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 MAUT. 
 
 KHEM.
 
 A PAPER 
 
 (READ AT THE MONTHLY SESSIONAL MEETING, 
 AT NO. 1, WHITEHALL GARDENS, S.W.) 
 
 ON 
 
 LIGHT AND DARKNESS, 
 RUIN AND REPARATION 
 
 AS MANIFESTED IN GENESIS L, 
 
 AND ALSO IN RECENT BIBLICAL ARCHAEOLOGICAL 
 
 DISCOVERIES IN EGYPT AND ASSYRIA. 
 
 BY 
 
 THE REV. ALFRED JONES, B.D., 
 
 VICAR OF CARRINGTON, 
 
 HON. SEC. OF THE COMMITTEE FOR THE ENDOWMENT OF ADDITIONAL BISHOPRICS, 
 
 AND MEMBER OF THE SOCIETY OF BIBLICAL ARCHEOLOGY, LONDON, ETC., ETC. 
 
 LONDON ; 
 W. H. ALLEN & CO., 13 WATERLOO PLACE 
 
 PUBLISHERS TO THE INDIA OFFICE. 
 
 1881.
 
 LOS DOS : 
 PRINTED fry W. H. ALLEN AND CO., 13 WATERLOO PLACE, S.W. 

 
 TO THE 
 
 6;ul Rift (Countess of Stainfotb nnb Harrington, 
 
 THE FOLLOWING PAGES ARE MOST RESPECTFULLY 
 
 DEDICATED.
 
 •tf
 
 LIGHT AND DARKNESS, 
 RUIN AND REPARATION 
 
 Two volumes have lately appeared entitled " A Book 
 of the Beginnings," but the author, who professes 
 himself an Evolutionist, ought rather to have denomi- 
 nated his work, " A Book of Corrupted Traditions of 
 Ancient Faith and Primitive Truth," for he has been 
 gleaning for truth among the ashes of the dead and 
 corrupted religions of the past ; nor can there be a 
 doubt in the mind of any sincere searcher after truth 
 that all ancient systems of idolatry and mythology 
 are corruptions of the revelation of God to man in 
 the Bible, and that of Egypt is a proof. 
 
 Nearly four thousand years ago, a period soon after 
 the Deluge, Egypt appears to have had its kings and 
 princes, and to have been great as a kingdom of this
 
 [ 8 ] 
 
 world. Nor is it remarkable only for its antiquity, 
 but also for its physical phenomena, its worldly wisdom, 
 and its monuments. 
 
 It was peopled by the descendants of Ham, the son 
 of Noah, and it was dedicated to him, and therefore, 
 from the earliest times, in the hieroglyphics, and also 
 in the Bible, it was called the land of Ham. # Now 
 Ham, as a deity, was reverenced as the sun, and no 
 doubt he was the sole introducer of solar worship 
 after the Deluge. He was not the inventor of solar 
 worship, for there is great probability that sun- 
 worship was the sin of the antediluvian world, and 
 also the cause of its ruin ; and that, while the Hand of 
 God was bearing him up in safety in the ark of 
 gopher wood, the leaven of this horrid idolatry was 
 working in his breast. Nor can we disconnect this cir- 
 cumstance from the curse pronounced by Noah upon 
 him and on his posterity. 
 
 Now from this son of Noah the Egyptians were 
 descended, and the name of Egypt in the more recent 
 Coptic language is written ^HJltl, in the Sahidic 
 dialect, KHJUe ; words which, as Plutarch has observed, 
 signify "blackness" and "heat." (De Iside et Osir., vii. 
 page 437, Reisk), and which, according to their Coptic 
 etymology, ^AJUie signifies u black," I)jmojm "hot," or 
 
 * Ham, or Hham, or Chemi, signified " black land," and was so 
 denominated from this son of Noah, Chem, or Khem, pronounced 
 Kham.
 
 [ 9 J 
 
 "heat." And also, in the hieroglyphic character, it is 
 written with two letters, KM. And, moreover, it is so 
 written over ten times in the Rosetta inscription. This 
 name or term, Ham, as Bryant says, is variously 
 written, Cham, Chom, Chamus, and that, "many places 
 were denominated from him, as Cham-Ar, Cham-Wr, 
 Chomona, Comara, Camarina. Ham, by the Egyp- 
 tians, was compounded Am-On, Afnov and A/x/xwv. 
 He is to be found under this name among nations 
 in the East, which was by the Greeks expressed 
 Amanus, and Omanus (vide Strabo, 1. xi. p. 779, 
 and 1. xv. p. 1006. He calls the temple 'Upov 
 'Ofxavov). Ham and Cham are words which imply 
 heat, and the consequences of heat ; and from them 
 many words in other languages, such as Kav^a, 
 caminus, camera, were derived. 
 
 " Ham, as a deity, was esteemed as the sun (the 
 sun in the Persic language is, Hama, vide Gale) ; and 
 his priests were styled Chamin, Chaminim, and Cha- 
 merim. Moreover, his name is often found com- 
 pounded with other terms, as in Cham El, Cham Ees, 
 Cam Ait ; and was often in this manner conferred 
 both on persons and places. From hence Camillus, 
 Camilla, Camella Sacra, Comates, Camisium, Camirus, 
 Chemmis, and numberless other words, are derived. 
 Chamma was the title of the hereditary priestess of 
 Diana ; and the Puratheia, where the rites of fire 
 were carried on, were called Chamma and Chaminim, 
 whence cacae the Caminus of the Latins. They were 
 sacred hearths, on which was preserved a perpetual 
 
 2
 
 [ io ] 
 
 fire in honour of Cham." (Bryant, Mythol., vol. i. 
 pp. 3, 4.) The idols which King Josiah broke were 
 sun images, called Hhamimim, images of the sun or 
 Hham or Cham. Hesychius says Amoun or Ammon 
 was in character and nature the exact type of the 
 Greek Zeus ; and Plutarch says (Isis et Osiris, vol. ii. 
 p. 354), Zeus was certainly, as others affirm, a title 
 given to Ham. And if the statement of Herodotus is 
 true (Herod., b. ii. c. 49), and I have no doubt myself, 
 " that all the gods of Greece were brought thither 
 from Egypt," which country is the symbol of dark- 
 ness and death, then we may perceive how scripture 
 history is perverted by the weak and trembling heart 
 of sinful man, and " Satan transformed into an angel 
 of light." (2 Cor. xi. 14.) Plutarch says Egypt was so 
 called because it bore a strong analogy to the word 
 khami, "black," and because both were sometimes 
 written with the hieroglyphic of a crocodile's 
 tail, which signifies " black," or at least had the 
 force of Kh, the initial of the word. But the 
 infallible guide of men informs us that it was so deno- 
 minated from Ham, the son of Noah, whose posterity 
 peopled it, and because it was the great source of 
 idolatry and sun-worship, which Ham re-introduced 
 after the Deluge. Hence Egypt was called the land 
 of Ham, not only in the Holy Bible, but also in the 
 hieroglyphic legends ; and there are evident traces of 
 his name in that of the modern town of E'Kemim ; 
 but the ancient city of Khem or Panopolis was called 
 in Egyptian Khemmo.
 
 [ 11 J 
 
 Khem was also considered the generating influence 
 of the sun, the life-giving power in Nature, and was 
 the same as Amen-Ra, i.e. the sun, for in one of the 
 hieroglyphic legends accompanying his name he is 
 styled the sun. (Wilk. iii. p. 26). They believed 
 him to be the universal father, from whom proceeded 
 all created things ; that he not only created man, 
 the beasts of the field, the fowls of the air, the 
 fish of the sea, and that they increased and multiplied 
 by his will and word ; but his power extended to the 
 vegetable world also. And hence we see his statue 
 accompanied by trees and plants, and kings presenting 
 to him* the herbs of the field ; hence, also, they reaped 
 their corn before him, and in the hieroglyphics we 
 have the emblematic representation of a king wearing 
 the atef, breaking up the earth with a hoe in the 
 presence of this god, Khem, as if to prepare it for his 
 influence. (See Fig. on next page.) 
 
 Indeed, the Egyptians regarded him, in his cha- 
 racter as Khem or Pan, as the deity to whose influence 
 everything was indebted for its procreation and the 
 continuation of its species, and there is very great pro- 
 bability that he was the same as Amen-Ra. Khem was 
 the generating influence of the sun, as we have just 
 stated, but he is stated to be also the sun itself, and 
 Wilkinson says, that it is very probable that the 
 name of Khem was that for which Amen-ra was sub- 
 stituted in the sculptures ; in which case, there would 
 be the characters of Khem instead of Amen - Ra 
 (Wilk. iii. p. 26), or rather, that Amen-Ra and Khem
 
 [ 12 ] 
 
 tk*iKt 
 
 tHnaw
 
 [ 13 ] 
 
 refer to one person, Amen or Amun, or Ham, the son 
 of Noah. 
 
 Again, Ham was considered the generating principle 
 of Nature itself. This was the reason why he was 
 called the "husband of his mother," i.e. the earth, 
 which we so commonly call " mother earth." Now 
 we are accustomed to use this phrase, " mother 
 earth," but we merely connect this idea with the 
 wonderful creation of man " from the dust of the 
 ground," and therefore we use the phrase " mother 
 earth," meaning thereby that the Lord God made 
 man out of the dust of the ground ; but with the 
 Egyptian it had another meaning, though not a truer 
 one. They had a female goddess which they called 
 Amu-t or Amente, and Mut, who was called " the 
 mother," and the only one, too, as far as we know, in 
 the old monuments, who had the title of " mistress of 
 darkness." And Bunsen says (vol. i. p. 379), " It seems 
 the most natural view to say she is the wife of Khem, 
 the god who has the title 'husband of his mother.' 
 This again receives confirmation by the statement of 
 Herodotus, which is now very easily explained (ii. 155, 
 comp. 75, 83). Not far from the Sebennytic mouth 
 there was, according to him, a great city called Buto, 
 which contained a very celebrated shrine — the temple 
 of Buto or Latona, consisting of five blocks of stone, 
 brought there from Eliphantine. Each of its sides 
 was sixty feet high and wide, and the block which 
 served for the roof, six feet thick (weighing, it has 
 been calculated, five thousand tons). Here was the
 
 [ 14 ] 
 
 oracle which the Egyptians held in the highest esti- 
 mation. Close to it, in a broad lake, was the island 
 of Chemmis, which was said fco float. Herodotus saw 
 in it a shrine of Apollo (Horus), i.e. the son of Buto. 
 Here Latona was said to have concealed and brought 
 up the son of Isis, according to others, Apollo and 
 Diana (Bubastis, Pascht). 
 
 " Now Chemmis is clearly nothing but the name of 
 Khem. Buto, again, is assuredly the name of the 
 city ; it may be, however, that the identity between the 
 two names, Sebennytis and Semmuth, may induce us 
 to admit the absolute identity between Buto and 
 Mut. 
 
 "According to Herodotus (ii. 67), the shrew-mouse 
 (my gale, mus arancus) was sacred to Buto, and their 
 mummies were buried in the city of Buto. The animal 
 passed for being blind, and was, therefore, dedicated 
 to the mother of the gods, because, as Plutarch says, 
 1 darkness is older than light.' The fact of this 
 mouse being worshipped at Athribis, the city of the 
 lioness-headed goddess (Strabo, xvii.), proves a 
 connection between them, as well as that representa- 
 tion. 
 
 " The character of Mut seems, therefore, that of a 
 primitive goddess, the conceptive principle in the 
 cosmogonic system. The oracle and prophecy agree 
 very well with the idea of such a mother (Gre, 
 Demeter). There is also another proof of the Theban 
 origin of this representation — its very frequent oc- 
 currence at Thebes with Amon-Ra, who, as we have
 
 [ 15 J 
 
 seen, took the place of Khem." (Bunsen's Egypt, 
 vol i. pp. 379, 380.) 
 
 Wilkinson also speaks of the mygale receiving 
 divine honours of the Egyptians because it was blind, 
 and darkness is more ancient than light (vide B.A. 
 p. 164, vol. iii. p. 165). The idea of night being older 
 than day is very ancient, and commonly entertained. 
 We find in Genesis that' the evening and the morning 
 were the first day (Gen. i. 2, 5), and this form of 
 expression is retained to the present day by the Arabs 
 in the words layl oo nahr, " night and day " (vol iii. 
 p. 33). But although that is the case I cannot allow 
 that darkness is older than light, although there is 
 such a long list of writers in favour of it. 
 
 " The Egyptians," says Damascius (quoting from 
 Edemus), " celebrated unknown darkness as the one 
 principle of the universe, and this three times pro- 
 nounced as such ; and the two principles are water 
 and sand, according to Heraiscus ; but, according to 
 Asclepiades, who is the more ancient of the two, sand 
 and water, from whom, and next in succession after 
 them, is generated the first Kamephis, and from this 
 a second, and from this again a third, which they 
 affirm, completes the whole intelligible distribution. 
 But the more modern Heraiscus says that the third, 
 who is named Kamephis from his father and grand- 
 father, is the sun [probably Ham, who is the sun], 
 equivalent in this case to the Intelligible Mind." 
 (Cory's Ancient Frag. p. 321.) 
 
 Homer also constitutes darkness as one of his first
 
 [ 16 ] 
 
 principles, if we would render his genealogy consistent, 
 (though some writers make it commence with Oceanus 
 and Tethys), for it is manifest that he regards night 
 as the greatest divinity, which is implied in the 
 following line, where he says that she is revered by 
 Jove himself — 
 
 Ap€TO yap fAT) NvktI $ofj airoOvpLia pc£oi. — II. xiv. p. 261. 
 " He feared lest he should excite the displeasure of swift 
 night." 
 
 " Homer, therefore, must be supposed to commence 
 from night." (Cory's Frag. p. 315.) . 
 
 Aristophanes says : 
 
 Xaos fjv kcu Ni>£ Epe/?os re /xe'A.as 7rpwTov kcu Taprapos evpos 
 Yrj 8' oi>8' 'Arjp ovS Ovpavbs rjv. 'Epe'/3cn;s 8' Iv arretpoai koXttols 
 TtKT« irpoiTMTTOv v7T7]vepuov Ni>£ fj /xeAavovrrepos wov, 
 \E£ ov 7T€piTeA.A.o/xeVcus wpais e/SXaarev "Epco? 6 iroOuvos 
 "2,tl\/3u>v voxtov TTTepvyov xpvcrcuv ei/cw? dvc/xcoKco-t 8iVais. 
 Ovto Se xaa TrrcpocvTi payeiq vf^tw Taprapov evpvv 
 'Evetrrrevo-ev yevos ypLtrepov, kcu irpoiTou aviqyayev is cf>(io<s. 
 TlpcWepov 8' ovk rjv yei/o? aOavdrmv, 7rpiv "Eptos £vv€pii£ev diravra. 
 Sv/x/xtyi/vp-evcov 8' ercpcov crcpots yever Ovpavbs, 'O/ceavo? tc, 
 Kat IS), 7ravrcov re #ccjv /aaKapoov yeVos acpOirov. 
 
 " First was Chaos and Night, and black Erebus, and vast Tar- 
 tarus ; 
 
 And there was neither earth, nor air, nor heaven, but in the 
 boundless bosom of Erebus, 
 
 Night, with her black wings, first produced an aerial egg, 
 
 From which, at the completed time, sprang forth the lovely 
 Eros, 
 
 Glittering, with golden wings upon his back, like the whirl- 
 winds.
 
 L W ] 
 
 But embracing the dark-winged Chaos in the vast Tartarus, 
 He begat our race (the birds), and first brought us to light. 
 The race of the immortals was not till Eros mingled all things 
 
 together ; 
 But when the elements were mixed one with another, heaven 
 
 was produced and Ocean, 
 And earth, and the imperishable race of the blessed gods." 
 
 Aristop. Aves, 698. — Suid. v. Chaos. 
 
 Sanchoniathon also, who is considered the most 
 ancient writer in the heathen world, and whose 
 writings are of priceless valne as a confirmation of the 
 Bible, " supposes that the beginning of all things was 
 a dark and condensed windy air, or a breeze of thick 
 air and a chaos turbid and black as Erebus, and that 
 these were unbounded, and for a long series of ages 
 destitute of form. But when this wind became en- 
 amoured of its own first principles (the chaos), and 
 an intimate union took place, that connection was 
 called Pothos ; and it was the beginning of the 
 creation of all things. And it (the chaos) knew cot 
 its own production ; but from its embrace with the 
 wind was generated Mot, which some call Ilus (mud), 
 but others the putrefaction of a watery mixture. And 
 from this sprang all the seed of creation, and the 
 generation of the universe." 
 
 Aristotle tells us that :< the theologians considered 
 all things to be born of Night " (Metaph. xii. G), and in 
 the Orphic Fragments we find the same doctrine held : 
 " I will sing of Night, the genitor of gods and men ; 
 Night, the genesis of things." The Anglo-Saxons also, 
 like the Easterns, began their computations from the
 
 [ 18 J 
 
 night, and the year from the day corresponding with 
 our Christmas, which they called " mother night." 
 And the Otaheitans refer the existence of their principal 
 deities to a state of darkness which they consider the 
 origin of all things (Cory's Frag.). This darkness was 
 not, however, the same as night, or evening, in the 
 ordinary acceptation of the word, when the sun sinks 
 down behind the hills in the west, but rather that 
 primeval night or darkness from which the whole 
 creation had its beginning. 
 
 And Wilkinson says, " if Buto represented dark- 
 ness, the companion of Chaos, or ' night, the genesis 
 of all things/ another goddess claimed the post 
 of night, who under the name of Athor, received 
 the sun into her arms as she retired behind the 
 western mountain, of which she was the presiding 
 deity."* 
 
 But, amid all these guesses after truth by heathen 
 philosophers, who were only as blind men feeling their 
 way, how much more beautiful, glorious and sublime 
 are the opening verses of the Book of Genesis. I 
 acknowledge that it mentions " darkness " before it 
 mentions " light," yet it does not follow that darkness 
 was before light, or that " darkness was older than 
 light." No, certainly not ; and we may be allowed to 
 assume the reverse, for " God is light, and in Him is 
 no darkness at all ;" and as His life-time is eternity, 
 
 * Wilk. Anc. Egyp. vol. iii. p. 33.
 
 [ 19 ] 
 
 without beginning or end, light and life must 
 necessarily have emanated from Him from eternity 
 and world without end. The statement of Plutarch, 
 and heathern philosophers, that darkness is older than 
 light, is without foundation in fact, and is an impossi- 
 bility. 
 
 We are taught by God's Holy Word, in its opening 
 words, that " In the beginning God created the 
 heavens and the earth ; and the earth was without form 
 and void, and darkness was upon the face of the deep. 
 And the Spirit of God moved upon the face of the 
 waters. And God said, " Let there be light, and 
 there was light." Here we have an account of the 
 creation of the heavens and the earth. When this 
 was, who can say ? (Pro v. viii. 22-36.) Nor can 
 any one say whether or no light did not necessarily 
 exist from all eternity, for " God is light, and in Him 
 is no darkness at all." But the same Word tells us, 
 that although the Elohyim created the heavens and 
 the earth, yet, from some unknown reason, " they 
 became without form and void, and darkness was upon 
 the face of the deep." But the darkness here spoken 
 of was a consequence of some impiety, for darkness 
 and death necessarily flow out from sin ; and I there- 
 fore conclude that the statement of Plutarch is 
 erroneous, and moreover, I believe that all the dark- 
 ness and wretchedness which has befallen man, has 
 resulted from his turning his face from God, for " God 
 is light, and in Him there is no darkness at all." 
 Milton realized this truth in his unfortunate blindness,
 
 [ 20 J 
 
 and believed that light is older than darkness, and 
 therefore he sang : 
 
 " Hail, holy light, offspring of heaven first born, 
 Or of the eternal, co-eternal beam 
 May I express thee nnblamed ? since God is light, 
 And never, but in un approached light, 
 Dwelt from eternity, dwelt then in thee, 
 Bright effluence of bright essence increate. 
 Or hear'st thou rather, pure etherial stream, 
 Whose fountain who can tell ? Before the sun, 
 Before the heavens thou wast, and at the voice 
 Of God, as with a mantle, didst invest 
 The rising world of waters dark and deep, 
 Won from the void and formless infinite." 
 
 Paradise Lost, b. iii. 
 
 The Hebrew Bible and Greek Testament, which 
 form one Book, and is the source of true wisdom, 
 would enable us to understand all things correctly, if 
 we would only attentively study it; and it was a 
 voice of reason bursting through the trammels of 
 infidel philosophy, when the celebrated German 
 (Fiche) wrote that "it contained the profoundest and 
 loftiest wisdom, and presented those results to which 
 all philosophy must at last return." The opening 
 verses of the book of Genesis teach us, " In the begin- 
 ning the Gods (t^n^N Elohyim, pi.) created the 
 heavens and the earth. And the earth (tn^m 
 velia? arets) became (rtfVTl hay'thah) without form 
 (*lHh thohu) and void (*irQl vabohu), and darkness 
 (Tjtprn vhhoshehk) was upon the face of (^p'h^al-p'ney) 
 the deep (oinn thehom)." Now here is a remarkable 
 revelation. Although God is a God of infinite good-
 
 [ 21 j 
 
 ness, wisdom and power, yet still, through some 
 agency or other, the earth which He had created 
 became without form and void, or was wasteness and 
 desolation, and darkness was upon the face of the 
 deep. 
 
 The word bohu joined with thohu, as here, con- 
 firms the opinion that the earth is represented in a 
 ruined and desolate condition ; see Jer. iv. 23, and 
 the whole passage, Jer. iv. 20-30, is one of the best 
 comments on this text. There Jeremiah is describing 
 a ruin ; he says, " I beheld the earth, and lo, it was 
 without form and void (thohu va bohu). I beheld, and 
 lo, the fruitful place was a wilderness, and all the 
 cities thereof were broken down .... every city shall 
 be forsaken, and not a man dwell therein. And 
 when thou art spoiled, what wilt thou do? ,! 
 
 Therefore the comparison of one scripture with 
 another leads us to the conclusion that this verse 
 describes the condition of the earth, reduced to a 
 state of ruin by some convulsion or catastrophe. 
 
 Such convulsion or catastrophe could not be due 
 to any design of the Creator Himself; but it was 
 permitted by Him. " Didst not thou sow good seed 
 in thy field, from whence then hath it tares ? An 
 enemy hath done this." (Matt. xiii. 28.) " Many of 
 the ancient Fathers of the Christian Church (S. 
 Gregory Nyssen, S. Gregory Nazianzen, S. Basil, and 
 S. Augustine — see Petarius, De Opere Sex Dierum, 
 i. c. 2; and cf. Kalisch, p. 61; Hitchcock, p. 40; 
 Kitto, p. 21) were of opinion that the earth in this
 
 C 22 j 
 
 verse (Gen. i. 2) describes the materials of the earth 
 in a prior state of existence; and Philastrius, a 
 learned Bishop of Brescia, in the fourth century, 
 adopting the same opinion, says that it is an error to 
 suppose that the earth here described was anything 
 but the matrix or womb of the present earth." 
 (Bishop Wordsworth's Com., Gen i. 5.) And it^ is 
 very probable that all the ancient systems of philo- 
 sophy about the Creator and all things created, 
 whether in Egypt, Assyria, Greece, or Rome, have 
 had their origin in a Satanic perversion of the reve- 
 lation of God in the Bible, and also as He is mani- 
 fested in the works of Creation, Redemption and 
 Grace. 
 
 For as ages roll by us they leave behind them 
 many blessings, if we will only look for them by the 
 light of God's Holy Spirit, and so understand, that 
 even the destructive power of wicked angels may be 
 made by an all-merciful God, the cause of a higher 
 manifestation of His grace and love. It appears to 
 be so in the matter before us. 
 
 S. Jude speaks of the " angels who kept not their 
 first estate " (their beginning, a PX ^v, the word used 
 by Moses), being permitted by Almighty God, for the 
 greater manifestation of His glory in a new creation, 
 to exercise their powers for evil, and reducing to 
 wasteness and desolation the world on which we dwell. 
 How long it lay in a chaotic state we know not, but 
 the discoveries of geology bear witness to the great 
 antiquity of the earth. Nor is it revealed to us, in
 
 L 23 j 
 
 so many words, how long it remained in a chaotic 
 state, nor why it was reduced to a state of ruin. But, 
 as we have seen above, it was so. The word of God 
 is silent as to the reason ; but, although silent, yet it 
 is suggestive, and some persons have held that God 
 created man in the room of the angels who rebelled 
 against Him. And what makes this opinion so won- 
 derful and remarkable is this, that some Chaldean 
 tablets, giving an account of a Revolt in Heaven, 
 confirm this idea. 
 
 In the Revolt in Heaven, we discover, as it seems 
 to me, the reason why " the earth became without 
 form and void, and darkness was upon the face of the 
 deep. ,, The rebellious angels were permitted by God 
 to reduce to wasteness and desolation the glorious and 
 marvellous works of His power and goodness. The 
 same principle is manifested in the Revolt ; and I pro- 
 ceed to give the translation of the Revolt in Heaven in 
 Mr. Fox Talbot's words. 
 
 " The revolt of the gods, or angels, seems to have 
 been preceecled by an account of the perfect harmony 
 which existed in heaven previously. And here I 
 would call to mind a noble passage in Job, ch. xxxviii., 
 which deserves particular attention, since it is not 
 derived from the Mosaic narrative, but from some 
 independent source, namely, that when God laid the 
 foundations of the world, ' the morning stars sang to- 
 gether, and all the sons of God shouted for joy.' By 
 1 sons of God ' in this passage are to be understood
 
 [ 24 ] 
 
 the angels. In the beginning, therefore, according to 
 this sacred author, all was joy and loyalty to God. 
 But this state of union and happiness was not to last. 
 At some unknown time, but before the creation of 
 man, some of the angels ceased to worship their 
 Creator ; thoughts of pride and ingratitude arose in 
 their hearts, they revolted from God, and were by his 
 just decree expelled from heaven. These were the 
 angels of whom it is said in the book of Jude that 
 " they kept not their first estate, but left their own 
 habitation." The opinion of the Fathers and of 
 other religious writers on this mysterious subject, it 
 were useless to examine, since they admit that nothing 
 can be known certainly about it. The opinion that 
 one third of the heavenly host revolted from their 
 Creator is founded on Rev. xii. 3, where it is said : 
 6 And there appeared a dragon in heaven, having 
 
 seven heads and his tail drew a third part of 
 
 the stars of heaven and did cast them to the earth. 
 And there was war in heaven. Michael and his 
 angels fought against the dragon, and the dragon 
 fought and his angels, and prevailed not ; neither was 
 their place found any more in heaven. And the great 
 dragon was cast out — he was cast out into the earth, 
 and his angels were cast out with him.' 
 
 " The Revelation of S. John was written in the 
 first century, but some of the imagery may have been 
 far more ancient, and for that reason more impressive 
 to the religious mind of the age.
 
 [ 25 ] 
 
 " The war between Michael and the dragon bears 
 much resemblance to the combat of Bel and the 
 dragon recounted on the Chaldean tablet (vide 
 G. Smith, Chaldean Genesis, p. 100). And it is not 
 unworthy of remark that the Chaldean dragon had 
 seven heads, like that spoken of in the Revelation. 
 (Fox Talbot's Assyrian Glossary, No. 108). 
 
 " At the Creation harmony had prevailed in heaven. 
 All the sons of God, says Job, shouted for joy. What 
 caused the termination of this blissful state the Bible 
 does not say, but the Babylonians have preserved to 
 
 us a remarkable tradition It is unlike anything 
 
 in the Bible, or in the sacred histories of other coun- 
 tries. While the host of heaven were assembled, and 
 were all engaged in singing hymns of praise to the 
 Creator, suddenly some evil spirit gave the signal of 
 revolt. The hymns ceased in one part of the assembly, 
 which burst forth into loud curses and imprecations 
 on their Creator. In his wrath he sounded a loud 
 blast of the trumpet, and drove them from his pre- 
 sence, never to return. Then follows a passage of the 
 highest importance : 
 
 15. In their room he created mankind. 
 
 16. The first who received life, dwelt along with him. 
 
 17. May he give them strength, that they may never neglect his 
 word ! 
 
 18. Following the voice of the serpent whom his hands had 
 made. 
 
 19. And may the god of divine speech [the Assyrian scribe 
 intimates that the same god is meant throughout] expel from his 
 five thousand that wicked thousand.
 
 [ 26 ] 
 
 20. Who in the midst of his heavenly song had shouted evil 
 blasphemies ! 
 
 21. The god Asshur, who had seen the malice of those gods who 
 deserted their allegiance 
 
 22. To raise a rebellion, refused to go forth with them. 
 
 " The remainder of the tablet (nine or ten lines 
 more) is too much broken for translation. " 
 
 Having given Fox Talbot's account so far, I feel it 
 would be best to give the original inscriptions. 
 
 " Lines one to four broken." 
 
 The Revolt in Heaven. 
 
 Ilu zi illiti salsish imbu 
 
 The god of life divine three times spoke 
 
 mukil tililti 
 
 the commencement of a psalm. 
 
 e-Hf- VTMT<T ^TTTJK *&M 
 
 Ilu sari dabi HI 
 
 The god of songs good, lord 
 
 IHT-fcff < ET*Tn>-TT<T 
 
 tasmi u magari 
 
 of religion and worship.
 
 [ 27 J 
 
 7. ►* tftfcfl <T- EETT A4 HfW < 
 
 mv.sab ilpa zimri u 
 
 seated a thousand singers and 
 
 kubutti mukin kanik 
 
 musicians, (and) established a choral band. 
 
 8. W £tf ^ EE ^£ TJ ^T 
 
 *7ux ntronft-«u nwi 
 
 who his songs in 
 
 ET 4HF- <T^ sfl tint ¥t^ff tin 
 
 mahadi utarru 
 
 multitudes responded to. 
 
 9. EE ^ *- ^T <U Cfflf fff 5w C^TT *- 
 
 Jjia fcitsfei danni t'rzmu. 
 
 With derision great they broke up 
 
 Afl-I MfTT¥*- 
 
 tm-su dabw 
 
 his hymn good, 
 
 io. IH *- till- <t= £TTT 4Hf- Mf 
 
 likbu lattahidu 
 
 spoiling, confusing, 
 
 «= IEU -ET ^TT -EET<! -EE!<! I 
 
 lattibla salili-su 
 
 confounding his song of praise. 
 
 IZu mir Mi in sai 
 
 The god of the crown bright, with a wish 
 
 -RET<TEi£HT<M<T stT*fl.fi*T 
 
 lisarrikhu abrati 
 
 to summon his adherents, 
 
 bii sibfu i/Zi7u mubidlut 
 
 sounded a strain loud giving bfe to 
 
 <tt ^e ^y< 
 
 ttltft 
 
 death,
 
 [ 28 ] 
 
 13. v -*f Hf—*f ^h^^t< 
 
 sha an Hi kamuti 
 
 which to the gods rebellious 
 
 SmJTMrTTe tHTTWTItffl 
 
 trsu tairu 
 
 prohibited return. 
 
 i4. ^tt.^t -n.Mf ^v^mtm 
 
 .A&sa?i indw usassiku 
 
 Their service he stopped. He removed them 
 
 eli Hi ndkiH-su 
 
 unto the gods his enemies. 
 
 15. TM &m\+ fcH^< TH-M-m 
 
 Ana padi-sun ibnu amilutu 
 
 In their room he created mankind. 
 
 i6. HTWW- V J^MIHET ^y jytyyyt 
 
 Riminu sha butluthu basu 
 
 The first who received life dwelt 
 
 £^T ~<T< I 
 
 itti-su 
 with him. 
 
 17. ^T<TM-nfET TUJ A-ftETVTJ 
 
 Lilcuna-ma ai immasd 
 
 May he give them fix-mness never to neglect 
 
 If ET -EEl I 
 
 amafru-sw 
 his word, 
 
 is. - ^ s^^yy^wy V 
 
 as jh zalmat-kakkadu aha 
 
 according to the voice of the serpent which 
 
 Hi^yyj -y^yyyyn 
 
 ibnd qatd-su 
 
 had created his hands !
 
 [ 29 1 
 
 id. «f -e>g0[ <}} - W <T-s£TTTTU 
 
 2?!/. illiti (is khamis ilpata BV 
 
 The god of divine from his five thousand 
 
 ilpa sina lattabbul 
 
 (that) thousand wicked may he expel, 
 
 who in his song divine had shouted 
 
 nagab si nut i 
 
 blasphemies bad ! 
 
 2i. HP- *TTT^TT ^<Ts^T? ^TT^ Hf^ 
 
 ilu Zt6zw wucZi 2ibbi i£i 
 
 The god Assur, . knowing the mind of the gods 
 
 W eeHF-*JII< ^!RI 
 
 sha imasru kar-su 
 
 who had abandoned their station 
 
 22. eft E$< <f- Pfr tTI H< -EI 
 
 epish sinieti la 
 
 to make a rebellion, not 
 
 I'sifsw itti-su 
 
 went forth with them. 
 
 Trans. Soc. Bib. Arch. vol. iv. pp. 347-362. 
 
 Now, these clay tablets must have been buried in 
 the earth two thousand five hundred years, and their 
 resurrection bears witness to the light, life and truth 
 of G-od's holy word, and assists us in our conclusion 
 that the Bible does contain those divine truths to 
 which all philosophy must at last return ; and that 
 we are surrounded with ruin and reparation, death
 
 t 30 ] 
 
 and eternal life ; but that order, and light and life 
 follow each other in harmony divine. And we believe 
 that we have proved that light is older than darkness, 
 and life is older than death ; and for this reason (and 
 with the most profound reverence we write it), that 
 " God is Light, Eternal Light, and in Him is no dark- 
 ness at all." 
 
 " Jesus said, I am the Light of the World." 
 
 In His Light alone can we see Light. 
 
 LONDON: PRIHTKD HY \V. H. ALLEN AND CO, 13 WATERLOO PLACE.
 
 By the same Author. 
 
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