TTB : The Child in Assyria

Chapter II 

Section II 

Sub-Section I 

The Child in Assyria

The original of that mother, so widely worshipped, there is reason to believe, was Semiramis, * already referred to, who, it is well known, was worshipped by the Babylonians, and other eastern nations, and that under the name of Rhea, the great Goddess "Mother."

* Sir H. Rawlinson having found evidence at Nineveh, of the existence of a Semiramis about six or seven centuries before the Christian era, seems inclined to regard her as the only Semiramis that ever existed. But this is subversive of all history. The fact that there was a Semiramis in the primeval ages of the world, is beyond all doubt, although some of the exploits of the latter queen have evidently been attributed to her predecessor. Mr. Layard dissents from Sir. H. Rawlinson's opinion.

It was from the son, however, that she derived all her glory and her claims to deification. That son, though represented as a child in his mother's arms, was a person of great stature and immense bodily powers, as well as most fascinating manners. In Scripture he is referred to (Ezekiel 8:14) under the name of Tarnmuz, but he is commonly known among classical writers under the name of Bacchus, that is, "The Lamented one." *

* From Bakhah "to weep" or "lament." Among the Phoenicians, says Hesychius, "Bacchos means weeping." As the women wept for Tarnmuz, so did they for Bacchus.

To the ordinary reader the name of Bacchus suggests nothing more than revelry and drunkenness, but it is now well known, that amid all the abominations that attended his orgies, their grand design was professedly "the purification of souls," and that from the guilt and defilement of sin. This lamented one, exhibited and adored as a little child in his mother's arms, seems, in point of fact, to have been the husband of Semiramis, whose name, Ninus, by which he is commonly known in classical history, literally signified "The Son." As Semiramis, the wife, was worshipped as Rhea, whose grand distinguishing character was that of the great goddess "Mother," * the conjunction with her of her husband, under the name of Ninus, or "The Son," was sufficient to originate the peculiar worship of the "Mother and Son," so extensively diffused among the nations of antiquity; and this, no doubt, is the explanation of the fact which has so much puzzled the inquirers into ancient history, that Ninus is sometimes called the husband, and sometimes the son of Semiramis.

* As such Rhea was called by the Greeks, Ammas. Ammas is evidently the Greek form of the Chaldee Ama, "Mother."

This also accounts for the origin of the very same confusion of relationship between Isis and Osiris, the mother and child of the Egyptians; for as Bunsen shows, Osiris was represented in Egypt as at once the son and husband of his mother; and actually bore, as one of his titles of dignity and honour, the name "Husband of the Mother." * This still further casts light on the fact already noticed, that the Indian God Iswara is represented as a babe at the breast of his own wife Isi, or Parvati.

* BUNSEN. It may be observed that this very name "Husband of the Mother," given to Osiris, seems even at this day to be in common use among ourselves, although there is not the least suspicion of the meaning of the term, or whence it has come. 

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第二章

 第二节

 第一小节

 亚述的孩子

 有理由相信，那位受到如此广泛崇拜的母亲的原型是塞米勒米斯，* 已经提到，众所周知，巴比伦人和其他东方国家崇拜她，并以瑞亚的名义， 伟大的女神“母亲”。

 * H. Rawlinson 爵士在尼尼微发现了证据，证明塞米拉米斯在基督教时代之前大约六七个世纪就存在，似乎倾向于认为她是唯一曾经存在过的塞米拉米斯。 但这是对所有历史的颠覆。 毫无疑问，在世界的原始时代就有塞米勒米斯，尽管后一位女王的一些功绩显然要归功于她的前任。 Layard 先生不同意 H. Rawlinson 爵士的意见。

 然而，正是从儿子那里，她获得了她所有的荣耀和她对神化的要求。 那个儿子虽然在他母亲的怀抱中是个孩子，但却是一个身材高大、体力充沛、举止迷人的人。 在圣经中，他被称为 Tarnmuz（以西结书 8:14），但他在古典作家中通常被称为 Bacchus，即“The Lamented one”。 *

 * 来自 Bakhah“哭泣”或“哀叹”。 Hesychius 说，在腓尼基人中，“Bacchos 的意思是哭泣。” 当妇女们为塔姆兹哭泣时，她们也为巴克斯哭泣。

 对于普通读者来说，酒神的名字无非是狂欢和醉酒，但现在众所周知，在伴随着他的狂欢的所有令人厌恶的事情中，他们的宏伟计划自称是“灵魂的净化”，并从罪恶感中解脱出来。 和罪的玷污。 这个悲哀的人，在他母亲的怀抱中被展示和崇拜的一个小孩子，事实上，似乎是塞米拉米斯的丈夫，他的名字尼努斯在古典历史上广为人知，字面意思是“ 儿子。” 由于妻子塞米勒米斯被崇拜为瑞亚，其伟大的显着特征是伟大的女神“母亲”*，*她的丈夫以尼努斯或“儿子”的名义与她结合，足以产生 对“母子”的特殊崇拜在古代各国广泛传播； 毫无疑问，这就是对古代历史研究者如此困惑的事实的解释，即尼努斯有时被称为丈夫，有时被称为塞米勒米斯的儿子。

 * 因此，Rhea 被希腊人称为 Ammas。 Ammas 显然是 Chaldee Ama（“母亲”）的希腊语形式。

 这也解释了埃及人的母亲和孩子伊希斯和奥西里斯之间同样混乱的关系的起源。 正如本生所表明的那样，奥西里斯在埃及被描绘成他母亲的儿子和丈夫。 作为他尊严和荣誉的头衔之一，他实际上拥有“母亲的丈夫”这个名字。 * 这进一步阐明了已经注意到的事实，即印度神 Iswara 被描绘成他自己的妻子 Isi 或 Parvati 怀中的婴儿。

 * 本生。 可以看出，奥西里斯的“母亲的丈夫”这个名字，即使在今天，似乎在我们中间也很常用，尽管对这个词的含义没有丝毫怀疑，或者它是从哪里来的 来。

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Herodotus mentions that when in Egypt, he was astonished to hear the very same mournful but ravishing "Song of Linus," sung by the Egyptians (although under another name), which he had been accustomed to hear in his own native land of Greece. Linus was the same god as the Bacchus of Greece, or Osiris of Egypt; for Homer introduces a boy singing the song of Linus, while the vintage is going on ( Ilias ), and the Scholiast says that this son was sung in memory of Linus, who was torn in pieces by dogs. The epithet " dogs ," applied to those who tore Linus in pieces, is evidently used in a mystical sense, and it will afterwards been seen how thoroughly the other name by which he is known—Narcissus— identifies him with the Greek Bacchus and Egyptian Osiris. In some places in Egypt, for the song of Linus or Osiris, a peculiar melody seems to have been used. Savary says that, in the temple of Abydos, "the priest repeated the seven vowels in the form of hymns, and that musicians were forbid to enter it." (Letters) Strabo, whom Savary refers to, calls the god of that temple Memnon, but we learn from Wilkinson that Osiris was the great god of Abydos, whence it is evident that Memnon and Osiris were only different names of the same divinity. Now the name of Linus or Osiris, as the "husband of his mother," in Egypt, was Kamut (BUNSEN). When Gregory the Great introduced into the Church of Rome what are now called the Gregorian Chants, he got them from the Chaldean mysteries, which had long been established in Rome; for the Roman Catholic priest, Eustace, admits that these chants were largely composed of "Lydian and Phrygian tunes" (Classical Tour), Lydia and Phrygia being among the chief seats in later times of those mysteries, of which the Egyptian mysteries were only a branch. These tunes were sacred-the music of the great god, and in introducing them Gregory introduced the music of Kamut. And thus, to all appearance, has it come to pass, that the name of Osiris or Kamut, "the husband of the mother," is in every-day use among ourselves as the name of the musical scale; for what is the melody of Osiris, consisting of the "seven vowels" formed into a hymn, but—the Gamut?

Now, this Ninus, or "Son," borne in the arms of the Babylonian Madonna, is so described as very clearly to identify him with Nimrod. "Ninus, king of the Assyrians," * says Trogus Pompeius, epitomised by Justin, "first of all changed the contented moderation of the ancient manners, incited by a new passion, the desire of conquest. He was the first who carried on war against his neighbours, and he conquered all nations from Assyria to Lybia, as they were yet unacquainted with the arts of war."

* The name, "Assyrians," as has already been noticed, has a wide latitude of meaning among the classic authors, taking in the Babylonians as well as the Assyrians proper.

This account points directly to Nimrod, and can apply to no other. The account of Diodorus Siculus entirely agrees with it, and adds another trait that goes still further to determine the identity. That account is as follows: "Ninus, the most ancient of the Assyrian kings mentioned in history, performed great actions. Being naturally of a warlike disposition, and ambitious of glory that results from valour, he armed a considerable number of young men that were brave and vigorous like himself, trained them up a long time in laborious exercises and hardships, and by that means accustomed them to bear the fatigues of war, and to face dangers with intrepidity." As Diodorus makes Ninus "the most ancient of the Assyrian kings," and represents him as beginning those wars which raised his power to an extraordinary height by bringing the people of Babylonia under subjection to him, while as yet the city of Babylon was not in existence, this shows that he occupied the very position of Nimrod, of whom the Scriptural account is, that he first "began to be mighty on the earth," and that the " beginning of his kingdom was Babylon." As the Babel builders, when their speech was confounded, were scattered abroad on the face of the earth, and therefore deserted both the city and the tower which they had commenced to build, Babylon as a city, could not properly be said to exist till Nimrod, by establishing his power there, made it the foundation and starting-point of his greatness. 

希罗多德 (Herodotus) 提到，在埃及时，他惊讶地听到埃及人（虽然用了另一个名字）演唱的同样悲伤但引人入胜的“莱纳斯之歌”，这在他自己的祖国希腊已习以为常。 莱纳斯与希腊的巴克斯或埃及的奥西里斯是同一位神。 因为荷马介绍了一个男孩唱莱纳斯的歌，而葡萄收获期正在进行（伊利亚斯），而 Scholiast 说这个儿子是为纪念被狗撕成碎片的莱纳斯而唱的。 绰号“狗”，加在那些把莱纳斯撕成碎片的人身上，显然是在神秘的意义上使用的，后来人们就会看到，他所知道的另一个名字——那喀索斯——是多么彻底地把他等同于希腊的巴克斯和埃及的酒神 奥西里斯。 在埃及的一些地方，莱纳斯或奥西里斯的歌曲似乎使用了一种奇特的旋律。 萨瓦里说，在阿比多斯神庙中，“祭司以赞美诗的形式重复了七个元音，并且禁止音乐家进入”。 {字母) 萨瓦里所指的斯特拉博称那座神庙的神为门农，但我们从威尔金森那里得知奥西里斯是阿比多斯的伟大神，从那里很明显门农和奥西里斯只是同一神的不同名称。 现在，在埃及，Linus 或 Osiris 的名字是 Kamut（BUNSEN），作为“他母亲的丈夫”。 当格列高利大帝将现在称为格列高利圣歌的东西引入罗马教会时，他从罗马早已确立的迦勒底秘仪中获得了这些圣歌； 因为罗马天主教神父尤斯塔斯承认这些圣歌主要由“吕底亚和弗里吉亚曲调”（古典之旅）组成，吕底亚和弗里吉亚是这些神秘事件后期的主要席位，其中埃及的神秘事件只是一个 分支。 这些曲调是神圣的——伟大的神的音乐，在介绍它们时，格雷戈里介绍了卡穆特的音乐。 因此，从表面上看，Osiris 或 Kamut 的名字，“母亲的丈夫”，在我们中间每天都被用作音阶的名字； 奥西里斯的旋律是什么，由“七个元音”组成一首赞美诗，但是——音域？

 现在，这个尼努斯，或“儿子”，被巴比伦麦当娜抱在怀里，被如此清楚地描述为将他与宁录相提并论。 “尼努斯，亚述国王，”* 以贾斯汀为代表的特罗古斯·庞培 (Trogus Pompeius) 说，“他首先改变了古代礼仪中满足的节制，被一种新的激情和征服的欲望所激发。他是第一个进行战争的人 对抗他的邻国，他征服了从亚述到利比亚的所有国家，因为他们还不熟悉战争的艺术。”

 * 正如已经注意到的，“亚述人”这个名字在经典作者中具有广泛的含义，包括巴比伦人和亚述人本身。

 此帐户直接指向 Nimrod，不能向其他帐户申请。 Diodorus Siculus 的叙述完全同意这一点，并增加了另一个进一步确定身份的特征。 该记述如下：“尼努斯，历史上提到的最古老的亚述国王，立下了伟大的功绩。他天生好战，渴望因英勇而获得荣耀，他武装了相当多的年轻人，他们是 像他一样勇敢和精力充沛，长期在艰苦的锻炼和艰辛中训练他们，从而使他们习惯于承受战争的疲劳，勇敢地面对危险。” 正如狄奥多罗斯 (Diodorus) 称尼努斯 (Ninus) 为“最古老的亚述国王”，并表示他开始了那些战争，这些战争通过使巴比伦人民臣服于他而将他的权力提升到非凡的高度，而当时巴比伦城还没有 存在，这表明他占据了尼姆罗德的位置，圣经记载他首先“开始在地上强大”，并且“他的王国始于巴比伦”。 正如巴别塔的建造者，当他们的语言被混淆时，分散在地球表面，因此抛弃了他们开始建造的城市和塔，巴比伦作为一座城市，直到 宁录在那里建立了他的权力，使之成为他伟大的基础和起点。

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 In this respect, then, the story of Ninus and of Nimrod exactly harmonize. The way, too, in which Ninus gained his power is the very way in which Nimrod erected his. There can be no doubt that it was by inuring his followers to the toils and dangers of the chase, that he gradually formed them to the use of arms, and so prepared them for aiding him in establishing his dominions; just as Ninus, by training his companions for a long time "in laborious exercises and hardships," qualified them for making him the first of the Assyrian kings.

The conclusions deduced from these testimonies of ancient history are greatly strengthened by many additional considerations. In Genesis 10:11, we find a passage, which, when its meaning is properly understood, casts a very steady light on the subject. That passage, as given in the authorised version, runs thus: "Out of that land went forth Asshur, and budded Nineveh." This speaks of it as something remarkable, that Asshur went out of the land of Shinar, while yet the human race in general went forth from the same land. It goes upon the supposition that Asshur had some sort of divine right to that land, and that he had been, in a manner, expelled from it by Nimrod, while no divine right is elsewhere hinted at in the context, or seems capable of proof. Moreover, it represents Asshur as setting up in the IMMEDIATE NEIGHBOURHOOD of Nimrod as mighty a kingdom as Nimrod himself, Asshur building/owr cities, one of which is emphatically said to have been "great" (v 12); while Nimrod, on this interpretation, built just the same number of cities, of which none is specially characterised as "great." Now, it is in the last degree improbable that Nimrod would have quietly borne so mighty a rival so near him. To obviate such difficulties as these, it has been proposed to render the words, "out of that land he (Nimrod) went forth into Asshur, or Assyria." But then, according to ordinary usage of grammar, the word in the original should have been "Ashurah," with the sign of motion to a place affixed to it, whereas it is simply Asshur, without any such sign of motion affixed. I am persuaded that the whole perplexity that commentators have hitherto felt in considering this passage, has arisen from supposing that there is a proper name in the passage, where in reality no proper name exists. Asshur is the passive participle of a verb, which, in its Chaldee sense, signifies "to make strong,” and, consequently, signifies "being strengthened," or "made strong." Read thus, the whole passage is natural and easy (v 10), "And the beginning of his (Nimrod's) kingdom was Babel, and Erech, and Accad, and Calneh." A beginning naturally implies something to succeed, and here we find it (v 11): "Out of that land he went forth, being made strong, or when he had been made strong (Ashur), and builded Nineveh," &c. Now, this exactly agrees with the statement in the ancient history of Justin: "Ninus strengthened the greatness of his acquired dominion by continued possession. Having subdued, therefore, his neighbours, when, by an accession of forces, being still further strengthened, he went forth against other tribes, and every new victory paved the way for another, he subdued all the peoples of the East." Thus, then, Nimrod, or Ninus, was the builder of Nineveh; and the origin of the name of that city, as "the habitation of Ninus," is accounted for, * and light is thereby, at the same time, cast on the fact, that the name of the chief part of the ruins of Nineveh is Nimroud at this day.

* Nin-neveh, "The habitation of Ninus."

Now, assuming that Ninus is Nimrod, the way in which that assumption explains what is otherwise inexplicable in the statements of ancient history greatly confirms the truth of that assumption itself. Ninus is said to have been the son of Belus or Bel, and Bel is said to have been the founder of Babylon. If Ninus was in reality the first king of Babylon, how could Belus or Bel, his father, be said to be the founder of it? Both might very well be, as will appear if we consider who was Bel, and what we can trace of his doings. If Ninus was Nimrod, who was the historical Bel? He must have been Cush; for "Cush begat Nimrod" (Genesis 10:8); and Cush is generally represented as having been a ringleader in the great apostacy. * But again, Cush, as the son of Ham, was Hermes or Mercury; for Hermes is just an Egyptian synonym for the "son of Ham." **

那么，在这方面，尼努斯和宁录的故事完全吻合。 Ninus 获得权力的方式也正是 Nimrod 建立他的方式。 毫无疑问，正是通过让他的追随者适应追逐的艰辛和危险，他才逐渐培养他们使用武器，从而使他们准备好帮助他建立自己的领土； 正如尼努斯，通过长期“艰苦训练和艰苦训练”训练他的同伴，使他们有资格使他成为亚述国王中的第一位。

 从这些古代历史的证词中得出的结论因许多额外的考虑而得到大大加强。 在创世记 10 章 11 节，我们找到一段经文，如果正确理解其含义，就会对这个主题投下非常坚定的光芒。 正如授权版本中给出的那样，该段落是这样运行的：“从那片土地出来的亚述，和发芽的尼尼微。” 这说明这是一件了不起的事，亚述人离开了示拿地，而人类却从同一片土地上走了出来。 它继续假设亚述对那片土地拥有某种神圣的权利，并且他在某种程度上被宁录驱逐出境，而上下文中其他地方没有暗示任何神圣权利，或者似乎无法证明 . 此外，它代表亚述在宁录的近邻建立了一个像宁录本人一样强大的王国，亚述建造/建造城市，其中一个被强调说是“伟大的”（第 12 节）； 而根据这种解释，宁录建造了同样数量的城市，其中没有一座被特别描述为“伟大”。 现在，尼姆罗德悄无声息地让如此强大的对手离他如此之近，这在最后的程度上是不可能的。 为了避免这些困难，有人建议将这句话译为“他（宁录）离开那地，进入亚述，或亚述”。 但是，根据语法的一般用法，原文中的词应该是“Ashurah”，并附有指向某个地方的运动符号，而它只是 Asshur，没有附上任何此类运动符号。 我相信，迄今为止，评论家们在考虑这段话时所感到的全部困惑，都源于假设这段话中有一个专有名称，而实际上并不存在专有名称。 Asshur 是动词的被动分词，在迦勒底语中表示“使强壮”，因此表示“被加强”或“变得强壮”。这样读起来，整段经文自然而轻松（ 第 10 节），“他（宁录的）王国的开端是巴别、以力、阿卡德和迦尼。”开端自然意味着成功，我们在这里找到它（11 节）：“从那地 他出去，变得强大，或者当他变得强大（阿舒尔），并建造了尼尼微，”等等。现在，这与贾斯汀古代历史中的陈述完全一致：“尼努斯加强了他获得的统治的伟大 通过持续占有。 因此，在征服了他的邻国之后，随着军队的加入，他的力量得到了进一步增强，他开始与其他部落作战，每一次新的胜利都为另一次胜利铺平了道路，他征服了东方的所有民族。”因此， 然后，Nimrod 或 Ninus 是尼尼微的建造者；这座城市名称的由来被解释为“Ninus 的住所”*，同时也由此阐明了这个事实 , 尼尼微废墟的主要部分的名称在这一天是 Nimroud。

 * Nin-neveh，“Ninus 的居所。”

 现在，假设 Ninus 就是 Nimrod，该假设解释古代历史陈述中无法解释的内容的方式极大地证实了该假设本身的真实性。 据说 Ninus 是 Belus 或 Bel 的儿子，而 Bel 据说是巴比伦的创始人。 如果尼努斯实际上是巴比伦的第一任国王，那么他的父亲贝卢斯或贝尔怎么能说是巴比伦的创始人呢？ 如果我们考虑谁是贝​​尔，以及我们可以追踪他的行为，就会发现两者都很可能。 如果 Ninus 是 Nimrod，那么历史上的 Bel 是谁？ 他一定是古实； 因为“古实生宁录”（创世记 10:8）； 古实通常被描述为大叛教的罪魁祸首。 * 但是，作为含的儿子，古实又是赫耳墨斯或墨丘利； 因为爱马仕只是“含之子”的埃及同义词。 **

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* See GREGORIUS TURONENSIS, De rerum Franc. Gregory attributes to Cush what was said more generally to have befallen his son; but his statement shows the belief in his day, which is amply confirmed from other sources, that Cush had a pre-eminent share in leading mankind away from the true worship of God.

** The composition of Her-mes is, first, from "Her," which, in Chaldee, is synonymous with Ham, or Khem, "the burnt one." As "her" also, like Ham, signified "The hot or burning one," this name formed a foundation for covertly identifying Ham with the "Sun," and so deifying the great patriarch, after whose name the land of Egypt was called, in connection with the sun. Khem, or Ham, in his own name was openly worshipped in later ages in the land of Ham (BUNSEN); but this would have been too daring at first. By means of "Her," the synonym, however, the way was paved for this. "Her" is the name of Horns, who is identified with the sun (BUNSEN), which shows the real etymology of the name to be from the verb to which I have traced it. Then, secondly, "Mes," is from Mesheh (or, without the last radical, which is omissible), Mesh, "to draw forth." In Egyptian, we have Ms in the sense of "to bring forth" (BUNSEN, Hieroglyphical Signs), which is evidently a different form of the same word. In the passive sense, also, we find Ms used (BUNSEN, Vocabulary). The radical meaning of Mesheh in Stockii Lexicon, is given in Latin " Extraxit ," and our English word "extraction," as applied to birth or descent, shows that there is a connection between the generic meaning of this word and birth. This derivation will be found to explain the meaning of the names of the Egyptian kings, Ramesses and Thothmes, the former evidently being "The son of Ra," or the Sun; the latter in like manner, being "The son of Thoth." For the very same reason Her-mes is the "Son of Her, or Ham," the burnt one—that is, Cush.

Now, Hennes was the great original prophet of idolatry; for he was recognised by the pagans as the author of their religious rites, and the interpreter of the gods. The distinguished Gesenius identifies him with the Babylonian Nebo, as the prophetic god; and a statement of Hyginus shows that he was known as the grand agent in that movement which produced the division of tongues. His words are these: "For many ages men lived under the government of Jove [evidently not the Roman Jupiter, but the Jehovah of the Hebrews], without cities and without laws, and all speaking one language. But after that Mercury interpreted the speeches of men (whence an interpreter is called Hermeneutes), the same individual distributed the nations. Then discord began." *

* HYGINUS, Fab. Phoroneus is represented as king at this time.

Here there is a manifest enigma. How could Mercury or Hermes have any need to interpret the speeches of mankind when they "all spake one language"? To find out the meaning of this, we must go to the language of the Mysteries. Peresh, in Chaldee, signifies "to interpret"; but was pronounced by old Egyptians and by Greeks, and often by the Chaldees themselves, in the same way as "Peres," to "divide." Mercury, then, or Hermes, or Cush, "the son of Ham," was the "DIVIDER of the speeches of men." He, it would seem, had been the ringleader in the scheme for building the great city and tower of Babel; and, as the well known title of Hermes,—"the interpreter of the gods," would indicate, had encouraged them, in the name of God, to proceed in their presumptuous enterprise, and so had caused the language of men to be divided, and themselves to be scattered abroad on the face of the earth. Now look at the name of Belus or Bel, given to the father of Ninus, or Nimrod, in connection with this. While the Greek name Belus represented both the Baal and Bel of the Chaldees, these were nevertheless two entirely distinct titles. These titles were both alike often given to the same god, but they had totally different meanings. Baal, as we have already seen, signified "The Lord"; but Bel signified "The Confounder." When, then, we read that Belus, the father of Ninus, was he that built or founded Babylon, can there be a doubt, in what sense it was that the title of Belus was given to him? It must have been in the sense of Bel the "Confounder." And to this meaning of the name of the Babylonian Bel, there is a very distinct allusion in Jeremiah 1:2, where it is said "Bel is confounded," that is, "The Confounder is brought to confusion." That Cush was known to Pagan antiquity under the very character of Bel, "The Confounder," a statement of Ovid very clearly proves. The statement to which I refer is that in which Janus "the god of gods," * from whom all the other gods had their origin, is made to say of himself: "The ancients...called me Chaos."

* Janus was so called in the most ancient hymns of the Salii. (MACROB, Saturn.)

Now, first this decisively shows that Chaos was known not merely as a state of confusion, but as the "god of Confusion." But, secondly, who that is at all acquainted with the laws of Chaldaic pronunciation, does not know that Chaos is just one of the established forms of the name of Chus or Cush? * Then, look at the symbol of Janus, ** whom "the ancients called Chaos," and it will be seen how exactly it tallies with the doings of Cush, when he is identified with Bel, "The Confounder." That symbol is a club; and the name of "a club" in Chaldee comes from the very word which signifies "to break in pieces, or scatter abroad.” ***

* The name of Cush is also Khus, for sh frequently passes in Chaldee into s; and Khus, in pronunciation, legitimately becomes Khawos, or, without the digamma, Khaos.

** From Sir WM. BETHAM'S Etruscan Literature and Antiquities Investigated, 1842.

The Etruscan name on the reverse of a medal—Bel-athri, "Lord of spies," is probably given to Janus, in allusion to his well known title "Janus Tuens," which may be rendered "Janus the Seer," or "All-seeing Janus."

*** In Proverbs 25:18, a maul or club is "Mephaitz." In Jeremiah 51:20, the same word, without the Jod, is evidently used for a club (though, in our version, it is rendered battleaxe); for the use of it is not to cut asunder, but to "break in pieces." See the whole passage.

He who caused the confusion of tongues was he who "broke" the previously united earth (Gen 11:1) "in pieces," and "scattered" the fragments abroad. How significant, then, as a symbol, is the club, as commemorating the work of Cush, as Bel, the "Confounder"? And that significance will be all the more apparent when the reader turns to the Hebrew of Genesis 11:9, and finds that the very word from which a club derives its name is that which is employed when it is said, that in consequence of the confusion of tongues, the children of men were "scattered abroad on the face of all the earth." The word there used for scattering abroad is Hephaitz, which, in the Greek fonn becomes Hephaizt, * and hence the origin of the well known but little understood name of Hephaistos, as applied to Vulcan, "The father of the gods." **

* There are many instances of a similar change. Thus Botzra becomes in Greek, Bostra; and Mitzraim, Mestraim.

** Vulcan, in the classical Pantheon, had not commonly so high a place, but in Egypt Hephaistos, or Vulcan, was called "Father of the gods." (AMMIANUS MARCELLINUS)

Hephaistos is the name of the ringleader in the first rebellion, as "The Scatterer abroad," as Bel is the name of the same individual as the "Confounder of tongues." Here, then, the reader may see the real origin of Vulcan's Hammer, which is just another name for the club of Janus or Chaos, "The god of Confusion"; and to this, as breaking the earth in pieces, there is a covert allusion in Jeremiah 1:23, where Babylon, as identified with its primeval god, is thus apostrophised: "How is the hammer of the whole earth cut asunder and broken"! 

* 参见 GREGORIUS TURONENSIS, De rerum Franc。 格雷戈里将一般所说的发生在他儿子身上的事情归因于库什。 但他的陈述表明了他那个时代的信念，即古实在引导人类远离对上帝的真正崇拜方面发挥了重要作用，这一点从其他来源得到了充分证实。

 ** Her-mes 的成分首先来自“Her”，在迦勒底语中，“Her”与 Ham 或 Khem（“被烧焦的”）同义。 由于“她”也像含一样，表示“炎热或燃烧的人”，因此这个名字为秘密地将含与“太阳”等同起来奠定了基础，从而神化了这位伟大的族长，埃及的土地就是以他的名字命名的， 与太阳有关。 Khem，或 Ham，在后来的时代，在 Ham (BUNSEN) 的土地上以他自己的名字公开受到崇拜。 但一开始这样做就太大胆了。 然而，通过“她”这个同义词，这就为这一点铺平了道路。 “她”是霍恩斯的名字，她与太阳（BUNSEN）等同，这表明这个名字的真正词源来自于我所追踪到的动词。 其次，“Mes”源自 Mesheh（或者，没有最后一个部首，可省略）Mesh，“引出”。 在埃及语中，Ms 的意思是“产生”（BUNSEN，象形文字符号），这显然是同一个词的不同形式。 在被动意义上，我们也发现使用了 Ms（BUNSEN，词汇）。 Stockii Lexicon 中 Mesheh 的根本含义是用拉丁语“Extraxit”给出的，而我们的英语单词“extraction”应用于出生或血统，表明该词的一般含义与出生之间存在联系。 这个推导可以解释埃及国王拉美西斯和托特摩斯名字的含义，前者显然是“拉的儿子”，即太阳；而后者显然是“拉的儿子”，即太阳。 后者以类似的方式，是“透特之子”。 出于同样的原因，赫尔墨斯是“她的儿子，或火腿”，即被烧焦的人，即古实。

 现在，亨尼斯是偶像崇拜的伟大原创先知。 因为他被异教徒视为宗教仪式的发起者和众神的解释者。 杰出的格塞尼乌斯将他与巴比伦的尼波视为预言之神。 许吉努斯的一份声明表明，他被认为是这场导致语言分裂的运动中的重要推动者。 他的话是这样的：“许多世纪以来，人们生活在朱庇特（显然不是罗马的朱庇特，而是希伯来人的耶和华）的统治下，没有城市，没有法律，都说一种语言。但在那之后，水星解释了这些言论 人类（因此解释者被称为解释者），同一个人分配了国家。然后不和开始了。” *

 * 海吉努斯，棒极了。 弗罗纽斯此时被描绘为国王。

 这里有一个明显的谜。 当人类“都说一种语言”时，水星或赫尔墨斯怎么可能需要解释人类的言语呢？ 为了找出它的意义，我们必须进入神秘的语言。 Peresh在迦勒底语中的意思是“解释”； 但古埃及人和希腊人，以及迦勒底人自己也常常将其发音为“佩雷斯”，意思是“分裂”。 那么，墨丘利，或赫耳墨斯，或古实，“含的儿子”，是“人类言语的划分者”。 他似乎是建造巴别塔和伟大城市的计划的头目。 而且，正如赫耳墨斯的众所周知的头衔——“众神的解释者”所表明的那样，赫耳墨斯以上帝的名义鼓励他们继续他们自以为是的事业，因此导致了人类语言的分裂 ，而他们自己则分散在地球表面。 现在看看与此相关的贝鲁斯（Belus）或贝尔（Bel）的名字，它是尼努斯（Ninus）或尼姆罗德（Nimrod）的父亲的名字。 虽然希腊名字 Belus 代表迦勒底人的巴力 (Baal) 和贝尔 (Bel)，但它们仍然是两个完全不同的头衔。 这些头衔常常被赋予同一个神，但它们的含义却完全不同。 正如我们已经看到的，巴力象征“主”； 但贝尔的意思是“混杂者”。 那么，当我们读到尼努斯的父亲贝卢斯是巴比伦的建造者时，是否会有疑问，贝卢斯的称号是在什么意义上赋予他的呢？ 这一定是“混杂者”贝尔的意思。 对于巴比伦贝尔这个名字的这个含义，耶利米书 1:2 中有一个非常明显的暗示，其中说“贝尔被混淆了”，也就是说，“混淆者被带到混乱中”。 古代异教徒以“混杂者”贝尔这个角色来认识古实，奥维德的陈述非常清楚地证明了这一点。 我所指的说法是，“众神之神”雅努斯（Janus）——所有其他神都起源于他——在谈到自己时说：“古人……称我为混沌。”

 * 在萨利最古老的赞美诗中，雅努斯（Janus）是这样称呼的。 （宏，土星。）

作为纪念库什和“混杂者”贝尔的工作有多重要呢？ 当读者翻阅《创世记》11:9 的希伯来文，发现俱乐部名称的由来正是所使用的词“in the result of the 由于语言混乱，人类之子“分散在整个地球上”。 那里用来表示分散到国外的词是赫菲兹（Hephaitz），在希腊语中变成赫菲兹特（Hephaizt）*，因此赫菲斯托斯（Hephaistos）这个众所周知但鲜为人知的名字的起源，用于瓦肯（Vulcan），“众神之父”。 **

 * 类似变化的实例有很多。 因此，Botzra 在希腊语中变成了 Bostra； 和米茨莱姆、梅斯特莱姆。

 ** 火神，在古典万神殿中，地位一般不高，但在埃及，赫菲斯托斯，即火神，被称为“众神之父”。 （阿米亚努斯·马塞利努斯）

 赫菲斯托斯（Hephaistos）是第一次叛乱中头目的名字，被称为“海外分散者”，而贝尔则是“语言混杂者”同一个人的名字。 那么，在这里，读者可以看到瓦肯之锤的真正起源，它只是雅努斯或混沌俱乐部的另一个名字，“混乱之神”； 耶利米书 1 章 23 节中隐含了这一点，即把大地打碎，其中将巴比伦视为其原始之神，因此被省略：“全地的铁锤如何被劈成碎片、打碎” ！

 （255 中的 30）(30 of 255)

Now, as the tower-building was the first act of open rebellion after the flood, and Cush, as Bel, was the ringleader in it, he was, of course, the first to whom the name Merodach, "The great Rebel," * must have been given, and, therefore, according to the usual parallelism of the prophetic language, we find both names of the Babylonian god referred to together, when the judgment on Babylon is predicted: "Bel is confounded: Merodach is broken in pieces" (Jeremiah 1:2).

* Merodach comes from Mered, to rebel; and Dakh, the demonstrative pronoun affixed, which makes it emphatic, signifying "That" or "The great."

The judgment comes upon the Babylonian god according to what he had done. As Bel, he had "confounded" the whole earth, therefore he is "confounded." As Merodach, by the rebellion he had stirred up, he had "broken" the united world in pieces; therefore he himself is "broken in pieces."

So much for the historical character of Bel, as identified with Janus or Chaos, the god of confusion, with his symbolical club. *

* While the names Bel and Hephaistos had the origin above referred to, they were not inappropriate names also, though in a different sense, for the war-gods descending from Cush, from whom Babylon derived its glory among the nations. The warlike deified kings of the line of Cush gloried in their power to carry confusion among their enemies, to scatter their armies, and to "break the earth in pieces " by their resistless power. To this, no doubt, as well as to the acts of the primeval Bel, there is allusion in the inspired denunciations of Jeremiah on Babylon. The physical sense also of these names was embodied in the club given to the Grecian Hercules—the very club of Janus—when, in a character quite different from that of the original Hercules, he was set up as the great reformer of the world, by mere physical force. When two-headed Janus with the club is represented, the two-fold representation was probably intended to represent old Cush, and young Cush or Nimrod, as combined. But the two-fold representation with other attributes, had reference also to another "Father of the gods," afterwards to be noticed, who had specially to do with water.

Proceeding, then, on these deductions, it is not difficult to see how it might be said that Bel or Belus, the father of Ninus, founded Babylon, while, nevertheless, Ninus or Nimrod was properly the builder of it. Now, though Bel or Cush, as being specially concerned in laying the first foundations of Babylon, might be looked upon as the first king, as in some of the copies of "Eusebius' Chronicle" he is represented, yet it is evident, from both sacred history and profane, that he could never have reigned as king of the Babylonian monarchy, properly so called; and accordingly, in the Armenian version of the "Chronicle of Eusebius," which bears the undisputed palm for correctness and authority, his name is entirely omitted in the list of Assyrian kings, and that of Ninus stands first, in such terms as exactly correspond with the Scriptural account of Nimrod. Thus, then, looking at the fact that Ninus is currently made by antiquity the son of Belus, or Bel, when we have seen that the historical Bel is Cush, the identity of Ninus and Nimrod is still further confirmed.

But when we look at what is said of Semiramis, the wife of Ninus, the evidence receives an additional development. That evidence goes conclusively to show that the wife of Ninus could be none other than the wife of Nimrod, and, further, to bring out one of the grand characters in which Nimrod, when deified, was adored. In Daniel 11:38, we read of a god called Ala Mahozine *—i.e., the "god of fortifications."

现在，由于建造塔楼是洪水之后第一次公开的叛乱行为，而古实作为贝尔，是其中的头目，所以他当然是第一个被称为米罗达（“伟大的叛逆者”）的人。 * 一定已经给出了，因此，根据预言语言通常的平行关系，当预言对巴比伦的审判时，我们发现巴比伦神的两个名字一起被提及：“贝尔被混淆了：米罗达被打碎了 “（耶利米书 1：2）。

 * Merodach 源自 Mered，意为反叛； Dakh，附加指示代词，使其强调，表示“那个”或“伟大的”。

 巴比伦神按照他所行的审判临到他。 作为贝尔，他“迷惑”了整个地球，因此他“迷惑”了。 作为米罗达，他煽动起叛乱，“打破”了统一的世界。 因此他自己就“被打碎了”。

 贝尔的历史人物就到此为止了，他与雅努斯或混乱之神以及他象征性的棍棒有关。 *

 *虽然贝尔和赫菲斯托斯这两个名字有上面提到的起源，但对于古实的后裔战神来说，它们也不是不合适的名字，尽管是在不同的意义上，巴比伦在列国中的荣耀就是从他们那里获得的。 古实家族的好战的神化国王们以他们的力量为荣，他们能够在敌人中制造混乱，驱散他们的军队，并以他们不可抗拒的力量“粉碎大地”。 毫无疑问，耶利米对巴比伦的受启发的谴责，以及原始贝尔的行为，都暗示了这一点。 这些名字的物理意义也体现在给予希腊赫拉克勒斯的棍棒中——雅努斯的棍棒——当时，他的性格与原来的赫拉克勒斯完全不同，他被树立为世界伟大的改革家， 仅靠体力。 当代表俱乐部的双头雅努斯时，双重代表可能是为了代表老库什和年轻的库什或尼姆罗德的组合。 但是，具有其他属性的双重表示也提到了后来引起注意的另一位“众神之父”，他专门与水有关。

 那么，继续进行这些推论，不难看出如何可以说尼努斯的父亲贝尔或贝卢斯建立了巴比伦，而尼努斯或宁罗德却是它的正确建造者。 现在，虽然贝尔或古实特别关注巴比伦的最初基础，可能被视为第一位国王，正如《尤西比乌编年史》的一些副本中所代表的那样，但很明显， 无论是神圣的历史还是世俗的历史，他永远不可能作为巴比伦君主政体的国王进行统治，即所谓的巴比伦君主政体。 因此，在亚美尼亚版本的《优西比乌编年史》中，它的正确性和权威性无可争议，他的名字在亚述国王名单中被完全省略，而尼努斯的名字排在第一位，在这些术语中，他的名字完全对应于亚述国王的名字。 与宁录的圣经记载。 那么，从目前尼努斯是古代贝鲁斯（Belus）或贝尔（Bel）之子这一事实来看，当我们看到历史上的贝尔就是古实（Cush）时，尼努斯和宁录的身份就进一步得到了证实。

 但当我们看看尼努斯的妻子塞米勒米斯的说法时，证据得到了进一步的发展。 这一证据最终表明，尼努斯的妻子可能正是宁录的妻子，并且进一步揭示了宁录神化后受到崇拜的伟大人物之一。 在但以理书 11:38 中，我们读到一位名叫阿拉·马霍辛 (Ala Mahozine) 的神，即“防御工事之神”。

（255 中的 31）(31 of 255)

* In our version, Ala Mahozim is rendered alternatively "god of forces," or "gods protectors." To the latter interpretation, there is this insuperable objection, that Ala is in the singular. Neither can the former be admitted; for Mahozim, or Mauzzim, does not signify "rces," or "armies," but "munitions," as it is also given in the margin—that is "fortifications." Stockius, in his Lexicon, gives us the definition of Mahoz in the singular, rober, arx, locus munitus, and in proof of the definition, the following examples:—Judges 6:26, "And build an altar to the Lord thy God upon the top of this rock" (Mahoz, in the margin "strong place"); and Daniel 11:19, "Then shall he turn his face to the fort (Mahoz) of his own land."

Who this god of fortifications could be, commentators have found themselves at a loss to determine. In the records of antiquity the existence of any god of fortifications has been commonly overlooked; and it must be confessed that no such god stands forth there with any prominence to the ordinary reader. But of the existence of a goddess of fortifications, every one knows that there is the amplest evidence. That goddess is Cybele, who is universally represented with a mural or turreted crown, or with a fortification, on her head. Why was Rhea or Cybele thus represented? Ovid asks the question and answers it himself; and the answer is this: The reason he says, why the statue of Cybele wore a crown of towers was, "because she first erected them in cities." The first city in the world after the flood (from whence the commencement of the world itself was often dated) that had towers and encompassing walls, was Babylon; and Ovid himself tells us that it was Semiramis, the first queen of that city, who was believed to have "surrounded Babylon with a wall of brick." Semiramis, then, the first deified queen of that city and tower whose top was intended to reach to heaven, must have been the prototype of the goddess who "first made towers in cities." When we look at the Ephesian Diana, we find evidence to the very same effect. In general, Diana was depicted as a virgin, and the patroness of virginity; but the Ephesian Diana was quite different. She was represented with all the attributes of the Mother of the gods, and, as the Mother of the gods, she wore a turreted crown, such as no one can contemplate without being forcibly reminded of the tower of Babel. Now this tower-bearing Diana is by an ancient scholiast expressly identified with Semiramis. *

* A scholiast on the Periergesis of Dionysius, says Layard ( Nineveh and its Remains ), makes Semiramis the same as the goddess Artemis or Despoina. Now, Artemis was Diana, and the title of Despoina given to her, shows that it was in the character of the Ephesian Diana she was identified with Semiramis; for Despoina is the Greek for Domina, "The Lady," the peculiar title of Rhea or Cybele, the tower-bearing goddess, in ancient Rome. (OVID, Fasti )

When, therefore, we remember that Rhea or Cybele, the tower-bearing goddess, was, in point of fact, a Babylonian goddess, and that Semiramis, when deified, was worshipped under the name of Rhea, there will remain, I think, no doubt as to the personal identity of the "goddess of fortifications."

Now there is no reason to believe that Semiramis alone (though some have represented the matter so) built the battlements of Babylon. We have the express testimony of the ancient historian, Megasthenes, as preserved by Abydenus, that it was "Belus" who "surrounded Babylon with a wall." As "Bel," the Confounder, who began the city and tower of Babel, had to leave both unfinished, this could not refer to him. It could refer only to his son Ninus, who inherited his father’s title, and who was the first actual king of the Babylonian empire, and, consequently Nimrod. The real reason that Semiramis, the wife of Ninus, gained the glory of finishing the fortifications of Babylon, was, that she came in the esteem of the ancient idolaters to hold a preponderating position, and to have attributed to her all the different characters that belonged, or were supposed to belong, to her husband. Having ascertained, then, one of the characters in which the deified wife was worshipped, we may from that conclude what was the corresponding character of the deified husband. Layard distinctly indicates his belief that Rhea or Cybele, the "tower-crown" goddess, was just the female counterpart of the "deity presiding over bulwarks or fortresses" and that this deity was Ninus, or Nimrod, we have still further evidence from what the scattered notices of antiquity say of the first deified king of Babylon, under a name that identifies him as the husband of Rhea, the "tower-bearing" goddess. That name is Kronos or Saturn. *

* 在我们的版本中，Ala Mahozim 被翻译为“力量之神”或“众神的保护者”。 对于后一种解释，有一个不可克服的反对意见，即 Ala 是单数。 前者也不能被承认； 对于 Mahozim 或 Mauzzim 来说，并不表示“rces”或“军队”，而是“弹药”，正如页边空白处所给出的，即“防御工事”。 斯托克乌斯在他的词典中为我们提供了马霍斯的单数定义，rober、arx、locus munitus，并用以下例子来证明这个定义：——士师记 6:26，“为耶和华你的神筑一座坛 在这块岩石的顶部”（马霍兹，在边缘“坚固的地方”）； 但以理书 11:19 说：“那时，他必转向他本国的堡垒（马霍斯）。”

 评论家们发现自己无法确定这位防御工事之神是谁。 在古代的记录中，任何防御工事神的存在通常都被忽视了。 必须承认，对于普通读者来说，没有这样的神有任何突出之处。 但关于防御工事女神的存在，每个人都知道，有最充分的证据。 这位女神就是西布莉（Cybele），她的头上普遍戴着壁画或塔楼王冠，或者有防御工事。 为什么瑞亚或西布莉如此代表？ 奥维德提出问题并亲自回答； 答案是这样的：他说西布莉的雕像之所以​​戴着塔冠，是因为“因为她首先把塔楼建在城市里”。 洪水之后世界上第一个拥有塔楼和围墙的城市（世界本身的开端通常是从那里开始的）是巴比伦。 奥维德本人告诉我们，据说是该城的第一位女王塞米拉米斯“用砖墙包围了巴比伦”。 那么，塞米拉米斯是这座城市和塔楼的第一位神化女王，其顶部旨在到达天堂，她一定是“第一个在城市中建造塔楼”的女神的原型。 当我们看以弗所书《戴安娜》时，我们发现了同样效果的证据。 一般来说，戴安娜被描绘成处女和童贞的守护神。 但以弗所的戴安娜却截然不同。 她具有众神之母的所有属性，而且，作为众神之母，她戴着一顶塔形王冠，任何人一想到这一顶王冠，就会不由自主地想起巴别塔。 现在，这座带有塔楼的戴安娜王妃是一位古代学者的作品，被明确认定为塞米勒米斯。 *

 *莱亚德（《尼尼微及其遗迹》）中一位研究狄奥尼修斯周界的学者认为，塞米拉米斯与女神阿耳忒弥斯或德斯波伊娜相同。 现在，阿耳忒弥斯就是戴安娜，而赋予她的德斯波伊娜这个头衔表明，正是在以弗所戴安娜的性格中，她被等同于塞米勒米斯。 德斯波伊娜（Despoina）在希腊语中是多米娜（Domina）的意思，“女士”，是古罗马持塔女神瑞亚（Rhea）或西布莉（Cybele）的特殊称号。 （奥维德，法斯蒂）

 因此，当我们记得瑞亚（Rhea）或西布莉（Cybele），高塔女神，实际上是一位巴比伦女神，而塞米拉米斯（Semiramis）被神化后，以瑞亚（Rhea）的名字受到崇拜时，我认为，将会留下： “防御工事女神”的个人身份毋庸置疑。

 现在没有理由相信塞米勒米斯独自建造了巴比伦的城垛（尽管有些人这样表述）。 我们有阿比德努斯保存的古代历史学家梅加斯梯尼的明确证词，即“贝卢斯”“用城墙包围了巴比伦”。 由于“贝尔”，这位建造了巴别塔的混蛋，不得不让两者都未完成，所以这不能指他。 它只能指他的儿子尼努斯，他继承了他父亲的头衔，也是巴比伦帝国的第一位真正的国王，因此也是尼姆罗德。 尼努斯的妻子塞米拉米斯获得完成巴比伦防御工事的荣耀的真正原因是，她在古代偶像崇拜者的尊重中占据了主导地位，并将所有不同的性格归因于她。 属于，或者应该属于，她的丈夫。 那么，在确定了神化妻子受到崇拜的特征之一之后，我们就可以从中推断出神化丈夫的相应特征是什么。 莱亚德明确表示他相信“塔冠”女神瑞亚（Rhea）或西布莉（Cybele）只是“掌管堡垒或堡垒的神”的女性对应物，而这位神就是尼努斯（Ninus）或尼姆罗德（Nimrod），我们还有进一步的证据来自 散落的古代文献记载了巴比伦第一位被神化的国王，他的名字表明他是“高塔”女神瑞亚的丈夫。 这个名字是克洛诺斯或土星。 *

（255 中的 31）(31 of 255)

* In the Greek mythology, Kronos and Rhea are commonly brother and sister. Ninus and Semiramis, according to history, are not represented as standing in any such relation to one another; but this is no objection to the real identity of Ninus and Kronos; for, 1st, the relationships of the divinities, in most countries, are peculiarly conflicting—Osiris, in Egypt, is represented at different times, not only as the son and husband of Isis, but also as her father and brother (BUNSEN); then, secondly, whatever the deified mortals might be before deification, on being deified they came into new relationships. On the apotheosis of husband and wife, it was necessary for the dignity of both that both alike should be represented as of the same celestial origin—as both supematurally the children of God. Before the flood, the great sin that brought ruin on the human race was, that the "Sons of God" married others than the daughters of God,— in other words, those who were not spiritually their "sisters.” (Gen 6:2,3) In the new world, while the influence of Noah prevailed, the opposite practice must have been strongly inculcated; for a "son of God" to marry any one but a daughter of God, or his own " sister " in the faith, must have been a misalliance and a disgrace. Hence, from a perversion of a spiritual idea, came, doubtless, the notion of the dignity and purity of the royal line being preserved the more intact through the marriage of royal brothers and sisters. This was the case in Peru (PRESCOTT), in India (HARDY), and in Egypt (WILKINSON). Hence the relation of Jupiter to Juno, who gloried that she was "soror et conjux"—' "sister and wife"—of her husband. Hence the same relation between Isis and her husband Osiris, the former of whom is represented as "lamenting her brother Osiris." (BUNSEN) For the same reason, no doubt, was Rhea, made the sister of her husband Kronos, to show her divine dignity and equality.

It is well known that Kronos, or Saturn, was Rhea's husband; but it is not so well known who was Kronos himself. Traced back to his original, that divinity is proved to have been the first king of Babylon. Theophilus of Antioch shows that Kronos in the east was worshipped under the names of Bel and Bal; and from Eusebius we leam that the first of the Assyrian kings, whose name was Belus, was also by the Assyrians called Kronos. As the genuine copies of Eusebius do not admit of any Belus, as an actual king of Assyria, prior to Ninus, king of the Babylonians, and distinct from him, that shows that Ninus, the first king of Babylon, was Kronos. But, further, we find that Kronos was king of the Cyclops, who were his brethren, and who derived that name from him, * and that the Cyclops were known as "the inventors of tower-building."

* The scholiast upon EURIPIDES, Orest, says that "the Cyclops were so called from Cyclops their king." By this scholiast the Cyclops are regarded as a Thracian nation, for the Thracians had localised the tradition, and applied it to themselves; but the following statement of the scholiast on the Prometheus of Aeschylus, shows that they stood in such a relation to Kronos as proves that he was their king: "The Cyclops...were the brethren of Kronos, the father of Jupiter."

The king of the Cyclops, "the inventors of tower-building," occupied a position exactly correspondent to that of Rhea, who "first erected (towers) in cities." If, therefore, Rhea, the wife of Kronos, was the goddess of fortifications, Kronos or Saturn, the husband of Rhea, that is, Ninus or Nimrod, the first king of Babylon, must have been Ala mahozin, "the god of fortifications." (see note below)

* 在希腊神话中，克洛诺斯和瑞亚通常是兄妹。 根据历史，尼努斯和塞米勒米斯并没有被描述为彼此存在任何这种关系。 但这并不反对尼努斯和克洛诺斯的真实身份； 因为，第一，在大多数国家，诸神的关系特别矛盾——在埃及，奥西里斯在不同的时期被代表，不仅是伊西斯的儿子和丈夫，而且是她的父亲和兄弟（本生）； 其次，无论被神化的凡人在神化之前可能是什么，在被神化之后，他们就进入了新的关系。 就丈夫和妻子的神化而言，为了维护双方的尊严，双方都必须被视为具有相同的天体起源——作为超自然的上帝之子。 在洪水之前，给人类带来灭亡的大罪是，“上帝的儿子们”娶了上帝女儿以外的人，换句话说，娶了那些在精神上不是他们“姐妹”的人。 （创世记 6:2,3）在新世界，虽然诺亚的影响盛行，但相反的做法一定受到强烈的灌输；因为“上帝的儿子”只能与上帝的女儿或他自己的女儿以外的任何人结婚。 在信仰上，“妹妹”一定是一种异族和耻辱。因此，毫无疑问，从一种精神观念的扭曲中产生了这样一种观念，即通过皇室联姻，皇室血统的尊严和纯洁性得到了更完整的保存。 兄弟姐妹。秘鲁（普雷斯科特）、印度（哈迪）和埃及（威尔金森）就是这种情况。因此朱庇特与朱诺的关系，朱诺夸耀她是“姐妹和结合”——“姐妹和姐妹” 因此，伊西斯和她的丈夫奥西里斯之间也有同样的关系，前者被描述为“哀悼她的兄弟奥西里斯。”（本生）毫无疑问，出于同样的原因，瑞亚也成为了奥西里斯的妹妹。 她的丈夫克洛诺斯，以显示她神圣的尊严和平等。

 众所周知，克洛诺斯（Kronos）或土星（Saturn）是瑞亚（Rhea）的丈夫。 但克洛诺斯本人是谁却不太为人所知。 追溯到他的原初，这位神灵被证明是巴比伦的第一位国王。 安提阿的提奥菲勒斯表明，东方的克洛诺斯以贝尔和巴尔的名字受到崇拜； 从尤西比乌斯那里我们得知，第一位亚述国王的名字是贝卢斯，亚述人也称其为克洛诺斯。 由于优西比乌斯的正版不承认任何贝鲁斯是亚述的实际国王，早于巴比伦国王尼努斯，并且与他不同，这表明巴比伦的第一位国王尼努斯是克洛诺斯。 但是，进一步，我们发现克洛诺斯是独眼巨人的国王，独眼巨人是他的兄弟，这个名字也是从他那里得来的，*并且独眼巨人被称为“塔楼的发明者”。

 *关于欧里庇得斯的学者奥雷斯特说，“独眼巨人是从他们的国王独眼巨人而得名的”。 这位学者认为独眼巨人是一个色雷斯民族，因为色雷斯人已经本地化了这一传统，并将其应用到自己身上。 但是这位学者在埃斯库罗斯的《普罗米修斯》中的以下陈述表明，他们与克洛诺斯的关系足以证明他是他们的国王：“独眼巨人……是朱庇特之父克洛诺斯的兄弟。”

 独眼巨人的国王，“塔楼的发明者”，其地位与“第一个在城市中建造（塔楼）”的瑞亚的地位完全一致。 因此，如果克洛诺斯的妻子瑞亚是防御工事女神，那么瑞亚的丈夫克洛诺斯或萨图恩，即巴比伦第一位国王尼努斯或尼姆罗德，一定是阿拉·马霍辛，“防御工事之神”。 ”。 （见下面的注释）

 （255 中的 33）(33 of 255)

The name Kronos itself goes not a little to confirm the argument. Kronos signifies "The Homed one." As a horn is a well kn own Oriental emblem for power or might, Kronos, "The Homed one," was, according to the mystic system, just a synonym for the Scriptural epithet applied to Nimrod—viz., Gheber, "The mighty one" (Gen 10:8), "He began to be mighty on the earth." The name Kronos, as the classical reader is well aware, is applied to Saturn as the "Father of the gods." We have already had another "father of the gods" brought under our notice, even Cush in his character of Bel the Confounder, or Hephaistos, "The Scatterer abroad"; and it is easy to understand how, when the deification of mortals began, and the "mighty" Son of Cush was deified, the father, especially considering the part which he seems to have had in concocting the whole idolatrous system, would have to be deified too, and of course, in his character as the Father of the "Mighty one," and of all the "immortals" that succeeded him. But, in point of fact, we shall find, in the course of our inquiry, that Nimrod was the actual Father of the gods, as being the first of deified mortals; and that, therefore, it is in exact accordance with historical fact that Kronos, the Homed, or Mighty one, is, in the classic Pantheon, known by that title.

The meaning of this name Kronos, "The Homed one," as applied to Nimrod, fully explains the origin of the remarkable symbol, so frequently occurring among the Nineveh sculptures, the gigantic HORNED man-bull, as representing the great divinities in Assyria. The same word that signified a bull, signified also a ruler or prince. *

* The name for a bull or ruler, is in Hebrew without points, Shur, which in Chaldee becomes Tur. From Tur, in the sense of a bull, comes the Latin Taurus; and from the same word, in the sense of a mler, Turannus, which originally had no evil meaning. Thus, in these well known classical words, we have evidence of the operation of the very principle which caused the deified Assyrian kings to be represented under the form of the man-bull.

Hence the "Horned bull" signified "The Mighty Prince," thereby pointing back to the first of those "Mighty ones," who, under the name of Guebres, Gabrs, or Cabiri, occupied so conspicuous a place in the ancient world, and to whom the deified Assyrian monarchs covertly traced back the origin of their greatness and might. This explains the reason why the Bacchus of the Greeks was represented as wearing horns, and why he was frequently addressed by the epithet "Bull-horned," as one of the high titles of his dignity. Even in comparatively recent times, Togml Begh, the leader of the Seljukian Turks, who came from the neighbourhood of the Euphrates, was in a similar manner represented with three horns growing out of his head, as the emblem of his sovereignty. This, also, in a remarkable way accounts for the origin of one of the divinities worshipped by our Pagan Anglo-Saxon ancestors under the name of Zemebogus. This Zernebogus was "the black, malevolent, ill-omened divinity," in other words, the exact counterpart of the popular idea of the Devil, as supposed to be black, and equipped with horns and hoofs. This name analysed casts a very singular light on the source from whence has come the popular superstition in regard to the grand Adversary. The name Zer-Nebo-Gus is almost pure Chaldee, and seems to unfold itself as denoting "The seed of the prophet Cush." We have seen reason already to conclude that, under the name Bel, as distinguished from Baal, Cush was the great soothsayer or false prophet worshipped at Babylon. But independent inquirers have been led to the conclusion that Bel and Nebo were just two different titles for the same god, and that a prophetic god. Thus does Kitto comment on the words of Isaiah 46:1 "Bel boweth down, Nebo stoopeth," with reference to the latter name: "The word seems to come from Nibba, to deliver an oracle, or to prophesy; and hence would mean an 'oracle,' and may thus, as Calmet suggests ('Commentaire Literal'), be no more than another name for Bel himself, or a characterising epithet applied to him; it being not unusual to repeat the same thing, in the same verse, in equivalent terms." "Zer-Nebo-Gus," the great "seed of the prophet Cush," was, of course, Nimrod; for Cush was Nimrod’s father. Turn now to Layard, and see how this land of ours and Assyria are thus brought into intimate connection. In a woodcut, first we find "the Assyrian Hercules," that is "Nimrod the giant," as he is called in the Septuagint version of Genesis, without club, spear, or weapons

克罗诺斯这个名字本身就足以证实这一论点。 克罗诺斯的意思是“居家者”。 由于号角是众所周知的东方权力或威力的象征，克洛诺斯，“居家者”，根据神秘体系，只是圣经中用于宁录的绰号的同义词——即盖伯，“强大的人”。 一”（创 10:8），“他就开始在地上有能力。” 正如古典读者所熟知的那样，克洛诺斯这个名字被应用于土星作为“众神之父”。 我们已经注意到了另一位“众神之父”，甚至包括库什（Cush）扮演的“混杂者”贝尔（Bel the Confounder），或者赫菲斯托斯（Hephaistos）“海外的分散者”。 很容易理解，当凡人神化开始，“强大的”古实之子被神化时，父亲，特别是考虑到他在炮制整个偶像崇拜体系中所扮演的角色，就必须被神化。 当然，他也被神化为“全能者”和继他之后的所有“不朽者”的父亲。 但事实上，在我们的探究过程中，我们会发现宁录是众神真正的父亲，他是第一个被神化的凡人。 因此，在经典的万神殿中，克洛诺斯（Kronos），即霍姆德（Homed）或强大的克洛诺斯（Kronos）以这个称号而闻名，这完全符合历史事实。

 克洛诺斯（Kronos）这个名字的含义，“回家的人”，应用于宁录，充分解释了这个非凡符号的起源，这个符号经常出现在尼尼微的雕塑中，巨大的有角的公牛，代表亚述的伟大神灵。 表示公牛的同一个词也表示统治者或王子。 *

 * 公牛或统治者的名字，在希伯来语中没有点，Shur，在迦勒底变成Tur。 从拉丁语“Tur”（公牛的意思）而来的“Taurus”。 和来自同一个词，在 Mler 的意义上，Turannus，最初没有邪恶的含义。 因此，在这些众所周知的古典词语中，我们有证据证明了导致神化的亚述国王以人牛的形式代表的原则的运作。

 因此，“有角的公牛”象征着“强大的王子”，从而指向了那些“强大的王子”中的第一个，他们以盖布雷斯、加布尔或卡比里的名义，在古代世界占据了如此显着的地位，并且 被神化的亚述君主秘密地向他追溯了他们的伟大和力量的起源。 这解释了为什么希腊人的巴克斯被描绘成戴着牛角，以及为什么他经常被称为“牛角”，作为他尊严的崇高头衔之一。 即使在相对较近的时期，来自幼发拉底河附近的塞尔柱突厥人的领袖托格姆·贝格（Togml Begh）也以类似的方式从头上长出三个角，作为其主权的象征。 这也以一种引人注目的方式解释了我们的异教盎格鲁-撒克逊祖先以泽梅博古斯的名字崇拜的神灵之一的起源。 这个泽内博古斯是“黑色、恶毒、不祥的神灵”，换句话说，它与流行的魔鬼观念一模一样，魔鬼被认为是黑色的，配备有角和蹄子。 对这个名字的分析使人们对人们对大敌的普遍迷信的来源产生了非常独特的了解。 泽-尼波-古斯这个名字几乎是纯粹的迦勒底人，似乎是指“先知古实的后裔”。 我们已经有理由得出这样的结论：古实是巴比伦崇拜的伟大占卜者或假先知，他的名字是贝尔，以区别于巴力。 但独立调查者得出的结论是，贝尔和尼波只是同一个神的两个不同头衔，而且是一个预言之神。 因此基托评论以赛亚书 46:1 中的“贝尔俯伏，尼波弯腰”，提到后一个名字：“这个词似乎来自尼巴，传达神谕，或预言；因此意味着 一个“神谕”，因此，正如卡尔梅特所暗示的（“评论文字”），只不过是贝尔本人的另一个名字，或者是一个适用于他的特征性绰号；在同一个地方重复同样的事情并不罕见。 诗句，换句话说。” “泽尔尼波古斯”，伟大的“先知古实的后裔”，当然就是宁录。 因为古实是宁录的父亲。 现在转向莱亚德，看看我们的这片土地和亚述是如何紧密相连的。 在木刻中，我们首先找到“亚述赫拉克勒斯”，即“巨人宁录”，正如七十士译本版本的《创世记》中对他的称呼，没有棍棒、长矛或武器

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of any kind, attacking a bull. Having overcome it, he sets the bull's horns on his head, as a trophy of victory and a symbol of power; and thenceforth the hero is represented, not only with the horns and hoofs above, but from the middle downwards, with the legs and cloven feet of the bull. Thus equipped he is represented as turning next to encounter a lion. This, in all likelihood, is intended to commemorate some event in the life of him who first began to be mighty in the chase and in war, and who, according to all ancient traditions, was remarkable also for bodily power, as being the leader of the Giants that rebelled against heaven. Now Nimrod, as the son of Cush, was black, in other words, was a Negro. "Can the Ethiopian change his skin?" is in the original, "Can the Cushite" do so? Keeping this, then, in mind, it will be seen that in that figure disentombed from Nineveh, we have both the prototype of the AngloSaxon Zer-Nebo-Gus, "the seed of the prophet Cush," and the real original of the black Adversary of mankind, with horns and hoofs. It was in a different character from that of the Adversary that Nimrod was originally worshipped; but among a people of a fair complexion, as the Anglo-Saxons, it was inevitable that, if worshipped at all, it must generally be simply as an object of fear; and so Kronos, "The Homed one," who wore the "horns," as the emblem both of his physical might and sovereign power, has come to be, in popular superstition, the recognised representative of the Devil.

In many and far-severed countries, horns became the symbols of sovereign power. The corona or crown, that still encircles the brows of European monarchs, seems remotely to be derived from the emblem of might adopted by Kronos, or Saturn, who, according to Pherecydes, was "the first before all others that ever wore a crown." The first regal crown appears to have been only a band, in which the horns were set. From the idea of power contained in the "horn," even subordinate rulers seem to have worn a circlet adorned with a single horn, in token of their derived authority. Bruce, the Abyssinian traveller gives examples of Abyssinian chiefs thus decorated, in regard to whom he states that the horn attracted his particular attention, when he perceived that the governors of provinces were distinguished by this head¬ dress. In the case of sovereign powers, the royal head-band was adorned sometimes with a double, sometimes with a triple horn. The double horn had evidently been the original symbol of power or might on the part of sovereigns; for, on the Egyptian monuments, the heads of the deified royal personages have generally no more than the two horns to shadow forth their power. As sovereignty in Nimrod's case was founded on physical force, so the two horns of the bull were the symbols of that physical force. And, in accordance with this, we read in Sanchuniathon that "Astarte put on her own head a bull's head as the ensign of royalty." By-and-by, however, another and a higher idea came in, and the expression of that idea was seen in the symbol of the three horns. A cap seems in course of time to have come to be associated with the regal horns. In Assyria the three-homed cap was one of the "sacred emblems," in token that the power connected with it was of celestial origin,—the three horns evidently pointing at the power of the trinity. Still, we have indications that the homed band, without any cap, was anciently the corona or royal crown. The crown borne by the Hindoo god Vishnu, in his avatar of the Fish, is just an open circle or band, with three horns standing erect from it, with a knob on the top of each horn. All the avatars are represented as crowned with a crown that seems to have been modelled from this, consisting of a coronet with three points, standing erect from it, in which Sir William Jones recognises the Ethiopian or Parthian coronet. The open tiara of Agni, the Hindoo god of fire, shows in its lower round the double horn, made in the very same way as in Assyria, proving at once the ancient custom, and whence that custom had come. Instead of the three horns, three horn-shaped leaves came to be substituted; and thus the homed band gradually passed into the modem coronet or crown with the three leaves of the fleur-de-lis, or other familiar three-leaved adomings.

Among the Red Indians of America there had evidently been something entirely analogous to the Babylonian custom of wearing the horns; for, in the "buffalo dance" there, each of the dancers had his head arrayed with buffalo's horns; and it is worthy of especial remark, that the "Satyric dance," * or dance of the Satyrs in Greece, seems to have been the counterpart of this Red Indian solemnity; for the satyrs were horned divinities, and consequently those who imitated their dance must have had their heads set off in imitation of theirs.

任何种类的攻击公牛。 克服困难后，他将牛角戴在头上，作为胜利的战利品和权力的象征； 从那时起，英雄的形象不仅在上面有角和蹄，而且从中间向下，有公牛的腿和分叉的脚。 如此装备后，他被描绘成接下来会遇到狮子。 这很可能是为了纪念他一生中的一些事件，他第一次在狩猎和战争中变得强大，并且根据所有古代传统，他作为领导者的身体力量也很出色 反抗天堂的巨人。 宁录作为古实的儿子，是黑人，换句话说，是黑人。 “埃塞俄比亚人能换皮肤吗？” 原著中的“库什特人”可以这样做吗？ 牢记这一点，就会发现，在从尼尼微出土的那个人物中，我们既有盎格鲁撒克逊人泽-尼博-古斯的原型，即“先知古实的后裔”，也有黑人的真正原型。 人类的敌人，有角和蹄。 最初人们崇拜的宁录与敌人的性格不同。 但在像盎格鲁-撒克逊人这样肤色白皙的民族中，如果真的受到崇拜的话，它通常只是作为一种恐惧的对象，这是不可避免的。 因此，克洛诺斯，“家中的人”，戴着“角”，作为他的身体力量和主权的象征，在流行的迷信中，他已经成为公认的魔鬼代表。

 在许多遥远的国家，角成为主权的象征。 仍然环绕着欧洲君主额头的日冕或王冠，似乎与克洛诺斯或土星所采用的力量象征有很大关系，根据费雷西德斯的说法，克洛诺斯是“第一个戴过王冠的人。 ” 第一个王冠似乎只是一个带子，里面装有牛角。 从“角”所蕴含的权力观念来看，即使是下级统治者也似乎佩戴着饰有单个角的圆环，以象征他们的权威。 阿比西尼亚旅行家布鲁斯举了阿比西尼亚酋长如此装饰的例子，他说，当他意识到各省的总督以这种头饰而闻名时，号角引起了他的特别注意。 在主权国家的情况下，皇家头带有时饰有双角，有时饰有三角。 双角显然是君主权力或力量的原始象征。 因为，在埃及的纪念碑上，被神化的王室人物的头上通常只有两个角来彰显他们的力量。 由于宁录的主权是建立在物质力量的基础上的，所以公牛的两个角就是这种物质力量的象征。 并且，根据这一点，我们在《Sanchuniathon》中读到“阿斯塔特在自己的头上戴上了牛头作为皇室的旗帜”。 然而，渐渐地，另一个更高的想法出现了，这个想法的表达可以在三个角的象征中看到。 随着时间的推移，帽子似乎逐渐与帝王号角联系在一起。 在亚述，三顶帽是“神圣的象征”之一，象征着与它相关的力量来自天体——三个角显然指向三位一体的力量。 尽管如此，我们有迹象表明，没有任何帽子的家带在古代是皇冠或王冠。 印度教神毗湿奴在他的鱼化身中所佩戴的王冠只是一个开放的圆圈或带子，三个角直立在其上，每个角的顶部都有一个旋钮。 所有的化身都戴着一顶王冠，似乎是以此为原型的，由一个三尖冠组成，直立着，威廉·琼斯爵士在其中认出了埃塞俄比亚或帕提亚的冠。 印度火神阿格尼（Agni）的开放式皇冠，其下半部分有双角，其制作方式与亚述完全相同，这立即证明了古老的习俗以及该习俗的来源。 后来，三角被三片角状的叶子所取代。 因此，家带逐渐演变为现代的冠冕或带有百合花三叶的王冠，或其他熟悉的三叶圆顶。

 美洲的红印第安人显然有一种与巴比伦佩戴牛角的习俗完全相似的东西。 因为，在那里的“水牛舞”中，每个舞者的头上都戴着水牛角。 值得特别指出的是，“萨蒂里克舞”*或希腊的萨特之舞，似乎是红印第安人的庄严的对应物。 因为萨特是有角的神灵，因此那些模仿他们舞蹈的人一定会模仿他们的头颅。

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* BRYANT. The Satyrs were the companions of Bacchus, and "danced along with him"

(Aelian Hist.) When it is considered who Bacchus was, and that his distinguishing epithet was "Bull-horned," the horns of the "Satyrs" will appear in their true light. For a particular mystic reason the Satyr's horn was commonly a goafs horn, but originally it must have been the same as Bacchus'.

When thus we find a custom that is clearly founded on a form of speech that characteristically distinguished the region where Nimrod’s power was wielded, used in so many different countries far removed from one another, where no such form of speech was used in ordinary life, we may be sure that such a custom was not the result of mere accident, but that it indicates the wide-spread diffusion of an influence that went forth in all directions from Babylon, from the time that Nimrod first "began to be mighty on the earth."

There was another way in which Nimrod's power was symbolised besides by the "horn." A synonym for Gheber, "The mighty one," was "Abir," while "Aber" also signified a "wing." Nimrod, as Head and Captain of those men of war, by whom he surrounded himself, and who were the instruments of establishing his power, was "Baal-aberin," "Lord of the mighty ones." But "Baal-abirin" (pronounced nearly in the same way) signified "The winged one," * and therefore in symbol he was represented, not only as a homed bull, but as at once a homed and winged bull—as showing not merely that he was mighty himself, but that he had mighty ones under his command, who were ever ready to carry his will into effect, and to put down all opposition to his power; and to shadow forth the vast extent of his might, he was represented with great and wide-expanding wings.

* This is according to a peculiar Oriental idiom, of which there are many examples. Thus, Baal-aph, "lord of wrath," signifies "an angry man"; Baal-lashon, "lord of tongue," "an eloquent man"; Baal-hatsim, "lord of arrows," "an archer"; and in like manner, Baalaberin, "lord of wings," signifies "winged one."

To this mode of representing the mighty kings of Babylon and Assyria, who imitated Nimrod and his successors, there is manifest allusion in Isaiah 8:6-8 "Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and mighty, even the king of Assyria, and all his glory; and he shall come up over all his banks. And he shall pass through Judah; he shall overflow and go over; he shall reach even unto the neck; and the STRETCHING OUT OF HIS WINGS shall FILL the breadth of thy land, O Immanuel." When we look at such figures, with their great extent of expanded wing, as symbolising an Assyrian king, what a vividness and force does it give to the inspired language of the prophet! And how clear is it, also, that the stretching forth of the Assyrian monarch’s WINGS, that was to "fill the breadth of Immanuel's land," has that very symbolic meaning to which I have referred—viz., the overspreading of the land by his "mighty ones," or hosts of armed men, that the king of Babylon was to bring with him in his overflowing invasion! The knowledge of the way in which the Assyrian monarchs were represented, and of the meaning of that representation, gives additional force to the story of the dream of Cyrus the Great, as told by Herodotus. Cyrus, says the historian, dreamt that he saw the son of one of his princes, who was at the time in a distant province, with two great "wings on his shoulders, the one of which overshadowed Asia, and the other Europe," from which he immediately concluded that he was organising rebellion against him. The symbols of the Babylonians, whose capital Cyrus had taken, and to whose power he had succeeded, were entirely familiar to him; and if the "wings" were the symbols of sovereign power, and the possession of them implied the lordship over the might, or the annies of the empire, it is easy to see how very naturally any suspicions of disloyalty affecting the individual in question might take shape in the manner related, in the dreams of him who might harbour these suspicions.

*布莱恩特。 萨特是巴克斯的同伴，“与他一起跳舞”

 （埃利安·希斯特。）当考虑到巴克斯是谁，以及他的显着绰号是“牛角”时，“萨特”的角就会显现出真正的光芒。 由于特殊的神秘原因，萨特的号角通常是高音号角，但最初它一定与巴克斯的号角相同。

 因此，当我们发现一种习俗显然是建立在一种语言形式的基础上的，这种语言形式是宁录权力行使地区的特征，在许多彼此相距遥远的不同国家中使用，而在这些国家，日常生活中不使用这种语言形式， 我们可以肯定，这样的习俗不仅仅是偶然的结果，而是表明从宁录第一次“开始在世界上强大”的那一刻起，从巴比伦向四面八方传播的影响力正在广泛传播。 地球。”

 除了“号角”之外，宁录的权力还有另一种象征方式。 Gheber（“强大的人”）的同义词是“Abir”，而“Aber”也表示“翅膀”。 宁录作为这些战士的首领和统帅，周围都是他，他们是建立他权力的工具，是“巴力阿伯林”，“强者之主”。 但“Baal-abirin”（发音几乎相同）表示“有翅膀的公牛”*，因此在象征中，他不仅被代表为一头有家的公牛，而且同时是一头有家且有翅膀的公牛——表明他不 仅仅因为他本人很强大，而且他手下有强大的人，他们时刻准备着执行他的意志，并镇压所有反对他权力的人； 为了凸显他的巨大力量，他被描绘成拥有巨大且张开的翅膀。

 * 这是根据东方特有的习语而来的，有很多例子。 因此，巴力阿夫（Baal-aph），“愤怒之王”，象征着“愤怒的人”。 Baal-lashon，“舌头之王”，“雄辩的人”； Baal-hatsim，“箭之王”，“弓箭手”； 同样，Baalaberin（“翅膀之王”）的意思是“有翅膀的人”。

 对于效仿宁录及其继承者的巴比伦和亚述强大国王的这种模式，以赛亚书 8:6-8 有明显的暗示： 利玛利的儿子；现在，看哪，耶和华使大河的水冲上他们，强大而有力，甚至亚述王和他的一切荣耀；他必涨过他的两岸。 犹大，他将溢出并渡过；他将到达颈部；他展开的翅膀将充满你的土地，以马内利啊。” 当我们看到这些翅膀张开的人物象征着亚述国王时，它给先知受启发的语言赋予了多么生动和有力的力量！ 而且很明显，亚述君主的翅膀的伸展，即“充满以马内利的土地”，具有我所提到的非常象征性的意义，即，土地的扩张 巴比伦王在他的大规模入侵中将带着他的“强大的人”，或者说成群的武装人员！ 对亚述君主的代表方式及其代表意义的了解，为希罗多德讲述的居鲁士大帝的梦想故事增添了额外的力量。 这位历史学家说，居鲁士梦见他看到一位王子的儿子，当时王子在一个遥远的省份，“肩膀上长着两个巨大的翅膀，其中一个遮蔽了亚洲和另一个欧洲”， 他立即得出结论，他正在组织针对他的叛乱。 居鲁士占领了巴比伦首都，并继承了巴比伦的权力，他对这些巴比伦人的象征非常熟悉。 如果“翅膀”是主权权力的象征，而拥有它们意味着对强权或帝国安妮的主权，那么很容易看出，任何对不忠的怀疑会自然地影响到有关个人。 以相关的方式，在可能怀有这些怀疑的人的梦中形成。

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Now, the understanding of this equivocal sense of "Baal-aberin" can alone explain the remarkable statement of Aristophanes, that at the beginning of the world "the birds" were first created, and then after their creation, came the "race of the blessed immortal gods." This has been regarded as either an atheistical or nonsensical utterance on the part of the poet, but, with the true key applied to the language, it is found to contain an important historical fact. Let it only be borne in mind that "the birds"--that is, the "winged ones "--symbolised "the Lords of the mighty ones," and then the meaning is clear, viz., that men first "began to be mighty on the earth"; and then, that the "Lords" or Leaders of "these mighty ones" were deified. The knowledge of the mystic sense of this symbol accounts also for the origin of the story of Perseus, the son of Jupiter, miraculously born of Danae, who did such wondrous things, and who passed from country to country on wings divinely bestowed on him. This equally casts light on the symbolic myths in regard to Bellerophon, and the feats which he performed on his winged horse, and their ultimate disastrous issue; how high he mounted in the air, and how terrible was his fall; and of Icarus, the son of Daedalus, who, flying on wax-cemented wings over the Icarian Sea, had his wings melted off through his too near approach to the sun, and so gave his name to the sea where he was supposed to have fallen. The fables all referred to those who trade, or were supposed to have trodden, in the steps of Nimrod, the first "Lord of the mighty ones," and who in that character was symbolised as equipped with wings.

Now, it is remarkable that, in the passage of Aristophanes already referred to, that speaks of the birds, or "the winged ones," being produced before the gods, we are informed that he from whom both "mighty ones" and gods derived their origin, was none other than the winged boy Cupid. *

* Aristophanes says that Eros or Cupid produced the "birds" and "gods" by "mingling all things." This evidently points to the meaning of the name Bel, which signifies at once "the mingler" and "the confounder." This name properly belonged to the father of Nimrod, but, as the son was represented as identified with the father, we have evidence that the name descended to the son and others by inheritance.

Cupid, the son of Venus, occupied, as will afterwards be proved, in the mystic mythology the very same position as Nin, or Ninus, "the son," did to Rhea, the mother of the gods. As Nimrod was unquestionably the first of "the mighty ones" after the Flood, this statement of Aristophanes, that the boy -god Cupid, himself a winged one, produced all the birds or "winged ones," while occupying the very position of Nin or Ninus, "the son," shows that in this respect also Ninus and Nimrod are identified. While this is the evident meaning of the poet, this also, in a strictly historical point of view, is the conclusion of the historian Apollodorus; for he states that "Ninus is Nimrod." And then, in conformity with this identity of Ninus and Nimrod, we find, in one of the most celebrated sculptures of ancient Babylon, Ninus and his wife Semiramis represented as actively engaged in the pursuits of the chase,-- "the quiver- bearing Semiramis" being a fit companion for "the mighty Hunter before the Lord."

现在，对“Baal-aberin”这个模棱两可的含义的理解只能解释阿里斯托芬的非凡陈述，即在世界之初，“鸟类”首先被创造出来，然后在它们被创造出来之后，出现了“人类的种族”。 不朽的诸神有福了。” 这被认为是诗人的无神论或无意义的言论，但是，当真正的关键应用于语言时，我们发现它包含一个重要的历史事实。 只要记住，“鸟儿”——即“有翅膀的鸟”——象征着“强者之主”，那么其含义就很清楚了，即，人类首先“开始 在地球上强大”； 然后，“这些强大者”的“领主”或领袖被神化。 对这个符号的神秘意义的了解也解释了珀尔修斯故事的起源，珀尔修斯是朱庇特的儿子，奇迹般地由达那厄出生，他做了如此奇妙的事情，并带着神圣赋予他的翅膀从一个国家传到另一个国家。 这同样揭示了有关柏勒洛丰的象征性神话，以及他在飞马上所表现出的壮举，以及他们最终的灾难性后果； 他升到了多么高的空中，而他的坠落又是多么可怕。 还有代达罗斯的儿子伊卡洛斯，他用蜡水泥翅膀飞过伊卡里亚海上空，由于距离太阳太近，翅膀被融化了，因此他的名字就以他本应拥有的那片海命名。 堕落了。 这些寓言都提到了那些从事贸易的人，或者被认为是追随第一位“强者之主”宁录的脚步的人，在这个角色中，宁录被象征为装备有翅膀。

 现在，值得注意的是，在已经提到的阿里斯托芬的段落中，谈到鸟或“有翼的鸟”在众神面前产生，我们得知，“强大的鸟”和众神都是从他衍生出来的。 他们的起源，正是长翅膀的少年丘比特。 *

 *阿里斯托芬说，厄洛斯或丘比特通过“混合万物”创造了“鸟”和“神”。 这显然指向了贝尔这个名字的含义，它同时意味着“混合者”和“混杂者”。 这个名字本来属于宁录的父亲，但是，由于儿子被代表为与父亲相同，我们有证据表明这个名字通过继承传给了儿子和其他人。

 维纳斯之子丘比特在神秘神话中所占据的地位正如后来证明的那样，与“儿子”宁或尼努斯对众神之母瑞亚的地位完全相同。 由于宁录毫无疑问是洪水后“强大者”中的第一个，阿里斯托芬的这一说法，即男孩神丘比特本身就是一个有翅膀的人，创造了所有的鸟或“有翅膀的人”，同时占据了宁的位置 或尼努斯，“儿子”，表明在这方面尼努斯和尼姆罗德也被识别。 虽然这是诗人明显的意思，但从严格的历史角度来看，这也是历史学家阿波罗多洛斯的结论； 因为他说“尼努斯就是宁录”。 然后，与尼努斯和尼姆罗德的这一身份相一致，我们在古代巴比伦最著名的雕塑之一中发现，尼努斯和他的妻子塞米勒米斯被描绘成积极从事追逐的追求，——“ 塞米拉米斯”是“上帝面前强大的猎人”的合适伴侣。

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