Footnotes (continued 2)

148.

Referring the reader to pp. 186-192 for details concerning native tree worship, I shall but add that to this day, among certain North American tribes, the planting of the sacred tribal pole in the hallowed earth socket is accompanied by curious ritualistic marriage rites, and the ceremonial kindling of the sacred fire of the fire drill. For the association of four Mexican tribes with four tribal trees and totemic birds, see fig. 53, and note that the central figure, enclosed in a square, is represented as though four streams of blood, flowing from the four angles, converged in his person, constituting him the “Four in One.”

149.

The only mention of a movable axle or hub that I know of in Mexican chronicles is the cylinder of wood, described on p. 24 as being shaped like a mortar. The only native illustration I have met which suggests the native employment of some kind of revolving press or axle is the curious and clumsy apparatus figured on pp. 11 and 12 of the Selden MS. preserved at the Bodleian Library at Oxford, and reproduced by Kingsborough. An examination of this strange mechanical contrivance apparently associated with a monkey=ozomatli, and the sacrifice of two prisoners, will be found as interesting as it is puzzling.

150.

In a paper read to the Section of Anthropology of the New York meeting of the American Association for the Advancement of Science, Mr. Stansbury Hagar communicated the interesting results of his study of the Salcamayhua tablet which has been alluded to on p. 162 of the present publication. With his kind authorization I take pleasure in citing here his interpretation of the name of the Peruvian Creator, an abbreviation of which is inscribed on the plate or tablet. It will be found to accord with that given by Sir Clements B. Markham (History of Peru, p. 20), but to be more explicit. According to his view the name should be analyzed as follows: illa=light, lightning=fire; ticci=foundation, brick=earth; uayra i. e. huaii=air, wind; cocha=lake=water. “Illa ticci uayra cocha would thus mean: the universal spirit defined by naming what seemed to a people unacquainted with scientific chemistry to be the four ultimate elements.” Referring to the cognate Aymara language, Mr. Hagar interprets the name pachaya chachic as “source, lit. male ancestor, grandfather of all things,” and states that the opening inscription on the tablet should therefore read: “Spirit of Fire, Earth, Air and Water, source of all things” ... that is to say “image of the source whence heaven and earth have emanated.” Mr. Hagar states that this source seems to be appropriately figured by the oval form which he interprets as an egg (see fig. 28, c). On the other hand I point out that the flat plate of fine gold, which was set up by the Inca Manco Capac between images of the sun and moon, is figured as circular in shape (fig. 28, b). I draw attention to Mr. Stansbury Hagar's interesting and suggestive paper on “The Celestial Bear,” which appeared in vol. xiii, no. xlix, of the Journal of American Folk-lore, in July, 1900. In this he relates the legend connected with Ursa Major by the Micmac Indians, that “this group of stars served to mark the divisions of the night and the seasons for the Micmacs.” A point of particular interest in connection with the Micmac legend is the fact, so clearly distinguishable, that the story was suggested to the minds of the Indians by the different positions assumed by the constellation in its annual circuit around Polaris. “The Micmacs say,.... In all things as it was and is in the sky, so it is on earth.... In midspring the bear does actually seem to be climbing down out of her [celestial] den [corona borealis], which appears higher up to the northern horizon. In midsummer ... the bear runs along the northern horizon.... Soon after the bear assumes an erect position she topples over on her back [is slain] in the autumn. In midwinter she lies dead on her back, ... but the den [corona borealis] has re-appeared, with the bear of the new year lying therein, invisible. But this does not end the story of the bear, ... through the winter her skeleton lies upon its back in the sky, but her life spirit has entered another bear who also lies upon her back in the den, invisible and sleeping the winter sleep. When the spring comes around again, this bear will again issue forth from the den to be again pursued by the hunters, to be again slain, but again to send into the den her life-spirit, to issue forth yet again when the sun once more awakens the sleeping earth. And so the drama keeps on eternally.” Reasoning by induction, I am strongly tempted to assign the origin of the Egyptian myth of Osiris and of the “child in its cradle,” to the same source of inspiration—possibly also other myths of antiquity, such as the twelve labors of Hercules (held by O'Neil to be a pole-star god) may be assigned to the same source. At all events, the Micmac example is extremely instructive and suggestive. The following extracts from Mr. Hagar's paper establish that Ursa Major was known as the Bear to several North American tribes, and generally served to mark time and seasons. “In a Blackfoot myth we read: The seven Persons slowly swung around and pointed downward. It was the middle of the night,” showing that they too marked the time at night by the position of these stars. So the Zuñis tell, when winter comes, how the bear, lying, sleeps, no longer guarding the West land from the cold of the Ice gods, etc., a story which demonstrates that in Zuñi mythology there was a marked association between the terrestrial bear [the “great white bear of the seven stars,” Cushing] and the seasons. The Ojibways mention the constellation in connection with the four quarters in heaven, showing that they, at some time, were accustomed to mark their seasons not only by the position of the stars of the Bear, but also by the rising and setting of various fixed stars. In conclusion I would state that Miss Alice Fletcher has informed me that, among the Omaha Indians, time is measured by Ursa Major, and that the pole-star is named the “Star which never travels.”

151.

“The amulet is of finely wrought silver, with magic inscription, the seven-branched candlestick of Jerusalem and the usual Christian monogram. The inscription is in Greek, mixed with barbarous and unintelligible forms. It contains however express allusions to Christianity and states that whoever wore it would be sure to please gods and men.” It is well known that Constantine had on the reverse of his coin the inscription Sol Invictus and on the obverse the monogram of Christ. “This has been interpreted as a proof that the sun was his own guardian deity,” but I venture to explain the adoption of the sun as analogous to the ancient Egyptian mode of designating the sovereign as the son of the sun, the sacred representation of Heaven. Dean Stanley (Eastern Church, p. 193) refers to Constantine's “mode of harmonizing the discordant religions of the empire under one institution and retention of the old Pagan name of Dies Solis or Sunday, for the weekly Christian festival,” which was recommended by Constantine to his subjects, Pagan and Christian alike, as “the venerable day of the Sun.”

152.

“No country in the world can compare with India for the exposition of the pyramidal cross.... The body of the great temple of Bindh madhu (formerly the boast of the ancient city of Benares ... demolished in the seventeenth century) was constructed in the figure of a colossal cross, with a lofty dome at the centre, above which rose a massive structure of a pyramidal form. At the four extremities of the cross there were four other pyramids.... A similar building existed at Mhuttra.... By pyramidal towers placed crosswise the Hindoo also displayed the all-pervading sign of the cross. At the famous temple of Chillambrum, on the Coromandel coast, there were seven lofty walls, one within the other, round a central quadrangle, and as many pyramidal gateways in the midst of each side which forms the limbs of a vast cross” (Faber, quoted by Donelly in Atlantis, p. 335).

153.

“The Tur-vasu, or people whose creating god (vasu) was the pole (tur), when united with the traders of the south, became the mercantile mariners of the Indian Ocean, who had imposed their rule and traditions both on the lands of Northern India and on those of the twin rivers, the Euphrates and Tigris.... From India, the only land on the Indian Ocean where they could build sea-going ships, they extended their trade, forms of government and national myths, first to the Euphratean kingdoms and afterwards to Egypt and Syria, where they were known to the Greeks as the Phœnicians” (p. 356). “These people had seven parent stars whose names are preserved. Professor Sayce has identified the first of these, Sugi, with ‘the star of the Wain’ and states that it means the ‘creating-spirit-reed’ or the northern khu=bird, the ‘reed of the bird, the mother of life.’ Sugi is therefore an additional name for the Bear to that of Bel, distributor of waters.... In both names the metaphor is the same, for it is from the reeds at the source of the rivers, their point of distribution, that the rivers are born.... Both names denoted the star that led the year and it was the Great Bear, as Sugi, that led the earliest year, opening with the week of creation” ... (p. 357). ... “The sons of the Tur or pole were the Indian Tur-vashu, the Zend Turanians, the mariners of Asia Minor called by the Egyptians Tour-sha (Maspero), the sea traders of the Mediterranean called the Tur-sene of Lydia, the Tur-sena or Tyrrhenians of Lemnos and Etruria, who spoke a language closely allied to that of the Akkadians. That their god was worshiped in Cyprus and Asia Minor is proved by the terra-cotta whorl found in one of the settlements on the site of Troy, dedicated in Cypriote characters to Patori-Turi, the father Tur, who gave his name to the Phrygian city of Turiaion. The great antiquity of the settlement is proved by the fact that though some bronze knives and instruments were found in it, by far the greater number of implements were of stone and the pottery, though similar to that of Mycenæ, is of a more archaic type” (Schuchhardt's Schliemann's Excavations, App. I, 331-332 and 334). “They were also the first spinners, weavers, makers of pottery and built canoes and worked in mines.... They grew wheat, barley, peas, flax and fruit trees.... These men covered the whole of Europe and Southern Asia ... and the Indian Dekhan with cromlechs and stone circles, which were certainly in some cases roofed over, dolmens, meaning stone tables, shrines, altars, tumuli and memorial stones or pillars and all of these, whether found in Western Europe or Southern Asia, are completely identical in character. These people had, in their migrations, established an active and widespread foreign trade...” (p. 178). “These maritime Tursena were intermingled with the matriarchal Amazonian tribes who preceded them, and who seemed to have founded the ancient ports of Asia Minor and Palestine, especially the Ionian cities of Smyrna and Ephesus and that of Askelon. It was in the land of Phrygia, the mountain countries of the Caucasus range and the snowy heights whence the Euphrates rose, that the earliest shepherds met the matriarchal races, the immigrants from the southeast, the Hindu village communities, who are called by the Greeks Amazons, and are described as the earliest ruling races of Asia Minor and Greece (p. 175).” “... The Great Naga is the Akkadian god Ner-gal, and the Phœnician god Sarrahu, or the Great Sar. His name among the Shuites, or the worshippers of Susi-nag on the west of the Euphrates, is Emu, a name which is letter for letter the same as that of the national god of the Ammonites, Amun” (Sayce: Hibbert Lectures, 1887, iii, p. 196, note 1. “Amun means the builder, or architect, and is, like that of the Egyptian god, formed of aman, to sustain” (Gesenius, Thesaurus, p. 115). “He was the god of the house pole, who became in Egyptian Thebes, Amen-Ra, the hidden, and it was the people who made the house-pole the symbol of their ancestors, ... who brought to Egypt as well as to Assyria and India, the custom of having cities for the dead apart from those for the living.... It was from the rains of the summer-solstice ... generated from the Naga snake that the Phœnician sons of Kush were born, whose kings, like those of Egypt, wore the Uræus snake as a sign of royal authority. Their original settlement, according to a tradition recorded by Theophrastus, was at Tulos or Turos, in the Persian Gulf, the modern Bahrein. This was the holy island of Diloun, called Dilmun by the Akkadians.... It was the settlement of Hindu navigators in the holy island of Dilmun in the Persian gulf, and at Eridu, which first brought them in contact with the Arabian star-gazers and merchants, and it was the union, in the ancient city of Ur, of these races with the Hebrew tribe of Gad (who built, not only the cities of Bashan, but also those of Assyria and were the great builders of the ancient world), which first formed the Semite race. It was the meridian pole, the heavenly, revolving pole, the Tur of the Akkadians, which the Dravidian traders of India brought with them to Eridu” (p. 292). “It was these Tursena who, by developing the ancient organization of the village and province in India, divided all the countries they occupied into confederacies of cities, such as we find among the Euphratean nations, the Egyptians, Canaanites and the people of Asia Minor, Greece and Italy. It was they who were the fathers of Greek and Latin civilization.” (p. 296). “It was these people who brought from India their village institutions, their holy groves and seasonal dances.... Among them the Finnic mining races descended.... It was in Phrygia that they were mixed with the Daktuloi, or race of handicraftsmen and artificers, the sons of Dak, the showing or teaching god, the god Daksha, the father of the Kush race.... They were the carpenters and builders of the Stone age.” Prof. Sayce's “Ancient Empires of the East” furnishes further interesting details concerning the Phœnicians. According to this eminent authority, at an early date, in order to relieve the pressure of population, they sent out organized colonies to the recently discovered lands of the West. Accordingly commercial marts were established at Thera and Melos,.... Colonies were established at Attica, on the coast of Africa, in Sicily, Sardinia and Corsica, and beyond the columns of Herakles, in Gadeira. The three cities of Rhodes were planned by Phœnician architects.... The Assyrian character of early Greek art is due to its Phœnician inspiration.... It was about “B.C. 600 that these people penetrated to the northwest coast of India and probably to the island of Britain as well.... They were the intermediaries of ancient civilization ... and the chief elements of Greek art and civilization came from Assyria through the hands of Phœnicians.... Phœnician art was essentially catholic ... it assimilated the art of Babylonia, Egypt and Assyria superadding something of its own.... Their chief deity was Yeud or Ekhad=the Only One ... they worshipped the Kabeiri ... originally seven stars ... who were the makers of the world, the founders of civilization, the inventors of ships.... The cities of Phœnicia were the first trading communities the world has seen.... Their colonies were originally mere marts and their voyages of discovery were taken in the interests of trade. The tin of Britain, the silver of Spain, the birds of the Canaries, the frankincense of Arabia, the pearls and ivory of India, all flowed into their harbours.... Many of their colonies were wholly independent, and governed by their own kings and benefiting Phœnicia only in the way of trade.... In Phœnicia ... the king seems to have been but the first among a body of ruling ... princes and ... chiefs. In time the monarchy disappeared altogether, its place being supplied by suffetes or ‘judges,’ whose term of office lasted sometimes for a year, sometimes for more, sometimes even for life.... At Carthage there were two suffetes, who were merely presidents of the senate of thirty ... whose power was subsequently checked by a board of one hundred and four.... By providing that no member of the board should hold office for two years running, Hannibal changed the government into a democracy.”

154.

Evolution and Ethics. Appleton ed. New York, 1896, p. 104.

155.

“Death no Bane,” translation by Robert Black, M. A., Sampson Low, Marston & Co., London, 1889, p. 121, note.

156.

Merely as affording a glimpse of the troublous period during which Plotinus lived, I recall the fact that Caracalla, visiting Egypt, caused a large number of young men to be massacred at Alexandria (A.D. 211). Between A.D. 248 and 268, Alexandria was the seat of civil war for twelve years, and through war, famine and pestilence, in a few years, about half of the population, not only of Alexandria, but of Rome, perished. A general persecution of Christians was also carried on at this period, and in A.D. 268 Zenobia invaded Egypt.

157.

To those of my fellow-workers who have made a special study of the most ancient forms of cursive and ikonomatic writings of the Old World, I should like to submit some facts concerning the ancient Mexican method, which may carry a fresh suggestion and be an aid to future research. When the first Spanish missionaries who reached Mexico found themselves confronted by the barrier of language and wished to teach the native converts the Lord's Prayer in Latin, they adopted the method of picture writing employed by the aborigines. By painting a banner=pantli, a stone=tetl, a cactus=nochtli and another stone=tetl, they conveyed the words Pa-te-noch-te, which, approximately, represented paternoster. The consequence was that the Indians were able to memorize prayers in a language unknown to them, by referring to pictures of objects and naming these in their own tongue. A number of curious documents exist, which exhibit a great difference and variety in execution and are more or less cursive, according to the artistic sense and ability of the missionary or converted Indian who drew them. The fact that Spaniards, possessing our mode of writing, should have found picture-writing the most effective means of teaching primitive people speaking an alien tongue has always appeared to me as most instructive and suggestive. As the natives suggested this method to their instructors, it is obvious that it was their habitual mode of memorizing a foreign language. The possibility that words recorded in native pictography may belong to an alien tongue, opens out a new field for future research. A curious result is obtained when Tenoch-Titlan, one of the ancient names of the capital of Mexico is studied from this point of view. In the well-known rebus now employed as the arms of Mexico, the syllables Te and Noch only are actually expressed in picture-writing by the stone=tetl, from which a cactus=nochtli is growing. This group is, however, surmounted by an eagle holding a serpent in its talons and the meaning of this animal group appears symbolical merely. It may be a curious coincidence that the eagle holding a serpent in its talons was employed by Mediterranean people as an emblem of victory and occurs on ancient Greek coins with this significance, and that the recorded name, Tenochtitlan or “the land of Tenoch,” curiously resembles Tenos, the name of a Greek heptarchy, founded by seven tribes just as the adjacent town of Chalco, in Mexico, resembles Chalcis, the town in Eubœa, where Aristoteles died. On p. 418 and in my discussion of Egyptian hieratic script, I have pointed out that some signs employed express the sounds of words in another tongue, that the syllables am and an, for instance, seem indissolubly and universally linked to pole-star worship and symbolism. It does not seem unreasonable to endeavor to explain this by imagining that individuals, wishing, in each case, to teach the word Sama=the revolving heaven i. e. the North, to people speaking different languages, should make a picture of a tree or boat named am in one tongue, and in another country, draw a spider, named am, by its inhabitants. In the first country the tree, or boat, and in the second, the spider, would, in time, become the symbols of the north, and though different, signify the same thing. In time, each sign might be employed to express the syllable am in general and in this way isolated systems of ikonomatic writing would evolve and, in course of time, native artists would more or less skilfully produce conventionalized and distinctly characteristic forms and methods. At the same time the colonizing race might be employing and perfecting a totally different form of cursive writing for their own purposes of registration, etc. For instance: in Athens, where Euclid held an archonship in 403 B.C. and, during centuries, Pythagorean philosophers identified “earth with a cube, fire with a pyramid, air with an octahedron, water with an icosahedron, and the Sphere of the Universe with a dodecahedron,” and also taught that a point corresponds with the monad, both being indivisible; a line with the duad, etc., it is obvious that points, lines and geometrical figures must have been employed for the cursive registration of ideas. In a state, firmly established on fixed principles of numbers, the cursive registration of its subdivisions, by means of numbers only, was rendered possible and in such a community the necessity for cursive writing would be limited and perhaps be confined to the registration and identification of individuals, the reports of quantities of produce, etc. The facts that the letters of the Greek alphabet possess fixed numerical values, and that the initial letters only of their tribal names were inscribed on the shields of Lacedæmonian, Sicyonian and Messenian warriors, for instance, appear to indicate that, at one time, each Greek tribal division possessed its cursive mark, a letter, which may have indicated, at the same time, a numerical division of the confederacy. To understand such cursive records it is evident that a knowledge of the numerical basis of the state would be indispensable and imperative and that this would be confined to the rulers only. My opinion that the Maya calculiform hieroglyphs constitute cursive notation relating entirely to the calendrical and governmental cyclical system and absolutely unintelligible without a knowledge of this, has already been partially referred to on pp. 242 and 244. From Mexican manuscripts, where individuals, by means of a number and a calendar sign, are linked to a division of the state, I hope yet to be able to clearly demonstrate the practical harmonious working of a machinery of state, established on a perfected numerical scheme, the cursive notation of which was extremely simple. Meanwhile I offer the foregoing remarks as suggestions for future research and as an expression of my opinion that people, using geometrical and numerical cursive methods of notation in their own country, may have systematically employed the pictographic method in teaching their language to strangers and in establishing their civilization in foreign lands.

158.

It is particularly interesting to learn from Professor Sayce (op. cit. p. 188), not only that Phœnician culture had been introduced among the rude tribes of Israel, but that the temple of Jerusalem was built by Phœnician artists after the model of a Phœnician one, the main features of which were the two columns or cones at the entrance and the brazen sea or basin, which rested on twelve bulls, this number agreeing with the number of Israelitic tribes and with tribal or caste divisions in other ancient centres of civilization. It is thus certainly suggestive to find the number twelve associated with the Phœnicians, to whom the spread of civilization in the Old World is attributed and whose predecessors, at the period of Babylonian culture, were, according to Professor Sayce, “solitary traders, who trafficked in slaves, in purple-fish ... and whose voyages were intermittent and private.” ... “Diodorus Siculus assigns to the Carthaginians the knowledge of an island in the ocean, the secret of which they reserved for themselves as a refuge to which they could withdraw should fate ever compel them to desert their African home. It is far from improbable that we may identify this obscure island with one of the Azores, which lies 800 miles from the coast of Portugal. Neither Greek nor Roman writers make any reference to them, but the discovery of numerous Carthaginian coins at Carvo, the northwesterly island of the group, leaves little room to doubt that they were visited by Punic voyagers.”—Sir Daniel Wilson. The lost Atlantis and other ethnographic studies. New York, 1892.

159.

Address of the retiring President of the A. A. A. S., Columbus meeting, 1899. Proceedings of the A. A. A. S., vol. xlviii, to which the reader is referred for valuable data.

160.

“Professor Perry, F. R. S., in his admirable monograph on Spinning Tops, (Romance of Science: Spinning Tops, by Professor John Perry, M. E., D.Sc., F. R. S., 1890, pp. 107-110, 12-13, cited by O'Neil, op. cit., p. 540.) shows how a spinning gyrostat whose spinning axis is compelled by the experimenter into a horizontal plane is then constrained by the earth's motion alone to direct its spinning axis due north and south and so to indicate mathematically the lie of the true meridian of its spot. If the spinning gyrostat be next shut off from all other motion except a vertical one in the plane of this meridian, its spinning axis will point its north end up to, and continue to point truly up to, the celestial pole.” Then, adds Professor Perry, in terms strangely suitable to my purposes: “It is with a curious mixture of feelings that one first recognizes the fact that all rotating bodies, fly-wheels of steam-engines and the like, are always tending to turn themselves towards the Polestar; gently and vainly tugging at their foundations, all the time they are in motion, to get round towards the object of their adoration.”

161.

The Incas claimed to have descended from three windows. See Rites and Laws of the Incas, p. 77.

162.

It is noteworthy that the Zuñi name for village in general is ti´-na-kwin-ne. Tina=many sitting around and kwin-ne=place of.

163.

The accuracy and value of the above article are vouched for, in an interesting way by the Rev. Samuel M. Zwemer, F. R. G. S. (a missionary who spent ten years in Arabia), who refers to it as follows, and quotes it in his recent publication: “Arabia, the cradle of Islam. New York, 1900,” p. 289. “An anonymous article in the London Standard, Oct. 19, 1894, entitled, ‘A prayer-meeting of the Star-worshippers,’ curiously gave me the key to open the lock of their silence. Whoever wrote it must have been perfectly acquainted with their religious ceremonies, for when I translated it to a company of Sabeans at Amara, they were dumfounded. Knowing that I knew something, made it easy for them to tell me more.”

164.

I point out the remarkable fact that the Chinese name for jade=yu, is homonymous with the word for source or origin, hence, perhaps, its sacredness and employment as a secret symbol of the hidden source of all things. See p. 277 for Chinese choice of symbols influenced by sound of name.

165.

The Hindu Yama and Yami were twin brother and sister, and have been respectively identified by Prof. Max Müller as night and day. Yama, the inseparable duality, is entitled law and justice, etc. and was represented with four arms, riding a buffalo, with a crown on his head, accompanied by “two four-eyed watch dogs, which are probably the eight or twice-four regions of the compass”... (Chambers' Encyclopædia). Of the originally cosmical character of Yama there can be no doubt. It is curious to find, at the epic and Puranic period, the account of “Yama” marrying the thirteen daughters of Daksha (north-people, white), becoming the regent of the south and residing in Yamapura, a town in the lower regions; details which appear to indicate the actual establishment of a kingdom on the familiar plan by an earthly representative of the cosmical deity.

166.

This was the first god of the divine triad of whom it is recorded that “they hid their persons;” see Translation of the Ko-ji-ki or Records of Ancient Matters, Basil Hall Chamberlain, vol. x, supplement, Transactions of the Asiatic Society of Japan, Sections i and ii from which this and the following names of gods are taken.

167.

The Akkadian Sumerian Cosmos is thus described: “Above the earth extended the sky, ana, spangled with its fixed stars (mul) revolving around the mountain of the east (Kharsak Kurra) the column which joins the heaven and the earth and serves as an axis to the celestial vault. The culminating point in the heaven, the zenith (Paku), was not this axis or pole; on the contrary, it was situated immediately above the country of Akkadia [Kalama] which was regarded as the centre of the inhabited lands, while the mountain which acted as a pivot to the starry heavens was to the northeast of this country. Beyond the mountain, also to the northeast, extended the land of Aralli, which was very rich in gold and was inhabited by the gods and blessed spirits” (Lenormant, quoted by Warren op. cit. p. 166).

168.

This is the Ka of Egyptian theology ... he is the Sek-Nag, the god of the Rāj, or royal race of Gonds, born (ja) of Rā, that is, the sons of Ra-Hu, the begetting (Hu) creating fire-god (Ra). His festival is held every seven years and is attended only by males who are bound to secrecy as to its rites.... This god, the great Nag, is the soul of life in the rain cloud, the heavenly snake ... the other being the Ahi or Echis, the snake of earth. “To the present day the Jains, who are the great trading race of India, call themselves Ka-ya=the sons of Ka. This name they must have brought with them to the holy island (Dilmun), from thence it must have travelled to Egypt with the race who established the Kushite rule there” (Hewitt).

169.

The titles “Middle king,” “Great Middle princess,” are cited by Chamberlain, op. cit. pp. 265 and 267.

170.

Madhu=the inspiring intoxicating honey mead used in the sacred ritual, substituted by a Northern people for the barley liquor offered in the manthin or creating, churning cup. The names given to the drinkers of madhu=“madhuya,” madhu-pā and Madhvi; also madhu-varna, the men of Madhu's caste, are curiously homonymous with the word for Middle Madhyias and appear to designate them as the “Middle caste,” naturally associated with the North.

171.

Quoted by O'Neil from Satow and Hawes' Hdbk. of Japan, 2nd ed. p. 39. It is interesting to compare the following Japanese words with Miyauken: MIYO=wonderful, admirable, secret, mysterious, holy. MIYA=Shinto temple where the kami are worshipped. Japan. MIYUKI=travelling, going, only applied to circuit of provinces performed by Mikado. KEN=imperial domain, or that territory which is under the direct government of the Mikado, cf. Chinese k'an=land.

172.

Transactions of Asiatic Society of Japan, vol. x, p. 245, note 2.