEM (Eg.) means to join two together and combine them in
one, and this combination was expressed in the Hebrew Joseph and
the Egyptian Sut-Horus and in Jesus.
The origin and evolution of the idea of an Eternal Being as a male
can be traced by its mythologic types. First was the Iu, the one who
for ever comes and becomes; the divine youth, the son of the mother,
the eternal boy, the universallad. 1 Next is the Being who is, and ever
continues to be; and, lastly, the Being who inferentially was and has
been for ever. Thus was developed the idea of him who was, and is, and
is to be. The Jews, as before said, continued the worship of the Iu as
the ever-coming one. The coming was the becoming, and the mode
of becoming was expressed by transformation or transfiguration of the
old into the young. A definition of the cause of change in every-·
thing that changes is given in the formula, "Khepr khenti khep khet
neb em-khet Khepr-sen." This has been rendered, "the becoming
which is in the becoming of all things when they become;" but it
might be varied, according to the doctrine of becoming by trans~
formation, and made "the becoming which is in the transfiguration of
all things when they transmute;" for there is no reason why this
philosophy of Khepr should not have included the modern doctrine
of the conservation, correlation, and transmutation of force.
This coming or becoming one in person was . the Iu of the mythos,
and to him the believers . among the Jews, who were ignorant of the
true doctrines, had learned to look for a deliverer from the yoke of the
Roman rule; and Josephus informs us that during the siege of J eru-
salem by Titus the defenders watched for the huge stones being
hurled in by the Roman engines of war, and, when they descried one
on its way, they cried aloud in their own language," The Son cometh/"2
This, in the Hebrew or Chaldee, used by Josephus in his first version for
the Jews, would probably be n"l)"i:l"M (Ha-Bar-Galah), the same word
that is used in the texts: " He that dasheth in pieces is come up ; " 8
" The breaker is come up." 4
It has been said that many will here look for a mystery, as though
the meaning were that the Son of God now came to take vengeance
1 Hymn to Osirz's, 17 ; Records, iv. 102. 2 Wars, b. v. ch. vi. 3·
s Nahum, ii. I. 4 Micah, ii. 13.
440 A BooK oF THE .BEGINNINGs.
on the sins of the Jewish nation. I For myself, the expression contains
a stroke of humour that is Carlylean in its ghastly grimness. There
is but one name and form of the Son that is synonymous with the
Stone. This is Bar, the earliest son, who was the Iu or coming one
of mythology, and his name of Sut means a stone. The stone was
his especial type. He is called Stone-head and Stone-arm in the
Ritual. As Bar-Sutekh he was the destroyer. Bar was likewise the
Babylonian Bel, the breaker and destroyer alluded to by the Hebrew
writer 2 as wielder of the " hammer of the whole earth." The stone
of Bar-Sut belongs to the stone-age, and is the adze (Nuter) of Sut,
the Anup of the hieroglyphics. Bar, the son and stone in one,
identifies the Sabean son of the Typhonian genitrix. And when the
"coming one " takes shape as Bar the destroyer and his weapon of
stone, it elicits a ringing yell of derision for those who had perverted
the doctrine of the Saviour-Son, and looked forward to His coming as
a possible reality. The Son, the coming one, had come at last.
Iu had an earlier feminine form in Io, the white Wanderer of the
heavens-the lunar goddess, Io. According to Eustathius, Io, in the
language of the Argives, was the moon. Io being feminine and
lunar was first. She wandered until her child was born, and Hermes,
as the male moon-god, set her free. On the (eminine side Io goes
back to Af, Aft, Apt, Khef, Khept, or Khepsh, the Typhonian
genitrix who was the mother of the Iu, whether Sabean or Solar, and
also of the Jews. This Iu of mythology still comes and goes in
popular belief as the Wandering Jew of fable and romance, whose
figure yet retains something of the personality of the Iu, or Jew, who
was cyclic, and born of cycles, and so was for ever the coming one,
continuing to come. The popular notion of this Wanderer is that he
has an illness which is incurable, and at the end of every hundred
years he falls into an ecstasy ; out of this he returns each time in the
same state of youth he was in when Jesus bade him wander till he
himself should come again.8 This identifies the Jew with the personi-
fication of periodicity and the Eternal Youth. Also, he is still the wise
sage, like IU-EM~HEPT, and wears the purple robe of wisdom; still
the healer, like .!Esculapius. The name lu or lao supplied a verb,
meaning to heal, well known in the mysteries of ancient theosophy,
as well as in common medicine. The Jew was said to have been
converted and baptized under the name of Joseph, which is yet another
link in identification of the undying, unresting Jew with the ever-
coming Iu. The age of the Jew at the time of his transformation is
also given as about thirty years; the age of the Messiah as Khem-
Horus ; the age of Joseph when he went out over all the land of Egypt;
the age of Jesus 4 when he assumed the Messiahship. The name of
1 Wars of the Jews, b. v. 6, 3. Roland, quoted by Whiston in a note to the
passage. 2 Jer. I. 23.
a Brand, Wandering J'ew. 4 Luke, iii. 23.
THE EGYPTIAN ORIGIN OF THE JEWS.. 441
COMPARATIVE VOCABULARY
OF
A.
a (Akk.), water, a, water.
aa (Akk.), moon, a or aah, moon.
aa (Akk.), father. aa, old, elder.
aanu (Ass.), where? annu, to turn and look back.
abubu (Ass.), storm. beb, whirlwind. "
abaya (Ass.), a water-bird. bab, a water-bird.
ab (Akk.), abu (Ass.), father. ap, ancestor; ab, priest, as holy father.
abba (Ass.), unpolluted or unblemished, ab, pure man, pure priest, his reverence.
applied to priests.
ablu (Ass,), son, from ibUa (Akk.). ap, first ancestor ; rru, child, children, a
child to nurse.
ad or adda (Akk.), father. at or atta, father, priest.
adn (Ass.), great water. a, water ; ten, extended.
adu (A~s.), portent, sign. atu, type, sign.
aga (Akk.), crown. aukhu, diadem.
aga (Ass.), a sacred day, the sabbath. uka, festival, and a name of the week.
agammu (Ass.), pool. akhem, pool.
aga.rin (Akk. ), mother. akh, sustenance ; renn, the child, nursling ;
renn, to dandle.
agu (Ass.), a crown. aukhu, a diadem.
ak (Akk.), a ring. akb, horizon round.
ak (Ass.), a lord, a king. akhu, the illustrious, the highness.
aka (Akk.), to raise up. akha, to elevate.
akbarru (Ass.), the west, hindward part. akar, Hades, the hind ward quarter, west,
akh, a name of Sin, the moon-god. Aab and T-akb, names of the moon-god.
akb (Akk.), a worm. kak, a worm.
akhit (Ass.), repair? Inscrip. of Neouclt • . akait, loss and injury.
col. 2.
akbkharu (Ass.), vampire? akbekh1 the dragon ; aru, to rise up.
akku (Akk.), very high. akka-t, the height.
aklu (Ass.), noble? akb, noble.
alal (Akk.), a papyrus? ar, a calendar ; a-r-t, a papyrus roll.
alam (Akk.), image. ar, to make the likeness ; am, belonging to.
444 A BooK oF THE BEGINNINGS.
B.
babar (Akk.), white. papu, papyrus.
bahu (Bah.), name of G~tla, Lady of the bau, the void, the hollow of the tomb ;
house of Death. bau-t, peht, buto.
bak6. (Ass.), to weep. beka, to pray ; beka, squat, depress1 set
down, naked.
balu (Ass.), power. ber, force, ebullience, to boil up.
bap or pap? (Akk. ), to be opposed, opponent, baba or apap, the Typhonian adversary.
adversary.
bar (Akk.), all-powtrful. Bar, god, the mighty.
barikiti, the blessed. baruka, blessings, benedictions.
barre (Ass.), fatness. abar, fat.
baru (Ass.), half. paru, one-half of the solar house.
basa (Ass.), (verb) to be. · ba, to be, be a soul ; su or slf, the child.
bat? (Akk.), to open. peth, to open, open the mouth.
ber-ber (Ass.), a pyramid. ber-ber, tip, cap, roof, summit.
blbbu (Ass.), the planet~, the sailors. beb, to turn, circle, go round.
binu (Ass.), to create, same root as banu. ben, to engender.
biDu (Ass.), wine? beu.nu, the palm.
birut (Ass.), pure, relined silver? ber, to boil; ut, white; hut, silver.
blsu (Ass.), evil. beah, evil, wounded, revolt, hostile.
bitu, house, temple, abode. bu-t, the abode, womb.
bltlq (Ass.), work, form, fashion ; bltruti buter, kind of workman or mason.
(Ass.), can'ed, cut.
buligu (Ass.), division, divided. pu, to divide; rekh, race, or people of a
district.
bUD.Du (Ass.), an image. beu.nu, image of resurrection.
bur (Akk. ), to raise, tumefy, swell. ber, to boil.
bura (Ass.), a lighthouse. bu or pa, house ; ra, sun, day or a blaze.
burbur (Akk. ), summits ; bur, high, head. bur-bur, tip, cap, roof, supreme height.
but (Ass.), an interval or space. beh-t, space.
...
VocABULARY OF AKKADo-AssYRIAN AND EGYPTIAN. 445
AKKADIAN AND ASSYRIAN, EGYPTIAN.
D.
Dabu {Ass.), bear, the Great Bear. Teb, Typhon, the Great Bear ; Tabu, a bear.
dada (Ass.), a vase? tata., va<;e,_ dish, jar.
dabuti (Ass.), (plural) gifts. tabutl, dual deity ; tat, give, gifts.
dalkhu. (Akk.), applied to an evil spirit. ter, drive away; khu, spirit, manes.
dam (Akk.), woman. • . m, mother ; hem, woman, wife; t, article ;
Atum, mother-goddess of time.
d&DDat (Ass.), dimensions, extent. tan, spread, extend ; nat, limit.
dapanu (Ass.), a wheel. teb, movement in a circle; pen, reverse,
return, wheel round.
dar (Akk.), race. ter, all people, community.
dArn (Ass.), eternaL tef, divine father ; tepr, head; ter, all time,
ever.
daratl (As•.), long, lasting. tera., time; tl duplicates.
datllla (Ass.), river of death. tat, death; a.ru, river.
desau. (Akk.), heaven. tes, heaven.
dhe? (Akk. ), to revolve. tha, to make tum round, revolve.
dim (Akk.), to judge. tem, ·to judge, distribute justice.
dim (Akk.), a phantom. tema., to terrify, hover, swoop.
dir-se (Akk.), name of the thirteenth month ter, frontier, limit, extremity ; si, it.
(or Ve-Adar); dir means dark. So the in·
tercalary days of the Egyptian year are the
black days, the Nahsi.
du (Akk. ), to go. tu, to go, go along.
du.bba (Akk. ), an engraved tablet or brick. tebh, a seal-ring, a brick.
du.du (Ass.), to go rapidly. ta.ta., to gallop.
du.k (Ass.), to have, to possess. teka., to lay hold, adhere, cleave to ; tekar,
a hook or finger.
dumku. (Akk.), omen of luck, prosperity. tem-khu, announce benefit ; tem, to cut, as
we "cut " cards ; tams, bad luck.
dunku. (Ass.), happy, holy, prosperous, ankh {t prefix), life, living, live, sacred.
(!living).
E.
e (Akk.), a house. a, a house or mound.
ebir (Ass.), I crossed over. a.ba., to pass thruugh, opposite; ab, p:tssage.
ebiru. (Ass.), to cross and pass. apheru., the equinoctial crossing; Aper,
the crosser.
ega (Akk.), a crown. aukhu, a diadem.
eglru. (Ass.), to dig. ka.ru, gardener ; aka.u, a ploughshare.
ekal {Ass.), palace. kher, shrine.
eklm (Ass.), a class of spirits; eklmmu., a khemu, spirits ; khem, the Bull.
bull-like demon (from Akkadian.)
ekur {Akk.), temple, or God. akar, Hades; kher, shrine, the Word, Logos,
God.
el (Akk. ), splendour. her, heaven, day ; a.a.ru., ely,ium.
ell {Ass.), over. arl, ascend, lintel ; her, over.
emgu {Ass.), profound power, applied to the mak, think, consider, watch, rule; am, to
magi, august. discover, invent, belonging to ; aak, ·the
mage, the illustrious, august and glo·:ious.
eml? {Akk.), people. ami, inhab:tant ; aamu, Gentiles.
en, iqcantation. an, some form of speech or invoking.
enu. {Ass.), eye. an, an eye, to paint the eye.
enu (Akk.), or enuv, lord. unhu, bull, male lord; neb, lord {khneph).
epar (Ass.), produce? dust. par, produce; ap, dirt, to fly.
eratu (Ass.), pregnant. art, made, conceived ; rattu, plant, retain the
form, grow, renew.
erim {Akk.), servant, whence rim, the Ak· rem, some kind of people, natives, aborigines.
kadian rim-aku., denoting the servant of
the moon-god.
es {Akk.), house. · as, house.
esara? (Akk.), the firmament as the dwelling as-a.a.ru., house of heaven, the upper.
of the fixed stars.
esiru {Ass.), a shrine, temple. ser; a holy place.
eskl? (Akk.), I carved. sekha, to write, depict, cut, represent.
essa. {Akk.), an ear of corn. hes, Isis, zodiacal goddess of corn ; su or
sa., corn.
etlku. {A>s. ), to cross. 'ek, crossing, transit.
A BooK OF THE BEGINNINGS.
G.
gabdi? (Ass.), glory. kab-ti, double honour ; pehti, glory.
gabi? (Ass.), reaper. kab, cut down; khepi, harvest.
gabri (Akk.), a duplicate. kab, double.
gabut? (Ass.), an ark. hept, an ark.
gal (Akk.), hollow, cave. kar, cave, hole under ground.
gallu (As<.), name of a class of evil spirits. kheri, evil, enemy.
gam (Akk.), a dwelling, subduer, a trampling khem, shrine, prison, bruise, crush, subdue,
down.
gam (Akk.), to bend, he bent. kham, the bent posture of submission or
adulation.
gamir (Ass.), accomplishing. khem, to be master of, be potent, have the
power.
gan (Akk.), an enclosure, a garden. khen, an enclosure, hall, sanctuary, inner
region, garden.
gap (Akk.), hand. khep, hand.
garru (Ass.), food. karu, food.
gasitti or kasitti (Ass.), the " warrioress," Seti, goddess of the arrow.
a title of Ishtar.
ge (Akk.), a cleft, valley, abyss. ki, land, inside, cut.
gi (Akk. ), a spirit. khi, a spirit.
gi (Akk.), a reed tablet. kha, a book.
gibil (Akk. ), a burning. kep, to heat; afr, to bum, fire.
gig (Akk), sick, plague, affiiction. khakha, venom, sting ; khaku, man vomit-
ing.
gig (Akk.), night. kek, darkness.
gigi (Bab.), Saturn? kehkeh, the old man.
glgim (Akk. ), demon. khu, spirit ; khem, dead.
gil (Ass.), enclosure, rim round. kar, enclosing circle, a course.
gilda (Ass.), applied to some animal(? gelt). karut, testes ; kart, cut.
gim-gim (Ass.), a god, son of Bel. khem, a god; kam, to create.
gin (Akk.), to stand up, be firm. kan, be able, courageous, valiant.
gir (Akk.), vault of heaven. aaru, heaven.
giri or garri (Ass.), course, passage. kar, course, orbit.
gisru (Ass.), mighty. kesr, power personified.
gi-umuna (Akk.), a title of Hades. ki-amen, the hidden, inner land.
gu (Akk.), doubled. kiu, a second, another, one more.
gud (Akk.), go to bed, rest, ka, to re~t ; khut, shut and seal, a bound,
the grave; khat, a corpse.
guddut (Bab.), he tore or cut? khet, to cut, tear, break.
gude (Akk.), to proclaim. kat, inscription, title, proclamation ; kat,
tree of knowledge.
guga (Akk.), title, name. khu, title ; khekh, sign of rule.
gum (Akk. ), man, male. khem, male type of potency.
gusur (Akk.) wood for bridges, beams. khus, build, found, construct.
gusur (Akk.), light. khesr, arrow or sunbeam.
gusuru (Ass.), a beam. seser or keser, to sustain.
gutium (Akk.), people in the north of Meso· khept, the hinder part, north.
potamia.
guttav (Bab.), the ecliptic. khet, zone, circuit, circle; tep, heaven.
guza (Akk.), throne. hes (khes), throne.
H.
bantu? (Ass.), circuitous. hanti, returner to and fro.
hedri? habitation. hat or hathor, the habitation.
hidu? (Akk.), moon. hiti, sun and moon, conjoined,
hin or hinna (Ass.), a cabin. bani, cabin or bark of Sekari.
hirat (Ass,), wife, wo~an, mother. urt, the bearer.
I.
i (Ass.), masculine plural. i (as iu), plural.
ia (Akk.), glory. a or aa, glory, praise, ah I oh ! hail I
ia (Akk.), pure. ia, wa,h, make pure.
ib or ip (Akk.), region. ap, equal or mid-region.
ibbu (Ass.), white. ab or lb, white.
VocABULARY OF AKKADo-AssYRIAN AND EGYPTIAN. 447
AKKADIAN AND ASSYRIAN, EGYPTIAN,
ibbutav (Ass.), written guarantee? hapu, laws, legally; teb 1 be responsible for,
seal.
ibdi (Ass.), the square. aft, four comers.
id (Ass.), hand; id (Akk.), power, action. .lt, to figure, pourtray with the hand of the
artist.
idu (Ass.), to know or make known. itu, to figure forth.
idlu or itlu (Ass.), noble, warrior. taru, the hero, the unparalleled.
igigl (Ass.), spirits. akhu, khu, or khekh, a spirit.
lglra (Ass.), warred, from g&ra. kar, war.
lgltl (Bab. ), celestial spirits. akht, light, lofty, spirits.
ikhlmu? ·(Ass.), he devoured. ukha1 to devour ; akhem, to annihilate.
ikhiqu (Ass.), gathered, bounded, as water~? khekh, made to recoil, be repulsed, as waters.
illi (Ass.). infant. art, child.
lm (Akk.), cardinal point. am, west, the crossing.
iDA. (Ass.), eyes. an, an eye.
iDDun or eunun (Akk.), a period or watch. un, unun, a period or hour.
ip (Akk.), to create. apa, divine ancestor ; ap, prepare.
lru (Ass.), to conceive a child; same root as ar, to make, child, take the form or impres-
eratu. . sion, create.
ir? (Akk.), a complete vessel. ur, the chariot.
irka? (Ass.), limits. arkal1 limit, end, finis.
imtl (Ass.), accursed? retuu, unclean, filthy, sanies.
irsu (Ass.), bed, urs, pillow or head-rest.
Ishtar (Ass.), mistress, divine spouse. shtar, betrothed wife.
iBdu (Ass.), foundation. st, floor.
iskhl (Ass.), houses of' some kind ? as, house; khl, extended, high, vast, ele-
vated; skhl, very lofty.
isme (Ass.), he heard ; root samu. sema, hear.
iBsip? (Akk. ), king. as-sep, enthroned ruler.
itl (Ass.), wall, frontier, border, that which ltl, a boat; atb, a wall.
supports or upholds.
ittu (Ass.), wheat. hit, wheat.
itu or ldu? (Ass.), moon. utu, Taht, lunar god.
Iu (Ass.), a god. Iu, a god.
lzlnu (Ass.), smelled? sena, to breathe.
lzzaka.ru (Ass.), they recorded; root za- sekha, to write, remember; sekhar, to de-
karu. pict, plan, picture, instruct, record.
K.
ka, proclaim. ka, call, cry, say, proclaim.
ka (Ass.), tooth or tusk. ka, horned.
ka (Akk.), mouth, as door of the body. kha1 vagina-emblem.
kab (Akk.), before, that which is in front. kaba, h.om ;_ ab, hom, oppose, pass throngh,
oppos1te.
kabat (Ass.), rendered the centre (Talbot). khept, the hinder thigh of heaven, the hind
quarter.
kak1 (Akk.), to create. ki, to create. .
kaka1 (Akk.), speak. ka, call, cry, proclaim, say.
kalr.ka.rrit (Ass.), an anniversary. hak, festival ; kar-t, periodic.
kalu (Ass.), to bum. karru furnace.
kan (Akk.), _reed, sign of writing. kan, the sculptor, scribe's chisel.
kan (Ass.), a fish. an, the fish.
kanul (Ass.), conduit, water-course, gutter, khen, conduct, carry; ar, water.
canal (Norris).
kanuli (Ass.), probably for conveying water. kanru, to scatter, disperse.
kar (Akk.), food. kar, food,
kar (Ass.), walled ronnd, a fortress. kar1• to go round or be round ; kartl (plural),
pnsons.
kararu (Ass.), to revolve. kar, a course; ruru, tum ronnil, revolve.
karsu (Ass.), belly. karas, the womb of earth.
karu (Ass.), to invoke. kheru, to invoke, say, speech, cry.
kas (Akk.), two, twins. kes, to bind together.
kasar (Ass.), king (?kaiser), ka, lofty, highest; ser, ruler; seser, Caesar.
kaspu (Ass.), a measure of ground, seven khesf, stop, tum_back; hesp, district, square,
miles. in calculo.
kasu (Ass.), to cover. kas, a coffin, a funeral, bnrial.
A BooK OF THE BEGINNINGS.
kur (Akk,), to conquer; gurus, warrior. kar, battle, war, trample, vanquish.
kur (Akk.), country. ker, country.
kur (Akk.), an enemy. kheri, an enemy.
kussu (Ass.), throne and palanquin, hes, throne and palanquin,
kussut? (Ass.), empire. khesut, district,
kutmuti? (Ass.), golden. ketem, gold,
kuttav (Bab.), ecliptic. kat, to go round ; tep, the heaven
kuzbu (Ass.), beautiful adornment. khesba, blue, lapis lazuli, type of the true,
beautiful or heavenly.
L.
lakie? (Ass.), dissolute. rekai, culpable, profane, scorners.
likku (Akk.), dog. rekh, the knower.
liquat? (Ass.), gatherer (of the people of God). rekht, ·pure spirits, wise, magi.
lisanu (Ass,), tongue, language, speech. ras, tongue,
liti (Ass.), statutes, divine ordinances, me· ret, to cut in stone, carved stone, to retain tle
morials, records. form.
lubat (Akk,), a beast. repat, a beast.
luga (Akk.), to burn. rukai, brazier, fire, heat,
lule? (Ass.), twisted or wreathed work. rer, circuit, go round.
M.
ma (Akk.), land. ma, place ; mat, division of land.
mada (Akk.), a land or country. mat, division of land,
magar (Ass.), to worship and pray. mak, to watch and meditate.
magaru (Ass.), applied to the incidental makheru, epithet of Horus as the fulfiller or
month of Ve·Adar, which fulfilled or made Word made Truth.
true.
magusu (Ass.), mage. mak, watch, think, regulate, rule; aak, the
mage; sa, the Sage or Mage.
mahru (Ass.), face, presence. haru, face,
mahar, receiver. mer, a reservoir.
mahaz (Ass.), stronghold, fortress and strong maha, enclosure ; as, sepulchre,
place. ·
mahiru and mahrit (Ass.), facing opposite, ma-her, mirror.
makannu (Ass.), ship, name of a country makhennu, boat of the dead, also the bark
supposed to mean the ship-region, of Atum. ·
makat? (Ass), pathways. makha, walk, road.
makh (Akk. ), supreme. mak, to rule and regulate.; makh, to be
blessed.
makhiru (Ass.), an equal. mak, match ; makha, balance ; Har-mak-
heru, Har of the equinoctial level.
makh-khaz (Ass.), to strike; concussit. khes, to pound, ram down, beat.
makru, a name of Marduk. makheru, a name of Horus.
makut? (Ass.), sovereignty. mak, rule, regulate ; ut, sceptre.
malku (Ass.), king, monarch, ruler. mer, • superintendent, overseer ; khu, to
govern ; akh, ruler.
mamit (Ass.), an image, a pledge, token or mem, dead ; it, figure, the mummy image of
sign of covenant and salvation ? the dead, and type of immortality.
mana (Al;.k. ), coin, monty. mana-tata, money (tata, heads).
manzaz (Ass.), standing, station, ses, to reach land or standing ground.
marat (Ass.), daughter .. merut, beloved, person attached or related;
mu or ma, the mother ; rut, repeated.
marhita (Ass.), wife. mer-t, persons attached, bound or married ;
mru:-t, a female relationship or office.
marduk (Ass.), the young warrior·god. maharu, the young warrior hero.
maru (Ass.), son. ma, male seed; ar, child,
mas? (Akk.), soldier, warrior. masha, archer, soldier.
masak (Ass.), skin, covering. meska, determinative, a skin.
masati? (Ass.), painted. mest, colour for eyes.
maskanu (Ass.), a dwelling. skhen, hall, dwelling.
maskim (Akk,), demon, incubus. mes, reborn; khem, the dead; meska,
purgatory.
masi? (Ass.), tribute. masi, bring, tribute.
mat? (Ass.), strength, mat, granite, established,
VOL. II. G G
450 A BooK oF THE BEGINNINGS.
N.
na (Akk.), setting.· nai, to descend.
nab (Akk.), divinity? nub and nef, names of a deity, the Lord.
nabadis (Ass.), deceitfnlly. nebt, evil of some kind.
nabali (Ass.), musical instruments rendered nefer1 the viol or lute.
harps?
nabd (Ass.), music. nett, breathed.
nabha.r (Ass.), all, the whole. neb, all, the whole, both sexes.
nabnit (A-;s.), produce, offspring, germ, pro- nap, sow seed, grain, com.
duction.
nabniti, the whole of the created races. nab, all ; netl, existing or in being.
VocABULARY oF AKKADo-AssYRIAN AND EGYPTIAN. 45 r
AKKADIAN AND ASSYRIAN. EGYPTIAN,
nabu (Chaldean astronomy), a title o(Mer- an or un, the period, to repeat ; ap, to de-
cury and Venus as prophets. clare manifest, proclaim ; Anup, the pro-
phet as dogstar.
nabu (A!'s.), fruit? nabs, dates, date-palm, or sycamore-fig.
nadan (Ass.), gift, act of giving, giver. nat, offering, present tribute.
na.gab (Ass.), curses oi: blasphemies ? naka, impious, criminal, blasphemous.
nagu (Ass.), a district. ankh, the people of a district.
naku (Ass.), sacrifice. nakh, to slay.
nakhiru (Ass.), a narwhal?, (Norri,;). nakh-aru, water-bull.
nakru (Ass.), hostile. kheri, enemy.
nam? (Ass.), to speak. nam, speech, utterance, discourse.
namir (Ass.), black or dark figure called kham, black.
khamir.
namirtu (Ass.), s"ght or seeing. nem, see, perceive ; ma, see ; art, eye.
nanga (Akk.), di,trict. ankh, sign of a district.
napah (Aos.), the rising (of sun or star). nahp, the time, conjunction, emission of light,
day.
napistu (Ass.), life. nef, bre<tth, spirit of life.
naplu (Ass.), surpassing, distingui>hed, extra- nefer, good, divine, handsome, perfect, regal,
ordinary, admirable? youthful.
naplu (Ass.), bless? neferi, bless.
naqu (Ass.), libation. nakhkhu, liquid, sprinkle.
nasu (Ass.), to carry, carrying. nusa, pedestal, base, support.
nasikk-amma (Ass.), na-siqu, kiss me. na"Bek, na-ska, come, salute, adhere, play
upon (as on a stringed instrument).
natruti (Ass.), guards, protectors, protecting neter-ti, two goddesses ; neterut, temples ;
divinities. neter, a god, gods, divine.
naze (Ass.), flight. as, go, haste, flee.
nazir (Ass.), guardian, protector, preserver. nasr, governor, superintendent, victory.
nazirti (Ass.), treasure. nasr-t, kind of frontlet, glowing, probably
applied to jewels.
ni!•? (Akk.), the deep. nu, lower heaven, water.
nen (Akk.), lord? nen, type, portrait, rank, a god.
nene (Akk.), plural. nnu (or nene), plural, fellows.
nesu (Ass.), name of the lion. nas, fire and flame : the lion was a type o
fire.
ni (Ass.), us, our. nu, we, our.
nibit (Ass.), glory, fame. peht, glory.
nibut (Ass.), noted. nab-t, epithet of Ammon-R:a.
nigab (Akk.), porter, keeper. nakhb, title.
nigin (Akk.), interior. khen, interior.
nigin (Akk.), to explain? khen, news, to tell, inform.
nikatbu (Ass.), writings. nakhbu, inscribe, engrave, indicate.
nimedu (Ass.), fixed. nemtt, forced, vanquished, place of execu-
tion.
nimr (Ass.), leopard. nem, the spotted skin, leopard-type.
nin (Akk. ), any one. nen, type, form, portrait.
nin (Ass.), son. nun, little boy.
nin (Akk.), wife, lady. nen, as the negative, passive type.
nipihu (Ass.), air? nif, breath, pass.
niqqu (Ass.), sacrifices. naken, slaughter.
nisu (Ass.), uplifting. nusa, a pedestal for uplifting; nas, out of.
nita (Akk.), male. nnutu, fellows, males.
nizu (Ass.), standards, signs. nasu, the standard.
nmsuka (Ass.), crocodile. msnh, crocodile.
nu (Akk. ), no, not. na, no, not~
nu (Akk.), to rest. nnu, to rest.
nu (Akk. ), image. nu, image,:type, likeness, statue.
nUhu {Ass.), rest. nnu, rest.
P,
palat lAss.), race, family, lineage (· ee page pa·ret, the race ; per-t, seed.
351, vol. ii., Trans. of the Bib, Arch:Jeol.
Society).
palat (Ass.), duration of life. ret, to retain the form, endnre.
palu (Ass.), a year, a time, a lifetime. par, a round, go round, surround, make a
circle.
para.kku (Ass.), altar. khakha, altar.
parid (Ass.), opening, expanding. per-t, emanate, proceed.
parra (Akk.), a day, light. par, go round, one turn; ra, a sun, a day;
pa-ra, the day ; peri, the going forth.
passur (Akk.), dish. pes, paintbox, inkstand.
pata (Ass.), the whole? pat, completed course; pata, company of
the nine gods ; pauti, the Biune-all.
patu (Ass.), to open. puth, to open.
patesi, a title of the early rulers of Baby· pat, image of God; asi, ruler, august, vener-
Ionia. able,
pis (Akk.), to be pregnant. pessh, to stretch, extend ; bekh, to become
pregnant.
pisa.n (Akk.), writing. shen, to write; p·shen, the writing; pes,
paintbox, inkstand.
pisD.DDu (Ass.), papyrus. shen or shent, written papyrus, roll; p,
article the.
pitli (Ass.), to open. peth, open mouth.
pulug (Ass.), divi ions, regions. pu, to divide ; rekh, people of a certain
district, mankind. race.
pur (Akk.), to explain. pur, to explain. ·
R.
ra (Akk.), to inundate. uri, name of the inundati.m.
ra (Akk.), to bear towards. raau, come near; rau, go near.
rabu or rubu (Ass.), prince. repa, prince. ·
rabu (Ass.), beast. rep·t, beast; rebu (in the Ritual).
radu (Ass.}, addition. ret, repeated, several.
ra.k? (Akk.), vulva. ru, gate; kha, belly.
ramu (Ass.), raise. rem, to rise, surge up, to erect.
res-eni (Ass.), raise the eyes. ras, raise; a.n, eye, see, look.
ri (Akk.), to shine. ra, the sun, day.
rieti (Ass.), monstrous? (applied to .he .I.dn retuu, sanies, corrupt, filthy in blood.
dragon).
rim (Ass.), buffalo or rhinoceros. rama.kh, rhinoceros; also reads rama; rem,
a fish or native of the waters.
rubatu (Ass.), lady or queen. repa.-t, lady; rubata, mystical cow,
rubu (Ass.), lord. repa, lord.
rutu (Akk. ), troops. ruten, attack.
s.
sa (Akk,), bond. sa, a tie.
sa (Akk.), star? siu, star,
sa (Akk.), field? sha, field,
sana.nu (Ass.), to repeat. shen, orbit, circuit ; an, to repeat.
sabadhu (Ass.), a staff. sheptu, a stick or staff.
saba.kh (Ass.), lie at rest. saba, solace ; sabka, refresher; sabak1
prostrate.
sabaru? (Akk.), an imagP. sefr, typical image, a gryphon.
sad? (Ass.), king or ruler. sut, king, royal.
sadii (Ass.), a mountain. set, hill, rock, mount of the horizon.
sadhru (Akk. ), written. shetrut, engraving.
sakba (Akk.), the mamit? skab, the mummy-type.
sakri? (Ass.), magic; zikin, tricks. sakher, plan, design, act, picture, represent.
sa.kus (Akk.), leader, chief. . . sekh, rule, conduct, pr0tect.
s~utzi (Ass.), unclean food (Heb. 'lt~p~). sakhut·si, cake of corruption.
salmu (Ass.), some token of a completed sharumata, to convoy peace-offering.
transaction.
sam (Akk.}, price, amount paid in penalty, shem, measure, tribute; smau1 total.
sum, ransom.
(·-·.-.-.. ·-
.- ~ -:-:;--·~··~--- ..,...---- -~ ~-.------ -
T.
t (As~.), feminine terminal. t, the feminine terminal.
tab (Akk.), to adjust, to place, to add. teb, to turn, adjust, place, instead, dothe,
clad, equip, recompense,
tabin (Ass,), straw; Hebrew P,J:I. tebh, corn; tehaf (teha.), straw.
taddi? (Ass.), say. tet, speak, discourse, tell, say.
tairat (Ass.), returning; "Bel and the dra- ter-t, a time, a while; rut, repeated, several.
gon" (plate 45, line 8).
tak (Akk,), a ~tone. tekht, s_tones.
taktu? (Ass,), jewelled. teka, 'parks, to sparkle.
tal (Akk. ), to put through? tar, sieve.
t~ (Akk.), day. tam, announce, golden, renew, make over
again; tem, completed.
tam (Ass.), sun. tum, setting sun.
tam (Akk.), forms part of ordinal numbers. tem, a total.
tamsil (Akk. ), figures of constellations. am, the crossing and transit ; ser, to arrange,
dispose, conduct, confer, regulate.
tap or tab (Akk.), to seize. teb-tebu, to entangle.
tar (Akk.), separate. tar, sieve.
tar (Akk,), to cut, pierce. taru, a pike.
tar (Akk.), young. tera, young bird.
tarud (Ass.), expel? teru, drive away, obliterate, rub out, wipe
out.
tatta.? (Ass.), pot. tettu, vase, dish.
te (Akk.), foundation. ta, earth, heap, to bear, carry.
te (Akk.), floor. tal, threshold.
tibu (Ass.), quiver-ca·e? teb, a cover, equip (the quiver-case?).
tik? (Ass.), a jewelled crown. teka., spark, sparkle, twist, join, bedeck.
tiksi (Bab.), name of the seven planets. tek, cro,s, transit ; si, Mar.
til (Akk.), to complete, be finished. ter, entire, complete, all.
til (Akk.), life. terf, lively.
tim (Akk.), cord, line (applied to enclosing). tami, a hank, loop, noose, or band.
tin (Akk.), life. tennu, to create, grow, increase.
tipa? (Ass.), to cook. teb, purify by fire.
tir (Akk.), a jungle. ter, a limit, to hinder.
tiskhu (Akk.), planet Venus. ti, twofold; sekhu, illuminator.
tsi or zi (Akk.), inherent spirit. tea, the enveloped self, the soul.
---~~--~------~~~,-~~~~~
"' ·•\"•·•-.-·;":":"-~~p!. ~;P-'1~;,:·~~~~: 1,
u.
u or tau., (Akk.), lord; lu. (Ass.), a god. ua, captain, the one ; Iu-em-hept, a god ;
neb-iu, title of Osiris.
u.a (Akk.), sole lord or chief. ua, the one, one alone.
ub (Akk.), quarter, region. ub, region of sunrise ; ubn, sunrise, light,
shrine, splendour.
ubara (Akk.), the glow. ub, shine ; ara, rising, ascending.
ud (Akk.), day. ut, light, i-sue forth, send out, glow.
u.d (Ass.), a weight, also No. 8? uta, weight; uti (Tabt), Esmen or eighth ;
uts, kind of steelyard.
udda (Akk.), light. uta, light.
uddiu.m (Ass.), the ri'ing of the sun. ut, light, issuing, put forth, send out.
u.ddu. (Ass.), to go forth. uta, to go forth, issue forth, put forth.
u.k (Akk.), great, paragon, day? akh, how great, paragon, day.
u.kku.m (Ass.), he aro;e. From k&mu., to akhem, rising up, swelling, soaring.
rise.-
u.mmu1 (Ass.), mother. · mu, mother ; m or hem, a mother.
umde \Median), eye. um, to perceive ; ma, see, eye.
11mlu.-Bit·t1mlu. (Ass.), name of an unknown meru., a goddess.
temple (first letter not an ordinary u.m).
umme-da (Akk.), femme enceinte. hem, female ; ta., prejnant.
u.mtat (Ass.), to stop or hinder? uamti, a rampart.
umu.n (Akk.), Hades. amen, or menti, the Hades.
u.n (Akk.), man. unhu, the typical male.
u.n (Akk.), people. un, beings ; uni, people.
u.nassa? (Ass.), blnzes. nasa., fire ; na.sr, phlegethon.
ur? (Akk.), the nadir, foundation. ar, fundament.
u.ratl (Ass.), old ? urt, old.
urakhga? (Ass.), a bird, constellation. rekh, phcenix. •
ura.kts (Ass.), I or he bound. From ra.kasu., ark, bands, enclosings, encirclings, to envelop.
urhu. (As•.), path, road. heru, road, path.
urkhi, terminus. arkai, end, finis,
u.rru. (Ass.), day. hru., day.
uru. (Akk.), to engender, to beget. ar, to make, conceive, or create the likenes,~.
u.ru.d (Ass.), ~culptured fig11res ? ret, carved stone.
uru.kku. (Ass.), white-headed? rekhiu, pure, wi<e, magi; rekh, to mal<e white.
uru.ku. (Akk. ), evil genius ? reka.i, wicked, rebel, profane, culpable.
uru.me, Vru.miaus (Ass.), a people. rema., people, natives.
u.s (Akk.), blood. as or hes, blood. ·
us ~Akk.), male, offspring. us, to produce, create ; su, off.~pring.
u.s Akk.), great (ruler)? as, great (ruler).
us Akk.), to extend? us, to be ·extended.
usabsl (Ass.), to be. sheps, conceive, be figured, and born; shep
to be ; si, a child.
usbt, she sat. From asabu., to sit. asb, the seat.
usikha (Ass.), bow down, or make to bow. sekha, lead captive, subdue.
usser, protect. user, defe, d, sustain and maintain.
ussu.su (Ass.), name of Anu as the founder. sesesu, a name of Sut, or the place of his
origin in the south, of which he was lord.
ustatn (Ass.), be established? tat, to establish.
usukkath (Ass.), to stab, wound sacrificially_? sukhat, to wound, sacrifice.
ut (Akk), light, white. • ut, light ; hut, white.
A BooK OF THE BEGINNINGS.
Y.
:va (Akk. }, pure. ia, wa,h, purify,
:va (Akk.}, glory. a or aa, glory, praise ; ah, oh, hail.
z.
zabu (Ass.), young? sif, son, child.
zacaru (Ass.}, to record, to remember. sekha, to remember, memory ; sekh, to
paint, depict, or write ; ru, writing.
zadu (Ass.), to hunt. ssat, to catch in a noose.
zakir (Ass.), renowned. skhakr, embellish, decorate.
zali (Ass.), suppliant, submissive? sharuma, salute, salaam.
zamani (Ass.), evil schemes and designs? sama, culpable, accused of crime.
zamu (Ass.), conjuror? sam, mythic representations.
zaru (Ass.), arms? ser, the ideographic arm.
zazati (Ass.), figures? sas, embellish ; ati, form, type, figures.
zdn? (Ass.), probably sandal- or satin-wood. set, aromatic.
zibu (Bab.), wolf. sab,jackal, wolf.
zibit (Ass.), foundation? sebt, to prepare, build, wall, rampart.
ziggurrat (Ass.), tower. (From Akk.} sekaru, tower or fort.
zlkaru (Ass.), memorial, to remember (see sekher, to declare.
above}.
zikti (Ass.), potion, poison? skhet, hinder, shut up, wound, deprive,
ziku (Ass.), pure. saakh, a pure influence.
zikum, the great mother. sekhem, the shrine of the child Horus.
ziku-ra (Akk.); heaven. sekhi, sky.
zilli (Ass.), to engrave or sculpture? ser, to engrave or sculpture.
zimu (Ass.), circle, ring. semau, total of two· halves ; sema, encircle.
zippati (Ass.), trees of some kind, probably sefti, cedar oil.
cedar.
ziru (Ass.), com-seed. sheru, barley.
zmaku? (Ass.), some house of pleasure or smakh, to bless, rejoice.
worship.
zu (Ass.), parchment for writing? shu, papyrus, book.
zu or su (Akk.), body. su, the person, the body.
zubat (Ass.), a veil (velum m'ulieris). shap, hide, conceal; shepat, shame, fern.
purification.
zum (Akk.), to destroy, sam, to devour.
zunnu (Ass.), rain. shen, secondary; nu, water.
zunuti (Ass.), foundation. sunt, to found.
zuzu (Ass.), a fixture. ses, to attain land, re-establish, cnrdle, a
six-sided block, a cube.
NoTE.-All the words in this Vocabulary, with a hundred and forty more not in it, were taken
from the lists printed by Norris, Lenormant, Sayee, and others, or from the various interlinear
texts. The total has been severely taxed, queried, and abbreviated by Mr. Theo. G. Pinches,
Assyriologist, British Museum. Sometimes the word is questioned ; at others, the translation ;
and in a few instances it may be the Egyptian will suggest the true meaning, and determine the
right rendering.
SECTION XX.
still farther into this boundless backward past of the great motherland
to Sut, who inscribed the records on the stelce, and to Typhon, who
was the tongue of the still earlier expression, as goddess of the Great
Bear. For example, Sefekh, the ·name of the goddess of writing,
/ abrades into SEKH, for writing, the writer, the scribe. In Coptic
SAG! is the .tongue, and as speech preceded writing the tongue was
the earlier type of utterance. Sefekh's name is determined by two
tongues,! and in the Ritual, 2 the woman .(Sefekh,?) says, "I am the
tongue OR the writer." As Taurt she could only put out her tongue
for a type of the "living word." To,denote speech, says Hor-Apollo
they depict a tongue. Sefekh-Sekh deposits the .English SAGHE for
speech; SAIG, a wise saying, and the words ·sAW and SAY; our
SAYING being equivalent to writing in Egyptian. We shall find
Sefekh later in the Akkadian SAKH-Magana.
The Assytdan name of the crocodile is given as NAMSUKHA. In
Egyptian it is EMSUH, Em (rna) and Nam are both s;gns of water.
SUH (Eg.) is the egg, and KHA (Eg.) is the fish. Thus NAMSUKHA
is named in Egyptian as the fish not only of the waters, but also of
the egg, the essential distinction of the crocodile considered as a fish.
The syllable "nam" however is susceptible of another rendering; it
means to repeat, -renew, reproduce. So interpreted, the Namsukha
is the fish which is reproduced from the egg ; a typical Egyptian
expression for the beginning. The Arabic TEMSAH, the crocodile,
repeats the form of "tern" reproduced, and Suh ·the egg. The name
of the Namsuh fish (Kha) was worn down in Egyptian to Emsuh.
The god Ninib is called "Nin Kattin barzil," rendered by "the lord
of the coat of iron." "KATTIN," says the translator, 3 must be the
Hebrew )J:I::l (Katen) a .coat: which would only describe the war-god
as a deity in armour. .But the .Egyptian KATEN means an image,
similitude, a likeness, and .this would make Nin to be the god whose
likeness is .iron! That stamps the antique, effective figure, more like
those nearnesses to nature which they used to coin.
Of the Assyrian ITLU, a warrior, Norris observes,-" The primitive
meaning of the word seems to be' noble,' and if ATTILA be a Hun-
nish name the connection may be admitted. Even the German EDEL
might be allied, as we have some Germanic roots in Akkadian, though
the resemblance is probably fortuitous." 4 This was written by a
scholar of whom it has been said that his linguistic knowledge w~s so
universal he knew Language rather than Languages. Nothing could
better mark the prevailing unsuspiciousness of the African origines
which has to account for so much assumed fortuitousness.
In Egyptian ATAI is the noble, the chief; AT is the prince, and
T ARU is the hero, the unrivalled warrior. The At as prince and
1 Wilkinson, v. 52. 2 Ch. lxxx.
3 H. F. Talbot, Trans. Soc. Blb. Arch. val. iii. 523.
4 Assyn'an Dlctlonary, vol. 1. p. 234·
A BooK oF THE BEGINNINGS.
the several corners, or the four without the Arba; these were the four
corners of the mount of the four supports of heaven, represented by
Khibur (Hebron), and other sacred_hills. 1 . Arba does but repeat the
four.
As we see in the Hebrew the terminal "OTH" corresponds to Aft
(Eg.) for number four, the four corners, and thus interpreted the Assy-
rian Kiprati, and Hebrew Kaphereth, answer to Kab-r-aft or Khepr-aft,
the four corners of the Kabbirs, and of Khepr, the circle-clasper, in
..
the place of joining and unifying. This enables us to re-found in
. phenomena.
The light to be derived from Egypt will save the cuneiform scholar
much groping among the Akkadian ideographs. The variants of the
character "Id" for the hand, supply a particular case in point. 2 An
ideographic ID obviously represents the Egyptian IT, to figure, paint,
pourtray, with the hand of the artist for determinative. The hand, ID,
it should be premised, was the earliest kind of comb, with the
digits for its teeth, and as the m and p permute Khep (Eg.), the hand
is identical with Khem or comb. Kame is an English name for the
comb. In Egyptian, Khept is the doubled hand or fist, and the
terminal ti (two) makes the Khep dual; thus Khepti is two hands,
as Kabti is two arms or hands. Khemti for number ten, is the
equivalent of Khepti, both hands. The genitrix as Khepti, is thus
the two hands of creation. The two hands as Khebti are a double
Kame or comb; and the double-toothed comb was an especial ideo-
graph of the motherhood. It is found on the tombs of the LURS as
a sign of the female sex ; it is carried by the mermaid, who imper-
.sonates the Two Truths of the water and the breath of being.
In Assyrian the hand is KATU, an abraded form of KHEPT (Eg.)
which wears down to ID, the Hebrew }AD, and Ashanti IDU, for
number ten. This ID in a most ancient form, as shown· by a tablet
in the British Museum, 3 presents the picture of a double-toothed
comb, a sign of maternity. The ID, with the value of number ten, is
the representative of Khepti and Khemti, the two hands and ten fingers.
The double comb, then, was an image of the two hands, and of the
goddess Khept, or Apt, who in the first, the hippopotamus form, had no
hands, but had four feet. Now the ID sign has an equivalent in NER,
a foot. So the Kaph (Heb.) is both hand and foot. Hand and
foot are thus a form of Khepti,. the latest form of which is ID, the
Hebrew Jad for No. 10 or two hands.
The ID, or hand, will show us in Egyptian how the sign, which is
also connected with Kar, may have a real relationship, as Kar (Eg.)
is the name of the claw, meaning to seize; lay hc.ld, or claw hold;
and the claw is an earlier form of the hand.
1 Brugsch, Geog. ii. 76. .
2 See the Rev. W. Houghton's paper on the "Picture Origin of the Assyrian
Syllabary," Trans. Bib. Arch. vol. vi. part ii. p. 454· 3 Ibid.
EGYPTIAN ORIGINES IN AssYRIA.
the Egyptian Teka and Abn, the sign of a boundary wall, an inclosure,
or rampart? Ak, Akkadian, to build, with the Egyptian article Tu as
prefix, forms the word "tak," which is obviously related to buHding.
Ak,_ to build, may not appear in Egyptian as the name for building,
which is At, but we find Akh, to work, to perform. Also one of the
oldest kinds of building was wattling with branches, twigs, and reeds,
and the earlier sign of AK, to build, as described by Rawlinson,
contains a picture of reed· matting. Matted· reeds are wattled or
twisted together, and the idea is conveyed by AK (Eg.), to twist,
to make a ropt: or cable, therefore to wattle or make reed-matting as
a primitive kind of building. The Irish TOCHARS were wattle-work
It may be noted that the Egyptian ideograph of the wall is the
determinative of Sapti, to construct, and the wall or rampart by name
is Sebti, whilst the Akkadian sign 1 that denotes brick and brick-work
also determines the month Sivan, the month of brick-making. In
Akkadian the month Sivan is MUNGA, and in Egyptian Munka (or
Menka) is the name of pottery, utensils, things made, and the word
means to make, form, work, build. MUNGA, for the brick-making
corresponds to MENKA, for making pottery or other things of earth.
The Assyrian Rabu, a prince, represents the Repa (Eg.), the prince
and heir-apparent of the throne of Ra. The Rabu was represented
by a sceptre, a staff, or a beam of wood. Standing by itself, says
Professor Sayee, the sign would be the sceptre carried by the prince,
and hence the prince himself.2 So in the hieroglyphics the Kherp
is both the prince, his majesty, and the sceptre of his authority, and
· this Kherp is a form of the Rep or Repa, the prince, or branch.
In an archaic Babylonian form a hand is added to show that the
staff-sceptre was carried in the hand. So in the hieroglyphics the
SER for chief ruler, denoted by the . hand holding the wooden Pet
sceptre, is the determinative of SER, the chief one, the Kherp ; and
Ser is a worn down form of User and Keser, or Khuser.
Kheb, Kefa, or Kufa, is the name of the genitrix as the enceinte
bearer of the child represented by the water-horse. This type, like
those of the cow, fish, and frog, was adopted before boats were used
to cross the waters. Ta-urt, a name of the northern Kefa, is the
chariot when this was the womb. Khept wears down into Aft, another
name of the bearer, as the hippopotamus. Teb is also one of her
names.
When boats were built we find the earliest type-names were derived
from the ancient genitrix. The Kabni (Eg.) is a vessel, a ship, the
Cabin of the English vessel. The UBO in Ibu, and Evu in Adampe,
is a canoe; the KPERO, African Kiambo, a canoe; CABARR, Scotch,
a lighter; CAYVAR, English, a kind of ship; KEFFER, German, a
light boat. From Teb comes the TEBA or Ark, and the Tub, an
English name for an old ship; the T AVIO, Fiji, part of a canoe ;
1 Sayee, No. 507. 2 Tra11s. Soricty Bib. Arclz. vol. vi. part ii. p. 479·
H II 2
A BooK OF THE BEGINNINGs.
TAPA, Hindustani, a kind of boat; T ABO, Portuguese, a ship. Ship
and skiff are forms of the name of Kheb; and one of the most
primitive boats, was the womb-shaped skiff still used on the lower
Tigris and Euphrates, found depicted on ancient Assyrian sculptures.
This round hive-like vessel is called the "KEFA," and still retains
the name of the first bearer of the waters.
" Enclosed in a box" is given on the tablets as the equivalent of
""Nu-u-Hu." This, says the translator, will afford us a new meaning
for the name of Noah, and perhaps the derivation of the word.1
Unfortunately for the suggestion, this enclosure of Noah, accorping
to the hieroglyphics, might have been NNUH, a rope-noose, to twist
and tie, as this is one of the signs of enclosing, and is really a form
of the ark itself, a determinative of ark, to surround, envelop,
enclose, to appoint a limit, fix by decree, the end of a period. The
noose of Taurt was, so to say, the first form of the ark enclosure.
This enclosure of Noah (or NuM) may also be a water-vase, can, or
khen, a house, or a box even, with which the god Num's name is written
as a phonetic Nu, ideographic Num. 2 The meaning of Nu-U-HU does
not start from the box interpreted by the ark of Noah. But more of
this when we come to the Deluge.
In the deluge mythos one of the birds sent out of the ark, rendered
the raven, is named "A-RI-BI." Ribi is identical with RAVin RAVEN.
The original of both may be found in the phrenix bird, a determina-
tive of Repa or Repat. The phrenix Repa, Ribi, or raven, is the
type of the cycle repeated by one period passing or transforming into
another, represented by the consuming phrenix or Repa re-arising
from its own ashes. The Bennu-Osiris was a form of the phrenix of
the year, the symbolical bird of return and renewal. Such is the
nature of the Ribi or Repa wherever found.
The scarabceus that rolled up its seed in excrement, and was taken
by the Egyptians for a type of the Creator, may be seen in the drawings
from the tombs of Biban-el-Muluk busily employed in seizing the seed
as it issues from the source, and transforming it into living souls. Thus
Khepr the Creator, as generator, is pictured as the " seizer of seed."
The earliest form of the sign of Cancer in Egyptian zodiacs is the
beetle, the emblem of Khepr-Ra, who, at Biban-el-Muluk is pour-
trayed as the seizer of seed ; Khepr in the abraded form of Ker
means to seize with the claws, as did the scarab.
Now the Akkadian name of the month Tammuz (June) is SU-KUL-
NA, "SEIZER OF SEED," and its zodiacal sign is Cancer, the Scarab
Khepr of the Egyptians. The seizer of seed then, in the occult
sense, who is pourtrayed in the zodiac as the beetle, is reproduced by
the Akkadian name of the month, SU-KUL-NA.
The year in the Aramaic-Akkadian calendar began with the
1 Smith, "Chaldean Account of the Deluge," Trmzs: Society Bib. Arch. vol. iii.
p. 591. 2 Lep. Denk. iv. 70, f.
EGYPTIAN ORIGINES IN AssYRIA.
month NISANNU, the month of the equinox, the crossing and coming
out of ANNU, when the sun left the fish-sign of An, the place of the
Babylonian seven great gods. NAS (Eg.) corresponds to the Assyrian
Nisu for up-lifting, up-rising; the NUSA being a pedestal for
elevating. Nas also means "out of," and as the year began with the
sun's up-rising out of Annu, this seems to be the likeliest origin
for the name of the month NISANNU. The names for the month of
July (roughly) and January in this calendar are Abu and Sabahu
(Aramaic, Ab and Sebat), and the names point to their having been
the first and seventh months of a year corresponding to the Egyptian
sacred year which began with the month Taht (July 20), a Sothic year
preceding the solar with the commencement at the vernal equinox.
In the inscription of Khorsabad, the king relates that he has placed
between the doors of the temple four KUBUR on NIRGALLI; ''towards
the four celestial regions I turned their front." The twin-lions of the
horizon, the Rehiu or Ruti are an Egyptian type ; they supported the
sun at the equinoctial level. The four Kubur are a form of the four
Kabari, the four companions of the four quarters. The Keb ( Eg.) is
a lord of the angle ; Kab is the corner ; Ari denotes the com-
panions, guards, keepers; the four Kabari were the genii of the four
quarters, ape-headed, jackal-headed, bird-headed, and human-headed.
M. Oppert describes the passage on the NIRGALLU as very difficult,
and says the "Name of Nergal does not interfere with the object." 1
The Gallu, in Assyrian, are a class of evil spirits. Nir (Eg.) means
victory and to vanquish. The Nirgallu were probably typical of
victory over evil spirits. One of Nirgal's types was the cock, a
bird of dawn, at whose warning crow the evil spirits were supposed
to vanish. The Egyptian Nir (Nar) is a vulture, as the sign of
victory or vanquishing.
It is said of evil spirits, or demons, that they devour men like
"KIMI." This word is rendered in Akkadian by Ku. These Ku,
or Kimi, have been translated sparrows, but the KHEMI of the
hieroglyphics is a quail, and this is probably the KIM! of the
tablets. The Khu is another hieroglyphic bird of return, though
different from the quail. The hieroglyphic Khu is the symbol of
a spirit. It was a bird of passage and periodic return, and, therefore,
of prophecy. Nam (Eg.) means to announce and proclaim. The
Akkadians had their NAM-KHU, the foretelling or prophet-bird,
supposed to be a species of swallow.
In the deluge tablet the word .RUKI is an epithet applied to
Xisuthrus, as denizen of that other world to wh!ch he has gone.
Ruki has been rendered "remote." Xisuthrus had emigrated to a
country where he dwells in the company of the gods. He is in spirit-
world, and in Egyptian Rukh is the pure soul; the RUKHI are the
holy spirits, the wise and pure intelligences, whether here or in
1 Records of the Past, ix. 19.
470 A BooK oF TIIE BEGINNINGS.
earth (the red earth), as the earth is a form of the lower of two
heavens, or the mid-most of three regions.
In the Akkadian cuneiform the ideographic sign which renders the
idea of god and heaven is a star. The star in Egypt is a hieroglyphic
of heaven as the Tep. Tep is the upper, the southern heaven, and
the lower heaven is the Tept or Tepht. This modi"fi.es into Tuaut, and
is written with the star for Tua or Tep. The night-heaven is the
lower of two, the Tepht; hence the sign of the star has the. value of
Tep, the heaven, determined by the duplicative T for Tepht and Tuaut.
UN, the period, the hour, is written with a star. So the year was
signified by a star, the star Sebti or Sothis, the dual of Seb, the
duplicator of time.
An early figure of the zodiac was that of the human body, the
head being in the sign where the sun rose at the time of the spring
equinox; the feet in the sign preceding. The head of Osiris, whose
body was represented as divided into various parts, was supposed
to be in Abtu, the point of commencement in the circle. This
human image of the zodiac will explain the expressions employed
in the astronomical and astrological tablets of Babylon, such as
"from the first day of Nisan to the thirtieth- day of Ve-Adar, head-
and-tail completely, such a one lives," or "herrd-and-taz"l to head-and-
tail completely, so-and-so goes to destruction;" 1 this, like the human
type of the zodiac, being a figure of totality. 2
In the Babylonian creation Anu is said to select certain stars as
measuring stars, and regulators of time and period called "period
stars." A list of seven of these is given 3 named the "Measures."
The proper name is T AMSIL and the determinative denotes a sheep
or flock. These were the shepherding stars of the celestial flock.
Sil, or Ser (Eg.), means to regulate, dispose, arrange, be at the head.
The Ser is also the name of the builder's measuring-line. The guiding-
stars and time-keepers were known by the name of the Disposers.
Tam, in Akkadian, is a day, but the word Tamsil is the Amsil formed
with the T prefix, and T-am is the equivalent of Am-t (Eg.). Am
is written with the cross sign, and is a figure of crossing, like Tek of
the Tekani (Decani), or stars that crossed every ten days. AMT
means in the middle-of, that is, in the mid-heaven, the centre at the
moment of culmination, the transit or crossing. In the calendar
of astronomical observations found in the royal tombs of the
twentieth dynasty, the crossing stars are described in seven different
positions pourtrayed by means of the human figure, thus :-1. left
shoulder ; 2. left ear; 3· left eye ; 4· in the middle; 5· right eye ;
1 Bib. Arch. vol. iii. part i. p. 161.
2 Possibly this type of head-and-tail was also illustrated in the transfer of
authority, when the English father presented his son-in-law with one of his
daughter's shoes on the wedding-day, and the_ husband struck the wife a blow on
the_ head with the shoe, showing that she was his, head-and-foot, or completely?
3 w. A. I. 57·
472 A BooK OF THE BEGINNINGS.
6. right ear ; 7. right shoulder. This chart of the seven positions,
and measure of seven degrees, will probably be found to be con-
nected with the Akkadian Tamsil, and the seven measures of starry
time. The first Tamsil, whether as constellation or crossing-stars,
were the seven stars of Ursa Major, the seven of the Chinese bushel
measure, and the seven in number still dominates in the measure by
seven vertical lines being drawn to determine the passage of the stars. 1
As so often iterated, for the sake of saving the reader the trouble of
continual cross reference, the Great Bear constellation was depicted
as the Typhonian goddess of gestation, the hippopotamus, one of
( whose names is Teb. The star Dubhe, in the Great Bear, still preserves
the name of Teb or Typhon in- heaven. Also Tabi is an Egyptian
name of the bear. The Assyrian name of the bear is Dabu, and this
is applied to the constellation KAKABU DABI, the star of the Bear.
But the difficulty of Assyriologists has been to determine the nature of
the animal when the name was used. For instance, the word SAKH
is the Akkadian equivalent for the Assyrian Dabu, and one translator
finds the name to be more appropriate to the hippopotamus than to
the bear; another doubtfully suggests the beaver, and each without
reference to those Egyptian things which determine the names. ·The
Teb was the hippopotamus of Egypt, and the name was afterwards
given to the bear, or rather the bear followed the water-horse as the
image of the bearing mother, Teb. The Akkadian name of the bear is
Sakh, and in Egyptian Sakh denotes the illuminator and enlightener.
Sahu (Sakhu) also means to perambulate, go round, a revolving group
of stars. Orion, for instance, is a S.AHU or SAKHU. But the seven
stars constituted the first SAKHU. These, with Sirius added, are the
eight signified by the ('!ight-pointed star of Sut as before explained.
In Egyptian the number seven in one form is written SEFEKH, in
another Sekhef. My own conclusion is that these resolve into Sef
or Kef with the value of number five, or the hand, which with the
terminal ti signifies number seven, as Sebti, Hepti or Khepti, and
that the name of the goddess Seven (read Sefekh) really denotes the
secondary form of Sef or Khef, needing the two horns or tongues, as
the TI to make the full sign of number seven.
Skhef will deposit both Sef and Khef as types for number seven ;
Skhef and Sefkh wil.J modify and meet in Sekhu with the passing
off into u. Here alone, in Egyptian, do we unearth a root or type-
word for a particular form of the Seven found in SCHUH, Norway
Gipsy; SIK, Arago, (Papuan); TSOOK, Skwali; TSEEK-WAH, Skitte-
gats; HUISCA, Guajiquiro; SHAKOEE, Yankton (Sioux); SHAHKO,
Winebago ; SHAKOPI, Dacotah; SEIGBE, Khotovzi (Yeniseian) ;
SQWITHI, Mingrelian ; S'KIT, Lazic; ISGWIT, Suanic; S'WIDI,
Georgian; Targumic, Zgtha (r:um), synonymous with GAISH for a
group of (Seven ?) stars ; SEACHT, Irish ; SEACHD, Scotch ; SHIAGHT,.
1 See Calendar and Diagram, Renouf, Bib. Arth. vol. ii. part ii.
EGYPTIAN ORIGINES IN AssYRIA. 473
Manx, which latter modify into SEYTH, Cornish, and SAITH, Welsh.
SKHF then is probably the older form of Sakhu and Sahu, the con-
stellation which is identified by the Akkadian Sakh as the seven
stars or the sevenfold-star of the Bear. Nor is this the only
form of the seven or seventh to be found under the name, for
SAKUS was the Assyrian Kaivanu, the Hebrew r~·~ Kivan, the star
of Israel which has been mixed up with the male Saturn ; Lubatu
SAKUS being a title of Saturn. SAKUS as the planet Seven agrees
with this derivation of Sakh for the seven stars, whilst the seven and
seventh of Sakhu and Sakus afford good evidence that the earlier
typical Sakhu or Sahu (Eg.) was the constellation of seven stars, and
that all these are forms of the word SKHF for number seven.
The Bear is also named Sakh-Khussu, in Assyrian Russu. In
Egyptian KHUS means the turner back or returning one, and Rus
signifies to rise up, watch, and be vigilant. The seven stars of the
Bear were the earliest revolvers and watchers, the illuminators of the
mind's eye of the first observers. The Bear is likewise designated, in
Akkadian, SAKH-SIKA. SIKA (Eg.) means to drag and draw with the
leg for determinative, and the Bear is the constellation of the hinder
thigh. SIKA (Eg.) is also the plough, another name of the same con-
stellation. Further, the Bear is called SAKH-MAGANNA, and Magan
or Makan has been identified as Egypt, or the ship-region. The Bear
of Egypt is the hippopotamus, the Egyptian type of the goddess of
the seven stars. The pregnant hippopotamus, the bearer of the
waters, was the primordial ark; she was Teb, the living Teba ;
before boats were built she was the ship of the north.
MA-KHAN (Eg.) means the bearer of the waters, and when the
Egyptians could build a boat they named it the MAKHAN, from Ma,
water (or the mother), and Khan, to carry, bear, transport, navigate.
The Makhennu is the boat of souls, and the primordial image of this
in heaven was the group of seven stars, whose Khenit or sailors were
the seven Kabiri, of the Sakh-Maganna, the bearer as the Bear. The
proof of this is furnished by the seven spirits of the Great Bear
being called the planks in the boat of souls, which is the Makhennu.
The mundane type of the boat appears in the MAGANA (Tasmanian),
the name of the MONS VENERIS or uterus, the primordial Makhen
as the boat of the living. In the Kiwomi an·d Coehetimi dialects
MAICHANA is the name for number seven, which illustrates the
interchange of the' original type-names. In the same way Maganna
as the name of Egypt equates with Khebt which also has the value of
number seven, from KHEP the hand, and TI, two, whence Hepti for No.7.
In the Chaldean creation it is said of the god "He made the
year into quarters," and the word for quarters is MIZRATA, sometimes
written MIZRITI; the etymology is uncertain. MEST (Eg.) represents
the Hebrew MITZ in Mitzraim, and is the birthplace; ret or rat is to
repeat, be repeated, several. ~EST-RAT yields the divisions of the
474 A BooK OF THE BEGINNINGS.
birthplace, and these were the four quarters. Mazzaroth then is first-
named from the birthplace of the beginning, formed. of the four
quarters of the Great Bear, where we find the star Mizar in the tail or
Mest-ru. Moreover the Hebrew terminal in n\itl::l represents the AFT
(Eg.) of the four quarters, and Mitzr-aft is the Mitzr of the four quarters,
which belonged either to the constellation or the circle of the Great
Bear before Mazzaroth had been extended to the circle of the s=gns
and the four quarters of the solar zodiac. The moon is said to
complete its hours (make its dual lunation) in Arbati MIZRITI, or
four quarters.1 The division of the circle of the constellation into
quarters is marked in the UMAZZIR for " HE DIVIDED '' the year into
the twelve months. The Maz-arta, a watch, was then derived from the
divis:on of the night or circle of the stars into quarters. A "Watch
was a piece of time long before it was a timepiece.
In one of the twelve romances of mythology, as the Assyrian
version of the ancient legends may be termed, in the sixth tablet of
the story of Izdubar, the god Anu is described as creating a Bull
at the request of Ishtar, who is desirous of being revenged on the
solar hero who resisted her blandishments. Ishtar with her two
attendants (a form of the tw() divine sisters) leads the bull against the
city of Erech. With this bull Izrlubar and his companion Heabani
struggle; Heabani holding it by the head and tail, while Izdubar
pierces the animal with his sword. This subject is represented on the
cylinders where we see the god or hero fighting with the bull.
Sometimes two persons are seen in conflict with two bull-beings, and
these two bulls correspond to the double-headed bull of Egypt, whose
mythology will help us here as elsewhere.
The bull, like the crocodile of the west, was made into an image of
the swallower, the mouth of Hades, the Kr-p-Ru, Kherp-ru, or Kerberus.
The earth that swallows up the sun and the souls in the west is described
in certain passages of the Book of Hades as a two-hc:;aded bull which
swallowed them in the west to reproduce them in the east. 2 "Honour
to the soul which was swallowed by the double bull," says the same
text, "the god lRa) rests in what he has created." The mummies
standing waiting in their porch cry to the sun-god, "Open the
earth! Traverse Hades and sky: Dissipate our darkness! 0 Ra,
come to us I The earth is open to Ra." The swallowing earth
being typified by the bull will serve to expla_in the subject Qf Mithras
slaying the bull, which it was impossible to read until we knew what
it was the bull represented. The bull being also a well-known
symbol of the sun, and Mithras a solar god, it was impossible to see
how Mithras, the sun personified, could be slaying the sun. The
Egyptian symbolism explains both the Assyrian and the Mithraic.
The sun is in Scorpio, 3 but he enters the underworld as the destined
1 Bib. Arch. vol. v. part ii. pp. 438-440. 2 Pl. 2; 3, C.
a Mithraic monuments a(:cording to Hyde. Drum:nond, pl. 1 3·
EGYPTIAN ORIGINES IN AssYRIA. 475
conqueror of the devouring Earth, or comes into conflict with the bull.
The great mountain of Mul-Gelal, the glory of the mountains, the
mountain of the west where the sun set, is said in an Akkadian
inscription 1 to lie like a_ buffalo in repose. That will serve for an
image of the bull, the earlier cow of the west, or crocodile, or whale.
In the Akkadian magical texts the gate of Hades is kept by the bull
who is invoked, '' Oh bull, very great bull, which opens to the interior.,
The entrance to the tomb is thy act; the lady with the magic wand 2
-Nin-gis-zida, a title of the goddess Nin-ki-gal-fashioned thee for
eternity." The station is at the boundaries, th~ limits which fix the
division between heaven and earth, where the sun entered the under-
world of the souls, the mouth of the swa:Ilower, whether considered
as an animal, a fish, or the gaping grave.
A passage is quoted by M. Lenorrnant from the inscriptions to
this effect, "afterwards they lead the bull into the Bit-Murnrnutu,"
with the remark, "It seems to me that it is connected with the word
rnurnrnu, chaos, Hebrew r~~;m, confusion ; it would then be the abode
of confusion, the state of chaos, which is a very suitable name for
the gloomy and infernal region." 3 But as the Akkadian name of
Hades, Gi-urnuna, is identical with the Egyptian Ki-amen, the hidden
land of the interior, and as the Marnit can be identified as the
mummy-type, the Hebrew m~r.i, it seems more probable that the Bit-
Murnmutu is the house of the dead, who are called the Mum (or
mummies) in Egyptian. Also the M urn or Marn (Eg.), a name for
the crossing or passage, precedes the form of AM for the west or
mouth of the Ament. The Bull is a personification of the swallowing
earth, hence an emblem at the gate of the mummy-house of Hades.
A curious figure is mentioned on the tablets and called the
ASSINNU. In the descent of hhtar to Hades the god Hea
creates a sort of phantom figure, or he takes the figure "ASSINNU,"
breathes life into it, and sends it on an errand to Hades. Talbot
rendered the Assinnu by the figure of a man of clay, Lenormant
by the "phantom of a blc.ck man." 4 But the Assinnu is com-
paratively common. We have it in the English SCIN of the dead,
a phantom; also SWYN in Welsh, as a charm; ZONA, Cornish,
to charm; the TSEEN, Chinese, a demon; the ASNA, Sanskrit, a
demon; AASAN or USUN, Arabic, a typical image or idol; SONA,
Biafada (African), an idol or sacred image; and ZINEY, Wolof
(Afri<;:an), for the devil. The hieroglyphics will show us the cha-
racter, shape, and colour of the image. SSENU means a typical
figure. SAN is an image, and the word signifies to charm, preserve,
and save. Ssenu and Sena mean to breathe, and the SSENU is an
image of breath. Possibly the Assyrian As-sinnu includes the As
(Eg.) as statue or type, and Sena for breath or breathing. The
1 W. A. I. iv.- 27, 2. 2 Lenormant, Chaldea1t Ma~:ic, p. 171, Eng. Tr.
3 Chaldeatz 11:fagic, p. 170. 4 Records, vol. i. p. 147; Clzaldea1t lJ!lagic, p. 43·
A BooK oF THE BEGINNINGs.
Sennu itself is a black statue, and as an image of breath or a breathing
image it is a variant of the noose sign of life. The Assinnu was black;
it is called N amir and Khamir. Na is coloured or black in Egyptian.
The Na people, or Nahsi, are negroid, and Kham is also black.
The black Assinnu then is identical with the black doll of the hiero-
glyphics, which is an image of life in the underworld, or, as we say,
of death, the shadow of life, hence its blackness. The Sennu is
pourtrayed by the side of Atum, the god of the lower world, who
equates with Hea in the male solar triad.
On the death of a righteous man they "bring a KHISIBTA from
the heavenly treasury ; they bring a SISBU from their lofty store-
house; into the precious KHISIBTA they pour bright liquor. That
r:ghteous man, may he now rise on high ! May he be bright
as that SIS.l:IU; like pure silver may his garment be shining white." 1
The SISBU agrees with the SSHEBA (Eg.), a life-giving image, the
mummy-figure which was carried round at the feast when the
guests were told to look on it as the type of immortality, and
rejoice because they also were immortal. SESH (Eg.) means to
pass, and BA is to be or become a soul, hence the SSHEB. KHIS-
IBTA renders the Egyptian KHESBET for blue, the lapis lazuli symbol_
of heaven and of eternal truth. KHESBET or KHISBA is lapis
lazuli, the hard blue stone and image of solid heaven, the throne of
Ra in the highest heaven, like the Hebrew "paved work of a sapphire
stone, as it were the body of heaven in its clearness." This was
the foundation-stone of the other world, the stepping-stone of the
southern height at the threshold of the door of heaven.
A variant of KHESBET for lapis lazuli is KHEBST (Eg.). The
true lapis lazuli was the KHESBET-MA; the KHEBST was inferior,
artificial, made of earth. In the inscription of Khorsabad, the king
says he placed the DUNU (offerings, tributes) or tablets, some of
which were KHIBSTI, made of earth. 2 On these he wrote the glory
of the gods. This was the unreal (KHEB, false) lapis lazuli referred
to in the Ritual.
Assyriologists have found a mysterious sacred image, mentioned
on the tablets, called the "MAMIT" or "MAMITU," the nature of
which has caused much perplexity. It is spoken of as a shape of
salvation descending from the midst of the heavenly abyss, the
"Mamit, Mamit, treasure which passeth not away.'' It imaged" the
one deity who never fails or passes away." Covenants were ap-
parently sworn and pledges taken on the Mamit. It was placed as
is the cross in the hands of the dying to drive away evil spirits,8 but
what the image was is unknown. " It was certainly some great
mystery, but of what nature has not yet been explained." An oath
taken on the Mamit was equivalent to the English "corporal oath,"
1_ Records of the Past, iii. 135· Talbot. 2 Records of the Past, val. ix. 18.
3 Talbot, Bib. Arch. val. iii. part ii. p. 433·
EGYPTIAN ORIGINES IN AssYRIA. 477
which, according to Paley, meant an oath taken on the CORPORALE
or linen cloth which surrounded the sacred host, the CoRPUS DOMINI
or mummy of the Lord; and to become perjured by breaking the
oath is, in English, to be MAM-SWORN. -
The Egyptian mummy figure was the type of the KARAST, the
embalmed corpse of the dead, and in another aspect an image of
the resurrection. The Assyrians had their CORPORALE or corpse-
cloth, and in one of the magical charms instructions are given to take
a white cloth and cover the Mamit with it, and then place the Mamit
in the sick man's right hand ; a black cloth is to be wrapped round
the. sick man's left hand-the white and black cloth still preserved
in the English pall-and then all the evil spirits and the sins which
he has committed will quit their hold of him; it is said to be a
mystery that God and man are unable to explain. So in the Ritual
we read, "Inexplicable is the Sem-Sem, it is the greatest of secrets," 1
and this relates to the re-genesis for the next life which was typified
by the mummy image. Sem-Sem is the equivalent of Shebti the
duplicated image (Sem). The relation of the Mamit to the dead is
suggested by the name and office of the Assyrian divinity Mamitu,
the goddess of fate, who is the determiner of death.
The hieroglyphics will help us as usual, for the Mamit belongs to
Egypt, and the name may be derived in one of two ways. MA (Eg.)
denotes the likeness, and MAT is dead : the Ma-mat is thus the image
in death, or mummy-type. The Egyptian name of the mummy is Mum,
the dead. "IT " means to figure forth, picture, image, typify. This
"It" is a reduced form of Kheft, the image itself, and Sheft, to
fashion. Mum-it or Mum-ta renders the image or type of the dead;
the present image of the life that is past, the symbol of saving, or being
preserved on a physical plane and thence an eschatological emblem of
salvation for the soul. ITI (Ass.) means a thing which supports and
upholds as did the Mamit-type in death. In Egyptian, the word
Mamit would also read literally the dead in heaven (It); the Mum
being transformed into a spiritual body. In the Ritual the dead or
the truly living-for the evil alone are the dead-are called mummies,
just as are the dead on earth. Mam, in Hebrew, to be lacking,
deficient, agrees with the Egyptian Mum, for the dead; the terminal
n~ or n~~ denotes the sign of recognition, and the nmo is the name for
the corpse as the image of the dead, and the state of lying dead.2
This is an equivalent for the Assyrian Mamit.
MAMPUS in Malayan means the dead, and MuM (Eg.) is repre-
sented (by permutation) in Swahili by MFU, a dead person; by MBA
in Nso, and MPAMBE in Marauri, for an idol or divinity. In this
relationship the root MM makes very touching revelations in the
Maori tongue where the Egyptian Mum for pitch is found in MIMIHA,
bitumen, with which the MUM or dead were mummified. MIMITI
1 Ch. XV. 2 Ez. xxviii. 8.
A BooK oF THE BEGINNINGs.
means dried up or desiccated. MEMEHA is to be dissolved, to pass
away. MOMOE is keeping the eyes closed, and being constantly
drowsy; MoEMOEA, means to dream; MAMAO, to be afar off, very
distant ; and MAMAE denotes the begi1lning of feeling in pain.
The word Mamit came to denote a curse and signify a form of
incantation, but this was on account of the l\1amit, as thing and type
being an image of the dead and token of the hereafter, to which an
appeal was made in consecration or execration, blessing, cursing or
in covenanting.
The practice of embalming the dead with such perfection as in
Egypt necessitates an immense past. It originated in a desire to
retain the likeness of life in death,'and is at the origin of what is
termed ancestor-worship, the true ancestor being, as before suggested,
the body or mummy. The cult, as interpreted by Egyptian thought
and imagery, does not imply the worship of father and mother or the
ancestors of the race so much as the setting up of the Alter Ego or
other self. The Sheb-image is the figure or shape of the embalmed
dead, and Shebti means the double or duplicate of self.
The SHEB or SHEBTI, the sepulchral shape or likeness, may be
followed universally in language under these names. In Zulu Kaffir,
SOBI means the likeness; SHABI, in Hindustani; the Shape in Eng-
lish, a picture or likeness; HAVEL, Cornish ; EFEL, Welsh, denote the
likeness. It was the likeness in death, and in Irish, SAB, ESBHA, and
JOBADH are names of death; SHABIM in Arabic, is death; SEBEN in
lEthiopic; SEBIN, Chaldee. The SAV, Hindustani, is the dead body,
the corpse or mummy. The Sheb image is represented by the Ozmo,
African Igu, an idol; ISIAFA, Abadsa, idol. ISAF, Arabic, an image to
which sacrifices were offered in front of the Kaaba ; the AZAB, Hebrew,
idols; SABARU (Akk.), an image. In Fijian the SAVA is a god's
house, and the SAUVATU, a stone set up or marked as a sign of Tapu.
In Persian the SIPAD is an angel, and the Arabic SABIHAT are the
souls of the faithful. ZEPPEL, Circassian, signifies eternal. The
Sheb image was a teacher of the eternal, and in Sanskrit the spiritual
teacher is an ISHV A. ABTU (Eg. ), the likeness, is a modified form of
She btu, and the Dahome OFODU is an idol or divinity. ABADI, Swahili,
means always; EBEDI, Turkish, eternal, everlasting; ABID, Arabic,
perpetual; ABAD, Malayan, eternity. When this type of transforma-
tion and continuity was carried round at the Egyptian carousal, they
drank healths, as it were, to the image of their other selves in spirit-
life, their double, and toasted each other to their immortality.
In Assyrian, SHEBER or SIPAR means to send a heavenly message,
and the Mamit is the SHEP or SHEB, an image of life to come, a life-
giving image; it is called an embodied messenger of heaven. The
Mamit is also called the" SAPAR SA SIMA LA LIKRI SAKBA MAMITA," 1
rendered "the jewel whose price cannot be valued is the SAKBA,
I Talbot, Bib. Arch. vol. ii. part i. p. 42.
-
EGYPTIAN ORIGINES IN ASSYRIA. 479
otherwise called the Mamita." Again, it is called the " SAKBA l
SAKBA, jewel ne'er departing!" That is the Egyptian SHEB in the
earlier form of SKAB, determined by the same mummy-type. Skab
means the double, like Shebti, or to double and reflect, from Kab,
double, with the causative prefix S.
Another Akkadian name for the Mamit is "NAMBARU," which
read by the Egyptian NAM, the second, and PRU, appearance or
manifestation, shows the application to another, renewed (nam) life.
BARU in Assyrian means half, answering to PAR, one-half of the
solar house. So read, Nam-baru would indicate the other half or
the second life. The Mamit is also called " Salmitu," Salam being
to save ; the ltu as i~1 Mamitu remains to express the image or s:gn of
upholding and saving. Still another Akkadian name is the NAM-
NIRU. Niru (Eg.) signifies victory, and to vanquish; NAM means to
accompany and guide. So Anup (Eg.) was the companion and
guide of souls. "A concealed wanderer he passes through the land." 1
The An (Eg.) are the wanderers. In this sense Anup is the
guide of the wanderers who threaded the unknown ways of the dark,
the underworld, and reappeared in heaven. The next guide was
Taht. Here it is the human image of the second life. This agrees
with the nature of the figure held in the hands of the sick and dying,
as the Cross of Christ has so often been clasped for a visible and
tangible object of adoration and faith. The God who could be
clutched in the death-grasp was a Saviour indeed, and the Mamit
type, the Karast, was the risen Christ of the ancient religion. This
type of immortality was the one God with a message for men beyond
those of the time-reckoners, the stars, moon, and sun, and in the
Akkadian hymns it is called the Only God. In clutching the Mamit
the dying were going by touch, and laying hold of the god Touch.
Now the image of this god is the oldest form of the type afterwards
·modified in the mummy set upright, or laid out full length. It is a
sitting figure, similar to that of the Palceolithic men in the burial of
their dead ; whereas the Mummy represents the dead stretched out
at full-length.
For the mummy Eidolon is connected with the god Sa, Ka, or Kak,
called Touch. Kak is our" Chache blind man," who proceeds by the
sense of touch in his dark condition. So Kak went through the
underworld like the "Blind Horus:" The god Kak was the completer
of the circle through the underworld ; he cabled or bridged the waters
through the "bend of the great void," and the Ka image and type of
personal identity wa·s represented by the mummy figure as the god of
Touch, the god to touch, the deity of the dark who was clung to
in the darkness of death, the human image or Ka being moulded after
the type of the sun out of sight.
SA is a modified name of the mummy, as well as the deity called
1 Hymn of Tahtmes.
A BooK OF THE BEGINNINGS.
VOL. II. I J
/
r
of the body, the breast or womb. The vase with breasts represents
the two characters and two truths of the motherhood, HESMEN
denotes the menstrual purification, and the HESMENI is a N atron
vase or laver.
The tomb of Queen Ta-Seser in the valley of Biban-el-Muluk, con-
tains a chamber, the walls of which are illumined with a large
collection of exquisitely designed and coloured vases representing
gold, silver, and porphyry. It is a long distance from the owl-headed
vase to the delicate imagery of this gorgeous chamber, but the
ideograph remains the same.
The vase found in the graves of the American mound-builders, and
the pitcher placed on the top of the pile raised over the cairn of the
African Bongos, have the same significance as the owl-headed vase
in Greece.
Under the name of the HENT, the vase is one with the matrix ; and
Hent also means rites and consecration. The vase HEN is likewise
an ideograph of tribute, and signifies to bring as tribute. In this
sense we may read the cups cut in the stones of Britain. FAS, in
Egyptian denotes some kind of food determined by the image of the
female bearer, with a vase or modius carried on her head as the
bringer, and the Egyptian form of the word VASE is BAs.
The owl is a very ancient type ; it was extant under the fourth
dynasty, but was superseded by other forms of the Nycticorax or
Phcenix. As a phonetic Mu it still bears the name of the mother,
and of the tomb, the chamber, the womb. As an ideograph it had
the value of MMU or MUM, the name of the dead, the mummy, Ma,
the name of truth and "to see," is often written Mma. The owl is
a bird of night that sees in the dark, hence its adoption as a
type of the genitrix who repr~duced with the tomb for her womb,
the mother earth. Hence, likewise, the goggle-eyes of the owl-vases,
which represent the Seer in the.dark. The absence of a mouth in
these figures also shows the "MUM" (silent) or mummy type. The
vase is a form of the funeral urn, and in the name of the URN
survives that of the RENN (Eg.), the nurse who was Rennut, the
virgin mother, and Renn the nursling. RENN means to dandle,
nurse the child with the figure of the RENN (mother) offering her
breast to the Renn (nursling). The URN-vase with the breasts
continued that image of the mother of life in the underworld,
In the Aztec and Maya myths the Great or original Vase, as Akbal
or H uecomitl, is as conspicuous a symbol of the water of life as i!J.
the monuments of Egypt or the Greek tombs. In Peru it was an .im-
portaJlt figure, known by the name of Tiki. Tekh in the hieroglyphics
signifies a supply of liquid, of drink, of wine, with the vase for de-
terminative. The same idea of the wet-nurse was conveyed by the
woman with breasts, pourtrayed in the burial-caves of Europe. Mena
(Eg.) is both the wet-nurse and the vase or jar; as Menkat she
A BooK oF ·THE BEGINNINGs.
holds two vases in her hands, and was the vase-maker, the earliest
POTTERESS and Creator. .
The hill of Hissarlik contains the HES in its name ; that is the
vase, the abode, seat, and Isis in one word. Ser (Eg.) means the
sacred hill, the place of burial and re-birth in the "Ser Hill,., and
rock of the horizon. LIK in many languages relates to the dead and
the resting-place, as in LECO or LEGO, Greek, to lay asleep; LECHI
or LECHOS, the bed, or couch ; LOCHOS or LOCHO, a lair, a place for
lying in wait ; LLECH, Welsh, a cover and hiding-place ; Latin,
LOCI, a sepulchre ; English Lie, a tomb or burial-place ; Chinese
LEIGH, the lofty hill, the summit. The hill was the first LIK, or
ARK of the living and the dead. Hence the typical burial-place in the
Ritual. The mountain-land as the UR-KA, AR-KA or ARU-KA (Eg.),
the land of the lofty region, supplied the first form of the ark
in the cave or the circle on the mount; the Ark on Ararat safe
from the waters and easily defended. This preceded the ark-cities
like ERUK and RHAG.iE, which were built on the model of the Ark
or Aru-ka, whence the LIK in Hissarlik. An earlier form of the
word may be found in KESSERLOCK, the name of one of the bone-
caverns of the Cavemen, near Thayingen, in Switzerland; and Kes
or Kas (Eg.) is the name of the coffin, to embalm and bury.
The cuneiform determinative of things celestial or divine, as a
monogram, reads Ilu, god or goddess, and the phonetic value of the
character is N. AN is the Akkadian sign for heaven, and with the
pronunciation of DINGIR, for God, it is also used as an invocation
or incantation. So is the Egyptian N, which denotes the heaven,
firmament, space between. Nu signifies "come," "descend." In
Akkadian as in Egyptian, Nu is no, not, the sign of negation ; and the
same word denotes the image, or to image. So the Nu monogram
for Zalam (Ass.) signifies- an image or picture. Nu (Eg.) is the earlier
NUN (from Nnu), the type, likeness, portrait, and NUNU is the little boy,
the NINNY, who might be the "tiny boy" of the song with the refrain
of "Hey ninny-nonny." The NUNU as child is the elder Horus, who was
always the child, the little one, the nursling and ninny of the mother,
because in him was typified the sun born at the summer solstice, the
negative one of the two Horuses. So Nun, the WATER, is the nega-
tive of the Two Truths in relation to Nef, the breath. The Egyptian
Nunu furnishes the Assyrian Ninus, the divine child of Semiramis.
Moreover the divine style of NUTER is applied to the gods in Assyrian.
In the Annals of Assur-Banipal (6, 96) the bulls are called "Il_i-
NATRUTI." "I tore away the bulls, the Ili-Natruti of the treasures
of the temples 'of Elam." These were some kind of protecting divini-
ties. Nuter is the Egyptian name of the Divinity. The plural in Uti
cannot be limited to two. As before shown, the number expressed
the nature of the Pleroma. UTI (Eg.) is a form of No. 5 1 and of
1 Lep. Denk. iii. 79 6.
- --- --·~- ....----~.-~-~--..- --
or Kak, the god in the darkness being the form of Tum in the
Hades.
NIN-DARA, like Atum, is the judge of the dead in the lower world,
and is called "Nin-dara, lord, son of Mul-la, measure, and judge";
who is addressed as "Nin-dara, lord, son of Mul-la, decide the fate."
DARA, the eternal, is represented by Teru (Eg. ), the total, whole, the
dual All.
Marduk, a form of Silik-mulu-khi, is called the mediator; an
office attributed to Mithra. The word mediator has the later sense of
intercessor, but this was not a primary meaning. The mediator was the
intermediate one ; therefore the messenger. Hea, the father, hidden
in the abyss, sends his son into the world as the newly born star or
sun from the deep ; and this makes him a divine messenger, a form ·of
the WORD, the intermediate one between the father-god and men.
He is the friend who crosses a gulf otherwise fixed and impassable.
Silik crosses the waters in the ship of Hea, which carried the sun and
the souls of the dead who are brought back to life by him. To him, as
the crosser, it is said, "To thee is the steep bank of the pit of the
ocean." 1 The Akkadian name of Silik-mulu-khi denotes the distri·
butor of good. Ser (Eg.) means to distribute, to console, be the
comforter. As the divine messenger, his insignia of office is a reed.
The reed of the messenger implies the pen. So Taht, the speech,
tongue, word, revealer and messenger of the gods, carries the reed-
pen. This reed is probably found in a variant of Silik-mulu-khi's
name. " His name," says Lenormant, "sometimes has variations of
which we cannot understand the sense, such as Silik-ri-mulu." The
Ru or Rur is the Egyptian reed, a reed-pen of the scribe.
Another name of Marduk is Su, and this also is the reed, as well
as the son, in Egyptian. The reed (Rui) identifies the messenger as the
penman, and the Akkadian can be read by the Egyptian hieroglyphics.
Taht, the lunar deity, messenger and manifester of the gods, is the
son of N urn (Khneph), the deity of the Ark and the deep; the same
relationship as that of Silik to Hea (Assyrian Nuah), but the latter
appears to be the solar son. He says, in one hymn, "I am the
warrior, the eldest son of Hea, his messenger;" 2 this answers to Har-
Makheru, as son of Osiris. But the reed-symbol of this messenger
witnesses to an interesting adaptation of Taht's insignia to the solar
myth.
Tlie name of Nin-gar, the pilot of heaven, is rendered by M.
l.enormant, with a query," Master of the helm?" 3 The pilot and helm
are indissolubly united in the modern mind. But before, the rudder was
the paddle, which served to guide and propel the boat. The paddle
or oar with which the passage was made is the Kheru (Eg.). In
Assyrian the passage or course itself is the GARRU ; and in Akkadian
1 Lenormant, Ib. p. I93· 2 W. A. I. 4, 30, 3·
'J Clta!dean Magic, Eng. Tr. p. 161. '
EGYPTIAN ORIGINES IN AssYRIA.
\
502 A BooK oF THE BEGINNINGs.
which the stereotyping has been effected independently of us gives
one an awful insight into the taciturnity of the Eternal.
One method of preserving the past was by giving di'fferent names
to the same things, to be used by the two sexes. The custom was
current among the North American Indians, the Kaffirs, in their
custom of HLONIPA, and the Caribs. The latter hold that each one
of them has a good spirit-attendant for, his divinity, whom he calls
!SHEIRI ; that is the divine name used by the males. But the name
used by the women for their attendant-spirits is SHEMUN, or CHEMUN.
This can be interpreted by Egyptian mythology.
The earliest deities on the monuments are the SMEN, the eight
(founded on the seven stars or seven spirits of the Great Bear and the
Dog-star) great gods in SMEN or AM-CHEMUN. The eight Smen,
who were the first determz'ners of time and period, became the eight
gods of the primitive cult, and the eight spirits in a later phase; the
seven with the manifester or Messiah-son, the Asar or Isheiri of the
male nature; otherwise the seven cows and their bull, who says (in
the Ritual), "When I am the bull of the cows, I am at the upper
parts of the heavens," z'.e. in the south. 1 They were the most ancient
gods of chaos and night. These became the "spirits " of various races
and peoples; they belonged to the worship of the genitrix, -and being
so old were afterwards degraded. Thus in Egyptian the Khemu
(Shemau) were a questionable class of spirits, and the SHEMAU are
Typhonian genii. The SMEN were Typhonian and first, and their
worship is preserved in this curious custom of the Carib women still
calling on the "SHEMUN " spirits, whilst the men call upon ISHEIRI,
a name which looks like that of the son of the mother, the Sheri,
or pubescent youth, known as Hesiri or Asar in Egypt ; Assur in
Assyria ; Arthur, in Britain ; and by other names of the son who
was his own father, when he became the husband of his mother.
The first creation and reckoning of time belonging to Smen, the
Smen as the eight, the two as mother and son, terminates with the
Deluge, called in the Hebrew version the Deluge of Noah. The
seven are represented by the seven patriarchs of one list, ending with
Lamech, who produces the triad of sons, as does Noah in the list of
ten patriarchs. The seven have .but one origin wherever found, or
whatsoever they may be called, whether the seven spirits of the Bear,
as in the Ritual; the seven Elohim, sons of God, Kabiri, Khnemu,
Hohgates, Rishis, or what not ; and in the fourth chapter of Genesis
the seven of Eve, or Ursa Major, are followed, and the eight Smen
are complete in Seth, who is the father of the Anosh, the manifester,
the Anush (Eg.), or Sut-Anup. These in one list are the predecessors
of the Deluge; and all the earliest history, sociology, and legendary
lore of mythology and typology belong to this period of time and
mode of reckoning. For example, all the earliest human transactions
1 Ch. 105.
.,
l
so6 A BooK oF THE BEGINNINGs.
(,
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so8 A BooK oF THE BEGINNINGS.
,.
'
as the Tat was the type of the four quarters. The Egyptian Ses
for No. 6, supplies the Assyrian Sos, and the six-sided block or
cube is a Ses. As an emblem of supporting and maintaining· power,
this also becomes a Seser, following that of the head and backbone of
the same name. Now Anu, when raised to the supreme seat, is called
the god One, the god whose number is one; and yet he is at_ the same
time identified 'Yith the No. 6, as the sign of the single stroke also
stands for the Sos cycle of sixty years. The formula of the Templars
in their worship of Mete was, that the root of the divinity was one and
seven. That of Anu was one and six. The sole foundation for one
and seven is the Great Bear. The foundation of the fourfold one is
that of the four quarters; and of the six-one, the cube of the heavens,
the Seser. Anu was designated the Sesru, the founder and sustainer,
when the heavens were formed according to the cube-block of the
stone building, when the upper and lower heavens were added to
south, north, east, and west, and a luni-solar month was formed
with six divisions of five days each. The ancient mysteries are very
simple in their nature, when understood ; our ignorance has made
them appear profound, whereas they are only profoundly simple.
As with the gods and the phenomena which they typify, so is it
with the localities, scenery, and imagery of the other world ; the world
of the astronomical allegory rendered eschatologically, divided into
· the upper and the nether halves, which range in one reckoning from
solstice to solstice, -these having once been the long and the short of
it all,-or from equinox to equinox.
TIAMAT, the personification of primordial source as the water of
the abyss, is the same as the T AVTHE of Damascus and the THA-
VATH- Omoroka of Berosus, the name being identical through the
permutation of M and v. TAVTHE is the same word as the Hebrew
TOPHET, the place of the dead and unclean things represented by the
valley of Hinnom. But the first TOPHET, or TAVTHE, was the hell
of waters, and with this agrees the Hebrew l:lli1J:\ (Tahvm) for the deep,l
which, at the time of the Deluge, was depicted ··as bursting forth with
its overwhelming waters and reproducing chaos. T AHVM, as a plural
form, is the equivalent of Tepht (Eg.), the lower Tep or primal point
of commencement. Tepht is identical with the Seven Provinces of
Dyved that were submerged by the Deluge, the cause of which is
thus addressed :-" Seithenin, stand thou forth and behold the billowy
rows. The sea has co~ered the plain of Gwydneu." 2 The TEPHT is
still extant in DEPT-ford on the Thames. TIAMAT, TAVTHE, TOPHET,
T AHVM, and DYVED are all one, and the original is the TEPHT (Eg.),
the abyss, cave, ·hole of source, the entrance called a door, a valve,
and the hole of a snake. This was the passage of the lower heaven
, first figured as the earth when it was not yet known that the earth
was a globe ; hence the hole of the worm and the snake; the mud of
1 Gen. vii. II. 2 Black Book of Caermarthen, 38 ; Skene, ii. 302.
510 A BooK OF THE BEGINNINGs. \
-1;
the eel; the baut of the grave; the waters of the Tebt (Topht), the
hippopotamus-type of the genitrix before the stars, the moon, and
sun could be imaged as passing through a void of clear space below
corresponding to the vault above.
The Assyrian Beth-zida, or Tzida, the temple of life, repeats the
Egyptian TES, or TsUI-TA, the deep, the abyss of all beginning,
the place of the waters. Tes (Eg.), the very self, the concealed, in-
dwelling, enveloped soul of self, becomes the Assyrian· Tzi for the
inhering spirit of life, and as locality the TSUITA is equivalent to
TZIDA. ZUGE is the name of the "Void of procreative Nature," i.e.
the uterus of creation. This, in Egyptian SEKHA, a shrine, a gate,
was worn down to Sesh, the place of opening and issuing forth ; the
nest, the lotus, the house of preparation (Sesht), the secret place of
mystery, ferment, combustion, and generative power in general. Sesht
. means Alcohol, a first form of spirit. As Saakh it denotes a spirit of
illumination and enlightening or inspiring influence. Egyptian_ will
people the Assyrian void with tangible meanings.
The Zuge or Sekha is personified as Zikum, under the tree-type of
the producer. The SAQAMAH (ncp~), in Hebrew, identifies the Tree
of ZIKUM with the SYCAMORE or SYCAMINE, in which the type
passes by name into English. The SAGUMA, in the African Gura, 'is
a house; the SKEMMA, Icelandic, a store-house. The tree-shrine of
Zikum, in Eridu, like the Egyptian tree of life, the ash, in the pool
of Persea, also stooq in the pool of the Two Waters of the waterer
as Hea. Here was the place of new birth fpr the sun every spring,
in Eridu. · The birthplace and place of new birth is also called the
Meskhen. Para is likewise a name of the abode of birth, the Pa,
house of Ra. The whole of this scenery is crowded into a line
found on one of the cones-the seed-symbol:
t In the inscription 'of Rim-Agu, he is denominated "lord of Bit-
PARRA, MIZKEN of ancient Eridu," 1 who keeps the religious festivals.
He is lord of the solar house in Para, the place of new birth in
Eridu, that is of the terrestrial copy of the imagery set in the
heavens by the Egyptians, the MIZKEN or MESKHEN being a type
equivalent to the producing tree, the shrine or womb of the great
mother herself, who brought forth in Eridu as Zikum.
The "PAL-BI-RI," or the temple of the great gods, built in the
beginning, was a title of the city of Assur. 2 This Mr. Smith did
not understand. It is t!J.e primitive Pal or Par. in the hieroglyphics
the ideographic house of the SU!J is the Par, phonetic Pa, the birth-
place. Pa-ra was the sacred name of Heliopolis. The Pa was a
palace, and the first palac~ and PARadise was the PAL or Par which, in
Akkadian, is the sexual part of woman, the Egyptian PAR; PIR,
Gond, sexual part, belly ; PER, English Gipsy, belly; PoR, Arme-
nian; BAR, Hungarian; PRUT, Malay; BAYAR, Canarese, for the belly
1 Records of the Past, vol. v. 65. 2 Smith, Chaldean Genesis, p. 68.
·l'i" •
·-
A BooK oF THE BEGINNINGS.
orbit or course. In this, the lunar stage, the circle would be that
of the double or divided lunation represented by ISHTAR as "Goddess
Fifteen," and the eight gods in Sesennu who f<;>llowed the eight of
Am-Smen.
In. the inscription of Sennacherib, the king in speaking of his fourth
campaign says, '' On my return, Assur-nadin-sumi, my_ eldest son
brought up at my knees, I seated upon the throne of his kingdom;
all the land of LESHAN and Akkad I entrusted to him." 1 Leshan and
Akkad are also referred to in the inscription on Bellino's cylinder
(14). Apparently the old names are coupled together, as Leshan and
Akkad for Sumeri and Akkad. In this naming, the Sumerian folk-
title is related in some way to the language, and the ideographic
group expresses the language of some thing or act. M. Oppert reads
it, -the "language of worship." M. Lenormant renders it the " language
of those sitting," from a sign having the meaning of to put, to place,
intransitively to sit. A better term is still in use for the "squatters;"
to be placed, to sit, to squat, opposed to Nomadic. We have now
to seek for the meeting-point of the language of the squatters and
the name of the Sumeri.
The laws of language tend to show us that the so-called Semitic
origines are Kamitic, ana we have to take that step backwards which
language took forwards when the K of Kam was transformed into
the S of Sam, and the Kamite became known as the Semite or
Sumerian. The race of Kam had passed out of the Nomadic con-
dition in Egypt if nowhere else in Africa, before the KA sign was
modified into the SA. The phonetic S was not extant at the time
the Maori migrated from the common centre, but it was when the
Akkadians branched off from the parent stock; and, but for the
evolution of the SA from KA, there would have been no Semite or
Sumeri. The tip of the crocodile's tail is the sign of KAM, black.
This is found to read SAM in later language. 2 Also SAM as well
as KAM must have continued to signify black, for SMAT is to
blacken the eyebrow with stibium, and SAM is total darkness.
One meaning of Sam (Eg.) is to remain in a place and dwell, or to
settle in one locality; and SAM, to assemble, flock together, herd,
and form guilds, as did the Egyptian fishermen, called the SAMI.
The SAMAT are the common multitude, the Semites in a primal
sense. SAM, to dwell, be located, fixed, has also the form Skarn, to
remain, dwell, make a full stop. And Skarn only adds the S, for the
person, any one, signified by Kam : thus in Egyptian SAM or SEM has
two earlier forms in KAM and SKAM. Kam has the same meaning
of remaining, dwelling, camping, as Sam and Skarn. Sam can be
traced back to Kam; the Samite is the Kamite in the second stage,
and the language of the squatters, the earliest settlers, is that of the
Joppa is the modified 1 form of Keppa; PA(Eg.) is the city, and KAFI
(Eg.) is Kepheus or Shu. This marks a stage in naming from the
astral mythology, with many applications to places lying north.
In Arabic and Hebrew legends 350 kings are said to sit before
Nimrod to serve him, and this number, with the four Genii of his
Tetrapolis added, would represent the number of days in a lunar year.
In another version the kings that appear as his ministers are said to be
365 ; the number of days in the solar year without the quarter of a
day being added. 2 The traditions of Nimrod also mention a period of
400 years during which he suffered in consequence of his having made
war on Abraham, and insolently boasted that he was the lord of an.s
The death of Nimrod is dated, in a Syrian calendar,4 the 8th of the
month Tammuz, and on the 17th of the same month the Jews kept
their fast or festival in memory of the first tablets of the law which
were broken by Moses on Sinai, i.e. in both cases when the solar year
was established with the beginning at the time of the summer solstice,
and the spring equin,ox occurred in the sign of the R!J.m.
The Hebrew form of the word .,11~~. with the ayin hard, implies the
earlier spelling as Shingar or Shinkar. Kar (Eg.) is a land, district,
or country, determined by the dual hill; Shen or Sen being two, Shen-
kar would be the double land, corresponding to the twin-total found
in Sem. The country of SINKAR, coupled with that of Assur, is
mentioned on Egyptian monuments of the eighteenth dynasty, which
agrees with the Singara of Ptolemy and other of the Greek writers.
Sen-kar or Shen:-kar then is named and known in Egyptian, where it
means the double land, with. the additional application of Kar, the
circle; and the naming would be in accordance with the mapping-out
of the celestial lands by north. and south; as in Mitzraim or Khebti,
the dual Kheb. Shin-kar was the dual land that Nimrod subdivided
into the four quarters on which his kingdom was founded, and the name
lives on in Senkerah.
A title of the kings of the ancient Chaldean empire was UNGAL
KIENGI Ki AKKAD: king of Kiengi with Akkad. The meaning of
Kiengi has exercised Assyriologists. M. Lenormant sees in it the
country as PLAIN, opposed to Akkad as MOUNTAIN-an expression
to be paralleled with that of SuMERI U AKKADI in Assyrian
inscriptions. KIENGI or KING! is an Akkadian word, rendered in
Assyrian by Matuv, the country. In Swahili, IN CHI means the country ;
INIKU, in the African Opanda, and ENIKU in Igu, mean a forest
district, or the bush. In Murundo, EANGA is a farm; HEANG (Chinese),
a village; YUNG (Chinese), a wall for defence, a little city. It is a
most ancient, primitive, and widespread title, found in the Assyrian
NAGU for a district; ONCO (Portuguese), a hill; YANG (Chinese), a.
1 Pliny, v. 14. Solin, xxxiv. I.
2 Jellinek, Betk kam-mtarask, V. xi., Vienna, 1873.
8 D'Herbelot, Bib!. On'ent. Nimrod.; also Hyde.. 4 Genesis, xv. 7·
sr8 A BooK OF THE BEGINNINGS.
deep recess in the hills ; CNOC (Irish), a hill; Chinese, CHUNG, KING,
CHANG, or HEANG, a hill; KUANKU, African Mandingo, a mountain ;
KONGKU, Lohorong, a mountain. The first builder of a city in the
Hebrew Genesis, CHANOKH (';J,)M), has a kindred name. It has already
been quoted as a type-name for the circles of the dead : the YINGE
(Chinese), a circle. CINGO, in Latin, is to environ, engirdle round;
ANK (Eg.), to clasp round; ANHU (Eg.), to envelope, surround, girdle,
encircle. But there is another ANKH, as in the English Hank, a body
of people confederated, and this in Egyptian signifies the natives,
aborigines, or those who are indigenous to the district or country.
Now KI itself denotes the country, land, locality; and Ankh (Eg.)
means the native of a district. The perfect word is found in the Maori,
KAINGA, an encampment, bivouac, place of abode, country, and home.
When Nimrod went forth, and the Kushite migration occurred, it
was made into the land of Singar, not primarily into Akkad ; and the
first-named beginning of the Kushite kingdom was Babel, which, so
far as it goes, identifies Babylon. KIENGI, the country of the natives,
the district of the ancestral race, the motherland, is the equivalent of
Sumeri or Sameri, the country of the first settlers, squatters, or
colonists from the land of Kush. Sameri and Skameri commence,
ethnologically as well as philologically, as the Kameri, who were there-
fore a branch of the black race from Africa.
The Semite came from the Kainite; and the Kamite was the created
(Kam, to create) race from Khebma, the most ~ancient genitrix in
mythology.
Assyriologists are accustomed at present to look to Akkad as
earlier than Babylonia, whereas the titles of KIENGI Ki AKKAD,
SUMERI U AKKADI, MAT SUMERI U MAT AKKADI, always place
Akkad last, and make it subsidiary or additional. It is true the most
ancient things yet discovered are Akkadian, but these may have
remained as slough and drift from the old race that went on growing,
shedding, and renewing its life and language in later forms.
In Kam or Kush, the black race of the .tEthiopic centre, was the
primeval parentage. The name was continued by Kam in Egypt.
Kush, Mizraim, Phut, and Kanaan represent the four branches in four
different directions ; and Nimrod is the typical leader into Sumeri-
Nimrod the son of Kush, of the black race. The mirror of mythology
shows the Kamite or Kushite to answer ethnically to the celestial
son of Kush, the typical black under each name. And if the. name
of Sumeri was borne by the people as well as the land, they would be
the Kamari of that country; identical by name with the Kamari of
India, the Kymry of Britain, and the Kumites of Australia, who have
yet to be brought in.
In the bas-reliefs -of Susiana there is pourtrayed a type of race almost
purely negroid.1 Part of the marshy region round the Persian Gulf
1 Rawlinson, The Five Great Monarchies, vol. ii. p. soo, 2nd ed.
EGYPTIAN ORIGINES IN AssYRIA ..
COMPARATIVE VOCABULARY
·OF
A.
MAORI. EGYPTIAN.
MAORI. EGYPTIAN.
H.
ha, breath, taste. haa, breath of life ; hu, taste,
haha, seek for. haha, search, seek for.
ha-ha, shout to warn off. ha, hail, ah ! . hailer.
ha.e-ata, dawn. hai-ata, beginning of day.
hae-hae, a wailing accompanying the cutting hai, ah, hail, oh, heaven ! invocation.
of the flesh as a rite.
haka, dance, sing and dance, merrymaking•. haka, a festival, a time.
hakari, a festival. baker, applied to some festival.
hake, crooked. hak, crook.
hakere, stint, grudge. hakr, fast, famish.
hakui, old woman. aak. old; Mistress" Heka."
hama, be consumed. am, the devourer ; ami, consuming flame.
hamama, to sh:lut ; hamumu, to invoke, ham-liam, to invoke with religious clamour.
mutter indistinctly.
hamu, to gather and glean. ham, find, discover, pick up, fish for.
hana-ha.na, to be smeared with red ochre. an, kind of ointment, also colour.
hangai, across. ankh, Crux Ansafa.
hango, an implement used for setting seed, a The ankh.
dibble.
hao, to draw round, inclose, encircle, encom- hahu, a circle, drawn round, time inclosed .
. pass.
hapa, gone by. habi, panegyry, festival of time past.
hapai, rise, lift up, begin, start. apa, risP., first, prepare, essence, ancestor.
hapati, Sabbath or seve!)th day. hepti, peace, number seven.
hapu, conceived in the womb. kapu, mystery of fertilization.
hapua, hollow valley, depressed; hlfa kheb, down, lower; hefa, to squat down,
(Tongan}, downward. crawl, go on the ground.
hara, excess, number over. . hera, over.
hara, to violate Tapu. herul, evil-doers.
haramai, come here, welcome, mai, come; heru, pleasure (come with
pleasure or welcome).
hatea, whitened. hut, white.
hau, food used in the " pure " ceremony first ha, first food, duck-offering.
offered to the gods.
hau, illustrious, famous. ha, chief, leader, ruler, lord.
haupu, heap, lie in a heap. hept, heaped.
hawa, ventral. hua, excremental.
hawhe, to go or come round. heh, circle, image ot the eternal.
hehe, gone astray. heh, wander.
heipu, coming straight together, meet exactly, hep, a mason's level.
just and true.
hemi-hemi, back of the head. hem, back.
hemo, to be dead. khema, dead.
herepu, tie up in bundles, arp, packet, bundle, to bind..
VocABULARY OF MAoRI AND EGYPTIAN WORDs.
MAORI. EGYPTIAN.
I.
ia, current of water. la, wash, water.
iho, above with reference to below, correla- hiu, iu, or hu, the sun on high, brother to
tive of ake. hak, the sun below.
ika, a warrior, famous fighter. akh, illustrious, honoured, his highness.
ike, high, lofty. akha, elevate.
iku·iku, eaves of a house. akhu, horizon, edge.
ingoa, name. ank, I (the king).
lnoi, prayer,· entreaty. hana, for mercy's sake! adore, pray.
iri·irl, to baptise or ano;nt. urhu, anoint.
iwi, the tribe. uhi (first Sallier Pap. p. I), uhi·t, tribe
(Chabas, Pap. Hiero. d. Berlin, fol. 1).
K.
kaabo (West. Aust.), kangaroo battue. kahabu, to excite, butt, to,s, tear kafa, to
hunt, inclose, seize by force.
gabbl (West Aust.), water. kabh, inundation, libation.
A BooK oF THE BEGINNINGS.
MAORI, EGYPTIAN,
kadjin (West Aust.), the likeness in death. katen, similitude; khat, dead body.
kaha, noose, lashings. kua, tighten, hold, compress.
kaha, boundary-line of land. kai, land, region, direction, boundary, divi·
sion of land.
kahia, image of a human figure carved out of kaau, or kahu, a figure, the mummy image.
the post of a Pae fence.
kahu, hawk. kahau, claw, seize,
kahua, form, appearance. kaiu, shape, form, figure.
kahu-kahu, the spirit or ghost of a dead man. khu, or hu, spirit, manes.
kahui, herd, flock. kaui, herd, cows.
kai, food. ka, food. .
kai, a prefix denoting the agent. ka, agent, person, function.
kaihe, ass. aai, ass.
kaka, intoxicated. khaku, stupid, obstinate, mad, sick, qy.
drunk.
kakahi, part of the "pure" ceremony. khakha, sacred, repulse, whip ; hi, impurity ;
kahkahu, engrave.
kaki, throat. khekh, throat.
kama, quick, nimble. kem, a space of time, instantly, discover,
find out.
kamo, a wink. kem, space of an instant.
kamu-kamu, food. kamhu, a joint of meat.
kani-kani, dance. ken-ken, a dance, dancing.
kapa, flutter, flap, wing. ap, fly, wing, mount on the wing.
kapo, blind. khap, blind.
kapo, catch at, snatch. kaf, or kep, hunt, seize, catch.
kapu, hollow of the hand, khep, hand, fist.
kapura, fire. afr, fire.
karakia, say prayers, perform a religious kheru, say, the word; khu, a ceremony.
service, repeat a form of words.
karau, trap. kar, trap.
karaua, old man. aua, old one ; kar, male,
karawa, dam, mother. kuraa, widow.
karl, dig for, garden. karl, gardener.
karu, eye. aru, eye.
kati, shut, closed, block up, stop, leave off, khet, shut, closed, sealed.
cease.
kato, flowing, fiood-tide (only). khet, navigate, go (from port).
katoa, all, the whole. khuti, dual form of the God as the All, the
Whole.
kau-kau, anoint. kah, anoint.
kauwhau, recite old legends and genealogies. ka, say, tell, recall ; hau, records.
kava, strong spirits. kapu, fermentation.
kawa, open a new building with any cere- kah, touch, anoint.
mony, remove Tapu.
kawe, handle, kahu, handle.
kawe-kawe, tentacle:; of the cuttle-fish. kahau, claw, seize.
kehua, spirit, ghost. khu, spirits, manes.
keke, to quack. kaka, to cackle.
keke, obstinate, stubborn, mad. khak, obstinate, stubborn, mad.
keke, contrariwise, in an opposite direction; khekh, to be repulsed, to return,
kaikaa (Mangaian), Boomerang.
kelap (West, Aust.), first appearance of kherp, the first, first-fruits, the ·Pubescent
pubes. Horus.
kere-kere, intensely dark. karh, night.
kero, maimed or dead. kher, fallen, defeated victim.
keti, gate. khet, port, water-gate, shut.
keto, extinguished. khat, corpse.
ki, full. khi, full-height, enlarged, extended, high.
ki, say, utter. kai, say, call.
kiki, instigate. khi-khi, to whip.
kimi, seek, look for. kem, to find, discover.
kimo, wink. kemh, to stare.
kimo-kimo, to wink frequently. khem, favour, grace, desire; kham, incline,
kini, wink, to convey an intimation, khenni, convey intelligence.
kino, evil, bad, hateful. khennu, Typhonian adversary, contention,
kita, fast, held tight. khet, shut, sealed.
kite, to reveal, disclose, di:;cover. khet, hidden things.
VOCABULARY OF MAORI AND EGYPTIAN WORDS.
i MAORI. EGYPTIAN.
'>
gobul (West Aust.), a tadpole. khepr, the transformer, frog-headed,
koeke, the old man. kehkeh, the old man.
kohl, wasting sickness. khai 1 malady.
koiri, bend the body. kheri, victim bound and bent.
koka, mother. kak, feminine sanctuary.
komeme, to burst inwards, stave in. khem, break, break in pieces.
komo, thrust in, put in, insert. kama, bolt, lock ; khem, Lingaic.
kona, lower part of the abdomen. kanau, lap, pudendum f.
kona-kona, smell, khena, snuff.
konga, live coal. ankh, live or living.
konia1 canoe. kheni 1 boat, navigate, transport, convey.
kopa, comer. kab 1 corner.
kopi, doubled together, shut, closed. kab 1 double ; kep, fist.
kopiko, go alternately in two opposite direc- kab.t, go alternately up and down.
tions.
kopiro, a duck, to duck. khep, a duck.
kopiu (West Aust.), secretly. kep, concealed.
kopu1 womb. kep1 sanctuary, womb.
korero, tell, say. kheru, say, voice, speech, word.
kori1 native oven, karru, furnace.
koro, person, man. kar, the male person.
koro, fifth day of the moon's age. kar, a course.
korohu, steam, boil. karhu 1 a jar with steam issuing.
koromahu1 steam. karumahu1 some kind of drink (obviously
distilled).
koropa, food offered to the Atua in the kherp, consecrate, offer, pay homage.
'' pure" ceremony.
korote, squeeze, crush (Garotte). kherit, victims bound.
korua, dual, you two. kariu, testes.
koti, cut ; kota, anything to cut with. khet, to cut, instrument for cutting.
kotua, with the back towards one. khet, reverse; ke·tt, different, otherwise ;
kat, seat, hind ward way.
kotui, lace up, fasten by lacing. kat, a zone.
kou, good. khu, benefit, good.
koura, crayfish. krau, claw.
kowae, pick out, set apart, openings. kaha, light-holes or windows.
kumi 1 tea fathoms. khemt, ten,
kumi-kumi, beard under the chin. kemhu, a certain form of hair.
kumu, timid, reluctant. khema, spiritless, humble.
kune, plump and round. hun, young.
kura, school. kher 1 sacred cell.
M.
ma (Adelaide River), eye, see. ma, to see, eye.
ma, in the power of. maaui1 in the power of.
maea, emerge. maa, come, approach, shine.
maehe, month of March, Eg. 9th Month. meh, number nine.
maha, gratified in attaining. meh 1 satisfy, please, fulfil, complete,
mahanga1 twins. ankh, pair, couple ; meh, fulfilled.
mahanga, a snare, ensnare. menka, a collar,
mahuta, clan, family. mahauta, clan, family.
mai, come hither. mai, come.
maihe 1 fence. mahu, girth, water-line.
maka-maka, dancing. mak1 to dance.
makau1 spouse, wife or husband. makh, devoted to.
makuru 1 having the fruit set, denoting fulfil- makheru, justified, the word made ruth.
ment of the flower in much fruit.
mana, effectual, enable, give power to. men, place firm, fix.
mano, heart. mennu1 sustenance.
manu, float, be launched, afloat, rest on the mena, afloat, warp to shore, arrive by water,
water. be at anchor.
maonga1 ripe. makha, ripe.
marae, an inclosure, inclosed space in front mer, a circle ; mera, land, limit, region,
of a house, the yard. space, street.
marena, marry. mer, love, attach, kiss, bind.
maru,~·power, authority, shield, safeguard. mer, superintendent, prefect.
A BooK oF THE BEGINNINGS.
MAORI. EGYPTIAN,
N.
na, by. na, by.
nabea, long in time; nebe, ancient times. nabeb, an age, for ever.
nakahi 1 serpent; neke, snake. neka, apophis serpent.
namu, a small fly. nemma, a pigmy.
nanu, mixed, confused, indistinct, inarticulate. nini1 to be amazed, astonished.
nanu, express disappointment, dissatisfaction, nen, no, not ; nnau, m. period.
disgust.
napi 1 cling tightly. nebp, seize, futuere.
nati 1 fasten, retain, constrict, contract, as by nat, limit, noose; natr, pull a rope.
a ligature.
nau,_come. na, come.
naumai,· welcome, or come here. mai, you may.
nawai1 denoting regular procession of time. nnu, time, appointed time, time continually.
nawe, be excited, agitated. nnubu, be agitated, movement ; masturber
(Pierret).
nawe, be immovable. nnu, rest.
nebu-nebu, dusky. neb, black; nebs, negroes.
nga1 breathe, live, heart. ankh, life, live.
nga, plural the ; nga-buru, ten. nai, plural the; bar, ten.
ngaki, tilling the land, clear from weeds. nakbt, hard land, corn land, arable land.
ngaore, a fish. nar, a fish.
ngaotu, to work timber with an adze. nater1 to work with an adze, the carpenter.
ngatabi 1 together. ankh, pair; taui, two halves.
ngaueue, quake, shake. nabuh, agitate, shake.
ngou-ngou1 a fashion of wearing the hair, ank, to clasp ; ankh, tie, knot, image of life.
with a knot at the forehead.
ngou-ngou, a live coal. ankh, living, image of life.
ngt1 landmark ; ngutu, rim. net, limit.
ngu, peculiar tattoo marks on the upper part ankh, make covenant, an oath.
of the nose, an organ of nga or breath.
niko 1 tie, neka, compel, with tie ; anll:h, tie, noose.
niu1 sticks used for divination. nnu, divine type~.
VOCABULARY OF MAORI AND EGYPTIAN WORDS.
MAORI. EGYPTIAN.
o.
oha, abundant, generous. uah, increase, flourish very much.
ohia, long for. uha, long for, desire.
ope, troop, number of persons moving to- ab, a company.
gether.
opure, pied. ab, pied.
ota, green. uat, green,
ota-ota, herbs in general. uat, plants, green herbs in general.
ourourouro (Maugaian), the ha !-ha ! or herheru, dilatation with joy, an inspiring
hurrah of the war-dance. cry..
P,
pa, stockade, or fortified place. pa, house, abode, city.
pae, horizon, rest, perch, surround with a pe, heaven; peh, arrive, attain, reach; peh,
border ; pahao, a threshold, margin. hem or border, a water-frontier, a marsh.
pahake, to bask. pekh, or pekht, stretch out, basking.
paheke, hnve a running issue. bek, squat, naked, waste, void, menstruate.
paho, soaring. pa, or pal, fly.
pahure, come in sight, appear. par, appear, show, manifest
pal, good, pronounce good, praise. peh, glory.
paiere, bundle, tie up. pari, wrap. .
paihau, wing of a bird. pal, wing of a bird.
pakaru, gap. · pekar, gap, hole.
pake, crack. peka, divide, division.
paki, girdle. peka, kind of linen or tnnic ; fekh, girdle,
band.
pakohu, cleft, rent, chasm. pekah, gap, hole..
pana, thrust or drive away, cause to go away, ban, no, not, unclean ; pena, reverse, turn
block up. back.
pane, head. ben, cap, top, roof, tip.
pao, hatching of eggs ; papa, Earth-goddess, pa-pa, produce, be delivered of a child ; peh,
hinder part, breech ; papa, father, male. the rump, hinder part, feminine sign ; pa,
men, males.
para-para, sacred place. para, the sacred name of Heliopolis.
pata, hole. puthu, open.
patu, strike, beat. pet, strike.
pehi, sit as a hen. peh, the seat, rump.
pennu, deities. pen, emphatic the; nnu, deities.
pepe, close together. pep, to engender.
pitau, fancy figurehead of a war canoe. ptah, or patakoi, a figurehead of the Kabiri.
po, night, underworld, place oi departed bau, the void, hole of the tomb, lower world.
spirits.
poka, hole, pit, well. peka, hole, gap, pit, infernal locality.
poti, cat, buto (pasht), the cat-headed goddess.
poti, corner, angle, cardinal point. fetu, corner, the four corners or quarters.
pu, precise, very, exactly. pu, it is.
puka, to swell. pekht, stretched out.
puka, passions, affections in operation, as· bekh, to engender, conceive, fecundate.
swelling.
puku, the silent word, secretly. beka, to pray.
pupa, eructate ; puhi-puhi, to blow fre- put, breath, to blow, a gust.
quently.
pupu, to bubble up. beb, to exhale.
putere, go in a body. put, company or body of nine deities,
VOL. II, MM
530 A BooK OF THE BEGINNINGs.
R.
MAORI. EGYPTIAN.
Ra, Sun-god, monarch, day, the West as place Ra, Sun-god, king, day; ra.ha, evening.
of sunset.
rahui, a mark to warn people against tres- rehui, twin Lion-gods which kept the bound-
passing in case of " Tapu," and for protec- a;r, as the Turn-r.< Back,· :t;,ehui, twin-
tion; rai-ona, lion (ona, of him, of her). lions.
raka, to entangle, be entangled. ark, to weave, a noose, envelope.
rako, an Albino. rekh, full, whiten.
rangai, herd, flock. renu, cattle ; kaui, herd.
rapu-puku, bud, put forth buds (puku, swell, rep, to bud, flower, grow.
put forth).
rapu-rapu, be in doubt. rupu, or, either, one or the other.
rara, twig, small branch ; rere, be born. rer, nursling.
ratou, they, them. ret, several.
raua, the two. rehui, twin.
remu, posteriors, end of a thing. remn, the limit, extending so far.
renga, to pull up by the root. renpu, plant, renew, young.
reo, voice, speech, language. ru, mouth, chapter, word, discourse.
rere, run, place, fly, sail. rer, traverse.
rere 1 to and fro, rise and set. rer, go round and round, on circuit.
reti, snare, catch. ret, a loop or noose for fastening cattle.
rewa, melt, become liquid. ru, drops.
rewa, he elevated, ascend. rru, steps, sign of ascent.
rima, five ; ringa, hand, arm. remnnu, the arm, extent.
rino, twist of two or three strands. ren, noose, or cartouche.
riwha, cleft. ruha, quarry.
rohe-rohe, to mark off by a boundary-line. ru, mark, division; ru-ru, hotizoli, place of
two lions.
rone, hind, confine with a cord. renn, cartouche ring, noose for cattle.
roto, the midst. rrut, those around ; rra, in the midst.
Rupe, Maui, as Son of the Divine Father. repa, the prince, son, heir-apparent.
T.
ta, print, paint. ta, register, the writer.
ta, tattoo. ta, type.
ta, mallet, maul. ta, the head of a mallet.
ta, whip a top. ta, go along.
tae, go in a boat, arrive, reach the -utmost ta, go, go in a boat, navigate, cross.
limit, be reached.
taepa, place where the sky hangs-down to the tep, heaven, and hill of the horizon.
horizon.
tahae, thief. tehai, thieve.
tahati, sea-shore ; tahatu, horizon. tattu, the establi~hed region, the horizon.
tahe, menses; tahae, filth. tua, >anies ; tua, filth.
tahei, divided by crossing. tai, to cross ; tat, the cross ; hu, adult.
tahi, together, altogether, unique, one. taui, twin.
tahoe, swim first with one arm then the other. taui, halves.
daht (West Aust.), sly, cunning, noisele~s. tat, craft.
tahu, husband. tai, the male; hu, adult.
tahu, light. tahuti, dual lunar light.
taiki, wickerwork, teka, plant, stick, join, cross, unite, reunite,
twist, weave.
taipu, betroth. tebu, seal ring, be responsible for.
taita, timber fixed in the bed of a river. tat, fixed, established in the waters.
taka, fasten, tack. teka, fix, attach.
taka, heap up, a mound, a post. tekhn, an obelisk.
taka, round, on all sides, wind round. teka, boundary, cross over.
takahi, trample underfoot. tekh, throw down, overthrow,
takapau, end of the "pure" ceremony. tekhbu, anoint.
take, absent oneself. teka, hide, escape notice of,
take-take, well-founded, firm, lasting. teka, stick in, adhere, cleave to ; tekhn,
obelisk.
taki-turi, the death-watch beetle, from taki, taki, announce ; tur, the extremity or end;
to proclaim, announce, tell ; turu, the end, tur, a name of the beetle-headed God,
or shortly. Khepr.
tak·urua, the Dog-star Sirius ; uri (Polyn. }, taka, see, behold; uhar, the dog (the an·
dogs. nouncer of the inundation).
VocABULARY OF MAORI AND EGYPTIAN WoRDs. 531
MAORI. EGYPTIAN.
MAORI. EGYPTIAN.
tua., the further side, as the western sea. tua.ut, the place of sunset, lower hea'fen.
tua.-a.hu, I!ILcred, consecrated place ; tua., lay pa.-tua., the chapel in which the Phar3.9hs were
under spell ; a.hu, high place. consecrated. '
tu.ht, indicate by pointing, draw, delineate, tu.hut, to tell.
write, paint.
tu.hua., obsidian. tu, rock ; huh, everlasting.
tupa.re, chaplet. teb, chaplet; tepr, tie.
tupehu, blustering, angry. tef, Typhon.
tupo, cave for bones, in which incantations tebhu, chest, sarcophagus.
for the dead were performed.
ture, law. teru, papyrus roll; torah (Heb.).
tu.ru, time, moon at fifteen days old. ter, time, season, limit.
turua.po, midnight. terlu, two times ; a.p, first.
tutu, a message sent to summon people. ta.ht, the divine messenger.
tutu, stand erect. tutu, erect image.
u.
u, reach land, arrive by water. u, go by boat, depart, arrive.
ua., backbone. ua.s, sceptre, the backbone.
ue, paddle a boat, steer with a paddle. ua., boat being paddled.
uho, heart, pith, substance. ua.i, substance. ,
11ka., be fixed, preserved, last. uka., a week, a festival, a peg, a colu1p11.
11ki1 ancient times, the old. a.a.kl, old.
11ku, or 11kut, white, white clay. a.khu, white.
unene, to plead importunately. unun, to flatter, caress, cajole.
'IIDg'a., cause to be hom. a.Dkh, life, to live, be living.
ungutu, meet together. ankh, couple, pair.
upoko, head. a.pl, head.
uri, offspring. ur1 or a.r1 child.
uri (Polynes. ), dogs. u.ha.r, dog.
uru, join, be associated with in act. her, with, function of being with.
urua.hu, tabooed place, where certain cere- urhu, anoint, oil; a.hu, house.
monies were performed.
uta., land, earth. ta., earth, land.
utu, ransom. uta., salvation.
w.
wa.ha., carry on the back. uU., lift, carry away.
wa.hina., virgin. ha.nnu, youth.
wa.ta., be filled with tears, melt in tears. ua.ua., melt, in meditation.
wa.ka., spirit-medium. a.khu, spirit, manes.
wa.ka., canoe. ukha., saered bark.
wa.ka.·wa.ka., parallel ridges. a.kha., horizon.
wa.na., a young shoot. ha.nnu, young.
ware, viscous fluid, spittle. urh, anoint, oil, liquid.
wene, a noose. un, a noose.
wetl, weigh. uta., weigh.
weu, a single one. ua., one, alone.
wha., get abroad, be disclosed. u.ha., escape.
wha.na., bowed, bent. a.nu, to be afBicted, oppressed, forced down.
wha.na., company, people. wm.u, beings, people.
wha.na.u, offspring, young. ha.nnu, young.
w'ha.nga.i1 feed, nourish, bring up. ankh, food, life, living.
wha.ta., an elevated storehouse for snving food. uta., a storehouse or treasury.
wha.ta., elevate, support, hang. uta, hang, support, bear aloft.
wha.tero, put out the tongue. hut, tongue.
wha.tl, tum and go away, flee, be broken off, uta., go forth, pass, proceed, alone, ~eparate,
separated. · divorced.
wha.tu, eye, pupil of the eye. uta., symbolic eye.
wha.tu, weave, lace. khet, woof, net.
wha.-wha., lay hold of. uha.1 enfold.
wheko, become black, very dark. ukha., night ; kek, darkness.
wheku, a distorted figure in symbohc carvings. heka., the frog-headed goddess; •heka.u,
charm, magic.
VocABULARY oF MAORI AND EGYPTlAN WoRDS. 533
MAORI. EGYPTIAN.
whilst the living race to which it once belonged outgrows the primitive
form and features still retained by the death-arrested type. The
savage is the genuine conservative. We are apt to look on the
Chinese as a very conservative and stereotyped people, as they are
in the continuity of their customs, and yet language has been so worn
down by them that words are often like coins with the features effaced.
An accented vowel is at times all that remains of two or three conso-
nants, and the explorer is constantly confronted with abysses of
abrading. Language is tenfold less worn down in Maori.
Duplicating the word was the earliest mode of pluralizing it ~nd ex-
tending the sense by adding a second, third, or fourth to the first. The
principle is especially illustrated in the interjectional domain of words,
and the most primitive languages are those which retain most redupli-
cation. Sir John Lubbock has tabulated the result of a comparative
calculation made by him, which shows that whereas in four European
languages "we get about two reduplications in 1000 words, in the
savage ones the number varies from 38 to 170, being from twenty to
eighty times as many in proportion." 1
LANGUAGES.
Number of
Words
Examined.
Number
of
Reduplications.
Proportion
per
Thousand.
I
'
EUROPE-
English r,ooo 3 3
:French r,ooo 2 2 Both foreign.
German r,ooo 6 6 All but one foreign.
Greek 1,ooo 2 2 One being a{:Jdp{:!u.pos.
AFRICA-
Beetjuan rSS 7 37 Lichtenstein.
Bosje~man
Namaqua Hottentot .
129
1,ooo
s 3S Lichtenstein.
H. Tindall.
75 75
Mpongwe. 1,264 70 6o Snowden and Prall;
Fulup 204 28 137 Koelle.
Mbofon 267 27 roo Koelle.
AMERICA- [butions, rS69.
Makah I,OII So 79 Smithsonian Coutri-
Darien Indians • !84 13 70 Trans, Eth. Soc., vol.
Ojibwa 283 21 74 Schoolcraft. [vi.
Tupy (Brazil) r,ooo 66 66 Gonsalvez Dias.
NEGROID-
Brumer Island 214 37 170 M'Gillivray.
I
Redscar Bay 125 10 So M'Gillivray.
Louisiade. 138 22 r6o M'Gillivray.
Erroob . . . 513 ! 23 45 Jukes.
Lewis Murray Island. 506 ' 19 3ll jukes.
AUSTRALIA-
Kowrarega 720 26 36 M'Gillivray.
:.
POLYNESIA-
Tonga 1,ooo r66 r66 Mariner.
New Zealand 1,300 220 169 Dieffenhach.
I
·.
AFRICAN ORIGINES OF THE MAORI. 537
This principle of reduplication can be illustrated from the hiero-
glyphics in which "U .A-U.A" means the ·one or the other; "U-U-Us''
stands for No. 3; "UHA-UHA,'' denotes intense desire ; (Uha) "U A-
U A," to revolve a matter in the mind, as we say "over and over again";
"KHI-KHI," to beat or rule (Khi) ; "HAB-HAB," to prowl round
and round; "KEN-KEN" and "KES-KES," to dance; "KER-KER,"
to claw; "KHET-KHET,". to attack and overthrow; "AM-AM,"
devourers; "AB-AB," to oppose (ab). "AP-AP," to mount, rise
up (Ap) or Up-up; "BEN-BEN" and.",BER-BER," for the roof and
summit, the topmost height; "HAN-HAN," to return; "HER-HER,"
to snore; "MAS-MAs," to dip, dye, anoint; "MEN-MEN," to per-
ambulate; "MER-MER," a friend; "Nu-Nu," the likeness, the little
one; "PA-PA," to produce ; "PEH-PEH," glory; ''REM-REM," fish;
"Ru-Ru,"companions, steps; "SEB-SEB," encase; "SEM-SEM," re-
genesis; "TEB-TEB," to tread;" SHEB-SHEB," slices of flesh or food ;
'' SHEN-SHEN, to fraternize, ally, form a brotherhood, or companion-
ship; "SHU-SHU," plumes. These words show that in Egyptian
the duplicated word was equal to the terminal TI, value two, and
therefore a plural ending. Thus, Peh-peh is the equivalent of Pehti, the
glory or force in a double form. RURU is equal to RUTI; SEB-SEB to
SEBTI. SEM-SEM describes a second phase; NuNu, the child, a second
or duplicated form, and two plumes will read SHU-SHU, or SHUT!,
whilst in '' U-U-U," for number three, the repetition serves the purpose
of reckoning.. This method of duplicating preceded any other kind
of plural by means of the prefix or terminal, and belongs to the
stage of language before ideographic signs had been reduced to
phonetic values, when the two hands were expressed by KEP-KEP
instead of KEPT!; a Lower Egypt in Nubia, by KEP-KEP, instead
ofKHEBT.
Numbering or reckoning is a mode of repeating by reduplica-
tion; and this in Egyptian is designated KHA-KHA. The throat, a
chief organ of utterance in the guttural stage, is the KHE-KHE. To
cackle as the goose or the fool and idiot, is to " Kaka," and the de-
posit of Kaka is k~, to cry, call, or say. This seems to follow the ·
duplicative mode of pluralizing into the region of the clickers and
cacklers ; the QUAQUA, as the clicking Hottentots name themselves.
The Namaquas are a tribe of these QUAQUA, and the QUA in their
name is presumably a reduced form of QUAQUA, as NAM in their
language means to talk, and NAMS is a tongue. NAM-QUAQUA,
whence NAMAQUA, would thus denote the talkers with clicks, or
those of the KAKA language, the Cacklers. ·
Tlie Table proves that the Negroid language of Brumer Island -
retains the highest number of duplicated words, and next to it comes
the Maori of New Zealand with its 169 in the thousand, and the
following list of Maori words will show how the duplication of the
syllable pluralizes and intensifies : -
----~----- ~~---
i
,.
I
A BooK oF THE BEGINNINGS.
Why do you not say, 'Ou1· first-born, give us the axe'?" 1 Su~-Anup
was the first-born of the Great Mother ; the axe was his.
· The ancient Egyptian Adze preserved in the British Museum is
identical with the Toki of New Zealand, not only in shape, 9ut also
in the manner of tying on the stone to the handle, and likew~se with
the cinet with which it is bound. The Maori wicker-work is also
called T AIKI, and is identical with the Irish TOCHAR, the ~attled
causeway, the Akkadian T AK for reed-matting, and the English
TucK for weaving; from TEKA (Eg.), to cross, twist, or interweave.
The Tima, or hoe of the Maori, is the same implement of husbandry
as it was in Egypt, the curious dibble, or pick, placed in th~ hands
of Khem, the primeval plough. The Maori have also a :Weapon
made of stone, or Qf whale's bone, used for hand-to-hand ~ghting,
called the Mere, or Patu. It is a club of curious shape, whfch has
been likened to a soda-water bottle with the bulb flattened. 2 Some of
these war-weapons, made of green jade, were held to be t~e most
precious heirlooms of the Maori chiefs. The names of M~re and
Patu agree with the Egyptian Merhu and Pet.
The Merhu is a club or boat-hook. Now an early form of the ~sceptre,
which can be traced into the war-weapon, was the paddle-bla~e called
the Pet-sceptre. This is held in the hand a5 the sign of the i Kherp,
the princeps, consecrated one, his majesty. Various paddle-bl,ades, as
the Usr and Hepi, also approach the shape of the Mere or Patu, and
tend to identify the type with the Pet-sceptre of Egypt. .
A secret stone used for purposes of divination by the Tashtanians
was called " Heka." 3 Hika (Mao.) is to perform a ceremqny with
incantation. HEKAU is the Egyptian name for magic, conjurjng, and
to charm. A master of magic, and charmer or conjuror to the king,
is called UR-HEKA, the great charmer. The feminine Peh or Hem
was a form of the Heka. I
Maui fishing up the land, and other pictures of the beg~nnings, in the
forms assumed by the crossed or "tatted" lines.1 They were repeatirtg
the work of Ptah-Tatanan, tatting the figures of creation over again and
enacting the scenes set forth by mythology. The first who " tatted,"
however, and the earliest to cross the waters, was the great mother
herself, .in her water-types of the 4ippopotamus and the crocodile.
., ·.:
Her " TAT" sign was simply a tie or knot. In her second character
as Hathor she is styled MEH-URT, the great or peaceful fulfiller.
MEH denotes the numper nine, and means a· measure, to wreathe,
girdle round, fulfil, complete, be filled. Tat signifies to establish and
found, as was done in crossing and fulfilling the circle or in "tatting."
"Mau," in Maori, means restrained, confined, to be fixed and estab-
lished, which was illustrated by the MAUl or cat's-cradle, as a mode
of typology. . ·
Shortt, in his account of the tribes on the N eilgherries, describes
the Toda women as being tattooed on the chest and arms with semi-
circles, having nine points, and with rows of dots consisting of thirty-
six points ; the terminal point of each row being marked by a ring or
circle. This tattooing is called GuRTU. KARTU (Eg.) denotes the
orbit or course which was fulfilled by the gestator in nine Solar
months. Guru, Sanskrit, means the pregnant woman, hence the
Great, Cornish GRETE, the graced and favoured.
The semi-circle with nine points is the fellow to the Collar of Isis
worn chiefly in front and therefore semi-circular, composed of nine
Bubu (beads), the number of months assigned to the genitrix as
mother of the Sun-God. Guru, the pregnant woman; is she who
is both great and girt. KHIRATU in Assyrian is the type-name
for woman, from this root, as the gestator distinguished from the
child. The thirty-six points showed tlie number of ten-day periods
in the year, determined by the thirty-six decani (Tehani) or crossing
stars; and this number of crossings in the year was prescribed
by the Syrian Liturgy as the sacred number of the cross!
The natives on the Murchison River celebrated a festival at which
they made a great gathering o( eggs. They danced around an oval
or egg-shaped pit, and carried the spear . in front of the body as
priapus simulacrum : the pit itself being fringed with bushes. Ac-
cording to Oldfield every gesture was an appeal to the virile passion.
This festival was called the KARO. Kara in Maori signifies the man,
the adult male or the old man. In Egyptian KAR denotes masculine
1 Te Ika a Maui, p. 347·
2 Shortt, Tnbes o1z tke Nei!gkerries, quoted by Marshall. Amongst the Todas,
p. 47·
-~---------------------~--------~~~----~
gods, and a name for the number eight. It is the number of the
Mother and Child in the eight-rayed type of lshtar. Hathor, the
habitation of Horus, has a symbolic wheel-like sign containing eight
spokes. The same imagery is continued in the eight-rayed star at
the centre of; a Scotch "Baking Stone," on which the symbolic
number eight is thrice repeated.l The mother was the prototype of
both the bread-maker and oven. The ovoid and womb-shaped figures
found on these stones are also emblems of the genitrix. Another
illustration of this beginning with the Troy-making and the number
eight may be seen in the Maori TARI-TARI, which is the name of
plaiting wz'th eight strands, and of the noose employed in catching
bird!!. The same name and number as in the Egyptian Terui-circle
and the British Troy.
So late as the year I859, a teacher of the new religion landed on
the island of Fortuna and found the whole population employed in
rebuilding a spacious temple which was supported by a row of eight-
pillars. It was the house of their gods, and the eight great pillars
symbolized their eight great gods. The pillars were formed of trees
with branches left in imitation of human arms. 2 These eight great
gods who retained their supremacy amidst the crowd of lesser deities
are none other at last than the eight great gods of Egypt.
Captain Cook, in his first voyage, describes a symbolical figu&,
made and venerated by the Otahetians, resembling the shape of a
man. It was made of wicker-work, nearly seven feet 1n height,
covered with black and white feathers. On the head of it were four
protuber.ances, which the natives called "TATE-ETE," rendered little
men. This corresponds perfectly to the fourfold Tat of Ptah, who
as the pigmy was the father of the seven Khnemu, and these with
their father, as the eight little men, were synonymous with the eight
of the double Tat, a continuation of the typical Eight of Am-Smen.
The eight tree-pillars with arms extended were obvious forms of
the tree-pillar or fourfold Tat.
The eight of the beginning supplied a type-sign of establishing
not only in the circular figure of eight but in the fourfold cross,
duplicated as the symbol of establishing. Thus the fourfold cross
or Tat repeated, is equal to the numeral eight, and this Tat is identified
with Taht, who represented the eight in the lunar mythos.
''Tat" passed into many languages as the type-word for number
eight, which marks the naming as occurring tinder the lunar, the
second of the divine dynasties. Our figure of 8, a twofold circle,
is equivalent to the two Tats and sign of the Eternal established as
the Pleroma of Eight.
Two fourfold figures read Tattu, to establish ; Tattu being the region
of establishing, the region of the SMEN ; the eight gods represented-
1 Past in the Present, p. 239 ; Dr. Arthur Mitchel.
2 Gill, Life in the Southern Isles, p. 178.
AFRICAN ORIGINES OF THE M~ORI.
in a circle and hemmed him in ~o that he could not throw the reed.
At length Tarauri observe~ that the legs of one of the seven were
bowed, or a little apart, and through this loop-hole or gap in the living
..
enclosure he drove the reed with such force that it remained aloft in
the skies for eight days. 1 This is one way of pourtraying the seven
dwarf sons of Pinga as bow-legged, like the seven Khnerriu and Patakoi.
The seven and the eight are both represepted in the Mangaian Sai-
vaiki, or spirit-world below. The typical eight who are symboled
by the ~ight-rayed star. and eight-looped sign of the Nnu, the eight
gods in Am-Smen, are apparently intended in the Advmtures in Spirit
World, by the Cocoa-Nut Tree, which bears eight cocoa-nuts only,
and by the eight paths leading to the house where Kura, one of the two
divine sisters, was kept a prisoner when she fell into the underworld.
It is in this story that the Mangaian Orpheus descends into the other
world to rescue his Eurydice. 2 In the Mangaian stories, eight is the
typical number of times that every event occurs, instead of the later
" three times," which belongs to the solar mythos. This is derived
from the eight of the beginning; like the "eight friends who sit
spying on all heights, on all watch-towers for Mithra." 3
The Polynesian origin of all thi~gs, the arranger of the various lands
in Saivaiki, is the Great Mother VARI, who is the original of all the
gods, corresponding to Ta-urt in Egypt, the Great Bearer; Urt has
the meaning of VERY in English, which in the sense of extremity
equates with the name and nature of VARI. VARI means the veriest
beginning ; the word is used for describing a new order of things.
In Maori WERI means to take root, the root, rootage. In Rarotonga
VARI.signifies mud, that is the red mud or earth of the Dam. VARI-
VARI, Mangaian, is muddy; WERIWERI (Mao.) is offensive and dis-
gusting, for mystical reasons; URI (Eg.) is a name of the inundation.
WERI (Mao.), for the root, is also a name of the centipede. When men
could only crawl mentally, their lowly thoughts were expressed by
crawling things, such as the worm, the lizard, the eel, mantis or centi-
pede. Those things that had the means of motion through the elements
of earth, water, and air, which man did not possess, were accounted
most wonderful, and at this stage WERI the centipede is named as a
type of VARI. The hundred legs of the centipede made it an early
figure of the Goer, who was represented by the Weri (centipede), the
URRI, Egyptian Car, and the English WHERRY (a boat). Vari-ma-
te-takere, her full name, means the beginning and the bottom ; the
TAKERE, in Maori, being the keel of a canoe. Vari personates the
first of the Two Truths of the creative Motherhood, that of the blood
which forms the flesh. In accordance with this, Vari is said to make
her children out of her own flesh, plucked in pieces from her body.
Vari and Papa are a form of the Two Sisters into whom the Great
1 Gill, p. 118. 2 Gill, Myths and Songs, p. 221.
s Khordah-Avesta, xxvi. 10, 45.
0 0 2
A BooK OF THE BEGINNINGS.
the dog was a form of CANIS, and therefore, of Khen, which name
would modify into An, and the headless Khen, or dog of the hinder-
part, would equate with Sut in the underworld, where Sut-Anubis was
the conductor and carrier of souls, as the Khenu. This makes it
probable that the Australian KOIN, and the Polynesian goq Kane
may be forms of Sut-Anubis who was the guide through the darkness
of death, the PSYCHOPOMPUS, and so in -a degraded phase comes to
carry off the spirit of the dreamer in the darkness of night. Sut in his
two characters as a dual divinity of light and dark, was represented
by the black bird (Neh) and the bird of light. These two phases are
likewise rendered by the black native painted with pipe-clay. Koin
carried a fire-stick, and Sutkenui, the conductor, and accompanier,
was the star-god of fire that lighted the way through the underworld.
It has been shown that the name of Shu is also written Mau, and
the earlier Egyptologists read his name as Maui. This is the name
under which he reappears in the Polynesian mythology. Also the
Ruti (twin lions) are there represented as Ru, the father, and Maui,
his son. These are likewise the ''founders of the heavenly abode,"
as in the Ritual. The legend of the " Sky Raised" tells how the
heavens at one time almost touched the earth, and Maui resolved
to raise the sky ; for which purpose he obtained the assistance of Ru.
Maui stood at the north and Ru took up his position in the south.
These two lay prostrate on the ground, and succeeded in raising
the solid blue with their backs ; then they rose to their knees;
next they stood upright and lifted it with the palms of their hands
and tips of their fingers ; then they drew out their own bodies
to vast proportions, and pushed up the retreating heavens to their
present position. The solid blue, answering to the Egyptian Lapis-
lazuli, and the Ba or steel, was then pared and polished until per-
fectly smooth and lustrous, as we see it now. 1 This is the likeness
of the lion-gods on the horizon sustaining the heaven and not letting
it fall, 2 or the twin-lions who support the sun on their backs at the
equipox: Shu, who lifts the heaven or sun and keeps the southward
gate, with Anhar at the north. Ru takes the place of Shu, and in
another version his title is that of Sky-supporter ; he is known
as the " Sky-supporting Ru." 3 Ru is the lion in Egyptian, and
Shu was the lion; Anhar the lion-leoparded. Shu supports the
heaven which Anhar brings. The starry nature of the sky-supporter
is shown by the story of Maui hurling the body of his father Ru
so high aloft that it was entangled among the stars and left
suspended there. His bones, however, fell, and are to be found
all over the island in the shape of pumice-stone ; the peculiar light-
ness of which would make it typical of the early god of light, which
is the meaning of Shu's name. He was the light in the shades, and
Mr. Gill furnishes a specimen of the primitive typology, which is
1 Gill, p. 71. 2 Rit. ch. lxxviii. s Gill, P· 59·
s68 A BooK OF THE BEGINNINGS.
almost unfollowable for the modern mind. When the natives of Puka-
puka, in 1862, gave up their gods, one aged man, formerly a priest,
was seen coming in with what looked like a lump of coal. This proved
to be a deity of pumice-stone, known as Ko TE TOKA MAMA, i.e., the
LIGHT-STONE. 1 It was blackened over and thus made to typify the
light-in-the-dark, or the shades, which was ~epresented by the star-
god Shu, in Egypt, and by Maui, or Ru, in Polynesia.
The missionaries have acquired the images without the ideas which
they once embodied. For example, this island bears the Maori name
for a book PUKA-PUKA, which they tell us is the duplicate of the
English word · book. Yet it is a native name that retains a more
subtle sense than is conveyed by the word book. PUKA-PUKA has
the meaning of communicating secretly and without speaking, which is
effected by the book. This goes back to Puka, or Huka (Eg.) for
THOUGHT and MAGIC; Puka and Huka being synonymous.
Amongst the Tongans Maui is still a kind of Atlas in the nether-
world, the domain of Anhar, where he supports the earth on his
prostrate body. When there is an earthquake, they say it is Maui
trying to turn over for relief, and the world-bearer, or heaven-
supporter, is invoked, and the earth is beaten to make him lie still
beneath his burden. Here the character of MAUl is merged in that of
Ru, whose name in Maori den·otes the earthquake, and to shake. This ·
m~y serve to connect the bones of Ru (pumice-stone) with volcanic
action by which they were ejected from the earth. Moreover, earth-
quake is caused by force from below, and Maui's sign (as Anhar) is the
rump of the lioness, which signifies force. The footprint or footprints
stamped in the earth by Maui when he raised up the heaven are shown
in various of the Polynesian islands. In one of the legends the work
of Maui is assigned to Tane, who divides the heaven from the earth,
and TAN (Eg.) signifies the dividing, separating in two halves. In
another the raising of the sky is assigned to Tii-tii, and in Samoa they
show two hollow places in a rock, nearly two yards each in length, as
the footprints of Tii-Tii, which mark the spot where he' stood when
he pushed up the heaven from the earth.! These footprints are to be
found in the Ritual as the " foot and the sole of the foot of the lion-.
gods," i.e., of Mau-Shu. 3 "Hail to ye feet "·is said to the lion-gods.4
When the Osirian 6 has crossed by the northern fields of the palm-
tree he says he has seen the "Footstep and the sole." These,
then, are identified with Mau-Shu in the Ritual, and with Maui in
Polynesia. .
In the Hindu mythology the sun's entrance, in each quadrant,
immediately following the Solstice or Equinox, is styled Vishnu's
feet. In the solar reckoning three feet are assigned to Vishnu, th~
1 Gill, Myths, p. 6o. 2 Turner, Nz'neteen Years in Polynesia, p. 245.
3 Ch. cliv. wrongly given as ch. cxliv. p. 96, vol. i. 4 Ch. cxxx.
u Ch. cxxv.
AFRICAN ORIGINES OF THE MAORI.
We find in the Maori myth that when Maui has secured the sun in
his six nooses, which represent six months, or one half the circle of
the year, from solstice to solstice, the sun slackens in his course, and,
weak with wounds, crawls slewly towards the under-world. In his
anguish he cries, "Why should you wish to kill T AMA-NUI-TE-RA?"
by which they learned the sun's second name. 1 "TAMA-NUI-TE-RA"
is the Ra in his character of the great (N ui) first-born (Tama), the
equivalent of Tum, who is Ra in his first sovereignty. It was Tum
who passed through the six lower signs, and was represented as
sinking from the land of life. Ra's second name is Tama, which
word in Egyptian means the second, to renew, renovate, make over
again. In the Egyptian mythology, T AUI is the wife of Ra, as a
goddess of the lower world, and in the Mangaian, the goddess Tu-
Papa, or Tu of the lowest depths, is the consort of Ra, the solar
god. It was on account of Ra's visits to her being too frequent
and too prolonged that Maui had to tether and check the sun-god.
The savage islanders have subterranean regions called MAUI, for
the spirits of the departed ; but the place of the blessed or fortunate
was in the land of SEEN A, the land of light in the upper skies. 2 Maui
(Mao.) is the left side, the left hand, the north when the east is
reckoned the front ; and therefore the lower of the two heavens, the
one supported by Anhar-M~ui. SHENI (Eg.) is the region beyond
the tomb, in the upper heaven, the heavenly abode founded by the
twin lion-gods.
The sister of Shu is Tefnut, or Peht, who was the old great mother,
brought on in her lioness-shape, as Peht or Buto. She appears as
Buata-Ranga. Ranga is to raise up, whence Rangi, the sky. The
Maori has no B, but PUT A is the hole, the void, the place of the dead,
the Egyptian Baut, which was personified in Buto as in Buata. Also
Poti is the cat ; one form of Buto being the cat-headed. Buatar-
anga is the consort of Ru, as Buto (Tefnut) was the sister of Shu.
When Anhar brings the heaven which was raised by Shu, he is
said to bring it with his MAFUI(AK), 3 which M. Chabas thinks was a
dart or lance ; according to the Mangaian and Maori imagery, his
FIRE-STICK. This fire-stick was brought up from the lower world by
Maui, who wrested it from the god of fire named Mauike. in Man-
gaia. But in the Samoan dialect the fire-god's name is MAFUIE,
and on the island of Fakaofo the origin of fire is traced to MAFUIKE,
which word contains both Mauike and Mafuie. MAFUIKE, in this
island, is a blind old lady, and the name of the old Typhon, Khep,
signifies blind. Mafuike appears in New Zealand as Mahuika, the
great mother of Maui. The word Mafuika agrees with the Egyptian
name for copper, Mafuka ; of course that which would smelt would
supply a name for that which was smelted or fusible.
1 Grey, p. 38. 2 Turner, Nineteen Years t'1t Polynesz"a, p. 470.
a Pap. Mag., Harris, z, 5 ; Pierret, Essai, p. 31.
.. .,., __ --" --- ------- ...... ~·· ---
by Didron as, " A man with two heads on one body, seated near
a table covered with food. One is sad-and has a beard. The
other is happy-looking, young, and has no beard. The older head
represents the expiring year-the 31st of December. The younger,
the new year-the Ist of January. The former sits beside an empty
part of the table. He has exhausted all his provisions. The latter,
on the contrary, has before him several loaves of bread and several
dishes. Moreover a child (a little servant) is bringing him others~
This child is a further personification of .the new year ; he is the
complement of the younger head of Janus. Nevertheless a child
accompanies the older as well as the younger man-but on' the
old man's sid·e, the child is as if he were dead, and the door of a
little temple is being closed upon him, whilst on the young man's
side the child is issuing joyfully from a similar temple. One is dying
and leaving the world, the other is full of lift! and about to enter it." 1
" 1 have united Sut in the Upper House, through the old man with
him," says the woman, in the Ritual, 'who reproduces the twin-being
as the young one. 2
ln Samoa they say only pigs die, men finish, or in Egyptian
thought, they are transformed if worthy. The pig in the judgment
scenes is the type of dissolution and eternal death, hecause the proba-
bility is that in the earlier time of the pig, the Typhonian genitrix,
men had not evolved the idea of eternal life. We have to read their
thought in the status of their types.
It was customary at Rarotonga to bury the hog's head with the
dead. This was mythically related to the boar's head, brought home
as a decorated trophy at Christmas, but the type was limited to the
expression of one of the Two Truths in the later phase, when the winged
bird, the phrenix, dove or hawk represented the risen soul. This was
not so when ivl:aaru transformed and rose from the dead in the shape
of the pig as a type of plenty.
A form of the solar Horus may be traced in the Olo, Oro, or Koro
of the Polynesians, one of the most important of their deities. He
is the Koro of Mangaia ; the war-god of the Society Islands, said by
some to have been the brother of KANE, £.e., Sut, as in the compound
Sut-Horus. He is also said not to be one of the gods who sprang
from chaos and primeval darkness, as did the first eight gods of
Egypt. 3 Koro (or Oro) like Horus is a form of the son who is
established in the place of the father in the region ot Tattu.
Koro in Mangaia is the son of Tinirau, whose proper home was in
Motu-tapu. MOTU (Mao.) denotes an island, and TAPU means sacred.
So Tattu the place of establishing for ever, was represented by a
sacred island in the Nile. A story is told of the process whereby
Koro the son managed to get established in place of his father. 4
1 Didron, £cono;;1 aphz'e Chretienne, p. 546. 2 Ch. 8o.
3 Fornander, vol i. p. 45· 4 Gill, roo.
AFRICAN ORIGINES OF THE MAORI. 577
Once in every year the father and son met at the same spot and
danced with the fishes. Moreover the sacred island like that described
by Herodotus was a. floating isle. It was in Tattu or An, the fish-sign,
that the sun "lodged dancing" at the place of the level, or the vernal
equinox. In the Mangaian myth the fishes themselves come to land
and join in the T AUTITI dance in which the hands and feet all move
at the same time. The name of this dance may be derived from TAU
(Mao.) the year, and TITI, to stick in a peg. The name of the period
and festival in the Egyptian UAK also means a peg. The annual
TAUTITI registered another year in the eternal round; hence the cir-
cular dance. The emblem of the ''aTautiti" was.a belt or girdle, which
passed from the father to the son. That this fish-dance was astro-
nomical may be gathered from another which was known as the crab-
dance, in dancing which the performers imitated the side-movements
of that fish. One witness 1 remarks that the "graceful Tautiti dance
stands opposed to the "crab," in which the side movements of that
fish are most disagreeably imitated." The "crab" in Maori is named
REREPARI from RERE, to go to and fro, rise and set as the heavenly
bodies, go both ways, and PARI, the high shore, or sea cliff. This is
in consonance with the crab's being the high sign of the summer
solstice, and the crab-dance would be an illustration of the sun passing
through the·sign of the fish that lived in two elements and went in
two ways or sidewise.
This myth preserves a sign of its solar nature in a way most unique.
The sun: of the two heavens and two halves of the circle is represented
by the father and son who meet on one night of the year, when they
join hands to form the circle and dance the TAUTITI. The father is
seen by his son to ascend a cocoa-nut tree, and it is observed that both
in climbing and in twisting off the nuts one by one he makes use of
only one hand, and to the great astonishment of the watcher he does
not allow his body to touch the tree. 2 Each of the two suns had but
one hand or side of the circle divided in two halves.
Koro the Son, who learns the father's magic, gets possession of his
girdle and becomes king of the fish. The son supersedes the father
in the fishes, as he did in the fixed year of the zodiac. Koro is the
Egyptian Har, who in one character is called the ·avenger of his
father, and as conqueror of Typhon, is a war-god. "Tautiti" is given
as a name of Koro, the renewer of the circle. And as the branch or
shoot (Renpu) of the mythical tree of life he is celebrated as the
planter for ever of the fragrant tree, the red-berried pandanus, which
"graces the sacred sandstone."
This is why the crab was what is termed an "object of worship" in
some of the southern isles.3 It was preserved as a symbol the sig-
nificance of which was known more or less. Certainly less to the
1 Gill, p. 256. 2 Gill, p. IOJ.
3 Gill, Life z"n the Southern Isles, p. 278.
VOL. II. p p
A BooK OF THE BEGINNINGS.
English missionaries than to the initiated natives. The English wit-
nessed their reverence for the symbol, but had absolutely no know-
ledge of the thing signified, and could not read their hieroglyphics
or rc;!nder their hidden lore.
The fish-god Tinirau has a daughter, the goddess ATURE, who is a
fish-goddess. A fish named the ATHURE (Bream) is sacred to her.
This fish in shoals makes an annual visit to one particular part of
the northern shore of Mangaia in March, the Maori MEH. The fish-
goddess is known as Athor or Ater, the fish (Atergatis), in. the Her-
mean zodiac. In the Ritual the land attained after crossing the
waters in this region of the fishes is Tattu, the place of establishing
for ever. It was here the fish landect Hercules, and the whale Jonah,
the place where the fish-goddess brought forth. In the lunar myth
it was Hermopolis ; in the solar Heliopolis. One name of Athor
is MEH, the fulfiller in MEH, the place and the time of fulfilment.
Ature the fish-goddess is identical with Atergatis or Derketo, the
fish-tailed Deess and Syrian goddess described by Lucian. We do
not find ATHOR in Egypt expressly called the fish-goddess; her
extremity is out of sight, or rather she begins in the crocodile and hip-
popotamus goddess. Also she appears with a bream or a perch on her
head. Athor, the habitation of Har or KORE, is the Egyptian Venus,
and her fish-type shows us how she was the goddess who rose up out
of the foam, after being poetized by the Greeks, with her fish-form
turned into the tenderest fleshliness.
The Kamilaroi and Wiradueri tribes, who formerly occupied a large
territory on the Darling and its tributaries, have a traditional faith in
" Baiame" or " BAIMAI," literally " The Maker," from BAIM, to make
or build. 1 They say that Baimai made everything. He makes the
grass to grow, and provides all creatures with food. Baimai gave them
a sacred wand, which they exhibited at their "Bora," the initiatory
rite .of admission to manhood, and the sight of this wand is essential
to make a man. T.he first male maker was found in the procreative
image represented by the sacred wand. In the Wiradueri and other
Kamilaroi dialects the man (Vir) is named Gibir, the Egyptian Khepr,
or Creator with the seminal source. Conterminous with the Kamilaroi
is what is termed the Western Australian d1alect. In this BEMA is the
semen which shows how BAIME or BAiAMAI was the procreative
spirit personified. BAIAMAI, interpreted by the sacred wand,. the
typical wand that budded, can be recovered by means of the hiero-
glyphics in which the BAH is the phallus, and MAI is the seed of man.
The Ba is also the branch in leaf. From this Bah or Ba comes the
Bat, the father or procreator. This image of deity belongs to the
"Non-revealed religions," and yet the rod of Aaron which budded
was the wand of Baiamai.
1 William Ridley, Paddington, Sydney, Australia, remarking upon Sir John
Lubbock's Urtgz'n of Ct'vz'lt"zatio?Z, p. 205. Nature, Oct. 29th, 1874, p. 521.
-,
AFRICAN ORIGINES OF THE MAORI. 579
BATU or Bata, in Puto Nias, is a divinity said to have charge of the
earth; his full style is BATA-DA-DANAU. BATA appears in the
Ritual in the chapter of transforming into the "Soul of the Earth.''
He was represented by a serpent: "I am Bata, the soul of the. earth,
whose length is years, laid out and born daily. I am the soul of the
earth in the parts of the earth. I am laid out and born, decay, and
become young daily." 1 Tan or Tann (Eg.) is also a name of the earth.
Ptah was a god of the earth, the lowest of two regions, and one
of his titles is Ptah-Tatanan. Patu (Mao.) denotes the lowest, the
lowest batten on the roof of a house.
NGARU is a name of the Polynesian victor-god who fights with the
powers of evil, the monster of the waters, and the devourer of the
Hades, and unites in one the characters of Izdubar and Ulysses,
Hercules, Khunsu, and Jack the Giant-killer. He fights with a shark
during eight days; he is buried in the earth during eight days-the
typical number eight belonging to the time of the eight gods-he is
buried as a Black and rises again as a White. He descends into Hell
and puts it out by letting in a deluge. He ascends to a region above
and slays the-Giant. In all his conflicts NGARU comes off the victor,
and the equivalent NARU (Eg.) signifies victory. NASRU has the same
meaning of victory, also a governor. N aru, and N asru enter into the
qames of the gods N ergal and Nisrock.
In Egyptian Tep is the Ap, and Ap means first, ancestral, that
which is born of, as in the earlier Kep. Tep denotes the point of
beginning. Tep is the sacred mount, the starting-point of the whole.
All that is primary, initial, and primordial, is expressed by Tep.
Tep is the upper heaven, and the Tepht is the lower. So is it in the
Maori and Polynesian language. Tupu denotes the very beginning,
and to tupu is to commence. Tupua in Mangaian means from the
very beginning which is personified in Vari the great mother, who is
Tep or Typhon in Egypt; Teb, the hippopotamus; Tepa, the heifer;
Tep, the tongue; Teb, the ark; Tep, the keel of a boat; Teph, the
cave, cavern, cefn, or womb. Tupuna (Mao.) as a plural means the
ancestors, male or female. The Mangaian T AEVA-rangi, the celestial
aperture out of which the divine Papa or Foundation put forth her
hand, is the Egyptian Tepht, the hole of source, the aperture of the
abyss in the beginning.
The god TEIPE, one of the thirteen Mangaian gods, was " supposed
to be incarnate in the centipede," 2 which means that the centipede was
a type of TEIPE. Teipe is the Egyptian Tep of the beginning, a first
type, whether applied to Vari or to the male god Teipe. Tef in Egypt
was likewise applied to the male, as the first, the divine ancestor,
when the fatherhood was acknowledged. Tef, Teipe, or Tipa was
claimed by the Maori as their divine ancestor, their deity. In the
. Maori address to Sir George Grey, in I 86 r, the chiefs gave up their
1 Ch. lxxxvii., Birch. 2 Gill, Life in the Southern Isles, p. 95·
p p 2
·-- --. ---..--~-~----,.........,.,...,.~ .. l
of old black tapa, so that poor Ngaroariki, utterly forlorn and changed
in appearance, hid herself in the forest." 1
Ish tar, we are told, had set her mind and determined on going to the
place of Nin-ki-gal; so Ngaroariki had fixed her mind on going to the
fountain near the place of Mota. She went, although her husband
warned her not to go, and tried to dissuade her from her purpose,
for she loved to have her own way. Like lshtar, she was despoiled
of all her "queenly ornaments." lshtar is restored to the upper
. world, and has all her ornaments returned to her through the inter-
position of the Sun. Ngaroariki has her stolen treasures returned,
and is restored to her pristine beauty through the interposition of the
king Ngata, her husband. In each case the desolate condition of the
queen is announced by a messenger-the one in the assembly"of the
gods, the other at a "grand reed-throwing match in honour of the
king." This mythical representation has not been recovered directly
from Egypt ; here the stem of the fork is missing.
The Mangaians have another goddess or demon, Miru, who is de-
formed in figure and terrible of look, and who feasts on the fallen
souls of the dead. Miru dwells in the west, and is the devouring
demon of the Hades. Her name denotes the west and the pit, the
hole or void, to which the west is the entrance. This, in Maori, is
MURI, the hinder-part, the rear, the Egyptian Akar. In Miru we-
have a form of Am, the devourer of the Hades, called the. destroyer,
the mistress of the west, which was the Ru or mouth. Muru, in
Egyptian would denote the mouth of death, or gate of the dead, i.e.
the grave or Hades, the pit-hole or the west. MI, in Egyptian, is
the west, as a variant of Am. MI (Ass.) is the black. The particular
Egyptian form of the Mangaian Miru and Maori Mu~i is to be found
in the word Amru or Muru, a name of the cemetery, and a quarter-
"the west.
In the Ritual the monster Amt, the Devourer of the Dead, is
pictured in the scene of the Great Judgment, with the head of a
crocodile, the fore-part of a lioness, and the hind-quarters of a
hippopotamus. AMT, the Devouring Demon of the Hades, and a
name of the western crossing, is repeated in the Maori AMETO for
the Hades. 2 The dead, the setting souls and setting stars, were
represented as being swallowed down by the crocodile of the west.
In Mangaia some of the wise men insisted that the spirits still lived on
after passing through the belly of Mura and her followers. 3 This, too,
is the doctrine of the Book of~he Dead,. where the spirit 4 says: "No
harm was done me ; I received no impurity in passing through thy
belly." The belly of Hades, howsoever personified.
The ghosts of the dead were described as wandering disconsolate
along the margin of the sea. Their great delight was to follow the
J Gill, pp. 132, 133· 2 Te lka a Maui, p. 14. a Gill, p. 161.
4 Ch. 155·
A BooK oF THE BEGINNINGS.
sun. A place called Ana-Kura was one of the meeting points where
the disemb-odied spirits gradually assembled for their final departure.
For this they might have to wait some month.s. The precise period
of passage was fixed by the leader of the band. When the distin-
guished chief had resolved to depart he issued his commands.
Messages were sent to collect the stray ghosts who still lingered near
their ancient haunts. With last looks and farewdl tears they
assembled at Ana-Kura and there watched intently for the rising sun.
At the first sign of dawn they moved to meet him, and then the
multitude followed in his train; he in the heavens above, they over the
ocean beneath, until, late in the afternoon, they all assembled at
Vairorongo, facing the setting sun in the west, with their eyes fixed
on him as he sank in the ocean, and following him, they flitted over
the waters in the path of the sun-god Ra.1
Now let us turn to the Book of the Dead, and the "Chapter of
Going Forth to the Heaven where the Sun is." 2 This describes the
Sun as issuing his commands for the gathering together of the Dead
who are waiting to be taken on board the solar bark.
"The sun is shining on that night. Every one of his serva11ts is
living. He gives a crown to Horus on that night. The deceased
delights while he is one of the same. He has come to thee, his father,
oh Sun I He has followed Shu, he has saluted the Crown, he has
taken the place of Hu enveloped in the plait which belongs to the road
of the Sun when in his splendour. He lzas chased that chief every-
where in the horizon. The Sun has issued his commands in heaven.
On thou great God in the east of heaven I Thou proceedest to the
bark of the sun as a di'l•ine hawk of time. He has issued his com·
mands, he strikes with his sceptre i1l his boat. The deceased goes to thy
boat. He is towed in peace to the happy West." The journey of the
dead is from the west to the east through the underworld, and then
round again to the west following the track of the sun. "The road
is of fire, they whirl in fire behind him." And there in the west
was the Mount Manu, the place of spirits perfected, the point of
ascent from a completed circle. Ana-Kura is the red cave, and the
same red rock is found in the Egyptian Annu or An, the "Boundary
of the Land." Tum, the god of An, was also lord of the double-
seated vessel; the sign of the festivals, and the Tongans have the
"double canoe of Tongans sailing through the skies." 8
On the monuments the red crown is the symbol of the lower sun,
world, or Egypt, the type of the nether one of the Two Truths of
mythology, the feminine of source, as place, person, or principle, hence
it is red. The divinities wear the red crown as emblem of the lower
world, and the spirits in passing through the Hades are invested with
the red crown. Not only is the red crown worn, the region is red, the
Osiris (as Tesh-tesh) is red, the pool of Pant is red 1 the mythical Red
1 Gill, pp. I57, rs8. 2 cxxxi. Birch. :J Gill, p. I67.
AFRICAN ORIGINES OF THE MAORI.
Sea. Says the Osiris, " I have anointed myself with red wax." 1 " I
have provided myself with the leg-bone of a red bird." ''Thou
mayest go ; thou art purified." 2 For this red sign was typical of the
menstrual purification in Smen, the region of purgation and prepara-
tion. The imagery is older than any artificial crown, and is extant
in the earliest natural stage with the Polynesians and Maori. Their
dead in passing through the Hades, following the red sun of the
lower world, are likewise wearers of the red crown. They "are
arrayed in ghostly network and a fantastic mourning of weeds picked
up by the way, relieved by the fragrant heliotrope which grows freely
on the barren rock. A red creeper, resembling dyed twine, wound
round and round the head like a turban, completed their ghostly
toilet." 3 NET is. a name of the red crown, and the goddess Net
(Neith) carries the sign of netting or weaving on her head.
At Rarotonga the .spirits of the dead were supposed to meet at
Tuoro, facing the setting sun, waiting for the moment of leaving.
Tuoro was the limit of earth and point of departure for the under-
world.4 TERU is Egyptian for the utter extremity and limit of the
land. The first object seen was the BuA tree, or tree of life to those
who laid hold of it without the branch breaking. The Bu-Tree is the
palm of Egypt, and in the Ritual the Osirian says of the passage
after· death, " I have crossed by the northern fields of the palm-tree." 5
That was from· the west, the point where sun and spirit entered the
Hades.
" Explain to them what thou hast seen in the Region of the Cap-
tured,"-the region of the captured, through which the deceased
had passed. In the . Mangaian myth there was a circular hollow
beneath the bua tree, where Muru spread the net to catch every soul
that fell, through laying hold of a dead branch instead of the living
green one. Here was the region of the captured. In the Ritual the
pool of the damned and the trap are in a fissure of the rock. 6 There
are the liers-in-wait, who watch with noose and net to capture souls.
At the angle of the west is the watcher Baba with the net, and he
who " lives off the fallen at the angle of the pool of fire, the Eater of
Millions is his name." 7 One name of the Mangaian watcher with the
net that catches fallen souls is AKA-ANGA. In the Ritual AKA is the
great squatter, who hides as the lier-in-wait f€lr fallen souls. 8 "ANGA,"
to turn in some other direction, is equivalent to that western corner or
angle where the liers-in-wait are found. The Mangaians have a pro-
verbial saying in regard to the dying-" Will he be caught in the net
of innumerable meshes ? " The deceased in the 'Ritual cries, " Oh
father of the gods, mother of the gods in Hades ! save ye the
deceased from the wicked netting of the dead," or deficient; the one
1 Ch. cxlvi. 2 Ib. 8 Gill, p. 156.
4 Gill, p. 169. " Ch. cxxv. 6 Ch. cxxx.
7 Ch. xvii. 8 Ch. lxxviii.
A BooK oF THE BEGINNINGS.
who had not power enough to break through the nets. 1 Again he
exclaims exultingly, " I do not sit in the nets of them." 2 One chapter
of the Ritual before cited is that of "escaping from the net," 3 with a
vignette of the deceased walking away from the net.4 "Oh, catcher
of the birds (souls) flying on the waters, do not catch me in your
nets; they reach to heaven, they stretch to earth! The deceased
comes forth and breaks them when they are stretched (says the
hidden god). I have made men to fly with wings."
In the Egyptian, hell and the net are synonymous. Aat is the
region, the Hades, and also a name for the net.
The Mangaians have a well-known proverb that presents a ludicrous
picture of the souls caught in the net of Aka-anga, who flap their wings
in the vain effort to escape from its meshes, besmeared with filth, and
floundering deeper in the mire. This mud and its bemirement are
likewise presented in the Ritual.
Off the south-west coast of Vanua Levu there lies a small island,
which is imagined by the natives to resemble a canoe. In this canoe the
souls of the deceased are said to pass over the waters of death. 5 The
canoe of the dead is the Egyptian Makhennu, the first form of which
was the Great Bear, as the boat of souls. MA is the dead, Khennu
the canoe. This preceded the ark built by Taht, and the double-
seated boat of the sun.
PARA was the sacred name of Heliopolis, or An in Egypt, named
from the celestial birthplace in An above. This is the Assyrian Parra,
and Fijian Bure or god's house. AN is a name of the fish, and in the
fish-sign the god was re-born. This fact and its meaning were carried
forth by 'the Maori. "PARA-PARA" is the name of their sacred
place ; likewise the name of the first-fruits of their fishing, which
identifies the symbolical value of the fish offered to the gods. PARA-
PARA is also identical with the Mangaian BORU-BORU, dedicated to
the sun-god Ra.
The name of the Haitian Elysium in the west, the paradise of the
happy dead, is Koaibai. Like the Aaru (Eg.) it is a field of feasting
and a place of plenty. In Koaibai grows the Mamey-tree, the fruit
of which supplies the dead, who assemble by night to pluck from
their tree of life. The living will eat very sparingly of the Mamey-
tree, on account of its belonging to the dead, who in Egyptian are the
MUM, hence the mummies. KAUI (Eg.) also denotes the dead. BAI is
some kind of sacred food, and KOAIBAI is the name of this Haitian
heaven and Eden of the Mamey-tree.
"At first sight," says Max Muller, "what cari be more startling
than to see the interior of the world, the invisible or nether world, the
Hades of the Mangaians, called AVAIKI; Aviki being the name of one
of the lower regions, both among Brahmans and Buddhists. But we
1 Ch. cxlix. 2 Ch. xvii. a 1 54.
• Papyrus, 9/JOO, British Museum. 6 Williams, .Fijz; vol. i. p. 20j.
AFRICAN ORIGINES OF THE MAORI.
have only to look around, and we find that in Tahitian the name for
Hades is Hawaii; in New Zealand Hawaiki, and more originally, I
suppose, Sawaiki; so that the similarity between the Sanskrit and
Polynesian words vanishes very quickly." 1
The original of these names is to be found in the Egyptian SEVEKH,
which is the name for the number seven. The Hervey group consists
of seven inhabited islands, and one of these is Mangaia. The seven
isles are said to be the visible representatives above of another seven
in Avaiki, or SAVAIKI, below. At the Penrhyns, when referring to
death, they speak of going to SAVAIKI. The seven below have
become shadowy and impalpable, and the seven above are described
as the embodiment of the seven in the underworld, as if these latter
were spirits. 2 The Mangaian Savaiki is another form of the seven
belonging to the nether-world of mythology, derived by name from
Sevekh, number seven; the seven spirits of the Great Bear; the seven
caves or islands of the sunken Atlantis ; the seven submerged pro-
vinces of Dyved. In the fragment from Marcellus, on the islands of
Atlantis, we read that it is recorded by some of the historians who ,
have tre~ted of "the external sea, that in their time there were seven
islands situated in that sea (the Atlantic) which were sacred to Perse-
phone." 3 The seven isles belong to the world and time of the earliest
mythos, sunken in the north, the region of Sevekh, the crocodile type
of the sun below, and of the goddess of the North Pole.
Po, another name of the netherworld, is equivalent to Avaiki.4
And Po or Pu is an Egyptian name for the north or Buto, the bau,
void, hole of the tomb. Po is the place of departed spirits in Maori
and in Egyptian Bau, the deep, also signifies spirits as well as the
void. But this mythical and submerged land identified with the
number seven, which belonged primarily to the celestial allegory, had
a real existence in Khebti (Egypt), the land of the seven outlets to the
Nile, the original Khebti-Khentg, a double land, as north and south.
Kepti, or Hepti, is number seven equally with Sefekh or Savaiki, be-
cause the TI is two, and KEP, the hand, is five. It is evident that the
Mangaians had both forms of Savaiki, or Egypt, from one of which
people emerged on the horizon north-west, and from the other came
up out of the earth, as the original home of gods and men.5
Mangaia is the seventh as the southernmost of the Hervey group
of seven islands, and its name signifies " PEACE." PEACE in Egyptian
is "Hept," which is also the name of number seven. MENA (Eg.), for
repose and rest, answers to Mangaia for Peace. But this word Mena,
for peace and rest, also signifies the warping to shore, coming to anchor,
arriving at the resting-place, or attaining land. So interpreted,
Mangaia, like Menapia, would be named as a first landing-place.
1 Preface to Gill's Myths a1ul Songs from the South Pacific. 2 Gill, p. 16.
3 Marcellus, ./.Ethiopian History, Proclus in Tim(l!US. 4 Gill, p. 4·.
6 Gill, Myths, p. 125.
\ ,·. ·---- -- ~--
depicted three water-pots, neither more nor less, to signify the triple
cause of the Inundation, one for the ocean, one for the earth, and one
for the southern heaven.l The triple cause was more probably the
three lakes. But it is possible that there was another triad intended,
that of evaporation in the upper heaven, the water- that irrigated the
earth, and that which went to the sea; three feeders in the three regions
of heaven, earth, and the abyss imaged by the triple fount, corre-
sponding to the three· outlets for Ku, Kane, and Lono.
In the following chant of the Land of Kane, the words "Pali-uli"
signify the northward.jlowing; the course of the Nile in the hidden
land of Khen, the interior of source :-
" 0 Pali-uli, hidden land of Kane,
Land in Kalana i Hau-ola,
In Kahiki-Ku, in KAPA-KAPA-UA a Kane.
Land with springs of water fat and moist,
Land greatly enjoyed by the God." 2
The name of Kane being taken, as before suggested, for the Egyp-
tian Han or Nen, this is the land of the Inundation; the land of the
bringer, who was Nun the father of Shu, and Han or Nun the youth,
the child of the mother alone who became An-up the dog-star, and
who is identified by name in the earlier form of KHAN as Sut the
first bringer of the Inundation. In like manner the name of the
typical vase modifies from Khan into Han and An, as the symbol of
the bringer.
Atia or Atiu-it is rendered both ways-is a common Polyne-
sian name of the original birthplace. One native account of Atia
is that it is an inclosure out of which came the primary gods of
the island. 3 That is out of the Hades, the Egyptian Aat, Kat, or
Khept for the hinder heaven. In a chant intoned on public occa-
sions by the priests of Rarotonga it is proclaimed that-
ATIA is the original land from which WE sprang.
AVAIKI (Savaiki) is the original land from which SOME came.
KUPORU is the or:ginalland from which WE sprang.
V AVAU is the original land from which SOME came.
MANUKA is the originallandjrom which WE sprang. 4
This asserts that whereas some of the tribes came from Avaiki and
Vavau they came from the primeval home, called Atia, Kuporu, and
Manuka. Manu (Mao.) means to be launched and set afloat. The
bird and the boy's kite are Manu. KA denotes the commencement
of a new condition of things, besides being the well-known sign of
land and country. Ati is a word used by the Maori, who preserve it
sacredly, and employ it only in the names of tribes or clans, for the
offspring and descendants. So in Egyptian the Aat is the child of
the mother alone, and the Aati are the children whose descent is on
1 B. i. 2r. 2 Fornander, vol. i. p. 78.
3 Gill, Life itt the Southertt Isles, p. 27. 4 lb.
..-- - . - - - - - -
-.----.- ·.--.,..-- -·--·--.....---- .....,....-·. ~·. _
___,._...,.--~
)t
cJLJ ~
-k
"
~
~
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Egyptian Hieroglyphics.
~
+
Rudely drawn as they are, the characters are unmistakably Egyptian
hieroglyphics. The solar disk, the so-called cake, the ideograph of
land, habitation, dwelling-place; the cross, the five-rayed star, the
eye, or SPER sign, the bow, the reversed half-moon, the " Kha " (the
vagina sign of the birthplace)-these are all Egyptian; all there,
howsoever they may be interpreted. It will be observed that the
straight line ascending from left to right quaintly crosses a small globe
which has one pole cut off. This is our starting-point.
The only line yet represented as crossing the globe is the Line, z". e.
the line of the equator, and according to the proposed reading we
have here a very crude chart in which this line denotes the equator;
it cuts the globe across, or in two, the northern side is missing, and
the southern half has a point to it apparently meant for the southern
pole. The line is too short, and considerably out of drawing, but the
science is here in keeping with the art. The hieroglyphic sun is drawn
close to the. line, and determines the tropical region of the solar path,
the line or course travelled by the sun from east to west. At the
upper end of the line is the well-known hourglass-like sign of the
equinox. Although not known to me as an Egyptian hieroglyphic, it
is found on the sculptured stones. It is also the Chinese sign for
No. 5, an equivalent of one hand. The first hand reckoned upon was
the left, and the west was considered as being on the left hand. The
figures on the upper end of the line may possibly stand for two legs,
signs of the character j from which we derive our written c5[J. These
with the two short. strokes would read BUBI and denote the point of
turning round in the circle, the complement of the cross sign of cross-
ing the line. Figures which look like our 5 and 7 are also marked
on the line, but our English figures are of Egyptian origin. These,
however, may have been added by some Mutineer. Beside the
equinoctial cross is the hieroglyphic cross "Am," the sign and name
of the western crossing, the Ament entered by the sun when setting.
This cross is a determinative of the crossing and transit.
The Egyptian AMTU for the crossing west is repeated in the West
Australian AMETO, for the Hades. Next to the AM-cross is the star,
a symbol of time and period. Then follows a kind of ·eye, unless it
be the ideographic SPER. The strung bow and a half-moon shedding
rays are tqe last of the upper signs. The human figure to the left
below has the KHA sign projecting from the body; this in the hiero-
glyphics determines the belly, womb, or birthplace. The other
two human figures are the signs of KA ! KA! KA-KA (Eg.) signifies
a.rejoicing. Ka is to call, say, cry, proClaim a boundary, to boast,
be uplifted. Ka is also the name of the priest, minister, or ruler,
and the third .figure to the right appears to bear the whip sign of
authority. KAHA in Maori has the meaning of a boundary. The
word also denotes lineage, the line of ancestry. We now try to
read the chart by aid of the hieroglyphics.
The Egyptian North was the hinder part of the two heavens, or of
the world, and the bird to the right is placed to the north, according
to the present reading. It presents a portrait of the hinder-part, not
only in the position of its tail, for its feet are reversed and turned
backwards in the drawing. Feet turned backwards are antipodes.
The north was the Egyptian antipodes to the south, and Ptah, as
representative of the sun in the north below the horizon, was pour-
trayed like this bird with his feet turned backwards to denote the
antipodes.
The name of the north in Maori is NOTA, and as No means "from,"
and TA to take breath, this shows the north was, as in Egypt, the
place of the breath of life and of birth. NUTA (Eg.) signifies "out
of," and the lower world of the north was impersonated by the mother,
Neit, out qf whom all came.
The sign of locality is also used for the horizon, and this purpose is
served by the smaller figure placed between the bird in the north
and the cross of the crossing, west. Next to this sign of the horizon
comes the crossing followed by the sign of the cross, or to be in
transitu. These are followed by the five-rayed star.
A star is the sign of time, a period of time. " When the Egyp-
tians represent a year they delineate Isis, i.e. a woman (the great
type of periodicity), and Isis is with them a star called Sothis." 1
The star is a symbol of Isis in the ceiling of the Ramession. It was
1 Hor-Apollo, B. i. 3·
AFRICAN ORIGINES OF Tfl:f!: MAORI.
•
6o2 A BooK OF THE BEGINNINGS.
old Bohemian; COOPOI, Darnley Island; Te-KAP-ANA, Ombay;
COFF, Cornish, and others. This being the womb, the hinder thigh is
the Khept, as a secondary type of two. With a different terminal,
the thigh in Mutsaya is KEBEL; in Babuma, KIBELO; in Utere
KEBELE; and in Mbamba, KEBELE. The hinder thigh, Khept, denoted'
the emaning-place to the Khep of the feminine heaven that over-
arched the ·earth and brought forth animal-fashion in the north, at the
outlet of the Nile.
Many forms of the first one may be traced under this name, and as
KEP (Eg.) is the hand, and Kep-ti two hands, Kabti, two arms: so
the earliest Khebt, or Egypt, is the second Kheb, which second form is
found higher up in the duplicative KEP-KEP of Nubia. Thus lan-
guage in its type-words supplies one rriode of tracing the descent from -
the upper and inner country of Africa or Kafrica, into }Ethiopia,
Nubia, and Khebt, as the lower land of two; a duality afterwards
continued in Egypt, upper and lower.
A rabbinical geographer of the fifteenth century says it is declared
by the knowing ones, or the gnostics, that paradise is situat~d under
the middle line of the world where the days are of equal length. 1
If equatorial Africa be the human birthplace, it is there we may
expect to find the earliest localization of the paradise and Eden of
mythology, in the country from which issues the river that runs
through all the land of Kush. 2
. It may be noticed in passing, although the subject will be considered
in a chapter on "Eden and the Fall," that CHAVILAH (n?,,n) is a
form of the name of the genitrix KEFA, or CHAVVAH, and of the words
for life itself, the bringing forth, the person and the place of bringing
forth, the act of opening to bring forth, in Egyptian and Hebrew.
Chavilah is also called the land of gold; and Nubia means theland of
gold, or Nub (Eg.) Moreover ther~ is an African river Euphrates or
Eufrates, the chief river-in Whydah, which is still revered as the sacred
stream, and a procession in honour of it is made annually. The
Egyptian name for Elysium, as the place of peace and plenty, the
heaven of the primitive man, is the AARU, or AALU. This written
with the accented sign shows it was the earlier AFRU, and, as no
initial vowel is a primitive of speech, still earlier KAFRU. AA, AF,
KAF, and KHAB, all signify "Born of." The Ru is the outlet, gate,
place of emanation, the mother-mouth. Afru denotes the place born
of, and from ; the type of Elysium being feminine. Ka (Eg. ), is an
inner land, and Africa, or Kafrica, is the interior land of the human
birthplace. "AURKA" is a monumental name for a country in _the
south of Egypt ; this in the consonantal form is AFRKA. AF and
Au have the same value, meaning the old first place,-born of; RU
indicates the outlet, and KA the interior land.
The name of MESRU can also be followed into Africa beyond Egypt.
1 :Sepher Hamunotlt, £ 65, C. i. Stehelin, v. 2, p. .j.. ~ •Gen. ii.
RooTs IN AFRICA BEYOND EGYPT.
The first form of "physical geography " was founded on the female
figure of the woman below (earth), and the woman above (heaven);-
and whether the representation be of the woman below, with her feet
pointing to the Great Bear, or the woman above-the Great Bear itself-
Africa, in Egyptian thought, was the womb of the world, and Egypt the
outlet to the north, the Mest-ru. In English, for example, the Mus is
the mouth answering to the Mest (Eg.), for the uterus. Muslo, in
Spanish, is the thigh. In Turkish, MAZHAR is the place of manifesta-
tion, and MASHAARA in Swahili means monthly, which relates to a
primary manifestation, as in the Arabic MIZR, for red mud. MOSARI,
in the Setshuana dialect, is the name of the manifester, as woman ..
MIZRAWAM in Arabic is applied to the haunches, and in the African
Bute dialect, MUHSIR, like the Spanish Muslo, is the thigh, which
is the hieroglyphic of the Mesru, the birthplace, whether in the
heavens or in Africa. The land which drains into Lake Victoria,
for a twenty days' journey, is named the MASAI land. 1 MAS!
(Eg.) is to bring, be tributary; and MES -denotes the source, the
birth of a river. Mesru, or Mestru, is the emaning outlet from the
Masai land known as Mitzr, or Mitzraim.
TEB (Eg.) means the first movement in a circle ; that of Teb, a name
of Typhon, or the Bear. One of her types was the Mount Tepr, or
Thabor, at the ·point of commencement, as in Defrobani and Dover.
Another type of the oldest genitrix was the water-cow, and the later
cow called Tep or Teb. Now on the African Gold Coast there is a
rock named the TABORA, which is one of two great objects of adora-
tion : the cow is the other. Both are identifiable by name with the
great mother Teb (or Typhon), the first and oldest form of the my-
thical genitrix. The Yorubas identify a place called IFE, in the
district of Kakanda (5° E. long.; 8° N. lat.) as the seat and birth-
place of the gods, from which the sun and moon are reborn after their
burial in the earth. IFE is also looked upon as the human birthplace
~nd cradle of the race. 2 This renders the Egyptian AF, born of, as
place, which as person is lYE, i.e. life, HAUVE, EVE, KEPA, or KHEB,
who, as the earliest mother, was KHEBMA, whence KAM, KHEPSH,
and KDSH. KEBEB (Eg.) is the word for source itself; the Hebrew
CHABAB, to carry in the womb, from Chab (:ln) the place of conceal-
ment; and in central Africa (8o 8' S. lat. ; 23° 36' E. long.) we find
KABEBE (or Muato Yanvos), also KUPOPUE (lat. 2° 30' S.). The
root of this name is applied to another form of the birthplace in
Krvo, the country at the southern head of Lake Tanganika. Ac-
cording to the native account there are thirteen tributaries to the
river Rusrzr on its way to the Lake Tanganika, the last and largest
of these being the Ruanda river, which discharges its waters into
the Rusizi in the gorge of the valley near the entrance into the lake.
1 Stanley, Thro1tgh the Dark Continent, i. 165.
" Tucker, Abeokuta, p. 248.
u-- ~-- - ----~-~ ~---~
I
1.
was the deluge : the fountain had overflowed and covered the plain :
Loch Awe had taken the place of man and beast. The old woman
was turned into stone. Bera is also said to have made Loch
Eck in Cowal, above Holy Loch. She is likewise known in
Ireland. 1
The name as Beru (Eg.) signifies the cap, tip, roof, supreme height;
the BERU is a well. BERU also means to boil up, ebullition, well up
as in the Bore. BU-RU (Eg.) would denote the place of the outlet;
hence the fount and flood. Loch ECK corresponds to UKA (Eg.), for
the waters of the inundation. Au and AF (Eg.), answering to AWE,
mean the old one, the one born of, who as Aft or Kefa was the
ancient mother, Cailleach Bheir.
When Stanley asked an African chief what_ river it was he was
voyaging down, "THE River," was the reply.
" Has it no name?" he asked.
"Yes; the GREAT River."
"I understand; but you have a name, and I have a name; your
village has a name. Have you no particular name for your river?"
("We spoke in bad Kikusu.")
"It is called Ikutu Ya Kongo,-the River of Congo.''
Egyptian will yield more meaning than that. It was in the midst
of a long series of cataracts or falls that the river was so named. The
traveller counted fifty-seven altogether. Now, in Egyptian, KHUT
means going down with the current, or shooting the cataracts, "making
the KHUT" is making the shoot. Also, the Khutu are steps, the
equivalent of the cataracts. So read, this river of falls is the Riv;er
of the Steps or Cataracts. KONGO probably represents the type-word
for water, extant in Pali as KHONKHA, in Tonquinese as KHUNGU,
and in Maori as NGONGI, which duplicates the African Ncr. NGAWHA
(Mao.) denotes the water that bursts open and overflows its banks;
and WHA is to burst forth and get abroad. In Egyptian, KHEN-
KHU would denote the interior water or lake that rises up, extends,
elongates, and runs with great rapidity.
One group of falls is called the "Falls of UKASSA." " U" denotes
place, and KASHA in Egyptian signifies to water, spread, and
inundate; represented in English by WASH, GusH; and GWASH;
in Xosa Kaffir by QWESHA; Irish, CAS; Arabic, GHAZIO; Circassian,
KHEEZA, applied to swiftness of motion. This reminds us that
M'GUSSA is a powerful Water-Spirit who has his dwelling in the lake
(Victoria Nyanza) and his priest, who lives on an island in the lake.
M~Gussa is said to wreak his vengeance on all who offend him, and
his dominion also extends over the rivers that communicate with
the lake. The Waganda would not allow Speke to throw a sounding
line into the water, lest M'Gussa should rise up in his wrath and
· punish them.
1 Loclt Etive, p. 55·
VOL. II. R R
610 A BooK oF THE BEGINNINGS.
The Babwende, whose territory on the Kongo is far away down
toward the Atlantic Ocean, have a typical term for a- river, or the
river: it is NJARI. That is the original for the name of the NILE.
The word is formed from ARU or ARI, the river, with the definite plural
article NAI prefixed. NAIARI is the Nile as the waters, not merely
a river. The j may represent the k in the earlier KARUA, whence
the form NACHAR or NACHAL, the Nile, in ..tEthiopic. In the African
Nalu dialect, NUAL is the type-name for water.
The river Niger is also known by the native name of the QUORRA.
KARUA (Eg.) means the lake as a source; and Ni, or in the full form
NNI, is the flood or inundation. It can be shown that this Ni repre-
sents the Egyptian Nun, because in the Bight of Benin the Niger is
called the NUN or NIN, as in the word Benin. Thus the name of
Niger in full is NUN-QUORRA, and Nun-Karua (Eg.) is the flood
from the lake. BENIN in Egyptian would read, the place of the
inundation, or the flood of fresh water.
According to Livingstone, the people of RUA, on the west side of
Lake Tanganika, live in rock-excavations, and he heard that some of
these dwellings were of enormous size. 1 RTJHA is the Egyptian
name for a stone-quarry, and it will be interesting to learn whether
the RUA Mountains have been excavated and chambered, or whether
they are remarkable for their natural caves.
In one of the most recent utterances on the subject of the Egyptian
origines, 1\L Renouf says,-" It · is in vain that the testimony of
philology has been invoked in evidence of the origin of the Egyptians."
The language, he asserts, cannot be shown to be allied to any other
known language than its descendant, the Coptic. " It is certainly
not akin to any of the known dialects either of North or of South
Africa, and the attempts which have hitherto been made towards
establishing such a kindred must be considered absolute failures.'' 2
·Possibly we have not set about it in the right way. What is it
we are looking for? Sameness in grammatical structure, under the
guidance of Grimm's Law ? Then such seeking is not likely to find
the missing affinity. When we see that in Egyptian the word is
in many instances no specialized part of speech, but potentially noun,
verb, adverb, adjective, all in one, and that what concerns us as
primary data lies far beyond the extant state of speec.h in Coptic,
it becomes evident that grammar can be no test of original
likeness, and the attack on the problem has to be made in flank
instead of front. As time was when the word was everything, and
distinctions had to be made by other means, words must still count
for something in evidence of origin.
The missionary Saker, who translated the Bible into one of the
African dialects, was especially impressed with the signs pointing
to a common origin for the African languages. He says of the people
t, Proceedings of Geog. Society, Nov. 8, 1869. . 2 Hibbert Lectures, p. 55·
RooTs IN AFRICA BEYOND EGYPT. 61I
amongst whom he worked on the West Coast, "They had a language,
for they could communicate with one another; but they had no books,
their tongue was not a written one. There were no means which we
could lay hold of for teaching us the language they were using.''
So he learned it from them, and was able to re-present it to them in
a written shape. In his researches he made the discovery that this
was only a dialect form of language, and observes :-
" The language that the people use is a language which prevails with its dialectic
differences throughout the whole of that region. I have no trouble there. There
are millions and millions of miles that I know nothing about, because the country
itself where I live is something like 2,0_00 miles across it, and there are 2,000 miles
more down to the south; yet in the interior districts, so far as I can discover, there
is-one origin;1l tongue broken up into an innumerable multitude of parts. Away
in the far east a missionary sat down to learn .their tongue, and committed it to
paper, and he printed a part of the Scripture. r can read his Scripture. Another
man has gone south without any reference to me, or anybody else, and has worked
there and learnt their tongue, and written a portion of the Scripture. I can read
it. And wherever our brethren have gone, they have worked quite independently
one of another, and they have shown us the result, and I can read the whole. And
my book goes into their hands. They read it; their people read it. They under-
stand it. Now, what I have done on the coast where I have been living is only
one little thing accomplished. Other men have done a little here and a little
there, and by and by some good man will be able to take up the work and
bring all these languages together ; and who can tell but that he may direct our
hearts and thoughts, and our eyes too, to the source whence comes all these broken
dialects. It may be that we shall some day discover whence they emanate. I have
sought to find it out, but l have failed. I have looked to the Amalie. It is not
there. It has nothing in common with it. Of course I could not find it in the
.tEthiopic. I have looked to the Coptic. It is not there. And whence comes it?
I have sought everywhere, but I have not found. They have the tongue. It is
beautiful now. In its ruin it is beautiful. They have the tongue, and it is
expressive. It is a tongue of power.'' 1
KAFFIR. EGYPTIAN,
ANGA {X.), to kiss; ANGCO (X.), a sweet· ANKH, to pair, couple, clasp, squeeze.
heart. .
Awu (X. & Z.), interjection, expressing U AH, very much, how great I
admiration, lzow great !
AYA (X. & Z.) denotes future time. Au, future time, to be.
Azr (X.), a cow. As, or HEsr, a cow, the Heifer-goddess,
Azr (X. & Z.), a wise man, man of great Asr, august, venerable, great, noble.
intelligence.
BA (X.), to be. BA, to be, to be a soul.
BABA (X.), my father. P.A, the male; PA-PA, to produce; PEPE, to
engender•.
BABA (X.), to flutter the wings as a bird. PEPE, to fly.
I
j
6r2 A BooK o:F THE 13EGIN~r:Ncts.
KAFFIR. EGYPTIAN.
KAFFIR, EGYPTIAN,
·'
---·-~·--·-·----~---~-
../
us who the king was, for a title of Num is "King of Frogs." His
consort was HEKA, or, as the frog, P-HEKA. The frog was a type of
transformation, as the water-born and breather on the land. Num,
king of the frogs, has two characters : in -one, as Khnef, he is lord
of breath in the firmament above. In the other, as Num, he is lord·
of the waters. Heka was his mistress in the deep, his water domain.
Out of the waters HEKA changed characters with the beautiful Seti,
the Sunbeam. In that phase the king found her sitting beside the
well. But when Khnef-Ra (the sun) goes down his consort is HEKA,
the frog, because of the passage of the waters in the north by night,
and the beautiful Seti, wearer of the white crown, disappears as the
frog in the deep. 1 This will explain how it is that the story of Bheki,
the sun-frog which squats on the water, has been found in Africa,
among the natives of Natal.
The evidence of faeryology tends to show that the frog was a
lunar type. In a Russian story the fairy bride of the Prince Ivan is
a frog that transforms into a lovely woman. When the prince finds
her frog-skin empty he burns it. His wife on coming back from the
ball seeks for it in vain. "Prince Ivan," she cries, "thou hast not
waited long enough. Farewell ! Seek me beyond twenty-seven
lands in the thirtieth 'kingdom." The numbers identify the luni-solar
myth. Twenty-seven is the proper number of days dt;tring which the
moon was reckoned visible, and the three days before it rose again
completed the luni-solar month of thirty days, and there is. a new
conjunction of the sun and moon. In another version the burning
of the frog.skin is followed by the flight of the Beauty, who has to be
sought for "beyond thrz'ce ?tine lands in the thrice tenth kingdom, in
the home of Koshchei the deathless."
In another Russian variant of the story the princess whose fairy
skin has been destroyed, has to be sought in the seventh kingdom.
That is, the one beyond the six periods of five days each, into which
the luni-solar month was divided. The seventh would be the first
stage of another new moon. A Turkish story describes the beautiful
woman who becomes a frog, and says her "face when she looked that
way was like the moon, when she looked this way it was like the sun,"
showing the imagery to be luni-solar, or the exact representation of
Num's two consorts who are interchangeable as Heka the frog-
headed, and Seti, the sunbeam; the one being his wife by day: the
other by night.
In the Zulu tale the frog is represented as swallowing the princess
· to carry her safely home,2 which agrees with the transformation into
the frog, or Seti passing into Heka as the consort of Num in the
waters. But we must identify a few' more of the African "roots " ·
which were developed in Egypt, and are scattered. throughout the
world.
1 Cldps, Max Muller, v. ii. 25r~ 2 Callaway, Zulu Tales, p. 241.
RooTs IN AFRICA BEYOND EGYPT.
I
'(
:!
v·
contains the meaning of that which is cut with the sickle. Still earlier
KAMADI (Galla) denotes corn, grain, wheat. AMT (Eg.), the abraded
KAMADI, is a name for food, and a peculiar kind of bread, called
AMTMU, or food of the dead.
The MAZIKO in the African Swahili is a burial-place. In Egyptian
the MESKA, founded on the tomb, was the eschatological place of
re-birth for the mummied dead.
Such "types," whether in words, customs, things, or personifications,
are the root-matters and objects of the present quest. For example,
in a paper recently read on the "different stages in the development
of music in prehistoric times," the author, Mr. Rowbotham, showed
that although the varieties of musical instruments might be countless,
yet they are all reducible under three distinct types: I. The drum
type; 2. The pipe type; 3· The lyre type. And these three types
are representative of three distinct stages of development through
whi.ch prehistoric music passed. Moreover, the stages occur in the
order named; that is to say, the first stage in the deveiopment of
instrumental music was the drum stage, in which drums and drums
alone were used by men; the second stage was the pipe stage, in
which pipes as well as drums were used ; the third stage was the lyre
stage, in which stringed instruments were added to the stock. The
three stages answer respectively to rhythm, melody, and harmony.
And as in the geological history of the globe the chalk is never found.
below the oolite nor the oolite below the coal, so in the musical
history of mankind· the lyre stage is never found to precede the pipe
stage, nor the pipe stage to precede the drum stage. Now the drum
in Egyptian is TEB, and the TUP AR is a tabor or tambourine. TUP
means first ; AR, to make, and Tupar reads in accordance with facts,
the first made; the primary type. The drum then bears the name of
the genitrix TEF, Tep, or Typhon, who in her secondary phase carried
·the tambourine as Hathor. The son of Typhon, Sut, Suti or Sebti
(in full) gives the name to the oblique flute, named the SEBT and the
MMU. This MMU and SEK to play upon, yields the name for music,
thus identified with playing the flute. Sebti or Suti (5+2) has the value
of number seven, and the octave really consists of seven notes, the
eighth being a repetition of the first. Now the races of Central
Africa include all three of these musical types beyond which music
has not yet gone. The primitive original of the Egyptian harp to be
seen in the Harpers' or Bruce's tomb, is extant as the guitar of
U ganda.1 This process of identifying the African origines with Egypt
as their supreme interpreter might be continued until volumes were
filled. But we have not yet done with "words."
The following list, which does not contain one~half of my own
collection, is taken from various African dialects on the authority of
Koelle, Bleck, Norris, Tuckey, Burton, and others.
1 See fig. 9, vol. i. p. 413, of Through the Dark Continent.
622 A BooK oF THE BEGINNINGS.
GENERAL. EGYPTIAN.
ABAN (Fanti), !). fort. ABN1 a wall, a fortress.
ABOAUN (Asante), doorway; 0PUN (Fanti), UBAN, opening of heaven or of Neith at
a door. sunrise.
AcHARA, (Ibn}, hay. KHERSH, truss of hay.
AFA (Doai, N'god~in) ; !PEHE (Puka}, sun; AF, the sun of the underworld.
AFA (YaFgua), God.
AFAHE (Fanti}, a feast. AFA, to be filled, satisfied; AB, a feast.
AGUBA (Biafada), war. UKP, destruction.
AGWE (Aka), a field. UAKH, a meadow; AKHA, green, verdure.
AHOM (Ibn), skin. AM, skin. ·
AMATE (Galla), embrace. AMAT, pet.
AME (Bambarra), to understand; HIME AM or KEM, to find, discover, interpret, be
(Galla), to interpret; HHAMA (Wolof), to an expert.
know.
APATA (Mbofia}, the thigh. · KHEPT, hinder thigh.
ARAHA (Bulanda), EURE (Akui and Egba), KAARI and AuR, goat;
ERu (lsoama}, ERr (Abadsa), ERE (Aro),
0KIRI (Mbofia), goat.
ARIA (Swahili}, a following or faction; A~.[• companion.•.
HERREA (Galla}, an associate.
ASHIRI (Fanti}, beads. AsHR, tree oflife, with seed-pod.
AsiGE (Anfue), an earring ; AsrKA (Puka), USKH, a jewelled collar; SHAKA, earri¥:r•
chain-fetters; ZAKA (Basunde), bracelet.
ATA (Adampe), ITA (Yagba and ldsesa), AAT, an abraded form of Khept, the hinder
ITAA (Aim), ITo (Yoruba), ETI (Dsumu thigh. .
and Egba), ETA (Anfue), the thighs.
ATAH (Boritsu) ATUA (Asante), KETE (Lan- KHAT, a crop; ATT, grain.
doro), oats; KETEI (Gbandi), guinea com.
ATATI (Yau}, father; TATA or TUTU .ATTA, father, priest; TuT, the engenderer.
(Nyamwezi), father.
BAERI (Goburu), oats. PER, grain
BASA (Z. Kaf.), to kindle as fire. BESA, warmth, candle, jet, blaze, dilate.
BAso (Z. Kaf.), woman's word for fire.
BEs (Dsarawa), fire.
BESI (Toronka, Mandingo, Dsalunka, Kan- BEsA, an amulet, protection ; SA, collar ;
kanka), a charm, talisman, or gree-gree; SA, an amulet or charm.
SE (Mana), a gree-gree or charm; SAIA
(N'godsin), earring; ZA (Boko), a brace-
let.
Bm (Fanti), pluck. BER, to boil up, be ebullient.
BuR (Wolof), a king. BuRu, height of supremacy.
DABA (Baga) Dsalunka, Kankanka, Bam- TxF, a hoe.
barra) DABO (Mandingo,Kabunga), DEBAO
(Diwala), a hoe.
DAGLA (Galla), cross. TEK, cross.
DAN (Mandingo, Kabunga, Toronka, Dsal- TEN, weight of ten Kat; TEN, sign of two
nnka, Kankanka, Vei, Kono, Bambarra), hands; TENT, a tithe.
No. 10; DoN (Afudu), No. ro.
DEBO (Mfut), heaven; DIOBA (Baseke), TEP, heaven.
henven ; DoBA (Diwala), heaven.
DEVI (Adampe), a boy; TOBO (Udso), a TEFN, an orphan.
boy, a son; DIUBE (Kru}, a child.
DIN (Banyun), God ; UTEN (Anan), the ATEN, the youthful sun-god of the disk.
sun.
DIPE (Mana), a bull; DuFE (Wolof), fat. TEPA, a fat ox.
DuG (Wolof), DuGA (Galla), truth. TEKH, a measurer and reckoner of truth ;
the needle of the balance of truth.
DUGUM (Bode), DEGEM (N'godsin), DEGAM KHEM, to be master, have power, force,
(Doai), the king. authority. TEKHEM, a god.
DuK. u (Ashanti), DUKKO (Galla), a veil. TEKAU, to hide, see unseen.
DUKU (Galla), flour. TEKAU, flour •.
K (Setshuana), yes; Evr (Yoruba), yes; !A, yes.
YE-U (Watutu), yes; OuAA (Yalif), yes.
EBODA (Bini), gree-gree, or charm ; EBOTO ABTU, the likeness, with mummy-type.
(Melon), bracelet ; IFOD (Anan), gree-
gree.
EFA (N'goala), OvrE (Sobo), a kiug. KHEF, a title; AP, head, chief, god.
EFAM (Akurakura), a cow. AFAM, a beast; KHABlll, water-cow.
RooTs IN AFRicA BEYOND EGYPT.
GENERAL. EGYPTIAN.
EGODE (Adampe), 0GODUE (Anfue), 0GODU KHuT, to enfold and conceal.
(Isiele), EKUTA (Wun and Bidsogo),
WUKATA (Bola), the loincloth.
EHI (Aro, lbu, and Isoama), a cow. AH or AHI, cow.
ENAME (Orungu), ENEME (Ekamtulufu and HEM, the seat, hind part, the ham; NEMTT,
Mbofon), GEMA (N'godsin), NAMERE legs.
. (Tiwi), the thigh.
EsE (Hwida), Ozr (Koro), 0WASE (Mu- As, a statue, the great, august, worshipful.
rundo), Eso (Kaure),"EzE (Mahi), God;
OzAr (Ife), Ozor (Ondo), a fetish image;
Eso (N'ki), Esur (Alege), Uosr (Kouri),
sun.
EYA (Aka), ox. AuA, steer.
Eyo (Aka), EwA (Nupe, Goali, and Ebe), HEFA, snake, vipe:r, serpent.
OHUA or lwA (Basa), a serpent.
FATU (Haussa), a cat; BouDE (Malemba), PEHT, or BuTo, cat-headed goddess.
BoonE (Embomma) the cat.
FEDU (Karakare), No. 4· Fuou (Bode, FETU, No.4, the four comers or quarters •
.Doai, Haussa, Kana, N'godsin), No.4·
Fonu (Kadzina), No. 4·
FIRA (Galla), family, offspring. PER, seed.
FURU (Biafada), fire. AFR, fire.
GALB (Beran and Adirar), a ,bracelet. KHERP, a first form, or model figure.
GIFT! (Gallo), a mistress. · KREFT, great mother.
GIREYO (Mana), greedy. KER, claw, seize hold.
GLIPO (Bassa), GREPO (Dewoi), God. KHERP, the first, principal, his majesty.
Gum (Swahili), dock for ships. KHET, a port.
GusEBA (Bode), chain-fetters for the neck. KEs, to envelope with bands.
GWETE (Fanti), silver; KUDEE (Mandingo), HUTA, silver.
silver.
HANGA (Basunde), chain-fetters; YINGA ANK, to clasp ; the ANKH, a noose, tie,
(Z. Kaff.), necklace of coloured beads; cross, and circle.
INGU (Aka), beads; KuNK (Dselana),
bracelet.
HART (Adirar, Beran), a farm. HERT, garden, park, varadise.
HATE (Galla), to steal. Aru, to rob.
RATTE (Galla), to rob. ATA, or ATAU, to rob.
HESII.BU (Swahili), an account; reckoning. HEsB, to reckon, calculate.
HrMAMA (Nyassa), mother. HEM, the female, woman as mother.
HoLEN (Ki,i), the eye. AR (earlier HAR), the eye. ·
Hu (Wydah), Hou (Buduma), God. Hu, God •
HuKu (Basunde), a frog. . HEKA, frog-headed goddess.
IAH (Pessa), IE (Susu), YA (Gbese), Yr Hr, water ; lA, water, to wash.
(Mana), water.
IGE (Afudu), fire. AKH, fire.
IGEN (Akurakura), palm oil. HEKNU, unguent.
IKUM (Fanti), 0KUM (Boritsu), a fetish AKHEM, the mummied hawk.
image.
IRI (lsiele), YuAR (Penin), IRI (Ibu), KuR HAR, No. 10.
(Boritsu), HIRU (Kaure), No, ro.
KABDO (Galla), pincers, tongs. KABTI, a pair of arms.
KEASFI (Kadzina), small-pox. AsF, contamination.
KELEA (M'bamba), an idol divinity. KHER, divine voice or word.
KEME (Baga), KuMU (Vei), KuMI (Kise· KAM, Egypt with the Bee ideograph.
kise ), the bee.
KrNoo (Swahili), a whetstone. AN, whetstone.
KIRO (Sagara, Gogo, Nyambu, Ganda), KARH, night.
night.
Knu (Swahili), a thing, a tangible thing. KHETU, things, a god of things.
KoR (Landoma), KURI \Dewoi), .GERRA KAR, tae belly or womb of Hades ; KARAS,
(Galla), EKURO (Bini), lYARE (Tiwi, the belly of earth.
Kers, and Beran), the belly.
KRISTO (Pepel), an idol or fetish. KARAST, the mummy type, the embalmed
or anointed dead ; Egyptian CHRIST~
KuADE (Banyun), fire. · KHET, fire.
KuRA (Haussa), a beast; ARAI (Banyun), a KHERI, a cow.
cow; HORRI (Galla), cattle.
LEKI (Galla), rule•. LEKU (REK), rule.
·A BooK oF THE BEGINNINGS.
GENERAL, EGYPTIAN.
LUBIA (Wadai), beans; LIBO (Zulu), pro- · REP!, a Goddess of Harvest,
duce of the soil.
MAKURA (Kiriman) cocoa-nut oil. MAKHERU, the anointed, beatified.
MAMA (Kabongo, Kabinda, and Jiji), mo- MAMA, to bear; MMu, Mu, mother,
ther.
MANIA (Meto), an armlet or bracelet; MuEN MENA, collar of the nurse.
(Ngoten), an armlet or bracelet; MEIAN
(Papiah), an armlet or bracelet ; MENU
N'Goala), a nose-ring; MINI (Nalu), an
earring.
MANSO (Kabunga), MANSA (Mandingo, Su, royal; MENA, shepherd, driver.
Kono, Dsalunka), king.
MAs (Kanyika), Mosu (Undaza), MUAZI MAs, to anoint, paint, ink, dye,
(Marawi, Mahasi, and Songo), blood.
Masi (Puka, Haussa, &c.), a spear; MASSI MASHA, an archer.
(Fulah), a lance; MESE (Z. Kaff.), a
sword.
MASIWE (Tene), a serpent. MEISI, a serpent.
MAYU (Nyamwezi), mother. MEHU or Mu, mother.
MAZA (Kongo), water; MAZZI (Kabongo MES, product or source of a river.
and Kabinda), water ; MEsi (Y au), MAZA
(Bwende), NA-MAZI Gigi), river.
MAZIKO (Swahili), a burial-place, MESKA, the place of re-birth.
Muso (Afudu), a,king. MEs, a diadem.
NAB (Guresa), rich. NEB, gold.
NABA (Koama), a bull; NYIBU (Hwida), a . NUHBU, calves.
cow; NAFO (Mose), a cow.
NAB! (Galla), a prophet, NuB, Anubis the announcer.
NABU (Toma), fire, NABUI, fire,
NAM (Kiamba), goat. NuM, goat-headed god.
NEBO (Ekamtulufu), heaven. NUPE, the lady of heaven.
NIBA (Kru), a river; NAB! (Appa), water. NEBI, to swim and float; N AM, water.
NOM (Ham), God; NYAMA (Nhalemoe), NuM, God,
God; NYAMA (Melon), God; NYAMBE
(Diwala), God,
NuEBE (Mbofia) fetish image. NEBU, cast or model; NAliP, mould, form.
NYABO (Esitako), NAB! (Mutsaya), to seize. NEHP, to seize.
· OFIE (Egbele), beans. KHEP, beaus.
0FOMI (Sobo), UPEM (Bulom), war. UFA, to chastise and whip.
0HA (Orungu), Owl (Fulup), monarch. UAu, the one alone, the captain.
OKA (Aim, Ife, Idsesa), oats ; OKA (Dsebu, AKA, grain,
Sobo, Bini, Ihewe, Abadsa), maize.
OKA (Ibu), fire; 0JA, in Ashanti and Fanti, AKH, fire.
OKE (Abadsa and Isieli), fire.
0KE (Ihewe), 0KE (Yagba), YEUKE (Wo• KA, a bull.
lof), a bull.
0Ko (Aku and twenty other dialects), a canoe. UKKA, the solar bark.
0Ku (Ako), the dead. AKHU, the dead.
0NNUKU (Ako), active; OuNYIKE (Ibu), NAKH, power personified.
able.
OsE (Akurakura), a sacrifice. As, a sacrifice.
Os1 (Ibu), deceit. UsHA, entrap.
0ZIBO (Igu), idol. KH&SBA, lapisJazuli.
PEPE (Orungu), night. BAB, the void below.
PEKE (Landoro, Mende, Gbese), a house. PAR, a house.
PEREI (Gbandi and Mano), house.
PERI (Kossa), house.
PERI (Krebo), beans. PER, grain.
PJLA (Nyamban), oats or kuskus.
PoFU (Z. Kaff., Bono in others), reddish Bunu, beads of Isis, and the mummies,
beads.
RABE (Wolof), cattle. REPT, a beast.
RAJA (Ako), to cheat; RAKE (Galla), idle, REKAI, culpable, criminal, rebels.
lazy.
SA (Bambarra), dead. SA, the mummy-image.
SAGA (Mampo), a sacrifice; SAKE (Kano), SKAU, a sacrifice.
a sacrifice; SAYAKA (Toronko), a sacri·
fice.
RooTs IN AFRICA BEYOND EGYPT.
GENERAL. EGYPTIAN.
SAGUMA (Gura), a house. SKHEM, a shrine or sacred house.
SAHIGO (Landora), sword ; ASAKU (Kam- SEKH, for cutting.
bali), spear or assegai.
SAKUME (Galla), to embrace. SKHEN, embrace (cf. the Skhem).
SANTO (Mandingo), heaven. SHENT, crown of the upper heaven ; the
zenith.
SATHIE (Wolof), to rob and steal; SEHTEH SET, to steal.
(Haussa), theft.
SAU -(Fanti), to dance ; .SEO (Fnlah), to SHU and SESHU, the sistrum.
dance; SEWO (Mandingo), joy; ZEZE
· (Swahili), kind of lute.
SEFA (Z. Kaff.), to clear the mealie-meal SrF, to refine and purify.
from husks ; SAFE (Galla), to polish.
SERA (Galla), order. SER, order.
SET (Fulah), ZAITE (Galla), oil. SAT, to grease.
SHARI (Swahili), evil. KHERI, evil.
SIMO (Nalu), hell; ZUME (Dahome), hell; SAMI, total darkness .
. ZuMt(Dsarawa), dense forest.
SIRE (Okuloma), the leopard. SER, a camelopard.
SIRu (Fanti), to laugh. SHERI, to rejoice.
SoGEI (Kisekise), God ; SoKo (Nupe), God;- SAKH, illuminator, inspiring influence.
SEAKOA (Puka), God. ·
SoKOA (Esitako), SoKwo (Nufi), SuGE
(Susu), TSOKA (Marawi), DSUKU (Mbofia),
God; TSHUKU (Ibn), a god who has two
eyes.
SoM (Bulanda), war. SAM, to destroy.
Somau (Ashanti), a fetish figure. SEMU, amulet figures; SMEN, to establish
the son in place of the father.
SoNI (Pika), a bee. SHEN,-honey.
SoR (Bnlom), an arrow. SER, an arrow.
SORU (Ashanti), heaven. SHARU, the lake of sacred principles in
Elysium.
Sosu (Ashanti), a measure. SEsH, a measure.
Su (Fanti), to cry. SuA, to cry aloud, to sing.
Susur (N'goala) and Zuzo (Papiah), cotton SHES, flax, linen.
and thread.
TABA (Galla), to play. TEF, to dance.
TABA (Z. Kaff.), to rejoice, be delighted.
TAFFE (Snsi), father. TEF, father, divine father.
TAKAWE (Galla), to count. TEKH, the reckoner.
TETE (Nhalemoe), a king. TATI, thrones..
TEUBA (Wolof), jump, leap, dance. TEF, to dance.
T!BU (Swahili), scent. TEF, fragrance.
TOBA (Salum),, TuBA (Timbo), trowse~s; TEBA, kind of dress, linen, wrap, mystical.
TOPA (Yala), TAFARO (Landoma), 1om-
cloth ; DwABA (Z. ~aff. ), skin petticoat.
ToGEI (Kisekise and Salum), beans. TEKA, beans. ·
ToMu (Gbese), king. TAM, sceptre.
TORE (Tene), war; THURU (Swahili), to T AAR, murder.
harm.
TsHqMA (Ga1la), fat ; SHAHAMU (Swahili), SMEH, to anoint.
fat.
UDEN (Boritsu), a king. ATN, to rule, a lord.
UTEN (Anan), the sun. ATEN, the sun.
UzER (Marike), the sun. AsAR, sun-god.
WAKA (Haussa), to sirig.; WAKA (Fulah), UKA, a festival ; KAKA, to rejoice.
a song.
ZIA (Bambarra), the soul. SA, the soul.
The following ~pecimen list is taken from the Makua 1ialect, one of
the Eastern group of the Bantu family of languages:-
MAKUA, EGYPTIAN.
,MAKqA, I!GYPTIAN.
the native mind with the works of darkness. KAK (Eg.) is darkness;
the Akhekh was the old dragon of darkness, and KAK is the god of
darkness. As a type the Mantis of the Bushmen equates with the
Khepr (beetle) of Egypt ; and the divinity which it represents, called
TOUQUOA by Kolben, a little crooked-legged, crabbed, inferior
captain, answers perfectly to Khepr-Ptah, or Ptah-Sekari.
Peter Kolben has related how the Cape Hottentots regarded the
Mantis fausta. He says that if one should chance to visit a kraal,
it was looked on as the descent of the Divinity among them, and the
man or woman on whom it alighted was overshadowed by the divine
presence, to be considered sacred for ever after. The fattest ox of the
kraal was killed as a thankoffering, and the caul of the animal,
powdered with Bukhu, was twisted into a rope, and put on like a
collar, to be worn till it rotted off.1
Entrails were a primitive kind of GREE-GREE. The twisting of
the hog-pudding and sausage had the same significance. Hence
the white pudding of Easter, and the black-(blood)-pudding of
Michaelmas; and the symbolic sausages still preserved in the panto-
mime of Christmas.
The beetle, in Egypt, represented the maker of the circle, which
was imitated by the twisted caul. In the Ritual 2 the beetle Khepr is
designated the "twister of the horns " ; that is, the curver into a
circular shape, ·the earliest beetle being emblematic of the moon.
It also denoted generation, or an only-begotten; the scarabceus being
typically a creature self-produced, and therefore a symbol of the
self-begotten god. 3
In Whydah, if one of the snakes, which are kept in the temple
called the serpent's house, and permitted to leave at will, should, in
its wanderings, chance to touch a child, the priests immediately
demand the child of its parents, to be brought up as an initiate in
the mysteries. 4 This is a type to be read hieroglyphically. The
serpent which became a phonetic Twas an ideographic Tet. Tet not
only denotes the tongue, mouth, language, and to tell ; the word also
signifies unction, to anoint. Taht personified was the tongue, the
teller, the anointer of the gods. But in Whydah the TET, as teller
or foreteller, was the snake itself, the living ideograph, which was
afterwards drawn as a pictograph to express the same idea.
In the hieroglyphics the ostrich-feather is the sign of truth in its dual
aspect ; this has many illustrations. One of these was light and
shade, the eternal transformation. It was worn by Ma, whose Two
Truths applied to day and night, this life and the next. Now the
Bushmen have a myth of the revivai of a dead ostrich by means of
one of its own feathers. A male ostrich is killed and carried home
by a Bushman. One of its feathers, stained with blood, floats on a
1 Astley's Collec. of Voy. and Tmv. iii. 366. 2 Ch. xciii.
3 Hor-Apollo, Bk. i. 10. 4 Skertchley, Dahomey, p. 56.
A BooK oF THE BEGINNINGS.
gentle wind, and falls into the water, where it gradually becomes a
young ostrich. This is compared by the natives to the renewal of
the moon. All other mortal things, except the moon and the male
ostrich, die outright; these two revive again. 1 These are the Two
Truths of Egypt, typified in both instances by the ostrich-feather.
Hor-Apollo says the sign was adopted because the wing-feathers of
this bird are equal on every side. 2 The feather was probably first of
all a symbol of the Two Truths of light and shade in the equatorial
land of equal day and dark.
In Dahome the rainbow is the heavenly snake that makes the BOBO
beads ; 3 and Bunu in Egyptian is the name for beads, especially the
symbolical beads of the collar worn by the gestator Neith, who was
sometimes represented not by, but as a rainbow. The heavenly snake
or rainbow is named DANH (Dahome), and TAHN is the Egyptian
name for crystal and material used in making glass or other reflecting
substances which typified the eye of Horus,.and the mother-mirror.
The African "HONGA ''is looked upon by travellers as mere tax
or tribute. But if the word be read by Egyptian it is of greater
interest. ANKHA means a covenant on oath ; Ankh is life, the sign
is the cross of life, the covenant of the Ankh is equivalent to swearing
"by my life" on the cross.
The Maori HONGI is the salute by touching each other's noses,
and smelling and sniffing, a more primit:ve mode of making the
covenant, identical with that of the animals. The Honga is also
called Muhonga; and Ma~ (Eg.) means to come, approach, offer gifts.
MHU is to please, satisfy, fulfil.
In Egypt the king was the Ankh (or Ank), the living and ever-
living ; it being a theory that the king never died, but only transformed.
Father Merolla describes the high priest or supreme pontiff of Congo
as the GANGA Chilerne, who is reputed to be the god of the earth.
He was a form of the ever-living one, who was able in death to confer
his character on another chosen for the purpose. He boasted, says
the father, that his body was not capable of suffering natural death,
and to prove this, when he found his end approaching he called for
the one of his disciples who was intended to succeed him, and pre-
tended to communicate to him his great power; and afterwards, in
public, where this tragedy was enacted, he commanded his attendants
to tie a halter about his neck, and strangle him there'with. The reason
for this being done in public was to make known the.successor ordained
by the last breath of the predecessor. The halter or noose is an
ideographic ANKH.
The Basutos hold a kind of parliament, in a court formed by a
circle of rushes and boughs, in which public affairs are discussed, and
justice is administered; it is designated the KHOTTA) and the chief
councillors of the king bear the honorary title of men of the
1 Bleek, pp. I 3- I 4· 2 B. ii. 118. a Burton, Dahome, vol. ii. I48 ..
RooTs IN AFRICA BEYOND EGYPT.
·"''
----;hi(
. .
RooTs IN AFRICA BEYOND EGYPT.
father of the wild hairy Ainos.1 The dog, or jackal, was a type of Sut;
the dog-headed AAN, a type of Shu;. but An up is also a name of Sut,
and the dog and bear are Sut-Typhon. It is assumed that the name
of the Bosjesmans, or Bushmen, merely denotes the men of the bush.
But it is far more likely to be a native name. BESI, or BESISH (Eg.),
means nomads or Wanderers, and PES-SH is to range and extend.2
BACA, or BACISA (in X. Kaffir), is likewise applied to homeless wan-
derers. If native, it may be the name of the BETSH, or BESHT (Eg.),
applied to the Eight Great Gods of the first time, who were born of
Chaos; a parallel to the Carib women calling upon the ScHEMUN
(SMEN) as the spirits. PITTJO is the Lap name of the bitch ; PETZ
the Swabian name of the bear, and the Party of the Betsh (Eg.), the
children of Inertness, Revolt, and Hostility, were the Eight of the
Bear and Sut. ·
PETSHEI is No.8 in Pujuni, and PASHT in Deer. The word for
eight, in many languages, identifies that number with Taht, as.THAT
in Thounglhu ; Thata, Angami ; TETE, Albanian; TITA, Appa and
others ; Taht having been the eighth as lunar manifester of the
seven. Sut was still earlier, and his name supplied the type-word
for No. 8 in various languages. Even Sut-ANUSH appears in the
ANSH for No. 8 in Kashkari and Arniya; and Bc;u-Sut in the Ingash
and Tshetsli BAR, and the Sasak BALU, for No. 8.
The earliest Put company of the Egyptian gods was not the Nine,
but the Eight Great Gods. Api(ta) is found with the meaning of
No. 8; and API is the first, the head and chief.3 To this beginning
we can trace the English FAT for eight bushels-; PAT, in Cantonese,
. for eight; PET, in Laos, Ahom, Khamti, and Siamese, for No.8; and
in Xosa Kaffir, Si-boso is eight, Bozo being the type-word for eight or
the eighth. The Bozo, or Betsh, would derive from the eight, i.e. from
Sut-Typhon, and thi~ origin would supply a root for the BETJA or
BISHARI, the BEDJAS described by Burckhardt; the BASHI, the BUSH-
men, and others, who may be considered as belonging to the first
BATCH of people. The BEETJUAN dialect is akin to th!= Bosjesman,
and retains in its name the Egyptian BETSH or BESHT.
ln a letter sent by Bishop Callaway to the Academy periodical, the
writer says he has been" much interested in examining some drawings
made from those in Bushmen caves; among them were some amusing
·pictures of contests between the pigmy Bushmen and the gigantic
Kaffirs, the latter being represented always as disproportioned, stupid
giants, and getting the worst of it, like the giants in '.Jack the Giant-
killer tales. But what interested me more was the existence of
what no doubt are mystical symbols of an old religion-a rayed sun,
a crescent, a sun and crescent in conjunction, a cup in a circle, and an
EIGHT-RAYED CIRCLE." The eight-rayed Circle is that of the NNU
1 Bonwick, Daily Life {If the Tasma?Zians, f· 229.
2 Cf. Besishti, Champ. N. D. 429. Rossellini, Mon. da C. 43·
VOL. II. T T
A BooK oF THE BEGINNINGS.
and the BETSH, the eight gods of Smen who were in the time of
Chaos. The sun and crescent may be seen on the head of Khunsu,
the soli-lunar child who slew the giants as the piercer·of the proud,
in what was probably the original of the battle between the pigmy
Bushman and the giant Kaffir.
This beginning with the eight or the seven-one of the Great Bear
and Dog-Star, the earliest of the origines which survived even in the
Seven Sleepers of the cave at Ephesus and their Dog, was extant with
the North American Indians in the shape of the eight ancestors
assigned to all men by the Pawnees, Ottoes, and others. The
Iroquois, when leagued together in the most perfect state of their
organization, had eight totems at the head of eight classes of warriors
and hunters, and the descent of chiefs was in the female line.1
The Californian Indian tribes, near the Trinity River, relate that
when their ancestors came down from the north:.west they quarrelled
with the great divinity worshipped there, who handed them over to
the powers of evil or devils. 2 The first of these devils is OMAHA, who
possesses the shape of a GRIZZLY BEAR. The second is MAKALAY, a
fiend with a horn like a unicorn.
Now the goddess of the Great Bear, in Egypt, was dethroned, and
. became the evil Typhon or devil, and in the " Magic Papyrus " the
crocodile MAKAI is the son of Typhon; the single horn, the unicorn,
being a type of Typhon or Sut. Typhon, as Great Bear, was super-
seded by the lunar and solar deities, the change being marked by the
migration out of the mythical Egypt, or the seven caves of the
Sunken Atlantis in the American traditions, and the Mangaian
SAVAIKI of the Seven Isles.
The coast-dwellers of Northern California tell of a mysterious people,
called the Hohgates, to whom they ascribe an immense mound of
mussel-shells and bones still existing on the table-land of Point St.
George, near Crescent City. These Hohgates are said to have come
to the place seven in number, in one boat; and now they are the.seven
stars in heaven, that all men know of; their boat having been one day
caught up into the vast, to swim the upper sea, and these seven stars
are the seven Hohgates that once lived where they built the great shell-
bed near Crescent City.8 In this legend the typical number is Seven, as
with the seven great gods of Assyria, to whom ASSUR, the greatest, was
the eighth, and the Seven origins or Eundas of the Damaras. The
mound-builders are analogous to the builders of the Babels and towers
of the seven stages, and the seven Hohgates repeat the seven en circlers
of the pole-star in the Great Bear. The name of the Hohgates read
by Egyptian means the circle-builders or mound-makers. Heh is the
circle, the emblem of the lEon, Age, Eternal. KET means to build
circle-wise. The Hohgates or Hehketi were the circle and mound-
builders, who, in Britain, "lifted the stone of the Ketti.'
1 Schoolcraft, v. 73, note. 2 Bancroft, iii. 176, 3 Ib. iii. 177.
-- -- -- - - ··---_---,;:_ ;;:--
Horus, the child, the Khart, was maimed in his lower m~mpers, ..
which condition was at one time represented by his legs growing
together,1 and having to be divided by Isis the genitrix. This is
still the deity of the Barolings, one of the Bechuana tribes, who is.
described as having only one leg. This representation of the limping
one-legged sun of night would be the original of the Zulu Half-men,
a tribe of beings with one leg, who found the Zulu maiden in the
cave and thought she must be two people. After close inspection,
they made the admission, "The thing is pretty; but oh, the two legs!"
Here the cave shows the underworld, and these beings were created
in the image of the lower sun. The One-half-people were repre-
sented by Miru the deformed hag of the Mangaian Hades, who had
but one breast, one arm, one leg, and was altogether one-sided.2
Religious customs of standing, and games of hopping on one leg
blindfolded to br(;!ak eggs, have the same origin as the one-legged
creatures. The Zulu KEKE is a one-sided, deformed person, who cor-
responds in name and nature to KAK, the Egyptian god of darkness,
the blind and lame one who went by touch.
The Batoka tribes said they knocked the front teeth out of their
children's mouths at puberty-a custom which they performed at the
same age that circumcision was in other tribes-to make them resemble
oxen or bullocks, i.e. the bulls which have been gelt. This can
be read in the same way. It was a lesser form 9f the sacrifice
practised in circumcision by castration in the cult of the Aten
Sun, the Hebrew Adonai, and of the semi-castration formerly prac:-
tised by the Hottentots. When Lucian left his hair as an offering to
the goddess and her son in the temple at Hierapolis, the meaning
of the rite was the same, although the type of adultship had been
changed. Hair, tooth, or testiculus, was each a type of puberty and
of testifying.
In the hieroglyphics, the tooth Hu has the same name as the sun
in the upper heaven. Hu also signifies the adult, whether applied
to the sun or man. Hu was the white and pubescent form of the
solar god (Tum), and Kak the black, impubescent and unvirile form.
The tooth knocked out at puberty was a sacrifice to the god of
darkness and the underworld, who was the blind god, the lame and
limping god, or the Hottentot "wounded knee."
So when the aborigines of the Garrow Hills effect their " trans-
formation into the tiger," or the Khonds of Orissa, who claim to
possess the art of MLEEPA, become tigers, they are stilf enacting
the representations that belong to the drama of mythology. They
transform according to the mould in which the lion-god Shu
changed into the cat, leopard, or tiger-type. The Jakuns of the
Malay Peninsula hold that the transformation occurs just before the
man-tiger makes his spring. This agrees with the change from the
1 Plutarch, Of Isis and Osin's. 2 Gill, Myths, p. 173.
A BooK oF THE BEGINNINGS.
stone, and flung it to the opposite side, saying, "That is how I would
break his head, if I saw him on the other side." The stone turned
into a man again; and Litaolane smiled fearlessly upon his adversary,
who, not being able to reach him, gave vent to his fury in cries and
menacing gestures. 1
This belongs to the typology of the first period. It is the myth
of the mother of time and her child, who was the earliest star that
was observed to re-appear periodically. Litaolane is the prototype of
the Messiah who in the Book of Enoch is the Son of the Woman, and
of all the saviours and messiahs who have conquered the monster of
darkness arid death by passing through it. The announcer, who
was Sut-Anubis in Egypt, is proclaimed by the little charms of
divination ; and he is here called the diviner.
A perfect parallel to this may be found in a Neeshenam tradition,
which relates that long long ago there lived a terrible old man, the
great devourer of the Indians. Around his wigwam on the plains
of the Sacramento the blood of the Indians flowed a foot deep. The
Indians made war on him in vain. Then the clever old Coyote took
pity on them, and rushed to kill the devourer. So the Coyote got
into a pit, just outside the great circular dance-house into which the
enemy used to go to slay the Indian chiefs. When he came next
time, the Coyote, armed with a knife, jumped out and slew the slayer.2
The Coyote answers to Sut-Anubis.
Litaolane is the Renn (Eg.), the nursling of the old first mother.
The one woman in the world was the ancient genitrix (Typhon),
whose name of Apt also signifies the stable or manger, the crib, the
abode, the place of bringing forth. The stone into which Litaolane
transformed himself is the sign of Sut.
The imagery can be read in the earliest Egyptian myth, almost
effaced from the monuments, because Sut, the Sabean son, who rose
as the Daystar, and set and passed through the underworld, or the
devouring monster of the dark, and re-arose as the Wolf or Orion, the
glorious warrior and conqueror of the Akhekh ·or Apophis dragon,
was superseded by the lunar light borne through the night by Taht
and the solar god as Horus the son of Osiris. Kam-appa (Eg.) reads
the Apophis of darkness. In matter like this-and there is much
of it among the Zulus, Bushmen, and Hottentots,-we reach the roots
of Egyptian thought in Africa.
In various parts of Africa it is related that in former times men
knew the language of animals, and they could converse together.
This is but another way of saying that the animals formed certain
ideographic types by aid of which the primitive men could express
ideas. Language uttered by means of animals became the language
of animals in the later description. In like manner when Pliny
relates a that the hippopotamus has the cunning to walk backwards
3 .••
1 Casalis, The Basutos, pp. 347-349· 2 Bancroft, iii. 546. Vlll, 25.
RooTs IN AFRICA BEYOND EGYPT.
and thus deceive and baffle its pursuers, he is doing precisely what
is done in the Hottentot fables ; the character of the typical animal
is conferred on the natural one. The types evolved from the animals
are confused with them. The only hippopotamus that ever walked
backwards was representative of the Great Bear constellation.
The men who employed the living types were the first hiero-
glyphists, and these living types were not only the pictures in the
book of nature first opened, the early men also represented the types
as expressing the human ideas, views, and sentiments. These are
the speakers of the African fables, who had to talk because the human
speakers were not in possession of any other mode of thinging their
own thoughts and of getting them rejlected by any other kind of
types. The printer's types talk with us, and we have lost the secret
of the animal language because we can no longer read the primordial
hieroglyphics. Still, the ancient language is not lost: the types have
been translated or were continued in pictographs and hieroglyphics.
Egypt remains the mouthpiece to Africa, and renders the language
of animals intelligible to us. Many of the animal prototypes are still
identifiable in the fables with the ideographic types extant in the
monuments and mythology of Egypt.
When we see the exaltation of the leopard as the type of Shu-
Anhar the lion-leoparded, and the Nimr of Nimrod set among the
starry hosts of heaven, it may· help to explain why the Africans
should consider it a kind of consecration to be killed by a leopard.
They are not the only sacrificial victims of typology and mythology.
The fables of animals such as those still extant amongst the
Hottentots and Amazulu are not the myths of Egypt in their de-
cadence. These do not denote the senility and decrepitude of a
second childhood following a maturity attained in the mythology
of Egypt. They still represent the primitive childhood, and in them
the child was father to the man. They have now to be studied in
the light of evolution, and not to be judged according to the doctrine of
degradation ; and evolution t\=!aches us that here as elsewhere we have
to begin for the first time. ·
In the South African tales the crab is considered the mother of the
tortoise. The giraffe says to the tortoise, "I could swallow you."
"Very well," says the tortoise ; " I belong to the family who are
. accustomed to being swallowed." The giraffe swallows the tortoise,
who eats its way out again.1 In an Ojibwa legend the tortoise
goes underground and wins the race. 2 In the Bushman version,
when the tortoise has thus killed the giraffe, it proceeds to the crab,
its mother, and they two live on the giraffe for the rest of the year.
This is astronomical imagery. The tortoise on the monuments, called
Shet and Apsh, was evidently one of the most ancient Typhonian
symbols which were superseded in later Egypt. Two tortoises were
1 Bleek, Tales, No. 15. 2 Schoolcraft, Algie Res. ii. 18r.
---~-~,~
placed in the zodiac where the Scales now are. The 'giraffe is an
ideograph of Ser, which means, to dispose and arrange. The Ser was
the disposer, organizer, and over-lord ; also the name of the measuring
line, and a title of Sut or Sirius.
In these fables the Jackal plays the part .of the cunning one who
always outwits the lion, as in Europe the fox gets the better of the
bear. What has been termed the beast-epic of Reynard the Fox is one
with the Bushman's celebration of the jackal, and both are identical
with the jackal of Egypt. The jackal and wolf were types of Sut-
Anup, an earlier form of Seb ; Seb-ti being a dual Seb corresponding
to the dog and wolf or the jackal and wolf. The jackal is Seb, the
wise beast ; Seb is a name of the councillor.
The jackal in the Hottentot fables is the same wise animal as the
fo~ in the beast-fables of Europe, and the Coyote or prairie dog of
the North American Indians. The jackal is the guide of ways to
the sun, one of these being on the earth or in the lower heaven; and
in the Hottentot fables the animal is said to have the long black
stripe on his back where he was burnt in carrying the sun, whom
he picked up on the earth as "such a fine child." 1 This wise beast
was placed in the zodiac as the guide of the sun's two paths at the
place of the spring equinox. The folklore of his travels as the solar
guide is not extant in the yet recovered literature of Egypt, but it
is to be found all over the world, especially in America. Also, the
nursery tales of other nations were outgrown in the older land, or
have been lost along with the books of Taht ; but the mythical and
astronomical imagery remains for identification.
Here it may be pointed out that the African mythology survives
among the American Indians in a far ruder form than is to be found
in monumental Egypt. Egypt was the developer and perfecter of
the African typology, and remains its interpreter ; but the earliest
likeness to the origines is to be found with the Indians, Maori and
other of the decaying races who probably migrated before the valley
of the Nile was inhabited. In _these stories the prairie-dog, the
Coyote, is representative of the jackal, the wise animal, Seb, of
Egypt, who is personated by the fox in Europe.
The Coyote is credited with doing wonderful things ; amongst others,
he procures fire for man. This is usually assumed by the advocates
of the fire-myth to mean actual fire, because they have not known that
the fire of mythology was that of star and sun.
The notion . of Brinton and others, that the early man was so en-
raptured with the element' of fire, when the discovery was made, that
he went on his knees at once in front of it and kept it alive ever after-
wards with the breath of prayer; is an utterly false interpretation of
mythology.
In a legend of the Cahrocs, 2 when the creator, Chareya, first made
1 Bleek, Fables, p. 67. 2 Bancroft, iii. II5·I6.
RooTs IN AFRICA BEYOND EGYPT.
fire, he committed it to the charge of two old hags, and the wise
Coyote arranged a line of animals from the home of the hags to the
edge of the water. Then he stole the fire, and as the hags pur-
sued, the living line of animals passed it on from one to the other,
like a row of kindling gas-lights, until it came to the water's edge,
and there it was received by the frog, who, just as the hags were
about to snatch the fire, swallowed it, leapt into the water, and
gained the other side with the fire secured. To go no further
back than the solar allegory, this can be read by the Egyptian
types. The fire is the sun which crosses the waters of the under-
world. The two ancient hags are the two divine sisters who at-
tended the solar god in his burial and resurrection. One form in
which the sun crossed the waters was that of the frog-headed god
Ptah, or Num, the king of frogs. The line of animals takes the place
of the series of transformations extant in the Ritual. The Coyote
represents Anup, who is the guide of the sun and the souls through
the lower region.
The two foremost and greatest animals in the Coyote's line of fire-
bringers are the Cougar and Bear. These answer to the Great Bear,
and the lion-leopard, Shu.
Another Cahroc legend corroborates this. Chareya, the " old man
above" who made the world, as he sat on a certain stool still in
possession of their chief medicine-man, gave to man the power of
assigning to each animal its place and duty, as in the Hebrew
Genesis Adam gave names to all cattle.
The man determined on giving to each of the animals a bow, the
length of which should measure the rank of the receiver. He called
the animals together, .and t'old them that early next morning the dis-
tribution of bows would take place. The Coyote was very desirous of
having the longest bow, and he kept awake all night to be the first at
the division. But, as luck would have it, he fell asleep at the last
moment, and did not appear until all the bows except the shortest had
been given away. That is why the Coyote had the shortest bow. The
man, however, took pity on him, and pleaded his case with Chareya,
who decreed that the Coyote should become the most cunning of
animals, as he still is to this day.
The bow of Seb has been already described.
APER, a name of Anup, means a preparer of bows. Anup, as
guide oi the sun in the underworld, is associated with the lessening
light and shortest day, typified by the smallest bow of time. After
the passage of the waters by A per (An up) the crosser, his station is at
the place of the vernal equinox, just when the bow is beginning to be
drawn from the equinoctial level, the fullest, largest bow being
stretched out at the summer solistice. Shu, the lion-god, had the
great bow. Moreover, this little bow of Seb and the jackal may be seen
at the centre of the zodiac of Denderah, where the jackal is depicted
A BooK oF THE BEGINNINGS.
keep the dying spark of light alive, and hid their treasures in their
rags and dirt.
The dog-star was the announcer of the coming inundation, and
the soul of Isis, the Great Mother, was said to be the dog, or to dwell
in the Dog-star (Plutarch). The Cherokees have a legend, of the
deluge, in which a dog prophesies the· flood. Isis, the ancient, is she
whose son is the sun, arid the Mandans, and other Mexican tribes,
had their old woman who never died, and whose son was also the sun. I
The Acagchemem tribe of Upper California are said to worship the
" PANES " bird. They hold an annual festival of the PANES at which
they kill a bird, sometimes said to be the eagle, at others a turkey-
buzzard.2
Tradition represented this bird as having once been a woman, whom
tlie god Chinigchinich had met in the mountain ways, and transformed
into a bird. The PANES was killed annually, one part of the cere-
mony consisting in not losing a drop of blood. The bird was next
skinned with great care to preserve the feathers, which were used in
making the feathered petticoat and diadem, as part of the TOBET; and
the body was either burned or buried within the sacred enclosure, with
signs of weeping and wailing from the old wom('!n.
It was held that as often as this bird was killed it was made alive
again, and also that the birds killed in various places at the same
festival were all the same bird. How this could be they knew not, but
so it was. Here the' PANES was their phrenix, the type of transfor-
mation and renewal. The phrenix·of the hieroglyphics is the BENNU,
or nycticorax, a bird of passage with a remarkable double plume.
The Bennu (says the Book of the Dead) 8 is Osiris, who is in Annu.
That was the sun in the place of the resurrection or re-birth. But it is
properly the bird of the western equinox, the type of transformation
where the sun made his change into the feminine half, or entered
the female phase. Again, at the time of the spring equinox it was
figuratively said that the Osiris had made his change into the divine
hawk, the soaring circle in the heaven, or that he had received the
head-dress of the lion gods ; he was feathered, in short, for the ascend-
ing flight. But to return. The part played by the wise or cunning
Seb is well illustrated in the story .of a man who found a snake
lying fast undet a great stone. He set the snake free, whereupon the
snake wanted to eat him. The man objected, and made appeal to
the hare and hyrena (both belonging mystically to the snake side) ; and
they said the snake was right. Then the jackal was inquired of, but
he doubted whether the snake could lie under the stone, until he saw
the thing for himself. The snake lay down once more; the mail
rolled the stone on her. "Now," said the jackal, "let her lie there."
This is a Hottentot fable, 4 and it reproduces the jackal as the wily
1 J.Miiller, 149. 2 Brinton, p. 105 ; Bancroft, iii. 168.
3 Ch. xvii. 4 Bleek, Reynard the Fo:c t'n South .Africa, Lond ..1864.
A BooK OF THE BEGINNINGs.
councillor, Seb in fac-simile. The r6le of the hyrena and hare is true
to the original typology in th~ir being on the side of the serpent.
One of the Hottentot stories 1 tells how frightened the leopard is
at sight of the ram, and he needs all the encouragement the jackal
can give for him to face the ram. This is a readable apologue. The
winter sun was represented by the leopard or cat, as the maneless
lion, the. type of the sun when shorn of his strength. The sun in the
Ritual is called the great cat .(or leopard) in Annu, the solar birth-
place, where the young lion was brought forth, or the suri was re-
newed. This point was in the Fishes, the place of the spring equinox.
Here was tle station of the jackal, the guide of the sun in both his
phases and on both his roads. The sun of winter was in his feminine
phase; hence the cat, leopard, or lioness, the maneless type. This
feminine phase is depicted by the fear of the leopard at sight of the
ram. It was not from an observation of natural fact. that the leopard
would be dramatized as in fear of a ram. But the ram signified was
celestial, which the sun in his feminine phase or type never entered.
The transformation had to take place in th~ double holy house of
Anup, i.e. the jackal, in Abtu, and the Hottentot fable may be read
as a germ of the Egyptian mythology. .
Shu and his sister Tefnut appear as the brother and sister of the
Bushman tales. When the cannibals of the cave or underworld
pursue the sister, she climbs up into a tall tree, and is described as
carrying a vessel of water. The vessel breaks, and the water drips on
the cannibals below, who hear the water dripping down with the sounds
" KHO-KHo." 2 Thes~ relate to the tree and the water of life in the
Egyptian mythos. Tef, in the name of Tefnut, has the meaning of
DRIP, DRIP; and Nut denotes the goddess or receptacle of the water;
she who carries the vase of water on her head.
In another story the sister has a brother who goes out hunting with
his dogs. He sees his sister in the. top of the tree, like Nut in the
Egyptian drawings, a~d the cannibals hewing at the foot of it to cut
down the tree. He sets his dogs at them, and these kill them alJ.a
These answer to Shu and his dogs in the Ritual, who in company
with his sister Tefnut are the destroyers of the devouring demons of
the underworld, here called the cannibals of the cave. Shu may be
likewise traced in these stories under his types of the ape and the
lion. In the Bushman fables the types appear in .their primitive con·
ditions, which were humanized and divinized in Egypt. Also in these
fables there is a lion which transforms into a woman in one story,
whilst in another the woman transforms into a lion.4 This . is the
exact ,similitude of the lion-god Shu, who was represented in one
half of his role by his sister Tefnut, who was the woman or the lioness
as a goddess. These two likewise transformed into the character of
1 Bleek, No. 1 3· 2 Callaway, Nursery Tales.
a Bleek, Fables, p. 7· 4 Bleek, pp. 24, 25.
RooTs IN AFRICA BEYOND EGYPT.
each other, when the lion Shu became Tefnut in the feminine phase
and Tefnut became the lion in the masculine phase.
Amongst the other fables is one called the "Judgment of the
Baboon." In this we have the same formula as in the English story
or allegory of the " pig that would not . go." The cat bites the
mouse, the dog worries the cat, the stick beats the dog, the fire
burns the stick, the water quenches the fire, to elicit the hidden
truth. In the Sephr Haggadah there is a similar allegory in which
the holy one slays the angel of death, who slew the butcher, that killed
the ox, that drank the water, ~hat quenched the fire, that burnt the
stick, that beat the dog, that worried the cat, that ate t~e kid. The
" Holy One" of the Hebrew Haggadoth is the youthful solar god,
who was preceded by the. lunar Word and by Shu and Sut. When
the baboon has succeeded in his work he says, "From to-day I
will no longer be called JAN, but Baboon shall be my name." 1
· Now AAN is the name of the dog-headed baboon or Kaf monkey
of the temples and hieroglyphiCs. The Kaf was originally a
type of Shu the star-god, and a determiner of sidereal time before
lunar and solar or luni-solar time was established. When the phases
and lunations of the moon were reckoned, and· the eight gods of
Smen, the "children of inertness," the "sluggish animals of Satan," 2
were superseded by the new creation, in which Taht the moon-god
built the ark, and became the measurer and recorder of the gods, the
AAN monkey was made the representative of the moon in the
northern heaven. This change is analogous to the change of name
in the Hottentot fable. The AAN baboon was the type of the moon
in the hind-quarter of the heaven, and imaged the hinderward phase
or face of the moon, and in one of these fables it is narrated how the
baboon once worked bamboos, sitting on the edge of a precipice. Up
came the lion to steal upon the baboon. But the baboon had- fixed
some plates, round glistening plates, on tlte back of his head. Seeing
these dazzling plates the lion supposed they were the face and eyes of
the animal. So that when the baboon turned round to look, the lion
thought that the real face was the hindward part. This gave the
baboon the advantage ; he could watch the lion advance, and when
the lion made his leap, the ape bent forward, and the lion went over
both the baboon and precipice. This was the Hottentot way of depict-
ing the hindward image of the baboon. The curious reader may see
the PLATES which the baboon wore behind painted in brilliant hues
on the back of the Cynocephalus, blue at' the head and red at the
tail, in the plates of Champollion's Panthlon Egyptien. 3 Blue and red
are the colours of the Two Truths, here applied to the dual lunation.
The plate or disk at the tail of the animal signifies the AAN as
representative of the hindward part, the lunation of the waning half
of the moon. A description in the Ritual 4 of some mystical animal
1 Bleek, 17. 0 Taliesin. 8 Pl. 14 B. 4 Ch. cxxv.
VOL. II. u u
A BooK oF THE BEGINNINGS.
whose mouth is said to be "twisted when he looks, because his face
is behind," agrees with the Hottentot portrait of the baboon with its
face behind. The origin of the world-wide allegory of the pig that
would not go may be traced to the Great Bear, one type of which
was the sow Rerit. This, being the primordial time-keeper, was found
too slow when judged by moon and sun ; hence the " children· of
inertness," the "sluggish animals <?f Satan" (Sut-Typhon), and the
"pig that wouldn't go." Thus the roots of the mythos developed in
Egypt, with world-wide branches, can be laid bare in Africa
beyond. The sow Rerit of the North Pole may also be traced in tiie
'· world-supporting hog of Celebes.
In the hieroglyphics, BENNU is the name of Osiris redivivus,
of Horus as Khem, and of the Phrenix type of the resurrection.
Also· the Ben is the mount, the cap, tip, and supreme height
of the god___:.the pyramidion. This in the pyramid shape, with
the seven chambers, ·was synonymous with the tower of seven
stages and the mount of seven steps. The Phrenix is not only an
emblem of the manifesting spirit, but as the Rekh it is a deter-
minative of DREAMING. The Manganja people worship a spirit
or deity who dwells on the top of a mountain· called Choro. He is
a beneficent divinity, the dispenser of peace and plenty, like the
Egyptian Nefer-hept. Priestesses are dedicated to him as his con-
sorts, as were the Pallakists of the temples in Egypt; the temple in
this cult.being the mountain-top on which the consort dwells alone
with the god. When the people need the spirit's advice, they ascend
the mount and lay the necessary offering on the sacred ground in
front of the hut, stating their difficulty and desire to the priestess.
They then. retire, ?-nd the prieste!?S goes· for the night to the hut o.f
the god, who appears to her in a dream, and inspires her with the
message which she is divinely commissioned to deliver. 1 Here the
mount takes the place of the temple of Belus in Babylon, to the.
summit of which the priestess retired for the night, to be visited and
inspired by the god in a dream. The name of the Manganja deity
is BONA.
The Masonry or mystery of the people of Senegal is known as
" PoRRA." The person to be initiated in this PORRA has to dwell in
the PORRA bush for a certain time, apart from the population. No
female must look on him, and he is said to be eaten by the PORRA
devil. When he re-issues and has had the new name, one form of
which is BANNA, another CONG, the Porra name conferred on him,
he is said to be delivered from the belly of the Porra devil,2
With the Kamilaroi of Australia the rite of initiation into the
duties and privileges of manhood is called the Pora.8 Also the
Eastern Australians have a mystical dance in a mystic ring, named
1 Rowley, Religion of tke Africans, pp. 58, 59·
2 Harris, Mem. Antltrop. Society, ii. 31. ~ Ridley.
1 -~
RooTS IN AFRICA BEYOND EGYPT.·
.
RooTs IN AFRICA BEYOND EGYPT.
of sustaining power. A man was held to rise again in the next life
from Luz in the backbone, the nucleus of his resurrection body.
Luz represents the Egyptian Rus, to rise or raise up.. The bone, the
berry, and other primitive forms of the symbolic Sem or Amulet
were worn long ages before the mummy itself could be preserved,
and these earlier types have been continued in inner Africa.
The Gru-Gru worn by Isis denoted the other self, as the child in
the womb with whiCh she was GURU (Sansk.) The Gru-Gru of
beads or berries worn by the marriageable maiden signified the other
second self of womanhood ; the Gru-Gru worn by the Queens of
Egypt in the shape of the vulture or the double Urceus serpent was
the crown of this second self duplicated in the maternal phase.
The Shebti or mummy type placed in the tomb was the Gru-Gru
or double, representing the other self hereafter;- the child of another
life in the womb of death. This was one aspect of the KLA, the
·tutelary genius which was finally pourtrayed as the other self, the
voice within, the voice of that which lived on through death, ulti-
mately called the voice of conscience within ourselves.
Now, when the Bechuana women who are married find them-
selves in the condition of Isis, they begin to carry about with them
a doll, as the outward and visible sign of the inward grace, and when
the child is born, the doll is put aside. One of these, now in the
London Missionary Museum, is simply a calabash wound round with
strings of beads. The Basuto women make use of clay dolls for the
sa:me purpose. These are treated as children, but the names of
tutelary genii are likewise given to them. 1
When the Ashanti woman finds herself enceinte she not only puts
·on her GRU-GRU of beads or berries to. show that the flower has set
and seeded, she goes at once to the oracle of the priest to have a
spirit-consultation, and obtain particulars from the KLA or tutelary
genius respecting the ancestry and future career of her child. 2 Accord-
ing to the missionary here quoted, the Ashantis hold that the KLA
or soul existed before the body, and has had a very long existence
indeed, it having been continued and passed on from generation to
generation from the remotest time. But does not this consultation
concerning the ancestry point to the indefiniteness of promiscuous
intercourse before the fatherhood was known and acknowledged ?
In mythology the first divine child is the self-begotten ; the paternity
not being taken into account. This inquiry concerning the fatherhood
would be an early form of seeking for a Creator. Bastian saw the
Indian women in Peru carrying the doll image on their backs as the
Atzem or Sem type of the child that was dead.
What is the origin of the image and idol but the endeavour to
pourtray an objective form of an inner and unseen self, the idea of
which begins with the child in the womb ? This is illustrated by an
1 Casalis, Basutos, p. 251. 2 Rowley, Relt"gt"on of the Africans, p. II8.
A BooK OF THE BEGINNINGS.
I
_../ --...........___
NOTES TO VOL. I.
A LETTER from the late Arch-Druid of Wales in reply to certain questions con-
cerning the ancient religion with reference to some photographs of so-called Druidic
monuments.
contact with the Ark-stone, representing the womb of the goddess, gave being to
the Throned-poets or Bards, who were to be the sons of Nature to teach the
people the language of God in their own language. In another aspect the BEAM
represented the" CYFRIU," name of the Trinity; in another sense it represented
the "thrice-functioned" Hu, the Interpreter, Viceroy of the Eternal (Cell). In
another sense it denoted the Creative Word (Logos), through which the sentient
world was created, and by which it is sustained, and because it came into a
focus in the light-eye in the middle of the stone, the Ark-stone was called
the stone of speech, the stone of the WoRD (Logos) and Maen Llog (Logan-
stone). Creating and begetting meant the same thing on the stones. Our
ancestors did not worship the Seven or the Linga, because they knew that it
only symboled the creative power of the Almighty, nor did they worship that
which represented "three-functioned," Hu, as the creative Word or Logos ; but
when that had been deified by the earlier nations we assert that all worship of
the Trinity to this day has been nothing but a form of the same Cult. It is
of ·no use, however, for me to try to explain, if you have not seen the symmetry
of the ancient temples. It would be the same thing to make a man comprehend
the most abstruse problems of mathematics who had not the least knowledge of
common arithmetic. The best thing for you would be to procure that book which
explains the ancient system of the Druids, called The Primi'tive Glory of tke
Kymry. There you will see everything about the Yoni in primitive simplicity, also
about the Logos, also a full description of the mode of baptism as it existed with
us before a Jew ever trod the earth. The worship of the Druids is that of all the
eastern nations, but its beauty and simplicity have been greatly tarnished. I can
venture to say concerning the old Cromlechs and Mother-circles, that they were
the temples of the Stone-age, and as to the stone coffins or arks they were the
primitive and consecrated arks of the Stone•age ; in the same manner the Bards of
the stones or the system called the "Throne of the Bards of the Briton's Isle"
was the religion of the Stone-age, and that it existed tens of thousands of years
ago can be 'proved from the allusions it <!ontains to the position of the sun on the
shortest day of the year through the precession of the Equinoxes.
Yours truly,
MYFYR MORGANWV.
Ivi'n, p. 62.
Ivin, for the North ; a mistake made by the copyist.
....
P. 83, v. i.
Ystorrynau. . In deriving the name of the first British symbols from " Teru''
{Eg.) it should have been noted that this word is a plural form of Ter, the shoot
or sprig, answering to the shoots or sprigs of the Tree-Alphabets.
Ritu, p. 139·
This word should be rilu, but the error does not affect the argument.
"Leather," p. I 39·
"Titer" is the Egyptian name for leather.2.
"Tuck," p. xsx.
Wattling was an early form of weaving, and Wat represents Khet (Eg.), the
woof, and to net or knit. Wattles of wickerwork were used for crossing .the
water, and these wattled causeways were known in Ireland as Tockars, i.e. hurdles
or wattle-work. Tek (Eg.), to cross, twist, twine, join with the fingers (named
Tekar, Eg.), explains this primitive weaving or Teki1zg. Bally Atk Cliatk, a
1 Waitz, vol. ii. p. I97· 2 Deuk. iii. 64 a.
NoTES.
name of Dublin, denotes the place where the ford (Ath, Eg. Khat) was once made
of wattle-work or the hand-woven Tochars. Tuck and Tochar agree with the
Akkadian Tak and Ak, to build, with the sign of reed-matting, explained by Tek
(Eg.) to cross, twist, and twine, to weave or wattle. Also in Maori, Tekai is
wicker-work.
Elm, p. 154. ·
The Irish Ailm was not limited to the Elm-tree as a species, the Palm :and the
Fir are also called the Ailm in the Tree-Alphabets. The "Rime" (frost) may be
paralleled with Rem (Eg.) to weep.
Clavie, p. 261.
A connection between the Clavie and the Kherf is apparent by means of the
Scottish Clivvie, an instrument used for carrying a light, such as a fir-candle or
rushlight. The Clavie being used for the Torch, the light itself, shows the identi-
fication of the light and the light-holder under one name. The Ar-en-Har (Eg.)
or eye of Horus, made annually, was also a candle and the censer. The Kherf,
p,addle,, or oar-blade, was another type of Horus the Kherf. As the lighted
' Clavies " were carried about the boats it seems possible that the Clavie
may also have been at one time a Kheif or paddle. If so, the paddle and
candle were both emblematic of the Har, for the Clivvie was known in Scotland
by the name of the Peer-Man, and Horus as the Kherf is the Majesty, the Princeps.
The Kherf was his ideograph as -the Crosser of the waters, and a part of the
ceremony consisted in Crossing the boats with the Clavies or Torches.
The Clavie was a ceremony of consecration by means of fire, and Kherp signi-
fies consecration, to pay homage, supply, sufficiency, the word being also identical
with a Crop.
The ceremony may likewise be illustrated by the Kymric Chwiif or Gwylja, to
seek, make a search, a watch, watching, a watching place, a mound of observa-
tion and exploration. The torches and the perambulations imply the seeking,
exploring, prying of Chwilfa, and thus the ceremony is akin to the seeking for
Osiris in Egypt and the search with torches in the religious ceremonies of the
Maori, as described by Bonwick in his "Tasmanians at Home," but, like that of
the Maori, it must be older than the Osirian solar dynasty in Egypt. It belongs
to the cult of Baal or Sut- Har, the son of the oldest Genitrix. The pyramid sign of
Sut is made in building the "Clavie" ; the position: chosen for the building is to the
south, the station of Sut ; the fire when done with is hurled down the western
slope of the hill, where sank the solar fire while Sothis rose. The meaning of the
proceeding can be read in connection with Bar, or Baal as the god of fire, who
arose with his promises of another year, when the sun began to decline. From
him they took their rekindled fire for the next year, not from the sun. The fir-
candle suggests the Fir-tree, the Fire-tree, Vir-tree, or Baal-tree, and tends to
identify the Clavie with the tree of fire and of Bar the Ar (son or candle) who was
the Kheif in person. In connection with the Tree and Shoot symbols, we have the
Greve, a tree or branch ~the Griff, a GrajtJ· and, in relation to the Fire-tree, the
Clovel, a large beam laid across the chimney in some Devonshire farm-houses.
Also when we find the Clavie connected with the name of "Kitty" Clavers,
that supplies a sound link with our Kedy, Kate or K~d, and the Egyptian
Taurt the "spark-holder," who was the mother of Bar or Fire, as well as of
Time. Taur the spark-holder and mother of fire is still represented by the Tar,
Egyptian Tdr for smoke and ashes, i.e. Tafr from Ta, to carry; Afr, fire,
whence Tdr and Tar.-See Past i1z the Present, on the "Ciavie," p. 256.
was the mother of the male, her son, before the fatherhood was established ; hence
she was called the Virgin Mother. This form of the epicene being, which originated
through beginning with the genitrix, was apparently continued in the English
"Shamnel," a very masculine kind of woman. Simnel Sunday and the Simnel
cakes may therefore have been sacred to the "Shamnel- Woma11," or rnasculo-
feminine goddess, as the establisher of the. son without the father. The Hebrew
women who worshipped. the queen of heaven,1 repudiated having made her cakes
without their men (or Anosh); they were not Shamnel women. Smen-el (Eg.),
to establish the son, is the exact equivalent of the English " Mothering" without
the father, belonging to the earliest cult of the mother and son which was continued
in Rome, where it had never ceased and where it still survives.
Troy, p. 333·
Troy was fabled to have been built by music. Because it was seven-circled, with
the eighth for its manifester, precisely the same as the octave in music. Pan
playing on the seven-reeded pipes offers an ideograph of Troy, the Teruui, or
Sesennu, being made by music, as the name shows (ses. 6; sen. 2). Troy was
the octave and a form of the Ogdoad with Pan (P, Aan, the Aan, or Sut-Aan) as
Manifester. Asgard is. called Troy in the Edda.
P. 466, v. i.
Skeelak-na-Gig, also called" Cicely of the Branch." Kohl in his Travels in Ireland
notes that there once were women who made a profession of performing the part of
the Sheelah-na-Gig; and their charm for bringing "good-luck" was this : persuadent
nempe mulierem ut exhz'beat iis quod mult'eres secretissimum habent.
"Tuath-da-Danaan," p. 481.
It is said in a MS. of the tenth century that the nobles of the Tua!lz-da~Danarm
were accustomed to bury at Brugh. This is an ancient name of the locality now
called New Grange, near Drogheda, the place of the most famous megalithic
monument in Ireland, a Tumulus said to contain 1 8o,ooo tons of stones which have
been earthed over like a barrow or enormous mound. But is not the name of
Brugh synonymous with Broch .~ And were not the Tuatha-da-Danaan the
builders of and buriers in the Brochs which here take the shape of earth-works
lined with stone? Barrow or burrow is a modified form of Brock, Brugh, and
Burgh. Eu-reka (Eg.) denotes a place for hiding. The feminine type of the Brugh
is extant in the Irish Bru and Bolgfor womb and belly; Brig(of the Judgments)
and Cornish Freg for the wife, the first Burekh (Bi-rekh or Pa-rekh), as habitation
of the Race. The next Eu-reka for the living or the dead was the cave of the hill ;
then follows the town or city on the summit, the Brighton or Brixton; and lastly
the County in Brecknock (the Brugh on the hill), Berkshire and Pembroke ;
but midway there is the artificial tumulus or excavated grave turned in,t:o a
temple of stone to be covered with a mountain of earth, and the type is assigned
to the "Tuath-da-Danaan." Now the Tuaut (Eg.) founded on the underworld
denotes the gate of worship, adoration, the worshippers. Ta (Eg.) is earth,
and Nan means a type. Tanan is the earth typified, and therefore an earth·
type. Ta the earth also means a heap or to heap with a conical pile for determin'l-
tive. Nan also denotes the receptacle, house, or "within," English Inn. Tuaut-
ta-ta1Zan would signify the place of worship within the heap or mound of earth, the
underground sanctuary. The Babylonian temple of Bit-Saggadhu was in the gate
of the Deep. The Pa-Tuat was an Egyptian chapel used for the consecration of
kings. The Tuaut or portal of Ptah's temple faced the North-wind,1 and the
Irish Tievetory is the hill-side north. The Tuaut entrance is also glossed by the
1 Herod. ii. ror.
VOL. II. y y
\
682 A BooK OF THE BEGINNINGS.
English " Tw.~t.'' The Egyptian Tuautii are the people of the lower hemisphere;
the north, which was the type of the earth-temple. The Tuatha are still known
in Ireland by the name of the Divine folk; an equivalent to Tuautii (Eg.) for
the worshippers.
.Name of the SCot, p. 467.
Tradition tells us that Scotland was divided into seven provinces by the seven sons
of Alban ; and the name of the land contains that of the number seven, as Seachd
in Scotch ; Seacht, Irish, and Shiaght Manx, are nu.mber seven. This name passes
into the Welsh Saith, and Cornish .Seytk for number seven, and the Seytlt or Saitk
Stone is the Seven-stone, which we may identify with the Stone of Skeitlt at Kil-
rennie.1 On the Skeitlt-stone there is a form of the eight-rayed leaf-like ornament,
different from the eight-rayed star, but the same in type according to the number
which identifies it with the genitrix and the seven stars. In one 1·ole the Great
Mother was Sekht by name•. Also Seklzt (Eg.) denotes the Ark (which, as the Hept,
has the name of number seven), Tabernacle, or the Birthplace on the horizon where
the young god as the Ezi:Jttlt was born of the mother and became the manifester of
the pleroma of eight in the person of the child, the Renpu or young Shoot. Here it
may be observed that Kit-rennie looks like the Cit ( Cil, Kher, Shrine, or Ark) of the
mother who produced the Rennu, her nursling, as the representative, Mesi (Eg.),.
of the seven, and thus, the eight-rayed figure would be an equivalent for the eight-
looped sign (N nu) or divine type, and the eight-rayed star.· It may be objected that
a figure of eight is out of reckoning on a "Seven-Stone,'' and of course there may
have been other stones at Skeitk ; still the seven and eight are almost inseparable
in relation to the mother and child, and the Two Truths of the motherhood.
For example, the Aghendole in Lancashire contains seven quarts in liquid measure,
and eight pounds of meal in dry. That is ·a measure according to the Two Truths
which are symboled by the seven and eight on the stones. Moreover the seven
divisions of the Seackt land reprodu,¢e in the north the seven provinces of Dyved,
first founded in North Wales, corresponding to the Kymry of Scotland, who were
divided into the Picls and Scots. By the bye;· when we find the name of Pikteslea
and Pictslei (in Domesday), the present Pitchley, in N orthamptonshire, the narlte
does not imply a settlement of the Scottish .Picts. The naming from the hinder-
part North is· equally applicable in Nortk-hamptonshire. So in Chinese Pik
(Amoy Pik) is the North. Also Surrey,-Sotke-reye in Robert of Gloucester,-
signifies the South~Rekh (Eg.) or people of a southern district, and Rekh which,
as Reek (Yorks.), means the family, gens, lineage, modifies into rey and ley in the
names of the district. This Rekk (English Reek,_ Irish Raige) for the race, man-
kind, the people of a district, deposited the terminals rey, ley, ry, and ly, of our
p~rsonal names. Also rekk, for the general body, became the leik, lie, or leiclz for
the individual body. It is a Loegrian terminal, traceable to the Kymraig, from
the Egyptian Rekk, which is extant also in the Lap jJalleg for the body, answering
to the Irish Bolg, Hebrew Pelg, Akkadian Buligu, and Kaffir Pirikze.
~ ~
THESE are two forms of the Kheri or bound victim, intended to illustrate the
text of Psahn xxii. I 6.
"fbri," p. I I8.
Perhaps the more exact meaning of the Ibn" or 1,::111 writing may be found in
the Assyrian" Gabri'' as in the phrase" Kip; duppiulamadi labirutz" Gabrz" Assur
u Akkad," occurring in a lexicographical tablet on which the two languages of
Akkad and Assyria are arranged in parallel cohimns. Gab (Akk.) has the meaning
of breast, thence abreast,· Kab (Eg.) means double, to redouble; Ri (Akk.) to
place. Ru or Rui (Eg.) denotes the writing, chapter, or section. Gabrz" signifies
the doubly-written tablet or duplicated writing.
Balaam, p. 269.
Instead of rendering this name by Am (Eg.), belonging to Baal, it would have
been better to have suggested Am (Eg.) or Kam, to find, discover, interpret, or
make known. Baal as discoverer is in keeping with Balaam the. prophesier, who
foresees and foretells of the coming sun-god, with Israel in the tents of the twelve
tribes (or solar signs), and is thus self-identified with Bar-Typhon in his second
type ; that of Sut-Anup the solar guide. The two stations on the high place of
Baal and the top of Pisgah, chosen as the two points for overlooking and making
the announcement, agree with those of Sut-Anup which were represented by his
double. house. According to the Haggadah, Balaam was lame of one foot, and in
this character he is connected with the first high place.1 The lame phase further
identifies the first type of the two assigned to the dual divinity, whether as star-
god or later solar god.
Zodiac of Denderah.
Mr. P. le Page Renouf, in reply to Mr. Maclennan, points out that, so far from
.this being a work of great antiquity, it belongs to the very latest period of Egyptian
workmanship.1 But he has not done what the· Grreco-Egyptian artists did who
gave the Greek on one side and the Egyptian on the other. An inscription found
at Denderah states that the building had been restored in accordance with a plan dis-
covered in the writings of Kufu ; whilst another account of the same plan of the
temple refers it to the time of the Shus-en-Har, and a leathern roll or parchment of
that date-is said to have been found hidden within a brick wall of the southern temple,
which was built by King Pepi of the sixth dynasty. 2 Grant that Grreco-Egyptian
artists reproduced the ceiling of the temple of Denderah, that does not make the
signs Greek. The Greeks were not the inventors of the celestial types which they
copied. What had the Greeks to do with the origines of the types ? with the
ancient genitrix Typhon, the mother of the revolutions, placed at the centre of all ?
with the Seb Uackal) next to her standing on the bow of Seb or Time? or with .
Anup and the dog-headed ape, drawn back to back, as representatives of Sut and
Shu at the equinox? or the full moon and the eight figures of Sesennu (Smen)? or
Shu and Tefnut for the Twins, who were brother and sister? or the child Horus
issuing from the lotus, held up in the hand of his mother, and figured also in the
full moon of the autumn equinox ? or Khunsu holding forth the pig in the disk of
the full moon? What had the Greeks to do with originating these and many other
types found in the planisphere of Denderah? The antiquity has to be judged by
the age of the types, and not by the last time these were repeated.
Bunsen has stated that the Egyptians were unacquainted with the twelve signs
of the zodiac ; they who can be proved to have mapped out the heavens and'turned
them into chambers of their mythological imagery. They could not have had the
thirty-!!ix Decans without these implying the twelve signs. But more of this hereafter.
In repeating the names of Sut and Seb it may be well to note that they are synony-
mous as representatives of the earth or lower heaven. The jackal, or wolf (SEB)
is a type of Sut (Anup), and I look upon Seb as· the undegraded form in which
Sut was continued. The name of Seb is contained in that of Sebti, whence Suti
and Sut, who was the dual representative of Seb (Time), and who is for ever
related to Sothis, the primordial star of all time, as the duplicator or repeater.
Sut could not be divorced from the phenomenal origin of time, whereas Seb was
more abstract, a personation of time in general. Just as Nut took the place of
the earlier genitrix Typhon, so did Seb supersede Sut as the first, the father of the
gods, who was primarily the boy born of Typhon. The goose of Seb is APT, a
name of the oldest Great Mother, and SMEN, a name for the place of the eight in
the beginning, or from the egg laid by the goose. Seb, described as the earth, and
Nut, his consort, as heaven, is too late, too vague, for the present purpose; it does
not reach the origines. Proof that Seb was a continuation of Sut may be adduced
in this way. The first four genii_ 6f the four qua1ters include Sut-Anup (who was
earlier than Taht as the Hermanubis) called TUA-MUTF, the worshipper of the
mother. And when the four genii were represented by the later four rams (as
in the inscription of Psametik) 3 and the great Mendes Stele, the place cf Sut
is assigned to Seb. ·