Alexander T H E L I B R A R Y C A T (New Alexandria library of Texas)

In the "Encyclopedia Metropolitana: Occult Sciences," we  can go through the realms of ancient wisdom and mystical lore. This comprehensive tome explores the supernatural beliefs held by our ancestors, delving into the realms of fairies, elves, demons, and angels. It navigates the geography of the afterlife, traversing paradises, heavens, and hells, while offering insights into the exercise of occult power through augury, witchcraft, and exorcism.

The psychological experiences chapter unveils the mysterious nature of dreams, visions, and trances, providing a window into the human psyche's interaction with the metaphysical. The section on wonders of divination introduces an array of prophetic practices, from astrology and hydromancy to pyromancy and cleromancy, each method a testament to humanity's enduring quest to decipher the unknown.

Natural and artificial charms reveal the intricate world of spells, talismans, and the fabled Philosopher's Stone, showcasing the timeless allure of alchemy and magical objects. This book is a gateway to understanding the rich history of occult practices that have fascinated and perplexed humanity for centuries, offering a meticulously detailed and engaging exploration of the hidden forces that shape our world.
Contents
The Ancients and Their Fables, Page 1
Part I: The Belief in Supernatural Beings
Fairies, Elves, Familiars, Banshees, Genii, Demons, Dives and Daivers, Devil, Incubus, Vampires, Goblins and Bogles, Apparitions, Angels
Part II: Localities
Paradise, Heaven, Hades, Hell, Purgatory
Part III: The Exercise of Occult Power
Augury, The Oracles, The Magi, The Cabiri and the Ancient Mysteries, Witchcraft, Exorcism, Necromancy, Sorcery of the Middle Ages, Modern Spirit Manifestations, Fascination, Whispering and Snake Charming, Sympathy and Antipathy, Mesmerism
Part IV: Psychological Experiences
Dreams, Visions, Visions of the Dying, Trance and Catalepsy, Page 240, 261, 284, 287
Part V: Wonders of Divination
Divination, Astrology, Lithomancy, Scyphomancy, Hydromancy, Catoptromancy or Enoptromancy, Crystallomancy, Gastromancy, Onimancy, Coscinomancy, Alectromancy, Clidomancy, Dactylomancy, Cledonism, Onomancy, Arithomancy, Axinomancy, Aleuromancy or Alphitomancy, Belomancy, Rhabdomancy, Sortilege, Extispicy or Extispicium, Ooscopy and Oomantia, Ornithomancy, Aeromancy, Meteoromancy, Pyromancy, Capnomancy, Cleromancy, Gyromancy, Myomancy, The Teraphim,
Part VI: Natural and Artificial Charms
The Spell, Touching for the Evil, Talismans, Amulets and Characts, Precious Stones and Metals, Rings, The Elixir or Philosopher's Stone,
BELOW are simple summarys of each  section as follows.......
Article I: The History and General Character of Magic
Sections 1 and 2: Origin and General Characteristics of Magic
• Magic is presented as one of the earliest forms of belief and practice, deeply rooted in the human attempt to understand and control the natural and supernatural worlds.
• The section covers how early human societies used magic to explain natural phenomena and influence events.
• The general characteristics of magic include the belief in the interconnectedness of all things, the use of symbols and rituals, and the idea that certain individuals possess special knowledge or power.
Section 3: Magical Ceremonies and Practices
• Describes various rituals and practices associated with magic, such as incantations, sacrifices, and the use of talismans and amulets.
• Discusses the roles of priests, shamans, and magicians in different cultures and their methods for invoking supernatural powers.
Section 4: History of Magic among the Chaldeans
• Focuses on the Chaldean civilization, known for their early contributions to astrology and magical practices.
• Describes their use of celestial bodies in divination and the belief in the influence of stars and planets on human affairs.
Section 5: History of Magic among the Egyptians
• Details the rich magical traditions of ancient Egypt, including the use of spells, charms, and the Book of the Dead.
• Explores the role of magic in Egyptian religion and daily life, including the practices of priest-magicians.
Sections 6-8: Magic in Greek, Roman, and Medieval Traditions
• Greek and Roman magic included a mixture of native traditions and influences from other cultures, such as Egypt and Persia.
• Describes famous magicians and magical texts from these periods, including the works of Hermes Trismegistus.
• Medieval magic saw a revival and transformation, influenced by Christian and Islamic traditions. This period included the rise of the grimoire tradition and the blending of alchemy, astrology, and other occult sciences.
Article II: Witchcraft and Sorcery
• Explores the definitions and characteristics of witchcraft and sorcery, often distinguished by the use of harmful magic.
• Covers the historical evolution of witchcraft beliefs, including its prevalence in ancient cultures, its demonization during the Middle Ages, and the infamous witch trials of the early modern period.
• Discusses legal responses to witchcraft, including laws, trials, and punishment
Article III: Astrology and Divination
• Provides an overview of astrology and its historical development, including its use in various cultures to predict events and understand human destiny.

• Covers different types of astrology and divination, from horoscopes to dream interpretation and palmistry.
Article IV: Alchemy and the Philosopher’s Stone
• Traces the history of alchemy, focusing on its philosophical and practical aspects.
• Discusses the search for the Philosopher’s Stone and the Elixir of Life, which promised to transform base metals into gold and grant immortality.
• Highlights notable alchemists and their contributions to the field.
TAGS BELOW :
Magic, Occult, Witchcraft, Sorcery, Astrology, Divination, Alchemy, Philosopher's Stone, Elixir of Life, Tetragrammaton, Kabbalah, Theurgy, Rituals, Incantations, Talismans, Amulets, Priest-magicians, Shamans, Hermeticism, Hermes Trismegistus, Chaldeans, Egyptian Magic, Greek Magic, Roman Magic, Medieval Magic, Grimoire, Demonology, Sacred Names, Mysticism, Symbolism, Ancient Practices, Spirituality, Celestial Bodies, Divination Techniques, Palmistry, Geomancy, Augury, Oracles, Prophecy, Magical Texts, Supernatural, Esoteric Knowledge, Secret Societies, Ancient Wisdom, Ritual Magic, Ceremonial Magic, Historical Magic, Magic Ceremonies, Magic Practices, Cultural Magic, Religious Magic, Magic History, Magic Traditions, Magic Beliefs, Magic Influence, Magic Transformation, Magic Invocation, Magical Powers, Magical Beings, Ancient Civilizations, Historical Figures, Mythology, Religious Texts, Alchemical Processes, Alchemical Symbols, Magical Formulas, Astrological Predictions, Horoscope, Divinatory Methods, Dream Interpretation, Numerology, Sacred Geometry, Mystical Traditions, Magical Theory, Magic Philosophy, Spiritual Practices, Arcane Knowledge, Hidden Secrets, Supernatural Phenomena, Ancient Texts, Occult Rituals, Magical Artifacts, Protective Magic, Curses, Spells, Magical Healing, Charms, Enchantments, Magic in Literature, Magic in Religion, Occult Science, Occult Traditions, Alchemical Theories, Historical Alchemy, Notable Alchemists, Magic in Antiquity, Magic in the Middle Ages, Magic in Modern Times, Witch Trials, Witch Hunts, Legal History of Witchcraft, Witchcraft Beliefs, Witchcraft Practices, Sorcery History, Sorcery Practices, Sorcery Beliefs, Witchcraft in Culture, Witchcraft in Religion, Magic Symbols, Esoteric Practices, Occult Symbols, Magical Ingredients, Sacred Rituals, Spiritual Symbols, Mystical Symbols, Magic Techniques, Magical Knowledge, Occult Wisdom, Historical Occult, Occult Philosophy, Occult Practices, Magic and Religion, Magic and Science, Magic and Philosophy, Magic Influence in Culture, Occult Studies, Supernatural Studies, Historical Witchcraft, Alchemical Works, Magical Research, Ancient Religions, Historical Divination, Ancient Prophecies, Magic Spells, Occult Books, Sacred Texts, Ancient Manuscripts, Magical Theories, Spiritual Knowledge, Historical Mystics, Alchemical Studies, Occult History, Magical Traditions, Esoteric Symbols, Ancient Alchemy, Religious Mysticism, Supernatural Practices, Spiritual Alchemy, Philosophical Alchemy, Magic in History, Occult Rituals, Occult Practices, Spiritual Symbols, Mystical Practices, Magic Techniques, Sacred Knowledge, Esoteric Knowledge, Historical Magic, Religious Magic, Spiritual Practices, Magic in Literature, Alchemical Texts, Historical Occult, Ancient Mysticism, Magic Research, Occult Research, Supernatural Knowledge, Historical Practices, Occult Influence, Religious Symbols, Magic Studies, Occult Wisdom, Mystical Knowledge, Spiritual Symbols, Magic Beliefs, Ancient Practices, Historical Beliefs, Occult Traditions, Religious Practices, Spiritual Beliefs, Mystical Traditions, Occult Phenomena, Ancient Texts, Magical Beliefs, Historical Research, Spiritual Influence, Religious Influence, Magic Influence, Occult Studies, Historical Texts, Occult Beliefs, Mystical Practices, Spiritual Knowledge, Ancient Wisdom, Esoteric Traditions, Sacred Texts, Spiritual Traditions, Historical Mysticism, Religious Mysticism, Ancient Practices, Occult Symbols, Sacred Knowledge, Magical Texts, Occult Knowledge, Mystical Knowledge, Esoteric Studies, Religious Studies, Ancient Wisdom, Spiritual Traditions, Occult Traditions

CONTENTS-
CHAPTER 1
Statement of the momentous Problem. Method of Investigation. The Supreme Eternal Being. Our Divine Mother. No " irresponsible " Deity. Theosophia, the Divine Knowledge. The "Martyrs" or "Witnesses" for the Divine Truth. Heaven and Hell within us. Goddenying the cause of Satan's kingdom on Earth. Theosophy the Saviour of all ages Both Saviour and Salvation. Fallacies of Scepticism. The No-God-Idea demands more credulity than the God-Idea. The Manifestation of the Absolute. The testimony of the WorldTeachers. Selfishness the real Evil in Man. The Unity of all Esoteric Doctrine. Occult value of Mathematics. Mathematical Theosophy. Thought is also Prayer. The Absolute Self or Divine Soul. How to attain to Soul Knowledge. Occult Practice. The Rationale of Yoga. The one way to God. The Great Work. Quotation from an old Theosopher 1


CHAPTER II. The Theory and Practice op Theosophy. The Science above all Sciences. Belief an initiatory necessity
for final salvation. List of accessible works on varioussystems of Theosophy. The study of Tlieosophy. The  Ever-Beginning. Time cannot measure things of Eternity. Power and Love. The Laws of Spirit. The Stream of Existence. A physical and spiritual Death.Soul-Force. The Roscicrucian teaching. Possibility of the One becoming the All and the All becoming the One. Divine Magic. The Female Principle. Spiritual  Exercise. " Dwellers on the threshold." The world as seen from above. The primary qualifications of an Adept, quoted from the Private Instructions on the Science and Art of Organic Magnetism, by Mrs. C. Leigh HuntWallace. The Perfection of Christ (quotation from The Perfect Way). "How to attain to 'Power and the  Resurrection,' Polarisation of the Divine." Without Knowledge no Salvation. Yoga Practice (selection from "The Arya"). Theosophy based on Anthropology. The Pantheon of Universal Theosophy 20

CHAPTER III. Hermetic Theosophy.
Pabt I. The Seceet of Mythology.The origin of man. Ape or Angel ? Pre-historic Hermeticism. Theo-philosophy. Hermetic Language. Mystic Myths. The Great Arcanum. Only Initiates can understand Initiates. How to interpret Occult Soul Allegories. The Eternal Now. Peculiarities of Kabbalists and Hermetists.The Secret of Mythology. The Knowledge
which is Power. Two quotations defining what Adepts can do. The Secret of Mythology not astronomical but psvchological and occult. Soul the only thing eternal. Non-existence of Matter. The Soul-World. The Course of Re-birth symbolized by the course of the Sun. The Rule of the Gods. Difference between Myths and Allegories. The great simplicity of the Divine-human and human-Divine Theosophy .46

CHAPTER IV.
Part II. Egyptian and Christian Gnosticism. PAGE. God and the gods. Soul-worship and Demon-worship. Man
ever the same. Polytheism. Misdirected Religion. Theplace of the " Gods " in ancient Theosophy. Necessity
for Occult fables. Unity of Mystic Doctrine. Spiritual Democrats and Aristocrats. The struggle between knowledge
and ignorance. A war between the occult and theofficial Church. Continuance of Hierarchic Obscurantism.The most ancient book of Theosophic teachings.The "Book of the Dead." Division of the "Ritual." Gnosticism a revival of Egyptian Theosophy. The Books of Hermes. The " Imperishable " in Egyptian and Hindu Theosophy. Quotations from the ancient Papyri. Osiris, the Spirit of Brahma. The Pantheism ofInitiates. The Egyptian Hierarchy. The Smaragdine Tablet. Selections from the Books of Hermes. The Influence of Hermetic Theosophy upon the Genesis of Christianity. Formulation of the Christian Doctrine at Alexandria. Christian and Pagan Gnostics. Gnosis the Sanctuary of Christianity. " Men are not saved by the historical but by the metaphysical." Christ and Horus. Hermes Trismegistus 63

CHAPTER V.
Oriental Theosophy.
Part I. The Theosophy of the Brahmins, Magi, and Druids. Whence are the Hindus ? Their ancient " Wisdom-Religion."
Indian Caste a reproduction after the Egyptian. A Hiero-aristocracy. Occult Temples and monumental poetry. The Trimurti. The Vedas. Hindu Philosophy. The Darsanas. Many names for the One Being. Selections  from the Bhagavata-Purana. " The Practice of Devotion." "Acquisition of Deliverance." " Distinctionof Nature." " The Yoga of Devotion." " Time Infinite which ends all." Text-books of Hindu Theosophy . . 91 The Theosophy of the Magi. All equally pure and each one a priest. Soldiers of Light against powers of darkness.Selections from the " Desatir." An Epitome of Occult knowledge from the Book of the Prophet Jyafram.Theosophical aspect of the Magian System. Magi and Brahmins. The War between Ahura-Mazda and Angra Mainyu purely spiritual and esoteric. Zoroaster. The first translation of the Zend-Avesta by Anquetil du Perron. Zoroaster a contemporary of Abraham. Origin of the Kabbala. The mysterious "Brethren." The Gnostic doctrine according to the Codex Nazarmus. Did the Kabbalists borrow of the Gnostics? En-Soph "the Eternally Boundless One" of the Zend-Avesta. Platonism deduced out of the theosophic dogmas of Zoroaster. Radical Principles of the Kabbalistic doctrine. The practical direction taken by the Magi on the Occult. A journey through Heaven and Hell. Arda Viraf. The Spirit of Zoroastrian Religion. The mystery of the Fire Element. The Logos, the Persian Honover." The advent of the New Dispensation. Our Lady of Light 109
Theososphy of the Druids. Druidism identical with Oriental Theosophy. Druid Monuments. Adepts of Druidism still existing. " Les Homines de la Religion Blanche." The ante-Christian Theosophy of the West. The Bards. Druid Triads and Bardic Aphorisms. Druidic idea of the Spheres of Existence. Similarity to Esoteric Buddhism.
Books on Druid Theosophy 133

CHAPTER VI.
Oriental Theosophy.
Part II. Buddhist Theosophy.
The pre-historic Wisdom-Religion a Buddhism. Hierocracy. A New Spiritual Influx. Contemporaries of the Buddha
Cycle. Buddhism the first Catholic System historically known. Character of Buddha's teachings. Buddhist Missionaries. The Theosophy of Gotama Buddha. Howto become an Initiate. Karma the law of consequences. The annihilation of Selfhood. Buddhism summarised. Christ and Buddha manifestations of the same Divine Principle. Buddhism a Christ-like Philosophy. Brahminism summarised and contrasted with Buddhism. Yoga and Samadhi. The Spiritual He-birth. The Soulstate
an individual Divine gift to each Being. The Meaning of Nirvana defined in a dialogue between Milinda and Nagasena 140

Esoteric Buddhism the ancient Wisdom-Religion. Comparison of the Constitution of Man with the Constitution
of the Universe. (Plate.) The figure of the Cross used as a sacred symbol long anterior to the Christian Era. The Mystery of Mysteries represented in the seal of Solomon. The Male brain or Solar Plexus. The Female brain or Cerebro-Spinal System. The seat of Life or fourth Principle. Manas, theffth Principle, or Human Soul. Kama Loca and Kama Rupa. The Seed of
the Woman. The seven-fold Nature of the Divine Essence. Separation the cause of Evil. Man the arbiter of his own destiny. Kama Loca or Purgatory. Devachan. The Eternal "Two in One." The ceaseless Chain. New Birth or Regeneration. Jivatma and the Linga Shabiba. The seven degrees of the Masonic Jacob's Ladder. Seven Sephiroth and seven Senses. The Arcanum symbolized by the Great Pyramid. The Will the axis whereon the Seven Principles turn. The Seventh Principle, Atma, or the Divine Spirit. The Law of the lower nature. Spiritual Evolution and Involution. The Planetary Chain. (Diagram.) The Sleep of Worlds. The Rounds of Mankind's Evolution. NOW is the Turning-Point. Note on the Mahatmas. The present the fifth race of the fourth Round. The approaching New Dispensation. Esoteric Buddhism affording a scientific explanation of all the phases ofexistence. Comparison of the Sankkya Philosophy with Esoteric Buddhism. Kapila a Positivist. Purush and
Prakriti defined 153
Chinese Theosophy.
The System of the Tao-Sse. Directions from the Nan Sua on Occult Practice. Lao-Tse's attempt to systematize the Laws of Fate and Destiny. Selections from the Tao-TeKing. The Manifestation of Virtue. Arriving at the Source. The Abyss of the Absolute Being. Far-Seeing. Confucius and Lao-Tse. A Discussion on the True Way (Tao) 193

CHAPTER VII.
Pagan Theosophy.
The three great classes of Theosophy. " Heathen " Theosophy. The Divine Masters all one in Doctrine. Characteristic of the Heathen Initiate. Monotheistic Religions. SoulWorship in the midst of Demon-Worship. The Mythos interpreted by Astronomers and Alchemists. Spiritual Science the Sanctuary of the Physical Sciences. Electricity and Magnetism. The Pillars of Hercides. Theosophy the Key to Mythology. The exclusiveness of Pagan Theosophy demolished by two Jews. Initiation to the Mysteries. Autopsia. All ancient Philosophers were Initiates. Selections from the writings of Orpheus, Hesiod, Xenophanes (Note on ekagrata or one-pointed thought), Empedocles, Kleantkes the Stoic and Synesios. A hymn full of fearless love. The " Unknown God." Pallas the Divine Virgin Wisdom. The Phidian Jupiter. Causes producing the dissolution of Paganism. The old lights becoming extinct, new beacons were foimd. Heathen Orthodoxy. Man's mind in a cosmic prison. The Letter which killeth. The Cynics, Grecian Yogis. The Pythagorean System (quotation from Cleobolus). The lost Key to Esoteric Knowledge. Paul declaring the "Unknown God" .. 201

Theosophic Ideas of the Ancient Romans.
The mission of the Romans. Their Temples having originally no Statues. Greek influence on Roman Religion. The Roman Cultus. Numa the last of the Adept Kings. Gives the people a settled form of religion and Divine Law. The Etruscans. The Culte of Virtue. The Sybilline Oracles. God's great plan of educating the world. The Roman Cultus formulating Christian Ecclesiasticism 227

CHAPTER VIII.
Semitic Theosophy.
Pabt I. The Kabbala ob Hebbew Theosophy.
Theosophy the Salvation of the Jews. Monotheism th...

comprehensive exploration into the depths of ancient Mesopotamian culture. This book meticulously covers various facets of life in Babylonia and Assyria, offering a holistic view of these ancient civilizations.

The Book/ work is divided into several well-structured chapters, each focusing on a different aspect of Mesopotamian life. He begins with the archaeological excavations that unearthed these ancient societies, detailing the discoveries that have helped shape our understanding of their world. The book then transitions into the decipherment of the cuneiform script, a pivotal moment in historical linguistics that unlocked the rich literary and administrative records of these civilizations.

A significant portion of the book is dedicated to the historical timeline of Babylonia and Assyria, tracing their rise and fall through the ages. Jastrow provides a detailed narrative of key events and figures, giving readers a clear picture of the political and social dynamics that influenced these empires.

Religion plays a central role in Jastrow's analysis. He delves into the pantheon of gods worshipped by the Babylonians and Assyrians, examining their mythology, rituals, and temples. This section is particularly enlightening, as it reveals the spiritual life and practices that were integral to these societies.

The book also explores the legal and commercial systems of Babylonia and Assyria. Jastrow provides insights into their laws, trade practices, and economic organization, illustrating how advanced and complex their societies were. This includes an examination of famous legal codes, such as the Code of Hammurabi, which has had a lasting impact on legal traditions.

Art (tablets , bowls , monuments , relics , amulets ) and literature are also extensively covered. Jastrow presents an array of artistic achievements, from monumental architecture to intricate jewelry, showcasing the creativity and craftsmanship of these ancient peoples. The literary traditions, including epic poetry and hymns, are analyzed, revealing the richness of Mesopotamian thought and expression.

Throughout the book, Jastrow's writing is detailed and scholarly yet accessible. He combines archaeological evidence with historical analysis, providing a well-rounded perspective on Babylonia and Assyria. The numerous illustrations and plates included in the book enhance the reader's understanding, offering visual context to the textual descriptions.

The Civilization of Babylonia and Assyria is an invaluable/rare - phenomenonal resource for anyone interested in ancient history. Morris Jastrow Jr. has crafted a thorough and engaging account that brings to life the achievements and daily realities of two of the world's earliest civilizations.

## Contents
### Chapter Page

I. Excavations at Babylonian and Assyrian Sites 1

II. The Decipherment of the Cuneiform Script 63

III. Survey of Babylonian and Assyrian History 120

IV. The Gods of Babylonia and Assyria 187

V. The Cults and the Temples of Babylonia and Assyria 237

VI. Law and Commerce 283

VII. The Art of Babylonia and Assyria 367

VIII. Specimens of Babylonian and Assyrian Literature 427

Index 497

Below are listed all the illustrations in their entirety for not only easy reference but as wrote in Tags so this work can be found if someone was to type in any of these specific tablets to Monument place names hence this beautiful comprehensive work may be found) - note
The below group of Explorers to Scholars are owed allot of gratitude for their sacrifice in these specific studys we now take advantage of today in the 20th to 21st century's-
I. Group of Explorers of Babylonia and Assyria, and Early Decipherers of Cuneiform Inscriptions: Sir Austen Henry Layard, Sir Henry C. Rawlinson, Georg Friedrich Grotefend, Rev. Edward Hincks, Jules Oppert, George Smith, Ernest de Sarzec, John Henry Haynes 1
II. Map of Babylonia and Assyria 5
III. Fig. 1. Mound and Village of Khorsabad, the Site of the First Excavations in Assyria 14
    Fig. 2. Birs Nimrud, the Site of the Ancient City of Borsippa. The Ruined Edifice is the Remains of the Seven-storied Stage-Tower 14
IV. Fig. 1. Hunting Scene in a Forest (Khorsabad) 16
    Fig. 2. Procession of Captives, Bearing Tribute (Khorsabad) 16
V. Fig. 1. Winged Bull with Human Face from the Palace of Sargon at Khorsabad, Guarding the Entrance to One of the Large Halls 18
    Fig. 2. Attempted Restoration of Sargon's Palace 18
VI. Obelisk of Shalmaneser III, King of Assyria (858-824 B.C.), Illustrating His Triumphant Wars. The Second Row Shows the King Receiving the Tribute of Jehu, the King of Israel 20
VII. Fig. 1. King Sennacherib of Assyria (705-681 B.C.) in His Chariot (Kouyunjik) 22
    Fig. 2. Carrying Material Across a Stream—Palace of Sennacherib at Kouyunjik (Nineveh) 22
VIII. Hunting Scenes from the Palace of Ashurbanapal, King of Assyria (668-626 B.C.) 24
    Fig. 1. Lion Hunt
    Fig. 2. Hunting Wild Horses
IX. Tablets from Ashurbanapal's Library 26
    Fig. 1. Omen Tablet, with Colophon at the Bottom of the Left-hand Column
    Fig. 2. Syllabary, Furnishing Explanations of Cuneiform Signs
X. Shamash, the Sun-god, Seated in His Shrine at Sippar 37
XI. Fig. 1. Specimen of Babylonian Boundary Stone, Containing Record of Grant of Land, with Numerous Designs Representing Symbols of the Gods; Found at Abu Habba 39
    Fig. 2. Stone Pedestal (Steatite) with Crouching Figures, from Telloh 39
XII. Figs. 1 and 2. Excavations of Palace of Gudea, Ruler of Lagash (c. 2450 B.C.) and of Later Edifice Erected on the Same Site 41
    Fig. 3. Terra-cotta Cylinder, Containing Detailed Record of Gudea's Building Achievements and of His Devotion to the Gods 41
XIII. Fig. 1. Diorite Seated Statue of Gudea, Ruler of Lagash (c. 2450 B.C.) 43
    Fig. 2. Standing Statue of Gudea 43
XIV. Fig. 1. Specimens of Tablets and Inscribed Cones Found at Telloh 45
    Fig. 2. Necropolis at Telloh, Showing Methods of Burial 45
XV. Fig. 1. Slipper-shaped Coffins (Persian Period) Found at Nippur 48
    Fig. 2. Incantation Bowls with Aramaic Inscriptions Found at Nippur 48
XVI. Fig. 1. White Stone Statue of the Goddess Ninlil (Bismya) 53
    Fig. 2. Design on an Inscribed Boat-shaped Vase (Bismya) 53
    Fig. 3. Design on an Inlaid Vase (Bismya) 53
XVII. Fig. 1. Excavations at Kaleh-Shergat, the Site of Ashur, the Ancient Capitol of Assyria 57
    Fig. 2. Memorial Steles Erected at Ashur in Honor of Rulers and High Officials 57
XVIII. Fig. 1. The Lion of Babylon. Glazed Tile Work of the Days of Nebuchadnezzar II., King of Babylonia, (604-561 B.C.) 60
    Fig. 2. Archway of Colored, Glazed Tiles (Khorsabad) 60
XIX. Fig. 1. Ruins at Persepolis 64
    Fig. 2. Remains of the Propylæa of the Palace of Xerxes I (486-465 B.C.) at Persepolis 64
XX. Specimens of the Three Classes of Cuneiform Characters on the Monuments at Persepolis. B and G (Through Which Grotepend Discovered His Key) Represent Class I, i.e., Old Persian; C Represents Class III, i.e., Babylonian-Assyrian; D Represents Class II, i.e., Neo-Elamitic 70
XXI. Fig. 1. Portion of the Great Rock Sculpture and Inscription of Darius I (522-486 B.C.) Showing Darius Receiving the Nine Rebels and Pretenders to the Throne 83
    Fig. 2. Vase of Xerxes I (486-465 B.C.), Containing the Name of the King in the Three Classes of Cuneiform Characters (Old Persian, Neo-Elamitic and Babylonian-Assyrian) and in Egyptian Hieroglyphics 83
XXII. Fig. 1. Sumerian Type 121
    Fig. 2. Limestone Head (Bismya), Showing Early Semite Type in Babylonia 121
XXIII. Fig. 1. Obelisk of Manishtusu, King of Kish (c. 2600 B.C.) 134
    Fig. 2. Bust of Manishtusu 134

XXIV. Fig. 1. Lugal-daudu, King of Adab, as Type of Sumerian 143
    Fig. 2. Marduk-nadin-akhi, King of Babylonia (c. 1140-1086 B.C.) From a Boundary Stone of the King's Reign, as Type of Semite 143
XXV. Fig. 1. Prism Containing in Ten Columns the Annals of Ashurbanapal, King of Assyria (668-626 B.C.) 174
    Fig. 2. Clay Cylinder, Containing the Account of Cyrus' Capture of Babylon (539 B.C.) 174
XXVI. Fig. 1. Stele of Ashurnasirpal III, King of Assyria (883-859 B.C.) 178
    Fig. 2. Stele of Esarhaddon, King of Assyria (680-669 B.C.) with Two Royal Prisoners, Tirhaka, King of Ethiopia, and Ba'alu, King of Tyre 178
XXVII. Terra-cotta Votive Images of the God Enlil and of His Consort Ninlil (Nippur) 188
XXVIII. Fig. 1. The God Marduk in Conflict with the Monster Tiamat, the Symbol of Primeval Chaos 211
    Fig. 2. Procession of Gods, Mounted on Animals with Which They Were Symbolically Associated; Rock Sculpture at Malthiyeh in the Mountains of Kurdistan, Two Days North of Mosul 211
XXIX. Fig. 1. Nabu, the Chief Deity of Borsippa 218
    Fig. 2. Ishtar as the Mother Goddess 218
    Fig. 3. Ishtar as the Goddess of War. Rock Sculpture in the Zagros Mountains, with Votive Inscription of Anubanini, King of the Lulubi (c. 2400 B.C.), to Whom the Goddess is Bringing Prisoners of War 218
XXX. Fig. 1. Marduk, the Chief Deity of Babylon 223
    Fig. 2. Adad, the God of Storms 223
XXXI. Fig. 1. Ashur (?), the Chief Deity of Assyria 229
    Figs. 2 and 3. Winged Discs as Symbols of the God Ashur, Originally a Sun Deity, but as the Head of the Assyrian Pantheon, Also a God of War 229
XXXII. Fig. 1. Types of Demons 241
    Fig. 2. Human-headed Lion, a Type of Monstrous Being Akin to the Demons 241
XXXIII. Assyrian King Worshipping the Tree of Life, Accompanied by Winged, Semi-divine Beings as Guardians and Fertilizers of the Tree. The Scene is Symmetrically Repeated. Above the Tree is the
Symbol of the God Ashur, Represented as a Winged Disc with Human Torso 246
XXXIV. Typical Babylonian and Assyrian Temples, Built on Stage-towers, the More Primitive Form of the Pyramid 248
XXXV. Fig. 1. Entrance to the Temple Court of the Goddess Eanna, at Warka (Erech), Built by Sargon I, King of Babylonia (c. 3800 B.C.) 250
    Fig. 2. Exterior of the Temple of Nabu at Borsippa 250
XXXVI. Fig. 1. Seals Representing a Scene of...

This ultra rare book delves into the fascinating realm of ancient mythologies and their roots in pre-historic human civilization. The work explores whether the recorded history of man, spanning a few thousand years, truly encapsulates the entirety of human existence or if ancient mythological eras, chronicled in the traditions of Chaldea and China, hold fragmented memories of civilizations long lost, akin to Plato's Atlantis. Gould questions the brief time span—six to eight thousand years—traditionally assigned to human civilization by Biblical interpreters, suggesting that this period scarcely accommodates the complexity and development of early human societies. The book meticulously examines how myths and legends of divine progenitors, demigods, and monstrous creatures were disseminated globally, shaped by the diverse environmental and cultural contexts of different peoples.

**Detailed Overview:**

**1. Human Civilization Beyond Recorded History:**
Gould begins by challenging the conventional timeline of human history. He proposes that the brief span of written history might only be a fragment of man's intelligent existence. By referencing the extensive mythical eras of Chaldea and China, Gould hints at the possibility of pre-historic civilizations that have perished due to catastrophic events, leaving behind only shadowy mementos preserved through tradition.

**2. Questioning the Biblical Timeline:**
Gould critically examines the six to eight thousand years commonly accepted by Biblical interpreters for the creation of the world and human civilization. He argues that this limited timeframe barely suffices to account for the documented evidence of ancient civilizations' development, the divergence of human stocks, and the obliteration of connecting branches.

**3. Universal Spread of Mythologies:**
The author observes that myths of divine progenitors, heroes, and monstrous creatures permeate all corners of the world. These stories, carried with the fidelity akin to the sacred Ark of the Israelites, adapt according to the local genius, superstitions, and environmental conditions. Gould highlights how different settings, from open plains to dense forests, mold these myths, reflecting the inhabitants' lifestyles and fears.

**4. Influence of Environment on Mythology:**
Gould explores how environmental conditions shape cultural and mythological expressions. For instance, the inhabitants of semi-tropical plains, enjoying a genial sun and open spaces, develop a buoyant and open temperament, influencing their mythologies to be more graceful. In contrast, those living in dense, gloomy forests filled with lurking dangers foster myths filled with dread and vigilance.

**5. Divergence of Aryan Descendants:**
Focusing on the descendants of Aryan ancestors—the Greeks, Celts, and Vikings—Gould illustrates how environmental and social conditions led to distinct cultural developments. The Greeks, with their favorable climate and geography, cultivated a mythology rich in benign gods and heroic demigods. The Celts, influenced by their forested habitats, developed a more gloomy and sanguinary Druidic religion. The Vikings, shaped by their harsh seaboard environment, created a mythology reflecting their maritime prowess and rugged lifestyle, with deities embodying the tempestuous elements of their world.

**6. Climatic Influences on Civilization:**
Gould further discusses how climatic conditions influence the advancement of civilizations. He posits that the Chaldeans, living in a pastoral country and descending from nomadic ancestors in Central Asia, advanced in astronomy and climatology due to their prolonged exposure to the vast open steppes and highlands. Their precise understanding of climatic patterns may have surpassed even modern knowledge.

**Conclusion:**
Charles Gould's "Mythical Monsters" is a comprehensive exploration of the intersections between ancient mythologies, pre-historic civilizations, and the environmental influences shaping human culture. By questioning traditional timelines and examining the global spread and adaptation of myths, Gould provides a scholarly insight into the deep-rooted connections between human history, environment, and mythological beliefs.



This overview encapsulates the core themes and arguments of Gould's work, providing a scholarly perspective suitable for an academic profile. The detailed exploration highlights Gould's critical approach to traditional historical timelines, his examination of the universal spread of myths, and his insights into the environmental influences on cultural and mythological development.

Tags
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Sacred Books before 1000 B. C.
All Europe no doubt was " the wilderness eternal " at this
early age, long before the days of Romulus and Remus and the
wolf, excepting the southern point of Greece. However, a famous
civilization flourished on the coast of Asia Minor under Minos,
King of Crete, perhaps the most artistic the world ever has
known. Mr. H. G. Wells claims their exquisite art was due to
the fact that Cnosos (Kvoxro?) had been at peace for over a
thousand years!
The '' Iliad " and the " Odyssey " probably were composed
hundreds of years before the first beginnings of the Old Testament.*
Yet Matthew Arnold says " Homer was rapid, clear,
plain, and direct in thought and expression, — and eminently
noble."
And Dr. EUot says in '' The Harvard Classics " that " artistically,
in spite of their early date, they are the product of a
mature art," and " stand at the head of the literature of Greece
and of the Epic poetry of the world."
What number of authors in all the world's history have won
a greater meed of honor than " The blind old man of Scio's
rocky isle "?
Agamemnon rouses the failing courage of his army by assuring
them '' Father Zeus will never be the protector of liars " and the
son of Nestor proclaims that " all mankind hunger after God."
Even if the Greeks were limited in the practice of their ideals by
their intensely aristocratic form of government, their ethical
ideals, at least, apparently were as lofty in aspiration as our own.
Although the writers of Genesis and Exodus make no mention
of the pyramids, we know now that the Sphinx, Chephron, the
brother of Cheops, had gazed across the Egyptian plains for
over two thousand years before these books were written andthe Pyramid of Cheops still remains one of the Seven Wonders
of the World. The Egyptian obelisk that now ornaments
Central Park, New York, was erected near the site of Cairo
almost one thousand years before the sublime First Chapter of
Genesis was written by Jewish priests in captivity by the waters
of Babylon.
These obelisks which now stand in the Place de la Concorde,
in Paris, on the Thames Embankment in London, and in Central
Park, New York, are of such antiquity that Moses and his
boyhood friends probably passed them on their way to school,
for the two latter stood at the gate of the learned city of Heliopolis.
The superb civilization of Ancient Egypt reached the climax
of its splendour in art and science between 3000 and 2400 B. C.
CONTENTS
The Story of CREATION 3
" '' CAIN 5
" " NOAH 7 " " ABRAM 11 " " ISAAC 25
" " JACOB 30
" " JOSEPH 42
The Story of MOSES 65
" " THE SEVEN PLAGUES 69
" '' THE TEN COMMANDMENTS 77
" " THE QUAILS 83
" " BALAAM 91
" " JOSHUA 105
" '' THE JUDGES 125
The Story of SAMUEL 161 " " KING SAUL 165
" " KING DAVID 175
'' " ABIGAIL 185
" " THE WITCH OF ENDOR 192
" " ABSALOM 217
" " KING SOLOMON AND THE TEMPLE.. 239

(Introduction Cont from Above right here below this message)

At that time some of their portrait sculptures were of so high an
order that they are incomparable and in delicacj'^ of modelling
never have been surpassed by any modern masterpieces.
It is said to have been due to their religious beUef that the
souls of human beings returned and dwelt in the statues erected
in their honor, that the Egj^ptian artists attained such marvellous
skill in portrait sculpture. So it was necessary to make the like- ness as accurate as possible, in order that the " soul of the departed
" should recognize at once, the earthly habitation.
The divine thirst for immortality has never been manifested
more touchingly than in the ancient mummies of Egypt, that
swathed with balsams and aromatic spices to prevent decay, sur- vived for thousands of years, it being their religious belief that
the soul could live on after death, only so long as the earthly
body with which it had been connected, was preserved.
The great Indian Rishis however taught that the soul was
supreme, unlimited by the body after death. So with splendid
consistency they burned the body, which the soul had left, to
get rid of it as soon as possible, while the Egyptian, on the
contrary, strove to preserve it for thousands of j^ears.
The Bible of the ancient Egyptians was the curious magical
"Book of the Dead " that describes the strange adventures of their
heroes after death, especially the day of judgment, when the
heart of man was weighed in the " balance of justice " beforeIt is significant that the oldest book in the world is said to
be "The Moral Aphorisms of Ptah-Hotep," which had a deep
and widespread influence among the early Egyptians.
The legendary date of the beautiful Zend-Avesta, both Bible
and Prayer-book of the Persians, is five thousand years before
the Trojan War, but even if it was wiitten no later than the
ninth century B. C, and few critics have suggested any later
date, it would still be contemporary with the great Yahwist
Bible.
By far the most magnificent literary monuments of antiquity
are the Vedas and Upanishads written by the ancient Rishis of
India, sometime between 2400 and 1200 B. C, according to Dr.
Haug. These books are a vast treasury of the deepest philosophy
and some of the loftiest religious teachings ever given to
the world.
The Upanishads say '* Know thine own soul." To an Indian,
religion is the very breath of his life, and the one object of
supreme importance in the world is the soul. The man who does
not recognize his own soul is not regarded in India, even as a man.
The Upanishads say *' Know thou the One, the Soul. It is the
bridge leading to the immortal being."
The teachings of the Vedas are that the one end and aim of
life is the development of the soul or the union of the individual
soul with the Universal Soul of Brahm or God.
The Indian poet chants, '' From love the world is born, by
love it is sustained, towards love it moves, and into love it enters."
In the Indian civiUzation the ideal '' flower of humanity " is
not the statesman, king, artist or poet, but the Rishi, the one
who has attained the supreme soul.
Upon the Rishi the nation bestows an extravagant homage
that is never given even to the most illufctrious kings.
The Vedas declare, God can be seen and known, and the forestdwelling
Rishis teach " Listen to me, ye sons of the immortal
spirit, ye who live in the heavenly abode, I have known the
Supreme Person whose light shines forth from beyond the darkness."
Prof. Rhys-David, than whom there is no higher authority,
says " nowhere else are found the records of a movement stretching
uninterruptedly for more than three thousand years; nowhere
else has greater earnestness or so much ability been devoted
so continuously to religious questions . . . and nowhere else
do we find so complete a picture of the tendencies and influences
which have brought about the marvelous change from the crude
hypotheses of the earliest faith to the sublime conceptions of
such original thinkers as those who put the finishing touches to
the beautiful picture of the Indian Palace of Truth."
China generally is believed to be the most ancient nation in
the world. Its history extends back no one knows how far into
the dim mists of the past. All the other great nations of the
ancient times either have been destroyed utterly or have become
the vassals of a foreign power. Assyria that was once the
terror of the world fell before her old rival and enemy Babylon.
The mighty nations of India and Egypt are subject now to a
foreign nation. Babylon, once the most wonderful city on the
earth, Babjdon that even in the days of the patriarch Abram
had a history of over a hundred kings, Babjdon whose luxury
and magnificence never have been rivalled even b}^ Rome at the
height of her pomp, Babylon finally fell before Cjtus, ruined not
by the Persian army — far from it! — but by the dishonesty and
corruption in her own government!
China alone of all the nations of antiquity has kept her independence.
To the student of folklore the reason is not far to
seek. From the earliest times the Chinese have had a most
profound reverence for the Moral Law. In one of her most
ancient books, " The Shu King," that corresponds to our Old
Testament, her patriarchs laid down the principles of right and
justice upon which a state must be founded if it is to survive the
storms of the ages and they pointed out clearly also how their
rulers by violation of these principles could bring the state to
ruin. It is said that the whole nation has become so deeply
permeated with these teachings that no one is allowed even to
perform his religious sacrifices until he has paid every debt.
The ideal of the Chinese civihzation is that " right and justicrecognized by everyone as a force higher than physical force"
and that moral obligation is of supreme importance.
It is interesting to remember that the distinguished Chinese
minister Wu Ting Fang said at the opening of our last war,
" So long as there is wi'ong and injustice, so long will there be
wars."
It is easy to understand how in a national atmosphere like
this it has been claimed by an eminent author, Ku Hungming,
that " the dominant note of Chinese humanity is gentleness."
He explains that he means by this '' the absence of
hardness, harshness, roughness or violence, in fact of anything
that jars upon you." . . . This gentleness that is " the fundamental
characteristic of the real Chinese is the product of the
sjnnpathetic intelligence of a people who live almost entirely a
life of the heart, —a life of emotion and human affection." In
short, the ideal Chinese is one with the intellect of a man and
the heart of a child and " the Chinese spirit, therefore, is the
spirit of perpetual youth, the spirit of national immortahty."
The " deluge myth " evidently was taken by the great Yahwist
writer from the celebrated Gilgamesh epic that described the
adventures of the old Sumerian king of Erech in his search after
immortality, and was written in the highly cultured city of
Babylon durmg a revival of Uterature under the gre...

I give you the appendices first bc it shows the breath of the book in wonder and archaeological tablet storys that relate to core concepts later in the book and gives the art and understanding of this book when it comes to Comparative Religion to myth to the source texts scattered in a long range of areas with their own influential way to spark the biblical texts to Cosmogony of the Phoenicians  ,Assyrians , Babylonians , Chaldeans  to  now Damascius  acount , Berossus Polyhistor , Philo of Byblos, Eudemius Theogonic cuneiform tablets , cosmogonic tablets to back these story's similar in point to  the beginning of the book you will see in Page 1 Contents after the APPENDIX I felt it important to have these sources in front of the Abstract due to SPACE limitations on this "New Alexandria Library of Texas " digital librarys website Academia. My whole library are based on and planted with books from any one of the subjects listed lists so its important certain keywords are tagged in this precious space that puts you in control of the Algorithm by adding what you choose your subject and title and profesion and subject matter that relates to your other works or re uploaded hard to come by , lost , re found texts that away new books such as this one being uploaded will lead back roads to your older uploads due to what are in these Abstracts (the simplest surface level to put it) and 2 so they pop out with deep ancient subject content to make fhe reader wanna read the book and learn and then share and always check back at this Libaries page for the cream of the crop rare Exoteric and Esoteric Ancient source texts and commentarys about those texts and from the Golden age of  rediscoveey of these texts from authors of the early 19th century to 20th century works that are awaking up people to buried truth and rare Unicorn scholars to students that wrote these books when you had to buggy to a library (if rich allot of times) and still manage to amass sources ! Now back to the Book ! This is a gem indeed ! This is a great book for a pro to see what else is out their to study in these critical areas to a beginner in these subjects new vast amounts of discoveries of the ancient world and still a complete history of the ancient world (not perfect a 140+ years we won't either) if not more in available fragments no one Studies or few look into these days to study or just don't know about ! I'll let the Appendix Contents and the following beginning Chapter Subject matter in these lists below do some of the talking for the Upcoming exhaustive work of François Lenormant ! This is why I didn't do a profesional review of the chapter contents like in other works bc some books all u need to do is read the chapters to get a fuller understanding than any small abstract can give you and this is one of those books! Not all I can rely on to do this same " re discovery advertisement  " just in a simple reading of a books chapter contents most books aren't even a skeleton line if best this is why again I like older authors and upload their works bc they go above and beyond when I came to breathe of subject matters in everything they wrote about - Enjoy

APPENDICES- .(489)
APPENDIX I. — THE COSMOGONIC ACCOUNTS OF THE CHALDEANS, BABYLONIANS, ASSYRIANS, AND Phoenicians . . .

I. Chaldea, Babylonia, and Assyria 489
A. Account of the Babylonians according to Damascius . . 489
B. Fragment of a theogonic cuneiform tablet 489
C. Fragments of a great cosmogonic narrative in several
tablets or cantos, discovered by George Smith .... 490
1. Fragment of beginning of first tablet 490
2. Fragment belonging probably to the third tablet . . 491
3. Fragment belonging probably to the fourth tablet . 492
4. Fragment of the fifth tablet 493
Fragment of the beginning of a tablet, probably the seventh 497
D. Extract from Berossus by Abydenus 499
E. Extract from Berossus by Alexander Polyhistor .... 499
F. Fragments of an epic narrative of the struggle of Marduk against Tiamat 500
G. Fragment which seems to belong to the same narrative . 507
H. Epic fragment of the tradition of Kuti (Cutha) concerning the first monstrous generations developed in the womb of the world, still in a state of chaos 508
/. Establishment of order in the movements of the sidereal world and war of the seven evil spirits against the god Moon 510
K. Generations of the chief divinities of the Chaldseo-Assy-rian religion 513
L. Fragments relating to the three primordial triads of the
Chaldseans 517
Fragments relating to the cosmic character of the masculine and feminine principles 518
II. Phoenicia 521
A. Theogony of Sidon, according to Eudemius 521
B. Phoenician cosmogony of the books of Mochos .... 521
C. On the character of Time in the Phoenician cosmogony . 522
D. Cosmogony of Hieronymus and Hellanicos 522
E. First Phoenician cosmogony of the Sanchoniathon of
Philo of Byblos 524
F. Second Phoenician cosmogony of the Sanchoniathon of
Philo of Byblos 527
G. Grand theogony under the form of an epic narrative
from the Sanchoniathon of Philo of Byblos 528
//. Extract from the book of Philo of Byblos " On the Jeivs" 533
/. Another version of the same extract 533
J. Extract on Cronos 534
K. Another extract on Cronos 534
L. Extract on the dominion of Cronos 534
M. Extract from Philo of Byblos' book " On the Jews" ... 534
N. Extract from Philo of By bios' book " On the Phoenician Letters'''' 535
0. Extract on the cosmogonic character of the number seven 536
III. Fragments of the Cosmogony of Pherecydes . . . 537
General Plan . . 537
1. Production of the Universe . 538
2. Struggle between Cronos and Ophioneus 542
3. Req1ign of Zeus and organization of the Universe . . . 54-7
4. Struggle between Zeus and Typhon 551
APPENDIX II.— ANTEDILUVIAN DIVINE REVELATIONS AMONG
THE CHALDEANS 559
APPENDIX III. — CLASSIC TEXTS RELATING TO THE ASTRONOMICAL SYSTEM OF THE CHALDEANS 567
APPENDIX IV. — TABLES OF THE CHALD2E0-ASSYRIAN CALENDAR AND OTHER SEMITIC CALENDARS 572
APPENDIX V. THE CHALDEAN ACCOUNT OF THE DELUGE,
TRANSCRIPTION OF THE TEXT WITH INTERLINEAR TRANSLATION 575

Note-now onto Front of book -page 1 to end Contents below )

COMPARATIVE STUDY OF THE BIBLICAL ACCOUNT AND OF PARALLEL TRADITIONS

1.The Creation (Elohist form) 1
II. The Creation of Man and Woman (Jehovist form) . . 7
III. The First Sin (Jehovist form) 10
IV. Qain and Habel and the Race of Qain (Jehovist form) 14 V. The Race of Sheth (Elohist version) 19
VI. The Children of God and the Children of Man (Jehovist source) 23
VII. The Deluge (combination of the two versions, Jehovist
and Elohist) 24
VIII. The Curse of Kena'an (Jehovist source) 36
IX. The Peoples descended from Noah (Elohist source) . 38
X. The Tower of Babel (Jehovist version) 42
XL The Origin of the Terahites (Elohist version) .... 44
XII. The Migration of the Terahites (Elohist version) ... 46
Conception of the autochthony of the first men among the
ancients 47
Phoenician traditions 48
Libyan traditions 48
Egyptian traditions 48
Man formed of clay 49
Man at first inert, subsequently animated by a divine breath 50 Various original versions that have come down to us of the
Chaldseo-Assyrian Genesis „ 53
The god Ea, creator of man 55
Adiuru, the first man, according to the Chaldeeans . . . . 57
Myth of Prometheus, the former of man 57
Earlier conception among the Greeks of a spontaneous generation of men . 58
Men issued from the trunks of trees, in the conceptions of a
large number of nations 58
The Creation in the doctrines of Iranian Mazdasism .... 59
Gayomaretan, the first man, the typical man, and his story 60
Birth of Mashya and Mashyana 61
Idea of the primordial androgyn, separated into two to form
the first pair 61
It exists in the Biblical account 64
High moral signification given it therein, as a symbol of the
indissolubility of the marriage tie 65
CHAPTER II.— THE FIRST SIN.
Conception of the Edenic felicity of the first men among the
Egyptians 67
Among the Aryan nations 67
Their theory of the four ages of humanity 68
Absence of such a theory in the Bible 70
Contradictory to that of original sin 71
It implies an idea of deterioration and continued decadence 72 V Biblical and Christian belief has engendered, on the contrary, the doctrine of the continued progress of humanity 73Original ssin in the beliefs of Zoroastrianism 76
The sin of Yima
cosmogonic myths, in Babylonia and Assyria 14
The month of Brick-making 147
Which is also the month of the Twins and corresponds to the
zodiacal sign of Gemini 149
Universality of the legends which connect the foundation of
a city with a fratricide 149
Romulus and Remus 149
History of Agamecles and Trophonios 150
Roman legend of the foundation of the Capitol 151
Legends of Mount Cronios in Olympia 152
The fratricide of the Corybantes 153
The fratricide of the Cabiri 154
Traditions which make the Cabiri the first men ...... 155
Two or three brothers 158
Qain regarded as a Cabirus 159
Technites in Sanchoniathon 160
The Cabiric Adam of Samothracia 162
Prometheus and Aitnaios Cabiri in the Boeotian Thebes . . 163
The Dioscuri, or the Cabiri in th.e sign of Gemini 164
Consecration of the month of Brick-making to the god Shin 166
Sometimes they receive the name of Ttirubi 126
The vision of the Merkabah in the prophecy of Yehezqel . . 127
Its plastic illustration on an Assyrian cylinder 127
The kerubim with several faces 130
Obscurity of the question as regards the kerubim of the Ark

of the Covenant 132
The kerubim watch at the gates of Gan-'Eden as do the
kirubi beside the Assyrian palaces 136
The lahat hahereb hammithhappeketh ; it stands alone . . . 137
The analogy with the wheels of the kerubim of Yehezqel . . 138
It is located in the air between the two kerubim 139
Its resemblance to the tchakra of India 140
Mention of a similar weapon in the hand of the gods in
ancient Chaldsean poetry 140
The word lahat in * Hebrew, littu in Assyrian 143
CHAPTER IY. — TffE FRATRICIDE AND THE FOUNDATION OF THE FIRST CITY,
Symbolic nomenclat...

the universe can best be learned from a study of the structure and furniture of the Tabernacle which Moses prepared in the wilderness. This wonderful conception did not originate with himself. Some of the Christian Fathers who preceded him had entertained
it in a vague and general way, believing it might be warranted by the expressions in Hebrews, ix, 23 and 24, where the Tabernacle and its contents are said to be patterns  and antitypes or figures of the true  It was left to Cosmas to develop the conception and work it out into all its details. So he explains again and again that the division of the Tabernacle into two places, by means of the veil, typified the division of the universe into two worlds—an upper and a lower, by means of the firmament. The table of shew-bread, again, with its waved border, represented the earth surrounded by the ocean, while its other parts and the things upon it symbolized each some object or other in the natural world. Now, as the table was twice as long as it was broad, and was placed lengthwise from east to west, and breadthwise from north to south, from this we learn that the earth is a rectangular plane which extends in length from east to west, and in breadth from north to south, and is twice as long as it is broad. The ocean, he further gives us to know, is unnavigable, and, while encompassing this earth of ours, is itself encompassed by another earth, which had been theseat of Paradise and the abode of man until the Ark, floating on the billows of the Flood, wafted Noah and his family over into this earth. The heavens come downward to us in four walls, which, at their lower sides, are welded to the four sides of the earth beyond ocean, each to each. The upper side of the northern wall, at the summit of heaven, curves round and over, till it unites with the upper side of the southern wall, and thus forms, in the shape of an oblong vault, the canopy of heaven, which Cosmas likens to the vaulted roof of a bathroom. This vast rectangular hall is divided at the middle into two stories by the firmament, which thus serves as a ceiling for the lower story and a floor for the upper. The lower story is this world, where men and angels have their abode until the Resurrection, and the story above is heaven—the place of the future state.As to the position (#ecrt?) of the earth in the scheme of things, Scripture left Cosmas in no doubt. The Psalmist had declared that the Creator had founded the earth upon its own stability  Job, that He had hanged it upon nothing; and Isaiah, that, while heaven was His throne, the earth was His footstool. Clearly, therefore, the place of the earth was at the bottom of the universe— a position to which it must have naturally sunk (as he shows in a very curious passage) at the very instant of its creation. 1 What then can be more absurd than the Pagan doctrine that the earth is in themiddle of the universe? Were it in the middle, there must be something below it as well as above it ; but there is nothing- below it, since we learn from Genesis that God made heaven and earth, and nothing else beyond these. Here then the Pagans are at war with divine Scripture ; but, not content with this, they are at war also with common sense itself and the very laws of nature, declaring, as they do, that the earth is a central sphere, and that there are Antipodes, who must be standing head-downward and on whom the rain must fall up. (Introduction pages xv -xvi )

Contents  - (each chapter I added a custom summary for this abstract below )

**Prologue I (Page 1):** The author begins with a supplication for divine aid, setting the tone for the work's theological and philosophical underpinnings.
**Prologue II (Page 2):** Another introductory section, likely providing further context or rationale for the author's undertaking.

**Book I: The Places and Figures of the Universe; the heresy of affirming that the Heavens are spherical, and that there are Antipodes; Pagan errors as to the causes of rain and of earthquakes (Page 7):** This book explores ancient cosmological beliefs, critiquing notions such as spherical heavens and antipodes while delving into pagan explanations for natural phenomena like rain and earthquakes.

**Book II: The position, figure, length and breadth of the earth; the site of Paradise; the Greek inscriptions at Adule; extract from Ephorus; the ancient empires; the Fall of Man and its effect on the Angels; the circumscription of angels, demons, and souls (Page 23):** Topics covered include geographical descriptions of the earth, the location of Paradise, historical references to ancient empires, and theological discussions on the Fall of Man and its implications for angelic beings.

**Book III: The Tower of Babel; the Mission of Moses to the Israelites; comments on his history of the Creation of the World; the conversion of the nations to Christianity (Page 91):** This section delves into biblical narratives such as the Tower of Babel and the mission of Moses, alongside theological reflections on creation and the spread of Christianity.

**Book IV: A recapitulation of the views advanced; theory of eclipses; doctrine of the sphere denounced (Page 129):** Here, the author summarizes previous discussions while engaging with topics like eclipse theory and criticisms of spherical cosmology.

**Book V: Description of the Tabernacle: Patriarchs and Prophets who predicted the coming of Christ and the future state; the agreement of these with the Ap (Page 201):** This book likely discusses the Tabernacle's significance in Jewish tradition, alongside discussions on biblical prophecies and their relationship to Christian theology.

**Book VI: The size of the Sun; a dissertation on the two states (Page 244):** Topics may include astronomical measurements related to the sun's size and discussions on dualistic philosophical concepts.

**Book VII: The Duration of the Heavens (Page 263):** Likely focusing on cosmological concepts of time and the eternal nature of the heavens.

**Book VIII: Interpretation of the Song of Hezekiah; the retrogression of the Sun; ancient dials; predictions referring to Cyrus (Page 304):** This section may involve interpretations of biblical texts, astronomical observations related to solar movement, and historical references to figures like Cyrus.

**Book IX: Courses of the Sun and Moon and other heavenly bodies; their movements effected by the angels (Page 321):** Likely delving into celestial mechanics and theological beliefs regarding divine influence on astronomical phenomena.

**Book X: Passages from the Christian Fathers confirming the Author’s views (Page 331):** This book may consist of excerpts from early Christian writings that align with the author's theological perspectives.

**Book XI: Description of certain Indian animals and plants, and of the island of Taprobane (Ceylon) (Page 358):** This section may provide ethnographic and geographical descriptions of Indian fauna, flora, and the island of Taprobane (modern-day Sri Lanka).

**Book XII: Old Testament narratives confirmed by Chaldaean, Babylonian, Persian, and Egyptian records; the island Atlantis (Page 375):** Likely involving comparative studies of biblical narratives with historical records from ancient civilizations and possibly speculations on mythical places like Atlantis.

**Appendix: Plates with figures illustrative of the Text, and explanations of them (Page 387):** This section likely includes visual aids such as diagrams or illustrations referenced in the main text, along with explanatory notes.

**Index (Page 393):** A comprehensive index of topics, names, and concepts mentioned throughout the work, aiding readers in navigating its contents.

Each chapter appears to engage with a diverse array of subjects, ranging from theological and cosmological debates to historical narratives and ethnographic descriptions, all contributing to a multifaceted exploration of ancient knowledge and belief systems.



About Author - John Watson McCrindle
The esteemed scholar, McCrindle, hailed from a lineage rooted near Maybole, Ayrshire, and embarked on a remarkable journey of academic pursuit and contribution. After honing his intellect at the venerable University of Edinburgh, where he distinguished himself with the prestigious Stratton Gold Medal in 1853, McCrindle delved into a multifaceted career that traversed continents and epochs.

His scholarly trajectory commenced with a stint in the educational sphere of Edinburgh, where he imparted knowledge in local schools. However, the allure of distant lands beckoned, and in 1859, McCrindle set sail for the vibrant intellectual landscape of India. There, he ascended to the role of Principal at Doveton College in the bustling metropolis of Calcutta, laying the groundwork for a legacy of educational excellence.

His scholarly pursuits took him further inland, where he assumed professorial positions at esteemed institutions such as Patna College and Krishnagar College, further enriching his understanding of ancient Indian civilizations and their intersections with the wider world. Not content with merely disseminating knowledge within the confines of academia, McCrindle's passion for education extended to the empowerment of women, evidenced by his founding of a pioneering school for girls in Patna.

McCrindle's intellectual oeuvre stands as a testament to his deep-seated curiosity and erudition. His writings, initially disseminated through esteemed academic journals like the Indian Antiquary before coalescing into authoritative tomes, illuminated various facets of ancient India. From unraveling the enigmatic narratives of Ctesias, Megasthenes, and Arrian to charting the maritime pathways detailed in the Periplus Maris Erythraei, McCrindle's scholarship traversed epochs and geographies with precision and insight.

Among his notable contributions, McCrindle's analyses of Ptolemy's geographical treatises on India and the epochal inv...

The story of this rare book being burned by Mary Anne Atwood and her father is one of the intriguing aspects of its history. Mary Anne Atwood, a British writer and scholar, was deeply involved in the study of alchemy and Hermeticism during the  mid 19th century (1840s to 1850s ) She wrote the book with the intention of sharing her insights into these esoteric traditions with a wider audience.

However, according to the narrative, Atwood and her father became concerned about the potentially controversial nature of the book and its implications for their reputation and social standing. Feeling apprehensive about the possible repercussions, they decided to burn the manuscript, destroying what they had worked on.

Fortunately, a copy of the manuscript had been sent to a friend or acquaintance for safekeeping before the decision to destroy it was made. This copy managed to survive, eventually finding its way into the hands of publishers who recognized its value and decided to publish it. Thus, despite the initial attempt to suppress it, "A Suggestive Inquiry Into the Hermetic Mystery" was ultimately preserved and made available to readers.

The fact that the book survived against the odds adds an extra layer of mystique to its already enigmatic subject matter. It speaks to the perseverance of ideas and the resilience of knowledge in the face of attempts to suppress it. Today, readers have the opportunity to delve into Atwood's exploration of alchemy and Hermetic philosophy, gaining insights that have endured for over a century and a half.

Contents below and after that Chapter summaries for each chapter and some basic information about the book -

Part I An Exoteric View of the Progress and Theory of Alchemy
Chapter I A Preliminary Account of the Hermetic Philosophy, with the more Salient Points of its Public History
Chapter II Of the Theory of Transmutation in General, and of the First Matter
Chapter III The Golden Treatise of Hermes Trismegistus, Concerning the Physical Secret of the Philosopher's Stone.
Part II A More Esoteric Consideration of the Hermetic Art & Its Mysteries
Chapter I Of the True Subject of the Hermetic Art, & its Concealed Root
Chapter II Of the Mysteries
Chapter III The Mysteries Continued
Chapter IV The Mysteries (Concluded)
Part III Concerning the Laws and Vital Conditions of the Hermetic Experiment
Chapter I Of the Experimental Method and Fermentation of the Philosophic Subject, According to the Paracelsian Alchemists and some Others
Chapter II A Further Analysis of the Initial Principle, and its Eduction into Light
Chapter III Of the Manifestation of the First Matter, and its Information by Light.
Chapter IV Of the Mental Requisites and Impediments Incidental to Individuals Either as Masters or Students in the Hermetic Art
Part IV The Hermetic Practice
Chapter I Of the Vital Purification, Commonly Called the Gross Work
Chapter II Of the Philosophic or Subtle Work
Chapter III The Six Keys of Eudoxus, Opening Into the Most Secret Philosophy
Chapter IV The Conclusion

Here's a summary of each chapter in "A Suggestive Inquiry Into the Hermetic Mystery" by Mary Anne Atwood:

**Part I: An Exoteric View of the Progress and Theory of Alchemy**

1. **Chapter I: A Preliminary Account of the Hermetic Philosophy, with the more Salient Points of its Public History**: This chapter provides an introduction to the Hermetic philosophy, outlining its historical development and key concepts. Atwood explores the public history of Hermeticism, tracing its origins and influences, and highlights its significance in the broader context of Western esotericism.

2. **Chapter II: Of the Theory of Transmutation in General, and of the First Matter**: Here, Atwood delves into the theoretical foundations of alchemy, focusing on the concept of transmutation and the notion of the "First Matter." She discusses the alchemical quest to transform base metals into gold as a metaphor for spiritual evolution and enlightenment.

3. **Chapter III: The Golden Treatise of Hermes Trismegistus, Concerning the Physical Secret of the Philosopher's Stone**: Atwood provides an analysis of the Golden Treatise attributed to Hermes Trismegistus, a seminal text in alchemical literature. She explores its symbolic language and hidden meanings, shedding light on the elusive nature of the Philosopher's Stone and its spiritual significance.

**Part II: A More Esoteric Consideration of the Hermetic Art & Its Mysteries**

1. **Chapter I: Of the True Subject of the Hermetic Art, & its Concealed Root**: This chapter delves deeper into the esoteric aspects of Hermeticism, discussing the true subject of the Hermetic art and its hidden roots. Atwood explores the mystical dimensions of alchemy, emphasizing the importance of inner transformation and spiritual awakening.

2. **Chapter II: Of the Mysteries**: Here, Atwood explores the mysteries of Hermeticism, delving into its symbolic language and allegorical teachings. She elucidates the esoteric significance of alchemical symbols and rituals, revealing their profound spiritual meanings.

3. **Chapter III: The Mysteries Continued**: Building upon the previous chapter, Atwood further explores the mysteries of Hermeticism, delving into deeper layers of symbolism and spiritual insight. She offers interpretations of key alchemical texts and teachings, guiding readers on a journey of inner discovery.

4. **Chapter IV: The Mysteries (Concluded)**: In this final chapter on the mysteries of Hermeticism, Atwood brings together the insights gleaned from previous discussions, offering a comprehensive overview of the esoteric wisdom contained within the Hermetic tradition.

**Part III: Concerning the Laws and Vital Conditions of the Hermetic Experiment**

1. **Chapter I: Of the Experimental Method and Fermentation of the Philosophic Subject, According to the Paracelsian Alchemists and some Others**: Atwood explores the practical aspects of alchemy, discussing the experimental methods and techniques employed by alchemists throughout history. She examines the process of fermentation and its role in the alchemical transformation of matter and consciousness.

2. **Chapter II: A Further Analysis of the Initial Principle, and its Eduction into Light**: Here, Atwood continues her exploration of alchemical principles, focusing on the initial principle or prima materia and its journey towards enlightenment or illumination. She delves into the symbolic significance of light in alchemy, highlighting its transformative power.

3. **Chapter III: Of the Manifestation of the First Matter, and its Information by Light**: This chapter examines the manifestation of the prima materia and its enlightenment through the symbolic medium of light. Atwood discusses the alchemical quest for spiritual illumination and the attainment of higher knowledge.

4. **Chapter IV: Of the Mental Requisites and Impediments Incidental to Individuals Either as Masters or Students in the Hermetic Art**: In this final chapter of Part III, Atwood explores the mental prerequisites and obstacles encountered by practitioners of the Hermetic art. She discusses the importance of psychological readiness and spiritual discernment in the pursuit of alchemical wisdom.

**Part IV: The Hermetic Practice**

1. **Chapter I: Of the Vital Purification, Commonly Called the Gross Work**: Atwood discusses the initial stage of the alchemical process, known as the gross work or vital purification. She explores the purification of the physical body and the preparation of the alchemist for deeper spiritual work.

2. **Chapter II: Of the Philosophic or Subtle Work**: Here, Atwood delves into the second stage of the alchemical process, known as the subtle work or philosophic work. She explores the refinement of the soul and the attainment of spiritual insight through meditation, contemplation, and inner alchemy.

3. **Chapter III: The Six Keys of Eudoxus, Opening Into the Most Secret Philosophy**: Atwood discusses the six keys of Eudoxus, a symbolic framework for understanding the deeper mysteries of alchemy. She explores each key in detail, offering insights into their esoteric significance and practical application.

4. **Chapter IV: The Conclusion**: In this final chapter, Atwood offers a conclusion to her inquiry into the Hermetic mystery. She summarizes the key insights gleaned from her exploration of alchemical theory and practice, emphasizing the transformative power of the Hermetic tradition on both a personal and universal level.

Atwood's exploration of Hermeticism and alchemy, she traverses ancient Egypt and Greece, unraveling the mysteries of the Hermetic tradition. She discusses the esoteric teachings of Hermes Trismegistus and the symbolism found within alchemical manuscripts such as the Golden Treatise. Atwood delves into the theory of transmutation and the quest for the Philosopher's Stone, exploring the concept of the First Matter. Her analysis encompasses the lives and works of prominent alchemical figures like Paracelsus and their contributions to the Hermetic art. Throughout the book, Atwood examines the laws and vital conditions of the Hermetic experiment, from the experimental method to the manifestation of the First Matter. She elucidates the mental requisites and impediments faced by alchemists on their spiritual journey. Atwood discusses the vital purification and subtle work involved in the Hermetic practice, drawing on the Six Keys of Eudoxus to unlock the secrets of alchemical philosophy. Her work resonates with readers interested in metaphysics, spirituality, and the timeless pursuit of enlightenment.


From an Amazon reviewer in a great comment about Mary's work below!

"the secrets of Alchemy "

Mary Atwood published this book anonymously in 1850. When her father read it he felt strongly that she had revealed too much of the secrets of Alchemy which Mary referred to as "the ancient experiment of nature" and "the mother of sciences". The introduction...

What Mariette began thirty years ago (1850s), Maspero carried on and
developed ; and it was to Maspero’s wise liberality that the
Egypt Exploration Fund was indebted, in 1883, for liberty
to pursue its work in the Delta. In that year the society
despatched its first agent—M. Naville—upon its first expedition;
and since 1883 the French in Upper Egypt, the English
in Lower Egypt, have labored simultaneously to bring
to light the buried wealth of the most ancient of nations.
Thus the work of discovery goes on apace. Old truths receive
unexpected corroboration; old histories are judged by
the light of new readings; fresh wonders are disclosed wherever
the spade of the digger strikes new ground. The interest
never flags—the subject never palls upon us—the mine
is never exhausted.


Old truths receive
unexpected corroboration; old histories are judged by
the light of new readings; fresh wonders are disclosed wherever
the spade of the digger strikes new ground. The interest
never flags—the subject never palls upon us—the mine
is never exhausted.


The explorer -
who  should sink a vertical shaft through the heart of the mass
would cut through the relics of one hundred and sixty-eight
generations of men. It would not be one town which he
would lay open; it would be an immense succession of towns,
stratum above stratum, with a semi-barbarian settlement at
the bottom and a Christian town at the top. Amid the
caked dust and rubbish of that Christian town he would find
little terra-cotta lamps of the old classical shape, stamped
with the palm or cross. And hé would find Roman coins,
Gnostic gems, and potsherds scribbled over with Coptic,
Greek, and demotic memoranda. Here, too—hidden away,
perhaps, in an earthen jar, in the evil days of religious persecution
—he might hope to find a copy of the earliest
Coptic translation of the Scriptures, or a priceless second
century codex of the New Testament.

Archeology  layers simplified
Next below this, in strata of the Greek period, he would
find coins of the Ptolemies, Greek and Egyptian inscriptions,
Greek and Egyptian papyri, images of Greek and Egyptian
gods, and works of art in the Greco-Egyptian and pure
Greek styles. Among other possible treasures might be discovered
a copy of Manetho’s History of Egypt, or some of the
lost masterpieces of the Greek poets. Still working downward,
he would come upon evidences of various periods of
foreign conquest, in the form of Persian and Assyrian tablets;
and below these, in strata of the Saite time, would be
found exquisite works of art in bronze, sculpture, and personal
ornaments. Even when so low down as the Nineteenth
Dynasty—the grand epoch of Rameses the Great—we are
not yet half through our mound. Under the débris of that .....

(Above were some excerpts from the book)

About the Author from what one can gather -
. Edwards enjoyed three separate careers: as a journalist, a novelist, and an Egyptologist. She was also an active supporter of the suffrage movement, serving at one time as Vice-President of the Society for Promoting Women's Suffrage. Amelia Edwards never married, but lived and traveled for much of her life with a female companion. Though she was a popular novelist, today you are most likely to come across her tales of travel. In this series of lectures, Edwards' personality sparkles through the pages. In one chapter, she describes in detail a Queen of Egypt, Hatasu, dissenting from other Egyptologists who minimized her importance. Edwards' love and knowledge of Egyptology are ably demonstrated in this collection. See other works by this author available from Kessinger Publishing.
In 1882, she co-founded the Egypt Exploration Fund. She gained the nickname "godmother of Egyptology" for her contribution.

If modern Egypt is so far away that it takes three weeks to get there, ancient Egypt is infinitely more distant.' So wrote novelist, journalist, traveller and Egyptologist Amelia Edwards  in this, the last published work of her career. Having first travelled to Egypt in 1873, in 1889-90 Edwards was invited to lecture in the United States, campaigning for the Egypt Exploration Fund, of which she was joint honorary secretary. In five months she addressed 100,000 people at over 110 meetings in sixteen states.


Pharaohs,  Fellahs and Explorers-
First published in 1892, a month before her death, this book is a collection of her lectures, containing substantial illustrations, additions, notes, and references. Exhibiting both Edwards' ability to make abstruse subjects come alive without losing factual correctness, and the humour and enthusiasm with which she recounted her experiences, this book marks the culmination of twenty years' research and exploration.

CONTENTS.
I.
THE EXPLORER IN EGYPT.
Our knowledge of Egypt ever on the increase—Continuous march of explo- ration—Foundation of the Egypt Exploration Fund in 18883—Egypt an
inexhaustible mine of antiquities—Funerary customs of the ancient
Egyptians—Approximate number of mummies embalmed during 4700
years — Egyptian mounds—How these mounds were formed, their
growth and decay—Story of a typical mound—Excavation of a typica]
mound—Objects likely to be found in Egyptian mounds—Exploration
in Upper Egypt—The tomb-pits of Upper Egypt—Exploration in Lower
Egypt—Excavation of Tell Nebesheh in the Eastern Delta—Interesting
antiquities discovered at Tell Nebesheh—Tell Defenneh—Hardships incidental
to the work of exploration in Egypt—Necessary qualifications
of the explorer—Homer in the Fayfim—Definition of archeology—The
explorer ‘‘ born, not made ”’—Discovery of Naukratis by Mr. Petrie—
Ruins of the temples of Apollo, Hera, Zeus, and Aphrodite mentioned
by Herodotus — ‘‘The potter’s quarter” —The house of the scarabmaker
— The house of the jeweller — Evolution of Greek from Egyptian
art—Discovery of Masonic deposits—Great historical value of this
discovery—Ceramic riches of Naukratis................05. Pages 3-36
Il.
THE BURIED CITIES OF ANCIENT EGYPT.
Extreme antiquity of the ancient Egyptian monarchy — The Horshesu, or
“‘ Followers of Horus ”—-Probable age of the Great Sphinx— Wealth of
Egypt in building material—The ancient Egyptians a nation of builders
—Destruction of the mounds of the Delta by native laborers—Excavations
conducted by the Egypt Exploration Fund—Archeological survey
of Egypt recently undertaken by this society — ‘‘Pithom and Raamses’
—The Hebrews in the Land of Goshen—Tell Abfi Suleiman identified
by Lepsius with Pithom and Tell-cl-Maskhfitah with ‘‘ Raamses”
—Excavation of the mound of Maskhfitah by M. Naville—Tell-el-Maskhfitah proves to be ‘‘ Pithom of Succoth”—Identification of the  of the Exodus—Store-chambers of Pithom—Bricks of Pithom—Mr. Petrie’s excavations at Tanis (Zoan)— The great temple of Tanis— The  largest colossus ever sculptured by the hand of man—House of Bakakhiu
at Tanis—Great discovery of papyri and other manuscripts—The
granite shrine of Saft el-Henneh—Daphne of Pelusium—The camps of
Psammetichus—Occupation of Daphne by Greek mercenary troops—
Siege of Jerusalem (B.c. 585) and flight of the daughters of Zedekiah
into Egypt—Settlement of the Hebrew fugitives at Daphne —The
prophecy of Jeremiah—Mr. Petrie’s excavations at Daphne (Tell Defenneh)—Palace-fort
of Psammetichus I—Masonic deposits of Psammetichus
I. —Identification of the palace-fort with ‘‘ Pharaoh’s House
in Talhpanhes ”’—Discovery of the brick-work, or pavement, mentioned
by Jeremiah—Historical testimony of the ruins of the palace-fort of
Psammetichus—Conflicting testimony-of Egyptian and Babylonian inscriptions—Discovery
of clay cylinders of Nebuchadnezzar. Pages 37-69
Iil.
PORTRAIT PAINTING IN ANCIENT EGYPT.
ptian sculptures and paintings the oldest in the world—The art of
drawing more ancient than that of sculpture — Prehistoric art — Subjects
of the earliest Egyptian paintings—Treatment of the human figure
by ancient Egyptian daughtsmen — Conventional coloring of ancient
Egyptian artists — The skill with which Egyptian artists reproduced
the ethnic types of foreign nations—Errors of ancient Egyptian artists
—The same errors common to early art in all the nations of antiquity
—Ancient Greek painting—The art of painted vases—Ancient criticisms
and anecdotes of Polygnotus; of Xeuxis; of Apelles—Unparalleled
luxury of the early Greek painters — The Proto-Homeric vases of
Athens—Pliny on the priority of ancient Egyptian painting—Early relations
between the Pelasgic Greeks and the ancient Egyptians — Inscription
of Sankhara in the Valley of Hammamat—The Greeks in
Egypt under the Eighteenth and later dynasties—Mr. Petrie’s discoveries
at Tell Kahtin and Tell Gurob—Inscribed potsherds found in these
mounds—Traces of Foreign settlers at Gurob—The Tursha identified
by Lenormant with the Etruscans—Etruscan alphabetic signs at Tell
Gurob—Comparative antiquity of the earliest Greek alphabets—Foreign
captives in Egypt during the Nineteenth and Twentieth dynasties
—Momentous results of Mr. Petrie’s discoveries—Special characteristics
of the Egyptian School of figure-painting—The ‘‘four races” of men:
the typical Syrian, the typical Egyptian, the typical Libyan, the typical
Ethiopian—The tomb of Hui—The Sardinian in Egyptian art—The
charioteer of the ‘‘ pre- Homeric” vases—Archaic Greek painted ware of
Daphne—Egyptian conventionalities reproduced in early Greek painting—First
appearance of the Sphinx in Greek art—The Sphinx-pwall-paintings of Etruria; their relations to ancient Egyptian art—The Cervetri tomb of 1889—Etruscan reproduction of the conventionalities of Egyptian art—Genealogy of the French eagles —Discovery of the laws of chiaroscuro and foreshortening by Apollo- dorus—The Labyrinth ; its destruction by the Roman Government— Excavations by Mr. Petrie on the site of the Labyrinth—Ruins of the "4 Roman town on the Labyrinth platform—Mixed character of its ancient
population—Successive s...

Below is a simple Chapter content list copied from the book and below that is a Costum content summary for each and every chapter! Remember inside the book as listed in the title on each chapter page header is yet another extensive subject lists of what you will be dealing with in each chapter! Also if their is a out of date and time etc remember this book Is from 1871 about the golden age of the Summary - Akkadian - Babylon - Syria- Ancient Israel- Asia Minor and even Egypt imo and for that matter allot of what has been discovered today was not in record back then that's all just a basic reminder! Also you will see the author writes extensively in the footnotes for known sources and other specialists of the 19th century as well as historical and source biographical information! I let these works speak for themselves And this book was wrote before the internet or transportation,  Ai , organized data bases etc all the luxurys we Scholars and Laymen have today including instant access to libraries in Europe if one chose from the states please give these pioneers a break they did pretty dang good considering you have to walk or travel horse and buggy to libraries and known University's if any 100s of miles from you etc so I would give them a A + for what they had at the time! I know we learn this in College to Doctrine schools and seminar classes but you wouldn't believe I get ppl all the time trying to get me to correct a book from the 1800s ! Some would go so far to delete the books ! If they had it their way everything would be censored they don't agree with or they think is bad! Anyways I digress ! We keep it friendly and loving here at the New Alexandria library of Texas and you should to ? Or don't? Your choice !
Blessings!


**CONTENTS**
**INTRODUCTION**
**The Nations and Their Abodes** 17
*Notes and Illustrations*
(A) Table of the Indo-European Family of Languages 28

(B) Table of the Semitic Family of Languages 29

**BOOK I: EGYPT AND ETHIOPIA**

**I. The Country, the River, and the People** 30

**II. Authorities for the History of Egypt** 47

*Notes and Illustrations:*

Contemporaneousness of Dynasties 69

**III. The Old Egyptian Monarchy** 60

**IV. The Middle Monarchy and the Shepherd Kings** 81

**V. The New Theban Monarchy - The Eighteenth Dynasty** 103

**VI. The New Theban Monarchy (continued) - The Nineteenth and Twentieth Dynasties** 118

**VII. New Kingdom in the Delta and the Ethiopian Dynasty - Dynasties XXI.-XXV. - B.C. 1100 (about)**

**VIII. The Later Saite Monarchy - Twenty-Sixth Dynasty - B.C. 665-627 or 625** 153

**IX. The Institutions, Religion, and Arts of Egypt** 181**CONTENTS**

**BOOK II: ASSYRIA AND BABYLON**

**CHAPTER X: The Region of the Euphrates and Tigris - Primitive Kingdoms** 191

*Notes and Illustrations:*
(A) Early Babylonian Chronology 214
(B) On the Chaldeans and the Akkadians 215

**CHAPTER XI: Early History of Assyria. The Mythical Legends and the Earlier Kings of the Old Monarchy** 218

*Notes and Illustrations:*
On the Site and Extent of Nineveh 240

**CHAPTER XII: The Old Assyrian Empire**

**CHAPTER XIII: The New Assyrian Empire, Part I - Tiglath-Pileser III., Shalmaneser V., and Sargon II.** 266

**CHAPTER XIV: The New Assyrian Empire (concluded). Sennacherib and His Successors.** 281

**CHAPTER XV: The Babylonian or Chaldean Empire. B.C. 625-538** 303

*Notes and Illustrations:*
'Standard Inscription' of Nebuchadnezzar 325

**CHAPTER XVI: The Art and Civilization of Babylonia and Assyria** 327

**CHAPTER XVII: The Cuneiform Writing and Literature, The Science and Religion, of the Babylonians and Assyrians** 348

**BOOK III: THE MEDO-PERSIAN EMPIRE, AND ITS SUBJECT COUNTRIES IN ASIA**

**CHAPTER XVIII: The Primitive Aryan and the Religion of Zoroaster** 373

**CHAPTER XIX: Rise of the Median Kingdom** 397

**CHAPTER XX: The Nations of Asia Minor - The Table-Land and North Coast** 414

**CHAPTER XXI: The Nations of Asia Minor - The South and West Coasts** 429

**CHAPTER XXII: Early History of Lydia** 452

**Page 461:**
- **Chapter XxIlI.** - Iydia and Media. - from Gyges to CYAXARES AND ALYATTES. - A
 
**Page 493:**
- **Chapter XXV.** - Cyrus the Great and Croesus. - Overthrow of LYDIA AND BABYLON. -

**Page 502:**
- **Chapter XXVI.** - CAMBYSES. - THE MAGIAN USURPATION. - RESTORATION of THE MONARCHY By DARIUS. -

**Page 516:**
- **Chapter XXVII.** - Climax of the Persian Empire. - Darius, the Son of HYSTASPE. -

**Page 529:**
- **Chapter X X VIII.** - The Decline and Fall of the Persian Empire. - Xerxes I. To DARIUS III.,

**Page 341:**
- **Chapter XXIX.** - PART I. To the time of Tyre's Supremacy.

**Page 56:**
- **Chapter XXX.** - PART II. From the Age of David and Hiram to the Taking of Tyre by Alexander.

**Page 581:** Index.



Costume Made Summary added to make it easier on the Brower and readers reviewing this book as follows :
**Introduction:** 
This section sets the stage for the exploration of ancient civilizations, detailing the geographical and linguistic diversity of the world's peoples. It provides essential background information for understanding the historical context of Egypt and Ethiopia.

**The Nations and Their Abodes:** 
This chapter delves into the geographical distribution of various ancient civilizations, highlighting the diverse landscapes and environments they inhabited. It serves as a foundation for understanding how geography influenced the development of different cultures.

*Notes and Illustrations:* 
Subsections (A) and (B) present tables showcasing the linguistic classifications of the Indo-European and Semitic language families, respectively. These tables offer valuable insights into the linguistic connections between ancient societies.

**BOOK I: EGYPT AND ETHIOPIA**

**I. The Country, the River, and the People:** 
Beginning with an overview of the geographical features of Egypt and the significance of the Nile River, this chapter explores the physical and cultural landscape of ancient Egypt. It provides insights into the environment that shaped Egyptian civilization.

**II. Authorities for the History of Egypt:** 
This chapter examines the primary sources and historical records available for studying ancient Egyptian history. It discusses the reliability and limitations of these sources, offering valuable insights into the study of ancient civilizations.

*Notes and Illustrations:* 
The section on the contemporaneousness of dynasties analyzes the synchronicity of different Egyptian dynasties and provides a chronological framework for understanding the historical periods of ancient Egypt.

**III. The Old Egyptian Monarchy:** 
Delving into the early history of Egypt, this chapter explores the establishment of the Old Kingdom and the development of Egypt's early dynasties. It examines the political and social structures of ancient Egypt during this period.

**IV. The Middle Monarchy and the Shepherd Kings:** 
This chapter discusses the intermediate period of Egyptian history known as the Middle Kingdom, including the challenges posed by the Hyksos or Shepherd Kings. It explores how Egypt navigated political turmoil and cultural change during this era.

**V. The New Theban Monarchy - The Eighteenth Dynasty:** 
Focusing on the New Kingdom period, this chapter explores the rise of the powerful Theban dynasties, particularly the Eighteenth Dynasty. It examines the expansion of Egyptian influence and the flourishing of art and culture during this time.

**VI. The New Theban Monarchy (continued) - The Nineteenth and Twentieth Dynasties:** 
Continuing the exploration of the New Kingdom, this chapter discusses the achievements of the Nineteenth and Twentieth Dynasties, including notable pharaohs such as Ramesses II. It highlights Egypt's military campaigns, architectural projects, and cultural advancements.

**VII. New Kingdom in the Delta and the Ethiopian Dynasty - Dynasties XXI.-XXV. - B.C. 1100 (about):** 
This chapter examines the later periods of Egyptian history, including the Twenty-First to Twenty-Fifth Dynasties, known as the Third Intermediate Period. It discusses the influx of foreign powers and the decline of centralized authority in Egypt.

**VIII. The Later Saite Monarchy - Twenty-Sixth Dynasty - B.C. 665-627 or 625:** 
Focusing on the Twenty-Sixth Dynasty, this chapter explores the revival of Egyptian power under the Saite kings. It discusses Egypt's attempts to assert control over its territories and the geopolitical challenges it faced during this period.

**IX. The Institutions, Religion, and Arts of Egypt:** 
Concluding Book I, this chapter provides an in-depth examination of the institutions, religious practices, and artistic achievements of ancient Egypt. It offers insights into the cultural and intellectual legacy of one of the world's most enduring civilizations.


**BOOK II: ASSYRIA AND BABYLON**(Note :check book for dates- abstract error for the rest of the Contenrs)

**CHAPTER X: The Region of the Euphrates and Tigris - Primitive Kingdoms
This chapter explores the ancient civilizations that emerged along the Euphrates and Tigris rivers, focusing on the early kingdoms that laid the foundation for the Assyrian and Babylonian civilizations. It discusses the geographical and cultural factors that shaped the development of these early societies.

*Notes and Illustrations:* 
Subsections (A) and (B) provide additional insights into early Babylonian chronology and the Chaldeans and Akkadians, shedding light on the historical context of the region.

**CHAPTER XI: Early History of Assyria. The Mythical Legends and the Earlier Kings of the Old Monarchy
This chapter delves into the legendary origins of Assyria and examines the mythical accounts surrounding its early kings. It discusses the formation of the Old Assyrian monarchy and its early rulers, laying the groundwork for understanding Assyria's historical development.

*Notes and Illustrations:* 
The section on the site and extent of Nineve...

Below is a simple list of Names for each of the 38 Papers /Works and below that is the Journal names for each individual paper and lastly is a Simple summary of each individual paper in a few sentences!

Summaries of each paper below -
1. **"Heroes of Sumer: A New Heroic Age in World History and Literature" (1946):** Explores the emergence of heroic narratives in Sumerian literature, highlighting legendary figures and their significance in shaping world history and literature.

2. **"Immortal Clay: The Literature of Sumer" (1946):** Provides an overview of Sumerian literature, examining its themes, styles, and enduring influence on subsequent cultures.

3. **"New Light on the Early History of the Ancient Near East" (1948):** Offers insights into the early history of the ancient Near East, incorporating archaeological findings and textual analysis to illuminate key historical developments.

4. **"Gilgamesh and Agga" (1949):** Analyzes the epic of Gilgamesh and its depiction of the legendary king's conflicts with Agga, providing interpretations and contextualizing the narrative within Sumerian mythology.

5. **"Schooldays: A Sumerian Composition Relating to the Education of a Scribe" (1949):** Explores the educational system of ancient Sumer, focusing on a specific composition that provides insights into the training of scribes.

6. **"Inanna's Descent to the Nether World" (1950):** Examines the myth of Inanna's journey to the underworld, offering revisions and additional insights into the narrative and its symbolism.

7. **"Sumerian Wisdom Literature: A Preliminary Survey" (1951):** Surveys Sumerian wisdom literature, discussing its themes, purposes, and cultural significance within ancient Mesopotamian society.

8. **"Four Firsts in Man's Recorded History: School, Law, Taxes, Wisdom" (1954):** Explores the pioneering developments in education, legal systems, taxation, and wisdom literature in ancient Sumer, highlighting their foundational importance in human history.

9. **"Sumerian Theology and Ethics" (1956):** Investigates Sumerian religious beliefs and ethical principles, providing insights into the spiritual and moral values of ancient Sumerians.

10. **"Love, Hate, and Fear: Psychological Aspects of Sumerian Culture" (1958):** Analyzes psychological themes in Sumerian culture, exploring the emotions of love, hate, and fear as depicted in Sumerian literature and society.

11. **"Death and Nether World According to the Sumerian Literary Texts" (1960):** Examines Sumerian beliefs about death and the afterlife, drawing on literary texts to reconstruct ancient views on mortality and the underworld.

12. **"New Literary Catalogue from Ur" (publication year not provided):** Provides a catalog of newly discovered Sumerian literary texts from the ancient city of U, offering insights into the diversity and richness of Sumerian literary tradition.

13. **"Cultural Anthropology and the Cuneiform Documents" (1962):** This paper explores how cuneiform documents intersect with cultural anthropology. It investigates how these ancient texts contribute to our understanding of ancient societies and cultures, shedding light on various aspects of daily life, religious practices, and societal structures.

14. **"Literary Texts from Ur VI, Part II" (1963):** This paper presents and analyzes literary texts discovered at the archaeological site of Ur. It offers insights into the literary culture of ancient Mesopotamia, exploring themes, styles, and cultural influences reflected in the texts.

15. **"Cuneiform Studies and the History of Literature: The Sumerian Sacred Marriage Texts" (1963):** Investigates Sumerian sacred marriage texts and their significance in both religious rituals and the history of literature. The paper explores the themes, symbolism, and cultural contexts of these texts, shedding light on ancient Mesopotamian religious beliefs and practices.

16. **"Vox Populi" and the Sumerian Literary Documents" (1964):** Examines the relationship between popular culture and Sumerian literary documents. It explores how these texts reflect the beliefs, values, and interests of ordinary people in ancient Sumerian society, providing insights into everyday life and cultural practices.

17. **"CT XLII: A Review Article" (1964):** This paper offers a review and analysis of a specific cuneiform text, providing insights into its content, historical context, and scholarly interpretations. It contributes to the understanding of the text's significance within the broader corpus of Sumerian literature and culture.

18. **"The Death of Ur-Nammu and His Descent to the Netherworld" (1967):** Explores the mythological narrative of Ur-Nammu's death and descent to the underworld. By analyzing this narrative, the paper delves into its cultural and religious significance, offering interpretations and insights into ancient Sumerian beliefs about death and the afterlife.

19. **"Shulgi of Ur: A Royal Hymn and a Divine Blessing" (1967):** Analyzes a hymn dedicated to Shulgi, a ruler of ancient Ur, exploring its religious and political significance within the context of Sumerian kingship. The paper provides insights into the divine legitimization of royal authority and the role of religious rituals in ancient Mesopotamian society.

20. **"The 'Babel of Tongues': A Sumerian Version" (1968):** Presents a Sumerian version of the Tower of Babel narrative, comparing it to biblical accounts and exploring its cultural and linguistic implications. The paper offers insights into ancient Mesopotamian views on language, communication, and cultural diversity.

21. **"Sumerian Similes: A Panoramic View of Some of Man's Oldest Literary Images" (1969):** Examines Sumerian similes found in literary texts, highlighting their poetic and metaphorical qualities. The paper explores the cultural significance of these literary images, providing insights into ancient Sumerian aesthetics and literary techniques.

22. **"Lamentation over the Destruction of Nippur: A Preliminary Report" (1969):** Discusses a lamentation text mourning the destruction of the city of Nippur. The paper explores the emotional and cultural impact of such events, shedding light on ancient Mesopotamian attitudes towards loss, grief, and communal mourning.

23. **"Enki and his Inferiority Complex" (1970):** Analyzes the figure of Enki, a prominent deity in Sumerian mythology, exploring his psychological traits and their role in Sumerian religious beliefs. The paper offers insights into the complex nature of divine personalities and the symbolic significance of mythological narratives.

24. **"Collations to 'CT XLII'" (1970):** Provides collations and textual comparisons for a specific cuneiform text, aiding in the understanding of its content and transmission history. By analyzing variant versions and textual discrepancies, the paper contributes to the scholarly interpretation and reconstruction of ancient Sumerian texts.

25. **"Textes et Documents" (1971):** Presents texts and documents related to Sumerian civilization, offering insights into various aspects of Sumerian culture, society, and history.

26. **"CT XV: Corrigenda et Addenda" (1971):** Provides corrections and additions to a specific cuneiform text, contributing to the accuracy and understanding of its content.

27. **"Causeries: The First Case of Tax Reduction" (1979):** Explores early instances of tax reduction in ancient Sumer, discussing their implications for economic and social dynamics in Sumerian society.

28. **"The Death of Dumuzi: A New Sumerian Version" (1980):** Presents a new version of the mythological narrative depicting the death of Dumuzi, a Sumerian deity associated with fertility and vegetation.

29. **"Sumerian Literature and the British Museum: The Promise of the Future" (1980):** Discusses the role of the British Museum in preserving and studying Sumerian literature, highlighting future prospects for research and scholarship in the field.

30. **"BM 98396: A Sumerian Prototype of the Mater-Dolorosa" (publication year not provided):** Explores a Sumerian text that serves as a prototype for the Mater-Dolorosa, a figure in Christian iconography representing the Virgin Mary mourning the death of Jesus.

31. **"The Sumerian Deluge Myth: Reviewed and Revised" (1983):** Revisits the Sumerian deluge myth, offering new interpretations and revisions based on recent scholarship and archaeological findings.

32. **"In Search of Sumer: a Personal Account of the Early Years" (1983):** Provides a personal account of the author's journey in studying Sumerian civilization, reflecting on the challenges and discoveries encountered during research.

33. **"The Weeping Goddess: Sumerian Prototypes of the Mater Dolorosa" (1983):** Explores Sumerian prototypes of the Mater Dolorosa, examining the depiction of weeping goddesses in Sumerian mythology and their parallels with later religious iconography.

34. **"BM 23631: Bread for Enlil, Sex for Inanna" (1985):** Analyzes a Sumerian text depicting offerings of bread to the god Enlil and sexual favors to the goddess Inanna, exploring their symbolic and ritual significance.

35. **"The Churns' Sweet Sound: A Sumerian Bucolic Poem" (1989):** Examines a Sumerian bucolic poem celebrating pastoral life, highlighting its poetic qualities and cultural significance.

36. **"A New Dumuzi Myth" (1990):** Presents a new mythological narrative involving Dumuzi, offering fresh insights into the deity's role and significance in Sumerian mythology.

37. **"Cuneiform Tablets and the History of Literacy in Ancient Mesopotamia" (publication year not provided):** Discusses the role of cuneiform tablets in the history of literacy in ancient Mesopotamia, examining their use in education, administration, and communication.

38. **"Reflections on Sumerian Literature: Past, Present, and Future" (publication year not provided):** Offers reflections on the study of Sumerian literature, tracing its developme...

This book of old if for anyone looking into Persian , Iran , Persepolis,  Elam and Sumeria as listed in title description but also kingdoms and people , Historical  ,rich detailed analysis of the Babylonia , Achaemenian , Cypriots, Gandara, Soghdiana, Khorasmia, Zarangia,
Zaranka - Hyrcania - Arabian -  the Greek islanders - Yauna
or Ionia (including Lycia, Caria, and the Greek colonies
of the coast) ; Sparda (Lydia and the lands west of the
Halys) ; Armenia, and Cappadocia - Palestine/ancient Israel - Canaan touches of Egyptian comparative history as whole , as a whole look no further ! All one has to do is read below through the Chapter contents for an Exhaustive subject and content analysis I have typed below! You don't find such high detailed books as this one!  Very rare indeed!

One interesting aspect was apparent is the author's use of a wide range of sources, including ancient texts, archaeological evidence, and inscriptions, to provide a comprehensive and detailed account of Persian history. Sykes was a scholar and a diplomat, and his work on this book was informed by his extensive knowledge of the region and its cultures.

One example of the depth of research in the book is the attention given to the ancient Persian language and its inscriptions. Sykes discusses the trilingual inscriptions at Behistun, which were crucial in the decipherment of the cuneiform script and the understanding of the ancient Persian language. He also explores the significance of the ruins of Pasargadae and Persepolis, providing insights into the architecture and art of the ancient Persians.

Furthermore, Sykes' account of the Greco-Persian Wars is particularly noteworthy, as he provides a balanced and nuanced perspective on the conflict, highlighting the complex motivations and actions of both the Persians and the Greeks. This approach offers readers a more complete and accurate understanding of this important period in history.

"A History of Persia" is a rich and detailed exploration of Persian history, offering readers a wealth of information and insights that are sure to engage and inform.

The mythology and cosmogony of the Iranians and Persians, as well as the cultures of Sumeria and Asia Minor, are complex and multifaceted, with many variations and interpretations. However, there are some common themes and elements that are worth highlighting.

In the Persian mythology, the universe is believed to have been created by a single deity, Ahura Mazda, who is the embodiment of goodness, truth, and order. Ahura Mazda is opposed by the forces of evil, represented by the deity Angra Mainyu (also known as Ahriman), who is responsible for all that is bad and chaotic in the world.

The Persian cosmogony describes the creation of the world in a series of stages, with the first stage being the creation of light and goodness, followed by the creation of the sky, the earth, and the oceans. The first human beings, called the "first parents," were created by Ahura Mazda and were given the task of populating the earth and establishing civilization.

In the Sumerian mythology, the universe was created by the goddess Nammu, who gave birth to the first gods and goddesses. These deities were responsible for the creation of the earth, the sky, and the oceans, as well as the first human beings. The Sumerians believed in a pantheon of gods and goddesses, each with their own domains and responsibilities, and many of these deities were associated with natural phenomena, such as the sun, the moon, and the stars.

The mythology and cosmogony of Asia Minor, which encompasses a wide range of cultures and traditions, is similarly diverse and complex. However, there are some common themes, such as the belief in a single, all-powerful deity, the importance of nature and the natural world, and the existence of a variety of gods and goddesses with specific domains and responsibilities.

The mythology and cosmogony of the Iranians, Persians, Sumerians, and other cultures of Asia Minor provide rich and fascinating insights into the beliefs, values, and worldviews of these ancient civilizations. These myths and legends continue to captivate and inspire people today, offering a window into the past and a deeper understanding of the human experience.

Here are the chapter contents (100s and 100s of subjects and Content in this book of old )Below and after that is a small note on Edits and the idea of why I put art pictures in the beginnings of my uploads!


Chapter I: Configuration and Climate

* The Situation of Persia—Boundaries and Provinces
* Meaning of Iran and of Persia
* The Formation of the Iranian Plateau
* The Resemblance of Persia to Spain
* The Aridity of Central Asia
* The Climate of Persia
* The Rainfall
* Cold and Heat
* Wind
* The Climate of Ancient Persia
* Population
* The Mountains of the Iranian Plateau
* The Northern Ranges
* The Southern Ranges

Chapter II: Deserts, Rivers, Flora, Fauna, and Minerals

* The Lut, the Desert of Persia
* Rivers
* The Oxus
* Lakes
* The Persian Gulf
* The Caspian Sea
* Communications
* Flora
* Fauna
* Minerals

Chapter III: The Geography of Elam and Babylonia

* Early Civilization
* Elam, the Home of the Earliest Civilization of Persia
* Physical Changes in Elam and Babylonia since the Dawn of History
* The Rivers of Babylonia and Elam
* The Euphrates
* The Tigris
* The Kerkha
* The Ab-I-Diz
* The Karun
* The Expedition of Sennacherib
* The Voyage of Nearchus
* The Rivers of Babylonia and Elam at the Present Day
* The Boundaries of Elam
* Its Cities, Ancient and Modern
* The Natural Fertility of Elam
* The Boundaries of Babylonia
* Meaning of Sumer and Akkad
* Chaldea and Babylonia
* Description of Babylonia
* Climate, Flora, and Fauna


Chapter IV: Elam and Susa, the Capital

* Recent Study of Origins
* The Meaning of Elam
* Negrito Aborigines
* The Legend of Memnon
* The Various Tribes of Elam
* Anzan or Anshan
* The Ancient Language
* The Religion
* Susa, the Ancient Capital
* Excavations by Loftus
* The Dieulafoy and de Morgan Missions
* The Four Quarters of Susa
* The Prehistoric Period
* The Archaic Period
* Elam in the Legend of Gilgames

Chapter V: Elam, Sumer, and Akkad at the Dawn of History

* Sumerians and Semites
* The Legend of Cannes
* Language
* Religion
* The Earliest Sumerian Settlements
* Eannatum, King of Lagash, 2900 B.C.
* Victories of Eannatum over the Elamites
* The Earliest-known Letter and Elam
* Elam and the Kish Dynasty, 2750-2650 B.C.
* The Empire of Akkad, 2650 B.C.
* The Campaign of Sargon against Elam
* The Stele of Naram-Sin
* The Kingdom of Guti
* Gudea Patesi of Lagash, 2450 B.C.
* The Conquest of Elam by the Dynasty of Ur
* The Administration of Elam by Dungi
* The Overthrow of the Dynasty of Ur by Elam
* The Sack of Erech by Kudur-Nankhundi, 2280 B.C.
* The Dynasty of Isin, 2300-2075 B.C.
* The Influence of Sumerian Civilization

Chapter VI: Elam and Babylon

* A Retrospect
* The Difficulty of connecting Early Elamite Dynasties with those of Sumer
* The one certain Synchronism between Elam and Babylonia
* The Elamite Conquest and its Results
* Chedorlaomer, King of Elam
* The Decay of the Elamite Empire
* The First Dynasty of Babylon, circa 2400-2101 B.C.
* The Laws of Hammurabi
* The Second Dynasty of Babylon, circa 2100-1732 B.C.
* Contemporary Elamite Dynasties
* The Kassite Dynasty of Babylon, circa 1700-1130 B.C.
* The Position of Elam
* Shutruk-Nakhunta, King of Elam, circa 1190 B.C.
* The Pashe Dynasty of Babylon, circa 1130-1000 B.C.
* The Sealand and Bazi Dynasties, circa 1000-960 B.C.
* The Chaldeans, circa 960-733 B.C.

Chapter VII: The Assyrian Empire and the Downfall of Elam

* The Rise of Assyria
* The Old Empire
* The Aramaean Immigration
* The Middle Kingdom, 970-745 B.C.
* The Kingdom, 745-606 B.C.
* Sargon II., 722-705 B.C.
* The First Battle between Assyria and Elam
* Sennacherib, 704-681 B.C.
* His Campaigns against Elam
* The Capture and Sack of Babylon, 689 B.C.
* Esarhaddon, 680-669 B.C., and his Relations with Elam
* The Conquest of Egypt
* Assurbanipal, 668-626 B.C.
* The First Campaign against Elam
* The Battle of Tulliz
* The Revolution at Susa
* The Triumph of Assyria
* The Rebellion of Babylon
* The Second Campaign against Elam, 651 B.C.
* The Capture of Babylon, 648 B.C.
* The Third Campaign against Elam
* The Capture and Sack of Susa, 645 B.C.
* The Statue of Nana restored to Erech
* The Disappearance of Elam

Chapter VIII: The Aryans of Persia—their Origin and Traditions

* The Contrast between the Plains and the Uplands of Persia
* The Uplands dominated by the Aryans
* The Aryan Question
* The Cradle-land of the Aryans
* The Tradition of the Aryans of Persia
* The Arrival of the Aryans in Persia
* The Dates of the Migration
* The Medes and the Ancient Inhabitants
* Aryan Myths

Chapter IX: The Religion of the Medes and Persians

* The Common Religion of the Aryans of Persia and of India
* Indo-Iranian Legends, Yama or Jamshid
* Zoroaster, the Prophet of Iran
* Gustasp, the First Royal Convert
* The Date of Zoroaster's Birth and Death
* The Avesta
* Ormuzd, the Supreme God
* Ahriman, the Spirit of Evil
* The Three Principles of Zoroastrianism
* Turanian Influences on Zoroastrianism
* The Magi
* The Doctrine of the Resurrection
* The Iranian Paradise
* The Influence of Zoroastrianism on Judaism
* Summary

Chapter X: The Rise of Media and the Fall of Assyria

* A Description of Media
* The Nisaean Horses
* The Expedition of Tiglath-pileser I., circa 1100 B.C.
* The Expeditions of Shalmaneser, 844 B.C.
* The Invasion of Ramman-Nirari III., 810 B.C.
* The Campaigns of Tiglath-pileser IV., 744 B.C.
* Israel carried Captive into Media by Sargon II., 722 B.C.
* Esarhaddon's Expeditions, circa 674 B.C.
* The Tradition of the Medes
* Deioces, the Founder of the Royal Dynasty
* Ecbatana, the Capital
* The Language of the Medes
* Sennacherib and the Medes
* The Expansion of Media
* The Conquest of the Persians by the Medes
* The Later Years of A...

In the book, Stirling argues that the pagan mystery religion, which was based on the worship of nature and the celebration of the cycles of life and death, was a universal religion that was practiced by various cultures around the world. He contends that this religion was later codified and preserved in the Cabala, which became a secret tradition that was passed down through the generations.



Stirling's book is a detailed and scholarly examination of the Cabala, its history, symbols, and teachings. He explores the connections between the Cabala and other mystical traditions, such as alchemy, Hermeticism, and Freemasonry, and shows how these traditions are all part of the same ancient wisdom tradition.

The Canon is a complex and challenging book that requires a deep understanding of esoteric concepts and symbols. However, it is also a rewarding and enlightening work that offers a unique perspective on the history of religion and spirituality. It is a valuable resource for anyone who is interested in the Cabala, mysticism, and the history of religion.

The Canon: An Exposition of the Pagan Mystery Perpetuated in the Cabala as the Religion of the World" is a book written by William Stirling (1819-1895), who was a British diplomat, politician, and writer. The book, which was first published in 1897, after Stirling's death, is a comprehensive study of the pagan mystery religion and its perpetuation in the Cabala, which is a Jewish mystical tradition.

Here is a list of the chapters along with a brief explanation of the subjects and contents below -

1. "Introduction":
This chapter provides an overview of the book's main themes and arguments. Stirling explains that the book is a study of the pagan mystery religion and its perpetuation in the Cabala, which he argues is the religion of the world.
2. "The Holy Oblation":
This chapter explores the concept of the "holy oblation," which Stirling argues is the central act of worship in the pagan mystery religion. He discusses the symbolism of the oblation and its role in the religious rituals of the mystery tradition.
3. "The Cabala":
This chapter provides a detailed overview of the Cabala, a Jewish mystical tradition that Stirling argues is the repository of the pagan mystery religion. He discusses the history, symbols, and teachings of the Cabala, and shows how it is connected to other mystical traditions.
4. "Noah's Ark":
This chapter discusses the symbolism of Noah's Ark, which Stirling argues is a symbol of the pagan mystery religion. He explores the connections between the story of Noah's Ark and other ancient myths and traditions.
5. "Names of the gods":
This chapter examines the names of the gods in the pagan mystery religion and their meanings. Stirling discusses the significance of the names and shows how they are connected to the Cabala and other mystical traditions.
6. "The Holy Rood":
This chapter explores the symbolism of the Holy Rood, which Stirling argues is a central symbol in the pagan mystery religion. He discusses the history and meaning of the Holy Rood and its role in the religious rituals of the mystery tradition.
7. "The Tower of Babel":
This chapter discusses the symbolism of the Tower of Babel, which Stirling argues is a symbol of the pagan mystery religion. He explores the connections between the story of the Tower of Babel and other ancient myths and traditions.
8. "The Temples":
This chapter examines the role of temples in the pagan mystery religion. Stirling discusses the design, layout, and symbolism of the temples and shows how they are connected to the Cabala and other mystical traditions.
9. "Freemasonry":
This chapter explores the connections between the pagan mystery religion and Freemasonry, a fraternal organization that is dedicated to the pursuit of knowledge and the improvement of society. Stirling shows how the Cabala and the mystery tradition have influenced Freemasonry and how the two traditions share many common symbols and teachings.
10. "Music of the Spheres":
This chapter discusses the concept of the "music of the spheres," which Stirling argues is a central concept in the pagan mystery religion. He explores the symbolism of the music of the spheres and its role in the religious rituals of the mystery tradition.
11. "Ritual":
This chapter examines the role of ritual in the pagan mystery religion. Stirling discusses the design, layout, and symbolism of the rituals and shows how they are connected to the Cabala and other mystical traditions.
12. "Geography":
This chapter explores the role of geography in the pagan mystery religion. Stirling discusses the significance of certain places and locations in the mystery tradition and shows how they are connected to the Cabala and other mystical traditions.
13. "Rhetoric":
This chapter discusses the role of rhetoric in the pagan mystery religion. Stirling explores the use of language and symbolism in the mystery tradition and shows how it is connected to the Cabala and other mystical traditions.

Overall, the chapters in "The Canon" provide a comprehensive and in-depth exploration of the pagan mystery religion and its perpetuation in the Cabala. The book is a valuable resource for anyone who is interested in the Cabala, mysticism, and the history of Religions all together in this book of old

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14. Mystical Principles
15. Initiation
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18. Ceremonies
19. Temples
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68. Corbin
69. Schuon
70. Guenon
71. Evola
72. Nasr
73. Smith
74. Tarnas
75. History of Ideas
76. Esoteric History
77. Western Esotericism
78. Comparative Religion
79. Symbolic Anthropology
80. Sacred Art
81. Iconography
82. Iconology
83. Art History
84. Architectural History
85. Cultural History
86. Intellectual History
87. Spiritual Traditions
88. Mystical Traditions
89. Esoteric Traditions
90. Occult Traditions
91. Mysticism
92. Mystical Experience
93. Mystical Doctrine
94. Mystical Symbolism
95. Mystical Ritual
96. Mystical Community
97. Mystical Practice
98. Mystical Realization
99. Mystical Union
100. Mystical Transformation

A comprehensive exploration of the various myths, legends, and worship practices related to the sun throughout history and across different cultures. This book delves into the cultural significance of the sun, from ancient civilizations to modern times, shedding light on the ways human societies have revered and celebrated the sun's life-giving power.

The author, William Tyler Olcott, was an American amateur astronomer and author who developed a strong interest in the folklore and mythology surrounding celestial bodies. In "Sun Lore of All Ages," Olcott compiles a wide range of captivating stories, beliefs, and rituals associated with the sun, offering readers a better understanding of humanity's fascination with this vital star.

Readers can expect to uncover sun-related tales from various traditions, such as ancient Egyptian, Greek, Roman, Norse, and Native American cultures. The book also touches upon astrological and astronomical aspects of the sun, further enriching the narrative. By exploring the sun's influence on human culture and consciousness, "Sun Lore of All Ages" serves as an intriguing journey through the sun's symbolic and practical significance in our lives.

Some great descriptions and statements that can be said about this writing are :

How This book of old Unravels the Captivating Tale of the Sun's Profound Influence on Human Civilization. It Immerses Yourself in the Myths, Legends, and Worship Surrounding the Giver of Life and Warmth aka the sun . Discover the Secrets of the Celestial Body that Has Shaped Human Imagination and Belief Systems Across Cultures and Ages. Delve into the Enchanting World of Ancient Astronomers, Visionaries, and Storytellers Who Held the Sun in Awe and Devotion. Unveil the Profound Mysteries Encapsulated in the Sun's Symbolism, Representing Power, Wisdom, and Renewal. Unlock the Doors to a Realm Where Science and Spirituality Converge, as We Explore the Astonishing Interplay of Astrological and Astronomical Factors. Marvel at the Indelible Mark the Sun Has Left on Human Consciousness, Reflected in Our Art, Literature, and Cultural Practices. Experience the Enduring Allure of the Sun's Celestial Majesty, as We Reveal the Intricate Web of Sun Lore. Uncover the Timeless Fascination Encapsulated in 'Sun Lore of All Ages,' a Comprehensive Exploration of the Sun's Cultural Significance and the Human written history of these concepts and beliefs of old

Here are some of the -
Temples,  Rituals , Countries , Scroll lore of the book includes :

1. Temple of Amun-Ra, Karnak, Egypt: This temple complex is known for its intricate hieroglyphics, colossal columns, and massive scale, reflecting the ancient Egyptians' reverence for the sun god Amun-Ra. No specific texts or scrolls are directly associated with this temple, but the Book of the Dead and other ancient Egyptian religious texts mention Amun-Ra and the sun's significance in their belief system.
2. Mesopotamian ziggurats, such as Etemenanki in Babylon: These structures were central to Mesopotamian sun worship, particularly the sun god Shamash. While no specific texts or scrolls are directly linked to these ziggurats, cuneiform tablets and other artifacts reveal the importance of sun worship in Mesopotamian society.
3. Temple of Re-Harakhte, Egypt: This temple was dedicated to the sun god Re-Harakhte, who was considered the god of the rising sun. Although no specific texts or scrolls are directly associated with this temple, the Book of the Dead and other ancient Egyptian religious texts mention Re-Harakhte and the sun's significance in their belief system.
4. Mithraea (temples) of the Cult of Mithras, Roman Empire: Mithraea were often built underground or in caves, symbolizing Mithras' emergence from the earth. The cult had its own set of texts, including the Mithras Liturgy and the Tauroctony, which depicted Mithras slaying a bull, symbolizing the sun's power over darkness.
5. Angkor Wat temple complex, Cambodia: Angkor Wat is dedicated to the Hindu god Vishnu and the sun god Surya. The temple complex features intricate bas-reliefs depicting scenes from Hindu mythology and the sun's significance in the belief system. No specific texts or scrolls are directly associated with Angkor Wat, but Hindu religious texts, such as the Vedas and the Bhagavad Gita, mention Surya and the sun's importance.
6. Temple of the Sun and Pyramid of the Sun, Teotihuacan, Mesoamerica: These structures are central to the Teotihuacan civilization's sun worship. While no specific texts or scrolls are directly linked to these temples, the Mixtec and Aztec codices, as well as other Mesoamerican artifacts, reveal the importance of sun worship in these cultures.
7. Temple of Apollo at Delphi, Greece: Apollo was associated with the sun in ancient Greek religion. The temple housed the Oracle of Delphi, a high priestess who delivered prophecies inspired by Apollo. No specific texts or scrolls are directly associated with this temple, but ancient Greek texts, such as the Homeric Hymns and the works of Hesiod, mention Apollo and the sun's significance.
8. Temple of Augustus, Rome: This temple housed an obelisk symbolizing the sun's rays. No specific texts or scrolls are directly linked to this temple, but ancient Roman texts, such as Ovid's Fasti and the works of Livy, mention the sun's significance in Roman religion and culture.
9. Temple of Baal in Palmyra, Syria: This temple was dedicated to the sun god Baal. While no specific texts or scrolls are directly associated with this temple, ancient Palmyrene inscriptions and other artifacts reveal the importance of sun worship in Palmyra.
10. Temple of Amaterasu, Ise, Japan: This Shinto shrine is dedicated to the sun goddess Amaterasu. While no specific texts or scrolls are directly linked to this temple, the Kojiki and Nihon Shoki, ancient Japanese texts, mention Amaterasu and the sun's significance in Japanese mythology.
11. Temple of Konark, Odisha, India: This temple is dedicated to the sun god Surya. The temple features intricate carvings depicting Surya and the sun's significance in Hindu mythology. No specific texts or scrolls are directly associated with this temple, but Hindu religious texts, such as the Vedas and the Bhagavad Gita, mention Surya and the sun's importance.

These temples, cults, and rituals showcase the diverse and widespread nature of sun worship across various cultures and ages. While specific texts or scrolls directly linked to these temples or cults may not always be available, the rich knowledge of religious and cultural artifacts, as well as texts from these civilizations, provide valuable insights into the sun's significance and the practices surrounding its worship.

1. The Temple of Re-Harakhte in Ancient Egypt, dedicated to the sun god Re-Harakhte
2. The Cult of Mithras, a Roman sun god, and its Mithraea (temples)
3. The Angkor Wat temple complex in Cambodia, dedicated to the Hindu god Vishnu and the sun god Surya
4. The Temple of the Sun in Palmyra, an ancient city in present-day Syria
5. The Cult of Sol Invictus, the "Unconquered Sun," in the Roman Empire
6. The Temple of Apollo at Delphi, Greece, where Apollo was associated with the sun
7. The Teotihuacan civilization in Mesoamerica and its Pyramid of the Sun and Pyramid of the Moon
8. The Aztec sun stone, a monolithic calendar and religious artifact
9. The Mayan sun god Kinich Ahau and their temples, such as Chichen Itza's Temple of Kukulcan
10. The Celtic sun deity Lugh and the Druidic sun cults
11. The Nordic and Germanic sun goddesses Sunna or Sol and her worship in ancient Scandinavia
12. The Temple of Augustus in Rome, where the obelisk symbolized the sun's rays
13. The Temple of Baal in Palmyra, where the sun god Baal was worshipped
14. The Temple of Amaterasu, the Shinto sun goddess, in Ise, Japan
15. The Temple of Konark in Odisha, India, dedicated to the sun god Surya

Tags related to the Book and subjects and interests intertwined or mentioned that are related to  some names of temples and occult societies that are mentioned in "Sun Lore of All Ages A Collection of Myths and Legends Concerning the Sun and Its Worship" by William Tyler Olcott:

1. Temple of the Sun
2. The Great Pyramid of Giza
3. The Sphinx
4. The Temple of Karnak
5. The Temple of Luxor
6. The Temple of Edfu
7. The Temple of Denderah
8. The Temple of Isis
9. The Temple of Osiris
10. The Temple of Ra
11. The Great Temple of Amun
12. The Temple of Mithras
13. The Temple of Sol Invictus
14. The Temple of the Sun God
15. The Order of the Golden Dawn
16. The Hermetic Order of the Golden Dawn
17. The Rosicrucian Order
18. The Freemasons
19. The Illuminati
20. The Society of the Golden

Another detailed tag list :

1. The Temple of Amun-Ra
2. The Temple of Horus
3. The Temple of Isis and Osiris
4. The Temple of Hathor
5. The Temple of Set
6. The Temple of Anubis
7. The Temple of Ptah
8. The Temple of Neith
9. The Temple of Thoth
10. The Temple of Ma'at
11. The Order of the White Lion
12. The Order of the Silver Star
13. The Order of the Golden Fleece
14. The Order of the Red Hand
15. The Order of the Blue Rose
16. The Order of the Golden Sun
17. The Brotherhood of the Sun
18. The Sisterhood of the Moon
19. The Order of the Solar Temple
20. The Order of the Golden Dawn (a different occult society than the one mentioned earlier)
Sure, here are some additional ideas and concepts related to sun worship and its significance in various cultures and belief systems:


1. Solar deities: Many cultures have worshipped solar deities, which are gods or goddesses associated with the sun. Examples include Ra in ancient Egyptian religion, Apollo in Greek mythology, and Inti in Inca mythology.
2. Solar symbolism: The sun has been a symbol of power, light, and life in many cultures. It has been used to represent the divine, the source of all life, and the cycles of life and death.
3. Solar cycles: Many cultures have observed and celebrated the solar cycles, suc...

The term Canaan is translated ' lowlands,' and at a comparatively late period we find it on the Phoenician coins of Laodicea (or Ramitha), a city which is called ' Mother of the Canaan ' on coins of Seleucus. The
Phoenicians in North Africa also called themselves Canaanites,* or lowlanders. It is curious, however, to note that a fortress of Canaan existed, not in the lowlands, but apparently in the hills near Hebron. This is probably the present
ruined site of Kan'an—a word which preserves unchanged the Hebrew lettering. Several tribes are mentioned by name in Egyptian records as inhabiting parts of Syria, but two terms of wide application are in frequent use. The Amu or Asiatic foreigners may be thought to derive their name from the Semitic term 'Am or people. The Beni Amu, of whom Balaam is said to have been one (Num. xxii. 5), may perhaps be connected with the Egyptian term. The Shasu, who according to the Egyptians dwelt in the Sinaitic deserts and in other parts of Syria, appear to have been predatory nomads like the wilder tribes of the modern Bedawin. As regards the Amaur, the Kheta, the Aperu, etc., we must speak later.

Turning from Egyptian to Babylonian records, we
find that Western Asia was peopled when history first
begins to open to us (about 2,500 B.C.*), by two distinct
Asiatic stocks which still dispute the possession of this
part of the world—the Turanian or Ugro Altaic, and
the Semitic. In addition to these we find Caucasian
tribes in Armenia which remain yet unclassed, and
which may possibly prove of great interest in connection
with the early Egyptian history. We know for
certain that both Semitic and non-Semitic tribes were
also in possession of Syria before 1,600 B.C., and our
inquiry in the present chapter, embracing the period
anterior to 1,000 B.C., may be divided under three
heads, treating of the Turanians, the Semitic tribes,
and the Egyptian settlements in Syria and in the
Sinaitic desert. Turning from Egyptian to Babylonian records, we
find that Western Asia was peopled when history first
begins to open to us (about 2,500 B.C.*), by two distinct
Asiatic stocks which still dispute the possession of this
part of the world—the Turanian or Ugro Altaic, and
the Semitic. In addition to these we find Caucasian
tribes in Armenia which remain yet unclassed, and
which may possibly prove of great interest in connection
with the early Egyptian history. We know for
certain that both Semitic and non-Semitic tribes were
also in possession of Syria before 1,600 B.C., and our
inquiry in the present chapter, embracing the period
anterior to 1,000 B.C., may be divided under three
heads, treating of the Turanians, the Semitic tribes,
and the Egyptian settlements in Syria and in the
Sinaitic desert.  (Done)

On a footnote: The recent discovery of an inscription of Nabonidus carries
back the date of Sargon, King of Agade, to about 3800 B.C. ; but
although the history of Egypt leads us to see no actual impossibility
in such a date, we may well pause to ask how Nabonidus, whoreigned
in 555 B.C., knew for certain the date of Sargon. Mr.
Pinches points out the existence of tablets carrying back the history
of Babylonia to 2232 B.C., but there is a considerable gap between
this date and that attributed to Sargon I. The tale of the birth of
Sargon, which closely resembles that of Perseus and of many other
heroes, is evidently mythical. The monuments at present recovered
in Babylonia and Assyria, with the exception of the inscriptions of
Sargon and his son, do not date earlier than about 2500 B.C. ; the
oldest Egyptian texts, about 3600 B.C., belong to the fourth dynot only in Eastern Asia do the
Chinese and the Japanese spring from the Altaic stock,
but on the west they are recognised in the Hungarians,
the Bulgarians, and the Basques ; in the north among
Finns, Russians, and Esquimaux ; and in the south,
perhaps among the Hottentots and Bushmen of South
Africa. These Hottentots not only resemble closely
the Tatar type in feature, but in language also have
been thought to have a remote Turanian connection.
In the Hottentot we may, perhaps, in our own
times, study the primitive condition of the Turanian
stock as existing in Asia at the earliest historic period.
The general character of the religion of the Turanian
tribes is now fairly established, and its main features
are clearly parallel to those of Hottentot mythology.
The sacred stone, the holy cairn, the ' tree-like one,'
the ' coming redness ' (of dawn), the moon as the
' returning one,' and the ' greenness
' of the rainy
season, are the propitious gods of this primitive race.
The demon of darkness, or destroyer, the thunder-cloudand the lightning, are deprecated as evil beings. The
serpent, connected with running waters in springs and
rivers, is also holy : and the elements of astronomy are
found in the worship of the ' flaming one ' —the Sun—
of the Pleiades returning with the rains, of the belt of
Orion, and the star Aldebaran. Houses and graves are
oriented, and rude myths of the moon hare, the slaying
of the lion and of the monster, the hero who passes
dryshod through the sea and is cast into a pit, the
babe who grows to a giant and becomes again a babe,
recall the well-known details of Turanian mythology,
as existing among the Finns and the Mongols.*

Page 7 - 8

We know that the story of the
tree of life was known not only to the Babylonians but
also to the Phoenicians—as preserved by Sanchoniathon.
The Ankh may thus be connected with the
Asherah, the sacred erection ' or ' grove
' of theCanaanites, well known in Assyria as the holy and
shining tree of Asshur.*
The emblems as yet noticed were early symbols
having no direct connection with the worship of the
sun. Nor has the deification of mountains (Baal
Lebanon, Baal Hermon, etc.) any necessary solar
origin, but the names of many, if not most, of the
Phoenician gods connect them with sky, sun, and
moon ; and although these names are not those used
in Babylonia, the character of the deities is very
similar. Indeed, the more we study Asiatic theogonies
the more we perceive how closely akin were the ideas
of all the ancient tribes, whether Turanian, Cushite,
Semitic, or Caucasian. There is no possibility of
really contrasting the ideas of the various races, but
rather do we trace a gradual advance in all, terminating
among Vedic Aryans, Babylonians, Persians,
Egyptians, and Arabs, in the declaration that ' God is
One,' and that all the powers or beings worshipped
are but manifestations of His informing spirit. Passages
are quoted by archaeologists from the sacred
books and inscriptions of all these races, showing that
the higher thought of the priests and philosophers
early recognised this Oneness of the gods.


Phoenician religion. Their gods were powers of
heaven, sky, sun, moon, thunder, etc., also the spirit of
ocean (the Akkadian Ea), and the infernal Moloch
(Mulge of the Akkadians), to whom human sacrifices
were offered down to Roman times, though this we
now know was not a peculiar rite of Phoenicia, for
human sacrifice appears to have been universal among
early Asiatics. Baal Samim, ' the Lord of Heaven,'
is mentioned in Sardinian votive inscriptions. He
answers to Anu, the sky god of Babylonia, and his
consort Meleket-hash-Shemim, * the Queen of Heaven,'
is mentioned by Jeremiah (vii. 18, xliv. 17-19, 25).
The Phoenician equivalent of Ea seems to have been
called Tsid and Tsidon, from whom, perhaps, Sidon
was named, and who appears at Carthage ; whether this
name is connected, as some have thought, with Poseidon
(Abu Tzidon)* must be considered doubtful.
The goddesses in Phoenicia and at Carthage receive
a curious class of titles. Thus we have Tanit Peni
Baal (Tanith, ' face of Baal ') at Carthage, and in
Phoenicia itself, Ashtoreth sem Baal (' Ashtoreth, name
of Baal.')f Ashtoreth, under all her names, was thgreat female divinity represented with her hands raised
to her breasts, just as in figures recently found in
Babylonia. The meaning of this attitude may be
understood by comparing the figure of the Indian
goddess Maya, who presses from her breasts streams of
milk which nourish all creation. The headdress of
Ashtoreth appears to be a representation of the moon
disc (a
* round tire like the moon '), and was just like
the headdress still worn by the peasant women in
central Palestine. She is represented holding in her
hands a flat disc or cake, evidently one of the Cunim
or cakes mentioned by Jeremiah (viii. 18), as offered
with incense and libations to the * Queen of Heaven.'
She appears, also, both in Babylon and in Phoenicia,
nursing her infant like the group of Isis and Horus in
Egypt. She appears, again, with the dove in her hand —the well-known emblem of the Venus of Cyprus.
The many local Ashtoreths and Baals with geographical
affixes may be compared with the local Madonnas of
Italy. The titles evidently originated in the attempt
to distinguish various famous shrines of deities who
were, nevertheless, the same in every case.
The name El, the common Semitic word for God,
meaning ' the mighty one,' is also found on Phoenician
scarabs as a compound ; and figures of a deity with
four wings may be supposed to represent El, since
Sanchoniathon tells us that he was so represented.
The name of Moloch is also found, as, for instance, in
Gad-Moloch,* a proper name on a seal found at
Jerusalem, which shows the sun represented, as in
Assyria, with human head, wings, and tail, while, below,
the disc rises from the moon-cup flanked by priests or
genii. This combination of sun and moon is common
in Phoenician and Egyptian symbolism, and is the
origin of the Turkish flag.
The chief Tyrian deity was Melkarth, who is identified
in Carthaginian bilinguals with Dionysus. The
name Dionysus, which reached the Greeks direct from
Assyria (being the name of the sun, 'judge of men,' as
Mr. Talbot has shownt), is not found in Phoenicia or
in Cyprus. The figure of Hercules with the lion
headdress, a...

" one of the greatest and most fascinating of all problems connected with the history of mankind. That this true solution has not been furnished before is not strange. The suggestion that primitive Eden was at the Arctic Pole seems at first sight the most incredible of all wild and willful paradoxes. And it is only within the lifetime of our own generation that the progress of geological discovery has relieved the hypothesis of fatal antecedent improbability. Moreover, when one considers the enormous variety and breadth of the fields
from which its evidences of truth must be derived ; when one remembers how recent are those com
parative sciences on whose results the argument must chiefly depend ; when one observes that many of the most striking of our alleged proofs,

The indication of the polocentric character com
mon to the mythical systems of sacred geography among all ancient peoples will probably be new to every reader. The new light thrown upon such questions as those relating to the direction of the
Sacred Quarter, the location of the Abode of the Dead, the character and position of the Cosmical Tree, the course of the backward-flowing Oceanriver, the correlation of the ; Navels " of Earth and Heaven, not to enumerate other points, can hardly fail to attract the lively attention of all students and teachers of ancient mythology and myth
ical geography. To teachers of Homer the fresh contributions to ward a right understanding of Homeric cosmology are sure to prove of value. And if, in the end, trie work may only lead to a systematic and intelligent teaching of the long neglected, but most important science of ancient cosmology and mythical geography in all reputable universities and classical schools, it will surely not have been written in vain. ( THESE 2 MAIN/EXCITING PARTS ARE TAKEN FROM THE PREFACE SEE BOOK FOR FULL PREFACE)

PAGE 121
Now, to make this key a graphic illustration of
Homeric cosmology, it is only necessary to write in
place of  LOFTY OLYMPOS ; in place of 555,  THE OCEAN STREAM;in place of 666, ; HOUSE OF HAIDES ; (Hades) ; and in place of 7 7 7 7,
; GLOOMY TARTAROS. magine, then, the light as falling from the upper heavens, the lower terrestrial hemisphere, therefore, as forever in the shade ; imagine the Tartarean abyss as filled with Stygian
gloom and blackness, fit dungeon-house for de
throned gods and powers of evil ; imagine the ; stars, silently wheeling round the central upright axis of the lighted hemispheres, and sud denly the confusions and supposed contradictions of classic cosmology disappear. We are in the very world in which immortal Homer lived and sang.  It's no longer an obscure crag in Thessaly, from which heaven-shaking Zeus proposes to suspend the whole earth and ocean. The eye measures for itself the nine days fall of Hesiod s brazen anvil from heaven to earth, from earth to Tartarus. The Hyperboreans are now a possibility. Now a descmsus ad inferos can be made by voyagers in the black ship. Un numbered commentators upon Homer have pro fessed their despair of ever being able to harmonize the passages in which Hades is represented as ; beyond the ocean t; with those in which it is represented as subterranean. Conceive of mans dwelling-place, of Hades, and the ocean, as in this key, and the notable difficulty instantaneously vanishes.

Just some of the :
Mountain of the world Passages from the book-
Page 137

Everywhere, therefore, in the most ancient ethnic
thought, in the Egyptian, Akkadian, Assyrian,
Babylonian, Indian, Persian, Chinese, and Greek,
everywhere is encountered this conception of what,
looked at with respect to its base and magnitude, is called the " Mountain of the World," but looked at with respect to its glorious summit and its celestial inhabitants is styled the " Mountain of the Gods." We need not pursue the investigation further. Enough has been said to warrant the assertion of Dr. Samuel Beal : ;It is plain that this idea of a lofty central primeval mountain belonged to the undivided human race.
! Elsewhere the same learned sinologue has said,;I have no doubt I can have none that the idea of a central mountain, and of the rivers flowing from it, and the abode of the gods upon its summit, is a primitive myth derived from the earliest traditions of our race.2 The ideas of the ancients respecting the Under world, that is the southern hemisphere of the earth
beyond the equatorial ocean, are sufficiently set forth in the writer s essay on " Homer s Abode of the Dead,  printed in the Appendix of the present work.

PAGE 148 -
CHAPTER IV.
THE CRADLE OF THE RACE IN EAST ARYAN OR
HINDU THOUGHT.
The reader cannot have failed to be struck, as the first explorers of Sanskrit literature have been, with tfa close analogy, -we might even say the perfect identity , of all the essential features of the typical description of Mount Meru in the Puranas with the topography of Eden in the second chapter of Genesis. The garden of Eden (gan-Eden], the garden of God (gan-Elohim, Ezek. xxviii. 13), which is guarded by the anointed and protecting Kerub (Ezek. xxviii. 14, 16), is placed, like the garden of delight of the gods of India, on the summit of a mountain, the holy mountain of God (har qodesh Elohim (Ezek. xxviii. 14, 16), all sparkling with precious stones (Ibid.).*- LENORMANT.
IN what kind of a world lived the ancient Brahman ? And what was his conception of the location of the cradle of the race ? One of the oldest of the elaborate geographical treatises of India is the Vishnu Purana. Taking this as a guide, let us place ourselves alongside one of the ancients of the country, and look about us.

PAGE 155
THE CRADLE OF THE RACE IN IRANIAN, OR OLD-PER SIAN, THOUGHT.
. ACCORDING to the sacred books of the ancient Persians all the five-and-twenty races of men which people the seven "keshvares" of the earth descended from one primitive pair, whose names were
Mashyoi and Mashya. The abode of this primitive pair was in the keshvare Kvaniras, the central and the fairest of the seven. 1 Let us see if we can determine its location. As a key to the old Iranian conception of the world let us investigate the nature and location of
; Chinvat bridge.

PAGE 164
With their ideas probably no archseologist
was more familiar than the late Francois Lenormant,
and he expresses himself as follows :
" The
Chaldees, says Diodorus Siculus (lib. ii., 31), have
quite an opinion of their own about the shape of the
earth ; they imagine it to have the form of a boat
turned upside down, and to be hollow underneath.
This opinion remained to the last in the Chaldaean
sacerdotal schools ; their astronomers believed in
it, and tried, according to Diodorus, to support it byscientific arguments. // is of very ancient origin, a
remnant of the ideas of the purely Akkadian period.
. . . Let us imagine, then, a boat, turned over ; not
such an one as we are in the habit of seeing, but a
round skiff, like those which are still used under the
name of Kufa on the shores of the lower Tigris and
Euphrates, and of which there are many represen
tations in the historical sculptures of the Assyrian
palaces ; the sides of this round skiff bend upwards
from the point of the greatest width, so that they
are shaped like a hollow sphere deprived of two
thirds of its height [?], and showing a circular open
ing at the point of division. Such was the form of
the earth according to the authors of the Akkadian
magical formulae and the Chaldaean astrologers of
after years
TABLE OF CONTENTS (Page numbers inside book)
This will get you a feel of the book in my costum abstracts -
Part First: The Location of Eden: State of the Question
Chapter I: The Results of Explorers, Historians, and Legendary Accounts
• Columbus approaching the gate
• The report of Sir John de Mandeville
• The adventures of Prince Eirek
• The voyages of St. Brandan and of Oger
• The success of the author of The Book of Enoch
• An equestrian’s anticipations
• David Livingstone, a searcher for Eden
• Unanimous verdict: Non est inventus
Chapter II: The Results of Theologians
• Ideas of the church fathers
• Opinions of Luther and of Calvin
• Contemporary opinion entirely conflicting
• Inconclusive character of the Biblical data
• The garden “eastward”
• The “Euphrates”
• The problem “unsolved if not insoluble”

Pages below are 33- 57 -
Here is the revised and formatted table of contents for the provided text:

The Results of Non-Theological Scholars: Naturalists, Ethnologists, etc. • The Unity of the Human Species • But one “mother-region” • Its location: ten different answers • Views of Darwin, Hackel, Peschel, etc. • Views of Quatrefages, Obry, etc. • Locations of lost Atlantis • Theory of Friedrich Delitzsch • Theory of E. Beauvois • Theory of Gerald Massey • The Utopians • Despair of a solution

Part Second: A Fresh Hypothesis: Primitive Eden at the North Pole Chapter I. The Hypothesis, and the Conditions of Its Admissibility • Statement of the hypothesis • Seven sciences to be satisfied

Chapter II. Important New Features at Once Introduced into the Problem of the Site of Eden and the Significance of These for a Valid Solution • Seven peculiarities of a polar Eden • Our hypothesis consequently most difficult • Its certain break-down if not true

Part Third: The Hypothesis Scientifically Tested and Confirmed Chapter I. The Testimony of Scientific Geognosy • Popular prepossessions • Secular refrigeration of the earth

Page 58 -86 (now the chapter content subjects will be numbered thr out this abstract I was having technical difficulties earlier in the abstract)

Implications of the Doctrine
• Inevitable implications of the doctrine (58)
• Bearing of these upon our problem (59)
II. The Testimony of Astronomical Geography
• Length of the polar day (60)
• Mistakes of Geikie and Lyell (60)
• The actual duration of daylight (61)
• Experience of Weyprecht and Payer (62)
• Experience of Barentz (63)
• Citation from Baron Nordenskjöld (63)
• The statement of Captain Parr (64)
• The explanation of discrepancies (65)
• A safe settlement of the question (66)
• The polar night (68)
• Aspects and progress of the polar day (69)
• A paradisaic abode (70)
III. The Testimony of Physiographical Geology
Chapter III. The Testimony of Physiographical Geology:
• A primitive circumpolar continent: 71
• Anticipated by Klee: 71
• Speculations of Wallace: 72
• Postulated by Professor Heer: 73
• Also by Baron Nordenskjöld: 73
• Testimony of Starkie Gardner: 74
• Testimony of Geikie: 74
• Theories as to its submergence: 75
• Adhémar's theory: 75
• Theory of tidal action: 75
• Leibnitz's theory of crust-collapse: 79
• Summary of evidence under this head: 82
Chapter IV. The Testimony of Prehistoric Climatology:
• Primeval temperature at the Pole: 83
• The evidence of scientific geogony: 84
• The evidence of paleontological botany: 84
• Testimony of life-history: 85
• Estimates of Professor Heer: 85
• Declaration of Sir Charles Lyell: 86
• Conclusion: 86
Chapter V. The Testimony of Paleontological Botany
• The starting-point of all floral types (87)
• A remarkable recent discovery (87)
• Sir Joseph Hooker (88)
• The contribution of Heer (89)
• Of Professor Asa Gray (90)
• The claim of Count Saporta (90)
• The conclusions of Otto Kuntze (92)
Chapter VI. The Testimony of Paleontological Zoology
• Geographical distribution of animals (93)

• First remarkable fact (93)
• Second remarkable fact (94)
• Language of Professor Orton (94)
• Language of Professor Packard (94)
• Mr. Alfred Russel Wallace cited (95)
• Conclusion (95)
Chapter VII. The Testimony of Paleontological Anthropology and General Ethnology
• One traveler who has been in Eden (97)
• His note-books lost (97)
• What says Paleoethnique science? (97)
• The first conclusions of Quatrefages (98)
• His premonitions of a new doctrine (98)
• Count Saporta's conclusions (99)
• F. Muller and M. Wagner's views on Anthropogony by virtue of ice and cold (100)

• An unacceptable theory (101)
Chapter VIII. Conclusion of Part Third
• A word from Principal Dawson (102)
• Summary of results thus far (102)
• An unexpected reinforcement (103)
• "Where did Life Begin?" (103)
• Confirmatory (103)


Part Fourth: The Hypothesis Confirmed by Ethnic Tradition
Chapter I: Ancient Cosmology and Mythical Geography
* The mistaken modern assumption (117)
* The "True Key" (120)
* General statement (121)
* The "Mountain of the World" (123)
* The same in Egyptian Mythology (124)
* In the Akkadian, Assyrian, and Babylonian (126)
* In the Chinese (128)
* In the Indo-Aryan (129)
* In the Buddhistic (131)
* In the Iranian (133)
* In the Greek and Roman (135)
* The Underworld (137)
* Cautions as to interpretation (137)
* The chorography of Christian hymns (138)
Chapter II: The Cradle of the Race in Ancient Japanese Thought
* The most ancient Japanese book (140)
* Japanese cosmogony (140)
* Izanagi's spear (140)
* "The Island of the Congealed Drop" (141)
* Sir Edward Reed places it at the Pole (141)
* Mr. Griffis reaches the same conclusion (141)
Chapter III: The Cradle of the Race in Chinese Thought
* The Taoist paradise (143)
* Descriptions (143)
* The stupendous world-pillar (144)
* Connects the terrestrial and celestial paradises (145)
* Same idea in the Talmud (145)
* "The Strength of the Hill of Sion" (145)
* Shang-te's upper and lower palaces (146)
* At the celestial and terrestrial Poles (146)

Chapter IV. The Cradle of the Race in East Aryan or Hindu Thought
* The world of the Brahmans (148)
* The abode of Yama (149)
* The varshas of the upper world (150)
* The northward journey to Mount Meru (150)
* The descent to Uttarakuru (151)
* Illustrations of the Puranic world (151)
* Ilavrita, the Hindu's Eden (151)
* Its north polar position (151)
* Lenormant's language (151)
* Ritter's unwitting testimony (154)
* "The polar region is Meru" (154)
* "Meru the Garden of the Tree of Life" (154)

Chapter V. The Cradle of the Race in Iranian or Old-Persian Thought

* The primitive pair and their abode (155)
* Key to the Iranian cosmography (155)
* The Chinvat Bridge (155)
* Current misinterpretations (156)
* Twelve questions answered (156)
* True nature of the bridge (158)
* Its position (158)
* Position of Kvaniras (158)
* The mythic geography of the Persians (159)
* Diagram of the Keshvares (159)
* Polar position of "Iran the Ancient" (161)

Chapter VI. The Cradle of the Race in Akkadian, Assyrian, and Babylonian Thought
* The sacred mountain (163)
* Chaldaean cosmology (163)
* Lenormant's exposition (163)
* Three inconsistencies (165)
* Location of the world-mountain (166)
* Lenormant's difficulties (166)
* The true solution (168)
* Two Akkads (168)
* The mount of the Underworld (169)
* It determines the site of Kharsak (170)
* And this the site of the Akkadian Eden (171)

Chapter VII. The Cradle of the Race in Ancient Egyptian Thought

* Underestimates of Egyptian science (172)
* Six theses in Egyptian cosmology (173)
* Its earth a sphere (174)
* Northern and southern termini (174)
* Four supports of heaven at the North (174)
* A parallel in Buddhist cosmology (175)
* The southern hemisphere the Underworld (176)
* The highest North the abode of the gods (179)
* An interesting hieroglyph (179)
* Plato's Egyptian Eden-story (181)

Chapter VIII. The Cradle of the Race in Ancient Greek Thought
* Supposed discrepancies of tradition (182)
* Possible agreement (182)
* A reminiscence of Mount Meru (183)
* Renan and Lenormant (183)
* Lost Atlantis (184)
* Deukalion, a man of the North (186)
* The Isles of Kronos (187)
* The Golden Age (187)
* Wolfgang Menzel's verdict (187)
* Conclusion and transition (187)

Part Fifth. Further Verifications of the Hypothesis Based Upon a Study of the Peculiarities of a Polar Paradise

Chapter I. The Eden Stars
* Stellar motion at the Pole (191)
* Has tradition any reminiscence of such? (191)
* The strange doctrine of Anaxagoras (191)
* Chaldaean and Egyptian traditions (193)
* A natural explanation (194)
* The myth of Phaethon (195)
* Iranian and Aztec traditions (196)
* Result (196)

Chapter II. The Eden Day

* Length of day at the Pole (197)
* Sunrise in the South (197)
* The tradition of the Northmen (197)
* The tradition of the ancient Persians (197)
* The tradition of the East Aryans (198)
* The year-day of Homer (200)
* The tradition of the Navajos (201)

Chapter III. The Eden Zenith

* The polar zenith is the Pole (202)
* This the true heaven of the first men (202)
* The Hebrew conception (203)
* The Egyptian conception (208)
* The Akkadian conception (209)
* The Assyrio-Babylonian conception (209)
* The Sabaean conception (210)
* The Vedic conception (210)
* The Buddhistic conception (211)
* The Phoenician conception (212)
* The Greek conception (212)
* The Etruscan and Roman conception (213)
* The Japanese conception (215)
* The Chinese conception (215)
* The ancient Germanic conception (217)
* The ancient Finnic conception (218)
* How came the Biblical Eden to be in the East? (219)
* Solution of the problem (219)
* Confirmations and illustrations (222)

Chapter IV. The Navel of the Earth

* Prevalence of the expression (225)
* Its symbolical and commemorative character (228)
* The Jerusalem earth-center (234)
* That of the Greeks (234)
* That of the Babylonians (239)
• * That of the Hindus (240)
That of the Persians 243 That of the Chinese 244 That of the Japanese 245 That of the Northmen 246 That of the Mexicans 246 That of the Peruvians and others 247 Result 248 CHAPTER V. THE QUADRIFURCATE RIVER.
Chapter V: The Quadrifurcate River

* Origin and nature of this river (250)
* Sacred hydrography of the Persians (251)
+ All waters have one headspring (251)
+ Also one place of discharge (251)
* Exposition of the system (252)
* Similar ideas among the Greeks (254)
* The Vedic system (257)
* The Puranic (259)
* Traces in Christian legend (260)

Chapter VI: The Central Tree

* The tree in the midst of the garden (262)
* Were there two? (262)
* Its inevitable significance if at the North Pole (263)
* The Yggdrasil of the Northmen (264)
* The World-tree of the Akkadians (264)
* The Tat-pillar of the Egyptians (265)
* The Winged Oak of the Phoenicians (266)
* The White Horn of the Persians (267)
* The cosmic Asvattha of the Hindus (269)
* The holy Palm of the Greeks (270)
* The Bodhi tree of the Buddhists (271)
* The Irmensul of the Saxons (272)
* The Arbre Sec of the Middle Ages (273)
* The Tong of the Chinese (274)
* The World-reed of the Navajos (274)
* The Apple-tree of Avalon (276)
* The star-bearing World-tree of the Finns (276)

Here are the organized chapter contents:

Chapter I. The Exuberance of Life
- Ethnic traditions of the Earth's deterioration (279)
- Also of the deterioration of mankind (281)
- Stature and longevity of primeval men (281)
- All credible on our hypothesis (284)
- Language of Professor Nicholson (285)
- A citation from Figuier (285)
- The gigantic Sequoia of Arctic origin (286)
- Animal life in the Tertiary period (289)
- Primitive forms by no means monstrosities (294)
- All this wealth of fauna from the North (297)

Chapter II. Review of the Argument
- Nature of the argument (300)
- Seven tests applicable to any location (300)
- Seven others peculiar to a location at the Pole (300)
- A double demonstration (301)
- Bailly's approximation to the truth (303)
- Another independent line of evidence (303)
- Philosophy of previous failures (304)
- Philosophy of mediaeval confusion (304)
- Patristic descriptions made plain (305)
- The world of Cosmas Indicopleustes (35)
- The world of Columbus (36)
- The world of Dante (37)
- How highest heaven came to be under foot (39)

Part Sixth. The Significance of Our Results

Chapter I. Their Bearing Upon the Study of Biology and Terrestrial Physics
- The sciences immediately affected (3)
- The services of biology to archaeology (3)
- The services of archaeology to biology (3*4)
- Narrowness of many biologists (3*5)
- Evils thereof (3*5)

Chapter II. The Bearing of Our Results on the Study of Ancient Literature
- Darwin's primeval man (326)
- His discovery of the sky (327)
- And of trees of infinite height (327)
- The "short memories" of Vedic worshipers (327)
- Their ocean-producing imaginations (328)
- Bunbury on Homeric science (328)
- Exegetical distortions of ancient thought (328)
- Homer's cosmology re-expounded (329)
- Its fruitfulness in the future (360)

Chapter III. The Bearing of Our Results on the Problem of the Origin and Earliest Form of Religion
- The pan-ethnic account (363)
- Hume's dissent (364)
- The doctrine of Comte (369)
- Miiller's refutation of primitive fetichism (370)
- Sir John Lubbock's scheme (372)
- Refutation by Roskoff and others (375)
- Caspari's theory (375)
- The theory of Jules Baissac

Current approximations of teaching 385
As to the origin of the arts 386
As to intellectual powers of the first men 386
As to their super-fetichistic attitude 390
As to their monogamous family form 392
As to their capacity for monotheism 397 Seven conclusions "... 403 CHAPTER IV.
THE BEARING OF OUR RESULTS ON THE PHILOSOPHY OF HISTORY
AND ON THE THEORY OF THE DEVELOPMENT OF CIVILIZATION.
The apostles of primeval savagery 407 Their doctrine 407 Sub-savage stupidity of the first men 408 Dr. Wilhelm Mannhardt s representation 409
A most important primitive discovery 410
Daphne not a tree 410
Emphatic demand for antediluvian longevity .... 410
The new Babel 411 Nine memoranda 41 1 Primeval human history 418
The ancient ethnic view Biblical and true 419
Plato s antediluvian age 420
The consensus of all ancient religions 422
The " Stone Age " in the light of our results .... 422
Origin of postdiluvian laws and states 423
An imaginary conversation 424
A pagan testimony 432 To those who hear not Moses and the Prophets . . . 432 Conclusion 432 APPENDIX.
I The Earth of Columbus not a True Sphere . . .435
II. How the Earth was Peopled 437
III. Reception of " The True Key " 45
IV. The Earth and World of the Hindus . . . -459
V. The World-Pillar of the Rig Veda 465
VI. Homer s Abode of the Dead 46? VII. Latest Polar Research 47
VIII. Trustworthiness of Early Tradition .... 492
IX. Index of Authors cited 497 - organize this please

Clarence Larkin provides a comprehensive and in-depth analysis of the final book of the Bible, the Book of Revelation. Larkin, a lesser known Bible scholar and theologian from the very early 1900s offers insights into the prophetic messages contained within the book, and provides a detailed interpretation of its apocalyptic imagery.

I personally have never seen so much detail done to graphs and maps pertaining to the Scripture of Revelation or a writing that even comes close to this authors thoroughness to detail into times and dates and revelation about this Apocalyptic writing . This abstract doesn't do justice to what this Beautiful writing contains . Striking Gold to say the least is what I first thought when I found this work!!

Back to the work -
So Larkin begins by discussing the authorship and historical context of the Book of Revelation, attributing it to the apostle John, who was exiled to the island of Patmos during the reign of Emperor Domitian. He then delves into the structure of the book, dividing it into several sections, each containing a vision or message from God .One of the key themes that Larkin highlights is the concept of the "church age," which he believes began with the death and resurrection of Jesus Christ and will continue until the second coming of Christ. He argues that the Book of Revelation provides a glimpse into the spiritual struggles that the church will face during this time, as well as the ultimate triumph of God's people.

Larkin also explores the various symbols and imagery used in the Book of Revelation, such as the seven seals, the seven trumpets, and the seven bowls of God's wrath. He provides detailed explanations of each of these symbols, drawing on historical and biblical context to support his interpretations.

One of the most thought-provoking aspects of Larkin's study is his discussion of the "great tribulation," a period of time during which God will purge humanity of its sins and prepare the world for Christ's second coming. Larkin argues that this period will be marked by unprecedented suffering and chaos, but ultimately, it will culminate in the establishment of God's kingdom on earth.

Another important theme that Larkin addresses is the identity of the "beast" and the "false prophet," two figures who will arise during the end times and wreak havoc on the world. Larkin provides a detailed analysis of the characteristics and actions of these figures, drawing on biblical and historical sources to support his conclusions . Remember this only a abstract I don't have space to go into detail unfortunately-- but to some huge overarching parts of the book is when Larkin also devotes several chapters to the discussion of the "millennium," a period of time during which Christ will reign on earth, and the "final judgment," when all humanity will be judged according to their deeds. He provides a detailed explanation of the various theories surrounding the millennium, including the premillennial, postmillennial, and amillennial views. So not to sweat if your dogmatic on one and disbelieve the others . This is a hot topic when it comes to Revelation as whole. Everywhere this is discussed today but I digress -

Throughout the book, Larkin's writing is clear, concise, and accessible, making it easy for readers to follow his arguments and understand his interpretations of the Book of Revelation. H

In conclusion,  this almost lost work of old is a masterful analysis of the final book of the Bible. . This extremely rare book is a must-read for anyone interested in the study of eschatology and the Book of Revelation and Apocalyptic texts especially Pseudepigrapha second temple texts like Apocalypse of Zepaniah to Apocalypse of Abraham and the Enochian literature.

Check my profile for a work about Daniel i believe s book or 2 down the list that go together greatly this book could be called the Key and the other the lock they match so perfectly!

Abstract piece and some color pics in the beginning of work is brought to you by the New Alexandria library of Texas! Please share 🙏 its been a great pleasure digging these lost and forgotten about books and writings.
Oh yah -
Here is also a quick  menu of  each chapters main titles or subjects covered called In the book of Revelation that the author touches on or to refresh your memory of Revelation its a very Complex book of prophecy and history for the Church and  scripture.  Also below can be used as tags for people all over the net searching for particular parts of Revelation that again the author coveres through ans through is follows-

Prologue · Greetings and Doxology · John’s Vision of Christ
2 To the Church in Ephesus · To the Church in Smyrna · To the Church in Pergamum · To the Church in Thyatira
3 To the Church in Sardis · To the Church in Philadelphia · To the Church in Laodicea
4 The Throne in Heaven
5 The Scroll and the Lamb
6The Seals
7 144,000 Sealed · The Great Multitude in White Robes
8.The Seventh Seal and the Golden Censer · The Trumpets
9The fifth angel sounded his trumpet, and I saw a star that had fallen from the
10 The Angel and the Little Scroll
11The Two Witnesses · The Seventh Trumpet
12 The Woman and the Dragon
13 The Beast out of the Sea · The Beast out of the Earth
14 The Lamb and the 144,000 · The Three Angels · Harvesting the Earth and Trampling the Winepress
15 Seven Angels With Seven Plagues
16 The Seven Bowls of God’s Wrath
17 Babylon, the Prostitute on the Beast
18 Lament Over Fallen Babylon · Warning to Escape Babylon’s Judgment · Threefold Woe Over Babylon’s Fall · The Finality of Babylon’s Doom
19 Threefold Hallelujah Over Babylon’s Fall · The Heavenly Warrior Defeats the Beast
20 The Thousand Years · The Judgment of Satan · The Judgment of the Dead
21 A New Heaven and a New Earth · The New Jerusalem, the Bride of the Lamb
22 Eden Restored · John and the Angel · Epilogue: Invitation and Warning




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Long before the rise of philosophy men believed in some kind of renewed existence after death. And if something of the sentient being survived, it was inevitable to ask, What worlds or what vast regions hold The unbodied soul that hath forsook Her mansion in this fleshly nook ? Do all endure the same fate, or are there distinctions of weal and woe in the unseen world ? If so, can man do anything to secure a portion among the blessed ? Can he help to bless his brethren who have departed ? Are there lustral waters, are there charms and soothing words which can purify the soul and render it fit to bear company with those whom the gods love ? Such thoughts as these gave rise to a multitude of societies which attempted to satisfy man's need of religious emotion, together with his longing for a feeling of brotherhood in religion, and to give him hope of a state of bliss after his departure from the earthly life.

These societies may conveniently be designated Mysteries.^^ But when we use this word we must guard ourselves from the associations which in the course of two thousand years have gathered round it. The word Mystery was the name of a religious society founded, not on citizenship or on kindred, but on the choice of its members, for the practice of rites by which, it was believed, their happiness might be promoted both in this world and in the next. PAGE 37

Of the manner in which the worship of Isis and Osiris was regarded in the early days of Christianity by a man of inquiring mind and great zeal for religion, we have an interesting specimen in Plutarch's treatise on Isis and Osiris. Plutarch, a Greek and a priest of Apollo at Delphi, expresses generally the contempt
natural in such a man for foreign superstitions. Nevertheless he is attracted to the worship of these deities ; the defects and deformities of their legends he covers under a decent veil of allegory, and he will by no means admit that they are mere local gods of Egypt ; they are the universal divinities, worshipped, under one name or other, by all mankind. It was probably the belief in their universality which drew other thoughtful men to the shrines of Isis and Osiris. The more philosophy advanced, the more men shrank from parcelling out the world to local deities. That which was natural when a foreigner was carefully excluded
from the worship of the gods of a nation not his own became unnatural when men were conscious of a common humanity transcending national bounds.

And the worship of Isis and Osiris is illustrated by another document of a very different kind, the Metamorphoses of Apuleius. This is a romance of the most extravagant kind, and it is extremely doubtful how far that which is related of the hero represents a real experience of the author. When it is revealed to Lucius, the hero, time after time, that he must give more money to the priests before he can be initiated, we cannot help suspecting the whole narrative of a certain irony. But we may, not withstanding, be tolerably certain that what Apuleius says of the mysteries of Isis was generally believed, or at all events was likely to be accepted as truth by his contemporaries ; and there is nothing in the story of the initiation —so far as it is revealed—monstrous or even improbable. Apuleius,^^ too, like Plutarch, re- gards Isis as parent of the universe, mistress of the elements, first offspring of the ages, chief of the heavenly beings, ruling over the sky, the sea, and the things under the earth ; the one deity whom the whole world worships
under many names, though her true name is Isis the Queen. PAGE 56 - 58

When Mysteries were everywhere found, their terminology naturally came to be commonly employed, and to be applied to matters altogether foreign to its original usage. Plato ** frequently uses words referring to initiation in the Mysteries to designate the introduction of the neophyte into the light of divine philosophy, and such words came also to be applied to medicine and other branches of physical science and to political knowledge. Nay, in the time of Cicero, one who conducted strangers over the public buildings of a city was called a mystagogue/^ When the word was so used, it can scarcely have recalled the idea of a Mystery more than the word " Kapellmeister," applied to the conductor of a band, recalls the notion of a chapel. The use of such words as in later times may be compared to our use of the word " adept." Not more than two hundred years ago it distinctly suggested the alchemists or Rosicrucians ; now, who that speaks of an adept in some art or some game dreams of its connection with old pseudoscience?

We must therefore be cautious in inferring from the mere use of a word that a corresponding institution accompanied it. And terms which designate Christian rites have sometimes been over-hastily referred for their origin to pagan Mysteries. " So early as the time of Justin Martyr, we find," it is said,^''' "a name given to baptism which comes straight from the Greek Mysteries — the name '  en- lightenment " It is quite true that Justin applies the word " en- lightenment " to the sacred font, because he says it implies that the minds of the baptized have been enlightened by previous instruc-tion"; but it is very doubtful whether initiation into a Mystery is described by pagans as  The Christian use of the word  is derived in the most obvious and natural way from the contrast between the state of those who had become " light in the Lord," " children of light," and that of the men who were still in darkness.

The word , seal, applied to baptism and especially to the sign of the cross, is said to come "both from the Mysteries and from some forms of foreign cult ; but in the instances given in support of this the seal is simply the seal of the lips, the seal of silence,while it is evident that when the " seal " is applied to Christian baptism it is the seal of the covenant, or perhaps, as Gregory of Nazianzus *^ suggests, the token of the service of the divine Master.
Page 74 - 76

CONTENTS
LECTURE I THE SEED AND ITS GROWTH
Phenomena of growth, growth of individuals is a formative process, 7 ; growth of societies, including the Christian Church, is similar, 8 ; the Church's power of seizing and modifying modes
of thought and action already existing, 12; does not annihilate character, 14 ; Christianity must use popular language with its associations, 15 ; pagan art, 19 ; forms of worship, 20 ; but some
rites practised by Christians are not Christian rites, 21 ; similar forms arise from similar circumstances, 22 ; Hellenising of the Church, 24 ; Christianity not a mere natural product of forces working in the first century, 29 ; failure of pagan philosophy, 31 ; work of the Church, 32. LECTURE II THE RISE OF MYSTERIES
Family and civic worship in antiquity, 37 ; belief in immortality, 39 ; societies for peculiar worship, called Mysteries, 40 ; general pur- pose of such societies not a secret, 42 ; to what did initiation admit ? 43 ; secrecy required, 44 ; the great earth-deities, Demeter, Persephone, and Dionysus, 46 ; Orphic mysticism, 49 ; Eleusis,
50 ; Egyptian deities, Osiris, Isis, Horus, 52 : associated with the departed, 54 ; Scrapis, 55 ; Plutarch, 56 ; Apuleius, 57 ; Mithras the Sun-god, 59 ; general characteristics of Mysteries, 61 ; yearning for salvation, 63 ; difference between the secret of Mysteries and the secret of Christianity, LECTURE III

THE SECRET OF THE MYSTERIES AND OF THE CHURCH
Prevalence of Mysteries in the first century, 71 ; their influence on the Church, 72 ; the question is of things, not names, 74 ; use of the words (pujLcr/xos and acppayis, 75 ; possible modification of pagan
rites after the Christian era, 77 ; secrecy of certain rites in the Mysteries and in the Church, 78 ; non-Christians excluded from the Eucharist from the earliest times, 79 ; the general traits of Christian teaching universally known, 81 ; certain formulas kept secret, 82 ; classes of candidates for baptism, 90 ; instruction given from primitive times, 91 ; no parallel in paganism, 94.

LECTURE IV
BAPTISM AND THE HOLY EUCHARIST
Grades of pagan initiation, 99 ; preliminary purifications, 100 ; Mithraic baptism, 103 ; delivery of initiation, 105 ; the symbol or watchword, 106; use of lights, 107 ; chaplets, no ; supposed
origin of Eucharist, no; nothing in Eleusinian Mysteries re- sembled the blessing of the Bread and Wine, 112 ; anticipations of the Eucharistic feast in paganism, 115; diptychs, 117; general tone and influence of Mysteries, 119 ; pagans did not always approve of Mysteries, 122; indecent symbols, 124;
conclusion, 126.
NOTES
Conception of life, , 131 ; Characteristics of Gnostic teachers, 133 ; terms used to designate Mysteries, 135 ; 143 ; Mithraic grades, 145 ; cyccon and the contents of the mystic chcsl, 147 ; supposed sacrifice of a lamb,
Please check book for further details I ran out of space to summarize more !
The new Alexandria library of Texas

After the fall of Babylon, the overthrow of Persia, and the division and decay of the Macedonian empire, Rome, the last of these great kingdoms, obtained the supreme power, and held it in unbrokenstrength for nearly five hundred years. Then, as the visions had foreshewn, it was broken, and ten smaller kingdoms arose in its peculiar territory, the western countries of Europe. It was further announced that a power would arise among these divided kingdoms, small in size, but vast in its claims, assume the prophetic character, usurp authority over the whole dempire, and persecute the servants of God. The Roman Papacy has fulfilled all these features of the prediction, and has thus lent us a fresh proof of the Divine fore- knowledge. But now, for three hundred years, this power, once irresistible, has begun to decay. It may still revive for a moment, and struggle for the victory ; but the judgment is set, and has begun to take away its dominion, to consume and destroy it unto the end. We are now living in the pause before this last conflict, which the kingdoms of the West will shortly undergo, and which, amidst tumult, strife and suffering, will bring on the dawn of the millennial glory. The Son of Man, as here announced, will then appear in the clouds of heaven. His universal empire will be established, and the saints of the Most High will take the kingdom, and possess it for ever and ever. We are now drawing near to this eventful crisis, which will end the Fourth Empire, and usher in the kingdom of the Messiah in its manifested power and triumph. With such a prospect before us, it is our duty to gain all the light which the word of God supplies, that we may understand the present duty, and the future hopes, of the Church of Christ. The other prophecies are all given for this end. But especially the two later visions, in the eighth and eleventh of Daniel, fill up more completely the outline which was revealed in his earlier prophecies. The first vision, that of the Great Image, had been given to Nebuchadnezzar himself, in the beginning of his reign ; and it was expounded by Daniel when he was only a youth, in his exile at the court of Babylon. Fifty years almost had passed before any further reve- lation was given to the holy prophet. But when the monarchy of Babylon had begun to decay, and Daniel himself had experienced the fickleness of royal favour, the vision of the Four Beasts, in the first year of Belshazzar, enlarged and confirmed the previous message. Two j'-ears later a further vision was added, to unfold more fully the course of the second and third empire and the events of Eastern history, in connexion with
the temple and the people of Israel. The prophecy of the Seventy Weelj s, fifteen years afterward, revealed the times of Messiah's first Advent, and his rejection by his own people. Last of all, after four years, a fuller ac- count was given of the trials and conflicts through which the Jews would pass, under the Syrian and Egyptian kings ; with a brief history of later events, that would be fulfilled in the time of the end, and issue in the gathering of Israel, and the resurrection of those who are sleeping in the dust. The two visions which occupy the eighth and ele- venth chapters, like the visions of the Great Image, and of the Four Beasts, have a close and evident connexion with each other. On this account it seems better to combine them in the historical exposition. There are many interesting truths, which are suggested by each of them, rich with instruction to the Church of God. But since, from the extent and fulness of the last vision, the history alone will require considerable space, it seems better to refrain at present from a wider range of discussion. My object, then, will be to unfold the ac- tual fulfilment of these two prophecies, chiefly from the original authorities, and to intermix no collateral topics, but those which seem essential to the main object of the work. These will be introduced amidst the histori- cal chapters, where they seem required by the course of the exposition.

A Special message from the Author of this great deep Biblical book of old -

May it please Him, who is the Fountain of-all wisdom, and who has given the word of prophecy to be a light to our steps amidst the darkness of the world, to bless
this effort to unfold one part of His holy oracles, and to make it effectual, in its own measure, for the instruction and comfort of His people^ and their preparation for His blessed and eternal kingdom !

Eschatology:

The later chapters of Daniel, particularly chapters 8-12, contain significant eschatological themes. Eschatology deals with the study of the "end times" or the final events in human history according to divine revelation. Daniel's visions and prophecies include references to the rise and fall of kingdoms, the persecution of God's people, the coming of the Messiah, the resurrection of the dead, and the final judgment. These eschatological themes have had a profound impact on Jewish and Christian beliefs about the future, shaping theological understandings of salvation, redemption, and the ultimate destiny of humanity.

Below are some notes I added for better insight and understanding for this great Book of Daniel of old !
Historical Context:
Scholars interpret the historical context of Daniel's prophecies in various ways. Some see them as referring primarily to events contemporary to Daniel's time, such as the rise and fall of empires like Babylon, Media, Persia, Greece, and Rome. Others view certain prophecies as having a dual fulfillment, with historical events serving as foreshadows of future events, including those related to the coming of Jesus Christ and the end times. For example, the prophecies in Daniel 7-12 may have initial fulfillments in the struggles between the Seleucid and Ptolemaic empires and the persecution of the Jewish people under Antiochus IV Epiphanes during the Maccabean period. However, they may also point to broader eschatological realities yet to be fulfilled.

Divine Plan for Humanity:
The Book of Daniel reveals God's sovereignty over human history and His overarching plan for humanity's redemption and restoration. Despite the rise and fall of empires and the persecution faced by God's people, Daniel's visions affirm that God remains in control of world events and will ultimately bring about justice and deliverance for His people. The visions of Daniel also emphasize the importance of faithfulness and trust in God, even in the midst of adversity and uncertainty. The example of Daniel and his companions serves as a model of unwavering faith and obedience in the face of opposition.

In summary, the later chapters of Daniel offer profound insights into eschatology, Israelite history, and the divine plan for humanity. Through visions, prophecies, and historical narratives, the book conveys themes of God's sovereignty, redemption, and the ultimate fulfillment of His purposes in the world. These insights have had a lasting impact on Jewish and Christian theology, shaping beliefs about the future and the role of God in human affairs.

Other helpful notes for your viewing pleasure I also added below -
Chapter 8: The Vision of the Ram and the Goat

• In chapter 8, Daniel sees a vision of a ram and a goat. The ram has two horns, representing the Medo-Persian Empire, while the goat with a single prominent horn represents Greece under Alexander the Great.

• The goat defeats the ram, symbolizing the conquest of the Persian Empire by Alexander.

• The large horn of the goat is broken, and four smaller horns emerge, representing the division of Alexander's empire among his generals after his death.

Chapter 9: Daniel's Prayer and the Seventy Weeks

• Chapter 9 begins with Daniel's prayer of confession and intercession on behalf of his people, acknowledging their sins and pleading for God's mercy and restoration of Jerusalem.

• The angel Gabriel appears to Daniel and provides him with a prophecy known as the "seventy weeks." This prophecy outlines a period of seventy weeks (interpreted by many as seventy weeks of years) that will culminate in the coming of the Messiah.

• The seventy weeks are divided into three segments: seven weeks, sixty-two weeks, and one week. The final week is often interpreted as a reference to the ministry of Jesus Christ.

Chapter 10-12: Daniel's Final Visions

• Chapters 10-12 contain a series of visions and revelations given to Daniel concerning the future of Israel and the world.

• In chapter 10, Daniel receives a vision of a heavenly being who strengthens and encourages him. The angelic being provides insights into future events, including the rise of Persia, Greece, and conflicts in the region.

• Chapter 11 provides a detailed prophecy of conflicts between the Seleucid and Ptolemaic empires, with a focus on the persecution of the Jewish people by Antiochus IV Epiphanes.

• Chapter 12 concludes the book with further prophecies about the end times, including the resurrection of the dead and the final judgment.

Scholarly Perspectives:

• Scholars approach the Book of Daniel with various interpretive methods, including historical-critical analysis, literary criticism, and theological exegesis.

• Many scholars view the visions in Daniel as reflecting historical events leading up to the time of the Maccabean Revolt in the second century BCE, as well as apocalyptic themes related to the end times.

• The book's blend of historical narrative, prophecy, and symbolism makes it a complex and challenging text to interpret, leading to a wide range of scholarly perspectives and debates.

(Only 1 page of preface missing) Another work that was very hard to aquire and features lots of Old Testament to Greek and Latin sources in a Exhaustive to semi- exhaustive historical Work with lots of Footnotes
Old works with Updated Maps and New Scholarly Papers compared to this book to fill in gaps of " Not yet known discovered information leading to the information and knowledge we have today regarding to the fact this book was written in 1854! Lots of lost and deeply buried sources and ancient knowledge of old! Enjoy!

Summary of Chapter Contents of Book!
Part I: From the Dispersion of the Sons of Noe to the Close of the Trojan War (B.C. 1184):

Introduction to the earliest ages of the world, including the Creation and the Deluge.
Overview of the dispersion of humanity after the Deluge, marking the beginning of civil history.

Exploration of the rise of the earliest states, including Babylonians, Assyrians, Phoenicians, Egyptians, and the Hebrews or Israelites.
Detailed examination of the Grecian states and the Kingdom of Troy, leading up to the siege and destruction of Troy.
Part II: From the Close of the Trojan War (B.C. 1184) to the Building of Rome (B.C. 753):

Analysis of the political situation in Greece after the Trojan War.
Exploration of Grecian colonies and dialects.
Historical accounts of the Assyrian Empire under Ninus and Semiramis, including the decline and fall of the first Assyrian Empire.
Examination of the learning, industry, religion, and manners of the Assyrians and Babylonians.
Detailed coverage of the Israelites under their kings, from Saul to the schism of the Ten Tribes.
Overview of Egypt during the second period and the rise of Carthage.

Part III: From the Building of Rome (B.C. 753) to the Destruction of Babylonian and Rise of the Persian Empire (B.C. 536):

Account of the building of Rome, featuring figures like Romulus, Numa Pompilius, Tullus Hostilius, Ancus Martius, and others.
Exploration of the Grecian colonies in Italy, Sicily, and Gaul
Continuation: Greece during the Third Period...

Insight into Sparta or Lacedaemon, focusing on the legislation of Lycurgus and the contest between Spartans and Argives.
In-depth coverage of the Messenian Wars.
Athens: A detailed examination of its revolutions, government, and notable figures like Solon and Pisistratus.

Second Assyrian, Afterwards Babylonian Empire (Page 89)...

Historical accounts of the Assyrian and Babylonian empires, concurrently exploring the history of the Medes, Israelites, Jews, and Egyptians.
Chronicles of the kings of Assyria, including Theglathphalasar, Salmanasar, Sennacherib, Esarhaddon, and Saosduchinus (Nabuchodonosor I).
Shift to the kings of Babylon, featuring Nabopolassar and the renowned Nabuchodonosor II (the Great).
Exploration of the decline of the Babylonian Empire.

Croesus—the Lydians, Cyrus—the Persians (Page 99)...

Glimpse into the Lydian kingdom under Croesus. Rise of Cyrus and the Persian Empire, covering his first campaigns, the decisive battle of Thymbra or Thybarra against Croesus, and the subsequent conquests leading to the fall of Babylon.
Examination of the religion, government, laws, and manners of the ancient Persians, along with the causes of their rapid progress and subsequent decline.

Part IV: From the Foundation of the Persian Empire (B.C. 536) to its Overthrow and the Death of Alexander the Great (B.C. 324)...

Reign of Cyrus, his death, and character.
Successors of Cyrus, including Cambyses and Smerdis.
Transition to Roman history, covering Tarquin the Proud, the last of the Roman kings, the establishment of the Roman Republic, consuls, and significant events such as the battle of Regillus.
Revolutions in Athens during this period.
Shifting focus back to the Persian Empire, detailing the reign of Darius Hystaspes and the beginning of his war against the Greeks.

Continuation: Religion, Manners, and Institutions of Greece (Page 201)...

In-depth exploration of the religion of the Greeks, including insights into oracles.

Discussion of national manners, solemn games, and various institutions of the Greeks.
Roman Commonwealth; From the Expulsion of the Decemviri to the Entire Subjection of the Latins (Page 207)...

Introduction to key Roman figures such as Censors, Quaestors, and Military Tribunes.
Notable events, including the conquest of the cities of Veii and Falerii under Camillus.
The challenging period of Rome being taken by the Gauls. Overview of Plebeian Consuls, Patrician Ediles, and Praetors. The final and complete subjection of the Latin tribes to Roman power.

Political Situation of the Persian Empire (Page 224)... Insights into the political landscape of the Persian Empire during this period.

Alexander the Great (Page 226)...

Exploration of Alexander's accession to the throne, his initial exploits, and the conquest of Asia leading to the fall of the Persian Empire.
Disturbances in Greece during Alexander's conquests in Asia.

Details of Alexander's return to Babylon, his death, and character.

Part V: From the Death of Alexander the Great (B.C. 324) to the End of the Punic Wars and of Grecian Independence, or the Destruction of Carthage and Corinth (B.C. 146)...

Dismemberment and partition of Alexander's empire, leading to the establishment of various kingdoms.
Overview of the Kingdoms of Egypt, Syria, and Macedon, along with the contemporary state of Sparta.

Historical accounts of the Achaean League under Aratus and Philopoemen. Affairs of Carthage and Sicily, including the reign of Agathocles, tyrant of Syracuse.
Wars of the Romans against the Samnites, Pyrrhus, and the First Punic War.
.
..and the Saga Continues (Page 317)...
Accounts of the Third Punic War and the eventual destruction of Carthage.
The culmination of Grecian independence and the destruction of Corinth

Continuation: From the End of the Punic Wars and Grecian Independence (B.C. 146) to the Battle of Actium and Change of the Roman Commonwealth into an Empire (B.C. 31)...

Reflections on the remarkable increase in Roman power and the underlying causes that led to the transformation of the Roman Commonwealth into an empire.

Roman Affairs and Conflicts (Page 329)...

Overview of Roman affairs in Spain.
Description of the insurrection in Sicily.
Account of disturbances instigated by the Gracchi.

Scipio Aemilianus, Jugurthine War, and Marian-Sullan Conflict (Page 336)...

Notable figure Scipio Aemilianus, including his death and character.
War against Jugurtha, detailing events and conflicts. Invasion and defeat of the Teutones and Cimbri.
The continuation of Marius, the War of the Allies, the First War against Mithridates, and the Civil war between Marius and Sulla.
Victories, power, abdication, and death of Sulla.
Exploits of Sertorius and Spartacus; Pompey's Rise (Page 358)...

Exploits of Sertorius in Spain and Spartacus in Italy. Second War against Mithridates, victories of Lucullus, and insights into Lucullus' private life and character. War against the pirates, extraordinary success, and reputation of Pompey.

Pompey's Further Conquests and Civil Strife (Page 367)...

Third and last war against Mithridates, additional conquests of Pompey, and affairs in Pontus, Armenia, Syria, and Palestine.
Consulate of Cicero, detection and suppression of Catiline's conspiracy. Role of Cato the Younger.

Transition to the Triumvirates and Caesar's Rule (Page 377)...

Establishment of the First Triumvirate featuring Pompey, Julius Caesar, and Crassus.
Julius Caesar's conquest of Gaul.
Crassus' disastrous expedition against the Parthians. Rival pretensions of Pompey and Julius Caesar, leading to a civil war.
Battle of Pharsalia and the subsequent death of Pompey.

Continuing civil war, victories, dictatorship, and death of Julius Caesar.

The Rise of Octavius, Mark Antony, and the Empire (Page 401)...

The state of Rome after Julius Caesar's death.
Formation of the Second Triumvirate consisting of Mark Antony, Octavius, and Lepidus.
Battle of Philippi and the decline of the republican party.
Octavius and Mark Antony continued, new civil war, and the Battle of Actium, marking the transformation of the Roman Commonwealth into an empire.

Part VII: Laws and Polity, Arts, Manners, and Customs of Ancient Nations...

Just some of the Greek and Latin Writers / Tags / ex
Herodotus : "Histories" or "The  Thucydides: Work: "History of the Peloponnesian War." Xenophon:"Cyropaedia" - A fictionalized biography of Cyrus the  " Anabasis" - An account of the "Retreat of  Plato: Works: Various dialogues, including "The Republic," "Phaedo," and "Symposium." Polybius: "Histories.",  Plutarch:  "Parallel Lives." Plutarch:  "Parallel Lives." Latin authors - Justinus - "Historic Philippica" Historiarum Philippicarum." Magni"  Titus Livius (Livy) - "Historia Romana"  (The History of "Rome).Epitome of Roman History."" Compendium of Roman History."
Work conf "Bellum Catilinae" -  "Jugurthine War" -
: Sallust,  J. Caesar (Julius Caesa

Book I: Chapter I: Age of the World, Flood, Planets, Days of the Week, The Moon
Discusses the age of the world, the concept of the flood, planetary influences, the association of days with planets, and the significance of the moon.
Book I: Chapter II: First God of the Ancients
Explores the earliest deity in ancient cultures, focusing on the sun. Discusses the dual nature of the deity, metempsychosis, moral evil, eternity of matter, and references to Buddha and Genesis.
Book I: Chapter III: The Sun as the First Object of Adoration
Examines the sun as the primary object of adoration in various cultures. Dispels the notion of gods being deceased heroes and highlights religious tolerance and changes across civilizations.
Book I: Chapter IV: Two Ancient Ethiopian, Great Black Nation in Asia

Explores ancient Ethiopian cultures, a significant black nation in Asia, and the cultural similarities between Hindoos and Egyptians. Mentions Memnon, Shepherd Kings, and the migration of people from India to Syria.
Book II: Chapter I: The Ancient Persians and the Religion of Abraham

Discusses the religious practices of ancient Persians in relation to the beliefs of Abraham. Criticizes the translators of the Bible for their alleged disingenuous conduct.
Book II: Chapter II: On the Word ALEIM or Jewish Trinity

Examines the concept of the Jewish Trinity, delving into the meanings of ALEIM, Saddai, Adonis, and the trinity as perceived by the Rabbins.
Book II: Chapter III: Esdras and the Ancient Jewish Cabala

Explores Esdras and the ancient Jewish Cabala, discussing emanations, the meaning of Berasit, and continued exploration of Sephiroths and emanations. Touches upon the origin of time and planets.

Chapter IV: Why Cyrus Restored the Temple

Examines the restoration of the temple by Cyrus, with a focus on Melchizedek and Abraham. Discusses the role of Abraham as the father of the Persians, Daniel, the Book of Esther, Persian sacrifices, the religion of Zoroaster, and the Zendavesta. Explores variations between Persian and Israelite religions.
Chapter V: Character of the Old Testament

Evaluates the character of the Old Testament, delving into the nature of allegory in Genesis, and providing critical insights into the content and symbolism present in the text.
Book III: Chapter I: Orphic and Mithraitic Trinity

Explores similarities between the Orphic and Mithraitic Trinity and that of the Christians. References Sir William Jones on the Religion of Persia, Persian deities Oromasdes, Mithra, Arimanius, and opinions of historical figures like Herodotus, Porphyry, Strabo, and Julian. Discusses the continued existence of followers of Zoroaster and the worship of fire.
Book III: Chapter II: The Word OM and the Persian-Hindoo Trinity

Examines the significance of the word OM, discussing its associations with places like Olympus, Ammon, and Delphi. Delves into the word ON, its renewal concerning Ammon, and explores the connection between Ham (Noah's son), Ammon, and the sun in Aries. Resumes the discussion of the Persian and Hindoo Trinity.
Book III: Chapter III: Ancient Trinities and the Christian Trinity

Investigates accounts of ancient trinities by Israel Worsley, Dr. Pritchard, Maurice, and others. Explores the origin of the Christian Trinity, delving into Macrobius, Philo's Trinity of the Jews, and Faber's account of the universal belief in the Trinity. Observes the doctrine that destruction is only regeneration.
Book IV: Chapter I: Proper Mode of Viewing the Religion

Discusses the proper mode of viewing religion, focusing on the life of Cristna. Explores Sir W. Jones's explanation of circumstances and Mr. Maurice's admissions. Reflects on the black color of ancient gods, the etymology of Nile and Osiris, and further considerations. Touches on Christ being black, back reckonings, and Mythos according to Bryant and Dr. A. Clarke.
Book IV: Chapter II: Crucifixion of Cristna and Other Deities

Examines the crucifixion of Cristna, Wittoba, and Baljii. Refutes observations by Moore and provides additional details about the Temple of Wittoba. Discusses Cristna, Bacchus, Hercules as types of the real Savior, the astronomical aspects of Taurus and Aries, and the immaculate conception based on the history of Pythagoras.
Book V: Chapter I: Buddha, the Sun in Taurus

Explores Buddha as the sun in Taurus, drawing parallels with Cristna as the sun in Aries. Analyzes the names and meanings associated with Buddha, discussing the ten incarnations, the descent of Buddha similar to Cristna, and the simplicity of Buddhism. Highlights Buddha's portrayal as a Negro, the hierarchy, Maia, Samaneans of Clemens, incarnation, and the extension of Buddhism over many countries.
Book V: Chapter II: Cycles, Prophecies, and Astronomical Systems

Discusses cycles, Isaiah's prophecy known to the Egyptians and Celts, the mystical meaning of the letter M, and the explanation of various astronomical systems. Explores Mosaic and Hindoo systems, various prophecies, Martianus Capella, and the continued subject of astronomical and prophetic themes.

Chapter I: Joshua Stops the Sun and Moon

Examines biblical narratives such as Joshua stopping the sun and moon, Jewish incarnations, and the concept of the Millennium. References Pritchard, Plato, Dr. Mede, and Western authors on the 600-year cycle. Explores Hindoo perspectives and offers observations on figures like Pythagoras. La Loubhre's insights on the word "Siam" are discussed.
Chapter IV: Cross and Monograms

Explores the meaning of the cross, with insights from Justin, Tertullian, and monograms of Christ and Osiris. Discusses Ezekiel's cross and various monograms of Christ, including Chrismon Sancti Ambrogii. Explores sacred numbers in British temples, the significance of Mithra, and perspectives on mystic numbers from Josephus and Vallancey. Includes accounts of the crucifixion of Indra in Tibet.
Chapter V: Menu (Manu)

Discusses Menu (Manu) and cites Sir William Jones's views on this figure, exploring the role and significance of Menu in Hindu traditions.
Chapter VI: Hercules and Samson

Compares Hercules and Samson, exploring the etymology of the word Samson. Discusses Hercules in Muttra, Drummond's perspectives, and the black portrayal of Hercules. Touches on Cristna's connection to Egypt.
Chapter VII: Mr. Bentley and Playfair's Recantation

Explores Mr. Bentley's views and Playfair's recantation. Discusses the Vedas, forgeries, and observations on a passage in the Celtic Druids. Examines Bentley's recantation to Dr. Marsham.
Chapter VIII: Maturea and Objections
Explores Baal, Sir W. Jones, and the Desatir. Discusses the etymology of the word Bal, Dr. Hager on Apollo, and the sacrifice of Cufa Grass. Touches on Yajna or Passover and the Eight Vasus.
Chapter X: Rasit (Wisdom)

Resumes the discussion of Rasit or Wisdom, exploring secret doctrines, bull-headed and ram-headed gods, and the date of the system. References various scholars such as Creuzer, Hammer, Guignaut, and explores the Tree of Genesis at Ipsambul.
Chapter XII: The Eagle Garuda

Discusses the eagle Garuda, bringing in perspectives from Spencer, Faber, Burnet, Calmet, and others on Genesis and its allegory. Explores Faber's Trinity of the Indians and the Hebrews.
Chapter XIII: Disputed Chapters and Moral Doctrines

Examines disputed chapters of Matthew and Luke, the cause of the black curly-head of Buddha, and general observations on the moral doctrines of different religions.
Book VI: Chapter I: Flood of Noah and Geological Facts
Explores the flood of Noah, the learning of Genesis, and geological aspects related to the inland seas of Asia. References theories by scholars like Rennell, Plato's Atlantis, and geological facts in Yorkshire.
Chapter II: Adoration of the Virgin and Child
Chapter III: Bacchus as an Imaginary Personage
Challenges the notion of Bacchus as a historical figure, delving into the opinions of different authors. Explores Bacchus in India, Mount Meru, and adventures similar to those of Cristna.
Chapter IV: Names of Jesus and Iao
Book VII: Chapter I: Ionians, Origin of
Investigates the origin of Ionians, exploring the derivation of the term. Touches on the Argonauts, Linga and Yoni, and the Argha.
Chapter II: The Lotus
Explores the symbolism of the lotus, drawing on Maurice's, Payne Knight's, and Moore's perspectives. Mentions Nimrod's views on the lotus.
Chapter III: The Loadstone
Discusses the significance of the loadstone, connecting it to figures like Helen Athena, Yavanas, and the division of followers based on male and female principles.
Chapter IV: Ship of Egypt and Greece
Explores the ship of Egypt and Greece, referencing Dupuis on the Argonauts and discussing arks and Arca. Touches on Thebes, Tibet, and related topics.
Chapter V: Janus, Aphrodite, and Diana
Examines Janus, Aphrodite, and Diana, bringing in Ganesa, Thales, and the meaning of proper names. Discusses the Greeks renaming their conquests and presents observations.
Chapter VI: Id-Avratta, Meru, and Meroe
Examines Id-Avratta, Meru, and Meroe in connection with Eden and its rivers. Mentions Whiston and Josephus, explores Delos, the plan of the mystic city, and various Greek mythologies.
Chapter VII: Cassandra and Babylonian Mythos
Discusses Cassandra, the Babylonian mythos, Constantine and Helena, astrology, and Bryant's views on early history. Explores the native country of the olive and Ararat..
Book VIII: Chapter I: Jewish Pentateuch
Examines the Jewish Pentateuch, discussing its forced publication. Explores the idea of Jews being a Hindu or Persian tribe, the name of Phoenicia and Syria, and the reason behind Abraham's migration. Mentions Abaris and difficulties in the concept of metempsychosis.
Chapter II: The Dove of the Assyrians and Black Jews
Discusses the Dove of the Assyrians, black Jews, Megasthenes' account of the Jews, Solumi or Solomons, and Eusebius showing Judaism to be older than Abraham. Touches on Hellenism and Jewish mythos in Nubia.
Th...

There were numerous physical deities in the EgyptianPantheon, such as earth, heaven, the sun and moon,
and others like them, revered for the benefits they conferred on man. The usual mode of representing the gods
was under the human form ; but many created things, especially animals and insects, were thought to partake of
the Divine essence, and to be emblems of the divinities ;and, though not actually deities, they called forth feelings of respect, which the ignorant would not readily distinguish
from actual worship.

Chronological History:
Ancient Egypt:
Pre-dynastic Period: Explore the emergence of early cultures along the Nile, leading to the establishment of the first Egyptian dynasties.
Old Kingdom: Discuss the construction of the pyramids, the reign of pharaohs like Khufu, and the societal structure during this period.
Middle Kingdom: Examine the stabilization of central authority, cultural achievements, and interactions with neighboring regions.
New Kingdom: Explore the era of powerful pharaohs like Hatshepsut and Ramses II, discussing military conquests and architectural achievements.
Assyria and Babylonia:

Sumerians and Akkadians: Detail the early civilizations that laid the foundation for the rise of Assyria and Babylonia, including the city-states of Ur and Akkad.
Babylonian Empire: Discuss the reign of Hammurabi and the establishment of the Babylonian Empire, focusing on the Code of Hammurabi and its impact on law and governance.
Assyrian Empire: Explore the militaristic expansion of the Assyrians, their conquests, and the construction of Nineveh as a grand capital.
Key Events and Shifts:

Hyksos Invasion: Discuss the impact of the Hyksos invasion on Egypt during the Second Intermediate Period and the subsequent reunification under the New Kingdom.
Assyrian Conquests: Explore the military campaigns of Assyrian kings, such as Tiglath-Pileser III and Sargon II, highlighting their conquests and administrative strategies.
Babylonian Captivity: Examine the historical context of the Babylonian Captivity, the exile of the Jewish population to Babylon, and the eventual return to Jerusalem.
Cultural and Scientific Advancements:

Egyptian Literature: Explore the rich literary tradition of ancient Egypt, including religious texts, poetry, and wisdom literature.
Mesopotamian Contributions: Discuss Mesopotamian advancements in astronomy, mathematics, and the earliest known legal codes.
Decline and Successor Civilizations:

Decline of Egypt: Examine factors contributing to the decline of ancient Egypt, including invasions, internal strife, and changes in power dynamics.
Legacy of Assyria and Babylonia: Discuss how the Assyrian and Babylonian civilizations influenced successor cultures, including the Persian Empire.
Societal Structure and Daily Life:

Egyptian Social Hierarchy: Detail the social classes in ancient Egypt, from the pharaoh and nobility to farmers and laborers.
Assyrian Administration: Explore the administrative structure of the Assyrian Empire, including the use of governors and military officials.
By tracing the chronological history of these civilizations, your book will provide readers with a comprehensive understanding of the significant events, cultural achievements, and societal structures that shaped the ancient world.


The ancient civilizations of Egypt, Assyria, and Babylonia stand as pivotal keystones in the grand tapestry of human history. Their geopolitical significance reverberates across the annals of time, shaping not only the landscapes of the ancient world but influencing the trajectory of neighboring regions and setting the stage for the development of subsequent civilizations.

Geopolitical Importance:

These civilizations, strategically situated along the Nile River, Tigris, and Euphrates, held a paramount geopolitical advantage. Egypt, with its fertile Nile Delta, thrived as a beacon of stability and prosperity. Assyria and Babylonia, nestled in the Mesopotamian heartland, became powerful centers of commerce and political influence. The strategic locations of these civilizations facilitated trade routes, cultural exchanges, and diplomatic interactions, creating a dynamic crossroads that played a crucial role in the ebb and flow of ancient geopolitics.

Impact on Neighboring Regions:

The influence of Egypt, Assyria, and Babylonia extended far beyond their borders. Neighboring regions were not mere spectators but active participants in the unfolding drama of these civilizations. The spread of knowledge, technologies, and cultural practices radiated outward, leaving an indelible mark on the development of surrounding societies. The sway of these ancient powers reached regions such as the Levant, Anatolia, and the Arabian Peninsula, contributing to the mosaic of diverse cultures that emerged in the wake of their influence.

Centers of Innovation, Learning, and Cultural Development:

These civilizations were more than political entities; they were vibrant hubs of innovation, learning, and cultural brilliance. The pursuit of knowledge was ingrained in the societal fabric, with centers of learning, such as the Library of Alexandria in Egypt and the scholarly traditions of Mesopotamia, fostering intellectual curiosity. Advancements in fields like mathematics, astronomy, and medicine emanated from these centers, enriching not only their societies but leaving a lasting legacy that rippled through time.

Cultural development flourished in the shadow of colossal monuments, intricate artworks, and literary masterpieces. Each civilization contributed distinctive elements to the collective tapestry of human culture. The architectural marvels of Egypt, the sophisticated legal code of Hammurabi in Babylonia, and the military prowess of Assyria are testaments to the diverse and enduring impact these civilizations had on the cultural landscape of the ancient world.

In essence, as we embark on this exploration of the ancient history of Egypt, Assyria, and Babylonia, we journey not only through the corridors of time but through the corridors of civilizations that shaped the very foundations of our shared human story

Geography and Archaeology:

Ancient Egypt:

Nile River and Delta: Explore the vital role of the Nile River in Egyptian civilization, discussing its annual flooding that enriched the soil for agriculture. Highlight the significance of the Nile Delta as a flourishing agricultural region.
Desert Borders: Discuss how Egypt's natural borders, including deserts to the east and west, provided protection and isolation, contributing to the nation's stability.
Assyria and Babylonia:


Trade Routes: Explore the strategic position of Mesopotamia as a crossroads for trade routes, facilitating cultural exchanges and economic prosperity.
Key Archaeological Sites:

Egypt:
Valley of the Kings: Explore the significance of this burial ground for pharaohs, containing iconic tombs such as that of Tutankhamun.
Giza Plateau: Discuss the architectural marvels of the Great Pyramid and Sphinx, examining their construction techniques and cultural significance.
Mesopotamia:
Babylon: Detail the archaeological remnants of this ancient city, including the Ishtar Gate and the Hanging Gardens.
Nineveh: Explore the ruins of Nineveh, the capital of the Assyrian Empire, known for its colossal city walls and palaces.
Archaeological Discoveries:

Hieroglyphics: Discuss the significance of deciphering Egyptian hieroglyphics and how it unveiled the rich history and culture of ancient Egypt.
Cuneiform Writing: Explore the discovery and translation of cuneiform scripts in Mesopotamia, shedding light on legal codes, religious texts, and daily life.
Technological Advancements:

Egyptian Engineering: Discuss the engineering prowess demonstrated in structures like the pyramids and temples, showcasing advanced construction techniques.
Mesopotamian Innovations: Explore Mesopotamian contributions to architecture, including the creation of ziggurats and advancements in urban planning.
Cultural Significance of Sites:

architectural layout and cultural implications of royal palaces in Assyria and Babylonia.
By providing a detailed exploration of the geography and archaeology of these ancient civilizations, your readers will gain a profound understanding of the environmental factors that influenced their development and the fascinating archaeological discoveries that continue to unveil their mysteries.

Leadership and Monarchs:

Ancient Egypt:

Pharaohs of the Old Kingdom: Discuss the divine status of pharaohs during the Old Kingdom, highlighting the role of leaders like Khufu, Khafre, and Menkaure in overseeing grand construction projects.
Middle Kingdom Reforms: Explore the pharaohs of the Middle Kingdom, such as Amenemhat I and Senusret III, who implemented administrative reforms and strengthened central authority.
New Kingdom Powerhouses: Detail the military prowess of pharaohs like Thutmose III and Ramses II, known for their conquests and the Battle of Megiddo.
Assyria and Babylonia:

Hammurabi's Rule: Discuss the rule of Hammurabi in Babylon, emphasizing the significance of his legal code and his efforts to centralize power.
Assyrian Expansion: Explore the leadership of Assyrian kings like Tiglath-Pileser III and Ashurbanipal, known for their military campaigns and the establishment of a formidable empire.
Royal Achievements:

Cultural Patronage in Egypt: Highlight how pharaohs were not only political leaders but also patrons of art, literature, and religious practices. Discuss the construction of temples, monuments, and the fostering of cultural innovation.
Babylonian Law and Literature: Explore how Hammurabi's Code influenced legal systems and societal norms. Discuss the literary achievements of Babylon, including epic poems like the "Enuma Elish."

This book covers such a wide ancient near east to Greco-Roman world and the Aegean sea up and down the ancient Nile back up the Pheonician coast has such a rich history of lore , myth to real cuneiform texts and Biblical scripture these areas and this writing covers and is not limites to ! See tags at bottom of the Abstract for more keywords related to the content of Book !
From the book it says -
There are many curious particulars regarding angels and demons in the Book of Enoch. This work, which is quoted by the author  of the Epistle of Jude, 7 and by some of the Fathers, as inspired Scripture, was supposed by Tertullian to have survived the
universal deluge, or to have been afterwards transmitted by means  of Noah, the great-grandson of the author Enoch. It may be assigned to about a century before Christ, but additions were made to the text, and more especially to its angelology, extending probably to after the commencement of our era. It undoubtedly represents views popularly prevailing about the epoch in which we are interested.
  The author not only relates the fall of the angels through love for the daughters of men, but gives the names of twenty-one of them and of their leaders; of whom Jequn was he who seduced the holy angels, and Ashbeél it was who gave them evil counsel and corrupted them. A third, Gadreél,' was  he who seduced Eve. He also taught to the children of men the use and manufacture of all murderous weapons, of coats of mail,  shields, swords, and of all the implements of death. Another evil angel, named Pénémué, taught them many mysteries of
wisdom. He instructed men in the art of writing with paper (χάρτης) and ink, by means of which, the author remarks,  many fall into sin even to the present day. Kaodeja, another evil angel, taught the human race all the wicked practices of spirits and demons,‘ and also magic and exorcism.?. The offspring  of the fallen angels and of the daughters of men were giants, whose height was 3,000 ells ;3 of these are the demons working evil upon earth.t
  Azazel taught men various arts; the making of bracelets and ornaments; the use of cosmetics, the way to beautify the eyebrows ; precious stones, and all dye-stuffs and  metals ; whilst other wicked angels instructed them in all kinds of pernicious knowledge.The elements and all the phenomena of nature are controlled and produced by the agency of angels.
Uriel is the angel of thunder and earthquakes; Raphael, of the spirits of men; Raguel is the angel who executes vengeance on the world and the stars; Michael is set over the best of mankind—  over the people of Israel ;° Saraqael, over the souls of the
children of men who are misled by the spirits of sin ; and Gabriel  is over serpents and over Paradise, and over the Cherubim.
    Enoch is shown the mystery of all the operations of nature and the action of the elements, and he describes the spirits which  guide them and control the thunder and lightning and the winds ; the spirit of the seas, who curbs them with his might, or tosses
them forth and scatters them through the mountains of the earth ; the spirit of hoar frost, and the spirit of hail, and the spirit of snow. There are, in fact, special spirits set over every phenomenon  of nature—frost, thaw, mist, rain, light, and so on.* The heavens and the earth are filled with spirits. Raphael is the angel set over all the diseases and wounds of mankind, Gabriel over all  powers, and Fanuel over the penitence and the hope of those  who inherit eternal life.
    The decree for the destruction of the
human race goes forth from the presence of the Lord because men know all the mysteries of the angels, all the evil works of  Satan, and all the secret might and power of those who practise the art of magic, and the power of conjuring and such arts.%°
    The stars are represented as animated beings. Enoch sees seven stars bound together in space like great mountains, and flaming  as with fire; and he inquires of the angel who leads him, on account of what sin they are so bound? Uriel informs him that
they are stars which have transgressed the commands of the Highest God, and they are thus bound until ten thousand worlds, the number of the days of their transgression, shall be accomplished.?
The belief that sun, moon, and stars were living entities possessed of souls was generally held by the Jews at the beginning of our era, along with Greek philosophers, and we shall presently see it expressed by the Fathers. Philo Judzeus considers the stars spiritual beings full of virtue and perfection,? and that to them is granted lordship over other heavenly bodies, not absolute, but as viceroys under the Supreme Being.
  We find a similar view  regarding the nature of the stars expressed in the Apocalypse,+ and it constantly appears in the Talmud and Targums. An angel of the sun and moon is described in the Ascensio Lsaia.5
_ We are able to obtain a full and minute conception of the belief regarding angels and demons and their influence over cosmical phenomena, as well as of other superstitions current amongst the Jews at the time of Jesus, from the Talmud,
Targums, and other Rabbinical sources. We cannot, however, do more, here, than merely glance at these voluminous materials.
  The angels are perfectly pure spirits, without sin, and not visible to mortal eyes. When they come down to earth on any mission, they are clad in light and veiled in air. If, however, they remain longer than seven days on earth, they become so clogged with the earthly matter in which they have been immersed that they cannot again ascend to the upper heavens.® Their multitude is innumerable,?7
and new angels are every day created, who in succession praise God and make way for others. The expression, ‘host of heaven,” is a common one in the Old Testament, and the idea was developed into a heavenly army.
  ‘The first Gospel represents Jesus as speaking of “‘more than twelve legions of angels.” Every angel has one particular duty to perform, and no more; thus of the three angels who appeared to Abraham, one was sent to announce that Sarah should have a son, the second to rescue  Lot, and the third to destroy Sodom and Gomorrah..
Page 59 - 61 -
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A little timeline of Armenian history and some surrounding nations below is for the person who doesn't know anything about this piece of Asia minor or if you want to refresh your memory on Armenia it has a long and rich ancient history that dates back thousands of years. Here are some key highlights from ancient Armenian history:

Early Settlements: Archaeological evidence suggests that the region of modern-day Armenia was inhabited as early as the Neolithic era, with settlements dating back to around 40000 BC.
Its -
Urartu Kingdom: One of the earliest significant states in the Armenian Highlands was the Urartu Kingdom (9th to 6th centuries BC). The capital of Urartu was the city of Tushpa (modern-day Van in Turkey), and it played a vital role in the region.

The Kingdom of Urartu: The Urartian kingdom was known for its advanced irrigation systems, fortifications, and a unique cuneiform script. It was a major power in the ancient Near East.

The Orontid Dynasty: In the 6th century BC, the Orontid dynasty established the Kingdom of Urartu. The Orontids are considered one of the earliest ruling dynasties in Armenian history.

The Achaemenid Empire: In the 6th century BC, Armenia fell under the control of the Achaemenid Empire, ruled by the Persian kings. During this time, Armenian territories were divided into satrapies.

The Kingdom of Sophene: The Kingdom of Sophene, an Armenian state, emerged during the Hellenistic period. It played a significant role in the region, with its capital at Carcathiocerta (modern-day Gürpınar in Turkey).

Armenian Kingdom of Artaxias and Tigranes:
The Armenian Kingdom of Artaxias and Tigranes (2nd to 1st centuries BC) was one of the most powerful and significant periods in ancient Armenian history. King Tigranes the Great expanded the Armenian kingdom to become one of the largest in the ancient world.

Armenian Highlands: The Armenian Highlands, a mountainous region in the South Caucasus, was a crossroads of various cultures and civilizations, including Greek, Roman, Parthian, and Persian influences.

Armenian Apostolic Church: Armenia became the first nation to officially adopt Christianity as the state religion in AD 301, under King Tiridates III and Saint Gregory the Illuminator. The Armenian Apostolic Church is one of the world's oldest Christian denominations.

Byzantine and Persian Empires: Throughout the centuries, Armenia was often caught between the Byzantine Empire (Eastern Roman Empire) and the Sassanian Persian Empire, leading to periods of conflict and influence.

Armenian Genocide: The 20th century brought immense tragedy to Armenia with the Armenian Genocide, where hundreds of thousands of Armenians were killed or deported by the Ottoman Empire during World War I.

Soviet Era and Independence: After World War I, Armenia became part of the Soviet Union but declared independence in 1991 following the dissolution of the USSR.

This is a broad overview of the ancient history of Armenia. Armenia's history is marked by a rich tapestry of cultures, influences, and significant historical events, making it a unique and enduring nation in the South Caucasus.

While it doesn't outline specific chapter contents in the beginning of the book it gives an overview of the book's purpose and the historical context it aims to cover. Here's a summary of the main points from this excerpt:

Armenia's History: The preface highlights the long history of suffering and misfortune that Armenia has endured. It mentions the devastating massacres by the Turks, the horrors of war, and the challenges faced by the Armenian people.

Neglected History: The preface laments that Armenia's history is relatively unknown to the world, despite its past fame. It attributes this lack of awareness to centuries of Ottoman rule and the resultant suppression of Armenian history.

Purpose of the Book:
The book is intended to rectify this lack of knowledge about Armenia's history. A group of Armenian scholars and their French allies, including Archag Tchobanian, decided to commission the book to raise awareness about Armenia's history and its struggles.

Choice of Jacques de Morgan: Jacques de Morgan, a renowned explorer, traveler, and archaeologist, was chosen to write this history. He was known for his extensive knowledge of the regions around Armenia and his previous archaeological work in places like Susa and Egypt.
Also
Armenia is a landlocked country located in the South Caucasus region of Eurasia. Here's some key information about Armenia and its iconic landmark, Mount Ararat:

1. Geography: Armenia is situated in the South Caucasus, bordered by Turkey to the west, Georgia to the north, Azerbaijan to the east, and Iran to the south. It's a mountainous country with a diverse landscape that includes mountains, forests, and rivers.

2. Capital: The capital city of Armenia is Yerevan, which is the largest city in the country and serves as its cultural and economic center.

3. Physical features of Armenia — Geography —
In the regions of Ararat, in that land of mystery which earliest tradition locates our nebulous human origin,
the Armenians have dwelt for about twenty-five centuries.
In this mountain mass, in this welter of great peaks, the Armenian people planted themselves, on this soil they became a nation. But the land was
already sacred, a land renowned to the peoples of ancient times, for to their religious sentiment this was the scene of mankind's rebirth following the most awful cataclysm that through the dim corridor of memory has remained in the minds of men through countless generations.

This book is outstanding with 296 Maps and Sketches with Geography and ancient city place names and Kingdoms
This place has so much lore and mythology following the Flood with the bible story of Genesis and other ancient neat eastern storys especially the lands of mountain tops where ice melts and feeds the major Mesopotamia rivers just as the Nile gets fed from African mountain tops there is a mystical , sacred Apeal to this part of Asia minor .

All edits done by the Admin Alexander the Library Cat - tulla lu

The Ghebers of Hebron written in 1894 -(1007 pages) is a exhaustive acount of many present and forgotten about subjects or a very Cob Webey weave through history kind of outlook  .Read what is the Gheborim in the lands of the Sethim, Moloch worship, the Jews as Brahmans, the shepherds of Canaanthe Amorites, Kheta, and Azarielites, the sun-temples on the high places, the pyramid and temple of Khufu, the Mithramysteries, the Mithrabaptism, and successive oriental conceptions from Jordan fireworship to Ebionism
by Dunlap, S. F.The Ghebers of Hebron" is a captivating historical work written by S. F. Dunlap, taking readers on a fascinating journey through ancient lands and civilizations. The book delves into a diverse array of topics, exploring the enigmatic Gheborim and their intriguing presence in the lands of the Sethim. Through meticulous research and vivid storytelling, Dunlap unravels the mysteries surrounding the Gheber community and sheds light on their customs, beliefs, and cultural significance.

At the heart of the narrative lies the exploration of Moloch worship, an ancient and controversial religious practice that once held sway over certain regions. The book delves into the rites, rituals, andmyths surrounding this deity, offering profound insights into the ancient world's spiritual fabric.

Intriguingly, "The Ghebers of Hebron" draws intriguing parallels between the ancient Jews and the Brahman caste of India. By drawing connections between these two seemingly distinct cultures, the author opens up a captivating exploration of cross-cultural influences and exchanges that shaped the ancient world.

The narrative seamlessly transitions to the shepherds of Canaan, the Amorites, Kheta, and Azarielites, weaving together their stories and interactions with other ancient civilizations. These captivatingtales paint a vivid picture of the complex tapestry of ancient life, filled with trade, diplomacy, and cultural diffusion.

The book further shines a light on the significance of sun-temples on high places, showcasing the profound impact of celestial worship in antiquity. Readers are transported to an era when the alignment of temples with celestial bodies held deep spiritual meaning and shaped the architecture and cultural practices of civilizations.

"The Ghebers of Hebron" also offers a detailed account of the awe-inspiring pyramid and temple of Khufu, showcasing the engineering marvels of ancient Egypt and the spiritual religious practices, and enigmatic characters, the book offers readers a profound and thought-provoking exploration of the ancient world's complexities. Whether delving into the mysteries of forgotten cults or drawing connections between diverse cultures, Dunlap's work brings to life an era of humanity's past that continues to intrigue and inspire contemporary minds.

This book (1894) is super rare and is over 1000 pages of packed content with Long copious footnotes where you can dig up more authors and writings of a bygone ere!
If anyone is looking for a person to write excerpts like the one above about this book or write introductions or story's or need help finding rich rare un-read and very much never spoken about works and authors from ancient times to 19 th century email me : Pinkeclipse1001@gmail I am also in the realm of helping others in here the best way I can. I want this site to do better with traffic and monetization like other websites and social media apps!

Keywords but not limited to -
Cults
Temples
Israelite
Moloch
God
Gheborim
Sethim
Brahman
Shepherds
Canaan
Amorites
Kheta
Azarielites
Sun-temples
High places
Pyramid
Khufu
Mithramysteries
Mithrabaptism
Oriental conceptions
Jordan fire worship
Ebionism
Ancient civilizations
Religion
Rituals
Myths
Ancient Egypt
Spiritual practices
Cross-cultural influences
Archaeology
Ancient mysteries
Ancient Near East
Deities
Sacrifices
Ritual practices
Ancient cosmology
Religious beliefs
Esoteric knowledge
Secret societies
Ancient civilizations of the Levant
Zoroastrianism
Ancient Semitic religions
Mysticism
Astrology
Cosmic significance
Ancient religious texts
Ancient rituals of initiation
Theology
Ancient Middle Eastern history

Bayley's approach is highly interdisciplinary, drawing on fields such as anthropology, linguistics, and mythology. He examines a wide range of cultures, including ancient Egypt, Greece, and Rome, as well as medieval Europe and the Middle East.

Throughout the book, Bayley provides detailed analyses of specific symbols and their meanings, such as the snake, the oak tree, and the zodiac. He also explores the connections between symbols and various religious and philosophical traditions, including Gnosticism and alchemy.

Overall, "The Lost Language of Symbolism" is a rich and detailed exploration of the meanings behind symbols and their origins in ancient cultures. It is a valuable resource for anyone interested in the history of symbolism and its importance in human culture. Some of the keywords related to this book might include: symbolism, mythology, folklore, anthropology, linguistics, Gnosticism, alchemy, ancient Egypt, ancient Greece, ancient Rome, medieval Europe, Middle East

"The Lost Language of Symbolism" was first published in 1912, and it quickly became a seminal work in the field of symbolic studies. Bayley was an English author and journalist who wrote extensively on a variety of topics, including literature, folklore, and mythology.

One of the key themes of the book is the idea that symbols are a universal language that transcends time and space. Bayley argues that many symbols are so deeply embedded in human consciousness that they continue to be used and understood even in cultures that are vastly different from the ones in which they originated.

Another important aspect of the book is its interdisciplinary approach. Bayley draws on a wide range of sources, including mythology, folklore, linguistics, and anthropology, to explore the meanings behind symbols and their cultural significance.

Despite its age, "The Lost Language of Symbolism" continues to be widely read and cited by scholars and enthusiasts interested in symbolic studies, as well as those interested in the history of ideas more generally. The book's insights into the origins of symbols and their meanings have inspired numerous subsequent studies, and its influence can be seen in a wide range of fields, including literature, art, and psychology.

In short, "The Lost Language of Symbolism" is a landmark work that has had a lasting impact on our understanding of symbols and their role in human culture. It remains a fascinating and thought-provoking read for anyone interested in the history of ideas.


"The Lost Language of Symbolism" is divided into five parts, each of which explores a different aspect of the symbolic language used in human culture. Here is a brief overview of each part and its chapters:

Part I: The Elements of Symbolism
- Chapter 1: The Symbol as an Agent of Thought
- Chapter 2: The Interpretation of Symbols
- Chapter 3: The Principle of Analogy

Part II: The Symbolic Alphabet
- Chapter 4: The Letters of the Alphabet
- Chapter 5: The Origin of Writing
- Chapter 6: The Alphabet as a Key to the Universe

Part III: The Symbolism of Numbers
- Chapter 7: The Symbolism of Numbers
- Chapter 8: The Magic of Numbers
- Chapter 9: The Astrological Alphabet

Part IV: The Symbolism of Mythology
- Chapter 10: The Nature and Origin of Myths
- Chapter 11: Symbolism of the Gods
- Chapter 12: The Symbolism of the Planets

Part V: The Symbolism of Fairy-Tales and Folklore
- Chapter 13: The Hidden Meaning of Fairy-Tales
- Chapter 14: The Symbolism of Popular Customs and Superstitions
- Chapter 15: The Esoteric Significance of Folk-Lore

In addition to these chapters, the book also includes an introduction, preface, and conclusion, as well as numerous illustrations and diagrams to help illustrate the concepts being discussed.

Overall, the book provides a detailed and wide-ranging exploration of the symbolic language that has been used throughout human history. It draws on a variety of sources and disciplines to offer a unique perspective on the role of symbols in human culture, making it a valuable resource for anyone interested in the history of ideas, mythology, or symbolism.

Here are some more details about the chapters and some of the deeper meanings explored in each chapter with more in Depth summaries !

Chapter 1: The Symbol as an Agent of Thought
This chapter explores the idea that symbols are not just passive signs, but rather active agents in the process of human thought. Symbols have the power to influence our perceptions, emotions, and behaviors in profound ways, and understanding their deeper meanings can help us better understand ourselves and the world around us.

Chapter 2: The Interpretation of Symbols
Building on the previous chapter, this one delves into the complexities of interpreting symbols. Symbols can have multiple layers of meaning and can be interpreted differently depending on cultural context, personal experience, and individual psychology. Bayley argues that a deep understanding of symbols requires both intellectual analysis and intuitive perception.

Chapter 3: The Principle of Analogy
The principle of analogy is a key concept in symbolic thinking. It holds that things that are similar in some way are connected on a deeper level, and that the qualities of one thing can be attributed to another. Bayley explores how this principle has been used in various cultural traditions to connect seemingly disparate ideas and phenomena.

Chapter 4: The Letters of the Alphabet
In this chapter, Bayley explores the origins and symbolic meanings of the letters of the alphabet. He argues that each letter has a unique symbolic significance, and that understanding the meanings of the letters can unlock deeper levels of meaning in written language.

Chapter 5: The Origin of Writing
Building on the previous chapter, this one explores the development of writing and how it has been used to express symbolic concepts. Bayley argues that writing is not just a tool for communication, but also a means of expressing complex ideas and creating new forms of knowledge.

Chapter 6: The Alphabet as a Key to the Universe
In this chapter, Bayley argues that the alphabet is a universal key that can unlock the secrets of the universe. He explores how the letters of the alphabet have been used in various symbolic systems, including astrology and numerology.

Chapter 7: The Symbolism of Numbers
Numbers are a fundamental aspect of symbolic thinking, and this chapter explores their deeper meanings. Bayley argues that numbers are not just mathematical concepts, but also hold symbolic significance that can reveal hidden truths about the world.

Chapter 8: The Magic of Numbers
Building on the previous chapter, this one explores the magical uses of numbers. Bayley argues that numbers have been used in various cultures to create spells and incantations, and that understanding their symbolic meanings can help unlock their magical potential.

Chapter 9: The Astrological Alphabet
In this chapter, Bayley explores the relationship between astrology and the alphabet. He argues that the letters of the alphabet can be used to create astrological symbols and that understanding this relationship can reveal deeper levels of meaning in astrological systems.

Chapter 10: The Nature and Origin of Myths
Myths are a rich source of symbolic meaning, and this chapter explores their nature and origin. Bayley argues that myths are not just fanciful stories, but rather serve as a means of expressing fundamental truths about the human experience.

Chapter 11: Symbolism of the Gods
Building on the previous chapter, this one explores the symbolic meanings of the gods and goddesses of various mythological traditions. Bayley argues that each god or goddess represents a specific aspect of the human psyche, and that understanding their symbolic significance can help us better understand ourselves.

Chapter 12: The Symbolism of the Planets
The planets have been a rich source of symbolic meaning for centuries, and this chapter explores their deeper significance. Bayley argues that each planet represents a different aspect of the human experience, and that understanding their symbolic meanings can help us better understand our place in the cosmos.

Chapter 13-  "Survivals of the Symbolic Language in Christian Art,"
which explores the use of symbolic language in Christian art. Bayley notes that Christian art incorporates many of the same symbols found in pagan art, but with new meanings. For example, the ancient pagan symbol of the sun was transformed into the halo of Christian saints. Bayley also discusses the use of numerology and the symbolic meaning of colors in Christian art.

Chapter 14 is called "The Secret Language of Dante," in which Bayley delves into the symbolism and allegory in Dante's "The Divine Comedy." Bayley argues that Dante's work contains a rich layer of hidden meanings that can only be understood by decoding the symbolic language he uses. He explores the significance of numerology, astrological symbolism, and other hidden meanings throughout the text.

The final chapter, Chapter 15, is titled "The Secret Language of Shakespeare," where Bayley explores the use of symbolism and allegory in Shakespeare's plays. He contends that Shakespeare was a master of the art of symbolism and that his works contain a wealth of hidden meanings. Bayley examines the use of numerology, astrological symbolism, and other symbolic motifs throughout Shakespeare's plays.

Overall, "The Lost Language of Symbolism" is a dense and complex book that provides a comprehensive exploration of the symbolic language found in various cultures and throughout history. It is a valuable resource for those interested in the history of symbolism and its role in art, literature, and culture.

THE BELIEF in demons and angels is woven into the fabric of Jewish and Christian teaching concerning God, man, and the world from its earliest period until the present time. How large a place in Christian theology the conceptions of good and evil supernatural or
superhuman powers have held until the last century can only be fully appreciated by research students who are willing to spend much time and labour in the study of ancient theological treatises, embracing systematic theology, volumes of sermons, tomes of Church
history, as well as medieval literature in general.

The dominating position in Christian thought formerly held by the conceptions of Satan, the demons, and the angels will not be gathered from modern theological treatises, sermons, or other current religious literature. These conceptions, it is true, have not been entirely eliminated. The terms Satan or the Devil, demons or evil spirits, and angels still form part of our inherited religious terminology. But anyone who studies the writings of the accredited teachers of the Churches of today will be forced to admit that in relation to our subject these stand in great contrast to the teaching of the Church in any former period of its history since the time of the apostles.


                    ANCIENT SEMITIC DEMONOLOGY
    The Background of Primitive Conceptions  Friendly and Hostile Departed Human Spirits—Non-human Evil Spirits—Evil Spirits in Animal Forms. Arab and Early Hebrew Demonology The Ubiquity of Demons and Their Classification—Special Hage of Demons—Special Times for Demonic Activity—Corporeality of Demons—Various Operations of Demons—Sources of Demonological Conceptions. Babylonian, Assyrian, and Early Hebrew Demonology Suppression of Hebrew Demonological Beliefs by the Yahwistic Movement—The Dominant Features of Babylonian and Assyrian Religion—The Number of the Demons—Various Classes of Demons (The Utukku; The Alu; The Ekimmu (Edimmu); The Galli; The Tu Limnu (‘Evil God’); The Rabisu. Labartu, Labasu, Ahhazu; Lili, Lilitu, and Ardat Lili; Shédim—The Seven Evil Spirits—The Forms and Abodes of Demons—Spirits which Cause Disease and Sickness  —Defences against Demons—Demon Possession and Exorcism (The Use of Magical Objects and Preparations; The use of Incantations; The use of Words of Power; Knowledge of the Super-natural Enemy; The Use of Sympathetic Magic)—The Relation of Evil Spirits to the Gods.

CHAPTER TWO
DEMONOLOGY OF THE OLD TESTAMENT AND
ITS EXPANSION IN RABBINIC LITERATURE
Demonic Serpents (Seraphim) : ; :
Demons in Serpent Form—Fiery Flying Serpents— The Seraphim

The Se‘irim, or Hairy Demons .
The Se‘irim in the Old Testament—The Se‘irim as Objects of Worship—The Form of the Se‘irim.

Some Other Demonic Animals ,
Wild Beasts—Doleful Creatures—Ostriches—S¢* Pee Welt Jackals.

Azazel (The Scapegoat)
The Ceremony on the Day of Atonement—The Shien of ae
Ceremony—A Survival from Ancient Popular Religion.

Lilith (The Night Demon)
Lilith in the Old Testament—Lilith in the Rabbinic literature
Source of the Conception.

Deber, Keteb, and ‘Alukah
Deber, the Demon of Pestilence—KXeteb, the Demon of Nese. ‘Alukah, the Leech-like Demon.

The Shédim
The Shédim in the Old sere and in the Rabbinic Mente
The Prophetic Conception—The Beginnings of a Hebrew Demonology. Satan . je - ‘ Satan in the Old Toe cre eotan in the Rabbinic Literature— The Origin and Development of the Conception.

CHAPTER THREE
THE RELATION OF JEWISH TO PERSIAN CONCEPTIONS
. The Nature of Persian Dualism
The Temporary Character of Persian Dualism—The Pedi
World-view. The Character of Angra Mainyu (Ahriman)
The Meaning of the Compound Expression—Angra Mainyu fee as the Supreme Spirit of Evil. The Realms of Ahura Mazda and Ahriman . Two Primeval Spirits—The Fundamental Idea— The temptation of Zoroaster.

The Defeat and Destruction of Ahriman . ,
The Coming Triumph of the Good—The Coming of a Savior Renewal and Resurrection. The Relation between Satan and Ahriman. Satan and Ahriman the Heads of Hosts of Evil Spirits— Satan a Created, but Rebellious Angel: Ahriman an Independent Spirit— Satan and Ahriman are both associated with the Serpent—The Similar Functions of Satan and Ahriman—The Coming Destruction of Satan and Ahriman affirmed. The Origin and Nature of Demons (Daevas) The Changed Connotation of the term Daevas—The Daevas created by Afhriman.
The Number and Classification of Demons
The Demons Numerous and at first Unclassified—Demons are both Visible and Invisible. The Abode of Demons and their Abolition The Localities Favoured by Demons—Protection against Demons. The Principal Demons :
Aka Manah—The Druj—Aeshma—Azi Date

CHAPTER FOUR
RELATION OF JEWISH TO GREEK CONCEPTIONS
The Earliest Greek Conceptions
Departed Spirits viewed as Demons—Demons cause Diseases and Other Ills—The Dark Underworld of Spirits—Ceremonies of Aversion. The Nature of Demons .
The Early Usage of the Term ‘Demon’—Demons viewed as
Mediators between Gods and Men—Demons viewed as Morally Imperfect Beings—Demons viewed as Morally Evil Beings. Various Demonic Conceptions ‘ . , Harpies—Gorgons—Sirens—The Sphinx—Erinyes.

The Demon of Socrates . Socrates on the Nature of Demons—Discussions in the Works of Xenophon and Plato—The Nature of the Demon of Socrates. . Oracles and Demons . :The Oracle as a Means of Spirit Communication—The Oracle of Delphi—The Oracle and Demonic Possession. Some Later Greek Conceptions ; : :
Pythagorean and Other Beliefs—The Testimony of Plutarch to the Operations of Demons—The Platonic Conceptions of Demons—The Teaching of Philo.

CHAPTER FIVE
THE TEACHING OF JEWISH APOCRYPHAL AND APOCALYPTIC LITERATURE

. The Fall of the Angels and the Origin of Demons
The Second Century s.c.—The Fall of the Angels—The Origin of Demons—Divergent Accounts of the Origin of Demons—The Imprisonment of Evil Spirits—Ethical Conceptions personalized as Evil Spirits.
The First Century 3.c.—The Satans and their Chief—The Preiminary Place of Punishment—Satans distinguished from Fallen Angels. The First Century a.p.—The Teaching of 2 Enoch—The Character of Azazel—Satan’s Rebellion and Expulsion from Heaven—A Comparison with Rabbinic Teaching. The Chiefs of Fallen Angels and the Princes of Demons The Second Century 3.c.—Asmodaeus, the Evil Demon—Semjaza and Azazel, Chiefs of Fallen Angels—Mastema, the Prince of Evil Spirits—Beliar, the Satanic Spirit—Satan or the Devil. The First Century s.c.—The Satans and Satan—The Satans have Access to God in Heaven. The First Century a.p.—Azazel, the Fallen Archangel—Beliar, Mastema, and Sammael—Satanail, the Prince of Fallen Angels—Satan or the Devil, the Enemy of God and Man.
The Operations and Doom of Evil Spirits
The Second Century 3.c.—The Operations of Evil Spirits—The Final Doom of Evil Spirits. The First Century B.c.—The Activities of the Satans—Their Final Doom. The First Century A.D —Aerial Spirits and their Activities—The Two Impulses in Man—The Final Doom of Evil Spirits,

CHAPTER SIX
THE TEACHING OF THE NEW TESTAMENT

I. The Teaching of the Synoptic Gospels mens of the
Fourth Gospel The Teaching of the Synoptic Gospels: The Tenenee and Geena of Demons—The Phenomena of Demoniacal Possession—Christ’s Control over the Demons: Exorcism—The Exorcism of Demons
by the Disciples of Jesus and Others—The Prince of Demons, Satan or the Devil, Beelzebub (The Jewish Background of the Synoptic Teaching concerning Satan or the Devil; The Relation of Satan to Beelzebub; Satan, the Tempter of Jesus; The Character and Operations of Satan as described by Jesus; The Final Destruction of Satan).—The Teaching of the Fourth Gospel. Christ’s Attitude to the Belief in Satan.

II. The Teaching of the Acts of the Apostles .
Demon Possession and Exorcism—Demons, Divination, and Sorcery—The Belief in Satan or the Devil.
III. The Teaching of St. Paul’s Epistles . The Relation between Demons and Idolatry—The Pewee of as
Air and the Spiritual Hosts of Wickedness in Heavenly Places— Beliar, the Prince of Evil—The Character and Operations of Satan or the Devil (General References to Satan or the Devil; Satan and the Man of Sin; The Delivery of Men to Satan; Satan, the God of this World or Age).
IV. The Teaching of Hebrews and of the Sanaa
Epistles Teaching concerning Denies The ee dees of ne Rebellious Angels—The Devil viewed as the Angel of Death and as Man’s Great Adversary—The Conception of the
Devil in the Johannine Epistles.
V. The Teaching of the Book of Revelation .
I. Elementary Conceptions II. The Background of Old Testament Parent fier Teaching Concerning Demons—Abaddon or Apollyon, King ye the Demonic Hosts—The Conception of the Dragon—The Manifold Activities of Satan—The Binding, Loosing, and Final Destruction of Satan (The Binding of Satan; The Period of a thousand years—the Millennium; The Final Destruction of Satan.

And much more look into upload for more Content Chapters and subjects not listed here due to space issues.

In this dissertation I est. a five criteria for determining a Council of Yahweh text: 1) Multiple gods are present; 2) The setting is Heaven; 3) There is judgment; 4) There is some form of discussion; and 5) Yahweh is the leader of the council. Using these criteria I determine that the Council of Yahweh texts are Isaiah 6, 1 Kings 22, Job 1-2, Zechariah 3, and Daniel 7. Then using the criteria of being named, a witness and involved, along with the literary context, I explore these texts to determine if the characters involved are members of the Council of Yahweh. After establishing a cast of members, I determine that there are three tiers of membership within the council. The first tier belongs to the chief god, in this case Yahweh. The second tier is called the Councilors and the two divisions are the Advisors and the Officers. The third tier is the Agents and the two divisions on this tier are the Commissioned and the Officials. Finally, I explore the potential for conceptual evolution, especially in relationship to monotheism and the participation of human beings within the Council of Yahweh.


  Here are some notes the "Uploader" found on Divine
  Councill language -
The Psalm 82 states "God (אֱלֹהִ֔ים Elohim) stands in the divine assembly (בַּעֲדַת-אֵל ‘ăḏaṯ-’êl); He judges among the gods (אֱלֹהִ֔ים elohim)" (אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט). The meaning of the two occurrences of "elohim" has been debated by scholars, with some suggesting both words refer to Yahweh, while others propose that the God of Israel rules over a divine assembly of other gods or angels. Some translations of this passage render "God (elohim) stands in the congregation of the mighty to judge the heart as God (elohim)] (the Hebrew is "beqerev elohim", "in the midst of gods", and the word "qerev" if it were in the plural would mean "internal organs" Later in this Psalm, the word "gods" is used (in the KJV): Psalm 82:6 – "I have said, Ye [are] gods; and all of you [are] children of the most High." Instead of "gods", another version has "godlike beings",] but here again, the word is elohim/elohiym (Strong's H430).] This passage is quoted in the New Testament in John 10:34.[14]

In the Books of Kings (1 Kings 22:19), the prophet Micaiah has a vision of Yahweh seated among "the whole host of heaven" standing on his right and on his left. He asks who will go entice Ahab and a spirit volunteers. This has been interpreted as an example of a divine council.

The first two chapters of the Book of Job describe the "Sons of God" assembling in the presence of Yahweh. Like "multitudes of heaven", the term "Sons of God" defies certain interpretation. This assembly has been interpreted by some as another example of divine council. Others translate "Sons of God" as "angels", and thus argue this is not a divine council because angels are God's creation and not deities.

"The role of the divine assembly as a conceptual part of the background of Hebrew prophecy is clearly displayed in two descriptions of prophetic involvement in the heavenly council. In 1 Kings 22:19–23... Micaiah is allowed to see God (elohim) in action in the heavenly decision regarding the fate of Ahab. Isaiah 6 depicts a situation in which the prophet himself takes on the role of the messenger of the assembly and the message of the prophet is thus commissioned by Yahweh. The depiction here illustrates this important aspect of the conceptual background of prophetic authority.


The purpose of this dissertation is to explore the membership and structure of the Council of Yahweh as it is portrayed in the Hebrew Bible. The phrase “divine council” is used to describe the government or royal court of the supreme deity. In order to justify a new study on this topic, one must question the underlying assumptions of divine council studies, including the way in which comparative study is usually conducted. I first became interested in the divine council while researching my Th.M. thesis on השטן ,as it was the setting for this character in -



Job 1-2 and Zechariah 3.1 It was while doing this research that I became dissatisfied with the current scholarship on this topic. Most scholars begin with the texts found at Ugarit or Mesopotamia, outline a structure based on those religious traditions, and then explore the material in the Hebrew Bible in order to determine how it fits with the other religions. This process, while logical, has led to certain assumptions and even results that cannot be confirmed through the Hebrew Bible. Therefore, one purpose of this study is to question those assumptions. In doing so, I will develop the following points: firstly, there are multiple councils in the Hebrew Bible and not all of them belong to Yahweh; secondly, the Council of Yahweh negates a
History of Scholarship Research on the divine council is not new. Early studies by Cross, Kingsbury,  Lohfink, Pederson, Robinson, and Tsevat are helpful but most of them are neither detailed nor extensive. Moreover, most studies have either focused on one passage or  one member of the council.3



Some samples of bibliographies of some fantastic books for further study . Tons more in book.

Frank Moore Cross, "The Council of Yahweh in Second Isaiah," Journal of Near Eastern Studies XXII (1953), 274-77; E. C. Kingsbury, "The Prophets and the Council of Yahweh," Journal of Biblical  Literature 83 (1964), 279-86; Norbert Lohfink, "Gott und die Götter im Alten Testament," Theologische Akademie 6 (1969), 50-71; J. Pedersen, "Canaanite and Israelite Cultus," Acta orientalia 18 (1939), 1-14;  H. Wheeler Robinson, "The Council of Yahweh," Journal of Theological Studies 45 (1944);
Matitahu Tsevat, "God and the Gods in Assembly: An Interpretation of Psalm 82," Hebrew Union College AnnualXL-XLI (1969-1970), 123-37.3 Studies of Gen 6:1-4 include L. Birney, "An Exegetical Study of Genesis 6:14," Journal of the Evangelical Theological Society 13 (1970), 43-52; Umberto Cassuto, "The Episode of the Sons of God and Daughters of Man (Genesis vi 1-4)," Biblical and Oriental Studies 1 (1973), 47-70; J. A. Clines, "The Significance of the 'Sons of God' Episode (Genesis 6:1-4) in the Context of the 'Primeval History'," Journal for the Study of the Old Testament 3 (1979), 33-46; G. E. Closen, Die Sunde der 'Sohne Gottes', Gen 6, 1-4  (Rome: Papstliches Bibelinstitut, 1937); J. E. Coleran, "The Sons of God in Genesis 6, 2," Theological Studies 2 (1941), 488-509; L. Eslinger, "A Contextual Identification of the bene haʾelohim and benoth haʾadam in Genesis 6:14," Journal for the Study of the Old Testament 13 (1979), 65-73; R. S. Hendel, "When the Sons of God Cavorted with the Daughters of Men," Bible Review 3 (1987), 8-13, 37; Paul Joüon, "Les unions entre les 'fils de Dieu' et les 'filles des hommes' Genèse, 6, 1-4," Religious Studies Review 29 (1939), 108-14; Meredith G. Kline, "Divine Kingship and Genesis 6:1-4," Westminster Theological Journal 24 (1962), 187-204; W. A. van Gemeren, "The Sons of God in Gen 6:1-4," Westminster Theological Journal 43 (1981), 320-48.For Psalm 82 see C. H. Gordon, "History of Religion in Psalm 82," in Biblical and Near Eastern Studies (ed. G. A. Tuttle; Grand Rapids: Eerdmans, 1978), 129-31; H. W. Jüngling, Der Tod der Götter:  Eine Untersuchung zu Psalm 82 (Stuttgarter Bibelstudien 39; Stuttgart: Verlag Katholisches Bibelwerk, 1969); J. Morgenstern, "The Mythological Background of Psalm 82," Hebrew Union College Annual XIV (1939), 29-126; R. J. O'Callaghan, "The Canaanite Background of Psalm 82," Catholic Biblical Quarterly15 (1953), 311-14; Simon B. Parker, "The Beginning of the Reign of God—Psalm 82 as Myth and Liturgy," Revue Biblique 102 (1995), 532-59; W. S. Prinsloo, "Psalm 82: Once Again, Gods or Men?," Biblica 76 (1995), 219-28; R. B. Salters, "Psalm 82, 1 and the Septuagint," Zeitschrift für die  alttestamentliche Wissenschaft 103 (1991), 225-39; Konrad Schmid, "Gibt es 'Reste hebräischen Heidentums' im Alten Testament? Methodische Überlegungen anhand von Dtn 32, 8f und Ps 82," in  Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments (ed. Andreas  Wagner, Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 364; Berlin/New York: De

On the divine council in Prophetic books see D. E. Biarritz, "Les Structures Symboliques d'Esäie
6, une Hypothèse," FoiVie 83 (1984), 16-24; David E. Bokovoy, "יעקב בבית והעידו שמעו : Invoking the Council as Witnesses in Amos 3:13,” Journal of Biblical Literature 127 (2008), 37-51; Cross, "The
Council of Yahweh in Second Isaiah," 274-77; Robert P. Gordon, "Standing in the Council: When Prophets  Encounter God," in The God of Israel (ed. Robert P. Gordon, University of Cambridge Oriental Press
Publications 64; Cambridge: Cambridge University Press, 2007), 190-204;

Phoenician art, intermediate between that of Egypt and Assyria, has been revealed to us, and invaluable treasures have been recovered from the catacombs. Bold explorers, too, have made us acquainted with the traces of all the various nations so closely packed in the narrow territory of Asia Minor. Cyprus with its strange writing and the sculptures of its temples ; Lycia with its peculiar language, its inscriptions, coins, sepulchral grottoes; Phrygia with its great rock, sculptured bas-reliefs, and the tombs of the kings of the
family of Midas ; Arabia contributes to science ancient monuments of times anterior to Islamism, texts engraven by pilgi-ims on the rocks of Sinai, and the numerous inscriptions which abound in Yemen. Nor let Persia be forgotten with the remains of its kings, Achaemenid and Sassanian Nor India, where our knowledge has been entirely renewed by the study of the Vedas. But it is not only the length of the coui'se that has been increased, the progress of science has been so great that its domain is now also widely extended. Everywhere, by new routes, enterprising and successful pioneers have pushed their researches, and thrown light into the darkest recesses. Europe in our age takes definite possession of the world. What is true of the events of tlie day, is also
true in the region of learning ; science regains possession of the ancient
world, and of ages long forgotten. This resuscitation of the earliest epochs of civilisation commenced with Egypt.

The hand of Champollion has torn down the veil which concealed mysterious Egypt from our eyes, and has added lustre to the name of France by the greatest discovery of our age. Thanks to him, we have at last the key to the enigma of the Hieroglyphs. And henceforth we may tread boldly on solid and well-known ground, where those who preceded us wandered among swamps and pitfalls. Champollion's discovery has been the starting point for those learned and ingenious researches to which we owe the restoration of Egyptian History. Through the whole extent of the Nile Valley the
monuments have been examined, and in reply they have told us all the deeds of the kings who governed Egypt from the most ancient times.

Science has penetrated the dark catacombs where sleep the Pharaohs, and has restored to us many dynasties whose only traces were to be found in some mutilated remains of the old historian Manetho. At the commencement of the present century, we knew little beyond the names of a few sovereigns, whose reigns were far apart and connected with but a small number of events, distorted by the statements of credulous Greek
travellers, or magnified by national vanity. We now know nearly the whole series of monarchs who reigned over Egypt during more than 4,000 years ( higher today)       

CONTENTS
BOOK I.—PRIMITIVE TIMES.
Chap. I.
— The Bible Narrative.
Section I. The Human Race before the Deluge i
,, II. The Deluge 5 „ III. The Confusion of Tongues 7
Chap. II.
— Traditions parallel to the Bible Story.
Section I. The Creation. The Fall and the Antediluvian
Patriarchs 8
,, II. The Deluge 13
,, III. The Cradle^ of Postdiluvian Humanity ig
,, IV. The Tower of Babel 22
Chap. III.
— Material Vestiges of Primitive Humanity.
Section I. Remains of the Archreolithic Epoch 24
,, II. Remains of the Neolithic Epoch 30
,, III. Chronology of these two Epochs 35
,, IV. Prehistoric Archaeology of the Bible 39
Chap. IV.
— Human Races and their Languages.
Section I. The Unity of the Human Race and its Varie-
ties 48
,, II. The Four Great Races of Mankind 54
III. The Descendants of Noah according to llie Book of Genesis 57
,, IV. The Principal Families of Languages 65
,, V. The Semitic Languages 70
,, VI. The Indo-European Languages 73
BOOK II.—THE ISRAELITES.
Chap. I.
—
The Patriarchs—The Israelites in Egypt —Moses.
Section I. Abraham 79 „ II. Isaac and Jacob 85
,, III. Joseph in Egypt ... 89
,, IV. The Israelites in Egypt and the Exodus 91
,, V. The Israelites at Sinai 96
,, VI. The Law of Moses 98 „ VII. The Tabernacle 103
,, VIII. Sojourn in the Desert 105
,, IX. Conquest of the Country East of the Jordan... 10
ClIAl\ TT. —KSTAHMSHMENT OK THE ISRAELITES IN TLand—The J u hoes.
Saliou I. Conquest of llie Land of Canaan—Josluia IIO'
,, IL Period of Repose—l"'irst Serviliulc—Commencement of the Judges 114
,, in. Ehud, Shamgar, Deboiali, Gideon, Barak ... 1 19, IV. Eli and Sanniel 123
Chap. III.— Kingdom of Israel—Saul, David, Solomon.Section I. Establishment of Royalty—Saul 130,, II. David 136,, III. Solomon 142 Chap. IV.—Separation of the Ten Tribes—Kingdoms OF Israel andJudah—Fall of Samaria and Jeru.salem. Section I. Rchoboam and Jeroboam—Separation of the Ten Tribes 147, II. Disorders and Reverses in the Kingdom ofIsrael 153,, III. Ahab, Jehoshaphat and their Sons 156
,, IV. The Kingdoms of Judah and Israel from the reign of Athaliah to the death of Azariah... 165,, V. Intervention of the Assyrians in Palestine
— Decline of the Kingdom of Israel and Fall
of Samaria 171
,, VI. The Kingdom of Judah from the Capture of
Samaria to the Battle of Megiddo 176
VII. Last Days of the Kingdom of Judah —Nebuchadnezzar—Capture of Jerusalem 185

BOOK III.—THE EGYPTIANS.
Chap. L—Egypt—The Nile and its Inundations— The Kings of the Old Empire.
Section I. Physical Geography of Egypt—The Nile, its Inundations 193,, II. Principal Sources of the History of Egypt ... 195 ,, III. Foundation of the Monarchy—First Dynasties 201 ,, IV. Fourth and Fifth Dynasties—Age of the Great Pyramids 205 „ V. From the Sixth to the Eleventh Dynasty
— Temporary Decline of Egyptian Civilisa-
tion 210
Chap. II.
— The Middle Empire.
Section I. Eleventh and Twelfth Dynasties—The Laby-
rinth and Lake Moeris 213
,, II. Thirteenth and Fourteenth Dynasties 217
,, III. Invasion and Dominion of the Shepherds 219
,, IV. Expulsion of the Shepherds 223
CiiAr. III.
—
The Great Conquerors of the New Em-
pire—Foreign Influence of Egyi'T.
Section I. Eighteenth Dynasty—First Successors of
Ahmes—Seventeentli Century n.c 226
,, II. Continuation of tlic Eighteenth Dynasty
—
Thothmes III 229
,, III. Last Kings of the Eighteenth Dynasty—Re-
hgious Troubles 236
,, IV. Commencement of the Nineteenth Dynasty —
.Seti I. —Fifteenth Century B.C 240
,, V. Ramses II. (Sesostris) 245
,, VI. End of the Nineteenth Dynasty—Foreign
Invasions—The Exodus 259
,, VII. Commencement of the Twentietli Dynasty —Ramses III 264
Chap. IV.
—Decline and Fall of the Egyptian Empire.
Section I. End of the Twentieth Dynasty—Twenty-first
Royal Family 269
,, II. Twenty- second, Twenty-third and Twenty-
fourth rjynasties 273
,, III. Ethiopian Dynasty 277
,, IV. The Dodecarchy—The Saite Kings 281
Chap. V.
—Civilisation, Manners and Monuments of
Egypt.
Section I. Social Constitution 289
,, II. Political Organisation and Administration ... 294
,, III. Laws 299
,, IV. Manners and Customs 301
,
, V. Writing 302
,, VI. Literature and Science 307
,, VII. Religion 317
,,VIII. Arts 327
,
, IX. Principal Monuments 330
BOOK IV.—The ASSYRIANS AND BABYLONIANS.
Chap. L—The Primitive Chaldean Empire.
Section I. The Tigro-Euphrates Basin 339
,, II. The Primitive Population of Chalda^a 341
,, III. Origin of the States of Assyria and Chaldaea —Nimrod—The First Cushite Empire ... 347
,, IV. Dynasties of the Chalda;an Empire according
to Berosus 351
,, V. Royal Names supplied by the Inscriptions ... 353
,, VI. Monuments of the Primitive Chaldean Empire 357
,, VII. Period of Egyptian Preponderance and of the
Arab Kings 360
Chap. II.
—
The First Assyrian Empire.
Section I. Foundation of the First Assyrian Empire
—
Fabulous Stories about that Empire
—
Ninus and Somiramis 364
,, II. First Assyrian Dynasty 370
,, III. First Kings of the UjTiasty of Belelaras
Asshurnazirjial 376
,, IV. From Sliahiianeser IV. to Binlikhish and
Samniuramat (Semiramis) 379
V. Asshur-hk-liish or Sardanapalus—Fall of the
First Assyrian Empire 384
>>
f
Chap. III.
—
The Second Assyrian Empire.
Section I. Reign of Phul—Re-establishment of the As-
syrian Empire 387 „ II. Sargon 392
,, III. .Sennacherib 398
, , IV. Esarhaddon and Asshur-bani-pal 404
,, V. End of the Second Assyrian Empire—Final
Fall of Nineveh 415
Chap. IV.
—
Civilisation, Manners and Monuments of
Assyria.
Section 1. Political and Social Organisation 417
,, II. IManners and Customs 426
1—
»5
III. Writing 431
IV. Literature and Science /i/|/| V. Religion 452
VI. Arts 456
Chap. V.—The New Chaldean Empire.
Section I. Survey of the History of Babylon under the
Supremacy of the Assyrians 468
,, II. Nabopolassar 472
,, III. Nebuchadnezzar 476
V. The Successors of Nebuchadnezzar—Fall of
the Babylonian Empire 4S7
J5
Chap. VI.
—
Manners and Religion of Babylon.
Section I. Manners 492
,, 11. The Caste of the Chaldceans 493
,, III. Commerce of Babylon 495
,, IV. Religion 497
,, V. Cosmogony 500 „ VL Arts 505
Index 509
List of Scripture Texts Quoted 533
List OF Passages from Herodotus Quoted 535

The monuments and inscriptions from Tello have furnished us with material for reconstructing the  history of the city with but few gaps from the earliest age until the time when the Dynasty of Isin succeeded that of Ur in the rule of Sumer and Akkad. To the destruction of the city during the period of the First  Dynasty of Babylon and its subsequent isolation we  owe the wealth of early records and archaeological remains which have come down to us, for its soil has  escaped disturbance at the hands of later builders except for a short interval in Hellenistic times. The fact that other cities in the neighbourhood, which shared a similar fate, have not yielded such striking results to the excavator, in itself bears testimony to the important  position occupied by Lagash, not only as the seat of a long line of successful rulers, but as the most important centre of Sumerian cult.


                                    CONTENTS
( Only Several Key Chapters are listed below due to Abstract Character length they give us to give important information and make key word Tags at the same time it's a disaster)- See - Click Upload for full Contents)
                           
                                      CHAPTER I
INTRODUCTORY: THE LANDS OF SUMER AND AKKAD
Trend of recent archaeological research — ^The study of origins — ^The Neolithic period in the Aegean area, in the region of the Mediterranean, and in the Nile Valley — Scarcity of Neolithic remains in  Babylonia due largely to character of the country — Problems raised by excavations in Persia and Russian Turkestan — Comparison of the  earliest cultural remains in Egypt and Babylonia — The earliest  known inhabitants of South Babylonian sites — The "Sumerian Controversy " and a shifting of the problem at issue — Early relations of Sumerians and Semites — The lands of Sumer and Akkad- — Natural boundaries — Influence of geological structure — Effect of river deposits — Euphrates and the Persian Gulf — Comparison of  Tigris and Euphrates — ^The Shatt en-Nil and the Shatt el-Kar — The early course of Euphrates and a tendency of the river to break away  westward — Changes in the swamps — Distribution of population and  the position of early cities— Rise and fall of the rivers and the regulation of the water — Boundary between Sumer and Akkad^ — Early names for Babylonia — "The Land" and its significance — Terminology  1

                                  CHAPTER II
THE SITES OF EARLY CITIES AND THE RACIAL CHARACTER OF
THEIR INHABITANTS
Characteristics of early Babylonian sites — The French excavations at  Tello — The names Shirpurla and Lagash^ — Results of De Sarzec's work — German excavations at Surghul and El-Hibba — The so-called  " fire-necropoles " — Jokha and its ancient name — Other mounds in the region of the Shatt el-Kar — Hammam — Tell *Id— Systematic excavations at Fara (Shuruppak) — Sumerian dwelling-houses and circular buildings of unknown use — Sarcophagus-graves and mat- burials — Differences in burial customs Diggings at Abu Hatab  (Kisurra) — Pot-burials — Partial examination Bismaya (Adab) — Hetime — Jidr — The fate of cities which escaped the Western Semites — American excavations at Nippur — British work at Warka (Erech), Senkera (Larsa), Tell Sifr, Tell Medina, Mukayyar (Ur), Abu Shahrain (Eridu), and Tell Lahm^ — Our knowledge of North  Babylonian sites — Excavations at Abu Habba (Sippar), and recent work at Babylon and Borsippa — The sites of Agade, Cutha, Kish and Opis — The French excavations at Susa — Sources of our informa-tion on the racial problem — Sumerian and Semitic types — Contrasts treatment of the hair, physical features, and dress — Apparent inconsistencies — Evidence of the later and the earlier monuments — Evidence from the racial character of Sumerian gods — Professor Meyer's theory and the linguistic evidence — Present condition of the problem — The original home and racial affinity of the Sumerians — Path of the Semitic conquest — Origin of the Western Semites — The eastern limits of Semitic influence ... 16
                       
                                  CHAPTER III
THE AGE AND PRINCIPAL ACHIEVEMENTS OF SUMERIAN CIVILIZATION -
Effect of recent research on older systems of chronology— Reduction of  very early dates and articulation of historical periods — Danger of the reaction going too far and the necessity for noting where evidence gives place to conjecture — Chronology of the remoter ages and our sources of information — Classification of material — Bases  of the later native lists and the chronological system of Berossus  — Palaeography and systematic excavation — Relation of the early  chronology to that of tlie later periods — Effect of recent archaeo-logical and epigraphic evidence — The process of reckoning from below and the foundations on which we may build — Points upon  which there is still a difference of opinion — Date for the foundation of the Babylonian Monarchy — Approximate character of all earlier  dates and the need to think in periods — Probable dates for the  Dynasties of Ur and Isin — Dates for the earlier epochs and for the  first traces of Sumerian civilization — Pre-Babylonian invention of  cuneiform writing — The origins of                                   

                          CHAPTER V
WARS OP THE CITY-STATES ; EANNATUM AND THE STELE OF THE VULTURES
Condition of Sumer on the accession of Eannatum — Outbreak of war  between Umma and Lagash — Raid of Ningirsu's territory and Eannatum's vision — The defeat of Ush, patesi of Umma, and the terms of peace imposed on his successor — -The frontier-ditch and the stelae of delimitation — Ratification of the treaty at the frontier- shrines — Oath-formulae upon the Stele of the Vultures — Original  form of the Stele and the fragments that have been recovered — Reconstitution of the scenes upon it  Ningirsu and his net — Eannatum in battle and on the march — Weapons of the Sumeriaus and their method of fighting in close phalanx — Shield-bearers and lance- bearers — -Subsidiary use of the battle-axe — The royal arms and body- guard— The burial of the dead after battle — Order of Eannatum's conquests — Relations of Kish and Umma — ^The defeat of Kish, Opis  and Mari, and Eannatum's suzerainty in the north — Date of his southern conquests and evidence of his authority in Sumer — His  relations with Elam, and the other groups of his campaigns — Position of Lagash under Eannatum — -His system of irrigation — Estimate of his reign . 120                       
                                    CHAPTER XII
THE CULTURAL INFLUENCE OF SUMER IN EGYPT, ASIA AND THE WEST -
Relations of Sumer and Akkad with other lands — Cultural influences, carried by the great trade-routes, often independent of political contact — The prehistoric relationship of Sumeriau culture to that of Egypt — Alleged traces of strong cultural influence — The hypothesis of a Semitic invasion of Upper Egypt in the light of more recent excavations — Character of the Neolithic and early dynastic cultures of Egypt, as deduced from a study of the early graves and their contents— -Changes which may be traced to improvements in technical skill — Confirmation from a study of the skulls — Native origin of the Egyptian system of writing and absence of Babylonian influence — Misleading character of other cultural comparisons — Problem of the bulbous mace-head and the stone cylindrical seal — Prehistoric migrations of the cylinder — Semitic elements in Egyptian civilization — Syria a link in the historic period between the Euphrates and the Nile — Relations of Elam and Sumer — Evidence of early Semitic influence in Elamite culture and proof of its persistence — Elam prior to the Semitic conquest— The Proto-Elamite script of independent development — Its disappearance paralleled by that of the Hittite hieroglyphs — Character of the earlier strata of the mounds at Susa  and presence of Neolithic remains — The prehistoric pottery of Susa  and Mussian — -Improbability of suggested connections between the  cultures of Elam and of predynastic Egypt — More convincing parallels in Asia Minor and Russian Turkestan — Relation of the
prehistoric peoples of Elam to the Elamites of history — ^The Neolithic settlement at Nineveh and the prehistoric cultures of Western Asia  — Importance of Syria in the spread of Babylonian culture westward  — The extent of early Babylonian influence in Cyprus, Crete, and the area of Aegean civilization ... ... ... ... ... ... 321

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      LEONARD W. KING, M.A., F.S.A.
Assistant in the Department of Egyptian and Assyrian  ; Antiquities, British Museum

....only partly intelligible fragments of a collection of Greek magico-mystical poems of later antiquity which, by a strange conversion, was elevated by the Neoplatonists to the rank of a scripture of holy revelation. With the second part of the title, one is accustomed to associate a magical science which, in the twilight of the Greek genius, took possession of philosophy and defrauded it of its fruits. Both concepts finally go back to the Neo-platonist Iamblichus who was the first systematizer of the occult sciences : it was he, too, who adopted the doctrines of the Chaldean Oracles and incorporated them into his mysleriosophy to which he gave the name «Theurgy». The task of the present work is to bring light into this darkness and to elucidate the genesis of this last spiritual discipline of Antiquity.

These new fragments, which have come down to us through other channels than those followed by the main group, admit of a more discriminating view of the literary character of these Oracles and the intention of their authors, a view varying sensibly from that accepted hitherto. The demonstration of the Chaldaean origin of these fresh texts may serve also as a primary introduction to the trend of the ideas of their authors. In this section, anticipation of results which can be proved only later has been inevitable. By completing the collection of the extant material, our study fulfils the first condition for the reconstruction of the Chaldaean system of belief in its entirety. Chapters 11-v will be devoted to this task. Chapter 11 will be introduced by a brief account of the Neoplatonic sources, their nature and the principal rules for their critical examination; thereupon, the exposition of the system of the «Intelligible World», the main theme of Chaldaean theosophy, will follow immediately. Chapter HI contains a description of the Chaldaean mystery of the «Immortalization of the Soul», by which the Chaldaean Theurgists entered into competition with other mysterv-cults of their epoch. Chapter iv will deal with the practices of the Theurgists and their relation to magic. In Chapter V we shall be occupied with Chaldaean demonology and its affinity with Persian dualism.

CHAPTER I. New Chaldaean Oracles in Porphyrys work « On the Philosophy of the Oracles» -3
II. The Chaldsan system of the intelligible world -67
— III. Theurgical elevation  -177
IV. The Magical Ritual of the Chaldaeans  -937
— V. Chaldaean Demonology -959
VI. The Platonic elements -311
— VII. The Oriental elements EXCURSUS I . On the Neoplatonist's mode of quoting the Chaldaean Oracles 443
— II. Porphyry and the Chaldaeans 449
— III. Neologisms and rare words in the Chaldaean Oracles 457
— IV. The meaning and the history of the terms Theurgist» and «Theurgy» 461
— V. The Caller and the Call  - 467
— VI. Psellus and the ChaldaBans  -473
VII. Proclus' exposition of the Chaldaean system of the Noetic Entities -481
VIII. On the  of the Theurgical Sacrament of Immortality as Elevation (άναγωγή) -487
~ IX· Proclus' «Fire-Song» 4G1
X· The « Teles tic art» of the Chaldean Theurgists 495
XI. The work of the Neoplatonist Origen « concerning the De-mons» 497
XII. The source of the « Hellenic Theology » quoted by Eusebius.. 509

K
  Thereby, some of the veils woven by its ancient transmitters and their modern adepts will be raised. The name and subject of theurgy were the creation of two hellenized Orientals, Julian the Chaldaean and his homonymous son, surnamed «the Theurgist», who
flourished in the times of the Emperor Marcus Aurelius. These Two men were the founders of a religious system the principles of which they enunciated in the so-called Chaldaean Oracles, and in other writings. There is little need to comment on the importance of a detailed knowledge of a religious doctrine, the date(author claim )0

  In a letter sent to Hans Lewy in 1941, A. D. Nock wrote: "I look forward eagerly to your work on the Chaldaean Oracles, for this is a topic on which we greatly need new light". Habent sua fata libelli. Lewy's book was published in Cairo only in 1956, by the Institut Français d'Archéologie Orientale, eleven years after the author's untimely death in Jerusalem. The single serious analysis of the book, by E. R. Dodds, appeared in 1961 under the title "New Light on the Chaldaean Oracles". Yet, despite Dodds' review, this light has remained largely hidden until now.

  They book, which had been out of print for years, was overwrit- ten; a mistaken methodology, duly criticized by Dodds, involved repetitiousness. Moreover, it contained numerous misprints and was published without indices. (To be sure, these last defects were partly due to the inability of Lewy's colleagues at the Hebrew University to communicate directly with the publishers.) In any case, Chaldaean Oracles and Theurgy remains a unique attempt to deal in depth with one of the most difficult and important bodies of religious literature of Late Antiquityj

Theurgy (/ˈθiːɜːrdʒi/; from Greek θεουργία theourgía), also known as divine magic, is one of two major branches of the magical arts,the other being practical magic or thaumaturgy.Theurgy describes the ritual practices associated with the invocation or evocation of the presence of one or more deities (also known as "godforms"), especially with the goal of achieving henosis (uniting with the divine) and perfecting oneself.
Neoplatonism
Theurgy means "divine working". The first recorded use of the term is found in the mid-second-century neoplatonist work the Chaldean Oracles (Fragment 153 des Places (Paris, 1971): 'For the theourgoí do not fall under the fate-governed herd').[7] The source of Western theurgy can be found in the philosophy of late neoplatonists, especially Iamblichus. Although the neoplatonists are often considered pagan polytheists, they embraced a form of monism.

In late neoplatonism, the spiritual universe is regarded as a series of emanations from the One. From the One emanated the Divine Mind (Nous) and in turn from the Divine Mind emanated the World Soul (Psyche). Neoplatonists insisted that the One is absolutely transcendent and in the emanations nothing of the higher was lost or transmitted to the lower, which remained unchanged by the lower emanation

Iamblichus
Iamblichus, a student of Anatolius and Porphyry (the latter himself was a student of Plotinus), taught a more ritualized method of theurgy that involved invocation and religious, as well as magical, ritual.[8] Iamblichus believed theurgy was an imitation of the gods, and in his major work, On the Mysteries of the Egyptians, Chaldeans, and Assyrians, he described theurgic observance as "ritualized cosmogony" that endowed embodied souls with the divine responsibility of creating and preserving the cosmos

Esoteric Christianity
Esoteric Christianity accepts theurgy as a tradition that could greatly benefit a person. The main feat of Esoteric Christianity is to learn the mysteries of God (see Raziel) and to rise to higher consciousness in the understanding of God's relationship to individual consciousness. Theurgy, in the esoteric tradition, uses this knowledge to heighten one's own spiritual nature.[11] Some branches of Esoteric Christianity hold that if an Esoteric Christian, Rosicrucian, or Theosopher practices it they could potentially rise to the degree of Magus or Adept after a certain level of spiritual attainment. In a traditional and magical sense, theurgy is seen as the opposite of Goetia, even though many argue that they overlap

Astrotheology – Worship of stars and other heavenly bodies as deities
Body of light – Hermetic starfire body
Deity yoga – Vajrayana practice involving visualization of a deity
Divinization – To become divine
Holy Guardian Angel – Angel assigned to protect and guide a particular person
Pseudo-Dionysius the Areopagite – Christian theologian
Simiyya – Doctrine of Sufism
Theosis – Likeness to or union with God

References

Pierre A. Riffard, Dictionnaire de l'ésotérisme, Paris: Payot, 1983, 340.
Josephy, Marcia Reines (1975). Magic & Superstition in the Jewish Tradition: An Exhibition Organized by the Maurice Spertus Museum of Judaica. Spertus College of Judaica Press. p. 18.
Hasidism: Between Ecstasy and Magic, Moshe Idel, SUNY Press 1995, pp. 72–74. The term magic, used here to denote divine theurgy affecting material blessing, rather than directly talismanic practical Kabbalah magic
Edmonds III, Radcliffe G. 2019. "The Illuminations of Theurgy: Philosophy and Magic" pp. 314-377. Drawing Down the Moon: Magic in the Ancient Greco-Roman World. Princeton University Press.
Proclus, On the theology of Plato, 1.26.63. E. R. Dodds, The Greeks and the Irrational, University of California Press, 1959).
Keith Thomas, Religion and the Decline of Magic (1971), Penguin, 1973, 320-321.
Lewy, Hans, Chaldaean Oracles and Theurgy, Cairo 1956, pp. 421–466 (mostly consulted and quoted from the revised edition by Michel Tardieu,

In biblical studies, pseudepigrapha refers particularly to works which purport to be written by noted authorities in either the Old and New Testaments or by persons involved in Jewish or Christian religious study or history. These works can also be written about biblical matters, often in such a way that they appear to be as authoritative as works which have been included in the many versions of the Judeo-Christian scriptures. Eusebius indicates this usage dates back at least to Serapion of Antioch, whom Eusebius records[8] as having said: "But those writings which are falsely inscribed with their name (ta pseudepigrapha), we as experienced persons reject...."

Many such works were also referred to as Apocrypha, which originally connoted "secret writings", those that were rejected for liturgical public reading. An example of a text that is both apocryphal and pseudepigraphical is the Odes of Solomon.[9] It is considered pseudepigraphical because it was not actually written by Solomon but instead is a collection of early Christian (first to second century) hymns and poems, originally written not in Hebrew, and apocryphal because they were not accepted in either the Tanakh or the New Testament.

Protestants have also applied the word Apocrypha to texts found in Catholic and Eastern Orthodox scriptures which were not found in Hebrew manuscripts. Catholics call those "deuterocanonical books". Accordingly, there arose in some Protestant biblical scholarship an extended use of the term pseudepigrapha for works that appeared as though they ought to be part of the biblical canon, because of the authorship ascribed to them, but which stood outside both the biblical canons recognized by Protestants and Catholics.

There is a tendency not to use the word pseudepigrapha when describing works later than about 300 CE when referring to biblical matters.[3]: 222–28  But the late-appearing Gospel of Barnabas, Apocalypse of Pseudo-Methodius, the Pseudo-Apuleius (author of a fifth-century herbal ascribed to Apuleius), and the author traditionally referred to as the "Pseudo-Dionysius the Areopagite", are classic examples of pseudepigraphy. In the fifth century the moralist Salvian published Contra avaritiam ("Against avarice") under the name of Timothy; the letter in which he explained to his former pupil, Bishop Salonius, his motives for so doing survives.[10] There is also a category of modern pseudepigrapha.

Examples of books labeled Old Testament pseudepigrapha from the Protestant point of view are the Book of Enoch, the Book of Jubilees (both of which are canonical in Orthodox Tewahedo Christianity and the Beta Israel branch of Judaism); the Life of Adam and Eve and "Pseudo-Philo".[citation needed]

The term pseudepigrapha is also commonly used to describe numerous works of Jewish religious literature written from about 300 BCE to 300 CE. Not all of these works are actually pseudepigraphical. It also refers to books of the New Testament canon whose authorship is misrepresented. Such works include the following:

3 Maccabees
4 Maccabees
Assumption of Moses
Ethiopic Book of Enoch (1 Enoch)
Slavonic Second Book of Enoch
Book of Jubilees
3 Baruch
Letter of Aristeas
Life of Adam and Eve
Ascension of Isaiah
Psalms of Solomon
Sibylline Oracles
2 Baruch
Testaments of the Twelve Patriarchs
4 Ezra

  Various canonical works accepted as scripture have since been reexamined and considered by modern scholars in the 19th century onward as likely cases of pseudepigraphica. The Book of Daniel directly claims to be written by the prophet Daniel, yet there are strong reasons to believe it was not written until centuries after Daniel's death, such as references to the book only appearing in the 2nd century BCE and onward. The book is an apocalypse wherein Daniel offers a series of predictions of the future, and is meant to reassure the Jews of the period that the tyrant Antiochus IV Epiphanes would soon be overthrown. By backdating the book to the 6th century BCE and providing a series of correct prophecies as to the history of the past 400 years, the authorship claim of Daniel would have strengthened a later author's predictions of the coming fall of the Seleucid Empire


Other pseudepigrapha (some of which that isn't in the present work but gives you a broader scope speaking of time lines from ancient writings to more recent described below )

The Gospel of Peter and the attribution to Paul of the Epistle to the Laodiceans are both examples of pseudepigrapha that were not included in the New Testament canon. They are often referred to as New Testament apocrypha. Further examples of New Testament pseudepigrapha include the Gospel of Barnabas and the Gospel of Judas, which begins by presenting itself as "the secret account of the revelation that Jesus spoke in conversation with Judas Iscariot".

The Vision of Ezra is an ancient apocryphal text purportedly written by the biblical scribe Ezra. The earliest surviving manuscripts, composed in Latin, date to the 11th century AD, although textual peculiarities strongly suggest that the text was originally written in Greek. Like the Greek Apocalypse of Ezra, the work is clearly Christian, and features several apostles being seen in heaven. However, the text is significantly shorter than the Apocalypse.

The Donation of Constantine is a forged Roman imperial decree by which the 4th-century emperor Constantine the Great supposedly transferred authority over Rome and the western part of the Roman Empire to the Pope. Composed probably in the 8th century, it was used, especially in the 13th century, in support of claims of political authority by the papacy.[23] Lorenzo Valla, an Italian Catholic priest and Renaissance humanist, is credited with first exposing the forgery with solid philological arguments in 1439–1440,[24] although the document's authenticity had been repeatedly contested since 1001.

The Privilegium maius ('greater privilege') was a document composed in 1358 or 1359 - but purporting to be much older. Its text elevated the Duchy of Austria into an Archduchy of Austria, thus greatly increasing the prestige of Rudolf IV of Austria (1358–65) of the House of Habsburg.

In Russian history, in 1561 Muscovites supposedly received a letter from the Patriarch of Constantinople which asserted the right of Ivan the Terrible to claim the title of Tsar. This, too, turned out to be false.[25] While earlier Russian Monarchs had on some occasions used the title "Tsar", Ivan the Terrible previously known as "Grand Prince of all the Russias" was the first to be formally crowned as Tsar of All Rus (Russian: Царь Всея Руси). This was related to Russia's growing ambitions to become an Orthodox "Third Rome", after the Fall of Constantinople - for which the supposed approval by the Patriarch added weight.

The Anaphorae of Mar Nestorius, employed in the Eastern Churches, is attributed to Nestorius but its earliest manuscripts are in Syriac which question it's Greek-authorship

Apocalyptic and related worksEdit1 (Ethiopic Apocalypse of) Enoch (Jewish, c. 200 BCE–50 BCE)2 (Slavonic Apocalypse of) Enoch (Jewish, c. 30 BCE–70 CE)3 (Hebrew Apocalypse of) Enoch (Jewish, in present form from c. 108 CE-135 CE)Sibylline Oracles (both Jewish and Christian, c. 2nd cent. BCE–7th cent. CE)Treatise of Shem (c. near end of first cent. BCE)[3]Apocryphon of Ezekiel (mostly lost, original form c. late 1st cent. BCE)Apocalypse of Zephaniah (mostly lost, original form c. late 1st cent. BCE)4 Ezra (original Jewish form after 70 CE, final Christian additions later)Greek Apocalypse of Ezra (present form is Christian c. 9th cent. CE with both Jewish and Christian sources)Vision of Ezra (a Christian document dating from 4th to 7th cent. CE)Questions of Ezra (Christian, but date is imprecise)Revelation of Ezra (Christian and sometime before 9th cent. CE)Apocalypse of Sedrach (present form is Christian from c. 5th cent. with earlier sources)2 (Syriac Apocalypse of) Bar…

  The origins of Judaism lie in the Bronze Age amidst polytheistic ancient Semitic religions, specifically evolving out of the polytheistic ancient Canaanite religion, then co-existing with Babylonian religion, and syncretizing elements of Babylonian belief into the worship of Yahweh as reflected in the early prophetic books of the Hebrew Bible.

The most widespread, and therefore the most ancient folk myths, such as, for instance, the Dragon Myth, or the myth of the culture hero. Nor, perhaps, is it necessary that we should concern ourselves greatly regarding the origin of the idea of the dragon, which in one country symbolized fiery drought and in another overwhelming river floods.

    The student will find footing on surer ground by following the process which exalts the dragon of the folk tale into the symbol of evil and primordial chaos. The Babylonian Creation Myth, for instance, can be shown to be a localized and glorified legend in which the hero and his tribe are displaced by the war god and his fellow deities whose welfare depends on his prowess. Merodach kills the dragon, Tiamat, as the heroes of Eur-Asian folk stories kill grisly hags, by casting his weapon down her throat.

He severed her inward parts, he pierced her heart,
He overcame her and cut off her life;
He cast down her body and stood upon it ...
And with merciless club he smashed her skull.
He cut through the channels of her blood,
And he made the north wind to bear it away into secret places.

Afterwards

      He divided the flesh of the Ku-pu and devised a plan

  Mr. L.W. King, from whose scholarly Seven Tablets of Creation these lines are quoted, notes that "Ku-pu" is a word of uncertain meaning. Jensen suggests "trunk, body". Apparently Merodach obtained special knowledge after dividing, and perhaps eating, the "Ku-pu". His "cunning plan" is set forth in detail: he cut up the dragon's body:

          He split her up like a flat fish into two halves.
          He formed the heavens with one half and the earth
          with the other, and then set the universe in order. His
          powerr and wisdom as the Demiurge were derived
          fromm the fierce and powerful Great Mother, Tiamat.

  Magic and religion were never separated in Babylonia; not only the priests but also the gods performed magical ceremonies. Ea, Merodach's father, overcame Apsu, the husband of the dragon Tiamat, by means of spells: he was "the great magician of the gods". Merodach's division of the "Ku-pu" was evidently an act of contagious magic; by eating or otherwise disposing of the vital part of the fierce and wise mother dragon, he became endowed with her attributes, and was able to proceed with the work of creation. Primitive peoples in our own day, like the Abipones of Paraguay, eat the flesh of fierce and cunning animals so that their strength, courage, and wisdom may be increased.

    Ancient Babylonia has made stronger appeal to the imagination of Christendom than even Ancient Egypt, because of its association with the captivity of the Hebrews, whose sorrows are enshrined in the familiar psalm:

            By the rivers of Babylon, there we sat down;
              Yea, we wept, when we remembered Zion.
              We hanged our harps upon the willows....

  In sacred literature proud Babylon became the city of the anti-Christ, the symbol of wickedness and cruelty and human vanity. Early Christians who suffered persecution compared their worldly state to that of the oppressed and disconsolate Hebrews, and, like them, they sighed for Jerusalem--the new Jerusalem. When St. John the Divine
had visions of the ultimate triumph of Christianity, he referred to its enemies--the unbelievers and persecutors--as the citizens of the earthly Babylon, the doom of which he pronounced in stately and memorable phrases:

Babylon the great is fallen, is fallen,
And is become the habitation of devils,
And the hold of every foul spirit,
And a cage of every unclean and hateful bird....

For her sins have reached unto heaven
And God hath remembered her iniquities....
The merchants of the earth shall weep and mourn over her,
For no man buyeth their merchandise any more.

for nearly two thousand years has the haunting memory of the once-powerful city pervaded Christian literature, while its broken walls and ruined temples and palaces lay buried deep in desert sand. The history of the ancient land of which it was the capital survived in but meagre and fragmentary form, mingled with accumulated myths and legends. A slim volume contained all that could be derived from references in the Old Testament and the compilations of classical writers.

It is only within the past half-century that the wonderful story of early Eastern civilization has been gradually pieced together by excavators and linguists, who have thrust open the door of the past and probed the hidden secrets of long ages. We now know more about "the land of Babel" than did not only the Greeks and Romans, but even the Hebrew writers who foretold its destruction. Glimpses are being afforded us of its life and manners and customs for some thirty centuries before the captives of Judah uttered lamentations on the banks of its reedy canals. The sites of some of the ancient cities of Babylonia and Assyria were identified by European officials and travellers in the East early in the nineteenth century, and a few relics found their way to Europe. But before Sir A.H. Layard set to work as an excavator in the "forties", "a case scarcely three feet square", as he himself wrote, "enclosed all that remained not only of the great city of Nineveh, but of Babylon itself"

Table of Contents
Preface
Introduction
I The Races and Early Civilization of Babylonia
II The Land of Rivers and the God of the Deep
III Rival Pantheons and Representative Deities
IV Demons, Fairies, and Ghosts
V Myths of Tammuz and Ishtar
VI Wars of the City States of Sumer and Akkad
VII Creation Legend: Merodach the Dragon Slayer
VIII Deified Heroes: Etana and Gilgamesh
IX Deluge Legend, the Island of the Blessed, and Hades
X Buildings and Laws and Customs of Babylon
XI The Golden Age of Babylonia
XII Rise of the Hittites, Mitannians, Kassites, Hyksos, and Assyrians
XIII Astrology and Astronomy
XIV Ashur the National God of Assyria
XV Conflicts for Trade and Supremacy
XVI Race Movements that Shattered Empires
XVII The Hebrews in Assyrian History
XVII The Age of Semiramis
XIX Assyria's Age of Splendour
XX The Last Days of Assyria and Babylonia
Index

List of Figures

1. TEMPTATION OF THE EA-BANI
2. BABYLONIA AND ASSYRIA
I.1. EXAMPLES OF RACIAL TYPES
I.2. STATUE OF A ROYAL PERSONAGE OR OFFICIAL OF NON-SEMITIC ORIGIN
III.1. WORSHIP OF THE MOON GOD
III.2. WINGED MAN-HEADED LION
IV.1. TWO FIGURES OF DEMONS
IV.2. WINGED HUMAN-HEADED COW (?)
V.1. ISHTAR IN HADES
V.2. Female figure in adoration before a goddess
V.3. The winged Ishtar above the rising sun god, the river god, and other deities
V.4. Gilgamesh in conflict with bulls (see page 176)
V.5. PLAQUE OF UR-NINA
VI.1. SILVER VASE DEDICATED TO THE GOD NIN-GIRSU BY ENTEMENA
VI.2. STELE OF NARAM SIN
VII.1. STATUE OF GUDEA
VII.2. "THE SEVEN TABLETS OF CREATION"
VII.3. MERODACH SETS FORTH TO ATTACK TIAMAT
VIII.1. THE SLAYING OF THE BULL OF ISHTAR
IX.1. THE BABYLONIAN DELUGE
IX.2. SLIPPER-SHAPED COFFIN MADE OF GLAZED EARTHENWARE
IX.3. STELE OF HAMMURABI, WITH "CODE OF LAWS"
X.1. THE BABYLONIAN MARRIAGE MARKET
XI.1. HAMMURABI RECEIVING THE "CODE OF LAWS" FROM THE SUN GOD
XI.2. THE HORSE IN WARFARE
XII.1. LETTER FROM TUSHRATTA, KING OF MITANNI, TO AMENHOTEP III, KING OF EGYPT
XII.2. THE GOD NINIP AND ANOTHER DEITY
XIII.1. SYMBOLS OF DEITIES AS ASTRONOMICAL SIGNS
XIII.2. ASHUR SYMBOLS
XIV.1. WINGED DEITIES KNEELING BESIDE A SACRED TREE
XIV.2. EAGLE-HEADED WINGED DEITY (ASHUR)
XVI.1. ASSYRIAN KING HUNTING LIONS
XVI.2. TYRIAN GALLEY PUTTING OUT TO SEA
XVII.1. STATUE OF ASHUR-NATSIR-PAL, WITH INSCRIPTIONS
XVII.2. DETAILS FROM SECOND SIDE OF BLACK OBELISK OF SHALMANESER III
XVIII.1. THE SHEPHERD FINDS THE BABE SEMIRAMIS
XIX.1. STATUE OF NEBO
XIX.2. TIGLATH-PLESSER IV IN HIS CHARIOT
XIX.3. COLOSSAL WINGED AND HUMAN-HEADED BULL AND MYTHOLOGICAL BEING
XIX.4. ASSAULT ON THE CITY OF ALAMMU (? JERUSALEM) BY THE ASSYRIANS UNDER SENNACHERIB
XX.1. ASHUR-BANI-PAL RECLINING IN A BOWER
XX.2. PERSIANS BRINGING CHARIOTS, RINGS, AND WREATHS

This book takes a look at the ancient history of the land that is now part of Iraq and the Middle East. Also it looks at the myths and legends of Babylonia and Assyria, and how these ancient tales reflect the beliefs and development of these early civilizations.

The Dialogue with Trypho, along with the First and Second Apologies, is a second-century Christian apologetic text, usually agreed to be dated in between AD 155-160. It is seen as documenting the attempts by theologian Justin Martyr to show that Christianity is the new law for all men, and to prove from Scripture that Jesus is the Messiah.

The Dialogue with Trypho and the two Apologies are universally accepted by scholars as authentic works of Justin. Though they are preserved only in the Sacra parallela, they were known to Tatian, Methodius of Olympus, and Eusebius and their influence is traceable in Athenagoras, Theophilus of Antioch, the Pseudo-Melito, and especially Tertullian. Eusebius speaks of two Apologies, but he quotes them both as one, which indeed they are in substance. The identity of authorship is backed up not only by the reference in chapter 120 of the Dialogue to the Apology, but by the unity of treatment. Zahn showed that the Dialogue was originally divided into two books, that there is a considerable lacuna in chapter 74, as well as at the beginning, and that it is probably based on an actual occurrence at Ephesus, the personality of the Rabbi Tarfon being employed, though in a Hellenized form.



The following are early church fathers and apologists of the first and second centuries. The first eight or nine documents are also known as the Apostolic Fathers. The writers known as the church fathers represent the ancient orthodox church as opposed to other elements of ancient Christianity such as Gnosticism. These are the church fathers and apologists.

Church Fathers: Didache
Church Fathers: Epistle of Barnabas
Church Fathers: Clement of Rome
Church Fathers: 2 Clement
Church Fathers: The Shepherd of Hermas
Church Fathers: Ignatius of Antioch
Church Fathers: Polycarp
Church Fathers: The Martyrdom of Polycarp
Church Fathers: Epistle to Diognetus
Church Fathers: Fragments of Papias
Church Fathers: Quadratus of Athens
Church Fathers: Aristides
Church Fathers: Justin Martyr
Church Fathers: Claudius Apollinaris
Church Fathers: Minucius Felix
Church Fathers: Melito of Sardis
Church Fathers: Hegesippus
Church Fathers: Dionysius of Corinth
Church Fathers: Athenagoras of Athens
Church Fathers: Irenaeus of Lyons
Church Fathers: Rhodon
Church Fathers: Theophilus of Caesarea
Church Fathers: Theophilus of Antioch
Church Fathers: Maximus of Jerusalem
Church Fathers: Polycrates of Ephesus
Church Fathers: Pantaenus
Church Fathers: Clement of Alexandria
Church Fathers: Tertullian
Church Fathers: Serapion of Antioch
Church Fathers: Apollonius
Church Fathers: Caius
Church Fathers: Hippolytus of Rome
Church Fathers: Origen

TheologyTags:
Abraham, Apologists, Apostle Paul, Apostolic Fathers, Christianity, Church History, Dialogue with Trypho, Early Christianity, Early Church, Early Church History, First Apology, Gentile Problem, Gentiles, History of Christianity, History of Reception, Identity, Interpretation, Judaism, Justin Martyr, Matthew Thiessen, New Testament, New Testament Studies, Parting of the Ways, Paul, Pauline Studies, Philosophy, Platonism, Pneuma, Reception, Reception History, Spirit, Stoicism, Transformatio

English Versions:
Wikisource-logo.svg Justin Martyr (1885). "Dialogue with Trypho" . In Roberts, Alexander; Donaldson, James (eds.). Ante-Nicene Christian Library. Vol. II. Translated by Reith, George. Edinburgh: T. & T. Clark..
Justin Martyr (1995). Dialogue with Trypho, a Jew (PDF). Translated by Spade, Paul Vincent., from the Greek text in van Winden 1971.

Greek Versions of Dialogue of Trypho:
van Winden, J. C. M. (1971). An Early Christian Philosopher: Justin Martyr's Dialogue with Trypho. Philosophia patrum. Vol. 1. Leiden: E. J. Brill.
Bobichon, P. (2003). Dialogue avec Tryphon: édition critique (in French). Vol. 1. University of Fribourg. ISBN 978-2-8271-0958-6.
Khazarzar, Ruslan (ed.). "Τοῦ ἁγίου Ἰουστίνου πρὸς Τρύφωνα Ἰουδαῖον Διάλογος". khazarzar.skeptik.net (in Ancient Greek)

The history of Egypt has been long and wealthy, due to the flow of the Nile River with its fertile banks and delta, as well as the accomplishments of Egypt's native inhabitants and outside influence. Much of Egypt's ancient history was a mystery until Egyptian hieroglyphs were deciphered with the discovery and help of the Rosetta Stone. Among the Seven Wonders of the Ancient World is the Great Pyramid of Giza.


There is evidence of petroglyphs along the Nile terraces and in desert oases. In the 10th millennium BC, a culture of hunter-gatherers and fishermen was replaced by a grain-grinding culture. Climate changes and/or overgrazing around 6000 BC began to desiccate the pastoral lands of Egypt, forming the Sahara. Early tribal peoples migrated to the Nile River, where they developed a settled agricultural economy and more centralized society.[3]

By about 6000 BC, a Neolithic culture rooted in the Nile Valley.[4] During the Neolithic era, several predynastic cultures developed independently in Upper and Lower Egypt. The Badari culture and the successor Naqada series are generally regarded as precursors to dynastic Egypt. The earliest known Lower Egyptian site, Merimda, predates the Badarian by about seven hundred years. Contemporaneous Lower Egyptian communities coexisted with their southern counterparts for more than two thousand years, remaining culturally distinct, but maintaining frequent contact through trade. The earliest known evidence of Egyptian hieroglyphic inscriptions appeared during the predynastic period on Naqada III pottery vessels, dated to about 3200 BC.

Ancient Egyptian civilization coalesced around 3150 BC with the political unification of Upper and Lower Egypt under the first king of the First Dynasty, Narmer. Predominantly native Egyptian rule lasted until the conquest by the Achaemenid Empire in the sixth century BC. A unified kingdom also was formed in 3150 BC by King Menes, leading to a series of dynasties that ruled Egypt for the next three millennia. Egyptian culture flourished during this long period and remained distinctively Egyptian in its religion, arts, language and customs.

The first two ruling dynasties of a unified Egypt set the stage for the Old Kingdom period (c. 2700–2200 BC), which constructed many pyramids, most notably the Third Dynasty pyramid of Djoser and the Fourth Dynasty Giza Pyramids. The First Intermediate Period ushered in a time of political upheaval for about 150 years.[6] Stronger Nile floods and stabilization of government, however, brought back renewed prosperity for the country in the Middle Kingdom c. 2040 BC, reaching a peak during the reign of Pharaoh Amenemhat III. A second period of disunity heralded the arrival of the first foreign ruling dynasty in Egypt, that of the Semitic-speaking Hyksos. The Hyksos migrants[6][7] took over much of Lower Egypt around 1650 BC and founded a new capital at Avaris. They were driven out by an Upper Egyptian force led by Ahmose I, who founded the Eighteenth Dynasty and relocated the capital from Memphis to Thebes.
Egypt

The New Kingdom (c. 1550–1070 BC) began with the Eighteenth Dynasty, marking the rise of Egypt as an international power that expanded during its greatest extension to an empire from Syria to Upper Nubia. This period is noted for some of the most well known Pharaohs, including Hatshepsut, Thutmose III, Akhenaten and his wife Nefertiti, Tutankhamun and Ramesses II. The first historically attested expression of monotheism came during this period as Atenism, although some[who?] consider Atenism to be a form of monolatry rather than of monotheism. Frequent contacts with other nations brought new ideas to the New Kingdom. The country was later ruled and invaded by Libyans, Nubians and Assyrians, but native Egyptians eventually drove them out and regained control of their country.

In the sixth century BC, the Achaemenid Empire conquered Egypt.[9] The entire Twenty-seventh Dynasty of Egypt, from 525 BC to 402 BC, save for Petubastis III and possibly Psammetichus IV, was an entirely Persian-ruled period, with the Achaemenid kings being granted the title of pharaoh.[9] Amyrtaeus' successful rebellion ended the first Achaemenid rule and inaugurated Egypt's last significant phase of independence under native rulers. The Thirtieth Dynasty was the last native ruling dynasty during the Pharaonic epoch.[9] It fell to the Persians again in 343 BC after the last native Pharaoh, King Nectanebo II, was defeated in battle.[9]

Second Achaemenid conquest
The Thirty-first Dynasty of Egypt, also known as the Second Egyptian Satrapy, was effectively a short-living province of the Achaemenid Empire between 343 BC to 332 BC.[10] After an interval of independence, during which three indigenous dynasties reigned (the 28th, 29th and 30th dynasty), Artaxerxes III (358–338 BC) reconquered the Nile valley for a brief second period (343–332 BC), which is called the Thirty-first Dynasty of Egypt, thus starting another period of pharaohs of Persian origin.[11

The Ptolemaic Kingdom was a powerful Hellenistic state extending from southern Syria in the east, to Cyrene to the west, and south to the frontier with Nubia. Alexandria became the capital city and a center of Greek culture and trade. To gain recognition by the native Egyptian populace, they named themselves as the successors to the Pharaohs. The later Ptolemies took on Egyptian traditions, had themselves portrayed on public monuments in Egyptian style and dress, and participated in Egyptian religious life.[13][14]

The last ruler from the Ptolemaic dynasty was Cleopatra, who committed suicide following the burial of her lover Mark Antony, who had died in her arms (from a self-inflicted stab wound) after Augustus had captured Alexandria and her mercenary forces had fled.

The Ptolemies faced rebellions of native Egyptians, often caused by an unwanted regime, and were involved in foreign and civil wars

In 332 BC, Macedonian ruler Alexander the Great conquered Egypt as he toppled the Achaemenids and established the short-lived Macedonian Empire, which gave rise to the Hellenistic Ptolemaic Kingdom, founded in 305 BC by one of Alexander's former generals, Ptolemy I Soter. The Ptolemies had to fight native rebellions and were involved in foreign and civil wars that led to the decline of the kingdom and its final annexation by Rome. The death of Cleopatra ended the nominal independence of Egypt, resulting in Egypt's becoming one of the provinces of the Roman Empire.




More modern information -
Roman rule in Egypt (including Byzantine) lasted from 30 BC to 641 AD, with a brief interlude of control by the Sasanian Empire between 619 and 629, known as Sasanian Egypt.[1] After the Muslim conquest of Egypt, parts of Egypt became provinces of successive Caliphates and other Muslim dynasties: Rashidun Caliphate (632-661), Umayyad Caliphate (661–750), Abbasid Caliphate (750–935), Fatimid Caliphate (909–1171), Ayyubid Sultanate (1171–1260), and the Mamluk Sultanate (1250–1517). In 1517, Ottoman sultan Selim I captured Cairo, absorbing Egypt into the Ottoman Empire.

Egypt remained entirely Ottoman until 1805, except during French occupation from 1798 to 1801.[2] Starting in 1867, Egypt became a nominally autonomous tributary state called the Khedivate of Egypt. However, Khedivate Egypt fell under British control in 1882 following the Anglo-Egyptian War. After the end of World War I and following the Egyptian revolution of 1919, the Kingdom of Egypt was established. While a de jure independent state, the United Kingdom retained control over foreign affairs, defense, and other matters. British occupation lasted until 1954, with the Anglo-Egyptian agreement of 1954.

The modern Republic of Egypt was founded in 1953, and with the complete withdrawal of British forces from the Suez Canal in 1956, President Gamal Abdel Nasser (president from 1956 to 1970) introduced many reforms and created the short-lived United Arab Republic (with Syria). His terms also saw the Six-Day War and the creation of the international Non-Aligned Movement. His successor, Anwar Sadat (president from 1970 to 1981) changed Egypt's trajectory, departing from many of the political, and economic tenets of Nasserism, re-instituting a multi-party system and launching the Infitah economic policy. He led Egypt in the Yom Kippur War of 1973 to regain Egypt's Sinai Peninsula, which Israel had occupied since the Six-Day War of 1967. This later led to the Egypt–Israel peace treaty.

Recent Egyptian history has been dominated by events following nearly thirty years of rule by the former president Hosni Mubarak. The Egyptian revolution of 2011 deposed Mubarak and resulted in the first democratically elected president in Egyptian history, Mohamed Morsi. Unrest after the 2011 revolution and related disputes led to the 2013 Egyptian coup d'état, Morsi's imprisonment and the election of Abdel Fattah al-Sisi as president in 2014

In this extensive work, John Yarker attempts to trace the history of Masonry and Masonic rites through history, proving its legitimacy through seniority and the power of tradition. Yarker establishes the roots of Masonry in a race he calls the Aryans, a catchall phrase to describe an unknown race of conquerors who developed the early human arts, such as stoneworking, metalworking, and agriculture. Yarker then explains how that civilization gave rise to societies of special knowledge, such at the mathematical and philosophical schools in ancient Greece. From these, he can trace symbolism to modern Freemasonry. Fascinating in its breadth, The Arcane Schools draws on seemingly every society and era to pull the history of humanity into a single narrative. Those interested the arcane and occult, as well as those with a newly sparked interest in symbology, will find Yarker's book a fascinating and informative read.

This book has 495 pages in the PDF version, and was originally published in 1909.

Roger Bacon (1214–1292)
Roger Bacon’s most noteworthy philosophical accomplishments were in the fields of mathematics, natural sciences, and language studies. A conspicuous feature of his philosophical outlook was his emphasis on the utility and practicality of all scientific efforts. Bacon was convinced that mathematics and astronomy are not morally neutral activities, pursued for their own sake, but have a deep connection to the practical business of everyday life. Bacon was committed to the view that wisdom should contribute to the improvement of life. For example, his extensive works on the reform and reorganization of the university curriculum were, on the surface, aimed at reforming the study of theology; yet, ultimately, they contained a political program whose goal was to civilize humankind as well as to secure peace and prosperity for the whole of the Christian world, both in the hereafter and in this world.
Bacon is noteworthy for being one of the West’s first commentators and lecturers on Aristotle‘s philosophy and science. He has been called Doctor Mirabilis (wonderful teacher) and described variously as a rebel, traditionalist, reactionary, martyr to scientific progress, and the first modern scientist. Unfortunately, these romantic epithets tend to blur the actual nature of his philosophical achievements.

. Early Works: 1240s–1250s
During his time at the Faculty of Arts at the University of Paris, Bacon lectured on many Aristotelian texts, the so-called libri naturales, including On the Soul, On Sense and the Sensible, Physics, Metaphysics, and probably On Generation and Corruption. Not all of these lectures have survived. We possess copies of two lectures on Physics, three lectures on different books of Metaphysics as well as lectures on the pseudo-Aristotelian works, Book of Causes and On Plants. The form of these lectures is that of quaestiones, or ‘questions’, which involve the presentation of expository and critical questions combined with explanatory comments. These lectures represent Bacon’s earliest teachings on topics such as causality, motion, being, soul, substance, and truth. Bacon’s quaestiones were not written by Bacon himself, but consist in notes that his students took during his lectures. These notes might have been checked later by Bacon for accuracy. With the exception of a set of quaestiones on Physics II–IV, these writings survive in one single manuscript. These lectures—together with the lectures of Richard Rufus of Cornwall (d. 1260) —mark some of the earliest known examinations of Aristotle’s Metaphysics and the libri naturales from the Faculty of Arts at Paris.
Bibliographies
Alessio, Franco, “Un secolo di studi su Ruggero Bacone (1848-1957),” Revista critica de storia della filosofia 14 (1959), 81-102.
Little, Arthur G., “Roger Bacon’s Works with reference to The Manuscripts and Printed Editions,” in Little, A.G., Roger Bacon:

Essays Contributed by Various Writers on the Occasion of the Commemoration of the Seventh Centenary of His Birth (Oxford: Clarendon Press, 1914), 373-426.

Hackett, Jeremiah and Maloney, Thomas S., “A Roger Bacon Bibliography (1957-1985),”

New Scholasticism 61 (1987), 184-207.
Maloney, Thomas S.,
“A Roger Bacon Bibliography (1985-1995),” in Roger Bacon and the Sciences. Commemorative Essays (Studien und Texte zur Geistesgeschichte des Mittelalters, vol. 57), ed. Jeremiah Hackett (Leiden: Brill, 1997), 395-403.
Hackett, Jeremiah, “The Published Works of Roger Bacon,” Vivarium 35,2 (1997), 315-320. Contains also an updated list of manuscripts.

All men will rise again, though not all have adhered by faith to Christ, or have received His
Sacraments. For the Son of God assumed human nature, in order to restore it: the defect of nature
then shall be made good in all, inasmuch as all shall return from death to life: but the defect shall
not be perfectly made good except in such as have adhered to Christ, either by their own act believing
in Him, or at least by the Sacrament of faith


Table of Contents
About This Book p. ii
Title Page p. 1
Preface p. 3

Table of Contents
Book I. Of God as He Is in Himself. . . . . . . . . . . . . . . . . . . . . . . . . . p. 32
Chapter I. The Function of the Wise Man. . . . . . . . . . . . . . . . . . . . . p. 32
Chapter II. Of the Author’s Purpose. . . . . . . . . . . . . . . . . . . . . . . . . p. 33
p. 33
Chapter III. That the Truths which we confess concerning God fall under
two Modes or Categories. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 35
Chapter IV. That it is an advantage for the Truths of God, known by Natural
Reason, to be proposed to men to be believed on faith. . . . . . . . . . . .
p. 36
Chapter V. That it is an advantage for things that cannot he searched out
by Reason to be proposed as Tenets of Faith. . . . . . . . . . . . . . . . . .
p. 37
Chapter VI. That there is no light mindedness in assenting to Truths of Faith,
although they are above Reason. . . . . . . . . . . . . . . . . . . . . . . . . .
p. 38
Chapter VII. That the Truth of reason is not contrary to the Truth of Christian
Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 39
Chapter VIII. Of the Relation of Human Reason to the first Truth of
Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter IX. The Order and Mode of Procedure in this Work. . . . . . . . . p. 39
p. 40
Chapter X. Of the Opinion of those who say that the Existence of God
cannot he proved, being a Self-evident Truth. . . . . . . . . . . . . . . . . .
p. 41
Chapter XI. Rejection of the aforesaid Opinion, and Solution of the aforesaid
Reasons. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 42
Chapter XII. Of the Opinion of those who say that the Existence of God is
a Tenet of Faith alone and cannot he demonstrated. . . . . . . . . . . . . .
Chapter XIII. Reasons in Proof of the Existence of God. . . . . . . . . . . . p. 43
p. 45
Chapter XIV. That in order to a Knowledge of God we must use the Method
of Negative Differentiation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter XV. That God is Eternal. . . . . . . . . . . . . . . . . . . . . . . . . . p. 46
Chapter XVI. That in God there is no Passive Potentiality. . . . . . . . . . p. 47
Chapter XVIII. That in God there is no Composition. . . . . . . . . . . . . . p. 48
Chapter XX. That God is Incorporeal. . . . . . . . . . . . . . . . . . . . . . . . p. 48
Chapter XXI. That God is His own Essence. . . . . . . . . . . . . . . . . . . p. 49
Chapter XXII. That in God Existence and Essence is the same. . . . . . . p. 49
Chapter XXIII. That in God there
Chapter XXIII. That in God there is no Accident. . . . . . . . . . . . . . . . . p. 50
p. 52
Chapter XXIV. That the Existence of God cannot he characterised by the
addition of any Substantial Differentia. . . . . . . . . . . . . . . . . . . . . . .
Chapter XXV. That God is not in any Genus. . . . . . . . . . . . . . . . . . . p. 52
p. 53
Chapter XXVI. That God is not the formal or abstract being of all
things. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter XXVIII. That God is Universal Perfection. . . . . . . . . . . . . . . . p. 55
Chapter XXIX. How Likeness to God may be found in Creatures. . . . . . p. 56
Chapter XXX. What Names can be predicated of God. . . . . . . . . . . . p. 56
p. 57
Chapter XXXI. That the Plurality of divine Names is not inconsistent with
the Simplicity of the Divine Being predicated of God and of other
Beings. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 58
Chapter XXXII. That nothing is predicated of God and other beings
synonymously. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 58
Chapter XXXIII. That it is not at all true that the application of common
Predicates to God and to Creatures involves nothing beyond a mere Identity
of Name. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 59
Chapter XXXIV. That the things that are said God and Creatures are said
analogously. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 60
Chapter XXXV. That the several Names predicated of God are not
synonymous. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
p. 61
Chapter XXXVI. That the Propositions which our Understanding forms of
God are not void of meaning. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter XXXVIII. That God is His own Goodness. . . . . . . . . . . . . . . p. 61
Chapter XXXIX. That in God there can be no Evil. . . . . . . . . . . . . . . p. 62
Chapter XL. That God is the Good of all Good. . . . . . . . . . . . . . . . . . p. 63
Chapter XLII. That God is One. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 63
Chapter XLIII. That God is Infinite. . . . . . . . . . . . . . . . . . . . . . . . . . p. 64
Chapter XLIV. That God has Understanding. . . . . . . . . . . . . . . . . . . p. 66
Chapter XLV. That in God the Understanding is His very Essence. . . . . p. 68
p. 68
Chapter XLVI. That God understands by nothing else than by His own
Essence. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter XLVII. That God perfectly understands Himself. . . . . . . . . . . p. 69
p. 69
Chapter XLVIII. That God primarily and essentially knows Himself
alone. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Chapter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 70
Chapter L. That God has a particular Knowledge of all things. . . . . . . . p. 70
p. 71
Chapter LI. Some Discussion of the Question how there is in the Divine
Understanding a Multitude of Objects. . . . . . . . . . . .71
Chapter LII. Reasons to show how the Multitude of intelligible Ideal Forms
has no Existence except in the Divine Understanding. . . . . . . . . . . . .
p. 72

There are 512 pages OF CONTENT and Academia doesn't allow huge Abstracts to input this information properly SO IM truly Sorry about that my fellow Students and Teachers and Readers ETC.

(For the rest of the TABLE OF CONTENTS SEE PDF DIRECTLY IN The BEGINNING OF THE BOOK FOR FURTHER INFORMATION THANK YOU)



*********************************************
About Of God and His Creatures
Title: Of God and His Creatures
URL: http://www.ccel.org/ccel/aquinas/gentiles.html
Author(s): Aquinas, Thomas, Saint (1225?-1274)
Publisher: Grand Rapids, MI: Christian Classics Ethereal Library
Publication History: Burnes & Oates: London (1905)
Date Created: 2000-07-09
General Comments: Joseph Ricaby (trs)
CCEL Subjects: All; Classic;
LC Call no: BS2555
LC Subjects: The Bible
New Testament
Special parts of the New Testament

*******************************************
Of God and His Creatures
iiiii OF GOD AND
HIS CREATURES
An Annotated Translation
(With some Abridgement)
of the
SVMMA CONTRA GENTILES
Of Saint Thomas Aquinas
By  -Joseph RICKABY, S.J.,

The sky, the earth, the stars, the sun, the Nile, were so many breathing and thinking beings whose lives were daily manifest in the life of the universe. They were worshipped from one end of the valley to the other, and the whole nation agreed in proclaiming their sovereign power.
Professor Maspero paints for us this age of intercourse, describes its rise and character, its decline and fall. For the unity of Eastern civilization was again shattered. The Hittites descended from the ranges of the Taurus upon the Egyptian province of Northern Syria, and cut off the Semites of the west from those of the east. The Israelites poured over the Jordan out of Edom and Moab, and took possession of Canaan, while Babylonia itself, for so many centuries the ruling power of the Oriental world, had to make way for its upstart rival Assyria. The old imperial powers were exhausted and played out, and it needed time before the new forces which were to take their place could acquire sufficient strength for their work.

* CONTENTS *

THE NILE AND EGYPT.
The River and its Influence upon the Formation of the Country—The
Oldest Inhabitants of the Valley and its First Political Organization

... 3

CHAPTER II.
THE GODS OF EGYPT.
Their Number and their Nature—The Feudal Gods, Living and Dead-
The Triads—Temples and Priests—The Cosmogonies of the Delta-
The Enneads of Heliopolis and of IIermopolis ... 81

CHAPTER III.
THE LEGENDARY HISTORY OF EGYPT.
The Divine Dynasties: Ea, Shu, Osiris, Sit, Horus—Thot, and the Invention OF Sciences and Wriiing—Menes, and the Three First Human
Dynasties ... 155

CHAPTER IV.
THE POLITICAL CONSTITUTION OF EGYPT.
Tuz King, the Queen, and the Eoyal Princes—Administration under the
Pharaohs—Feudalism and the Egyptian Priesthood, the Military—
The Citizens and Country People
... 247

CHAPTER V
THE MEMPHITE EMPIRE.
PAGB
The Royal Pyramid Builders: Kheops, Kiiephren, Mykerinos—Memphite Literature and Art—Extension of Egypt towards the South, and the Conquest of Nubia by the Pharaohs ... 347

CHAPTER VI.
THE FIRST THEBAN EMPIRE.
The Two ITeracleopolitan Dynasties and the Twelfth Dynasty—The Conquest of Ethiopia, and the making of Greater Egypt by the
Thepan Kings ... 445

CHAPTER YII.
Ancient Chaldea.
The Creation, the Deluge, the History of the Gods—The Country, its
Cities, its Inhabitants, its Early Dynasties ...  537

CHAPTER VIII.
THE TEMPLES AND THE GODS OF CHALDEA.
The Construction and Eevenues of the Temples—Popular Gods and Theological TwAUs
The Dead and Hades ...  623

CHAPTER IX.
CHALDEAN CIVILIZATION.
Loyalty  The Constitution of the Family and its Property— Chaldean
Commerce and Industry ... 703

APPENDIX.
The Pharaohs of the Ancient and Middle Empires ... 785

Chapter 1 info -
The Delta: its gradual formation, its structure, its canals—The valley of Egypt—The two arms of the river—The Eastern Nile—The appearance of its hanks—The hills—The gorge of Gehel Silsileh—The cataracts: the falls of Aswan—Nubia—The rapids of Wady Halfah—The Takazze—The Blue Nile and the White Nile.
The sources of the Nile—The Egyptian cosmography—The four pillars and the four upholding mountains—The celestial Nile the source of the terrestial Nile—the Southern Sea and the islands of Spirits—The tears of Isis—The rise of the Nile—The Green Nile and the Bed Nile—The opening of the dykes—-The fall of the Nile—The river at its lowest ebb.
The alluvial deposits and the effects of the inundation upon the soil of Egypt—Paucity of the flora: aquatic plants, the papyrus and the lotus; the sycamore and the date-palm, the acacias, the dôm-palms—The fauna: the domestic and wild animals; serpents, the urstus; the hippopotamus and the crocodile; birds; fish, the fahaka.
The Nile god: his form and its varieties—The goddess Mirit—The supposed sources of the Nile at Elephantine—The festivals of Gebel Silsileh-Hymn to the Nile from papyri m the British Museum.

The names of the Nile and Egypt: Bomitu and Qimit—Antiquity of the Egyptianpeople—Their first horizon—The hypothesis of their Asiatic origin—The probability of their African origin—The language and its Semitic affinities—The race and its principal types.
The primitive civilization of Egypt—Its survival into historic times—The women of Amon—Marriage—Rights of women and children—Houses—Furniture—Dress—Jewels—Wooden and metal arms—Primitive life-Fishing and hunting—The lasso and "bolas"—The domestication of animals—Plants used for food—The lotus—Cereals—The hoe and the plough.
The conquest of the valley—Dykes—Basins—Irrigation—The princes—The nomes—The first local principalities—Late organization of the Delta—Character of its inhabitants—Gradual division of the principalities and changes of then areas—The god of the city

Chapter 2 info -
Multiplicity of the Egyptian gods: the commonalty of the gods, its varieties, human, animal, and intermediate between man and beast; gods of foreign origin, indigenous gods, and the contradictory forms with which they were invested in accordance with various conceptions of their nature.

The Star-gods—The Sun-god as the Eye of the Shy; as a bird, as a calf, and as a man; its barks, voyages round the world, and encounters with the serpent Apopi—The Moon-god and its enemies—The Star-gods: the Haunch of the Ox, the Hippopotamus, the Lion, the five Horus-planets; Sothis Sirius, and Sahû Orion.

The feudal gods and their classes: the Nile-gods, the earth-gods, the sky-gods and the sun-god, the Horus-gods—The equality of feudal gods and goddesses; their persons, alliances, and marriages: their children—The triads and their various developments.

The nature of the gods: the double, the soul, the body, death of men and gods, and their fate after death—The necessity for preserving the body, mummification—Dead gods the gods of the dead—The living gods, their temples and images—The gods of the people, trees, serpents, family fetiches—The theory of prayer and sacrifice: the servants of the temples, the property of the gods, the sacerdotal colleges.

The cosmogonies of the Delta: Sibu and Naît, Osiris and Isis, SU and Nephthys—Heliopolis and its theological schools: Ra, his identification with Horus, his dual nature, and the conception of Atûmû—The Heliopolitan Enneads: formation of the Great Ennead—Thot and the Hermopolitan Ennead: creation by articulate words and by voice alone—Diffusion of the Enneads: their connection with the local triads, the god One and the god Eight—The one and only gods

Chapter 3 info -
The Egyptians claim to Be the most ancient of peoples: traditions concerning the creation of man and of animals—The Heliopolitan Enneads the framework of the divine dynasties—Râ, the first King of Egypt, and his fabulous history: he allows himself to be duped and robbed by Isis, destroys rebellious men, and ascends into heaven.

The legend of Shu and Sibil—The reign of Osiris Onnophris and of Isis: they civilize Egypt and the world—Osiris, slain by Sit, is entombed by Isis and avenged by Horus—The wars of Typhon and of Horus: peace, and the division of Egypt between the two gods.

The Osirian embalmment; the kingdom of Osiris opened to the followers of Horus—The Book of the Dead—The journeying of the soul in search of the fields of Ialû—The judgment of the soul, the negative confession—The privileges and duties of Osirian souls—Confusion between Osirian and Solar ideas as to the state of the dead: the dead in the hark of the Sun—The going forth by day—The campaigns of Harmakhis against Sit.

Thot, the inventor: he reveals all sciences to men—Astronomy, stellar tables; the year, its subdivisions, its defects, influence of the heavenly bodies and the days upon human destiny—Magic arts; incantations, amulets—-Medicine: the vitalizing spirits, diagnosis, treatment—Writing: ideographic, syllabic, alphabetic.

The history of Egypt as handed down by tradition: Manetho, the royal lists, main divisions of Egyptian history—The beginnings of its early history vague and uncertain: Menés, and the legend of Memphis—The first three human dynasties, the two Thimie and the Memphite—Character and, origin of the legends concerning them—The famine stela—The earliest monuments: the step pyramid of Saqgdrah.

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Sir Isaac Newton has the following remarks in regard to the origin of Astrology:--"After the study of Astronomy was set on foot for the use of navigation, and the Ægyptians, by the heliacal risings and settings of the stars, had determined the length of the solar year of 365 days, and by other observations had fixed the solstices, and formed the fixed stars into asterisms, all which was done in the reigns of Ammon, Sesac, Orus, and Memnon," (about 1000 years before Christ), "it may be presumed that they continued to observe the motions of the planets, for they called them after the names of their gods; and Nechepsos, or Nicepsos, King of Sais," [772 B.C.], "by the assistance of Petosiris, a priest of Ægypt, invented astrology, grounding it upon the aspects of the planets, and the qualities of the men and women to whom they were dedicated *1; and in the beginning of the reign of Nabonassar, King of Babylon, about which time the Æthiopians, under Sabacon, invaded Ægypt" [751 B.C.], "those Ægyptians who fled from him to Babylon, carried thither the Ægyptian year of 365 days, and the study of astronomy and astrology, and founded the a era of Nabonassar, dating it from the first year of that king's reign" [747 B.C.], "and beginning the year on the same day with the Ægyptians for the sake of their calculations. So Diodorus: 'they say that the Chaldæan in Babylon, being colonies of the Ægyptians, became famous for astrology, having learned it from the priests of Ægypt.'"--Newton's Chronology, pp. 251, 252.

The arcana of Astrology constituted a main feature in the doctrines of the Persian Magi; and it further appears, by Newton's Chronology, p. 347, that Zoroaster (although the æra of his life has been erroneously assigned to various remoter periods) lived in the reign of Darius Hystaspis, about 520 B.C., and assisted Hystaspes, the father of Darius, in reforming the Magi, of whom the said Hystaspes was Master. Newton adds, p. 352, that "about the same time with Hystaspes and Zoroaster, lived also Ostanes, another eminent Magus: Pliny places him under Darius Hystaspis, and Suidas makes him the follower of Zoroaster: he came into Greece with Xerxes about 480 B.C., and seems to be the Otanes of Herodotus. In his book, called the Octateuchus, he taught the same doctrine of the Deity as Zoroaster."

The world is divided into two parts, the elemental region and the æthereal. The elemental region is constantly subject to alteration, and comprises the four elements; earth, water, air and fire. The æthereal region, which philosophers call the fifth essence, encompasses, by its concavity, the elemental; its substance remains always unvaried, and consists of ten spheres; of which the greater one always spherically environs the next smaller, and so on in consecutive order. First, therefore, around the sphere of fire, GOD, the creator of the world, placed the sphere of the Moon, then that of Mercury, then that of Venus, then that of the Sun, and afterwards those of Mars, of Jupiter, and of Saturn. Each of these spheres, however, contains but one star: and these stars, in passing through the zodiac, always struggle against the primum mobile, or the motion of the tenth sphere; they are also entirely luminous. In the next place follows the firmament, which is the eighth or starry sphere, and which trembles or vibrates (trepidat) in two small circles at the beginning of Aries and Libra (as placed in the ninth sphere); this motion is called by astronomers the motion of the access and recess of the fixed stars." (Probably in order to account for the procession of the equinoxes.) "This is surrounded by the ninth sphere, called the chrystalline or watery heaven, because no star is discovered in it. Lastly, the primum mobile, styled also the tenth sphere, encompasses all the before-mentioned æthereal spheres, and is continually turned upon the poles of the world, by one revolution in twenty-four hours, from the east through the meridian to the west, again coming round to the east. At the same time, it rolls all the inferior spheres round with it, by its own force; and there is no star in it. Against this primum mobile, the motion of the other spheres, running from the west through the meridian to the east, p. 3 contends. Whatever is beyond this, is fixed and immovable, and the professors of our orthodox faith affirm it to be the empyrean heaven which GOD inhabits with the elect."--Cosmographia of Peter Apianus (named Benewitz), dedicated to the Archbishop of Saltzburg, edited by Gemma Frisius, and printed at Antwerp 1574.

The practice of observing the stars began in Ægypt in the days of Ammon, as above, and was propagated from thence, in the reign of his son Sesac, into Afric, Europe, and Asia, by conquest; and then Atlas formed the sphere of the Libyans" [956 B.C.], "and Chiron that of the Greeks [939 B.C.]; and the Chaldæans also made a sphere of their own. But astrology p. xii was invented in Ægypt by Nichepsos, or Necepsos, one of the Kings of the Lower Ægypt, and Petosiris his priest, a little before the days of Sabacon, and propagated thence into Chaldæa, where Zoroaster, the legislator of the Magi, met with it: so Paulinus;

-  Egyptian hieroglyphics, show us that Man existed on the earth at past periods which geology fails to estimate with exactitude, but which certainly extend back millions of years. In this way we are confronted with a problem which, in its broadest aspects, only admits of two alternative hypotheses. Either for those millions of years mankind existed on the earth in a savage state, never rising above the use of the barbarous stone implements we fmd associated with his fossil remains, or he attained to early civilisations at remote periods, the regular historical traces of which have been lost.

-  In Egypt, the testimony of the monuments and of papyrus records, already translated, carries us back to a period about s,ooo years B.c. But at that time we fmd ourselves just as much in presence of Egyptian civilisation as at that relatively modern epoch of Egyptian grandeur, the Eighteenth Dynasty.

-  The original work of Manetho vanished probably in the smoke of the Alexandrian library. It is known through other writers that Manetho spoke of Egyptian epochs long previous to that of the thirty dynasties; and even if he had not done so, the situation faintly portrayed as prevailing in t4e time of Menes is enough to show that it must have been the growth of a social progress extending into the past for almost immeasurable ages pre-viously. Fifteen and not five millenniums B. c. must be taken into account-according to some of the modem Egypto-logists now engaged in translating the papyri-if we wish to frame a picture in our own minds of the rise of Egyptian civilisation.

-    Also The lost continent of Atlantis and how the Egyptian priests whom he visited gave a great deal of information on that subject to Plato's ancestor, Solon. For a long time modem scholarship was inclined to treat the story as a fable, one hardly knows why, because the recognised course of change on the earth's crust makes it certain that most of what is now dry land was once ocean bed, and vice versa. There is an a priori probability, therefore, that some such continent as the "fabled" Adantis must once have existed. And now there are abwtdant evidences, derived from the surveys of the Atlantic bed within the last few years, to show that the site assigned to Atlantis was probably that of great land masses during some former configuration of the earth's surface.
Furthermore, comparative archa:ology brings out identities between the pre-historic symbolism and remains of Mexico and Central America on the one hand, and those of Egypt and Syria on the other. These point to a common origin which Atlantis would exactly supply.

-    A persevering explorer of Mexico and Yucatan, Dr Le Plongeon, has, to quote a recent and very striking scrap of evidence, succeeded in de-ciphering the character in which ancient Mexican inscrip-tions are written, and has even translated a very old manu-script saved from the vandalism of Cortez and his attendant monks. This turns out to include a straightforward record of the fmal catastrophe which swallowed up the last remnant of Atlantis ten or twelve thousand years ago.

As the gods dwell in heaven only, I ask therefore, why are invocations at the Theurgic Rites directed to them as being of the Earth and Underworld? How is it that although possessing power unlimited, undivided, and unrestricted, some of them are mentioned as being of the water and of the atmosphere, and that others are allotted by definite limitations to different places and to distinct parts of bodies? If they are actually separated by circumscribed limitations of parts, and according to diversities of places and subject-bodies, how will there be any union of them one to another?

Esoteric Christianity
Esoteric Christianity accepts theurgy as a tradition that could greatly benefit a person. The main feat of Esoteric Christianity is to learn the mysteries of God (see Raziel) and to rise to higher consciousness in the understanding of God's relationship to individual consciousness. Theurgy, in the esoteric tradition, uses this knowledge to heighten one's own spiritual nature.[9] In Esoteric Christianity, theurgy usually is the practice of trying to gain the knowledge and conversation of one's higher self, or Inner God, to teach one spiritual truths and wisdom from God that one could not learn from man (see alchemy, Kabbalah, and Theosophy).[citation needed] Some branches of Esoteric Christianity hold that if an Esoteric Christian, Rosicrucian, or Theosophist practices it they could potentially rise to the degree of Magus or Adept after a certain level of spiritual attainment. In a traditional and magical sense, theurgy is seen as the opposite of Goetia, even though many argue that they overlap.[10] Some organizations, such as the Hermetic Order of the Golden Dawn, claim to teach a type of theurgy that would help one ascend spiritually as well as understand the true nature of the self and its relation to the Divine and the Universe. The Golden Dawn has a somewhat significant historical following and influence;[11] while it is held that many theurgists are usually solitary practitioners and seek the divine light alone through ritual and inner spiritual and psychological equilibration. Theurgy in this hermetic sense stresses the need for the individual to separate and analyze the individual components that constitute everyday consciousness and reunite them in a way that changes one's personal awareness into a state that understands and partakes in spiritual grace.

Neoplatonism was founded[17] in c. 245 AD by the Egyptian[18] philosopher Plotinus when he moved from Alexandria to Rome and established a school,[19] where he taught an interpretation of Plato's philosophy[6] until c. 270 AD.[20] The neoplatonic philosopher Porphyry continued the teaching of Plotinus in Rome, until his death in 305 AD,[21] as did the philosopher Iamblichus, who later in his life taught neoplatonic philosophy in Syria, until he died in c. 330 AD.[22] During the middle of the 4th century, neoplatonism rapidly became the religion of a well educated .

Table of Contents
Iamblichus: Theurgia or The Egyptian Mysteries

CONTENTS:
Chapter 1. Letter of Porphyry to Anebo
1. The Gods and their peculiarities
2. The superior races and their manifestations
3. Oracles and Divination
4. The invocation of the Theurgic powers
5. Sacrifices and Prayers.
6. Conditions for successful results
7. Sacred names and symbolic expressions
8. The First Cause
9. Nativities and Guardian Demons

Part I. The Gods and their peculiarities
Chapter 2. Reply of Abammon the Teacher to The Letter of Porphyry to Anebo.
Introduction
PLAN OF THE DISCUSSION
TWO FORMS OF KNOWING
PECULIARITIES OF THE SUPERIOR RACES
ARRANGEMENT OF THE SUPERIOR ORDERS
SOULS
DEMONS AND HEROES OR HALF-GODS
THE INTERMEDIATE RACES

Chapter 3. The Superior Races
PECULIARITIES OF THE GODS AND SOULS
DISTINCTIONS OF THE SUPERIOR RACES
HOW DIVINE RACES ARE DISTRIBUTED
SUPERIOR BEINGS NOT CLASSIFIED AS PASSIVE AND IMPASSIBLE

Chapter 4. Rites, Symbols, and Offerings
WHAT THE INVOCATIONS ACCOMPLISH
PROPITIATORY RITES
"THE NECESSITIES OF THE GODS"
SUPPLICATIONS AND THEIR UTILITY
CLASSIFICATION CRITICISED
THE GODS OF THE SKY NOT CORPOREAL
THE GODS IN THE SKY NOT MALIGNANT
THE GODS HAVE ONE COMMON ESSENCE
OTHER MODES OF DISTINGUISHING
CLASSIFICATION REJECTED

Part II
Chapter 5. The Superior Races and their Manifestations
DEMONS AND HALF-GODS DIVERSE IN ESSENCE
THE ENERGIES
EPIPHANIES OR "APPARITIONS"
MANIFESTATIONS AT THE RITES
THE SUPERIOR RACES AND MATTER
BENEFITS DERIVED FROM INITIATION

Chapter 6. The Order Exhibited at the Rites
OTHER PHENOMENA AT THE RITES
ACQUIREMENTS FROM THE SUPERIOR RACES
BOASTFUL SPEECH AND DECEPTIVE IMAGES
BECOMING AT ONE WITH DEITY

Part III
Chapter 7. Origin of the Art of Divination
DIVINATION BY DREAMS.
DIVINATION AND HEALING POWER.
DISTINCT PROVINCES OF THE MIND AND SOUL.
TOKENS OF GENUINE POSSESSION.
OTHER TOKENS -- THE BODY LIFTED INTO THE AIR.
DESCENT OF THE DIVINE SPIRIT AND FIRE.
ENTHUSIASM OR DIVINE INSPIRATION.
ORIGIN OF THE ENTHEASTIC RAPTURE.
THE MUSIC AT THE ARCANE RITES.
INSPIRATION AND ORGIASTIC EXCITEMENT.
THE ORACLES.

Chapter 8. The Divining Art Universal.
DECEPTIVE DIVINATION.
OTHER MODES OF ENTRANCEMENT.
DIVINING BY AUGURY.
ERRONEOUS VIEWS OF DIVINATION CORRECTED.
THE DIVINITIES PRESENT AT THE RITES.
DIVINATION PURELY A DIVINE OPERATION.
DIVINATION NOT A FACULTY OF THE SOUL.
DIVINATION NOT OF TWOFOLD ORIGIN.

Chapter 9. Demons
CONCERNING ORACULAR DREAMS.
A PECULIAR CONDITION OF SOUL NOT A SOURCE OF DIVINATION.
DISEASE NOT A FACTOR IN DIVINATION.
CONCERNING SPURIOUS AND GENUINE DIVINATION.
DIVINATION NEITHER FROM NATURE, ART, NOR FELLOW FEELING.
CONCERNING SPECTRAL FIGURES AND MATERIALIZATION.
SPECTRAL FIGURES UNSTABLE.
NO DIVINE QUALITY IN SPECTRAL FIGURES.
FALSE AND TRUE DIVINATION.

Part IV. The Invocation of the Theurgic Rites
Chapter 10. Concerning the Powers Invoked
WHY SPIRITS ARE COMMANDED
SUGGESTIONS IN REGARD TO INVOCATIONS
KARMA OR ILLS FROM FORMER LIVES
GOOD ONLY IS FROM THE GODS
EVIL DAEMONS AT THE INITIATIONS
COOPERATION OF PARTS IN THE UNIVERSE
MANY THINGS ORIGINATE SPONTANEOUSLY
DIVINITY NOT THE AUTHOR OF WRONG
CONTINENCE
SOURCES OF INCONTINENCE
INCONTINENCE PROMPTED FROM EVIL DAEMONS

Part V. Sacrifices and prayers
Chapter 11. The Question Stated
NO ACTUAL CONFLICT AS SUGGESTED
IN REGARD TO SACRIFICED ANIMALS
DIVINITIES OF THE SKY NOT AFFECTED BY EXHALATIONS
CONCERNING THE SACRIFICES
EFFICACY OF SACRIFICES ON SACRED RITES
THE DIVINITIES SUPERIOR TO THE REALM OF NATURE

Chapter 12. Notions of the Egyptian Priests Criticized
THREE GRADES OF ARCHETYPES
DAEMONS AND NOT GODS INFLUENCED BY SACRIFICES
HOW SACRIFICES ARE BENEFICIAL
SACRIFICIAL FIRE A PURIFIER
THE TRUE CONCEPTS
TWO ORDERS OF DIVINITIES
TWO KINDS OF SACRED RITES
WHY WORSHIP IS OF A SENSUOUS CHARACTER
SENSUOUS WORSHIP FURTHER JUSTIFIED
THE THREE CLASSES
THREE CLASSES OF DIVINITIES
THE EXALTED CONDITION NOT COMMON TO ALL

Chapter 13. Concerning the Mystic Rites
SACRED RITES MULTIFORM
THE BENEFITS FROM THE SACRIFICES
THE KIND OF SACRIFICES MOST PROPER
A TUTELAR DIVINITY TO EVERY PEOPLE
CONCERNING PRAYER

Part VI
Chapter 14. Conditions for Successful Results
CONTAMINATION FROM DEAD ANIMALS
CONCERNING IMPURITY FROM THE DEAD
ANIMALS IN DIVINATION
THE ART OF DIVINING DEFECTIVE
CONCERNING THREATS MADE IN THE RITES
THE THREATENING FURTHER EXPLAINED
DAEMONS THE
GUARDIANS OF THE MYSTERIES

Part VII. Sacred names and symbolic expression
Chapter 15. Origin of Egyptian Symbolism
SYMBOL EXPLAINED.
THE SUN THE SOURCE OF ENERGY.
"THE TERMS THAT ARE UNINTELLIGIBLE."
WHY FOREIGN SACRED TERMS MAY NOT BE TRANSLATED.

Part VIII
Chapter 16. Questions Proposed
GOD THE FIRST: GOD THE CREATOR.
MANY NAMES OF GOD -- FORMATION OF MATTER.
SUMMARY OF TEACHINGS.
PRELUDE TO FURTHER EXPLANATIONS.
THE TWO SOULS OF MAN.
LIBERATION FROM FATE.
THE LIBERATION FURTHER EXPLAINED.

Part IX. Nativities and guardian demons
Chapter 17. The Personal Demon
MODE OF QUESTIONING CRITICIZED.
FATE AND THE PERSONAL DAEMON.
ASTROLOGY EXPLAINED.
THE PERSONAL DAEMON NOT DISCOVERED BY ASTROLOGY.
TRUE ACCOUNT OF THE GUARDIAN DAEMON.
ONE GUARDIAN DAEMON ONLY TO AN INDIVIDUAL.
THE GUARDIAN DAEMON NOT A "PART OF THE SOUL."
SEVERAL GUARDIAN DAEMONS.

ABOUT THE INVOKING OF GUARDIAN DAEMONS.

Part X. The First Cause
Chapter 18. Eudaemonia, or the True Success
VARIOUS STATEMENTS CRITICISED.
CONCERNING NATURAL PRESENTIMENT.
THE DIVINE ENDOWMENT.
THE PATH TO TRUE SUCCESS.
RETURN OF THE SOUL TO DIVINITY.
CONCERNING "THE GOOD."

A delightful work tracing the history of hollow earth theories to their origins. A journey into the human imagination as much as a journey to the center of the earth. Includes dozens of rare photographs and drawings. An excellent book for both teens and adults.

The hollow-earth theory has been literally and emotionally true for over two centuries, and that makes it one of the longest-lasting myths of the scientific era… A world within the world is one of the most archaic concepts in world mythology, part of the archetypal image of Gaia, the Earth Mother… The subterranean worlds we are about to explore are sometimes revealing, sometimes entertaining, and sometimes completely ludicrous, but if you are like me---a person who likes to be lifted from his chair by his imagination---they can show us how our desires to shape the universe and our own natures into a compact, comprehensible form can lead us to believe strange things, and hint at everything humanity still does not know about nature and about itself. The hollow-earth theory in all its glory describes great powers and conspiracies moving behind a false picture of a round, solid, neutral planet. In an era still searching for the ‘true story’ of a President’s assassination … and intrigued by stories of the Illuminati, the CIA, and the Trilateral Commission operating behind the scenes of modern history, why not a suppression of the truth about the North Pole…

Facts and myths about heavenly huge enviroments hidden in the earth's crust, perhaps where UFO witnesses were whisked in,  believing those places as "other planets", an important key to  decipher lies and deliriums and better analize  the antediluvian pre ice-age deception. ANYWAY: published by the now unknown publishing house. Here is the 1989 great book on myths and knowledge about subterranean MANIPULATIVE entities and UFOSs, cavities in  the Earth's crust blood thieves etc.New and old believes, what our ancestors already knew and what do  we think nowadays. Arts, narrative and ..... a psycho-anthropological respectable view. 

‘I Remember Lemuria,’ written by Richard Sharpe Shaver, whose writings were later gathered and published under the title, ‘The Hidden World.’ He notes, “Scenes of sexual torture were common in Shaver’s writings, as well as in many of the Shaver/Palmer stories, but more to the point of our story… was the description of the Titan women to be found in many of the early stories… These women of the Titan race are an adolescent boy’s fertility goddesses---huge, powerful, scantily clothed, and sexually vibrant.” (Pg. 141)

He notes, “In 1975, a new book---‘UFOs: Nazi Secret Weapon?’ appeared in the UFO community… the authors of this book—Christof Friedrich and another man known simply as Mattern---made no bones about their sympathies. The back cover contained a plea for donations to ‘Free Rudolf Hess!’ Friedrich [was] the pen name of one Ernst Zündel, a German who had emigrated to Canada after the end of the Second World War. Zündel was the head of Samisdat, a[n]… organization that published and sold through the mail such items as collections of Hitler’s and Goebbels’ recorded speeches on tape… Samisdat also sold books like ‘The Hitler We Loved and Why;… and ‘The Six Million Swindle.’” (Zündel [1939-2017] became a notorious Holocaust denier, was deported to Germany, and served several years in prison for ‘inciting hatred.’)

He explains that in 1968 infamous cult leader Charles Manson “convinced himself that the entrance to the Inner World … was hidden somewhere in Death Valley… Manson sent Family members on regular searches for the entrance to these caves in their dune buggies. Finally he came upon a formation … known as Devil’s Hold… Gazing into the hole, Manson suddenly realized that this was the entrance to the inner world… Soon Manson began having drug-induced visions of the wonders awaiting the Family in the world below…” (Pg. 241)

The Hollow Earth is a concept proposing that the planet Earth is entirely hollow or contains a substantial interior space. Notably suggested by Edmond Halley in the late 17th century, the notion was disproven, first tentatively by Pierre Bouguer in 1740, then definitively by Charles Hutton in his Schiehallion experiment around 1774.

In ancient times, the concept of a subterranean land inside the Earth appeared in mythology, folklore and legends. The idea of subterranean realms seemed arguable, and became intertwined with the concept of "places" of origin or afterlife, such as the Greek underworld, the Nordic Svartálfaheimr, the Christian Hell, and the Jewish Sheol (with details describing inner Earth in Kabalistic literature, such as the Zohar and Hesed L'Avraham). The idea of a subterranean realm is also mentioned in Tibetan Buddhist belief.[1][2] According to one story from Tibetan Buddhist tradition, there is an ancient city called Shamballa which is located inside the Earth.[2]

According to the Ancient Greeks, there were caverns under the surface which were entrances leading to the underworld, some of which were the caverns at Tainaron in Lakonia, at Troezen in Argolis, at Ephya in Thesprotia, at Herakleia in Pontos, and in Ermioni.[3] In Thracian and Dacian legends, it is said that there are caverns occupied by an ancient god called Zalmoxis.[4] In Mesopotamian religion there is a story of a man who, after traveling through the darkness of a tunnel in the mountain of "Mashu", entered a subterranean garden

In Celtic mythology there is a legend of a cave called "Cruachan", also known as "Ireland's gate to Hell", a mythical and ancient cave from which according to legend strange creatures would emerge and be seen on the surface of the Earth.[6] There are also stories of medieval knights and saints who went on pilgrimages to a cave located in Station Island, County Donegal in Ireland, where they made journeys inside the Earth into a place of purgatory.[7] In County Down, Northern Ireland there is a myth which says tunnels lead to the land of the subterranean Tuatha Dé Danann, a group of people who are believed to have introduced Druidism to Ireland, and then went back underground.[8]

In Hindu mythology, the underworld is referred to as Patala. In the Bengali version of the Hindu epic Ramayana, it has been depicted how Rama and Lakshmana were taken by the king of the underworld Ahiravan, brother of the demon king Ravana. Later on they were rescued by Hanuman. The Angami Naga tribes of India claim that their ancestors emerged in ancient times from a subterranean land inside the Earth.[9] The Taino from Cuba believe their ancestors emerged in ancient times from two caves in a mountain underground.[10]

Natives of the Trobriand Islands believe that their ancestors had come from a subterranean land through a cavern hole called "Obukula".[11] Mexican folklore also tells of a cave in a mountain five miles south of Ojinaga, and that Mexico is possessed by devilish creatures who came from inside the Earth.[12]

In the middle ages, an ancient German myth held that some mountains located between Eisenach and Gotha hold a portal to the inner Earth. A Russian legend says the Samoyeds, an ancient Siberian tribe, traveled to a cavern city to live inside the Earth.[13] The Italian writer Dante describes a hollow earth in his well-known 14th-century work Inferno, in which the fall of Lucifer from heaven caused an enormous funnel to appear in a previously solid and spherical earth, as well as an enormous mountain opposite it, "Purgatory".

In Native American mythology, it is said that the ancestors of the Mandan people in ancient times emerged from a subterranean land through a cave at the north side of the Missouri River.[14] There is also a tale about a tunnel in the San Carlos Apache Indian Reservation in Arizona near Cedar Creek which is said to lead inside the Earth to a land inhabited by a mysterious tribe.[15] It is also the belief of the tribes of the Iroquois that their ancient ancestors emerged from a subterranean world inside the Earth.[16] The elders of the Hopi people believe that a Sipapu entrance in the Grand Canyon exists which leads to the underworld.[17][18]

Brazilian Indians, who live alongside the Parima River in Brazil, claim that their forefathers emerged in ancient times from an underground land, and that many of their ancestors still remained inside the Earth. Ancestors of the Inca supposedly came from caves which are located east of Cuzco, Peru

Novelist Lobsang Rampa in his book The Cave of the Ancients said an underground chamber system exists beneath the Himalayas of Tibet, filled with ancient machinery, records and treasure.[33] Michael Grumley, a cryptozoologist, has linked Bigfoot and other hominid cryptids to ancient tunnel systems underground.[34]

According to the ancient astronaut writer Peter Kolosimo a robot was seen entering a tunnel below a monastery in Mongolia. Kolosimo also claimed a light was seen from Eastern China .

From the earliest times Eastern races, in common with the rest of mankind, have always held a firm belief in the existence of evil spirits, ghosts, and all kindred powers. The phenomenon of death, the mystery of disease and sickness, and all the other events of common occurrence in daily life gave rise to speculations about the unseen world, which gradually led to a distinction, although slight at all times, between good and evil spirits. The early Semitic people of Babylonia, whoever they may have been or wherever they may have migrated from, found a theology ready to their hands in the adopted country, which they took over from.... Even the Babylonians knew that they needed protection against the evil that existed, and sought their answers in the secrets that remained, them remannts of the story of Eden... It is therefore evident that when the Semitic Babylonian took over the learning of his Sumerian predecessors, he seems also to have unconsciously adapted an enlarged his ideas to fit their beliefs, receiving their doctrines in their entirety as worthy of implicit trust, and in the belief that his teachers must necessarily understand the supernatural powers peculiar to their own country. You will learn about: Various types of evil spirits and their classifications and purposes: where they dwell and where they came from- their origin. The truth about seven key evil spirits described in Luke 11:26 when he said, seven other spirits more evil than himself... How babyloinians used charms and magic to seek success and further their sorcery. Discover how secrets that were carried out from the Garden of Eden became key ingredients that Babylonians used in their sorcery. Babylonian cantantions that were to repell spirits. Secrets of the Babylonian tablets. Demons, Schools, Vampires, Hobgoblins, Ghosts, and Kindred Evil Spirits, which Attack Mankind Original goal of this book was to supply the student of Assyrian Demonology with English transliterations and translations, with the necessary notes, etc., of the documents printed in the Sixteenth and Seventeenth Parts of Cuneiform Texts from Babylonian Tablets, etc., which have been recently issued by the Trustees of the British Museum. It includes proof of the fact that a considerable proportion of the magical practices which are in use in the East to the present day were well known to the inhabitants of Mesopotamia several thousands of years ago, and that many of them were borrowed by the Hebrews and other dwellers in Syria and Persia from their neighbors on that Tigris and Euphrates.

The Roots of Science

In these Babylonian magical records we have by far the most complete picture of the magic of the ancient world. It is a wondrous story that is told by those bricks and cylinders of stamped clay —the story of civilized man’s first gropings for light. For in these venerable writings we must recognize the first attempts at scientific elucidation of the forces by which man is surrounded. Science, like religion, has its roots deep in magic. The primitive man believes implicitly in the efficacy of magical ritual. What it brings about once it can bring about again if the proper conditions be present and recognized. Thus it possesses for the barbarian as much of the element of certainty as the scientific process does for the chemist or the electrician. Given certain causes certain effects must follow. Surely, then, in the barbarous mind, magic is pseudo-scientific—of the nature of science.

There appears a deeper gloom, a more ominous spirit of the ancient and the obscure in the magic of old Mesopotamia than in that of any other land. Its mighty sanctuaries, its sky-aspiring towers, seem founded upon this belief in the efficacy of the spoken spell, the reiterated invocation. Thousands of spirits various and grotesque, the parents of the ghosts and goblins of a later day, haunt the purlieus of the^temple, battening upon the remains of sacrifice (the leavings of the gorged gods), flit through the night-bound streets, and disturb the rest of the dwellers in houses. Demons with claw and talon, vampires, ghouls—all are there. Spirits blest and unblest, jinn, witch-hags, lemures, sorrowing unburied ghosts. No type of supernatural being appears to have been unknown to the imaginative Semites of old Chaldea. These must all be ‘ laid/ exorcised, or placated, and it is not to be marvelled at that in such circumstances the trade of the necromancer flourished exceedingly. The witch or wizard, however, the unprofessional and detached practitioner with no priestly status, must beware. He or she was regarded with suspicion, and if one fell sick of a strange wasting or a disease to which he could not attach a name, the nearest sorcerer, male or female, real or imaginary, was in all probability brought to book..

Priestly Wizards

The wizard and the witch were known as Kassapu or Kassaptu. These were the sorcerers or magicians proper, and that they were considered dangerous to the community is shown by the manner in which they are treated by the code of Khammurabi, in which it is ordained that he who charges a man with sorcery and can justify the charge shall obtain the sorcerer’s house, and the sorcerer shall plunge into the river. But if the sorcerer be not drowned then he who accused him shall be put to death and the wrongly accused man shall have his house.

The Word of Power

As in Egypt, the word of power was held in great reverence by the magicians of Chaldea, who believed that the name, preferably the secret name, of a god possessed sufficient force in its mere syllables to defeat and scatter the hordes of evil things that surrounded and harassed mankind. The names of Ea and Merodach were, perhaps, most frequently used to carry destruction into the ranks of the demon army. It was also necessary to know the name of the devil or person against whom his spells were directed. If to this could be added a piece of hair, or the nail-parings in the case of a human being, then special efficacy was given to the enchantment. But just as hair or nails were part of a man so was his name, and hence the great virtue ascribed to names in art-magic, ancient and modern. The name was, as it were, the vehicle by means of which the magician established a link between himself and his victim, and the Babylonians in exorcising sickness or disease of any kind were wont to recite long catalogues of the names of evil spirits and demons in the hope that by so doing they might chance to light upon that especial individual who was the cause of the malady. Even long lists of names of persons who had died premature deaths were often recited in order to ensure that they would not return to torment the livin
Mesopotamian
Myths and Legends of Babylonia and Assyria, is a book that includes explanations of Babylonian and Assyrian legends and myths as well as the myths themselves. Lewis Spence, in the Preface, describes his purpose in writing the book as providing the reader with "the treasures of romance latent in the subject, the peculiar richness of which has.....

That Chaldean magic was the precursor of European mediaeval magic as apart from popular sorcery and witchcraft is instanced not only by the similarity between the systems but by the introduction into mediaeval magic of the names of Babylonian and Assyrian gods and magicians. Again and again is Babylon appealed to even more frequently than Egypt, and we meet constantly with the names of Beelzebub, Ishtar (as Astarte), Baal, and Moloch, whilst the names of demons, obviously of Babylonian origin, are encountered in almost every work on the subject. Frequent allusions are also made to the ‘wise men’ and necromancers of Babylon, and to the ‘ star-gazers ’ of Chaldea. The conclusion is irresistible that ceremonial magic, as practised in the Middle Ages, owed much to that of Babylon.

Our information regarding Chaldean magic is much more complete than that which we possess concerning the magic of ancient Egypt. Hundreds of spells, incantations, and omen-inscriptions have been recovered, and these not only enlighten us regarding the class of priests who practised magic, but they tell us of the several varieties of demons, ghosts, and evil spirits ; they minutely describe the Babylonian witch and wizard, and they picture for us jnany magical ceremonies, besides informing us of the names of scores of plants and flowers possessing magical properties, of magical substances, jewels, amulets, and the like. Also they speak of sortilege or the divination of the future, of the drawing of magical circles, of the exorcism of evil spirits, and the casting out of demons.

Albert's investigations of the properties and interaction of natural items — stars and stones, minerals and herbs — to say nothing of his mathematics, astrology, and alchemy, earned him a reputation, if not as a wizard, at least as a "magician" who, in medieval terminology, might be nothing more sinister than a practitioner of applied science.
Such was surely the benign meaning intended by his respectable stu-dent, Ulrich of Strasburg, OP, who recorded one of Albert's frequent dissents from the views of predecessors along with the qualities that gave weight to his master's opinion:

" My Master (the Lord Albert, sometime bishop of Ratisbon, a man so god-like, divinus, in all science that he could be called with propriety "the marvel and the miracle of our time," experienced too in the magical arts on which knowledge of this material greatly depends) thought differently from all the aforesaid."

Even today bookshops given to the occult may stock on occasion an "Albertus Magnus Dreambook," yet another good reason for wel-coming this serious appraisal of a sober thirteenth-century figure who did pioneer work in a whole range of scientific disciplines.
Indeed, one of Albert's major themes was the necessity to discrimi-nate between the merely superstitious and legitimate scientific inter-est, a discrimination that would inhibit summary condemnations.
If the scientific story ought to be told, it is not the whole story.
Albert was both a many-sided scholar and one who had a highly developed sense of hierarchy; a grasp of each aspect of his scholar-ship demands that it be put into the context of his total work and that we know how Albert himself assessed each major segment of his multiform activity. Let us say it with candor: he did not locate scien-tific investigation of the natural world at the summit of intellectual endeavor. To appreciate his concern with natural science requires that we remember what he held to be superior to the scientific effort that consumed so much of his energy.

Did Albertus Magnus know or foreseen Alchemical with Sciences he knew of maybe were or were going to be apart of the chemical make up of the Atomic/Nuclear Bomb in his medieval age ?
We read .....
When on 16 December 1941 Pope Pius xn proclaimed St. Albert the Great "forever the PATRON before God of students of the natural sciences with the supplemental privileges and honours which belong, of its nature, to this heavenly patronage," he may very well have been inspired by divine providence. But he was also fully aware of what the whole scientific community already knew to be a certainty, namely that an atomic bomb, the like of which had never been seen, could in fact be produced. One can truthfully say that St. Albert the Great was proclaimed Patron of natural scientists at the very con-ception of the atomic age, a phrase that had no meaning whatever to most people until 6 August 1945.
The theoretical possibilities of producing nuclear fission from cer-tain elements, such as uranium, travelling at tremendous speed were long entertained by nuclear physicists throughout the world. By August 1939 Albert Einstein was induced by Leo Szilard and Eugene Wigner to write directly to his personal friend, President F. D. Roo-sevelt, warning him of the real likelihood of uranium being used to create an entirely new type of bomb, the need for particular vigilance over German activities in this regard, and suggesting immediate gov-ernment action to coordinate scientific research in nuclear physics.
Nothing really came of this or the two subsequent letters from Ein-stein early in 1940. By July 1941, however, British scientists had suc-ceeded in producing nuclear fission and definitively demonstrating that an atomic bomb could in fact be produced. News from Niels Bohr that the Germans were transporting large quantities of "heavy water" from the Scandinavian countries and the illuminating visit to England by George Pegram and Harold Urey in the autumn of 1941 played the crucial role in the American decision on 6 December 1941 to create a concentrated and expanded program of unified research into nuclear weapons — a few hours before the Japanese attack on Pearl Harbor. In 1942 the Manhattan Project was firmly established with the full support of the United States government and military forces.
When Pope Pius xn proclaimed St. Albert the Great, Patron of natural scientists on 16 December, the whole world was at war and far too busy to be concerned about a medieval saint and his out-moded science. It was not until the world was stunned by the actual-ity of the first atomic bomb dropped on Hiroshima on 6 August 1945 and on Nagasaki three days later, that pained scientists, philoso-phers, churchmen, humanitarians of all kinds, and mankind itself were prepared to think about the need of some heavenly Patron in PREFACE XI the new, dangerous, and uncharted age of atomic energy. But this is as far as things went. Atheists like Albert Einstein and Sir Ber-trand Russell could cry, "Never again," and hold court, denouncing individuals for crimes against humanity. But humanity without God is not human. Mankind cannot "go it alone"; it never could..

Influences
Plato,[4] Aristotle, Avicenna, Plotinus, Proclian, Pseudo-Dionysius, Al-Farabi, Averroes, Avicebron, Maimonides, Jordan of Saxony,[5] Peter Lombard
Influenced
Thomas Aquinas and later Scholasticism in general; indirectly Meister Eckhart, Nicholas of Cusa

It seems likely that Albert was born sometime before 1200, given well-attested evidence that he was aged over 80 on his death in 1280[citation needed]. Two later sources say that Albert was about 87 on his death, which has led 1193 to be commonly given as the date of Albert's birth, but this information does not have enough evidence to be confirmed.[8] Albert was probably born in Lauingen (now in Bavaria), since he called himself 'Albert of Lauingen', but this might simply be a family name. Most probably his family was of ministerial class; his familiar connection with (being son of the count) the Bollstädt noble family is almost certainly mere conjecture by 15th century hagiographers.[8][failed verification]

Albert was probably educated principally at the University of Padua, where he received instruction in Aristotle's writings. A late account by Rudolph de Novamagia refers to Albertus' encounter with the Blessed Virgin Mary, who convinced him to enter Holy Orders. In 1223 (or 1229)[9] he became a member of the Dominican Order, and studied theology at Bologna and elsewhere. Selected to fill the position of lecturer at Cologne, Germany, where the Dominicans had a house, he taught for several years there, as well as in Regensburg, Freiburg, Strasbourg, and Hildesheim. During his first tenure as lecturer at Cologne, Albert wrote his Summa de bono after discussion with Philip the Chancellor concerning the transcendental properties of being.[10] In 1245, Albert became master of theology under Gueric of Saint-Quentin, the first German Dominican to achieve this distinction. Following this turn of events, Albert was able to teach theology at the University of Paris as a full-time professor, holding the seat of the Chair of Theology at the College of St. James.[10] During this time Thomas Aquinas began to study under Albertus.

Albert was the first to comment on virtually all of the writings of Aristotle, thus making them accessible to wider academic debate. The study of Aristotle brought him to study and comment on the teachings of Muslim academics, notably Avicenna and Averroes, and this would bring him into the heart of academic debate.

In 1254 Albert was made provincial of the Dominican Order, and fulfilled the duties of the office with great care and efficiency. During his tenure he publicly defended the Dominicans against attacks by the secular and regular faculty of the University of Paris, commented on John the Evangelist, and answered what he perceived as errors of the Islamic philosopher Averroes.

In 1259 Albert took part in the General Chapter of the Dominicans at Valenciennes together with Thomas Aquinas, masters Bonushomo Britto, Florentius, and Peter (later Pope Innocent V) establishing a ratio studiorum or program of studies for the Dominicans that featured the study of philosophy as an innovation for those not sufficiently trained to study theology. This innovation initiated the tradition of Dominican scholastic philosophy put into practice, for example, in 1265 at the Order's studium provinciale at the convent of Santa Sabina in Rome, out of which would develop the Pontifical University of Saint Thomas Aquinas, the "Angelicum"

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The whole tremendous subject of Witchcraft, especially as revealed in its multifold and remarkable manifestations throughout every district of Southern and Western Europe from the middle of the thirteenth until the dawn of the eighteenth century, has it would seem in recent times seldom, if ever, been candidly and fairly examined. The only sound sources of information are the contemporary records ; the meticulously detailed legal reports of the actual trials ; the vast mass of pamphlets which give eye-witnessed accounts of individual witches and reproduce evidence uerbatim as told in court;
and, above all, the voluminous and highly technical works of the Inquisitors and demonologists, holy and reverend divines, doctors uiriusque iuris, hard-headed, slow, and sober lawyers,—learned men, scholars of philosophic mind, the most honourable names in the universities of Europe, in the forefront of literature, science, politics, and culture ; monks who kept the conscience of kings, pontiffs etc.

It is remarkable that for an account of the Fall of the angels, which happened before the creation of the world, we must turn to the last book in the Bible, the Apocalypse of S. John. For although the picture of the past be blended with prophecies of what shall be in the future, thus must we undoubtedly regard the vision of Patmos. “ And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels : and they prevailed not, neither was their place found any more in heaven. And that great dragon was cast out, that old serpent, who is called the Devil, and Satan, who seduceth the whole world ; and he was cast down unto the earth, and his angels were thrown down with him ” (Apocalypse xii. 7-9). To this may be added the words of S. Jude :
“ And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, unto the judgement of the great day.” To these references should be added a striking passage from the prophet Isaiah : “ How art thou fallen from heaven, 0 Lucifer, who didst rise in the morning ! how art thou fallen to the earth, that didst wound the nations ! And thou saidst in thy heart : I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds, I will be like the most High.
But yet thou shalt be brought down to hell, into the depth of the pit ” (Isaiah xiv. 12-15). The words of the prophet may in one sense, perhaps primarily, be directed against Merodach-baladan, King of Babylon, but all the early Fathers and later commentators are agreed in understanding the passage as applying with deeper significance to the fall of the rebel angel. This interpretation is confirmed by the words of Our Lord to His disciples : “ I saw Satan like lightning falling from heaven.” (Uidebam Satanam sicut fulgur de coelo cadentem.) S. Luke x. 18.

Witchcraft, sorcery, and magic relate to encounters with and attempts to control the supernatural. Magic encompasses beliefs and behaviors in which the relationship between an act and its effect involves analogy or a mystical connection. As used by anthropologists, the term “witch” identifies someone alleged to practice socially prohibited forms of magic, while “sorcerer” refers to someone who intentionally takes on the role of magical practitioner, often with the intent to harm. Anthropological studies of magic, witchcraft, and sorcery around the world date to the mid-nineteenth century and have been pursued through several schools of thought in the discipline. The most influential studies have been based on fieldwork in Africa and Melanesia. Most anthropologists see connections between witchcraft, sorcery, and social tensions, erupting from conflicts inherent in social organization or in response to modernity and social change.

Witchcraft, sorcery, and magic relate to human encounters with and attempts to control the supernatural and are frequently described as ways to account for experiences and conditions that might not otherwise be explained. They appear as themes when humans are concerned with misfortune and harm, accusation and blame, risk and responsibility, and therefore are often analyzed as forms of social control and leveling, as well as ways of perceiving reality. Because they are closely related concepts in anthropology, the three terms often appear together in the same studies, yet have distinct meanings and intellectual histories. The enormous anthropological literature in this area is long running and wide in scope, with examples from nearly every part of the world.

CONTENTS - Book 1 - 15-  Below -

Book I – The Creation, the Ages of Mankind, the flood, Deucalion and Pyrrha, Apollo and Daphne, Io, Phaëton.

Book II – Phaëton (cont.), Callisto, the raven and the crow, Ocyrhoe, Mercury and Battus, the envy of Aglauros, Jupiter and Europa.

Book III – Cadmus, Diana and Actaeon, Semele and the birth of Bacchus, Tiresias, Narcissus and Echo, Pentheus and Bacchus.

Book IV – The daughters of Minyas, Pyramus and Thisbe, Mars and Venus, the Sun in love (Leucothoe and Clytie), Salmacis and Hermaphroditus, the daughters of Minyas transformed, Athamas and Ino, the transformation of Cadmus, Perseus and Andromeda.

Book V – Perseus' fight in the palace of Cepheus, Minerva meets the Muses on Helicon, the rape of Proserpina, Arethusa, Triptolemus

.Book VI – Arachne; Niobe; the Lycian peasants; Marsyas; Pelops; Tereus, Procne, and Philomela; Boreas and Orithyia.

Book VII – Medea and Jason, Medea and Aeson, Medea and Pelias, Theseus, Minos, Aeacus, the plague at Aegina, the Myrmidons, Cephalus and Procris.

Book VIII – Scylla and Minos, the Minotaur, Daedalus and Icarus, Perdix, Meleager and the Calydonian Boar, Althaea and Meleager, Achelous and the Nymphs, Philemon and Baucis, Erysichthon and his daughter.

Book IX – Achelous and Hercules; Hercules, Nessus, and Deianira; the death and apotheosis of Hercules; the birth of Hercules; Dryope; Iolaus and the sons of Callirhoe; Byblis; Iphis and Ianthe

.Book X – Orpheus and Eurydice, Cyparissus, Ganymede, Hyacinth, Pygmalion, Myrrha, Venus and Adonis, Atalanta.

Book XI – The death of Orpheus, Midas, the foundation and destruction of Troy, Peleus and Thetis, Daedalion, the cattle of Peleus, Ceyx and Alcyone, Aesacus.

Book XII – The expedition against Troy, Achilles and Cycnus, Caenis, the battle of the Lapiths and Centaurs, Nestor and Hercules, the death of Achilles.

Book XIII – Ajax, Ulysses, and the arms of Achilles; the Fall of Troy; Hecuba, Polyxena, and Polydorus; Memnon; the pilgrimage of Aeneas; Acis and Galatea; Scylla and Glaucus

.Book XIV – Scylla and Glaucus (cont.), the pilgrimage of Aeneas (cont.), the island of Circe, Picus and Canens, the triumph and apotheosis of Aeneas, Pomona and Vertumnus, legends of early Rome, the apotheosis of Romulus.

Book XV – Numa and the foundation of Crotone, the doctrines of Pythagoras, the death of Numa, Hippolytus, Cipus, Asclepius, the apotheosis of Julius Caesar, epilogue.[

Influences and History and themes + Information Below -

The Metamorphoses was also a considerable influence on William Shakespeare. His Romeo and Juliet is influenced by the story of Pyramus and Thisbe (Metamorphoses Book IV) and, in A Midsummer Night's Dream, a band of amateur actors performs a play about Pyramus and Thisbe. Shakespeare's early erotic poem Venus and Adonis expands on the myth in Book X of the Metamorphoses.  In Titus Andronicus, the story of Lavinia's rape is drawn from Tereus' rape of Philomela, and the text of the Metamorphoses is used within the play to enable Titus to interpret his daughter's story. Most of Prospero's renunciative speech in Act V of The Tempest is taken word-for-word from a speech by Medea in Book VII of the Metamorphoses.

Among other English writers for whom the Metamorphoses was an inspiration are John Milton—who made use of it in Paradise Lost, considered his magnum opus, and evidently knew it well and Edmund Spenser.] In Italy, the poem was an influence on Giovanni Boccaccio (the story of Pyramus and Thisbe appears in his poem L'Amorosa Fiammetta)
 and Dante.

During the Renaissance and Baroque periods, mythological subjects were frequently depicted in art. The Metamorphoses was the greatest source of these narratives, such that the term "Ovidian" in this context is synonymous for mythological, in spite of some frequently represented myths not being found in the work.Many of the stories from the Metamorphoses have been the subject of paintings and sculptures, particularly during this period.Some of the most well-known paintings by Titian depict scenes from the poem, including Diana and Callisto, Diana and Actaeon, and Death of Actaeon. 

These works form part of Titian's "poesie", a collection of seven paintings derived in part from the Metamorphoses, inspired by ancient Greek and Roman mythologies, which were reunited in the Titian exhibition at The National Gallery in 2020. Other famous works inspired by the Metamorphoses include Pieter Brueghel's painting Landscape with the Fall of Icarus and Gian Lorenzo Bernini's sculpture Apollo and Daphne.The Metamorphoses also permeated the theory of art during the Renaissance and the Baroque style, with its idea of transformation and the relation of the myths of Pygmalion and Narcissus to the role of the artist.

One of the most influential works in Western culture, the Metamorphoses has inspired such authors as Alighieri, Giovanni Boccaccio, Geoffrey Chaucer, and William Shakespeare. Numerous episodes from the poem have been depicted in acclaimed works of sculpture, painting, and music.

During the Renaissance and Baroque periods, mythological subjects were frequently depicted in art. The Metamorphoses was the greatest source of these narratives, such that the term "Ovidian" in this context is synonymous for mythological, in spite of some frequently represented myths not being found in the work.

 Many of the stories from the Metamorphoses have been the subject of paintings and sculptures, particularly during this period. Some of the most well-known paintings by Titian depict scenes from the poem, including Diana and Callisto, Diana and Actaeon, and Death of Actaeon.These works form part of Titian's "poesie", a collection of seven paintings derived in part from the Metamorphoses, inspired by ancient Greek and Roman mythologies, which were reunited in the Titian exhibition at The National Gallery in 2020.

Other famous works inspired by the Metamorphoses include Pieter Brueghel's painting Landscape with the Fall of Icarus and Gian Lorenzo Bernini's sculpture Apollo and Daphne The Metamorphoses also permeated the theory of art during the Renaissance and the Baroque style, with its idea of transformation and the relation of the myths of Pygmalion and Narcissus to the role of the artist.

This book touches upon ancient Mesopotamian magical practices and par-ticularly discuss the question relating to the survival and continuity of Mesopotamian culture in the later period, especially as regards the magic of the Talmud and of the magic bowls. Some of the essays deal with topics of Jewish magic in various periods: the Aramaic incantation bowls, the Jewish tradition in Mediaeval manuscripts, which partly ref l ects early themes, and the fragments of the Geniza, which testify to the role played by magic in the life of the period.
One of the contributions to this volume deals with Zoroastrian omen texts, and two with magical artifacts from Late Antiquity.
Two of the papers deal with the underlying questions of the theory and method of studying the magical tradition. The work of Yuval Harari devotes special attention to the situation in Judaism. These are questions which have already exercised the minds of numerous scholars, and which are likely to go on occupying a central position in the scholarly debate on the elusive problems of the def i nition and phenomenology of magical practices and their place in society in the years to come.
The conference of 1999 was conceived with the aim of marking the conclusion of a period of intensive work carried out under the auspices of the Department of Hebrew and Jewish Studies at University College London on Aramaic magical texts, chief l y written on earthen-ware bowls, and deriving presumably from Mesopotamia. Some of the members of the Department were involved in this ef f ort. The texts, written in a variety of forms of Aramaic, namely Jewish Aramaic, Mandaic, Syriac, as well as in a group of artif i cial scripts, some of which resemble Pahlavi, presented a serious challenge of decipher-ment and interpretation,

ARAMAIC SPELLS:
SOME JEWISH THEMES [The poetics of magic texts]
The Aramaic magic texts from Babylonia, which belong to the end of the Sasanian period or the late Talmudic period, are now avail-able in dramatically increased quantities, with about 800 new texts that have now joined those already published.

MAGICAL GEMS -
It is estimated that roughly 5,000 ‘magical gems’ have come down to us from the ancient world,1the single largest collection of which, numbering about 700 items, is to be found in the British Museum, London.2The present essay of f ers a selective overview of the results of my work on nearly three thousand magical gems in all of the accessible collections in Europe, the USA and in private possession

Mesopotamia + Ancient Near East Lore + Myth -
In the battle of Tiamat against Enki, and later Marduk, in the poem called Enuma elish, the great gods create a number of monsters which all have names, like the fl ying dragon, the wolf-lion, etc. In fact their name is their being. These creatures are exactly what the words used sug-gest that they are. Another simple example is the unicorn, a horse with a horn. Although nobody had ever seen one, nothing was more easy to represent, and to give all the attributes of a horse.
That is how all the monsters of the world are created, such as our modern fl ying saucers, which we call science-f i ction, so as not to give the impression that we are still interested in mythology. But the rhetorical activity is exactly the same in composing science-f i ction as mythology, especially as mythology has nothing to do with religion.
300 marcel sigrist In mythology it is no longer a matter of formulation, but of hyposta-sis. The word creates the object we are talking about. The word is hypostasized, it stands for the reality it expresses. This is meta-physics.
In Greece the nymphae, daughters of the waters, are the small clouds hanging over the swamps of Mémé. As they could not be explained, these clouds were simply personif i ed. What cannot be explained is hypostasized or personified.

JEWISH MAGICAL TEXTS FROM LATE ANTIQUITY AND THE EARLY MIDDLE AGES IN MANUSCRIPTS FROM THE CAIRO GENIZAH AND ASHKENAZ-

The Cairo Genizah is the richest source for research in almost every f i eld of Jewish history. Studies in the Masora, Rabbinic literature and Apocryphal traditions, early and medieval Piyyut, liturgy, Jewish Philosophy, mysticism, Jewish languages, social history etc., all have greatly prof i ted from the innumerable fragments and manuscripts from the Genizah. Time and again we are astonished to note the enormous diversity of traditions attested in the Genizah. However, for a long time research on Jewish magic had lagged considerably behind that in other fi elds of Genizah studies before J. Naveh, Sh.
Shaked, L.H. Schif f man, M.D. Swartz and P. Schäfer over the last f i fteen years began to draw our attention to the richness and diver-sity of Genizah magic as well.

Jewish texts + Kabbalah + Mysticism to Enoch 3 (Enochian magic , Angels , Demons and so much more -

In the last 20 years not many other areas of Jewish studies have experienced the boom that early Jewish mysticism has. The interest in this fi eld was in no small measure spurred on by the publication of the Synopse zur Hekhalot-Literatur, edited by Peter Schäfer in 1981, which became the textual basis for all further scholarly works in the f i eld.1 Ever since, several monographs and numerous essays have been appearing on the subject every year—apparently this not very extensive body of writings continues to exert a quite strong fascina-tion on scholars. Those who are active in this special fi eld are always astonished to note that just when it seems that all the theses imag-inable on the origins and social background of these writings have been discussed, a new explanation is of f ered. It is well-known that Gershom Scholem tried to place early Jewish mysticism, which found its literary voice in the Hekhalot writings, in the center of Rabbinic Judaism, whereby we should remember that he formulated his thesis in obvious opposition to 19th-century scholars of Judaism, from whom he wanted to disassociate himself.

AND SO MANY MORE SUBJECTS ANX LIKE MINDED MATERIAL IN THE -CONTENTS AND CHAPTER HEADINGS (look in book for a more exhaustive subjects and writings info , this abstract was not meant to explain the whole book obviously

Introduction - there are many studies of individual passages in LXX-Amos, there are not many commentaries or studies of the complete text. It is the purpose of this section to survey five important studies related to the interpretation of the Greek text of Amos. This survey should give the reader some insight into the main issues in the interpretation of the Greek text of Amos; it should also serve as an entrée into the main themes and theology of LXX-Amos, since the last three of these works discuss such issues. Sherman E. Johnson’s study of “The Septuagint Translators of Amos” is a somewhat general investigation of Amos with a special interest in the number of translators involved in the translation. He focuses on the translation of different portions of the book, and he finds different renderings of words in chapters 5–6 and “peculiarities in the translation of Hebrew moods and tenses” in those two chapters (25). He concludes that chapters 5–6 were translated by a different hand than chapters1–4 and 7–9, or else chapters 5–6 were reworked after the entire work was translated. Johnson’s short dissertation has some helpful observations concerning the translation of verb forms and tenses (8–9), various vocabulary
(19–27), and selected passages in LXX-Amos (28–37)

After comparing Amos in the MT and the LXX Park concludes that
the translation of LXX-Amos is “a dynamic equivalent rendering of the text,
and in some sense a whole new composition in itself.
The presumed Hebrew Vorlage is modified to facilitate the reader’s understanding of the biblical text and to apply it directly to a changing historical situation” (169). He finds evidence that LXX-Amos “reflects socio-historical circumstances during the Second Temple period”; these evidences include: (1) an apologetic stance against pagan religions in 7:9; (2) an eschatological hermeneutic in 7:1; and (3) Antiochus IV Epiphanes’ persecution of the Jews in 4:2, cf. 2Macc 7:3 (171).
He believes Thackeray may be correct that Amos was translated by the end of the second century (Park, 171; Thackeray, Grammar, ix), and he also finds evidence that LXX-Amos presupposes the persecution of Jews for their faith and the inclusion of gentiles into the Jewish religion (9:11–12). In keeping with these tendencies, he believes the translator downplays pro-Jerusalemite ideology (1:1) and introduces the messianic figure (4:13). He proposes the translator’s purpose was to justify the inclusion of gentiles in Jewish religion, as is seen in the symbolism of Israel through Jerusalem in 1:1 and the global believing community in 9:12. He concludes that LXX-Amos continued to speak to Jews in diaspora and that since some prophetic words had alreadybeen fulfilled, the remainder of the prophecy would give hope of restoration to those who acknowledged and stood fast in the Jewish religion (171).
The goal of my previous book on LXX-Amos, Finding Meaning in the
Text: Translation Technique and Theology in the Septuagint of Amos, is to
describe and analyze as exhaustively as possible the translation technique
and exegetical practice of the translator of the Septuagint of Amos. My
focus in this study is the differences between the Hebrew (MT) and Ziegler’s (Göttingen) LXX text in Amos, since the differences between the LXX and its Vorlage are important indicators of the translator’s translation technique and theology. The book has two main parts, addressing in order the translation technique (chapters 2–4) and the theology (chapters 5–7) of LXX-Amos. The translation technique section is not especially relevant to this commentary.
But the section on the theology of the translator is a good introduction to
some of the main themes in the Greek version of Amos. Therefore, I will
summarize my conclusions concerning the theology of the translator, as it is reflected in his translation.
Three areas of theological bias or Tendenz are especially important in
LXX-Amos; they are anti-Syrian and anti-Samaritan bias (chapter five),
4 introduction to the commentary on amos
the doctrine of God (chapter six), and finally Gentiles, eschatology, and
messianism (chapter seven). Because the translator of LXX-Amos follows
closely his Vorlage, and develops his own ideas and concerns primarily where he finds difficulties in the Hebrew text, it is natural that his theology follows fairly closely the emphases in the Hebrew text of Amos; thus the anti-Syrian and anti-Samaritan bias in LXX-Amos are a further development of main themes in all versions of Amos. Such bias is found in the LXX renderings in 1:3–5, 15; 3:12; 4:2, 3, 5; 6:1, 7; 8:14; and 9:7. There is also evidence of anti-Baal polemic in 1:4 and 4:13 and Hellenistic religious influences in 2:4, 8 and 7:9. Chapter six (“God in LXX-Amos”) contains a discussion of reverential renderings of God, the treatment and use of anthropomorphisms, and the use of Pantokrator in LXX-Amos.
The translator is concerned about descriptions of God that might compromise God’s character (esp. 4:4, 5 and 8:7), but with the exception of 1:2, he does not seem to be bothered by anthropomorphic descriptions of God. The use of Pantokrator to render Sabbaoth is consistent with the translation technique throughout the Minor Prophets and argues for one translator of LXX-Twelve; additions of Pantokrator (3 times) in Amos indicate that changing concepts of God among the Jews had influenced he translator, and he saw God more as a universal sovereign, which has implications for the relationship of gentiles to God. Chapter seven brings together three topics that are related in LXX-Amos; it addresses “Gentiles, Eschatology, and Messianism in LXX-Amos.” Differences between the MT and the LXX in LXX-Amos give several hints of the importance of these topics to the translator of LXX-Amos. Key eschatological passages are 4:2b; 7:1; 8:8, 14; 9:5; and 9:9–10. LXX-Amos 9:11–12 is a very important passage in the development of Christian theology (esp. Acts 15:16–17), because of its description of gentiles seeking the Lord (object implied in LXX) and being his people (having his name called upon them). LXX-Amos 4:13 and 9:11– 12 also connect gentiles with Messianic ideas. The rendering of LXX-Amos that there was an expectation in the community of the translator of an eschatological, messianic, saviour (4:13; 9:11), who would open the way for gentiles to seek the Lord (4:13; 9:12), and that there would also be an appearance of his eschatological enemy, Gog (7:1). (This last paragraph originally appeared as part of a longer summary of this work which can he found in the Tyndale Bulletin 61.1 [2010]: 53–56.)

Solomon as Hermetic sage that was present both in Jewish and  Christian texts. Among the Hermetic writings, there is one text that  seems to support this hypothesis; it is placed under the aegis of King  Solomon and is interesting because of the mixture of astrological and  magical material that appears on it. Although this work is entitled  ("divination through water"), there is no mention of that  magical art, but we do find all the elements characteristic of Hermetic literature.
 
-Charms are  usually written in a rather defective Greek; angelic and magical names are present in various degrees. They are to be understood within an exorcistic or magical context.

Thus we can read on one amulet-
: "Seal of Solomon, keep away any evil from the one who wears you."

־־ 'This inscription is written around two lions rampant attacking an evil eye that is being pierced  by three knives; a scorpion, a bird and a female demon are sketched
as well. O n the reverse, around the figure of the horseman who is  spearing a female demon, we can read: "Flee, O h hated one.  Solomon pursues you, Sisinnios, Sisinnarios."  In this amulet we  observe the combination of the iconographies motifs described above  along with the use of the name of Solomon within a small historiola;
the ensemble works as an apotropaic device to keep away a female  demon. This amulet, then, supposes a development of the haematite  type, reflected both in the iconography and in the charm that explains the engraving and strengthens its power. Th e amulet is called
an amulet of Solomon, not an amulet of God, as in the oldest type,  in which only the image of the horseman piercing the demon, the  inscription "seal of Solomon, " and a reference to God appeared.  Thus, power over the demon is transferred from the name of God  to the person of the king, who is described as a magus. This development supposes that the present amulet, although graphically  Christianized and chronologically later, contains nothing specifically  Christian from the formulaic point of view and is related clearly to  the general magical techniques of Late Antiquity.

- The magical handbook Sefer ha-Razim will be taken into account; in it, Solomon is described as the repository of a magical chain of tradition going back to Noah that has a lot in commo n with the techniques described in the magical treatise included in the Hygromanteia, which, according to the ascription of the work, is attributed to
Solomon. We shall also study the magical treatise included in the  Hygromanteia; we shall see how this magical material is linked with  the other magical texts attributed to Solomon and with the magical  techniques that appear in them.

  -Jub. 10:12-14:
And the healing of all their illnesses together with their seductions we  told Noah so that he might heal by means of herbs of the earth.  And Noah wrote everything in a book just as we taught him according to every kind of healing. And the Evil spirits were restrained from  following the sons of Noah. And he gave everything he wrote to  Shem, his oldest son, because he loved him much more than all of his  sons.

  - The text of Jubilees is found in a context (Jub. 10:1-11) where the demons are subdued and where the angels teach Noah how to heal  the illnesses produced by the demons. There are evident parallels in the formulation of the tradition about Solomon and Noah and their connection with secret knowledge and universal wisdom. Besides, both the beginning of the Sepher ha-Razim and of the Testament of Solomon comply with what seems to be a universal characteristic of magic: magic is always linked with tradition and is never  original, but rather has existed from the beginning of time It is, then, most likely that the author of the Testament adapted a "classical" magical-exorcistic technique within the  introductory setting of the Testament, so that Solomon invokes a
demon through the help of a boy:  And I said to him: at the hour the demon appears to you, throw this  ring at the chest of the demon, saying to him: Solomon summons you;  and come back quickly to me, without thinking about anything that  you are going to be afraid of. For example this one Verse is a written notice for Solomons to take control over the Demon. Without debate about how old this book - Testament of Solomon is , we can think long and hard and read the ancient scriptures of the LXX Septuagint and even the Mosaretic TEXT and clearly see there are principalities and powers and spirits present in the scriptures . I highly recommended Dr . MICHAEL Heisers book - Demons ! This is the best book on Demon Lore but with Scholarly Footnotes in the last 250 years!
                                         
  - CONTENTS/CHAPTERS
Each Chapter gives extraordinary in-depth information on Biblical to Esoteric and Super Rare writings Solomon was apart of or wrote about in many ways.

  -Introduction
  (contents shown below is a ruff transfer over from Original PDF but are better spaces and filled in the PDF for reading or Download so no worries)

Solomon in the Judaism of Late Antiquity 3

II. SOLOMON THE KING IN THE HEBREW BIBLE 8
Introduction 8
Solomon in the Book of Kings 8
Solomon the Divinely Appointed Successor of David - Solomon as
King in 1 Kgs 3-11
Solomon the King in 2 Chronicles 15
Introduction - Solomon in 2 Chronicles 2-11 - Conclusions
Solomon in Psalms 18
Psalm 72 - Psalm 127
Solomon in Proverbs, Qoheleth and Song of Songs 20
Introduction - The Texts - Summary
Solomon as Son of David in the Hebrew Bible 23
Conclusions 25

III. SOLOMON THE HELLENISTIC KING IN
SECOND TEMPLE LITERATURE 26
Introduction 26
Solomon as Hellenistic King in LXX 27
Solomon the King in the Wisdom of Ben Sira 33
Solomon the Hellenistic King in Eupolemus 35
Solomon the Hellenistic King in Josephus' Antiquities ... . 37
Conclusions 40

IV. SOLOMON THE EXORCIST 41
Introduction 41
Solomon, Exorcism and the Formula "Who are you?" in
the Apocryphal Psalms of Cave 11 (11QPsApa) 43
Introduction - Contents and Structure of the Scroll - Conclusions
Solomon the Exorcist and the Formula "who are you?"
in the Testament of Solomon 53
The Formula "Who are you?" in the Testament of Solomon
Solomon the Exorcist, and the Formula "who are you?"
in the Questions of Bartholomew (Gospel of
Bartholomew) 68
Solomon, Exorcism and the Magic Ring 76
Conclusions 86

V. SOLOMON THE HERMETIC SAGE 88
Introduction 88
Solomon the Hermetic Sage in Wisdom of Solomon 90
Solomon the Hermetic Sage in Josephus' Jewish
Antiquities 8.4-50 95
Conclusions 105

VI. SOLOMON TH E SON OF DAVID 106
Introduction 106
Solomon, the Son of David, in Psalm 17 of the Psalms
of Solomon 106
Solomon, or the Son of David, in Chapter 60 of the
Biblical Antiquities of Pseudo-Philo 109
Solomon the "Son of David" in the New Testament and
Early Christian Writers Il l
Solomon, the "Son of David" in Jewish Amulets and
Magical Bowls 119
Solomon the "Son of David" in Christian Amulets 122
Solomon the "Son of David" in the Testament of
Solomon 124
Conclusions 127

VII. SOLOMON THE HORSEMAN 129
Introduction 129
T h e Amulets: Iconography and Inscriptions 130
A Semitic Parallel 139
Conclusions 140

VIII. SOLOMON THE ASTROLOGER 142
Introduction 142
T h e Astrological Material in Chapters 8 and 18 of
Testament of Solomon 144
Solomon the Astrologer in the Hygromanteia of Solomon . 151
General Introduction to the Text — The Technique of the
Hydromancy - The Text — Comparison of the Different Texts -
Conclusions
Solomon and Astrological Material in the Mandaean
Ginza 175
T h e Syriac Zosimus (Book XII of Zosimus) 178
Solomon and the Astrological Material in the Nag
Hammadi Tractate On the Origin of the World 183
Solomon the Astrologer in the Selenodromion of David
and Solomon 187
Conclusions 190
IX. SOLOMO N TH E MAGICIAN 192
Introduction 192
Solomon the Magician in Sepher ha-Razim 198
Introduction - Solomon the Magician in the "Introduction
(פתיחה " (to the Sepher ha-Razim - Conclusions
Solomon the Magician in the Hygromanteia 209
Introduction - The Structure and Function of the Magical
Treatise - The Magical Techniques of the Hygromanteia -
Conclusions
X. CONCLUSIO N 225
APPENDI X I. TRANSLATIO N O F TH E
HYGROMANTEIA OF SOLOMON 231
APPENDI X II. GREE K SYNOPSI S O F TH E
HYGROMANTEIA OF SOLOMON 254

民間的現代犬儒主義：
- 「一種明白又無奈的心態」(xi)
- 「說的時候人人明白，做的時候人人不明白。所有的人都在自欺欺人，也都知道別人在自欺欺人。」(參Peter Sloterdijk 《犬儒理性批判》)(xii)
- 「明白人心知肚明地做糊塗事」(6)
- 「它一面懷疑、不信任和不相信眼前的事物，一面卻看不到有任何改變它們的出路，剩下唯一的生存策略只能是冷漠、被動和無所作為。」(xi)
- 「普通人應對眼前不良環境的處世心態和生存策略，它具有非常專注的當下性。」(xi)
- 「普通人看穿和看透隱藏在他們[社會權威及精英]體面言行背後的自私、狡詐、虛偽、欺騙，對他們不但不信任，而且還投以諷刺和嘲笑。」(xi)
- 「它們對現有秩序的不滿轉化為一種不拒絕的理解，一種不反抗的清醒和一種不認同的接受。」(6)
- 有「與權力合作與共謀的一面」(8)
- 犬儒可以是消極而沉默的，沒有反抗性；也可以透過玩笑表達對權威的質疑與不滿，有反抗性 (13)

Approach：「玩笑裡的弱者政治」(xvii)
- 對弱者「潛政治」作批判性解釋，並非以普遍理論著手推導，而是從個別事件及現象開展一些主線脈絡：犬儒及玩笑的社會文化研究 (17)
- 「普通人可以把犬儒主義悄悄放在心裡，然而[...]一旦流露或表達出來，便一定會同時包含『嘲笑』(ridicule)和『非議』(admonishment)，[...]也正是一切批判性『玩笑』的關鍵因素。」(xi)
- 「受人喜愛的政治笑話也像希特勒時期的猶太人笑話一樣，能讓許多人不至於『瘋掉』或讓他們能保持某種程度的認知清醒自明。但是，在專制統治者眼裡，這樣的政治笑話是心懷叵測、圖謀不軌，是污蔑，詆毁、中傷、抹黑、影射或負隅頑抗。」(9)
- 「玩笑和笑話為觀察普通人對日常生活世界的對錯和是非認知提供了一個不可多得的視角」(xvi)
- 所有針對現實的玩笑都有政治性，正如針對現實的政治犬儒主義 (13)
- 「在一個人們普遍戴著着假面的犬儒社會裡，這樣的資訊總是被遮掩在層層扮相、偽裝、謊言和神話的帷幕後面。越是這樣，玩笑和笑話包含的真實資訊也就越加彌足珍貴，對它們的思考也就越加有窺視帷幕後真實景象的作用和價值。」(xvi)
- 不去定義：「犬儒和幽默在相當程度上是靠感覺和體會來形成的概念，對它們來說，定義越是明確，就越容易淪為無效。」(10)
- 從效果著手探討犬儒玩笑：「事實判斷與價值判斷是相互滲透和結合在一起的。」(10)
- 「哪些現象是犬儒的？人們在製造和傳播怎樣的政治笑話？」(10)
- 在失去意識形態但保持專制、假裝意識形態仍在的社會：「這種環境中的犬儒主義或政治笑話起着怎樣的社會作用，是抵抗呢？還是逃避？」(10)
- 「犬儒言行或政治笑話對改變不良現狀是否有積極作用？」

「犬儒是看笑話，玩笑是說笑話，二者都包含着不滿、非議和批評。」(2)
- 犬儒與玩笑在專制社會是共生現象，是弱者的生存策略 (12)
- 「普通話的日常生活反抗具有變化不定、難以捉摸的特點，這是弱者為了逃避體制權力壓迫和懲罰所必須採取的策略。」(14)
- 「當一個人們習慣於沉默、忍受、順從的社會裡，普通人日常生活中許多事情的政治意義都被忽視了，因為它們是在我們經常以為非政治的地方或層面上發生。」(14)
- ref. James Scott (1990) Domination and the Arts of Resistance.
- 弱者的政治笑話可作為一種「潛政治」(infrapolitics)的隱秘反抗 (15; 見Scott 198)
- 政治變革需要爭取民主公共生活的公民權利：「如果弱者失去了這個政治目標，那麼他們雖有不滿、怨憤，也終將無法改變自己被壓迫的無權生活狀態。他們剩下的唯一可能就是為適應無可抵抗的生存環境而沉默、冷漠、順從、得過且過，甚至合作、迎合、諂媚、蛇鼠兩端、渾水摸魚。」(17)
→  消極犬儒主義 (17)
      ⇓
- 「如果犬儒是一種玩世不恭的心態，那麼玩笑可以說是犬儒的淺層或表像言行特徵。」(5)
- 「這樣的犬儒玩笑既是破壞、顛覆權威的手段，又是現狀運轉的潤滑劑和安全閥」(5)
- 「都對現實秩序有着曖昧的兩面性——既不滿又遷就」，既清醒又絕望，使人裝睡叫不醒。(5)
- 「犬儒和玩笑都不是真正的抗爭，而只是被動應對、怒而不爭、無助度日的處世方式」(2)
- 「都是曖昧而變化莫測的，都難以定義」(4)

- 「玩笑雖然包含著對某些事情的不滿、憤慨和批評，但對改變這些事情卻並不抱幻想和希望。」
- 「他們對發生在身邊的乖訛、荒唐之事，裝作若無其事，輕鬆玩笑，然後隨遇而安、泰然處之。即使他們對著某些事情耿耿於懷，也還是只能用玩笑代替直言，一笑了之。」(x)
- 「玩笑的戲謔本身就是一種『不批評』的偽裝和『不爭論』的扮相。」(xi)
- 「玩笑是一種介於微弱政治批評和流行大眾娛樂之間的社會行為。」(2) [電影喜劇呢？]

犬儒嘲人又自嘲：
- 「他們經常把嘲諷和自嘲融為一體：以別人的可笑做靶子，拿自己的可笑做武器。玩笑是犬儒者應對虛假世界的方式和表現卓立不群的手段」(3)
- cf. David Mazella (2007) The Making of Modern Cynicism ：「弱者的技藝」(3)
- 犬儒的玩笑非善意：「而是不懷好意、別有用心的笑——嘲笑、諷刺、譏諷、戲謔、諧音遊戲、插科打諢。」(3)

犬儒的笑：
- 「同時成為兩種矛盾情緒——不滿和接受——的奇妙結合。笑本身成為可笑的事情，一半是吐苦水的逗樂，一半是無可奈何的苦笑。」(x)
- 「介於不滿與順從之間的苦中作樂，介於憤怒與無奈之間的嬉笑怒罵，也是介於批評與消遣之間的戲謔發洩。」(xvi)
- 「這種應對可能是對壞事很在乎，但卻沒有糾正或改變的辦法，只能苦笑而已；它也可能根本就不在乎，只是覺得糗事、怪事滑稽好笑，可以逗人一笑。」(xv)
- 「都是明白人的無行動」(xv)
- 「犬儒主義者是精明之人，只是不按自己的精明在社會上做好事。同樣。玩笑也是精明人的話語和明白人的娛樂，傻兮兮的人是不會拿世界上的乖訛之事來說笑的，他們只會被人拿來說笑話。」(xv)

「玩笑是是面對著『乖訛』(incongruity)事物，對之有所察覺、知曉和排斥後的反應。」(xv)
- 「是一種認知和評判方式」(xv)；「同時是笑話(嘲笑)的基本原料和怨憤(批評)的根本原因」(4)
- 出自乖訛的幽默令人感到樂趣，亦需要保持安全距離 (311)
- 「普通人但凡還有點良心，對醜陋之事有所不滿，再加上一點機靈，都免不了會揶揄嘲笑幾句，諷刺挖苦一下、說笑應和一番。」(2)
- 「也是不信任和不相信(犬儒)的產生基礎」(4)
- 「乖訛的事情常常出乎人們的預料之外，讓他們的心理期待突然轉化為失望、虛無的感情，因此又稱『預期失望』。預期的失望、理想的失落和信仰的喪失同樣也是造成犬儒主義的主要原因。」(310)
- 「這是具有假面社會特色的犬儒式玩笑，假面社會是壓迫性制度的產物。[...]由於批評性的公共空間逼仄，人們不得不戴着假面生活。」(x)
- [後社會主義的]假面社會：「如果支配一個社會共同信念和未來想像的意識形態事實上已經失效，而政治壓力卻仍然需要並還在利用這個意識形態控制人們的日常生活，那麼，這種意識形態便只能靠強力才能維持。在這種情況下，人們迫於害怕為出於私利，在公開場合不得不假裝還在相信這個意識形態，並接受它的統治。」(2)
- 「他們生活在一個言論和行動都不允許他們有所公共參與或作為的制度中，他們所能訴諸的應對行動也就不過是挑遣無奈和紓解不滿的玩笑而已。」(xv)
- 「批評的聲音很難在公共討論的空間發出，民間流傳的笑話便成為一種人與人之間的意見表達和傳遞，引發的是具有社會意義的笑。[...]就是讓笑成為一種政治並參與其中。」(351)
- 「是聰明人和明白人經過自我審查的意見表達——旁敲側擊、婉轉迂迴、閃爍其詞、欲言又止、顧左右而言他。玩笑話是一種不自由的，被控制的表達，是戴着鐐銬起舞。」(xvi)
- 「玩笑的想法與言說未必一致」[cf. Hans Steinmüller on Irony]
- 「儘管他們對這樣的事情無可奈何，只能苦笑，但他們至少還在笑。這就說明，他們還沒有完全麻木。而且，在他們所生活的那個扭曲的世界裡，某種可以稱得上是『共同原則』的常情常理，那種個人在群體裡可以用來辨別是非、善惡的『自然正當』還沒有完全泯滅和消失。因此，這個社會向善的良性轉變仍有可能。這就是笑話帶給社會的希望，也是社會的一項重要社會功能。」(340)
「控制了人們的表達就是控制了他們的想法。表達的怯懦、曖昧和模棱兩可，久而久之習慣成自然，多半會蠶食人們思想的獨立和勇氣，使之變得油滑、投機和隨波逐流。」(xvi)
- 「以酒蓋臉式的撒歡、戲謔、調侃、狷狂、任誕不覊和玩世不恭。」(xvi)

「對玩笑的社會文化分析往往會試圖從說笑話者而非被笑話者(經常是權貴人物)的角度來解釋玩笑的社會作用問題。在這個問題上有兩種看法，一種是把玩笑視為弱者的秘密抵抗，另一種是把玩笑視為釋放怨氣和不滿的安全閥，是一種犬儒主義的自我適應，因此反倒是在起穩定現在秩序的作用。」(33)
→ 「這兩種解釋都有道理，合在一起揭示了玩笑的兩面性：抵抗和犬儒。這二者經常可能是互相滲透，難以絕然分割的。」(33)
- 「政治幽默是為他們提供片刻紓解和喘息機會的綠洲，讓他們不僅可以發洩不滿和憤怒，而且還可以用笑來超脫不滿和憤怒。」(306)
- 幽默的紓壓功能，帶有兩面性(349)：
1. 「幽默感是對抗生活中壓迫力量和精神困境的緩衝器，雖然無法改變現實的環境，但卻可以自我調整對它的關係，減小它所造成的傷害。」(349)
- 「可以改變人們對壓力環境的認識，讓人從一種新的角度去應對壓力，避免因面臨的困境而徹底陷入沮喪、焦慮、恐懼和絕望。」(349)
2. 「這可能會成為一種犬儒主義的應對現實方式，在實際的妥協與接受過程中，幫助維持它所不喜歡的現實。」(349)
- 「容易為一個人在遭遇困境時採取躲閃問題和逃避現實方式製造藉口。」(349)
- 「幽默的機智和輕鬆為這種逃避營造了一種智慧、情致、藝術的假象，使得逃避者不僅不覺得無奈和遺憾，而且甚至還會洋洋得意，自以為得計。」(349)
⇓
- 「政治幽默有助於穩定而不是動搖現有秩序，順應而不是挑戰主流價值，這被稱作幽默維護現有秩序的安全閥作用，也是一種政治高壓下產生的犬儒主義。」(313)
- 「政治笑話嘲笑的是，你做的跟你說的不一致。政治笑話往往不管那一套堂而皇之的主義和原則本身是否謬誤或者根本就是一種欺騙說辭。因此，就在政治笑話拿原有的主義和原則來作為衡量『乖訛』的標準時，它起到的正是順應、維護和加強這些主義和原則的作用。」(317)
- 「實際情況比這複雜得多。第一，壓迫性制度對批評言論的管制程度並不是一樣的，而是有嚴有鬆。第二，官方意識形態的實際影響和有效控制也是在變化的，這些都會形成對政治笑話有不同影響的不同社會政治環境。[...]第三，不同專制國家的政治傳統、價值觀念、國民素質等因素也會反映到政治笑話的社會作用中來。」(320)
- 「對政治笑話的分析可以用『原型』(prototype)來代替『二元對立』(binary)。原型不是非此即彼的，而是可以借助兩個或更多的原型。」(320)
- 「每個具體的政治笑話都可能與不止一個原型有遠近不等的關係，呈現出多重的相似或不同。」(320)
- 「隱秘的『抵抗』和犬儒式的『順從』是兩個最常見的原型，即使如此，抵抗還可以有不同程度的『隱秘』，而順從也可以有不同形式的犬儒表現。」(320)
- 「這種幽默政治的作用是非常有限的，但不應該被低估。」→ 在專制社會中，笑話成為批評的代替品 (350)，包含了一時一地的人們覺醒了的集體政治意識 (354)

政治幽默的「社會聯絡功能 (social function)」 (348)：
- 「幽默的批評經常暗示某種沒能實現的理想觀念和原則，某種被虛偽和偽善所破壞的承諾或期許。這些觀念、原則、承諾、期許來自幽默批評的那個特定群體，因此，幽默有一種辨認『我們』和『他們』的作用。」(311)
- 「最能懂得幽默之妙的是這個群體內部的人們，幽默讓『自己人』能心領神會地會心一笑，而外人則未必能懂。」(311) →
- 集體的笑 → 社會性與政治性，揭示了社會和政治的狀況及大眾的心理 (351)
- 「嘲笑者所笑的是許多人已經有所感覺的東西——那些金玉其外、則絮其內的秩序看上去還原封不動，其實早已是千瘡百孔、搖搖欲墜，成了空虛脆弱、外強中乾的空架子了。」(352)
- 笑點受制於一時一地：「溫和政治的笑的最重要的特點就是它的時效性、當下性和群體性，這與一個國家裡的公共政治、政策以及人們普遍關心的社會和政治問題是聯繫在一起的。」(353)
- 「溫和政治的笑是在一種特定時間，特定地方，由特定人群在相互默契中分享的『詼諧』。」(353)
- 紀錄下來「成為一種集體性的共同記憶」，作為文化史的素材 (354)


「無論哪一種喜劇思路，都必須借助普通人能夠用以感覺和辨認『荒誕』的某種正常標準——常識、常情、常理、常規、常態。有了正常，才有『荒誕』的不正常。」(355)

「有生命力的笑話是能傳播的玩笑，有人說有人聽的笑話才是好的笑話。只是當玩笑的『問題』還存在的時候，玩笑才會傳播，一旦問題解決，不再存在，玩笑也就停止了」(365)
- 「玩笑特別有生命力的時候，必定是玩笑的問題看上去永遠難以解決的時候，除了拿它開玩笑，似乎完全沒有其他的應對方法。處於完全失望狀態中的人們，他們不僅拿問題開玩笑，而且還拿自己的玩笑開玩笑，這是一種對待玩笑的奇特的犬儒主義方式，甚至無法形成真正的玩笑，而只是一些散亂無序的，近似於無厘頭的『機智語』。」(365)
- 中國微博上起哄式的接力玩笑或機智語遊戲：「這些開玩笑的人看起來嘻嘻哈哈，其實心情並不輕鬆。[...]他們感覺和傳遞的不是幽默一般應該帶給人們的歡笑，而是酸澀、無奈的苦笑和沒有前景的茫然、無望和不知所措。」(366)
- 「人們在玩笑中逃避現實，那是因為他們還在努力保持一種清醒的狀態，還在對現實作出是非和善惡的判斷。」(366)
- 困境中笑的意義：「越是在茫然、無望和不知所措的渾沌情緒和不安心境裡，幽默越能幫助人們觀照自己的內心和評估自己的處境，雖然自嘲，但不自卑，更不自我糟踐，自甘墮落。」(367)

網絡惡搞的犬儒戲謔：
- 惡搞是戲仿的一種，解構而不否定，以反諷和機智語來搞笑 (400-1)
- 有社會功能的笑話可以有反抗性，也可有抒壓的安全閥作用。搞笑者有既定的立場和(嘲諷)的目標/對象，可以是弱勢社群，也可以是精英權貴。在今日中國，特別針對文化精英(如陳凱歌)及官方意識形態的精英(如雷鋒)。(402-3)
- 惡搞針對政治犬儒主義(虛偽加專制)，以笑話間接回應 (405)
- 通俗易懂，為民間帶來新鮮感和思想衝擊，有使人清醒的啟蒙作用。提醒人官方意識形態論述之虛假，喚起集體記憶和民憤，引向獨立的社會意識 (410-1)
- 但是破而不立，簡化回應而不深入剖析，社會影響有限，不是真正的公共參與 (411)
- 機會主義的犬儒抵抗：懦弱兼狡黠、陽奉陰違，得寸進尺，碰釘縮腳，是專制社會的結果 (411)
→ 僅能消氣，是一種權宜的「逃避反抗的反抗」(412)
- 漸變為純粹娛樂的文化潮流，代替了真正的公民參與，不求改變 (412)
- 看穿了假象，也只是隨遇而安，難得糊塗，自得其樂 (452)
- 中國作家的「職業犬儒主義」：欠缺原則與氣節，為自保及自利迎合政權，甚麼都寫得出。如四川大地震後寫「縱做鬼，也幸福」的王兆山 → 成為惡搞對象。(408)
- 作家沒有濁世清流的清醒，反而隨波逐流：2012年一眾作家參與《毛澤東在延安文藝座談會上的講話》 手抄本，以「別的作家都這麼做」為由，抱著「人在江湖」的心態，是習慣性順從的犬儒。(408-9)


________________________________________

從中國古代的玩笑到今日的犬儒：
- 涉及精神價值、為人處世的方式及態度：「中國在歷史上其實早已形成的三種與犬儒相近或有關的文化元素：看穿(和識透)、逃避(和解脫)、順從(和接受)，這三種元素都可以兼容玩笑的憤世嫉俗和遊戲人生，也可以方便地運用種種戲謔和搞笑的手段」(369)
- 「犬儒主義的一些歷史文化元素已經融入了我們的國民性和民族文化之中。」(383)
- 莊子和古希臘犬儒都提倡「自然」的處世態度，相對於虛偽造作的文化規範和社會制度 (372)
- 同樣誇張乖戾、嬉笑怒罵的措辭表現都是違反其他人的「常理」，驚世駭俗背後是憤世嫉俗。(373)
- 莊子「主張的實際是一種善惡不分的無所作為」(除非回歸「道」的最理想狀態)，把聖人的「有為」/「偽」比惡人的「有為」給予更低評價，因為前者更有欺騙性——「這種『看穿』也是現代犬儒主義的一個重要特點。」(373)
- 隱逸文化傳統：尋求解脫，一則宗教追尋，二則犬儒主義 (374)
- ref. 冷成金 (1997) 《隱士與解脫》
- 中國隱士的犬儒，與世俗權力相關 (375)
- 「莊子精神只在他那個特定時代才具有某種積極的思想抵抗意義，後來就未必如此了。[...]後來出現的種種隱逸變得越來越屈從、猥瑣、口是心非，因此也越來越犬儒」(376)
- 「以逃避的方式，以局外人的身份，站在理想的平台上，向一切不順眼的東西——人性、倫理、規範束縛、社會責任——投石塊，這是犬儒主義批判的特徵。犬儒主義的批判是絕對的，不加必要的區分，因為不分青紅皂白，而極易變成無的放矢的批判。」(376-7)
- 「在犬儒主義者眼裡，世界上只有兩種人，真壞人和假好人，假好人比真壞人更壞，好人的良心都是假裝出來的，良心對人根本不可能有引導善行的作用。」(374)
- 「莊子的逃遁之道存在於他審美化的文學想像之中，這種逃逸之道即使在政治控制遠不如今天的古代也是不現實的。」(377)
- 知識份子的「朝隱」策略(如西漢東方朔)：「朝隱經常是一種犬儒的處世方式，這種犬儒不是絕對的，而是有相當大的程度範圍。」(379)
- 模棱兩可的「諷諫」：「今天一些演小品的，自己說是批評『社會不良風氣』，其實同樣也是嚴格按照上面的意思行事，察言觀色，甚至拿弱勢群體開心，心甘情願的充當滑稽的『倡優』，比起古代的東方朔，他們是諧趣不足，犬儒有餘。」(379)
- 「這種生存策略和隱逸的目的和策略是完全一致的。犬儒主義是一種無奈的選擇。」(382)
- 「世道越是善惡顛倒、是非不分，人們對改變這樣的世道就越是心灰意冷、不抱希望，犬儒主義也就越是成為一種普遍的生存狀態和生活態度。」(382)
- 「白居易把隱士分為大、中、小，在其中選擇如何『隱』的標準是隱逸對於隱逸者的實用價值。這種純粹世俗功利的標準沒有道德和精神價值原則，是一種虛無主義的犬儒產物。」(385)
⇓
- 當代中國的應用就是當一個不大不小的公務員，其實是卑屈而不逍遙的 (385)
- 「以低眉俯首的姿態討生活，看人臉色，戰戰兢兢地過日子。這種犬儒生活要求他們比一般人更圓通，更世故，當然也就更加庸俗。」(386)
→ 「犬儒生活是一種無所選擇，不得不然的生活方式，自嘲是在這種生活狀態中保持某種清醒的應對和自我保護方式，幽默和玩笑成為一種化解壓抑和憋屈的手段，但這種化解是不可能帶來精神解脫的。」→ 「只是一些過小日子的小聰明」(386)
- 「失敗論者」的玩笑：「很少違背自己的國民性和民族氣質」，「會以玩笑來接受而不是對抗他們的失敗。」 → 弱者隨遇而安的無力感，不能改變現狀，遂傾向犬儒，容忍罪惡 (388)
- 「他們的玩笑經常是一種明白和接受的奇妙結合：雖然抑鬱焦慮、心有不平，雖然能看穿欺騙和宣傳的假象，但卻也能順其自然、坦然處之、苦中作樂。」(388)
- 「這樣的犬儒精神麻痹了他們感知痛苦和察覺危險的本能，也瓦解了他們思考和行動的能力。它雖然不乏狡黠俏皮和尖酸刻薄，但卻再難達到古代智慧型幽默的思想境界。」(388)

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幽默「未必是政治意義上的抵抗，但卻可以有助於這種抵抗——幽默使人不致成為心智痲痺的殭屍，使人可以至少在某種程度上保持對真假分辨的知覺，不至於完全失去在善惡區分上的清醒。只要人還在人性和精神上拒絕絕望，拒絕麻木，拒絕屈服，他就還沒有完全被征服，也就還有重新爭取自由的希望。」(63)

史大林時期的恐怖統治時期：「笑話的作用是，人們即使知曉恐怖的暴力實質，也還是可以不予抵抗，而是用玩笑的方式來適應並被動地接受恐怖的暴力，適應那個令他們揣揣不安但又無可奈何的現實秩序。這樣的笑話是犬儒的，是對犬儒主義暴力環境的犬儒應對方式。」(102)
- 「在犬儒主義的暴力環境裡，暴力決定一切，暴力是統治者權力合理性和正當性的唯一依據，但他們卻偏偏要用最美好的理想和最崇高的目的來包裝這種暴力。」(103)
- 「被統治者因為這種暴力感到恐懼，但他們卻認同或接受這種對暴力的華麗包裝。這或是由於被洗腦，或者是假裝真誠，或者是被恐懼搞得身心俱疲，根本無暇思考。」(103)
- 「許多人也會帶着矛盾和曖昧的心情來說政治笑話。一方面，他們不是不意識到生活現實與官方烏托邦圖景之間的差別和矛盾，這是一種產生『笑料』的反諷。但是，另一方面，即使察覺反諷，他們也還是可以『正確理解』並接受任何可笑的事物。」(103)
- 「笑話能起到的一個作用就是，輕鬆的笑可以消減和淡化現實中令人苦澀、哭笑不得的種種荒唐和滑稽現象，不再介意其中的諷刺意味。」(103-4)

後社會主義俄羅斯的犬儒：
- 「俄羅斯人不是不曾有過希望，只是由於希望幻滅才轉向厭惡、憤怒和冷嘲熱諷。他們譏諷和嘲弄所有那些他們信任過並期待有改革作為的政治黨派和人士」(283)
- 「他們看穿並且不相信的既包括政治領導者和權威人士(看穿他們的偽善)，也包括所有被權威利用過的美好價值觀念(道德價值虛無主義)。」(283)
- ref. Lev Gudkov, “Russian Cynicism: Symptom of a Stagnant Society.”
- 俄羅斯的「過度認同」(stiob)式惡搞：「惡搞是對權威話語的一種滑稽挪用，誇張地運用於那些被權威高高棒起的象徵符號和儀式，將之置於完全不同的語境中，是一種板着臉的搞怪。這使得它對權力壓迫或迫害有某種自我保護的能力和自我辯解的可能」(287)
- 「惡搞不是反主流，而是不入主流的入主流，是一種不恭順的順從，一種陰陽怪氣的附和，因此是一種典型的陽奉陰違式的犬儒。」(287)