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Footnotes
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99: 1 R. 3, nn. 1, 2.
100: 1 See R. 3-7, to whom I am indebted for the indications.
100: 2 Of the school of Aristarchus (fl. 280-264). The great Lexicon of Pamphilus is supposed by some to have been the basis of that of Hesychius.
100: 3 Apud, Galen, π ε ρ ὶ ἁ π λ ῶ ν φ α ρ μ., vi. Proœ m. (tom. ix. p. 798 K).
100: 4 See Riess, Philologus Supplem., Fragg. 27-29.
100: 5 See Kroll, “Aus der Geschichte der Astrologie, ” Neue Jahrbb. f. Phil. u. Pä d., vii. 559 ff.
101: 1 Kroll, ii. 344; Riess, Frag. 33.
101: 2 Riess, Frag. 1.
101: 3 ο ὐ ρ α ν ο β α τ ε ῖ ν.
101: 4 So R. (5) completes a lacuna.
101: 5 β ο ή —presumably a parallel with the Bath-kol of Talmudic Rabbinism.
102: 1 The same rapturous vision of the soul after death is translated by Seneca (Cons. ad Marciam, 18, 2) from Poseidonius (135-(? )51 B. C. ), who also clearly derived it from the same Egyptian Hellenistic literature.
102: 2 C. H., v. (vi. ) 5.
102: 3 C. H., xi. (xii. ) 6, 7; also Stob., Ecl., i. 49 (386, 3, W. ).
102: 4 There are some dozen variants in the spelling and accenting of this name in Greek transliteration; in Egyptian we are told it means “Beloved of Thoth” (Mai en Thoth).
103: 1 Plutarch, De Is. et Osir., ix. and xxviii.
103: 2 Josephus, C. Apion., i. 14.
103: 3 Æ lian, De Animalium Natura, x. 16.
103: 4 Budge, op. sup. cit., i. 332, says: “A tradition says Solon, Thales, and Plato all visited the great college at Heliopolis, and that the last-named actually studied there, and that Manetho the priest of Sebennytus, who wrote a history of Egypt in Greek for Ptolemy II., collected his materials in the library of the priesthood of Rā. ”
104: 1 Chron., xl. See Cory (I. P. ), Ancient Fragments, pp. 173, 174—mispaged as 169 (2nd ed.; London, 1832); and Mitller, Fragmenta Historicorum Græ corum, pp. 511 ff. (Paris, 1848).
104: 2 β ί β λ ο ς Σ ώ θ ε ο ς.
104: 3 σ τ η λ ῶ ν, generally translated “columns”; but the term is quite a general one and denotes any monument bearing an inscription.
104: 4 Syncellus has “into the Greek tongue, ” an evident slip, as many have already pointed out.
104: 5 Sebennytus was the chief city of the Sebennyte province, situated about the centre of the Delta. Heliopolis or On, the City of the Sun, was situated some thirty miles north of Memphis.
105: 1 Presumably Manetho and his fellow priests.
105: 2 Lit., “for you questioning. ”
106: 1 See my article on “The Sibyl and her Oracles, ” in The Theosophical Review, vol. xxii. pp. 399 S. See also the passage preserved from the Ethiopian History of Marcellua by Proclus in his commentary on the Timæ us of Plato; Cory, Ancient Fragments, p. 233.
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107: 1 Frag. Hist. Græ c., ut sup. cit., p. 512.
107: 2 A. Bö ckh, Manetho und die Hundsternperiode: em Beitrag zur Geschichte der Pharaonen, pp. 14-17 (Berlin, 1845).
107: 3 M. Letronne, Recueil des Inscriptions grecques et latines de l’É gypte, tom, i., pp. 206, 280 ff. (Paris, 1842).
109: 1 See The Athenæ um, 12th November 1904.
109: 2 De Nat. Deorum, iii. 22.
110: 1 Ursin, De Zoroastre, etc., p. 73.
110: 2 For a permutation of the elements in this genealogy, in the interests of Heliopolis, see Varro, De Genie Pop. Rom., as quoted by Augustine in De Civ. Dei, xviii. 3 and 8.
111: 1 Hekekyan Bey, C. E., A Treatise on the Chronology of Siriadic Monuments, demonstrating that the Egyptian Dynasties of Manetho are Records of Astrogeological Nile Observations which have been continued to the Present Time—Preface, p. v. (London, 1863). The book deserves careful study, and cannot be hastily set aside with the impatience of prejudice.
112: 1 See Pietschmann, op. cit., pp. 31, 32; also Spiegelberg, Recueil des Travaux relatifs à la Philologie et à l’Arché ologie é gyptiennes et assyriennes, xxiii. 199. R. 117, n. 1.
112: 2 See the last chapter of the book from which the following passage is quoted. See also Iamblichus, De Mysteriis, cap. ii., who in a very clear statement of the sources of his information, and the method of treating the numerous points raised by Porphyry, says: “And if thou proposest any philosophical problem, we will resolve it for thee according to the ancient monuments of Hermes, on the thorough study of which Plato, and prior to him Pythagoras, founded their philosophy. ”
113: 1 Who flourished in the early second half of the fourth century A. D.
113: 2 The passages and chambers being hewn out of the solid rock.
113: 3 Ammiani Marcellini Rerum Gestarum Libri qui supersunt, xxii. xv. 30; ed. V. Gardthausen (Leipzig, 1874), p. 301.
114: 1 τ ῶ ν ὅ λ ω ν.
114: 2 σ τ ή λ α ς.
114: 3 ἐ π ο μ β ρ ί α ς, a downpour or flood of rain.
114: 4 Josephus, Antt., I. ii.; Cory’s An. Fragg., pp. 171, 172.
115: 1 Sanhedrin, 107 B; Sota, 47 A.
115: 2 See my Did Jesus Live 100 B. C.? —pp. 137 ff. and 147 ff.
115: 3 A similarity already pointed out by Plew, Jahrb. f. Phil. (1868), p. 839.
115: 4 Drexler in Roscher’s Lex. d. Myth., ii. 388, 408, 445.
116: 1 Pietschmann misquotes this line, giving “ter maximus” for “ter unus” (op. cit., p. 36).
117: 1 κ α θ ά π ε ρ Ἑ ρ μ ῆ ς ὁ μ έ γ α ς κ α ὶ μ έ γ α ς, line 19; the reading is perfectly clear, and I cannot understand the remark of Chambers (op. cit., Pref. vii. ) that Hermes is called “μ έ γ α ς, μ έ γ α ς, μ έ γ α ς ” on the Rosetta Stone.
117: 2 “Inscription grecque de Rosette, ” p. 3, appended to Mü ller, Frag. Hist. Græ c. (Paris, 1841).
117: 3 Ibid., p. 20.
117: 4 Recueil des Inscriptions grecques et latines de l’É gypte, i. 283 (Paris, 1842).
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117: 5 See Pietschmann, op. sup. cit., p. 35.
117: 6 In Greek not only is the term τ ρ ί σ μ α κ α ρ (thrice-blessed) applied to Hermes in the inscriptions of Pselcis (see Letronne’s Recueil, i. 206 n. ), but also in a Magical Prayer (Wessely, 1893—p. 38, 11. 550 ff.; Kenyon, p. 102) he is addressed as τ ρ ι σ μ έ γ α ς, or “thrice-great” simply.
119: 1 Griffiths here refers to Pietschmann as his authority for this statement.
120: 1 Cf. Proc. Soc. Bib. Arch. (1899), p. 279.
120: 2 Recueil des Travaux relat. à la Phil, et à l’Arché ol. é gypt. et assyr., xxiii. 196. Cf. R. 54.
123: 1 J. C. Orelli, Sanchoniathonis Berytii quæ feruntur Fragmenta (Leipzig, 1826).
123: 2 Præ paratio Evangelica, I. vi., vii.
123: 3 These are collected by Cory in his Ancient Fragments, pp. 3 ff. (London, 1832); and they may also be found in C. Mü ller, Fragmenta Historicorum Græ corum, “Philo Byblius, ” iii. pp. 560 ff. (Paris, 1848).
123: 4 F. Wagenfeld, Sanchuniathon’s Urgeschichte der Phö nizier in einem Auszuge aus der wieder aufgefundenen Handschrift von Philo’ s vollstä ndiger Ü bersetzung (Hanover, 1836). In the following year Wagenfeld published the Greek text with a Latin translation under the title Sanchoniathonis Historiarum Phœ niciæ Libri IX. (Bremse, 1837). For the further consideration of the reliability of Sanchuniathon, see Count (Wolf Wilhelm) Baudissin’s Studien zur semitischen Religionsgeschichte, Heft ii., “Ü ber den religionsgeschichtlichen Werth der phö nicischen Geschichte Sanchuniathon’s” (Leipzig, 1876).
124: 1 Perhaps attempts at transliterating the dialectic variants of Upper and Lower Egypt of the name Teḥ uti.
124: 2 Wagenfeld’s text, Proœ m., p. 2; Euseb., Præ p. Ev., I. ix. 29.
125: 1 This is the beginning of the out-breathing of the universe or of any system; it is the Great Breath or Spirit moving on the Waters of Chaos, the primal nebula. Erebus was fabled to be a region of nether darkness separating Earth and Hades (not Hell). It was the Dark Side of Heaven.
125: 2 Lit., æ on.
125: 3 That is, Sanchuniathon; so that we may take this passage as a direct quotation, or rather translation.
125: 4 Or sources; that is, the primal states of Matter or Chaos.
125: 5 Pothos, π ό θ ο ς; yearning, longing—love for all that lives and breathes. This union was symbolised not only among the Phœ nicians but also among most of the other nations by an egg, round which a serpent twines. When the egg and serpent are represented apart they stand for “Chaos” and “Ether, ” matter and spirit; but when united they represent the hermaphrodite or male-female first principle of the universe, spirit-matter, called in Greek translation Pothos or Erō s.
125: 6 Cf. “The Darkness comprehended it not” of the Proem to the Fourth Gospel.
125: 7 Here Philo, the translator, volunteers the information that some call this prime plasm of Chaos, “Slime, ” others explain it as “Fermentation, ” in a watery sort of medium.
125: 8 The primal elements and their subdivisions.
126: 1 The same distinction is made in the cosmogonic account in “The Shepherd, ” but with more detail.
126: 2 Presumably still mingled together, as in the account in “The Shepherd. ”
126: 3 That is to say, after the land and water were separated.
126: 4 ἐ γ ρ η γ ό ρ η σ ε ν. The same expression is used in the Greek translation of The Book of Enoch, in speaking of the Watchers (Egrē gores).
126: 5 Op. cit., i. ii., pp. 8 ff.
127: 1 Op. cit., viii. p. 26.
127: 2 The best source of information is the art. “Megaloi Theoi, ” in Reseller’s Ausfü hrliches Lexikon der griechischen u. rö mischen Mythologie, II. ii. (Leipzig, 1894-97).
p. 128
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