Abenephius
possibly medieval
trans. Jason Colavito
2017
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NOTE |
The Renaissance polymath Athanasius Kircher (1602-1680) was a pioneer in what would become fringe history, exploring Egyptian mysteries, the lost continent of Atlantis, the bones of the Nephilim, and many other extraordinary topics that continue to make up the backbone of the unusual edges of history today. Kircher was enormously learned but not always rigorous in his scholarship. In the 1630s, he claimed to possess a manuscript by Rabbi Barachias Nephi of Babylon (the old name for Cairo) in which the mysteries of Egypt were treated and the key to deciphering Egyptian hieroglyphs could be discovered. No one ever saw the complete manuscript, and so its authenticity cannot be evaluated. No information about the author’s identity has ever been uncovered. Indeed, many have suggested that Kircher was himself the author, fabricating the excerpts from the text. However, in 1633 the astronomer and antiquary Nicolas-Claude Peiresc left a description, translated below, that shows that there was a real document Kircher drew from.
The manuscript itself has been lost. All that remains of it are excerpts that Kircher printed primarily in three of his Egyptological works: Historia Obelisci Pamphilii (1650), Oedipus Aegyptiacus (1652-1655), and Sphinx Mystagoga (1676). By the time excerpts from the manuscript saw print in Kircher’s works, the author’s name had been transformed first to Barachias Abenephi and then to Abenephius the Arab, by which name he is conventionally known today. Of the contents of the book, very little is known. Peiresc said Kircher had found in it six divisions. According to Kircher, the text was called The Book of the Mysteries of Egypt, but at times Kircher refers to excerpts on Judaica as coming from a Book of the Servitude in Egypt and those on religion as deriving from a Book of the Egyptian Religion. Peiresc, who was allowed only a brief perusal of the manuscript, reported that it contained a section on Egyptian history and, at the end, a section comprising a lexicon of hieroglyphic symbols. Unfortunately, not enough survives to know how the book was arranged or what the six divisions were, though what survives resembles medieval books of magic used for the creation of talismans. For convenience, I have arranged the fragments of Abenephius drawn from Kircher following the division Peiresc identified between historical and lexicographical material, though it should of course be obvious that except for the rare quotation where Kircher specifically identified which division of the text a given quote came from, the arrangement is entirely speculative. |
The Testimony of Nicolas-Claude Peiresc
Ms. 1864 of the Inguimbertine (Dupuy 661; fol. 228r., 229r. and v.)
The Reverend Father Athanasius Kircher, a German Jesuit, being in Aix, on 3 September 1633 brought me his small volume by Rabbi Barachias Nephi of Babylon, who wrote in the Arabic language a treatise on the history, antiquities, origins, hieroglyphic characters, religion, and obelisks of the Egyptians. He did not wish to allow me to transcribe even a single page of the final section, which is divided into articles in the form of a hieroglyphic lexicon, the first being the meaning of an eye, and the others in succession that of a serpent, a feather, a knife, a small globe, and so forth.
The book seemed complete, except for one section at the end of the penultimate part, which was on Egyptian history. And bound with it were moral discourses, which were not as complete, lacking certain pages before the beginning of the treatise on the Egyptians.
The book was written on Damascus paper, with black ink, and with some rubricated distinctions, chiefly in the articles of the lexicon or final section, and it appeared to be at most about two hundred years old in terms of its script.
He had made a short, abridged extract of the work’s division into six parts, and of the subdivisions of some passages. He said that there was another part in another volume containing the figures of the obelisks and the alphabets, but I strongly doubt that it was by the same author, since he showed me only certain copies on paper, scribbled in his own hand, saying that he had left the original in Germany.
He said he had obtained this book from the library of the Archbishop of Mainz.
It was bound in the Turkish style, in black or tawny brown, with the pages cut to size. It was smaller in form than an octavo, or at least in the height of the page, for the width was hardly less than the octavo and had a finger’s thickness, and the handwriting was quite small.
The difficulty he made of allowing me to transcribe even a couple of articles makes me suspect that he feared I might discover that it was nothing more than a kind of translation of Horapollo, which likewise begins with the eye, upon a scepter if I am not mistaken.
The day before, I had returned to him the autograph of his Prothéories et Apparatus Hieroglyphicus, in which he had cited certain small words from his Barachias and inserted the interpretation of an Egyptian obelisk which the said Barachias claims to have seen on the shore of the Red Sea, and which he attributes to Osiris. He had also inserted his own interpretation of an obelisk engraved in copperplate among those of Rome in the edition of Hervartius, as if it were that of St John Lateran; but I immediately discovered that the figures were entirely invented, according to the painter’s fancy like grotesques, and had nothing of the ancient Egyptian manner, nor any relation to the true hieroglyphic figures of the same Lateran obelisk, which are repeated three times in the same Hervartius.
This I showed him, and he finally admitted it, though with difficulty, for he had found fine interpretations, and ones he believed to be well authorized, of all or most of the figures contained therein. In this there was indeed much to admire, in how easily the human mind allows itself to be deceived, and how powerful imposture sometimes is—of which he was quite ashamed in the end.
The book seemed complete, except for one section at the end of the penultimate part, which was on Egyptian history. And bound with it were moral discourses, which were not as complete, lacking certain pages before the beginning of the treatise on the Egyptians.
The book was written on Damascus paper, with black ink, and with some rubricated distinctions, chiefly in the articles of the lexicon or final section, and it appeared to be at most about two hundred years old in terms of its script.
He had made a short, abridged extract of the work’s division into six parts, and of the subdivisions of some passages. He said that there was another part in another volume containing the figures of the obelisks and the alphabets, but I strongly doubt that it was by the same author, since he showed me only certain copies on paper, scribbled in his own hand, saying that he had left the original in Germany.
He said he had obtained this book from the library of the Archbishop of Mainz.
It was bound in the Turkish style, in black or tawny brown, with the pages cut to size. It was smaller in form than an octavo, or at least in the height of the page, for the width was hardly less than the octavo and had a finger’s thickness, and the handwriting was quite small.
The difficulty he made of allowing me to transcribe even a couple of articles makes me suspect that he feared I might discover that it was nothing more than a kind of translation of Horapollo, which likewise begins with the eye, upon a scepter if I am not mistaken.
The day before, I had returned to him the autograph of his Prothéories et Apparatus Hieroglyphicus, in which he had cited certain small words from his Barachias and inserted the interpretation of an Egyptian obelisk which the said Barachias claims to have seen on the shore of the Red Sea, and which he attributes to Osiris. He had also inserted his own interpretation of an obelisk engraved in copperplate among those of Rome in the edition of Hervartius, as if it were that of St John Lateran; but I immediately discovered that the figures were entirely invented, according to the painter’s fancy like grotesques, and had nothing of the ancient Egyptian manner, nor any relation to the true hieroglyphic figures of the same Lateran obelisk, which are repeated three times in the same Hervartius.
This I showed him, and he finally admitted it, though with difficulty, for he had found fine interpretations, and ones he believed to be well authorized, of all or most of the figures contained therein. In this there was indeed much to admire, in how easily the human mind allows itself to be deceived, and how powerful imposture sometimes is—of which he was quite ashamed in the end.
Letter to Claude Saumaise, 14 November 1633
[The manuscript discusses] ancient obelisks, interpreted by the old rabbi according to the old traditions of the land and a countless number of figures meant for talismans, with the properties of stones, plants, and animals that are usually used with them. (trans. Daniel Stolzenberg)
THE FRAGMENTS
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From the Preface by Athanasius Kircher
... The other is Abenephius, who was an investigator of praiseworthy curiosity about the antiquities of Egypt, whose solid foundation shined something of a light on the old Egyptian language, by the language of the Copts, of which he is by no means ignorant, making it clear by revealing the names. This handed to me the torch which illuminated the darkest recesses of the Egyptian tongue. |
The Book of the Mysteries of the Egyptians
Oedipus Aegyptiacus 1.4.1
Now we begin our explanation of the doctrine of the wise men of Egypt, and this examination will by necessity require us to know about all of the philosophies of the Egyptians. You will come to learn about the idolatrous wisdom of the Egyptians. God prohibits by his given Law all foreign slaves, magicians, and diviners who discern occult things; and he prohibits all wicked and illicit cults. This is the place for us to begin, with that which has been revealed and with those who are God’s servants. We honor the One God, and because he orders us to start from this first position, we give worship to none but God himself. Many in Israel have sinned, and have transgressed with the Gentiles, and the Pagan Egyptians who adore the creation for the Creator, transgressing also in practicing the wicked arts, with magicians, fortunetellers, and other diviners, who serve Demons as their gods. And for that reason, they are set against the entirety of the Law in the error of the ancients. For it is known that the Egyptians were accustomed to construct images and to set up idols on the highest mountains. And they turned themselves toward the East in adoration, especially to the likeness of the Sun. In such manner, they transgressed the Law exceedingly, and having turned toward the East, they said that in like manner the glory for the wise men is in the West. Again, the Egyptians were in the habit of holding in the highest veneration bulls, rams, and goats, and to kill one of these animals was considered the gravest of sins. The Hebrews, having been led astray by these rites, violated what the Law taught, and they burned offerings of bulls, rams, and goats. And moreover, they venerated the Sun, Moon, and Stars as though they were gods, even though the Law of Israel had taught them not to be tempted by the aspects of the stars or the wars in the heavens. Further, the Egyptian priests made use of leaven and honey in their sacrifices, but abhorred the use of salt, which they called the spume of Typhon. In truth, the Law holds that honey and leaven are to be avoided and salt offered up. And besides, it was frequent in Egypt to make use of amulets with various engraved images which they believed to be predictions of their future, and to bind them in certain resting places, and to call by name that which was to be repelled. These they were accustomed now to carry at their necks or on their chests or in their hands, and at other times to place in the corners of their houses or other places, just as they would station watchmen. Though used by everyone, the Law converted these into the Tefillin, Mezuzoth, and Totaphot. They were indeed nothing else than the skins from the animals of the world, on which the word of God’s Law served to preserve the memory of advocating for and anticipating that which was written on them and placed on the front, sides, and back of gateways. You see, therefore, how from the occasion of various Egyptian rituals, which now occupy the entire East, the Law prohibiting them resulted.
Now we begin our explanation of the doctrine of the wise men of Egypt, and this examination will by necessity require us to know about all of the philosophies of the Egyptians. You will come to learn about the idolatrous wisdom of the Egyptians. God prohibits by his given Law all foreign slaves, magicians, and diviners who discern occult things; and he prohibits all wicked and illicit cults. This is the place for us to begin, with that which has been revealed and with those who are God’s servants. We honor the One God, and because he orders us to start from this first position, we give worship to none but God himself. Many in Israel have sinned, and have transgressed with the Gentiles, and the Pagan Egyptians who adore the creation for the Creator, transgressing also in practicing the wicked arts, with magicians, fortunetellers, and other diviners, who serve Demons as their gods. And for that reason, they are set against the entirety of the Law in the error of the ancients. For it is known that the Egyptians were accustomed to construct images and to set up idols on the highest mountains. And they turned themselves toward the East in adoration, especially to the likeness of the Sun. In such manner, they transgressed the Law exceedingly, and having turned toward the East, they said that in like manner the glory for the wise men is in the West. Again, the Egyptians were in the habit of holding in the highest veneration bulls, rams, and goats, and to kill one of these animals was considered the gravest of sins. The Hebrews, having been led astray by these rites, violated what the Law taught, and they burned offerings of bulls, rams, and goats. And moreover, they venerated the Sun, Moon, and Stars as though they were gods, even though the Law of Israel had taught them not to be tempted by the aspects of the stars or the wars in the heavens. Further, the Egyptian priests made use of leaven and honey in their sacrifices, but abhorred the use of salt, which they called the spume of Typhon. In truth, the Law holds that honey and leaven are to be avoided and salt offered up. And besides, it was frequent in Egypt to make use of amulets with various engraved images which they believed to be predictions of their future, and to bind them in certain resting places, and to call by name that which was to be repelled. These they were accustomed now to carry at their necks or on their chests or in their hands, and at other times to place in the corners of their houses or other places, just as they would station watchmen. Though used by everyone, the Law converted these into the Tefillin, Mezuzoth, and Totaphot. They were indeed nothing else than the skins from the animals of the world, on which the word of God’s Law served to preserve the memory of advocating for and anticipating that which was written on them and placed on the front, sides, and back of gateways. You see, therefore, how from the occasion of various Egyptian rituals, which now occupy the entire East, the Law prohibiting them resulted.
Antediluvian History
Oedipus Aegyptiacus 1.1.8
And Adris was himself the Hebrew Henoch, the Egyptian Osiris, and Hermes, and he was the first one before the Flood who had knowledge of astronomy and geometry, and the first to examine such sciences, and to apply them from theory into practice. And he wrote a book in which he expressed his doctrine. Thereafter he went into Ethiopia and Nubia and other provinces, and calling men together, he taught them various things. And he was the first who traced the Nile beyond Egypt.
And Adris was himself the Hebrew Henoch, the Egyptian Osiris, and Hermes, and he was the first one before the Flood who had knowledge of astronomy and geometry, and the first to examine such sciences, and to apply them from theory into practice. And he wrote a book in which he expressed his doctrine. Thereafter he went into Ethiopia and Nubia and other provinces, and calling men together, he taught them various things. And he was the first who traced the Nile beyond Egypt.
Historia Obelisci Pamphilii, 1.4
Hermes was the first who erected these columns, which they call the needles of Pharaoh, and on these he inscribed the sciences which he had discovered.
Hermes was the first who erected these columns, which they call the needles of Pharaoh, and on these he inscribed the sciences which he had discovered.
Historia Obelisci Pamphilii, 1.1
Sauthis was the king of Egypt in those days, and he raised many needles of the Pharaohs, that is obelisks. He was a religious king, having been initiated into the divine mysteries. He commanded the priests to write down whatever they found in sacred books, and he was said to be a friend of God.
Sauthis was the king of Egypt in those days, and he raised many needles of the Pharaohs, that is obelisks. He was a religious king, having been initiated into the divine mysteries. He commanded the priests to write down whatever they found in sacred books, and he was said to be a friend of God.
Oedipus Aegyptiacus 3.1.5
There were twelve Egyptians who presided over the four quarters of the world; three in charge of the east, three west, three south, and three north.
There were twelve Egyptians who presided over the four quarters of the world; three in charge of the east, three west, three south, and three north.
Oedipus Aegyptiacus 1.4.12
The priests of Egypt set up standing stones, and they raised pyramids atop the summits of these cones, and they engraved upon these the letters and secret symbols of their wisdom, and they called these the altars of their gods.
The priests of Egypt set up standing stones, and they raised pyramids atop the summits of these cones, and they engraved upon these the letters and secret symbols of their wisdom, and they called these the altars of their gods.
Post-Diluvian History
Historia Obelisci Pamphilii, 1.2
It was Ham, the son of Noah, who was the first to expose the cult of the idols, and the first to introduce the magical arts. His name was also Zoroaster, who was the second Adris, which is to say, the perpetual fire.
It was Ham, the son of Noah, who was the first to expose the cult of the idols, and the first to introduce the magical arts. His name was also Zoroaster, who was the second Adris, which is to say, the perpetual fire.
Oedipus Aegyptiacus 1.1.9
Misraim, son of Ham, son of Noah, was himself the first king of Egypt, and he learned all of the sciences from his father Ham, and he reigned in Egypt according to the practices of the kings of Egypt before the Flood. He attended to all of the governmental affairs, and the properties of the sciences from the first age of man, which his father had shown him, from the time before God submerged the world. It is said that before the Flood Ham had been in Egypt, and afterward he returned there. He had known the kings and the governors who had come from the sons of Cain, and it was from these men that he had first learned magic and incantations, the art of how to construct idols, etc.
Misraim, son of Ham, son of Noah, was himself the first king of Egypt, and he learned all of the sciences from his father Ham, and he reigned in Egypt according to the practices of the kings of Egypt before the Flood. He attended to all of the governmental affairs, and the properties of the sciences from the first age of man, which his father had shown him, from the time before God submerged the world. It is said that before the Flood Ham had been in Egypt, and afterward he returned there. He had known the kings and the governors who had come from the sons of Cain, and it was from these men that he had first learned magic and incantations, the art of how to construct idols, etc.
Oedipus Aegyptiacus 1.1.2
But the first to inhabit the land of Egypt was Mesra, son of Ham, son of Noah, and he was the father of the Copts. He lived in Momph, which in the language of the Copts is called Monptha, that is, the water of God.
But the first to inhabit the land of Egypt was Mesra, son of Ham, son of Noah, and he was the father of the Copts. He lived in Momph, which in the language of the Copts is called Monptha, that is, the water of God.
Historia Obelisci Pamphilii, 2.10
The whole doctrine of Mesra came from the pyramids of Hermes, and he had himself discovered it and taught it to the children of men.
The whole doctrine of Mesra came from the pyramids of Hermes, and he had himself discovered it and taught it to the children of men.
Historia Obelisci Pamphilii, 2.10
Mithras was the first king of Egypt, and he was said to be Misraim, the son of Ham, the son of Noah, the first of all mankind who carved on stone pillars the sacred mysteries of nature.
Mithras was the first king of Egypt, and he was said to be Misraim, the son of Ham, the son of Noah, the first of all mankind who carved on stone pillars the sacred mysteries of nature.
Oedipus Aegyptiacus 1.4.15
In this time [after the death of Mesra/Misraim], a great famine prevailed over the land of Egypt, such that many of the men of Egypt had been killed by hunger. The priests were thoroughly troubled by this great public calamity, and they consulted their gods. And the gods answered that there would be no end to the great scarcity of provisions unless they should sacrifice a man every year to the great god of fire, and to do so around the inundation of the Nile. And they did as the gods commanded, and the famine ceased over the whole of the land of Egypt. And that is how the custom of sacrificing men first arose.
In this time [after the death of Mesra/Misraim], a great famine prevailed over the land of Egypt, such that many of the men of Egypt had been killed by hunger. The priests were thoroughly troubled by this great public calamity, and they consulted their gods. And the gods answered that there would be no end to the great scarcity of provisions unless they should sacrifice a man every year to the great god of fire, and to do so around the inundation of the Nile. And they did as the gods commanded, and the famine ceased over the whole of the land of Egypt. And that is how the custom of sacrificing men first arose.
Oedipus Aegyptiacus 1.1.4
Bubastis was one of the prefectures of Egypt, and likewise the city denotes in the Coptic language “the given bull.”
Bubastis was one of the prefectures of Egypt, and likewise the city denotes in the Coptic language “the given bull.”
Oedipus Aegyptiacus 1.1.3
But Ain Shems, (that is) Heliopolis, which is said to have so many houses of worship, was judged to have the most ancient priestly colleges in Egypt; and each of these had a talisman and an idol, which were for the protection of the land on which the college stood. … And there were thirty prefectures after the number of days in each of the twelve months.
But Ain Shems, (that is) Heliopolis, which is said to have so many houses of worship, was judged to have the most ancient priestly colleges in Egypt; and each of these had a talisman and an idol, which were for the protection of the land on which the college stood. … And there were thirty prefectures after the number of days in each of the twelve months.
The Servitude in Egypt
Oedipus Aegyptiacus 1.3.5
And Joseph said unto Pharaoh, “Place me above all the treasures of the earth, and I will be a faithful warden unto you,” and he (Pharaoh) established him as the king over all the storehouses of the world, and Joseph was made a quasi-king over all Egypt, and they called him Apis.
And Joseph said unto Pharaoh, “Place me above all the treasures of the earth, and I will be a faithful warden unto you,” and he (Pharaoh) established him as the king over all the storehouses of the world, and Joseph was made a quasi-king over all Egypt, and they called him Apis.
Oedipus Aegyptiacus 1.4.3
There were, however, simulacra in the visage of small boys, which were called by the name of the Egyptian Serapis, and they paid homage to them, concerning things to come, and in the secret places they asked them questions. And they placed these in all the more popular locations in the cities, and burnt offerings before them, and they were accustomed to carry these images before them to ward against evil happenings. And in all these matters these abominations are similar to those Teraphim, which the Israelites worshiped, and the things Laban had worshiped of which Scripture speaks. And it is said, that the members of the household of Abraham remaining in Egypt brought these with them when they returned.
There were, however, simulacra in the visage of small boys, which were called by the name of the Egyptian Serapis, and they paid homage to them, concerning things to come, and in the secret places they asked them questions. And they placed these in all the more popular locations in the cities, and burnt offerings before them, and they were accustomed to carry these images before them to ward against evil happenings. And in all these matters these abominations are similar to those Teraphim, which the Israelites worshiped, and the things Laban had worshiped of which Scripture speaks. And it is said, that the members of the household of Abraham remaining in Egypt brought these with them when they returned.
Oedipus Aegyptiacus 1.4.9
At the time when the Israelites were forced to remain in Egypt, a certain man by the name of Thamuz obtained the throne in Egypt. He was the first king to institute an annual observation of the rites and ceremonies of mourning that they would become accustomed to celebrate for Osiris. The Hebrews, in truth, had begun to mix with the Egyptians, and the Hebrews had learned about their rites. Thus, when they returned into this region they began to make a habit of annual sacrifices, and they mourned and wailed as they had been accustomed to do in Egypt. And the month in which they were accustomed to make this celebration, which was first instituted by Thamuz, was called Thamuz after him.
At the time when the Israelites were forced to remain in Egypt, a certain man by the name of Thamuz obtained the throne in Egypt. He was the first king to institute an annual observation of the rites and ceremonies of mourning that they would become accustomed to celebrate for Osiris. The Hebrews, in truth, had begun to mix with the Egyptians, and the Hebrews had learned about their rites. Thus, when they returned into this region they began to make a habit of annual sacrifices, and they mourned and wailed as they had been accustomed to do in Egypt. And the month in which they were accustomed to make this celebration, which was first instituted by Thamuz, was called Thamuz after him.
The Lexicon
Historia Obelisci Pamphilii, 2.6
But in Egypt there were four types of letters: The first was used among the masses and the idiots. The second was used among the philosophers and wise men. The third was a mixture of letters and symbols, without images. The fourth was used by the priests, and was the writing of birds [which is what the Arabs call hieroglyphs], by which they indicated the divine mysteries.
But in Egypt there were four types of letters: The first was used among the masses and the idiots. The second was used among the philosophers and wise men. The third was a mixture of letters and symbols, without images. The fourth was used by the priests, and was the writing of birds [which is what the Arabs call hieroglyphs], by which they indicated the divine mysteries.
Historia Obelisci Pamphilii, 2.10
Through the shape of a pyramid, they symbolized the primordial substance.
Through the shape of a pyramid, they symbolized the primordial substance.
Historia Obelisci Pamphilii, 4.1
They say that for the Egyptians, a bull was possessed of a Genius, and this itself was the spirit of the world. And all the signs they observed on his body, they intuited to represent signs from the gods and the character of Nature. [He continues a bit later:] And from the shape of his head, they learned of the character Tau, or the Cross, and from his other parts the other characters and letters.
Historia Obelisci Pamphilii, 4.1
And there were portents through the head for the motion of the Solar Genius over the earth, through the feet for the movement and agitation of all the parts of the earth.
Historia Obelisci Pamphilii, 4.1
Through the image of a bull, they also designated the royal family.
Historia Obelisci Pamphilii, 4.2
To indicate the power of heat in the world, they painted a ram.
Historia Obelisci Pamphilii, 4.10
And through the figure of a hawk, they denoted the soul of the Sun.
Historia Obelisci Pamphilii, 4.11
The owl signifies wisdom acquired through silence, since just as the owl is active at night and quiet during the day, in like manner wisdom, which flees from the boisterous business of the world, makes its life in the tranquility of contemplation, just like the owl in the silence of the night.
Historia Obelisci Pamphilii, 4.11
The Egyptians believe that an owl is the messenger of the goddess Hemphta, who is the first among the divinities, and the herald of all which might befall mankind.
Historia Obelisci Pamphilii, 4.14
They say that the Ibis, or stork, is the bird of Mercury, and they think this is the form in which Hermes came to men in order to teach them.
Historia Obelisci Pamphilii, 4.18
The Egyptian philosophers have great secrets that they exhibit as the figures of quadrupedal animals, or winged creatures, or plants, or instruments, or geometric figures, or parts of these, namely, their heads, hands, or feet, connecting these to other instruments, pictures of plants, geometrical figures, and similar things.
Historia Obelisci Pamphilii, 5.3
And by the figure of a circle with two hawks placed one above the other, they signified the spirit of the world.
Historia Obelisci Pamphilii, 5.3
When they wanted to indicate three divine powers or their properties, they inscribed a winged circle from which serpents emerge. By this circular figure they signify the nature of GOD, incomprehensible, inseparable, and eternal, with neither beginning nor end; by the figure of the serpents, the total creative virtue of GOD; and by the two wings the power of GOD over all motion which is in the world, giving life.
Historia Obelisci Pamphilii, 5.3
A scepter, on which the head of a hoopoe can be found, indicates the continuous variety of things that can be found in the world.
Historia Obelisci Pamphilii, 5.3
By the figure of a nude man they indicate the spirit or genius, and also by a twig of the lotus flower or a young woman.
Historia Obelisci Pamphilii, 5.3
By this figure, it is said that the power of the solar fire shines forth, and by the figure of the asp, they designate the encircling boundaries, life, motions, and fecundity of the world.
Historia Obelisci Pamphilii, 5.S2
In the temple, there was a pool beneath a figure bringing together their mysteries.
They say that for the Egyptians, a bull was possessed of a Genius, and this itself was the spirit of the world. And all the signs they observed on his body, they intuited to represent signs from the gods and the character of Nature. [He continues a bit later:] And from the shape of his head, they learned of the character Tau, or the Cross, and from his other parts the other characters and letters.
Historia Obelisci Pamphilii, 4.1
And there were portents through the head for the motion of the Solar Genius over the earth, through the feet for the movement and agitation of all the parts of the earth.
Historia Obelisci Pamphilii, 4.1
Through the image of a bull, they also designated the royal family.
Historia Obelisci Pamphilii, 4.2
To indicate the power of heat in the world, they painted a ram.
Historia Obelisci Pamphilii, 4.10
And through the figure of a hawk, they denoted the soul of the Sun.
Historia Obelisci Pamphilii, 4.11
The owl signifies wisdom acquired through silence, since just as the owl is active at night and quiet during the day, in like manner wisdom, which flees from the boisterous business of the world, makes its life in the tranquility of contemplation, just like the owl in the silence of the night.
Historia Obelisci Pamphilii, 4.11
The Egyptians believe that an owl is the messenger of the goddess Hemphta, who is the first among the divinities, and the herald of all which might befall mankind.
Historia Obelisci Pamphilii, 4.14
They say that the Ibis, or stork, is the bird of Mercury, and they think this is the form in which Hermes came to men in order to teach them.
Historia Obelisci Pamphilii, 4.18
The Egyptian philosophers have great secrets that they exhibit as the figures of quadrupedal animals, or winged creatures, or plants, or instruments, or geometric figures, or parts of these, namely, their heads, hands, or feet, connecting these to other instruments, pictures of plants, geometrical figures, and similar things.
Historia Obelisci Pamphilii, 5.3
And by the figure of a circle with two hawks placed one above the other, they signified the spirit of the world.
Historia Obelisci Pamphilii, 5.3
When they wanted to indicate three divine powers or their properties, they inscribed a winged circle from which serpents emerge. By this circular figure they signify the nature of GOD, incomprehensible, inseparable, and eternal, with neither beginning nor end; by the figure of the serpents, the total creative virtue of GOD; and by the two wings the power of GOD over all motion which is in the world, giving life.
Historia Obelisci Pamphilii, 5.3
A scepter, on which the head of a hoopoe can be found, indicates the continuous variety of things that can be found in the world.
Historia Obelisci Pamphilii, 5.3
By the figure of a nude man they indicate the spirit or genius, and also by a twig of the lotus flower or a young woman.
Historia Obelisci Pamphilii, 5.3
By this figure, it is said that the power of the solar fire shines forth, and by the figure of the asp, they designate the encircling boundaries, life, motions, and fecundity of the world.
Historia Obelisci Pamphilii, 5.S2
In the temple, there was a pool beneath a figure bringing together their mysteries.
Oedipus Aegyptiacus 1.3.4
The Persian philosophers and the families of Egypt relate that Osiris, of whom we have spoken before, is nothing more than the Sun, and his wife Isis the Moon.
Oedipus Aegyptiacus 1.3.4
They write on a parchment, with the Sun holding in absence and the Moon rising with Cancer, of him whose love they desire, and they press for a meeting in the hour of the Moon, and with Jupiter at its highest point, they arrange a figure of the Moon, and they carry it above themselves. They say that all will then love him vehemently, up to the animals themselves, who in their love will follow him.
The Persian philosophers and the families of Egypt relate that Osiris, of whom we have spoken before, is nothing more than the Sun, and his wife Isis the Moon.
Oedipus Aegyptiacus 1.3.4
They write on a parchment, with the Sun holding in absence and the Moon rising with Cancer, of him whose love they desire, and they press for a meeting in the hour of the Moon, and with Jupiter at its highest point, they arrange a figure of the Moon, and they carry it above themselves. They say that all will then love him vehemently, up to the animals themselves, who in their love will follow him.
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Oedipus Aegyptiacus 1.3.7
And they had an idol by the name of Canopus who had the form of a swollen vase, and when it was full of water, the water squirted out through the breasts, which had been fashioned on it, and poured forth. It is indicated that from this emission came forth all of the nutrients of nature. Oedipus Aegyptiacus 1.3.7 And they worshiped him (Canopus) just like the divinity who presides over the sea, the rivers, and all the moisture of nature. And they called him by the name of the river, Nilus. |
Oedipus Aegyptiacus 3.2.5
The Egyptians say that an owl is the messenger of the goddess Hemphta, who is the first among the divinities, and the herald of all which might befall mankind.
Oedipus Aegyptiacus 3.5.5
The Egyptians say that an owl is the messenger of the goddess Hemphta herself, who is herself the first among the gods. And they believe that she will announce everything that will happen unto the children of men.
Sphinx Mystagoga 3.3
A hen, for the Pharaohs, was the symbol of the sphere of the stars.
Sphinx Mystagoga 3.3
[The crux ansata] among the Egyptians signifies that the Divine Mind produces motion and expansion in all things.
The Egyptians say that an owl is the messenger of the goddess Hemphta, who is the first among the divinities, and the herald of all which might befall mankind.
Oedipus Aegyptiacus 3.5.5
The Egyptians say that an owl is the messenger of the goddess Hemphta herself, who is herself the first among the gods. And they believe that she will announce everything that will happen unto the children of men.
Sphinx Mystagoga 3.3
A hen, for the Pharaohs, was the symbol of the sphere of the stars.
Sphinx Mystagoga 3.3
[The crux ansata] among the Egyptians signifies that the Divine Mind produces motion and expansion in all things.
