^{page 337 note a} He gives figures of the 12 Zodiacal Signs. That of Virgo (f. 206) is represented here, PI. VIII.

^{page 338 note a} Plate VIII.

^{page 339 note a} PL VIII.

^{page 339 note b} Mamlius, , Astronomica, i. 435–437Google Scholar.

^{page 339 note c} Vide E. B., Jr., The Great Dionysialc Myth ii. 328Google Scholar, et seq.

^{page 340 note a} Vide a Babylonian cylinder, apud Geo. Smith, Chaldean Account of Genesis, p. 95. “The saparu, or sickle-shaped sword, is always represented both in the sculptures and inscriptions as a weapon of Bel in this war.”—(Ibid.)

^{page 340 note b} As to this myth, vide Rev. S. Baring-Gould, Curious Myths of the Middle Ages, “The Man in the Mocn”; R. B., Jr., The Archaic Solar-Cult of Egypt, in The Theological Review, Jan. 1879, p. 37.

^{page 341 note a} Antique Gems and Rings, p. 250.

^{page 341 note b} L'Antiquité Expliquée, vol. ii. part ii. pl. clxx. fig. 4Google Scholar.

^{page 341 note c} Brugsch-Bey.

^{page 342 note a} Vide Mr. Renouf in Trans. Soc. Bib. Archmol. iii. 400Google Scholar, et seq.

^{page 342 note b} Saturnalia, i. 21Google Scholar.

^{page 342 note c} Vide M. Terrien de Lacouperie, Early History of the Chinese Civilization, 1880.

^{page 343 note a} Diodoros, i. 98.

^{page 343 note b} Astronomy of the Ancients, p. 69.

^{page 343 note c} The Claws (of the Scorpion).

^{page 343 note d} Apud Moor, Hindu Pantheon, pi. Ixxxviii.

^{page 344 note a} Vide Weber, History'of Indian Literature, 1878, pp. 98, 229, etc.

^{page 344 note b} I. e. not Karkinos, but Kolouros, a term used by Proklos of the great circle passing through the solstitial points, and hence equivalent to Cancer.

^{page 344 note c} Zugon, the Yoke; the Claws, or rather the Scales, being considered as a yoke placed upon something. In my copy of Hyginus the Scorpion holds the Scales in one claw. Achilleus Tatios mentions that the sign known as Libra was previously called the Claw of the Scorpion.

^{page 344 note d} Ichthys.

^{page 344 note e} Vide It. B., Jr., The Religion of Zoroaster considered in connexion with Archaic Monotheism, 1879.

^{page 344 note f} Bundahis, ii. 2Google Scholar, apud West, Pahlavi Texts, part i.

^{page 345 note a} Archaeologia, XLIV. 202–203Google Scholar.

^{page 345 note a} Cf. the instrument found by Geo. Smith in the palace of Sennacherib. “In this the heavens and the year are represented by the circular form of the object, and round the circumference it was originally divided into twelve parts corresponding to the twelve signs of the zodiac and the twelve months of the year, the number of degrees in each being marked “(Assyrian Discoveries, p. 407). The similar division of the day came to the West from the same source. “The sundial, and the gnomon with the division of the day into twelve parts, were received by the Greeks from the Babylonians” (Herod, ii, 109. Canon Rawlinson's Translation).

^{page 345 note b} Vide H. P. Talbot in Trans. Soc. Bib. Archwol. iv. 260–261Google Scholar.

^{page 345 note c} c Prof. Sayce.

^{page 345 note d} The Hellenico-Roman Guardians of the Signs were:—

This connexion is worthy of a careful analysis. The link between the “ever-young” (Hephaistos = Juvenis, Sanskrit Yavishtha) Fire-King and the Balance is purely arbitrary; but, between the Fire-King (Vulcan = Sk. ulkâ, “fire,” “flame,” “celestial fire”) and the solar Altar (vide inf.), is obvious.

^{page 347 note a} The Akkadian Ana, Anu-Malik (2 Kings, xvii. 31) or “King Anu,” called “the God of Heaven,” head of the first Triad, Pater, the Anos of Damaskios, the equivalent of the Aryan Varuna-Ouranos. The Neo-Platonic doctrine of the triadic catena of divinities is Chaldeo-Akkadian in origin.

^{page 347 note b} Adar-Malik, “King Adar” (2 Kings, xvii. 31), called “the Sun of the South,” the Sandon of Asia Minor, a divinity somewhat resembling the Hellenic Herakles, and probably simidan, “the zenith."

^{page 347 note c} The obscure Papsukul is probably identical, at least in some phases, with the planet Saturn, one of whose houses is Capricorn, the Sign of the month; Papsukul is called “the Black Star”; and Saturn, Sakus-Utu, “the eldest-born of the Sun-god,” is similarly styled Mi, “the black,” and Kus, “darkness.” In Assyrian the planet is called Kaivanu, Heb. Kiyyûn (Chiun, Amos, v. 26), Arabic Keyvân.

^{page 347 note d} Ramanu, the Air-god, who presides over the rainy diurnal heaven (Aquarius); orginally a phase of the Sun-god as the sender of rain, like the Vedic Indra.

^{page 348 note a} Marduk, son of Hea, and patron divinity of Babylon (cf. Jeremiah, 1. 2); his consort is Zirat-Banit (Succoth-Benoth, 2 Kings, xvii. 30).

^{page 348 note b} Tablet, Cun. Ins. West. Asia, in. liii. 2.

^{page 348 note c} Prof.Sayce, in Trans. Soc. Bib. Archceol. iii. 166Google Scholar.

^{page 348 note d} Cf. Hyginns, “Quodam tempore Venerem cum Cupidine in Syriam ad flumen Euphratem,” etc. (Be Signorum Historiis, lib. ii. in voc. Pisces).

^{page 349 note a} Les Origines, i. 263Google Scholar, note 2.

^{page 349 note b} Cun. Ins. West. Asia, III. lii. 3Google Scholar.

^{page 349 note c} Cf. Exodus, xx. 24Google Scholar.

^{page 349 note a} Vide two representations of this Stone in Eawlinson's, CanonAncient Monarchies, 2nd edit., 3 vols., 1873, ii. 573–574Google Scholar.

^{page 350 note a} Heb. Shemesh. So Heliopolis is translated Beth-Shemesh (Jeremiah, xliii. 13Google Scholar), “House of the Sun “; and its patron divinity was Harmakhu, the Horizon-sun.

^{page 351 note a} Vide Geo. Smith, Chaldean Account of Genesis, p. 262. Mr. C. W. King gives a gem on which Scorpio and Caper are united, making a composite monster (Antique Gems and Sings, vol. ii. pi. xvi. fig. 6Google Scholar).

^{page 351 note b} Chaldean Account of Genesis, pp. 248-249.

^{page 351 note c} Vide the original Chaldean account of Bel and the Dragon.

^{page 351 note d} Cf. Prof. Max Müller on the Vedic Eita (Lectures on the Origin and Growth of Beligiofi, 1878, p. 237, et seq.); and Mr. P. le Page Eenouf on the Kamic Maat (Ibid. 1879, p. 119, et seq.)

^{page 351 note e} Vide the translation by Dr. Birch in Bunsen's Egypt's Place (Eng. Trans.), vol. v.

^{page 352 note a} Vide E. B., Jr., The Archaic Solar-Cult of Egypt.

^{page 352 note b} Vide E. B., Jr., The Religion of Zoroaster, p. 17, note 2.

^{page 352 note c} Odysseia, xii. 81Google Scholar.

^{page 352 note d} Trans. Soc. Eib. Archceol. iii. 163Google Scholar.

^{page 352 note e} Titus Andronicus, ii. 1Google Scholar.

^{page 352 note f} Apollodoros, i. iv. 3; Ovid, Fasti, 541-543.

^{page 352 note g} For a detailed examination of this very interesting and important myth, vide E. B., Jr., The Great Dionysiak Myth, ii. 270–285Google Scholar. The curious position of the Scorpion in connexion with the Mithraic Bull is familiar. “Scorpios inguine gaudet” (Manilius, , Astronomica, ii. 462Google Scholar).

^{page 353 note a} Vide 2 Kings, xvii. 30Google Scholar.

^{page 353 note b} Chaldaika, i. 4Google Scholar.

^{page 354 note a} Cf. “the Danish superstition that from Yule-Day to New Year's Day nothing that runs round may be put in motion” (Thorpe, , Northern Mythology, iii. 99Google Scholar).

^{page 354 note b} Cf. Porphyry, “Euboulos says, Zoroaster was the first who consecrated in the mountains of Persia a cave in honour of Mithra” (Peri tou en Od. ton Nymph. Ant, sec. 2). “Wherever Mithra was known, they propitiated the god in a cavern “(Ibid. sec. 9). The Mithraic cave = “the mysterious cavern “of Egyptian solar mythology.

^{page 354 note c} Fab. cclxiii.

^{page 355 note a} “Le verbe grec άίσσω, qui signifie s'élancer, a fait d'une part le substantive άίΖ chèvre, à cause de la nature bondissante de l'animal” (Bréil, Hercule et Cams, p. 116.)

^{page 355 note b} Holy Dying, p. 17.

^{page 355 note c} Prof. Tiele.

^{page 355 note d} Vide Muir, , Sanskrit Texts, v. 171Google Scholar, et seq.

^{page 355 note e} Zoological Mythology, i. 407Google Scholar.

^{page 355 note f} Les Origines, p. 265, note 1.

^{page 355 note s} That a zodiacal cult obtained at one period in the kingdom of Judab is almost certain from 2 Kings, xxiii. 5. Incense was burnt to sun and moon, to the Mazzaloth (A. V. “planets”) and to all the host of heaven. Mazzaloth is evidently a variant form for the Mazzaroth of Job, xxxviii. 32, the Assyrian Mazarati, “the Constellations which marked the watches of the night by coming successively to the meridian” (Talbot, H. F. in Trans. Soc. Bib. Archceol. i. 341Google Scholar). Philo Judaeus applies the stars of Joseph's dream to the Zodiacal Signs (On Dreams being sent from God, bk. ii. cap. 16.)

^{page 356 note a} Similarly he appears as a Bull, a Giant, a Traveller, a Hawk, a Lock of shining hair, the Flame that lights the kosmic wick, a Serpent (Time)-slayer, a Ship, etc. In a copy of Cartari's Imagini, 1571, in my possession, is a curious old picture of the Sun-god on the poop of his ship, surrounded by his sailors, the vessel itself resting on the Time-dragon, the legendary Kampe (“Caterpillar,” i. e. turning, twisting creature, slain by Dionysos: Apollodoros, i. ii. 2; Diodoros, iii. 72). Porphyry observes, “The Egyptians represent all daemons, and also the sun and all the planets, not standing on anything solid, but on a sailing vessel.” (Peri Nymph. Ant. sec. 4. Cf. Iamblichos, Peri Mysterion, vii. 2Google Scholar). The bark of the Kamic Sun-god Ra is a familiar feature, both in hymns and in pictorial representation. Montfancon, (L'Ant. Expliq. Supplement, vol. ii. pi. XLII.)Google Scholar gives a fine figure of a “Serapis ( = Osor-Hapi, “Deceased Apis”) Soleil. “The god, who was introduced into Kam from Sinope by Ptolemaios Soter (cf. Clem. Alex. Protrept. iv. 4Google Scholar), stands upright enveloped in the coils of the Kampe, radiate, and wearing upon his head the medimnos or corn-measure, denoting the fertility produced by the solar beams. Upon his vestment are depicted the Signs of the Zodiac, the Bull, Lion, Scorpion, and Urn, being in front one below another, divided by the serpentine folds. The Earn and Twins are also shown, and parts of the remaining Signs except the Balance.

^{page 356 note b} On the question as to which Signs were diurnal and which nocturnal, there were (naturally enough, in the absence of any test) numerous and conflicting opinions. I follow the usual and I think the better one:—

” Sunt quibus esse diuma placet, quae mascula surgunt;

Femineam sortem noctis gaudere tenebris.”

Manilius, , Astron. ii. 221–222Google Scholar.

^{page 356 note c} Cf. the following passage from the Egyptian Litany of Ra (translated by Naville, M. Edward in the Records of the Past, viii. 103Google Scholar, et seq.):—

“Homage to thee, Ea! Supreme power, he who enters and comes forth continually from his highly mysterious [Mithraic] cavern [the Underworld].

“He who raised his head and who lifts his forehead, the Ram, the greatest of the creatures.”

^{page 357 note a} Peri Nymph. Ant. sec. 8.

^{page 357 note b} Perhaps the Lion-Sun and Unicorn-Moon. Sun and Moon are only seen together by day.

^{page 357 note c} Sin, whose name probably appears in Mount Sinai, the Moon-god and “eldest son of Bel,” is “the lord of building,” “the supporting architect,” and “the strengthener of fortifications.” The moon is a great supporter of kosmic harmony (vide The War of the Seven Evil Spirits against Heaven, translated by Talbot, H. F. in Records of the Past, v. 161Google Scholar, et seq.), and assistant in building up the Universe in order.

^{page 357 note d} Vide Lenormant, Les Origines, cap. iv. “On the Fratricide and the Foundation of the First City.”

^{page 357 note e} As marine. Cancer is astrologically “the House of the Moon.” Cf. also the following curious statement:—

“It is an observation amongst fishermen, that when the moon is in her decrement or wane these sort of fishes have little or no substance in them, which moveth them to forbear to fish for them in that season in regard that the moon is the naturall and secondary cause, that the crabs of the sea are either full and plum or else sheare and (after a sort) empty” (Guillim, , A Display of Heraldrie, 4th edition, 1660, p. 238Google Scholar). Archaic myths frequently linger amid heraldry, as e. g. the contest of lion and unicorn, and of lion and leopard, which latter curious story, as given by Guillim (Ibid. p. 255), I have fully analysed in the Great Dionysiak Myth, ii. 9Google Scholar, et seq.

^{page 357 note f} “His form is that of the lion, the great walker who goes over the same course” (Litany of Ra).

^{page 357 note g} Vide W. R. Cooper, Archaic Dictionary, in voc. Ishtar; Lenormant, Les Dieux de Bahylone et de l'Assyrie, p. 10.

^{page 358 note a} Chaldaika, i. 3Google Scholar.

^{page 358 note b} Geo. Smith translates the Fifth Tablet of the Chaldean Creation legend:—

“It was delightful, all that was fixed by the great gods.

Stars, their appearance [in figures] of animals he arranged.

To fix the year through the observation of their constellations,

Twelve signs of stars in three rows he arranged,

From the day when the year commences unto the close.”

Chaldean Account of Genesis, p. 69.

The positions of the wandering stars (planets) were then arranged; the Moon-god rose out of the “mass” of chaos, and the Sun-god “was perfected,” and thus kosmic harmony was firmly established. Similarly in the Veda (Rig Veda, X. lxxii. 7Google Scholar) the gods are said to have drawn “forth the sun which was hidden [potentially] in the [primeval, chaotic] ocean.” The Chaldean Year was divided also into four periods of three months, each respectively presided over by “the Great Goddess,” Bel, Ann, and Hea (Geo. Smith, Assyrian Discoveries, pp. 404-405).

^{page 359 note a} Caylus, , Becueil d'Antiquités, vi. pi. xxxvm. fig. 3Google Scholar.

^{page 359 note b} Aischylos, Agamemnôn, 967.

^{page 359 note c} Lampetiê, who tells the not yet risen Helios of the slaughter of his oxen by the companions of Odysseus, a deed which had been done at night (Odysseia, xii.)

^{page 359 note d} The goose was sacred in Egypt (cf. Herod, ii. 72) as connected with the kosmic egg, and was the emblem of the Earth-and-Tirne god Seb. I have noticed that its name was given to a large constellation.

^{page 360 note a} Funereal Ritual, xvii. xciiiGoogle Scholar.

^{page 360 note b} Saturnalia, i. 21Google Scholar.

^{page 359 note c} PI. IX.