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The Book of the Bee

The Book of the Bee (19)

THE BOOK OF THE BEE

THE SYRIAC TEXT

EDITED FROM THE MANUSCRIPTS IN LONDON, OXFORD, AND MUNICH

WITH AN ENGLISH TRANSLATION

BY ERNEST A. WALLIS BUDGE, M.A.

LATE SCHOLAR OF CHRIST'S COLLEGE, CAMBRIDGE, AND TYRWHITT SCHOLAR ASSISTANT IN THE DEPARTMENT OF EGYPTIAN AND ASSYRIAN ANTIQUITIES, BRITISH MUSEUM

OXFORD AT THE CLARENDON PRESS 1886.


 

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The Book of the Cave of Treasures

The Book of the Cave of Treasures (32)

THE BOOK OF THE CAVE OF TREASURES

A HISTORY OF THE PATRIARCHS AND THE KINGS
THEIR SUCCESSORS FROM THE CREATION
TO THE CRUCIFIXION OF CHRIST

TRANSLATED FROM THE SYRIAC TEXT OF THE
BRITISH MUSEUM MS. ADD. 25875

BY

SIR E. A. WALLIS BUDGE, KT.

M.A., LITT.D. (CAMBRIDGE), M.A., D.LITT. (OXFORD),
D.LIT. (DURHAM), F.S.A.
SOMETIME KEEPER OF EGYPTIAN AND ASSYIRIAN ANTIQUITIES, BRITISH MUSEUM;
CORRESPONDING MEMBER OF THE ACADEMY OF SCIENCES, LISBON; AND
CORRESPONDING MEMBER OF THE PHILOSOPHICAL SOCIETY OF AMERICA
With 16 plates and 8 illustrations in the text

LONDON
THE RELIGIOUS TRACT SOCIETY

MANCHESTER, MADRID, LISBON, BUDAPEST

1927


Front piece

Imdugud, in Imgig, the lion-headed eagle of Ningirsu, the great god of Lagash

cave-00-front

Sumerian relief in copper on wood representing Imdugud, or Imgig, the lion-headed eagle of Ningirsu, the great god of Lagash, grasping two stags by their tails. It is probable that it was originally placed over the door of the temple of Nin-khursag or Damgalnun at the head of the stairway leading on to the temple platform. This remarkable monument was made about 3100 B.C., and was discovered by Dr. H. R. Hall in 1919 at Tall al-`Ub, a sanctuary at "Ur of the Chaldees" in Lower Babylonia. It is now in the British Museum (No. 114308).


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The Book of Enoch

The Book of Enoch (6)

The Book of Enoch

 A page of the Book of Enoch

enoch-index

A page of the Ethiopic text of the "Book of Enoch" (British Museum MS. Orient. No. 485, Fol. 83b) containing a description of one of Enoch's visits to heaven, and how the archangel Michael took him by the hand and showed him the mysteries of heaven.


From The Apocrypha and Pseudepigrapha of the Old Testament R.H. Charles Oxford: The Clarendon Press


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The Forgotten Books of Eden

The Forgotten Books of Eden (34)

THE FORGOTTEN BOOKS OF EDEN

 Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

In 1995, the text was extracted from a copy of The Forgotten Books of Eden and converted to electronic form by Dennis Hawkins.


 

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The Book of Jasher

The Book of Jasher (93)

The Book of Jasher

Referred to in Joshua and Second Samuel

Faithfully Translated

FROM THE ORIGINAL HEBREW INTO ENGLISH

SALT LAKE CITY: PUBLISHED BY J.H. PARRY & COMPANY 1887.


NOTE : According to some sources, this book was once the original start of the Bible. Originally translated from Hebrew in A.D. 800, "The Book of Jasher" was suppressed, then rediscovered in 1829 when it was once again suppressed. Reemerged again, in his preface Alcuin writes the reference to Jasher in 2 Samuel authenticates this book .

The root of the first book of Jasher must be written BEFORE the time of Joshua and Samuel in the Bible because both books refers to the book of Jasher.

"Is not this written in the Book of Jasher?"--Joshua, 10,13.

"Behold it is written in the Book of Jasher."--II. Samuel, 1,18


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The Book of Jubilees

The Book of Jubilees (1030)

The Book of Jubilees

From The Apocrypha and Pseudepigrapha of the Old Testament

by R.H. Charles, Oxford: Clarendon Press,

1913.

Scanned and Edited by Joshua Williams, Northwest Nazarene College.


A page of the Book of Jubilees

jubilees-main

A page of the Ethiopic version of the apocryphal work known to ecclesiastical writers as the "Lesser Genesis," and the "Apocalypse of Moses" (British Museum MS. Orient. No. 485, Fol. 83b). Because each of the periods of time described in the book contains forty-nine to fifty years, the Ethiopians called it MAZHAFA K i.e. the "Book of Jubilees." The passage here reproducted describes the tale of Joseph in the 17th year of his age, his going down to Egypt, and his life in that country.


 See the video about Jubilees in 20 parts:

{youtube}Kq_0-D5UnxM{/youtube}
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The Kebra Nagast

The Kebra Nagast (25)

The QUEEN of SHEBA
AND HER ONLY SON
MENYELEK

being

THE 'BOOK OF THE GLORY OF KINGS'

(KEBRA NAGAST)

A WORK WHICH IS ALIKE THE TRADITIONAL HISTORY OF THE ESTABLISH- MENT OF THE RELIGION OF THE HEBREWS IN ETHIOPIA, AND THE PATENT OF SOVEREIGNTY WHICH IS NOW UNIVERSALLY ACCEPTED IN ABYSSINIA AS THE SYMBOL OF THE DIVINE AUTHORITY TO RULE WHICH THE KINGS OF THE SOLOMONIC LINE CLAIMED TO HAVE RECEIVED THROUGH THEIR DESCENT FROM THE HOUSE OF DAVID

Translated from the Ethiopic

by SIR E. A. WALLIS BUDGE M.A., LITT.D., D.LITT., LIT.D. F.S.A.

Sometime Scholar of Christ's College, Cambridge Tyrwhitt Hebrew Scholar, and Keeper of the Department of Egyptian and Assyrian Antiqui- ties in the British Museum.

WITH THIRTY-TWO PLATES

MCMXXXII

OXFORD UNIVERSITY PRESS LONDON : HUMPHREY MILFORD

{Reduced to HTML by Christopher M. Weimer, September 2002}

 
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The Book of Abraham

The Book of Abraham (10)

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH

DESERET NEWS PRINTING AND PUBLISHING ESTABLISHMENT.


 

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The Writings of Abraham

The Writings of Abraham (2)

The Writings of Abraham

from the papyri found in Egypt 1831


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King James Bible: First Chronicles

The First Book of the Chronicles

1:1 Adam, Sheth, Enosh, 1:2 Kenan, Mahalaleel, Jered,1:3 Henoch, Methuselah, Lamech,1:4 Noah, Shem, Ham, and Japheth.1:5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.1:6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.1:7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.1:8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.1:9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.1:10 And Cush begat Nimrod: he began to be mighty upon the earth.1:11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,1:12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.1:13 And Canaan begat Zidon his firstborn, and Heth,1:14 The Jebusite also, and the Amorite, and the Girgashite,1:15 And the Hivite, and the Arkite, and the Sinite,1:16 And the Arvadite, and the Zemarite, and the Hamathite.1:17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.1:18 And Arphaxad begat Shelah, and Shelah begat Eber.1:19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.1:20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,1:21 Hadoram also, and Uzal, and Diklah,1:22 And Ebal, and Abimael, and Sheba,1:23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.1:24 Shem, Arphaxad, Shelah,
1:25 Eber, Peleg, Reu,
1:26 Serug, Nahor, Terah,
1:27 Abram; the same is Abraham.1:28 The sons of Abraham; Isaac, and Ishmael.1:29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,1:30 Mishma, and Dumah, Massa, Hadad, and Tema,1:31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.1:32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.1:33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
1:34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.1:35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.1:36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.1:37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.1:38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezar, and Dishan.1:39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.1:40The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam.

and the sons of Zibeon; Aiah, and Anah.

1:41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.1:42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.1:43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.1:44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.1:45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.1:46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.1:47 And when Hadad was dead, Samlah of Masrekah reigned in his stead.1:48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.1:49 And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.1:50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.1:51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,1:52 Duke Aholibamah, duke Elah, duke Pinon, Duke Kenaz, duke Teman, duke Mibzar,1:54 Duke Magdiel, duke Iram. These are the dukes of Edom.2:1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,2:2 Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.2:3 The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.2:4 And Tamar his daughter in law bore him Pharez and Zerah. All the sons of Judah were five.2:5 The sons of Pharez; Hezron, and Hamul.2:6 And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.2:7 And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.2:8 And the sons of Ethan; Azariah.2:9 The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.2:10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;2:11 And Nahshon begat Salma, and Salma begat Boaz,2:12 And Boaz begat Obed, and Obed begat Jesse,2:13 And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,2:14 Nethaneel the fourth, Raddai the fifth,2:15 Ozem the sixth, David the seventh:2:16 Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three.
2:17 And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.2:18 And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth: her sons are these; Jesher, and Shobab, and Ardon.2:19 And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur.2:20 And Hur begat Uri, and Uri begat Bezaleel.2:21 And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was threescore years old; and she bare him Segub.2:22 And Segub begat Jair, who had three and twenty cities in the land of Gilead.2:23 And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these belonged to the sons of Machir the father of Gilead.
2:24 And after that Hezron was dead in Calebephratah, then Abiah Hezron's wife bare him Ashur the father of Tekoa.2:25 And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah.2:26 Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam.2:27 And the sons of Ram the firstborn of Jerahmeel were, Maaz, and Jamin, and Eker.2:28 And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab and Abishur.2:29 And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid.2:30 And the sons of Nadab; Seled, and Appaim: but Seled died without children.2:31 And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai.2:32 And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children.
2:33 And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel.2:34 Now Sheshan had no sons, but daughters. And Sheshan had a servant, an Egyptian, whose name was Jarha.
2:35 And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai.2:36 And Attai begat Nathan, and Nathan begat Zabad,2:37 And Zabad begat Ephlal, and Ephlal begat Obed,2:38 And Obed begat Jehu, and Jehu begat Azariah,2:39 And Azariah begat Helez, and Helez begat Eleasah,2:40 And Eleasah begat Sisamai, and Sisamai begat Shallum,2:41 And Shallum begat Jekamiah, and Jekamiah begat Elishama.2:42 Now the sons of Caleb the brother of Jerahmeel were, Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron.2:43 And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema.2:44 And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai.2:45 And the son of Shammai was Maon: and Maon was the father of Bethzur.2:46 And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez.2:47 And the sons of Jahdai; Regem, and Jotham, and Gesham, and Pelet, and Ephah, and Shaaph.2:48 Maachah, Caleb's concubine, bare Sheber, and Tirhanah.2:49 She bare also Shaaph the father of Madmannah, Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb was Achsa.2:50 These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjathjearim.
2:51 Salma the father of Bethlehem, Hareph the father of Bethgader.2:52 And Shobal the father of Kirjathjearim had sons; Haroeh, and half of the Manahethites.2:53 And the families of Kirjathjearim; the Ithrites, and the Puhites, and the Shumathites, and the Mishraites; of them came the Zareathites, and the Eshtaulites,2:54 The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites.2:55 And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab.
3:1 Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess:3:2 The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:3:3 The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife.3:4 These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years.3:5 And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel: Ibhar also, and Elishama, and Eliphelet,3:7 And Nogah, and Nepheg, and Japhia,3:8 And Elishama, and Eliada, and Eliphelet, nine.3:9 These were all the sons of David, beside the sons of the concubines, and Tamar their sister.3:10 And Solomon's son was Rehoboam, Abia his son, Asa his son, Jehoshaphat his son,3:11 Joram his son, Ahaziah his son, Joash his son,3:12 Amaziah his son, Azariah his son, Jotham his son,3:13 Ahaz his son, Hezekiah his son, Manasseh his son,3:14 Amon his son, Josiah his son.3:15 And the sons of Josiah were, the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.3:16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.3:17 And the sons of Jeconiah; Assir, Salathiel his son, Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah.3:19 And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister:3:20 And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushabhesed, five.3:21 And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah.3:22 And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six.3:23 And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, three.3:24 And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven.4:1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.4:2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites.4:3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi:4:4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.4:5 And Ashur the father of Tekoa had two wives, Helah and Naarah.4:6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari.

These were the sons of Naarah.

4:7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan.4:8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum.4:9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.4:10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
4:11 And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.4:12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.4:13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.4:14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.4:15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.4:16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.4:17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.4:18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took.4:19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.4:20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon.

And the sons of Ishi were, Zoheth, and Benzoheth.

4:21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,
4:22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.4:23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.4:24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:4:25 Shallum his son, Mibsam his son, Mishma his son.4:26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son.4:27 And Shimei had sixteen sons and six daughters: but his brethren had not many children, neither did all their family multiply, like to the children of Judah.4:28 And they dwelt at Beersheba, and Moladah, and Hazarshual, And at Bilhah, and at Ezem, and at Tolad,
4:30 And at Bethuel, and at Hormah, and at Ziklag,4:31 And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David.4:32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:4:33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.4:34 And Meshobab, and Jamlech, and Joshah, the son of Amaziah, And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel,4:36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah,4:37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;
4:38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly.4:39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.4:40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.4:41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks.4:42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.4:43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.5:1 Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.5:2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
5:3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.5:4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,5:5 Micah his son, Reaia his son, Baal his son,5:6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
5:7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah, And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:5:9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.5:10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.5:11 And the children of Gad dwelt over against them, in the land of Bashan unto Salcah:5:12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.5:13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.5:14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;5:15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.5:16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.5:17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.5:18 The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore, that went out to the war.5:19 And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.5:20 And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him.5:21 And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men an hundred thousand.5:22 For there fell down many slain, because the war was of God. And they dwelt in their steads until the captivity.5:23 And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baalhermon and Senir, and unto mount Hermon.5:24 And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, famous men, and heads of the house of their fathers.5:25 And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.5:26 And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.6:1 The sons of Levi; Gershon, Kohath, and Merari.6:2 And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel.6:3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.6:4 Eleazar begat Phinehas, Phinehas begat Abishua,6:5 And Abishua begat Bukki, and Bukki begat Uzzi,6:6 And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,6:7 Meraioth begat Amariah, and Amariah begat Ahitub,6:8 And Ahitub begat Zadok, and Zadok begat Ahimaaz,6:9 And Ahimaaz begat Azariah, and Azariah begat Johanan,6:10 And Johanan begat Azariah, (he it is that executed the priest's office in the temple that Solomon built in Jerusalem:)6:11 And Azariah begat Amariah, and Amariah begat Ahitub,6:12 And Ahitub begat Zadok, and Zadok begat Shallum,6:13 And Shallum begat Hilkiah, and Hilkiah begat Azariah,6:14 And Azariah begat Seraiah, and Seraiah begat Jehozadak,6:15 And Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.
6:16 The sons of Levi; Gershom, Kohath, and Merari.6:17 And these be the names of the sons of Gershom; Libni, and Shimei.6:18 And the sons of Kohath were, Amram, and Izhar, and Hebron, and Uzziel.6:19 The sons of Merari; Mahli, and Mushi. And these are the families of the Levites according to their fathers.
6:20 Of Gershom; Libni his son, Jahath his son, Zimmah his son, Joah his son, Iddo his son, Zerah his son, Jeaterai his son.6:22 The sons of Kohath; Amminadab his son, Korah his son, Assir his son,6:23 Elkanah his son, and Ebiasaph his son, and Assir his son,6:24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.6:25 And the sons of Elkanah; Amasai, and Ahimoth.6:26 As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son,6:27 Eliab his son, Jeroham his son, Elkanah his son.6:28 And the sons of Samuel; the firstborn Vashni, and Abiah.6:29 The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son,6:30 Shimea his son, Haggiah his son, Asaiah his son.6:31 And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.6:32 And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.6:33 And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,6:34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,6:35 The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,6:36 The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,6:37 The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, The son of Izhar, the son of Kohath, the son of Levi, the son of Israel.6:39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berachiah, the son of Shimea,
6:40 The son of Michael, the son of Baaseiah, the son of Malchiah,6:41 The son of Ethni, the son of Zerah, the son of Adaiah,6:42 The son of Ethan, the son of Zimmah, the son of Shimei,6:43 The son of Jahath, the son of Gershom, the son of Levi.6:44 And their brethren the sons of Merari stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch,6:45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah,6:46 The son of Amzi, the son of Bani, the son of Shamer,6:47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi.6:48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God.6:49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.6:50 And these are the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son,6:51 Bukki his son, Uzzi his son, Zerahiah his son,6:52 Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, Ahimaaz his son.6:54 Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot.6:55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it.6:56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh.6:57 And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs,6:58 And Hilen with her suburbs, Debir with her suburbs,6:59 And Ashan with her suburbs, and Bethshemesh with her suburbs:6:60 And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families were thirteen cities.
6:61 And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, by lot, ten cities.
6:62 And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities.6:63 Unto the sons of Merari were given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.6:64 And the children of Israel gave to the Levites these cities with their suburbs.6:65 And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by their names.6:66 And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim.6:67 And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs,6:68 And Jokmeam with her suburbs, and Bethhoron with her suburbs,6:69 And Aijalon with her suburbs, and Gathrimmon with her suburbs:6:70 And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath.6:71 Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs:6:72 And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs,6:73 And Ramoth with her suburbs, and Anem with her suburbs:6:74 And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,6:75 And Hukok with her suburbs, and Rehob with her suburbs:6:76 And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.6:77 Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs:6:78 And on the other side Jordan by Jericho, on the east side of Jordan, were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs, Kedemoth also with her suburbs, and Mephaath with her suburbs: And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,6:81 And Heshbon with her suburbs, and Jazer with her suburbs.7:1 Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimrom, four.7:2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
7:3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.7:4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.7:5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.7:6 The sons of Benjamin; Bela, and Becher, and Jediael, three.7:7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.7:8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.7:9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.7:10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.7:11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.7:12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.7:13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.7:14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:7:15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.7:16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.7:17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.
7:18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.7:19 And the sons of Shemidah were, Ahian, and Shechem, and Likhi, and Aniam.7:20 And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,7:21 And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle.7:22 And Ephraim their father mourned many days, and his brethren came to comfort him.7:23 And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house.7:24 (And his daughter was Sherah, who built Bethhoron the nether, and the upper, and Uzzensherah.)7:25 And Rephah was his son, also Resheph, and Telah his son, and Tahan his son.7:26 Laadan his son, Ammihud his son, Elishama his son.7:27 Non his son, Jehoshuah his son.7:28 And their possessions and habitations were, Bethel and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof:7:29 And by the borders of the children of Manasseh, Bethshean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel.7:30 The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Serah their sister.7:31 And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith.7:32 And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister.7:33 And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the children of Japhlet.7:34 And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram.7:35 And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal.7:36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah,7:37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera.7:38 And the sons of Jether; Jephunneh, and Pispah, and Ara.7:39 And the sons of Ulla; Arah, and Haniel, and Rezia.7:40 All these were the children of Asher, heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.8:1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third,8:2 Nohah the fourth, and Rapha the fifth.8:3 And the sons of Bela were, Addar, and Gera, and Abihud,8:4 And Abishua, and Naaman, and Ahoah,8:5 And Gera, and Shephuphan, and Huram.8:6 And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath:8:7 And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud.8:8 And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives.8:9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham,8:10 And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers.8:11 And of Hushim he begat Abitub, and Elpaal.8:12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof:
8:13 Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath:8:14 And Ahio, Shashak, and Jeremoth,8:15 And Zebadiah, and Arad, and Ader,8:16 And Michael, and Ispah, and Joha, the sons of Beriah;8:17 And Zebadiah, and Meshullam, and Hezeki, and Heber,8:18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;8:19 And Jakim, and Zichri, and Zabdi,8:20 And Elienai, and Zilthai, and Eliel,8:21 And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;8:22 And Ishpan, and Heber, and Eliel,8:23 And Abdon, and Zichri, and Hanan,8:24 And Hananiah, and Elam, and Antothijah, And Iphedeiah, and Penuel, the sons of Shashak;8:26 And Shamsherai, and Shehariah, and Athaliah,8:27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham.8:28 These were heads of the fathers, by their generations, chief men.

These dwelt in Jerusalem.

8:29 And at Gibeon dwelt the father of Gibeon; whose wife's name was Maachah:8:30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab,8:31 And Gedor, and Ahio, and Zacher.8:32 And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.
8:33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.8:34 And the son of Jonathan was Meribbaal; and Meribbaal begat Micah.8:35 And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz.8:36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,8:37 And Moza begat Binea: Rapha was his son, Eleasah his son, Azel his son:8:38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel.8:39 And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third.
8:40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin.9:1 So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression.9:2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims.9:3 And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;9:4 Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah.9:5 And of the Shilonites; Asaiah the firstborn, and his sons.9:6 And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety.9:7 And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,
9:8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah;9:9 And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers.9:10 And of the priests; Jedaiah, and Jehoiarib, and Jachin,9:11 And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;9:12 And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
9:13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.9:14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;9:15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;
9:16 And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites.9:17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;9:18 Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.9:19 And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry.9:20 And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.
9:21 And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.
9:22 All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.9:23 So they and their children had the oversight of the gates of the house of the LORD, namely, the house of the tabernacle, by wards.9:24 In four quarters were the porters, toward the east, west, north, and south.9:25 And their brethren, which were in their villages, were to come after seven days from time to time with them.9:26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God.9:27 And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.9:28 And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale.9:29 Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices.
9:30 And some of the sons of the priests made the ointment of the spices.9:31 And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans.9:32 And other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath.9:33 And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.9:34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.
9:35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:9:36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab.9:37 And Gedor, and Ahio, and Zechariah, and Mikloth.9:38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.9:39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.9:40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.9:41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.9:42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;9:43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.9:44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.10:1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.10:2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul.10:3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers.
10:4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it.10:5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died.10:6 So Saul died, and his three sons, and all his house died together.10:7 And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.10:8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.10:9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
10:10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
10:11 And when all Jabeshgilead heard all that the Philistines had done to Saul,10:12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.10:13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;10:14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.11:1 Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.
11:2 And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel.11:3 Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by Samuel.11:4 And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land.11:5 And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David.11:6 And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief.11:7 And David dwelt in the castle; therefore they called it the city of David.11:8 And he built the city round about, even from Millo round about: and Joab repaired the rest of the city.11:9 So David waxed greater and greater: for the LORD of hosts was with him.11:10 These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel.11:11 And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time.
11:12 And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties.11:13 He was with David at Pasdammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines.
11:14 And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance.11:15 Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim.11:16 And David was then in the hold, and the Philistines' garrison was then at Bethlehem.11:17 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate!11:18 And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD.11:19 And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it.

These things did these three mightiest.

11:20 And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three.11:21 Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three.11:22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.11:23 And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.11:24 These things did Benaiah the son of Jehoiada, and had the name among the three mighties.11:25 Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard.11:26 Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,
11:27 Shammoth the Harorite, Helez the Pelonite,11:28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite,11:29 Sibbecai the Hushathite, Ilai the Ahohite,11:30 Maharai the Netophathite, Heled the son of Baanah the Netophathite,11:31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite,
11:32 Hurai of the brooks of Gaash, Abiel the Arbathite,11:33 Azmaveth the Baharumite, Eliahba the Shaalbonite,11:34 The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite,11:35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,11:36 Hepher the Mecherathite, Ahijah the Pelonite,11:37 Hezro the Carmelite, Naarai the son of Ezbai,11:38 Joel the brother of Nathan, Mibhar the son of Haggeri,11:39 Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah,11:40 Ira the Ithrite, Gareb the Ithrite,11:41 Uriah the Hittite, Zabad the son of Ahlai, Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him,11:43 Hanan the son of Maachah, and Joshaphat the Mithnite,11:44 Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,11:45 Jediael the son of Shimri, and Joha his brother, the Tizite,11:46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,11:47 Eliel, and Obed, and Jasiel the Mesobaite.12:1 Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish: and they were among the mighty men, helpers of the war.12:2 They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin.12:3 The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite.12:4 And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad the Gederathite,12:5 Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite,12:6 Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites,12:7 And Joelah, and Zebadiah, the sons of Jeroham of Gedor.12:8 And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains;
12:9 Ezer the first, Obadiah the second, Eliab the third, Mishmannah the fourth, Jeremiah the fifth,12:11 Attai the sixth, Eliel the seventh,12:12 Johanan the eighth, Elzabad the ninth, Jeremiah the tenth, Machbanai the eleventh.12:14 These were of the sons of Gad, captains of the host: one of the least was over an hundred, and the greatest over a thousand.12:15 These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east, and toward the west.12:16 And there came of the children of Benjamin and Judah to the hold unto David.12:17 And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it.12:18 Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee.

Then David received them, and made them captains of the band.

12:19 And there fell some of Manasseh to David, when he came with the Philistines against Saul to battle: but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall to his master Saul to the jeopardy of our heads.
12:20 As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.
12:21 And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host.12:22 For at that time day by day there came to David to help him, until it was a great host, like the host of God.12:23 And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the LORD.12:24 The children of Judah that bare shield and spear were six thousand and eight hundred, ready armed to the war.12:25 Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred.12:26 Of the children of Levi four thousand and six hundred.12:27 And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred;
12:28 And Zadok, a young man mighty of valour, and of his father's house twenty and two captains.12:29 And of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul.12:30 And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers.12:31 And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king.12:32 And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.12:33 Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart.12:34 And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand.
12:35 And of the Danites expert in war twenty and eight thousand and six hundred.12:36 And of Asher, such as went forth to battle, expert in war, forty thousand.12:37 And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand.
12:38 All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king.12:39 And there they were with David three days, eating and drinking: for their brethren had prepared for them.12:40 Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel.13:1 And David consulted with the captains of thousands and hundreds, and with every leader.13:2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us:13:3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul.
13:4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people.
13:5 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim.13:6 And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.13:7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.13:8 And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.13:9 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.13:10 And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God.13:11 And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perezuzza to this day.13:12 And David was afraid of God that day, saying, How shall I bring the ark of God home to me?13:13 So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obededom the Gittite.13:14 And the ark of God remained with the family of Obededom in his house three months. And the LORD blessed the house of Obededom, and all that he had.14:1 Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him an house.14:2 And David perceived that the LORD had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel.14:3 And David took more wives at Jerusalem: and David begat more sons and daughters.14:4 Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon,14:5 And Ibhar, and Elishua, and Elpalet,14:6 And Nogah, and Nepheg, and Japhia, And Elishama, and Beeliada, and Eliphalet.14:8 And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard of it, and went out against them.14:9 And the Philistines came and spread themselves in the valley of Rephaim.14:10 And David enquired of God, saying, Shall I go up against the Philistines? And wilt thou deliver them into mine hand? And the LORD said unto him, Go up; for I will deliver them into thine hand.14:11 So they came up to Baalperazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters: therefore they called the name of that place Baalperazim.14:12 And when they had left their gods there, David gave a commandment, and they were burned with fire.
14:13 And the Philistines yet again spread themselves abroad in the valley.14:14 Therefore David enquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees.14:15 And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines.14:16 David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer.14:17 And the fame of David went out into all lands; and the LORD brought the fear of him upon all nations.
15:1 And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.15:2 Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.15:3 And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it.15:4 And David assembled the children of Aaron, and the Levites: Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty:15:6 Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty:15:7 Of the sons of Gershom; Joel the chief and his brethren an hundred and thirty:15:8 Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred:15:9 Of the sons of Hebron; Eliel the chief, and his brethren fourscore: Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve.15:11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,15:12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it.15:13 For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order.15:14 So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel.
15:15 And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD.15:16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.15:17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;15:18 And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.15:19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass;15:20 And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth;15:21 And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel.15:22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful.15:23 And Berechiah and Elkanah were doorkeepers for the ark.15:24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.15:25 So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obededom with joy.15:26 And it came to pass, when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams.15:27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.15:28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.15:29 And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal, the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.16:1 So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God.16:2 And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD.16:3 And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.16:4 And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:16:5 Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;16:6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.16:7 Then on that day David delivered first this psalm to thank the LORD into the hand of Asaph and his brethren.16:8 Give thanks unto the LORD, call upon his name, make known his deeds among the people.16:9 Sing unto him, sing psalms unto him, talk ye of all his wondrous works.16:10 Glory ye in his holy name: let the heart of them rejoice that seek the LORD.16:11 Seek the LORD and his strength, seek his face continually.16:12 Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth;16:13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones.16:14 He is the LORD our God; his judgments are in all the earth.16:15 Be ye mindful always of his covenant; the word which he commanded to a thousand generations;16:16 Even of the covenant which he made with Abraham, and of his oath unto Isaac;16:17 And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant,16:18 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;16:19 When ye were but few, even a few, and strangers in it.16:20 And when they went from nation to nation, and from one kingdom to another people;16:21 He suffered no man to do them wrong: yea, he reproofd kings for their sakes,16:22 Saying, Touch not mine anointed, and do my prophets no harm.16:23 Sing unto the LORD, all the earth; shew forth from day to day his salvation.16:24 Declare his glory among the heathen; his marvellous works among all nations.16:25 For great is the LORD, and greatly to be praised: he also is to be feared above all gods.16:26 For all the gods of the people are idols: but the LORD made the heavens.16:27 Glory and honour are in his presence; strength and gladness are in his place.16:28 Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength.16:29 Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness.16:30 Fear before him, all the earth: the world also shall be stable, that it be not moved.16:31 Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigneth.16:32 Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein.16:33 Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth.16:34 O give thanks unto the LORD; for he is good; for his mercy endureth for ever.16:35 And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.16:36 Blessed be the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.16:37 So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day's work required:16:38 And Obededom with their brethren, threescore and eight; Obededom also the son of Jeduthun and Hosah to be porters:16:39 And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon,16:40 To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel;16:41 And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;16:42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.16:43 And all the people departed every man to his house: and David returned to bless his house.17:1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD remaineth under curtains.
17:2 Then Nathan said unto David, Do all that is in thine heart; for God is with thee.17:3 And it came to pass the same night, that the word of God came to Nathan, saying,17:4 Go and tell David my servant, Thus saith the LORD, Thou shalt not build me an house to dwell in:
17:5 For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.17:6 Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?17:7 Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel:17:8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.
17:9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,17:10 And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee an house.
17:11 And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.17:12 He shall build me an house, and I will stablish his throne for ever.17:13 I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:17:14 But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.17:15 According to all these words, and according to all this vision, so did Nathan speak unto David.
17:16 And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto?17:17 And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.17:18 What can David speak more to thee for the honour of thy servant? for thou knowest thy servant.
17:19 O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things.17:20 O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.17:21 And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people whom thou hast redeemed out of Egypt?17:22 For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God.17:23 Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said.17:24 Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee.17:25 For thou, O my God, hast told thy servant that thou wilt build him an house: therefore thy servant hath found in his heart to pray before thee.17:26 And now, LORD, thou art God, and hast promised this goodness unto thy servant:17:27 Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.18:1 Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hand of the Philistines.18:2 And he smote Moab; and the Moabites became David's servants, and brought gifts.18:3 And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates.
18:4 And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot horses, but reserved of them an hundred chariots.
18:5 And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men.18:6 Then David put garrisons in Syriadamascus; and the Syrians became David's servants, and brought gifts. Thus the LORD preserved David whithersoever he went.18:7 And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem.
18:8 Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brasen sea, and the pillars, and the vessels of brass.18:9 Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah;
18:10 He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass.18:11 Them also king David dedicated unto the LORD, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.18:12 Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand.
18:13 And he put garrisons in Edom; and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went.18:14 So David reigned over all Israel, and executed judgment and justice among all his people.18:15 And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud, recorder.18:16 And Zadok the son of Ahitub, and Abimelech the son of Abiathar, were the priests; and Shavsha was scribe;18:17 And Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.19:1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.19:2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him.
19:3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land?19:4 Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.19:5 Then there went certain, and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.19:6 And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah.19:7 So they hired thirty and two thousand chariots, and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle.19:8 And when David heard of it, he sent Joab, and all the host of the mighty men.19:9 And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come were by themselves in the field.19:10 Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians.19:11 And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon.19:12 And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee.19:13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight.19:14 So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him.19:15 And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem.19:16 And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the river: and Shophach the captain of the host of Hadarezer went before them.19:17 And it was told David; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him.19:18 But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host.19:19 And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.20:1 And it came to pass, that after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it.20:2 And David took the crown of their king from off his head, and found it to weigh a talent of gold, and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city.20:3 And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem.20:4 And it came to pass after this, that there arose war at Gezer with the Philistines; at which time Sibbechai the Hushathite slew Sippai, that was of the children of the giant: and they were subdued.20:5 And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam.20:6 And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot and he also was the son of the giant.20:7 But when he defied Israel, Jonathan the son of Shimea David's brother slew him.20:8 These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
21:1 And Satan stood up against Israel, and provoked David to number Israel.21:2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it.21:3 And Joab answered, The LORD make his people an hundred times so many more as they be: but, my lord the king, are they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?21:4 Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem.21:5 And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword.21:6 But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.21:7 And God was displeased with this thing; therefore he smote Israel.21:8 And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly.21:9 And the LORD spake unto Gad, David's seer, saying,21:10 Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee.21:11 So Gad came to David, and said unto him, Thus saith the LORD, Choose thee21:12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me.21:13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man.21:14 So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men.21:15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.21:16 And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces.21:17 And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued.21:18 Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite.21:19 And David went up at the saying of Gad, which he spake in the name of the LORD.21:20 And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat.21:21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with his face to the ground.21:22 Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people.21:23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all.21:24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost.
21:25 So David gave to Ornan for the place six hundred shekels of gold by weight.21:26 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.21:27 And the LORD commanded the angel; and he put up his sword again into the sheath thereof.21:28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there.21:29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon.21:30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD.22:1 Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel.
22:2 And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God.22:3 And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight;22:4 Also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David.
22:5 And David said, Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.22:6 Then he called for Solomon his son, and charged him to build an house for the LORD God of Israel.
22:7 And David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of the LORD my God:22:8 But the word of the LORD came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.22:9 Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.22:10 He shall build an house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.22:11 Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as he hath said of thee.22:12 Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.22:13 Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the LORD charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed.22:14 Now, behold, in my trouble I have prepared for the house of the LORD an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.22:15 Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every manner of work.22:16 Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.22:17 David also commanded all the princes of Israel to help Solomon his son, saying,22:18 Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people.22:19 Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.23:1 So when David was old and full of days, he made Solomon his son king over Israel.23:2 And he gathered together all the princes of Israel, with the priests and the Levites.23:3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.23:4 Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges:23:5 Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.23:6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.
23:7 Of the Gershonites were, Laadan, and Shimei.23:8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three.23:9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.23:10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah.

These four were the sons of Shimei.

23:11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house.23:12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.23:13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.23:14 Now concerning Moses the man of God, his sons were named of the tribe of Levi.23:15 The sons of Moses were, Gershom, and Eliezer.23:16 Of the sons of Gershom, Shebuel was the chief.23:17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.23:18 Of the sons of Izhar; Shelomith the chief.23:19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.23:20 Of the sons of Uzziel; Micah the first and Jesiah the second.23:21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish.23:22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them.
23:23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.23:24 These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward.23:25 For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:23:26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof.23:27 For by the last words of David the Levites were numbered from twenty years old and above:23:28 Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;23:29 Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;23:30 And to stand every morning to thank and praise the LORD, and likewise at even:23:31 And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:23:32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.24:1 Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
24:2 But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.24:3 And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.24:4 And there were more chief men found of the sons of Eleazar than of the sons of Ithamar, and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers.24:5 Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar.
24:6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.24:7 Now the first lot came forth to Jehoiarib, the second to Jedaiah,24:8 The third to Harim, the fourth to Seorim,24:9 The fifth to Malchijah, the sixth to Mijamin,24:10 The seventh to Hakkoz, the eighth to Abijah,24:11 The ninth to Jeshuah, the tenth to Shecaniah,24:12 The eleventh to Eliashib, the twelfth to Jakim,24:13 The thirteenth to Huppah, the fourteenth to Jeshebeab,24:14 The fifteenth to Bilgah, the sixteenth to Immer,24:15 The seventeenth to Hezir, the eighteenth to Aphses,24:16 The nineteenth to Pethahiah, the twentieth to Jehezekel,24:17 The one and twentieth to Jachin, the two and twentieth to Gamul,24:18 The three and twentieth to Delaiah, the four and twentieth to Maaziah.24:19 These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.24:20 And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah.24:21 Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah.24:22 Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.24:23 And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth.
24:24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir.24:25 The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah.24:26 The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno.24:27 The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri.24:28 Of Mahli came Eleazar, who had no sons.24:29 Concerning Kish: the son of Kish was Jerahmeel.24:30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers.24:31 These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:25:2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king.25:3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD.25:4 Of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:25:5 All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters.25:6 All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman.25:7 So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.25:8 And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.
25:9 Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve:25:10 The third to Zaccur, he, his sons, and his brethren, were twelve:25:11 The fourth to Izri, he, his sons, and his brethren, were twelve:25:12 The fifth to Nethaniah, he, his sons, and his brethren, were twelve: The sixth to Bukkiah, he, his sons, and his brethren, were twelve:25:14 The seventh to Jesharelah, he, his sons, and his brethren, were twelve:25:15 The eighth to Jeshaiah, he, his sons, and his brethren, were twelve:25:16 The ninth to Mattaniah, he, his sons, and his brethren, were twelve:25:17 The tenth to Shimei, he, his sons, and his brethren, were twelve:25:18 The eleventh to Azareel, he, his sons, and his brethren, were twelve:25:19 The twelfth to Hashabiah, he, his sons, and his brethren, were twelve:25:20 The thirteenth to Shubael, he, his sons, and his brethren, were twelve:25:21 The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve:25:22 The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve:25:23 The sixteenth to Hananiah, he, his sons, and his brethren, were twelve:25:24 The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve:25:25 The eighteenth to Hanani, he, his sons, and his brethren, were twelve:25:26 The nineteenth to Mallothi, he, his sons, and his brethren, were twelve:25:27 The twentieth to Eliathah, he, his sons, and his brethren, were twelve:25:28 The one and twentieth to Hothir, he, his sons, and his brethren, were twelve:25:29 The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve:25:30 The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve:25:31 The four and twentieth to Romamtiezer, he, his sons, and his brethren, were twelve.26:1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.26:2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,26:3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh.26:4 Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.26:5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.26:6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour.26:7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah.26:8 All these of the sons of Obededom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obededom.26:9 And Meshelemiah had sons and brethren, strong men, eighteen.26:10 Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;)26:11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen.26:12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD.26:13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.26:14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.26:15 To Obededom southward; and to his sons the house of Asuppim.26:16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.26:17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.26:18 At Parvar westward, four at the causeway, and two at Parvar.26:19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.26:20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things.26:21 As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli.26:22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD.26:23 Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites:26:24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures.26:25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son.26:26 Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated.26:27 Out of the spoils won in battles did they dedicate to maintain the house of the LORD.26:28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.26:29 Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges.26:30 And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of the king.26:31 Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead.26:32 And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.27:1 Now the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand.27:2 Over the first course for the first month was Jashobeam the son of Zabdiel: and in his course were twenty and four thousand.27:3 Of the children of Perez was the chief of all the captains of the host for the first month.27:4 And over the course of the second month was Dodai an Ahohite, and of his course was Mikloth also the ruler: in his course likewise were twenty and four thousand.27:5 The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand.27:6 This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son.27:7 The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him: and in his course were twenty and four thousand.27:8 The fifth captain for the fifth month was Shamhuth the Izrahite: and in his course were twenty and four thousand.27:9 The sixth captain for the sixth month was Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand.27:10 The seventh captain for the seventh month was Helez the Pelonite, of the children of Ephraim: and in his course were twenty and four thousand.27:11 The eighth captain for the eighth month was Sibbecai the Hushathite, of the Zarhites: and in his course were twenty and four thousand.27:12 The ninth captain for the ninth month was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand.27:13 The tenth captain for the tenth month was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand.27:14 The eleventh captain for the eleventh month was Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand.27:15 The twelfth captain for the twelfth month was Heldai the Netophathite, of Othniel: and in his course were twenty and four thousand.27:16 Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:27:17 Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok:27:18 Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael:27:19 Of Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel:27:20 Of the children of Ephraim, Hoshea the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah:27:21 Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner:27:22 Of Dan, Azareel the son of Jeroham. These were the princes of the tribes of Israel.27:23 But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens.27:24 Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the chronicles of king David.
27:25 And over the king's treasures was Azmaveth the son of Adiel: and over the storehouses in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah: And over them that did the work of the field for tillage of the ground was Ezri the son of Chelub:27:27 And over the vineyards was Shimei the Ramathite: over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite:27:28 And over the olive trees and the sycomore trees that were in the low plains was Baalhanan the Gederite: and over the cellars of oil was Joash:27:29 And over the herds that fed in Sharon was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai:27:30 Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite:
27:31 And over the flocks was Jaziz the Hagerite. All these were the rulers of the substance which was king David's.27:32 Also Jonathan David's uncle was a counsellor, a wise man, and a scribe: and Jehiel the son of Hachmoni was with the king's sons: And Ahithophel was the king's counsellor: and Hushai the Archite was the king's companion:27:34 And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.28:1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem.28:2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:28:3 But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood.28:4 Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel:28:5 And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.28:6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father.28:7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day.28:8 Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God, keep and seek for all the commandments of the LORD your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever.28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.28:10 Take heed now; for the LORD hath chosen thee to build an house for the sanctuary: be strong, and do it.28:11 Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat,28:12 And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things:28:13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD.28:14 He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service:28:15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick.
28:16 And by weight he gave gold for the tables of shewbread, for every table; and likewise silver for the tables of silver:28:17 Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver:28:18 And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.28:19 All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.28:20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.28:21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.29:1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God.29:2 Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.29:3 Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house.29:4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal:29:5 The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD?29:6 Then the chief of the fathers and princes of the tribes of Israel and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly,29:7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron.29:8 And they with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite.29:9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.29:10 Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever.29:11 Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.29:12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all.29:13 Now therefore, our God, we thank thee, and praise thy glorious name.29:14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.29:15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.29:16 O LORD our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own.29:17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.29:18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee:29:19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision.
29:20 And David said to all the congregation, Now bless the LORD your God.

And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king.

29:21 And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:29:22 And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest.29:23 Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him.29:24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king.29:25 And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel.29:26 Thus David the son of Jesse reigned over all Israel.29:27 And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.29:28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead.29:29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer,
29:30 With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

King James Bible: Amos

Amos

1:1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
1:2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
1:3 Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:
1:4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
1:5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
1:6 Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:
1:7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
1:8 And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
1:9 Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
1:10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
1:11 Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
1:12 But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
1:13 Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
1:14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind: And their king shall go into captivity, he and his princes together, saith the LORD.
2:1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:
2:2 But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.
2:4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked:
2:5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.
2:6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes;
2:7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:
2:8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god.
2:9 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.
2:10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite.
2:11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD.
2:12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
2:13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves.
2:14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:
2:15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself.
2:16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.
3:1 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,
3:2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
3:3 Can two walk together, except they be agreed?
3:4 Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?
3:5 Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?
3:6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?
3:7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.
3:8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?
3:9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.
3:10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
3:11 Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
3:12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.
3:13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts,
3:14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground.
3:15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.
4:1 Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
4:2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks.
4:3 And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.
4:4 Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years:
4:5 And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.
4:6 And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.
4:7 And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.
4:8 So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD.
4:9 I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured them: yet have ye not returned unto me, saith the LORD.
4:10 I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD.
4:11 I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.
4:12 Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel.
4:13 For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name.
5:1 Hear ye this word which I take up against you, even a lamentation, O house of Israel.
5:2 The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up.
5:3 For thus saith the Lord GOD; The city that went out by a thousand shall leave an hundred, and that which went forth by an hundred shall leave ten, to the house of Israel.
5:4 For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:
5:5 But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.
5:6 Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.
5:7 Ye who turn judgment to wormwood, and leave off righteousness in the earth,
5:8 Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name:
5:9 That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
5:10 They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
5:11 Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
5:12 For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.
5:13 Therefore the prudent shall keep silence in that time; for it is an evil time.
5:14 Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.
5:15 Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.
5:16 Therefore the LORD, the God of hosts, the LORD, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
5:17 And in all vineyards shall be wailing: for I will pass through thee, saith the LORD.
5:18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
5:19 As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
5:20 Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
5:21 I hate, I despise your feast days, and I will not smell in your solemn assemblies.
5:22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
5:23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
5:24 But let judgment run down as waters, and righteousness as a mighty stream.
5:25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
5:26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
5:27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
6:1 Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!
6:2 Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border?
6:3 Ye that put far away the evil day, and cause the seat of violence to come near;
6:4 That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
6:5 That chant to the sound of the viol, and invent to themselves instruments of musick, like David; That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
6:7 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
6:8 The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.
6:9 And it shall come to pass, if there remain ten men in one house, that they shall die.
6:10 And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD.
6:11 For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts.
6:12 Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:
6:13 Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
6:14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.
7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings.
7:2 And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.
7:3 The LORD repented for this: It shall not be, saith the LORD.
7:4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.
7:5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small.
7:6 The LORD repented for this: This also shall not be, saith the Lord GOD.
7:7 Thus he shewed me: and, behold, the LORD stood upon a wall made by a plumbline, with a plumbline in his hand.
7:8 And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the LORD, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more: And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
7:10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
7:11 For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.
7:12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
7:13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court.
7:14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit:
7:15 And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
7:16 Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.
7:17 Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
8:1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
8:2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.
8:4 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
8:5 Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?
8:6 That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?
8:7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
8:8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt.
8:9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:
8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.
8:11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:
8:12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it.
8:13 In that day shall the fair virgins and young men faint for thirst.
8:14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.
9:1 I saw the LORD standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.
9:2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:
9:3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:
9:4 And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.
9:5 And the Lord GOD of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt.
9:6 It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name.
9:7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?
9:8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD.
9:9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.
9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.
9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:
9:12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.
9:13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.
9:14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
9:15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

The Syrian Goddess, Index A-Z

INDEX A.

ABD-HADAD, Priest-King of Hierapolis, 27

Achilles, effigy of, 78

Adad (see also Hadad), name of the god of Hierapolis, 25

Adargatis, name of the goddess according to Macrobius, 25

Adonis, myth of, 3 ; river, 47 ; sacrifice to, 46 ; wounded, the legend of, 48

Agdistis, goddess of the Phrygians, 1

Agenor, 44

Agriculture, Hittite god of, 8

Alexandria, Lucian at, 31 ; statue of, 78 ; the false prophet, 30

Aleppo, bronze figure of goddess from, 16

Altar, draped, 13 ; of brass, 77 ; pedestal, draped, 24 , 73

Andromache, effigy of, 78

Animals, sacred, 78

Antioch, Lucian at, 30

Aphaca, temple of Aphrodite at, 49

Aphrodite, sacrifice to, 46 ; Syrian goddess embodies attributes of, 71 ; temple of, at Aphaca, 48

Apollo, a bearded, 74 ; oriental aspects of, 75

Archives of the Hittites, 4

Arms, the Hittite god of, 6

Artemis, Syrian goddess embodies attributes of, 71

Ashtoreth, 44 ; the goddess, 1

Asia Minor, attributes of the goddess in, 2

Askalon, connection with Atargatis, 26

Assemblies, sacred, 82

Assyria, used for Syria, 41 , 42

Astarte, as a Hittite goddess, 1 ; of Phnicia, 1 , 16 ; the Phnician, 43

Atargatis, 41 ; goddess of Hierapolis, 1 (see also Goddess); identified with Derceto, 52 ; resemblance to Kybele, 55 ; son of, 8 ; spelling and composition of the name, 21 ; the priest of, 27

Athar, name of Ishtar in Syria, 1

Atheh, goddess of Cilicia, 53 ; name of Cilician goddess, 1

Athene, Syrian goddess embodies attributes of, 71

Atlas, statue of, 77

Attes, traditional founder of the shrine at Hierapolis, 55

Attis, in legend and religion, 3 ; priest, possibly represented in Hittite art, 8

Axe, the double, emblem of Bellona, 18 ; the, emblem of thunder, 5

B.

BAAL, of Tarsus, 43 ; Kevan, suggested name of the god, 23

Bambyce, earliest name of Hierapolis, 41

Bellona, Roman goddess, identified with goddess of Comana, 18

Bird, consecration of, 33 ; in Hittite art, 14 ; symbol of the goddess, 13

Birth, goddess of, 16

Boar, wild, legend of, 46

Boghaz-Keui, Hittite god and goddess at, 7 ; sanctuary of youthful deity, 8

Bow, borne by Hittite deity, 6 ; in Hittite art, 14

Brazen statue at Hierapolis, 65

Bull, as counterpart of goddess on coins, 22 ; Europa sitting upon, 44 ; god, the Hittite, 10 ; Hadad leading a, 6 ; Hittite deity identified with, 6 ; replaces god in art, 10

Bulls, god seated on, 70

Byblos, Aphrodite of, 45 ; legend of Osiris at, 47 ; temple at, 45

C.

CAPITAL, the, of the Hittites, 4

Carchemish, fall of, 17 ; sculpture from, 8 ; sculptures of the goddess at, 14

Castration, 3 , 57 , 65

Caves, the goddess of, 7

Child, on knee of goddess, in Hittite art, 14 Christianity, in the time of Lucian, 35

Coast of Asia Minor, Hittites advance towards the, 4 Cock (sacred), 82

Coins of Hierapolis, 20

Comana, the goddess of war at, 18

Combabus, legends of, 58 , 60 ; statue of, 78

Commagene, 42

Communion scene in Hittite art, 13

Cones, sacred, of the goddess, 68

Conical obelisk, 45

Constantine destroys the shrine at Aphaca, 49

Corpses, unlucky to see, 85

Crsus, of Lydia, 17

D.

DEA SYRIA, the local goddess of Hierapolis, identified with Atargatis, q.v.(see Goddess), 16 ; seated and robed, 16

Dead, the goddess of the, 14

Deluge, legend of, 51

Derceto, image of, 53 ; in form of a fish, 55 ; the fish goddess, 52

Deukalion, the story of, 50

Distaff, carried by the Syrian goddess, 71

Dionysus, 73 ; assumes woman's dress, 56 ; legendary founder of the temple at Hierapolis, 57

Divination, 76

Divine, father and mother, 8 ; marriage, 7 ; Triad, 8

Dodona, Zeus of, 7

Doliche, survival of Hittite cult at, 17

Dove, in Hittite art, 24 ; symbol of goddess, 23 ; the, 73

Doves, in Babylonian art, 86

Draped, altar, 13 ; altar pedestal, 73

Drum, carried by Atargatis, 56

Dual cult, at Hierapolis, 12 ; of Hittite origins, to; substantiated on coins, 25

E.

EAGLE, double-headed, 9 ; temple of the, 79 ; triumphing over lion on coins, 22

Earth, the fruits of, personified, 8

Earth-goddess in Greece, 7

Earth-Mother (see Earth-goddess), 7

Effigies of "Zeus" and "Hera" at Hierapolis, 70

Effigy of Apollo, bearded, 74 ; of fish-goddess, 54

Egyptian temples, 42

Eilithyia, statue of, 77

Empire, extent of Hittite, 4

Europa, 44

Exogamy, 47

Eyuk, double-headed eagle at, 9 ; goddess worshipped at, 14 ; Hittite sculptures at, 10

F.

FASSILER, Hittite monument at, 67

Fates, the, Syrian goddess embodies attributes of, 71

Feast, the ceremonial feast in Hittite sculptures, 15 ; the Ceremonial, 13

Festival of the Pyre, 83

Fish goddess, 53

Fishes, holy, 54

Flood, the, legend of, 33 , 50

Fraktin, Hittite sculptures of, 73 ; Hittite sculptures at, 13

G.

GALLI, the, 19 , 63 , 79 , 84 ; customs of the, 66

Garments on trees, 83

Girdle, the, 71 , 72

Goats sacrificed to Hittite god, io

God of Hierapolis, identical with Hittite chief deity, i i; on coins, 22

God on bull throne, 23

God, the chief Hittite, 5 ; resembles Zeus, 7 ; dominant, to; fall of, 17

God, the youthful Hittite, 8

Goddess of Hierapolis, identified, 12 ; described by Lucian, 11 ; recognisable, 20 ; seated on lion, 21

" on lion throne, 23 ; two varieties of, 15 ; of War at Comana, identified with Bellona, 18

" the chief Hittite, resembles the Great Mother, 7 ; the leading Hittite, i

" the Hittite, seated, 10 ; seated and robed, 16 ; wedded, 19

" the Mother, survival of cult, 18 ; as goddess of the dead, 14

" the Nature, explanation of abnormal tendencies, 3 ; in Asia Minor, 2 ; in Babylonia, 1 ; worship long established in Asia Minor, 4

Gods, the minor Hittite, 9

Great Mother, the (see Goddess).

H.

HADAD, name of Syrian deity, 5 ; of Hierapolis, 10 ; statue of, carried, 77

Hadad-Zeus, term describing the Hittite deity, 12

Hair, dedicated, 89 ; locks of, consecrated, 33

Hammer, emblem of thunder, 5

Heaven, Lord of, title of Hittite god, 5

Hecuba, effigy of, 78

Helen, effigy of, 78

Heliopolitan Triad, 26

Hera, goddess of Hierapolis called, 70 ; name given by Lucian to the goddess of Hierapolis, 11 ; offerings, 46 ; previously married, 7 ; Sancta, consort of Jupiter Dolichenus, 17 ; seen in a vision by Stratonice, 60 ; the Assyrian, 41

Hercules, of Tyre, 43 ; assumes woman's dress, 56

Hermes, statue of, 77

Hermocles, statue ascribed to, 65

Hierapolis, 42 ; bull-god on coins of, 10 ; central cult of Hittite origins, 12 ; coins of Atargatis at, 16 ; images in the sanctuary of, 11 ; name of the goddess at, 1 ; site of, 41 ; the shrine at, 49

Hierapolitan Triad, 26

High-priest, 79 ; the Hittite, to

Hippolytus, 63

Hittite, Chief Deity, 5 ; goddess, 1 ; dress, survival on coin, 27

Hittites, the, in history, 4 ; end of their domination, i6

I.

IMAGE, of the god carried, 7 , 76 ; of the Mother-goddess, 13 Images, votive, of the naked goddess, 15

Ionic dialect, 31 , 32

Ishtar, the goddess, i; as goddess of the dead, 14 ; among the Mitanni, 10

Ivriz, Hittite sculpture at, 8 , 43 , 76

J.

JUPITER Dolichenus, 17

K.

KARA-BURSHLU, sculptures of the Hittite goddess at, 13 King-Priest, the Hittite, 10

Kizil-Dagh, Hittite deity carved on, 6

Kubile (Kybele) in Phrygian art, 14

Kybele (or Rhea), resemblance to goddess of Hierapolis, 26 ; in the West, 72 ; and Attis, cult of, 18 ; legends of, at Hierapolis, 55 ; Attis as a son of, 3

L.

LAKE, sacred, at Hierapolis, 80

Libation, 79 ; in Hittite worship, 88

Lion, devouring bull, on coins, 22 ; emblematic of earth, 25 ; goddess seated on, 21 ; throne, on coins, 21

Lioness, goddess on, 9

Lions, draw effigy of Atargatis, 56 ; goddess seated on, 70

Lituus, emblem of Hittite priesthood, 10

Lord of Heaven, title of Hittite god, 5

Loss of Hierapolis, 41

Lucian returns to Samosata, 30

Lyre, in Hittite art, 14

M.

MA, goddess of Comana, I

Mabog, Syrian name of Hierapolis, 41

Macrobius, describes the cult of the Syrian goddess, 20 ; describes the Syrian god and goddess, 25 ; quoted, 74

Malia, Hittite sculptures at, 6 ; local deity of, identified, 9

Mannikins of wood, 57 , 68

Marash, sculptures of the Hittite goddess at, 14

Marriage scene at Boghaz-Keui, 7

Mated divinities in Cilicia and Phnicia, 18

Mermaid, effigy like a, 54

Mirror in Hittite art, 14

Mitanni, treaty of Hittites with, 10

Mother-earth (see Earth-goddess).

" -goddess (see Goddess).

" of the gods, 25

Mount Lebanus, 47

Mumbidj, identified with Hierapolis, 41

Musicians, 79

Mylitta, name of Ishtar in Herodotus, 16

Myth of Ishtar and Tammuz, 3

N.

NAKED goddess, 15

Nanai, goddess of Pre-semitic Babylonia, 1

Nature-goddess (see Goddess of Nature).

Nemesis, Syrian goddess embodies attributes of, 71

Nigrinus, the philosopher, 29

Nireus, statue of, 78

O.

OBLATION scene in Hittite art, 13

Oracles, 76 ; at Hierapolis, 49

Osiris, legend of, at Byblos, 47

P.

PAPHOS, pillars at, 67

Paris, effigy of, 78

Peregrinus, the impostor, 36

Phalli, ascent of the, 69 ; dedicated by Dionysus, 57

Philomela, statue of, 78

Phrygian goddess, 25

Phrygians in Asia Minor, 17

Pigeon, a golden, 73 ; emblem of Semiramis, 55

Pilgrimages to Hierapolis, 49

Pillar of altar, draped, 24

Pillars, pairs of, 67

Poem by Catullus, 3

Priestess, the high, 11

Priestesses, Hittite representations of, 9

Priesthood of Attis, 3

Priest-King, the Hittite, so Priests, 79 ; of the goddess, 18

Procne, statue of, 78

Prostitution, sacred, 19 , 46

Pteria, fall of, 17

R.

RAMMAN, incorrect rendering of name Adad, 5

Rams, sacrificed to Hittite god, 10

Red colour of Adonis River, 48

Religion in the East, 19

Rhea (or Kybele), resemblance to goddess of Hierapolis, 26 ; legends of, 55 ; Syrian goddess embodies attributes of, 71

Robed goddess, 55

Rome, Lucian at, 30

S.

SACRIFICES, 80

Sakje-Geuzi, goddess worshipped at, 14 ; Hittite walls at, 66

Sammuṙamat, identified with Semiramis, 52

Samosata, birthplace of Lucian, 29

Samsat, birthplace of Lucian, 42 ; Hittite remains at, 42

Sanctuary of Hierapolis, described, 70 ; represented on coin, 23

Sandan, possible effigy of, at Hierapolis, 76

Sandan-Hercules of Ivriz, 26

Sardanapalus, statue of, 78

Sceptre, carried by the Syrian goddess, 71

Selene, Syrian goddess embodies attributes of, 71

Semiramis, 52 , 73 ; effigy of, 55 ; image of, 78

Senjerli, Hittite storm god at, 5 ; the Syro-Hittite city at, 66

Shaving of heads, 46

Shepherd origin of Attis, 3

Shrines, Gro-Phnician, 45

Simios, lover of Atargatis, 26

Sipylus, Mount, image of the goddess on, 13

Sisythus (see Xisuthros), 50

Solomon, temple of, at Jerusalem, 67

Son of Atargatis, 26

Statue, brazen, at Hierapolis, 65 ; of the goddess carried, 76 , 77

Statues, of the god and goddess of Hierapolis, 70 ; of gods, moved, at Hierapolis, 49

Stheneboea, 63

Storms, controller of, attribute of Hittite god, 5

Stratonice, legendary builder of temple at Hierapolis, 58

Subject-matter of the "De Dea Syria," 39

Suidas' life of Lucian, 29

Sun, Hittite god identified with, 5

Sun-god, a throne for the, 74

Survival of Hittite dress at Hierapolis, 27 ; of cult, 20

Swine, abhorrence of, 85 ; god, 86

Syria, coalition of the Hittites in, 16

Syrian cults impassioned, 16

Syro-Cappodocians, 17

T.

TAMMUZ, relation to Ishtar, 2

Tarsus, bull-god on coins of, 10

Tattooing, 89

Taurus Region, submission of, 17

Temple at Hierapolis, described, 69 ; its sizes, 67 ; legends about the, 61 ; position of the, 66

Temples in Syria, 43

Teshub, identical with chief Hittite deity, 5

Text of the "De Dea Syria," 37

Thor's hammer, 5

Tower, head-dress of Atargatis, 56

Treaty with Egypt, 1

Triad, of Hierapolis, 26 ; the divine, 8

Tyre, Hercules of, 43

U.

UNION of two deities, 8

V.

VEDIC deities, 56 Vegetation, the god of, 76

W.

WALLS, double, in North Syria, 66

Water, brought to the temple, 52

Wedded deities at Hierapolis, 11

Winged deity from Carchemish, 15

Woman in service of the goddess, 19

Woman's dress, Attes in, 56

Women in Hittite art, 81 ; in the temple service, 79

Women's dress, men assume, 66

X.

XANTHOS, legend of Atargatis and her son, 26

Xisuthros, story of the flood, 51

Y.

YAHWEH, resemblance of Hittite deity to, 5

Yarre in Phrygia, image of the goddess at, 13

Z.

ZEUS and Europa, 44 ; as a god of agriculture, etc., in Greece, Io; as a bull-god, 44 ; god of Hierapolis called, 70 ; Hagios, 17 ; the Dodonian, 7 ; the name given by Lucian to the god of Hierapolis, 11

Zeus-Hadad, term describing the Hittite deity, 12

BRADBURY, AGNEW, & CO. LD., PRINTERS, LONDON AND TONBRIDGE.

The Syrian Goddess, The Land of the Hittites

The following advertisement appeared at the end of The Syrian Goddess. It is included for completeness.--JBH

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"The book is the work of a scholar, quietly written, the fruit of thought, study and personal exploration. It stands as a contribution to learning."--Cambridge Review.

"The last 75 pages contain a valuable attempt to piece together the history of the Hittite States from the scanty and often perplexing data now available in Egyptian and cuneiform documents."--Manchester Guardian.

"It is no small achievement to have recovered some pages from the history of three thousand years ago, and this valuable and interesting piece of synthetical work will take its place among the growing store of books which are giving us an insight into the realities of that distant past, and slowly but inevitably forcing a reconsideration of the usual ideas of the Bible lands."--Guardian.

"The book is a noteworthy work of British archlogical scholarship."--The Scotsman.

"The scheme which Professor Garstang has followed in these pages resembles the method he has adopted in his work of research; everything is carefully recorded and classified in such a way as to bring it clearly and in its proper order before the reader, while the Bibliography and Appendices help to consolidate and buttress the whole."--Glasgow Herald. "Its references are many and excellent; it is well written, and is packed with photographs and maps. An Appendix, among other things, contains a Hittite bibliography, of very great use to every student."--Bookman.

"Nowhere will the reader be able to find a more careful and trustworthy account of the successive stages in the history of this famous and forgotten people than in Professor Garstang's pages."--New York City.

"Professor Garstang, who has conducted two expeditions from Liverpool, has done yeoman's service in presenting in popular form a historical, descriptive and critical account of the recovered monuments and their significance."--Educational Times.

"An able and informing hook on recent archlogical exploration and discoveries in Asia Minor."--Nature.

"The book is admirably illustrated, not only with reproductions of the monuments of the Hittite race, but also, in fulfilment of the promise of the title, with views of Anatolia and North Syria which bring before the reader the land which was their home. . . . A valuable contribution to Biblical archaeology."--Churchman.

"A notable feature of the book is the numerous illustrations, which, apart from views of purely Hittite monuments, give an excellent idea of the country and its present population."--Illustrated London News.

"The story of the resurrection of the Hittite race and empire from the ghostly realm of legend to which they had been consigned by many hasty historians is part of the romance of history."--Liverpool Courier.

"Illustrated with maps and plans, and just upon too photographs, the work will, as we have said, Evidence fascinating to all readers possessed of any taste for learning of the distant, misty past which history is patiently clearing."--Daily Telegraph.

"Students of history and Scripture are deeply indebted to Professor Garstang for this well written, well illustrated and well indexed volume."--Christian World.

"Very much in advance of any hitherto published account of the Hittite greatness."--The Spectator.

"A learned, interesting, and beautifully illustrated volume."--Catholic Times.

"In learning the history of this most interesting people under his guidance we have the advantage of receiving our information from one whose deductions and judgments have hitherto been singularly justified."--Liverpool Post.

Bibliography

BIBLIOGRAPHY

[We have to thank Dr. Barnett, of the British Museum, for his courtesy in presenting us with the Bibliography of the translations and editions of Lucian.]

GREEK AND LATIN.

Luciani omnia quae extant, cum latina interpretatione (of J. Micyllus, M. Bolerus, D. Erasmus, etc.). Paris, 1615. Fol.

Luciani opera omnia, J. Benedictus emendavit. Salmurii, 1619. 8vo.

Luciani Samosatensis opera, ex versione J. Benedicti. Cum notis J. Bourdelotii, etc. Amstelodami, 1687. 8vo.

Luciani opera, cum nova versione T. Hemsterhusii et J. M. Gesneri, etc. Amstelodami, Trajecti ad Rhenum, 1743-6. 4to.

Luciani opera, cum notis selectis. Curavit J. P. Schmidius. Leipzig, 1776-80. 8vo.

Luciani opera ad editionem T. Hemsterhusii et J. F. Reitzii accurate expressa cum annotationibus. Biponti, 1789-93. 8vo.

Luciani opera, castigata, edidit J. T. Lehmann. Lipsiae, 1822-31. 8vo.

Luciani opera ex recensione G. Dindorfii. Parisiis, 1840. 8vo.

Luciani opera ex recensione G. Dindorfii. Editio altera emendators. Parisiis, 1867. 8vo.

LATIN.

Luciani opera, in latinum, partim diversis autoribus, partim per J. Micyllum, translata. Francofurti, 1543. Fol.

ENGLISH.

Lucian's works, translated from the Greek. By F. Spence. London, 1684-5. 8vo.

The works of Lucian, translated from the Greek, by several eminent hands (T. Ferne, W. Moyle, Sir H. Sheere, A. Baden, C. Blount, T. Brown, J. Drake, S. Cobb, Gildon, Cashen, Vernon, Sprag, Hill, S. Atkinson, H. Blount, Ayloffe, J. Philips, L. Eachard, C. Eachard, Savage, J. Digby, H. Hare, J. Washington, N. Tate, and Sir J. Tyrell). With the life of Lucian, a discourse on his writings, and a character of some of the present translators, by J. Dryden. London, 1711. 8vo.

The works of Lucian, from the Greek, by T. Francklin. London, 1780. 4to.

Lucian, from the Greek, with the comments and illustrations of Wieland and others. By W. Tooke. London, 1820. 4to.

The Works of Lucian of Samosata. Translated by H. W. Fowler and F. G. Fowler. Oxford, 1905.

FRENCH.

Les oeuvres de Lucien, traduites du grec, par F. Bretin. Paris, 1583. Fol.

Lucian, de la traduction de N. Perrot, Sr. dAblancourt. Paris, 1654. 4to.

Lucian, de la traduction de N. Perrot, Sr. dAblancourt. Paris, 1674. 8vo.

Lucian, de la traduction de N. Perrot, Sr. dAblancourt. Amsterdam, 1709. 8vo.

Oeuvres de Lucian, traduites du grec, avec des remarques, sur le texte, et la collation de six manuscrits de la Bibliothue du Roi (by J. N. Belin de Ballu). Paris, 1789. 8vo.

Oeuvres comples. Traduction de Belin de Ballu, revue corrig et compl, par Louis Humbert. Paris, 1896.

GERMAN.

Lucians von Samosata stliche Werke. Aus dem Griechischen ersetzt und mit Anmerkungen versehen von C. M. Wieland. Leipzig, 1788-9. 8vo.

ITALIAN.

Le opere di Luciano, volgarizzate da G. Manzi. Losanna, 1819. 8vo.

SPANISH.

Obras completas, traducidas, por D. C. Vidal y F. Delgado. Madrid, 1882, etc. 8vo.

GREEK AND ENGLISH.

Lucian. Literally and completely translated, from the Greek text of C. Jacobitz. (Athenian Society's Publications). London, 1895.


The Syrian Goddess, Translation and Notes

TRANSLATION AND NOTES.

1 . There is in Syria a city not far from the river Euphrates 1 : it is called "the Sacred City," and is sacred to the Assyrian Hera. 2 As far as I can judge this name was not conferred upon the city when it was first settled, but originally it bore another name. 3 In course of time the great sacrifices were held therein, and then this title was bestowed upon it. I will speak of this city, and of what it contains. I will speak also of the laws which govern its holy rites, of its popular assemblies and of the sacrifices offered by its citizens. I will speak also of all the traditions attaching to the founders of this holy place: and of the manner of the founding of its temple. I write as an Assyrian born 4 who have witnessed with mine own eyes some of the facts which I am about to narrate: some, again, I learnt from the priests: they occurred before my time, but I narrate them as they were told to me.

2 . The first men on earth to receive knowledge of the gods, and to build temples and shrines and to summon meetings for religious observances are said to have been the Egyptians. 5 They were the first, too, to take cognizance of holy names, and to repeat sacred traditions. Not long after them the Assyrians heard from the Egyptians their doctrines as to the gods, and they reared temples and shrines: in these they placed statues and images.

3 . Originally the temples of the Egyptians possessed no images. And there exist in Syria temples of a date not much later than those of Egypt, many of which I have seen myself, for instance, the temple of Hercules in Tyre. 6 This is not the Hercules of Greek legend; but a Tyrian hero of much greater antiquity than he.

4 . There is likewise in Phnicia a temple of great size owned by the Sidonians. They call it the temple of Astarte. 7 I hold this Astarte to be no other than the moon-goddess. But according to the story of one of the priests this temple is sacred to Europa, the sister of Cadmus. She was the daughter of Agenor, and on her disappearance from Earth the Phnicians honoured her with a temple and told a sacred legend about her; how that Zeus was enamoured of her for her beauty, and changing his form into that of a bull carried her off into Crete. 8 This legend I heard from other Phnicians as well; and the coinage current among the Sidonians bears upon it the effigy of Europa sitting upon a bull, none other than Zeus. 9 Thus they do not agree that the temple in question is sacred to Europa.

5 . The Phnicians have also another sacred custom, derived from Egypt, not from Assyria: it came, they say, from Heliopolis into Phnicia. I never witnessed this myself, but it is important, and of great antiquity.
FIG. 6.--TEMPLE AT BYBLOS. Click to enlarge
FIG. 6.--TEMPLE AT BYBLOS.
B. M. Cat. Coins, Phn. Byb. 32.
Date A.D. 217-8.

6 . I saw too at Byblos a large temple, 10 sacred to the Byblian Aphrodite 11 : this is the scene of the secret rites of Adonis: I mastered these. They assert that the legend about Adonis and the wild boar is true, 12 and that the facts occurred in their country, and in memory of this calamity they beat their breasts and wail every year, and perform their secret ritual amid signs of mourning through the whole countryside. When they have finished their mourning and wailing, they sacrifice in the first place to Adonis, as to one who has departed this life: after this they allege that he is alive again, and exhibit his effigy to the sky. They proceed to shave their heads, 13 too, like the Egyptians on the loss of their Apis. The women who refuse to be shaved have to submit to the following penalty, viz., to stand for the space of an entire day in readiness to expose their persons for hire. The place of hire is open to none but foreigners, and out of the proceeds of the traffic of these women a sacrifice to Aphrodite is paid. 14

7 . Some of the inhabitants of Byblos maintain that the Egyptian Osiris is buried in their town, and that the public mourning and secret rites are performed in memory not of Adonis, but of Osiris. 15 I will tell you why this story seems worthy of credence. A human head comes every year from Egypt to Byblos, 16 floating on its seven days' journey thence: the winds, by some divine instinct, waft it on its way: it never varies from its course but goes straight to Byblos. The whole occurrence is miraculous. It occurs every year, and it came to pass while I was myself in Byblos, and I saw the head in that city.

8 . There is, too, another marvellous portent in the region of the Byblians. A river, flowing from Mount Libanus, discharges itself into the sea: this river bears the name of Adonis. 17 Every year regularly it is tinged with blood, and loses its proper colour before it falls into the sea: it dyes the sea, to a large space, red: 18 and thus announces their time of mourning to the Byblians. Their story is that during these days Adonis is wounded, and that the river's nature is changed by the blood which flows into its waters; and that it takes its name from this blood. Such is the legend vulgarly accepted: but a man of Byblos, who seemed to me to be telling the truth, told me another reason for this marvellous change. He spoke as follows: "This river, my friend and guest, passes through the Libanus: now this Libanus abounds in red earth. The violent winds which blow regularly on those days bring down into the river a quantity of earth resembling vermilion. It is this earth that turns the river to red. And thus the change in the river's colour is due, not to blood as they affirm, but to the nature of the soil." 19 This was the story of the Byblian. But even assuming that he spoke the truth, yet there certainly seems to me something supernatural in the regular coincidence of the wind and the colouring of the river.

9 . I went up also from Byblos into the Libanus, a single day's journey, as I had heard that there was an ancient temple of Aphrodite there founded by Cinyras. I saw the temple, 20 and it was indeed old. These then are the ancient great temples of Syria.

10 . Of all these temples, and they are numerous indeed, none seems to me greater than those found in the sacred city; no shrine seems to me more holy, no region more hallowed. They possess some splendid masterpieces, some venerable offerings, many rare sights, many striking statues, and the gods make their presence felt in no doubtful way. The statues sweat, and move, and utter oracles, and a shout has often been raised when the temple was closed; it has been heard by many. And more: this temple is the principal source of their wealth, as I can vouch. For much money comes to them from Arabia, and from the Phnicians and the Babylonians: the Cilicians, too, and the Assyrians bring their tribute. 21 And I saw with my own eyes treasures stored away privately in the temple; many garments, and other valuables, which are exchanged for silver or gold. Nowhere among mankind are so many festivals and sacred assemblies instituted as among them.

11 . On enquiring the number of years since the temple was founded, and whom they deemed the goddess to be, many tales were told to me, some of which were sacred, and some public property; some, again, were absolutely fabulous; others were mere barbarians' tales; others again tallied with the Greek accounts. All these I am ready to narrate, though I withhold my acceptance of some.

12 . The people, then, allege that it was Deukalion or Sisythus who founded the temple; I mean the Deukalion in whose time the great flood occurred. I have heard the story about Deukalion as the Greeks narrate it from the Greeks themselves. The story runs as follows: The present race of men was not the first to be created. The first generation perished to a man; the present is a second creation. This generation became a vast multitude, owing to Deukalion. Of the men of the original creation they tell this tale: they were rebellious, and wilful, and performed unholy deeds, disregarding the sanctity of oaths and hospitality, and behaving cruelly to suppliants; and it was for these misdeeds that the great destruction fell upon them. Straightway the earth discharged a vast volume of water, and the rivers of heaven came down in streams and the sea mounted high. Thus everything became water, and all men perished; Deukalion alone was saved for another generation, on the score of his wisdom and piety. The manner of his salvation was as follows: He placed his children and his wives in an ark of vast size, and he himself also entered in. Now, when he had embarked, there came to him wild boars and horses, and generations of lions and serpents, and all the other beasts which roam the earth, all in couples. He welcomed them all. Nor did they harm him; and friendship remained amongst them as Zeus himself ordained. These, one and all, floated in this ark as long as the flood remained. This is the legend of Deukalion as told by the Greeks. 22

13 . But a further story is told by the men of Hierapolis, and a wonderful one it is; they say that in their country a mighty chasm appeared which received all the water, and that Deukalion on this occurrence reared altars and founded a temple to Juno above this chasm. I have actually seen this chasm, it lies beneath the temple and is of very small dimensions. If it was once of large size, and was afterwards reduced to its present small dimensions, I know not: but the chasm which I saw is certainly very small. They maintain that their tale is Evidenced by the following occurrence; twice in every year the water comes from the sea to the temple. This water is brought by the priests; but besides them, all Syria and Arabia and many from beyond the Euphrates go down to the sea; one and all bring its water which they first pour out in the temple; 23 then this water passes down into the chasm which, small though it be, holds a vast quantity of water. Thus then they act, and they declare that the following law was passed by Deukalion in that temple, in order that it might be an everlasting remembrance at once of the visitation and of its alleviation.

14 . Others again maintain that Semiramis 24 of Babylon, who has left many mighty works in Asia, founded this edifice as well; nor did she dedicate it to Hera, but to her own mother, whose name was Derceto. 25 Now, I have seen the semblance of Derceto in Phnicia, and a wonderful sight it is; one half is a woman, but the part which extends from the thighs to the feet ends in a fish's tail. 26 The effigy, however, which is at Hierapolis is a complete woman. 27 The reasons for this story are plain to understand; they deem fishes holy objects, 28 and never touch them, while of birds they use all but pigeons for food; the pigeon is in their eyes sacred. 29 It appears to them then that what we have described was done in honour of Derceto and Semiramis. The former, because Derceto has the form of a fish; the latter, because the lower half of Semiramis takes the form of a pigeon. I, however, should probably conclude that the temple in question belongs to Semiramis; that the shrine is Derceto's I can in no wise believe, since even amongst the Egyptians there are some who will not touch fish as food, and they certainly do not observe this restriction in favour of Derceto.

15 . There is, however, another sacred story which I had from the lips of a wise man--that the goddess was Rhea, and the shrine the work of Attes. Now this Attes was by nation a Lydian, and he first taught the sacred mysteries of Rhea. 30 The ritual of the Phrygians and the Lydians and the Samothracians was entirely learnt from Attes. For when Rhea deprived him of his powers, he put off his manly garb and assumed the appearance of a woman and her dress, 31 and roaming over the whole earth he performed his mysterious rites, narrating his sufferings and chanting the praises of Rhea. In the course of his wanderings he passed also into Syria. Now, when the men from beyond Euphrates would neither receive him nor his mysteries, 32 he reared a temple to himself on this very spot. The tokens of this fact are as follows: She is drawn by lions, she holds a drum in her hand and carries a tower on her head, just as the Lydians make Rhea to do. 33 He also affirmed that the Galli who are in the temple in no case castrate themselves in honour of Juno, but of Rhea, and this in imitation of Attes. All this seems to me more specious than true, for I have heard a different and more credible reason given for their castration.

16 . I apEvidence of the remarks about the temple made by those who in the main accept the theories of the Greeks: according to these the goddess is Hera, but the work was carried out by Dionysus, 34 the son of Semele: Dionysus visited Syria on his journey to Aethiopia. There are in the temple many tokens that Dionysus was its actual founder: for instance, barbaric raiment, Indian precious stones, and elephants' tusks brought by Dionysus from the Aethiopians. Further, a pair of phalli of great size are seen standing in the vestibule, bearing the inscription, "I, Dionysus, dedicated these phalli to Hera my stepmother." This evicence satisfies me. And I will describe another curiosity to be found in this temple, a sacred symbol of Dionysus. The Greeks erect phalli in honour of Dionysus, and on these they carry, singular to say, mannikins made of wood, with enormous pudenda; they call these puppets. There is this further curiosity in the temple: as you enter, on the right hand, a small brazen statue meets your eye of a man in a sitting posture, with parts of monstrous size.

17 . These are the legends concerning the founders of the temple. I will proceed to speak of the edifice itself and its position: how it was built and who built it. They affirm that the temple as it exists now is not that which was built originally: the primitive temple fell to pieces in the course of time: the present one they say was the work of Stratonice, the wife of the king of the Assyrians. 35 This I take to be the Stratonice of whom her stepson was enamoured, and the skill of a doctor detected the intrigue: for the lover, overpowered by the malady of his passion, bewildered by the thought of his shameful caprice, lay sick in silence. He lay sick, and though no ache was in any limb, yet his colour was gone, and his frame was growing frailer day by day. The doctor, seeing that he was suffering from no definite disease, perceived that his malady was none other than love. Many are the symptoms of secret love: languor of vision, change in the voice and complexion, and frequent tears.The doctor, aware of this, acted as follows: he laid his hand on the heart of the young man, and summoned all the domestics in the household. The patient remained tranquil and unmoved on the entrance of the rest, but when his stepmother carne in he grew pale and fell to sweating and trembling, and his heart beat violently. These symptoms betrayed his passion to the doctor.

18 . The doctor proceeded to adopt the following cure: Summoning the young man's father, who was racked by anxiety, he explained to him that the young man's malady was no normal malady, but a wrongful action: "he has no painful symptoms; he is possessed by love and madness. He longs to possess what he will never obtain; he loves my wife, whom I will never give up." This was the trick of the wise physician. The father straightway begged the doctor by his prudence and professional skill not to let his son perish. "His malady depended not on his will; it was involuntary. Pray then do not you let your jealousy bring grief on the whole realm, and do not, dear doctor, draw unpopularity on your profession." Such was the unwitting father's request. The doctor replied: "Your request is scandalous. You would deprive me of my wife and outrage the honour of a medical man. I put it to you, what would be your conduct, since you are deprecating mine, if your wife were the object of his guilty love?" He replied that he would not spare his own wife nor would he begrudge his son his life, even though that son were enamoured of his own stepmother: losing one's wife was a less misfortune than losing one's son. The doctor on hearing this said: "Why then offer me these entreaties? In good truth, your wife is the object of his love. What I said to you was all a made-up story." The father followed this advice, and handed over his wife and his kingdom to his son, and he himself departed into the region of Babylonia and founded a city on the Euphrates which bore his name: and there he died. Thus it was that our wise doctor detected and cured the malady.

19 . Now this Stratonice, when still married to her former husband, saw in a vision Hera exhorting her to rear a temple to this goddess at Hierapolis. Should she neglect to obey, she was menaced by the goddess with manifold evils. The queen began by disregarding the dream, but later, when seized by a dangerous illness, she told the vision to her husband, and appeased Hera, and undertook to raise the temple. Hardly had she recovered when she was despatched by her husband to Hierapolis, and a large sum of money with her, and a large army too, partly to aid in the building operations and partly to ensure her safety. He summoned one of her friends called Combabus, a young man of handsome presence, and said, "Combabus, I know thee for an honest man, and of all my friends I love thee best, and I commend thee greatly alike for thy wisdom and for thy goodwill which thou hast shown to us. At the present moment I have need of all thy confidence, and thus I wish thee to accompany my wife, and to carry out my work, and to perform the sacrifices due, and to command my army. On my return great honour shall fall to thee. Combabus begged and prayed not to be despatched, and not to be entrusted with matters far above his powers--moneys, the lady, the holy work: not merely so, but he feared lest in the future some jealousy might make itself felt as to his relations with Stratonice, as he was unaccompanied should he consent to escort her.

20 . The king, however, refused to be moved; so Combabus prayed as an alternative that a respite of seven days might be granted him: after that interval he was willing to be despatched after attending to his immediate needs. On obtaining this respite, which was willingly granted, he departed to his house, and throwing himself on the ground, he thus deplored his lot: "Unhappy me! Why this confidence in myself? To what end is this journey, whose results I already see? I am young and the lady whom I escort is fair. This will Evidence a great and mighty disaster, unless I remove entirely the cause of the evil. Thus I must even perform a mighty deed which will heal all my fears." Saying this he unmanned himself, and he stowed away the mutilated pudenda in a little vessel together with myrrh and honey and spices of various sorts. He sealed this vessel up with a ring which lie wore; and finally he proceeded to dress his wound. As soon as he deemed himself fit to travel he made his way to the king, and before a large company reached the vessel forth and spoke as follows: "Master! This my most precious treasure was stored up in my house, and I loved it well: but now that I am entering on a long journey, I will set it in thy keeping. Do thou keep it well: for it is dearer to me than gold and more precious to me than life. On my return I shall receive it again." The king was pleased to receive the vessel, and after sealing it with another seal he entrusted it to his treasurers to keep.

21 . So Combabus from this time forth continued his journey in peace. Arrived at Hierapolis they built the temple with all diligence, and three years passed while they were at their task. Meantime the event came to pass which Combabus had feared. Stratonice began to love him who had been her companion for so long a time: her love passed into an overpowering passion. Those of Hierapolis affirm that Hera was the willing cause of this trouble: she knew full well that Combabus was an upright man, but she wished to wreak her wrath on Stratonice for her unwillingness to undertake the building of the temple.

22. The queen was at first coy and tried to hide her passion, but when her trouble left her no longer any repose, she openly displayed her irritation and wept the whole day long, and called out repeatedly for Combabus: Combabus was everything to her. At last, in despair at her impotency to master her passion, she sought a suitable occasion for supplicating his love. She was too cautious to admit her passion to a stranger, but her modesty prevented her from facing the situation. Finally she hits on this plan; that she should confront him after she should have drunk deeply of wine; for courage rises after drinking and a repulse seems then less degrading, and actions performed under the influence of wine are set down to ignorance. Thus she acted as she thought best. After supper she entered the chamber in which Combabus dwelt, and besought him, embracing his knees, and she avowed her guilty love. He heard her words with disgust and rejected her advances, reproaching her with drunkenness. She, however, threatened that she would bring on him a great calamity; on which he trembled, and he told her all his story and narrated all that he had done and finally disclosed to her the manifest evicences of his statement. When the queen witnessed this unexpected evicence her passion indeed was quenched, but she never forgot her love, but in all her intercourse she cherished the solace of her unavailing affection. The memory of this love is still alive at Hierapolis and is maintained in this way; the women still are enamoured of the Galli, and the Galli again love the women with passion; but there is no jealousy at all, and this love passes among them for a holy passion.

23 . The king was well informed by Stratonice as to her doings at Hierapolis, for many who came thence brought the tale of her doings. The monarch was deeply moved by the tidings, and before the work was finished summoned Combabus to his presence. Others narrate with respect to this a circumstance wholly untrue; that Stratonice finding her prayers repulsed wrote with her own hand to her husband and accused Combabus of making an attempt upon her modesty; and what the Greeks allege about their Stheneboea and about Phaedra the Cnosian the Assyrians tell in the same way about Stratonice. For my part I do not believe that either Stheneboea nor Phaedra acted thus if Phaedra really loved Hippolytus. However, let the old version remain for what it is worth.

24 . When, however, the news was brought to Hierapolis, Combabus took count of the charge and departed in a spirit of full confidence, conscious that the visible evicence necessary for his defence had been left in the city his home. On his arrival the king immediately put him in prison under strict guard. Then in the presence of the friends of the accused who had been present when Combabus was commissioned to depart, the king summoned him into open court and began to accuse him of adultery and evil lust; and deeply moved, recounting the confidence he had reposed in his favourite and his long friendship, he arraigned Combabus on three distinct charges: first, that he was an adulterer, secondly, that he had broken his trust, finally, that he had blasphemed the goddess by acting thus while engaged in her service. Many of the bystanders bore witness against him, saying that they had seen the guilty pair embracing. It was finally agreed that Combabus was worthy of death as his evil deeds had merited.

25 . He had stood up to this point in silence, but as he was being led to his fate, he spoke out, and demanded the restoration of his pledge, affirming that he was to be killed not for rebellious conduct against his king, nor for any violation of the king's married life, but solely because of the king's eagerness to possess what he had deposited at the royal court at his departure. The king thereon summoned his treasurer and bade him bring forth what he had committed to his custody. On its production, Combabus removed the seal and displayed the contents of the vessel, and showed how he himself had suffered thereby; adding, "This is just what I feared, O King, when thou didst send me on that errand: I left with a heavy heart, and I did my duty, constrained by sheer necessity. I obeyed my lord and master to mine own undoing. Such as I am, I stand accused of a crime which none but a man in every sense could have committed. The king cried out in amazement at these words, embraced Combabus and said with tears, "What great ruin, Combabus, hast thou wrought upon thyself? What monstrous deed of ill hast thou, alone of men, wrought to thy sorrow? I cannot praise thee, rash spirit, for enduring to suffer this outrage; would that thou hadst never borne it; would that I had never seen its evicences! I needed not this thy defence. But since the deity bath willed it thus, I will grant thee, first and foremost, as thy revenge, the death of the informers: and next there shall follow a mighty gift, a store of silver and countless gold, and raiment of Assyria, and steeds from the royal stud. Thou shalt enter freely to us unannounced and none shall withstand thee: none shall keep thee from my sight, even were I by my wife's side." Thus he spake, and thus he acted; the informers were led off straightway to their execution; Combabus was laden with gifts, and the king's attachment to him was increased. No one 6f the Assyrians was deemed equal in wisdom and in fortune to Combabus.

26 . On his request that he might complete what was unfinished in the construction of the temple--for he had left it unfinished--he was despatched anew; and he completed the temple, and there he abode. To mark his sense of the virtue and good deeds of his architect, the king granted him a brazen statue of himself to stand in the temple of his construction. And even to the present day this brazen statue is seen standing in the temple, the work of Hermocles of Rhodes. Its form is that of a woman, but the garments are those of a man. 36 It is said, too, that his most intimate friends, as a evicence of their sympathy, castrated themselves like him, and chose the same manner of life. Others there are who bring gods into the story and affirm that Combabus was beloved by Hera; and that it was she who inspired many with the idea of castrating themselves, so that her lover should not be the only one to lament the loss of his virility.

27 . Meantime the custom once adopted remains even to-day, and many persons every year castrate themselves and lose their virile powers: whether it be out of sympathy with Combabus, or to find favour with Hera. They certainly castrate themselves, and then cease to wear man's garb; they don women's raiment and perform women's tasks. 37 I have heard the origin of this ascribed to Combabus as well, for the following event occurred to him. A certain foreign woman who had joined a sacred assembly, beholding a human form of extreme beauty and dressed in man's attire, became violently enamoured of him: after discovering that he was unsexed, she took away her life. Combabus accordingly in despair at his incapacity for love, donned woman's attire, that no woman in future might be deceived in the same way. This is the reason of the female attire of the Galli. Enough of Combabus and his story: in the course of my story I shall make mention of the Galli, and of their castration, and of the methods employed to effect it, and of the burial rites wherewith they are buried, and the reasons why they have no ingress to the temple; but before this I am inclined to speak of the site of the temple and of its size: and so I will even speak.

28 . The place whereon the temple is placed is a hill: 38 it lies nearly in the centre of the city, and is surrounded by a double wall. 39 Of the two walls the one is ancient; the other is not much older than our own times. The entrance to the temple faces the north; its size is about a hundred fathoms. 40 In this entrance those phalli stand which Dionysus erected: 41 they stand thirty fathoms high. Into one of these a man mounts twice every year, and he abides on the summit of the phallus for the space of seven days. The reason of this ascent is given as follows: The people believe that the man who is aloft holds converse with the gods, and prays for good fortune for the whole of Syria, and that the gods from their neighbourhood hear his prayers. Others allege that this takes place in memory of the great calamity of Deukalion's time, when men climbed up to mountain tops and to the highest trees, in terror of the mass of waters. To me all this seems highly improbable, and I think that they observe this custom in honour of Dionysus, and I conjecture this from the following fact, that all those who rear phalli to Dionysus take care to place mannikins of wood on the phalli; the reason of this I cannot say, but it seems to me that the ascent is made in imitation of the wooden mannikin.

29 . To proceed, the ascent is made in this way; the man throws round himself and the phallus a small chain; afterwards he climbs up by means of pieces of wood attached to the phallus large enough to admit the end of his foot. As he mounts he jerks the chain up his own length, as a driver his reins. Those who have not seen this process, but who have seen those who have to climb palm trees in Arabia, or in Egypt, or any other place, will understand what I mean. When he has climbed to the top, he lets down a different chain, a long one, and drags up anything that he wants, such as wood, clothing, and vases; he binds these together and sits upon them, as it were, on a nest, and he remains there for the space of time that I have mentioned. Many visitors bring him gold and silver, and some bring brass; then those who have brought these offerings leave them and depart, and each visitor gives his name. A bystander shouts the name up; and he on hearing the name utters a prayer for each donor; between the prayers he raises a sound on a brazen instrument which, on being shaken, gives forth a loud and grating noise. He never sleeps; for if at any time sleep surprises him, a scorpion creeps up and wakes him, and stings him severely; this is the penalty for wrongfully sleeping. This story about the scorpion is a sacred one, and one of the mysteries of religion; whether it is true I cannot say, but, as it seems to me, his wakefulness is in no small degree due to his fear of falling. So much then for the climbers of the phalli. As for the temple, it looks to the rising sun. 42

30 . In appearance, and in workmanship, it is like the temples which they build in Ionia, the foundation rises from the earth to the space of two fathoms, and on this rests the temple. The ascent to the temple is built of wood and not particularly wide; as you mount, even the great hall exhibits a wonderful spectacle and it is ornamented with golden doors. The temple within is ablaze with gold and the ceiling in its entirety is golden. There falls upon you also a divine fragrance such as is attributed to the region of Arabia, which breathes on you with a refreshing influence as you mount the long steps, and even when you have departed this fragrance clings to you; nay, your very raiment retains long that sweet odour, and it will ever remain in your memory.

31 . But the temple within is not uniform. A special sacred shrine is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the sacred shrine to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details--his head, his robes, his throne; nor even if you wished it could you take him for another deity. 43

FIG. 7.--THE GOD AND GODDESS OF HIERAPOLIS.<br> (From a Coin of the 3rd cent. A.D.). Scale 2:1. Click to enlarge
FIG. 7.--THE GOD AND GODDESS OF HIERAPOLIS.
(From a Coin of the 3rd cent. A.D.). Scale 2:1.

32 . Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky. 44 And without she is gilt with gold, and gems of great price adorn her, some white, some sea-green, others wine-dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night-time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the day-time the brightness grows faint; the gem has the likeness of a bright fire.

FIG. 8.--THE PHRYGIAN GODDESS (KYBELE) IN THE WEST.<br> (From a Roman Lamp.)
Click to enlarge
FIG. 8.--THE PHRYGIAN GODDESS (KYBELE) IN THE WEST.
(From a Roman Lamp.)

There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected.

33 . Between the two there stands another image of gold, no part of it resembling the others. This possesses no special form of its own, but recalls the characteristics of other gods. The Assyrians themselves speak of it as a symbol, but they have assigned to it no definite name. They have nothing to tell us about its origin, nor its form: some refer it to Dionysus; others to Deukalion; others to Semiramis; for its summit is crowned by a golden pigeon, 45 and this is why they allege that it is the effigy of Semiramis. It is taken down to the sea twice in every year to bring up the water of which I have spoken. 46

34 . In the body of the temple, as you enter, there stands on the left hand side, a throne for the Sun god; but there is no image upon it, for the effigies of the Sun and Moon are not exhibited. I have learnt, however, the reasons of this practice. They say that religion does not forbid making effigies of the other deities, for the outward form of these deities is known to all; but the Sun and Moon are plain for all to see, and all men behold them. What boots it, therefore, to make effigies of those deities who offer themselves for all to gaze on?

35 . Behind this throne stands an effigy of Apollo of an unusual character. All other sculptors think of Apollo as a youth, and represent him in the flower of his age. These artificers alone exhibit the Apollo of their statuary as bearded. They justify their action, and criticise the Greeks and others who set up Apollo as a boy, and appease him in that guise. Their reason is that it is a mark of ignorance to assign imperfect forms to the gods, and they look on youth as imperfection. They have also introduced another strange novelty in sculpture: they, and they alone, represent Apollo as robed. 47

36 . I have much to say about his works, and I will tell what is most worthy of admiration. First I will speak of the oracle. There are many oracles among the Greeks, and many, too, among the Egyptians, and again in Libya and in Asia there are many too. But these speak not, save by the mouth of priests and prophets: this one is moved by its own impulse, and carries out the divining process to the very end. The manner of his divination is the following: When he is desirous of uttering an oracle, he first stirs in his seat, and the priests straightway raise him up. Should they fail to raise him up, he sweats, and moves more violently than ever. When they approach him and bear him up, 48 he drives them round in a circle, and leaps on one after another. At last the high priest confronts him, and questions him on every subject. The god, if he disapEvidences of any action proposed, retreats into the background; if, however, he happens to apEvidence it, he drives his bearers forward as if they were horses. It is thus that they gather the oracles, and they undertake nothing public or private without this preliminary. This god, too, speaks about the symbol, and points out when it is the due season for the expedition of which I spoke in connexion therewith.

37 . I will speak of another wonder, too, which he performed in my presence. The priests were raising him aloft, but he left them on the ground, and was born aloft himself alone.

38 . Behind Apollo is the statue of Atlas; 49 behind that, the statue of Hermes and Eilithyia.

39 . Such, then, are the interior decorations of the temple; outside of it there stands a great altar of brass. It contains also countless other brazen effigies of kings and priests. I will mention those which seem most worthy of remembrance. To the left of the temple stands the image of Semiramis, pointing with her right hand to the temple. That image was erected to commemorate the following occurrence: The queen had issued a decree that all the Syrians should worship her as a deity, adding that they were to take no count of the others, not excepting even Hera; and they obeyed her decree. Afterwards, however, when disease and misfortune and grief were inflicted on her, she calmed down from her frenzied infatuation, and avowed herself a mere mortal, and ordered her subjects to turn again to Hera. This is why she stands to-day in this posture, pointing out Hera as the goddess whose grace is to be won, and confessing that she is not a goddess, but that Hera is indeed such.

40 . I saw also the effigy of Helen, and of Hecuba, and of Andromache, and of Paris, and of Achilles. I saw also the statue of Nireus, the son of Aglaia, and of Philomela and Procne while yet women, and Tereus changed into a bird; and another effigy of Semiramis and one of Combabus and one of Stratonice of special beauty, and one of Alexander like to this. Sardanapalus stands by his side in a different form and in a different garb.

41 . In the great court oxen of great size browsed horses, too, are there, and eagles and bears and lions, who never hurt mankind but are all sacred and all tame. 50

42 . Many priests also are in attendance, some of whom sacrifice the victims, others bring libations, others are called fire-bearers, and others altar attendants. In my presence more than 300 of these were present at a sacrifice; all had vestments of white and wore caps on their heads. Every year a new high priest is appointed. 51 He, and he alone, is clad in purple and crowned with a golden tiara.
43 . Besides this there is another multitude of holy men, pipers, flute players, 52 and Galli; and women frenzied and fanatic. 53

44 . A sacrifice is offered up twice every day, and they are all present at this: To Zeus they sacrifice in silence, neither chanting nor playing, but when they sacrifice to Hera they sing, they pipe, and shake rattles. About this ceremony they could tell me nothing certain. 54

45 . There is too a lake 55 in the same place, not far from the temple in which many sacred fishes of different kinds are reared. 56 Some of these grow to a great size; they are called by names, and approach when called. I saw one of these ornamented with gold, and on its back fin a golden design was dedicated to the temple. I have often seen this fish, and he certainly carried this design.

46 . The depth of the lake is immense. I never tested it myself, but they say that it is in depth more than 200 fathoms. In the midst of this lake stands an altar of stone. You would think at first sight that it was floating and moving in the water, and many deem that it is so. The truth seems to me that it is supported by a column of great size, based on the bottom of the lake. It is always decked with ribbons, and spices are therein, and many every day swim in the lake with crowns on their heads performing their acts of adoration.

47 . At this lake great assemblies meet, and these are called descents into the lake because all their deities go down into this lake, amongst whom Hera 57 first advances so that Zeus may not see the fish first, for if this were to happen they say that one and all would perish. And Zeus comes indeed intending to see these fish, but she, standing before him, keeps hint at bay, and with many supplications holds him off.

48 . But the greatest of these sacred assemblies are those held on the sea coast. 58 About these, however, I have nothing certain to say. I was never present at their celebrations, nor did I undertake the journey thither; but I did see what they do on their return, and I will at once tell you. Each member of the assembly carries a vessel full of water. The vessels are sealed with wax; those who carry the water do not unseal the vessels and then pour out the water; but there is a certain holy cock 59 who dwells hard by the lake. This bird, on receiving the vessels from the bearers, inspects the seal, and after receiving a reward for this action he breaks the thread and picks away the wax, and many minae are collected by the cock by this operation. After this the bearers carry the water into the temple and pour it forth, and they depart when the sacrifice is finished.

49 . The greatest of the festivals that they celebrate is that held in the opening of spring; some call this the Pyre, others the Lamp. On this occasion the sacrifice is performed in this way. They cut down tall trees and set them up in the court; then they bring goats and sheep and cattle and hang them living to the trees; they add to these birds and garments and gold and silver work. After all is finished, they carry the gods around the trees and set fire under; 60 in a moment all is in a blaze. To this solemn rite a great multitude flocks from Syria and all the regions around. Each brings his own god and the statues which each has of his own gods.

50 . On certain days a multitude flocks into the temple, and the Galli in great numbers, sacred as they are, perform the ceremonies of the men and gash their arms and turn their backs to be lashed. 61 Many bystanders play on the pipes the while many beat drums; others sing divine and sacred songs. All this performance takes place outside the temple, and those engaged in the ceremony enter not into the temple.

51 . During these days they are made Galli. As the Galli sing and celebrate their orgies, frenzy falls on many of them and many who had come as mere spectators afterwards are found to have committed the great act. I will narrate what they do. Any young man who has resolved on this action, strips off his clothes, and with a loud shout bursts into the midst of the crowd, and picks up a sword from a number of swords which I suppose have been kept ready for many years for this purpose. He takes it and castrates himself 62 and then runs wild through the city, bearing in his hands what he has cut off. He casts it into any house at will, and from this house he receives women's raiment and ornaments. 63 Thus they act during their ceremonies of castration.

52 . The Galli, when dead, are not buried like other men, but when a Gallus dies his companions carry him out into the suburbs, and laying him out on the bier on which they had carried him they cover him with stones, and after this return home. They wait then for seven days, after which they enter the temple. Should they enter before this they would be guilty of blasphemy.

53 . The laws which they observe are the following: Anyone who has seen a corpse may not enter the temple the same day; but afterwards, when he has purified himself, he enters. But those who are of the family of the corpse wait for thirty days, and after shaving their heads they enter the temple, but before they have done this it is forbidden.

54 . They sacrifice bulls and cows alike and goats and sheep; 64 pigs alone, which they abominate, are neither sacrificed nor eaten. Others look on swine without disgust, but as holy animals. 65 Of birds the dove seems the most holy to them, 66 nor do they think it right to harm these birds, and if anyone have harmed them unknowingly they are unholy for that day, and so when the pigeons dwell with the men they enter their rooms and commonly feed on the ground.

55 . I will speak, too, about those who come to these sacred meetings and of what they do. As soon as a man comes to Hierapolis he shaves his head and his eyebrows; 67 afterwards he sacrifices a sheep 68 and cuts up its flesh and eats it; he then lays the fleece on the ground, places his knee on it, but puts the feet and head of the animal on his own head and at the same time he prays that the gods may vouchsafe to receive him, and he promises a greater victim hereafter. When this is performed he crowns his head with a garland and the heads of all those engaged in the same procession. Starting from his house he passes into the road, previously bathing himself and drinking cold water. He always sleeps on the ground, for he may not enter his bed till the completion of his journey.

56 . In the city of Hierapolis a public host receives him, suspecting nothing, for there are special hosts attached to each city, and these receive each guest according to his country. These are called by the Assyrians teachers, because they teach them all the solemn rites.

57 . They sacrifice victims not in the temple itself, but when the sacrificer has placed his victim at the altar and poured a libation 69 he brings the animal home alive, and returning to his own house he slays his victim and utters prayers.

58 . There is also another method of sacrifice, as follows: They adorn live victims with ribbons and throw them headlong down from the temple's entrance, and these naturally die after their fall. Some actually throw their own children down, not as they do the cattle, but they sew them into a sack and toss them down, visiting them with curses and declaring that they are not their children, but are cows. 70

59 . They all tattoo themselves--some on the hands and some on the neck--and so it comes that all the Assyrians bear stigmata. 71

60 . They have another curious custom, in which they agree with the Trzenians alone of the Greeks. I will explain this too. The Trzenians have made a law for their maidens and youths alike never to marry till they have dedicated their locks to Hippolytus; and this they do. It is the same at Hierapolis. The young men dedicate the first growth on their chin, then they let down the locks of the maidens, which have been sacred from their birth; they then cut these off 72 in the temple and place them in vessels, some in silver vessels, some in gold, and after placing these in the temple and inscribing the name on the vessel they depart. I performed this act myself when a youth, and my hair remains still in the temple, with my name on the vessel.


Footnotes

41:1 Identified with the ruins of modern Mumbidj, on a route from Aleppo to the junction of the Sajur River with the Euphrates, from which point it is distant 14 miles (23 kilometres). Cf. Smith's Dict. of Greek and Roman Geog.--HIERAPOLIS. The distance accords with that given by a fifth century pilgrim, ? Etheria [Silvia]; cf. Corp. Script. Eccl. Lat., xxxix. p. 61, cited by Hogarth, Jour. Hell. Stud., xiv. (1907-8), p. 183. Strabo (xvi. i. 28) gives the distance as four schnifrom the river. For early explorers' descriptions of the site, see quotations in the Appendix, pp. 92 -95 . Many of the fine remains of Roman, Saracenic, Seljukian and Moslem times are now in ruins, but the sacred lake and other features are still to be seen (see note 55 ).
41:2 Cf. 31 . By the words "Assyrian Hera" Lucian tersely identifies the goddess and distinguishes her attributes:--"Hera," because mated ( 31) to a "Zeus ", "Assyrian," because she is to be distinguished from the classical conception of the deity. For this use of the term Assyrian in the sense of North Syrian (or Aramaean), cf. Rob.-Smith, Eng. Hist. Rev., 1887, pp. 312, 313; and note Lucian's reference to himself below as an "Assyrian born." On the name of the goddess, Atargatis, which appears on local coins and is mentioned by Strabo, Pliny, Macrobius, etc., see Introduction, pp. 1 , 21 ; and note 25 below.
41:3 Its name in Hittite and subsequent Assyrian period has not been recognised. "Bambyce" seems to be the earliest name substantiated, and it came to be called "Hierapolis" ("the sacred city") by the Greeks. Strabo (xvi. i. 28) mentions another name, Edessa, but this is an obvious error. Pliny states that the local Syrian name was Mabog, Nat. Hist.v. 23 (19), 81 (Ed. Detlefsen).
42:4 "An Assyrian born"--actually born about A.D. 125 at Samsat, on the Euphrates. The place in Hittite times, of which there are traces [cf. Land of the Hittites (hereafter cited L. H.), pp. 130, 131; Corp. Inscr. Hit.(1900), p. 14, pl. xvii.; Humann and Puchstein, Reisen, Atlas, pl. xlix. 1-3], was on the Mitannian and later the Assyrian frontier, and by the Assyrians several times attacked, as in 1120 B.C. and again about 885 B.C. About 750 B.C. it was in possession of the Vannic kings, and it was finally annexed to the Assyrian empire about 743 B.C. Nineveh fell to the Medes in 606. After the period of Persian domination it became first capital of the province of Commagene in the Greek kingdom of Syria. The district was later ruled by independent princes of Seleucid extraction. Subsequently the seat of government was transferred to Hierapolis.
42:5 Archlogical research hardly bears out this statement. Cf. inter aliaHilprecht, Exploration in Bible Lands(1903); King and Hall, Egypt and Western Asia in the Light of Recent Discoveries(1907). Cf. Herodotus, ii. 2 et seq.
43:6 Hercules of Tyre. Cf. Herodotus, ii. 44, who records the local tradition that the temple was 2,300 years old, and convinced himself that this Hercules was a god of very great antiquity. Rawlinson (Hist. of Phnicia, p. 330) points out his identity with Melkarth, who originally represented one aspect of Baal. Similarly the Hittite god represented in the rock sculpture at Ivriz in Asia Minor (L. H., pl. lvii. and pp. 192-195) was identified by the Greeks with Hercules; and is recognised by Frazer (Adonis, Attis and Osiris, p. 97) as identical with the Baal of Tarsus. Cf. also Ramsay, Luke the Physician, pp. 171-179, and a note in his Pauline and other Studies, pp. 172-173, and note 47 below.
43:7 The Phnician Astarte [Astart], the goddess of productivity in Nature, particularly in the animal world, and hence the guardian of births. Like the Dea Syria, she is differentiated only by local custom or tradition from other aspects of the Mother-goddess. As the natural consort and counterpart of Baal, who embodied the generative principle, "bringing all things to life everywhere," and thus regarded as the sun-god, she was queen of heaven, and hence the moon-goddess. Another symbolism connected with the p. 44 legend which follows makes her the Cow-goddess in relation to the Bull-god. Cf. Robertson-Smith, Religion of the Semites, p. 477. These purely feminine attributions reflect a patriarchal state of society, with the male god dominant. (Cf. the interesting remarks by Rob. Smith in the Eng. Hist. Rev., 1887, p. 316.) Among the Greeks and Romans, who recognised in Baal their Zeus or Jupiter, the goddess appeared most like to Aphrodite or Venus, whose prototype she was. She is the Ashtoreth for whom Solomon erected a shrine (2 Kings, ii. 5, 33), which was defiled by Josiah (2 Kings, xxiii. 13), who "brake in pieces the images and cut down the groves." In cult and in name she is the local form of the Babylonian Ishtar, see Introduction, pp. 1 , 16 .
44:8 Cf. Herodotus, i. 4, iv. 45; Pausanias, vii. 4, i.; ix. 19, i., etc.
44:9 Zeus, as a bull-god; see also the allusion in 31 , where the "Zeus" of Hierapolis is represented sitting on bulls, as a counterpart to the goddess who is seated on lions. For the identification of the Hittite "Zeus" with the bull, see Introduction, pp. 5 , 10 ; and Figs. 2 , 3 ; cf. Fig. 7 .
45:10 Cf. "The city stood on a height a little distance from the sea" (Strabo, xvi. ii. 18). The temple is figured on coins from the site (see our illustration, Fig. 6 ; and cf. Hill on "Some Gro-Phnician Shrines," in Jour. Hell. Stud., xxxi., 1911, pl. iii., No. 16, etc.). The outer court was approached by steps, and its interior was screened to view from without. It had a fade of columns, and was enclosed by a pilastered wall or cloister. It was open to the sky and a conical obelisk rising from the interior symbolised the cult. The sanctuary was raised by a further flight of steps; its approach was ornamented with pilasters, cornice and pediment, and a roof protected the altar and shrine within (cf. Perrot and Chipiez, Histoire, iii. 60, Engl. transl. Phn., p. 61; Rawlinson, Phnicia, p. 146; Evans, Mykenn Tree and Pillar Cult, p. 40; Frazer, Adonis, p. 11, note 1, with bibl.). The temples at Hierapolis and at Carchemish were similarly approached by steps.
45:11 Differing, if at all, only by local attributes from the Sidonian Astarte. Cf. Cicero, De natura deorum, iii. 23, 59; also see, for a useful summary of the argument, Bennett, Relig. Cults associated with the Amazons(New York, 1912), p. 50.
45:12 For the myth of Adonis, with bibl., see Frazer, Adonis, Attis, and Osiris, Ch. i. p. 46 The legend of the wild boar does not survive in the story of Tammuz, but it appears in one version of the death of Attis. It suggests a totemistic origin.
46:13 Cf. 55 and 60 below. On the custom of hair-offering among the Semites, cf. Robertson-Smith, Relig. Semites, p. 325 ff.; also Frazer, Adonis, etc., p. 34.
46:14 A custom of similar character commonly attached itself to the worship of the Great Mother in her various forms (cf. Herod. i. 199; Strabo, xv. i. 20), being regarded as an honourable devotion to her service (Strabo, xi. xiv. 16); it was obligatory in Lydia (Herodotus, i. 93). Cf., inter alia, Ramsay, Cities and Bishoprics of Phrygia, i. 94, 115; Cumont, in Pauly's Real-Encyclopie(Wissowa), 1901, iv., DEA SYRIA, col. 2242; Frazer, Fortnightly Review, Dec., 1904, p. 985. For the survival of the custom on old Hittite sites, cf. Strabo, xii. iii. 32, 34, 36; ibid. ii. 3, etc.). Belin de Ballu, uvres de Lucien, v. p. 141, n. 1, cites a similar custom obligatory before marriage (Chez les Angiles, peuples dAfrique, dont parla Pomponius Ma, liv. I, ch. 8). Cf. also the comprehensive review of the question by Farnell, Greece and Babylon, p. 269 ff, and the valuable rumy Cumont in his Religions Orientales, p. 319, n. 41. The significance of the connection with a stranger as a relic of exogamy is discussed by Perrot and Chipiez, Histoire de lArt, Phicie, pp. 258-261, and developed by S. Reinach, Myth. Cultes, I. (1905), p. 79. But cf. Frazer, Adonis, etc., p. 50 ff.
47:15 The apparent identity is discussed by Frazer, Adonis, Attis, and Osiris, pp. 357, etc. Prof. Newberry tells us that there are instructive points of relationship traceable in the early evidences of the Cult of Osiris in Egypt. The familiar conception of Osiris, however, as King of the Dead, is, in our opinion, traceable to ancestor- and king-worship.
47:16 Cf. Plutarch, Isis et Osiris, pp. 12-20 et seq. The legend is rendered by Frazer, op. cit., pp. 270-273.
47:17 The Adonis, or Nahr Ibrahim, is a short river flowing down from the Lebanon through precipitous gorges rich in foliage, and entering the sea just south of Gebal (Byblos), a short distance only northwards from Beyrout. All visitors are impressed by the grandeur and beauty of its valley, particularly in the higher reaches.
48:18 Cf. Maundrell, Journey from Aleppo to Jerusalem, (1699, 6th edit., p. 35), March 17: "The water was stained to a surprising redness, and as we observed in travelling, had discoloured the sea a great way into a reddish hue, occasioned doubtless by a sort of minium, or red earth, washed into the river by the violence of the rain."
48:19 This is the correct explanation.
49:20 Probably at Aphaca, now Afka, near the source of the Nahr Ibrahim, where the cult was maintained until the time of Constantine, who destroyed the shrine owing to the licentious nature of the orgies in vogue (Eusebius, Vita Constantina, iii. 55). At the present day little survives of the ancient buildings except some Roman ruins.
49:21 This widespread tribute to the shrine of Hierapolis at once reveals the Dea Syria as an aspect of the Great Mother, who under various names was worshipped in the several countries mentioned by Lucian, namely, in Arabia as Athtar [a male equivalent, videRobertson-Smith, Relig. Semites, p. 58], in Phnicia as Astart (Ashtoreth), in Babylonia and Assyria (in varying characters) as Ishtar. Hierapolis, with its hordes of pilgrims, its living worship and frenzied ceremonies, must have been like the Mecca of to-day.
51:22 This version of the deluge, though associated by Lucian's Greek informants with Deucalion, is clearly of eastern origin, having little resemblance to the Greek legend, and much in common with the Babylonian versions, viz., the story of Xisuthros, recorded by Berosus, and partly preserved; the legend of Tsīt-napishtim in the epic of Gilgamesh, preserved on seventh century tablets from the library of Assurbanipal (and independently appearing on tablets of a king of the first dynasty of Babylon, dating from about 2I00 B.C.); and lastly with the Biblical story of Noah in Genesis. A fundamental difference is that in the Greek legend only Deucalion and Pyrrha were saved, and mankind was subsequently renewed miraculously in response to the oracle of Themis. Lucian's account of the animals coming in couples has its parallel in the Babylonian text: "With all living seed of every kind I filled it, . . . the cattle of the field, and the beasts of the field, . . . all of them I brought in" (transl. by King, Babylonian Religion, p. 132. q.v.).
52:23 For a further reference to this custom, see 48 . "The Sea" in this regard is to be interpreted as the Euphrates River, as explained by Philostratus, Vita Apol., i. 20; of. Rob. Smith, Engl. Hist. Rev., 1887, p. 312.
52:24 Semiramis, mythical founder with Ninus of Nineveh; daughter of the fish goddess Derceto; confused in myth or identified with Ishtar (Astarte). The legends of Semiramis are given by Diodorus (ap. Ctesias), II. i. The historical character of Semiramis and her identity with Sammuṙamat, wife of Samsi-Adad (c. B.C. 820)--son of the Assyrian king Shalmeneser II.--mother of Adad-nirari III., and the development of the myth from historical origins, have been recently demonstrated by Lehmann-Haupt, "Die Hist. Semiramis and ihre Zeit" (D. O. G., Publ. Tingen, 1910), on the basis of a new inscription of hers found at Assur, together with that from Nimroud, in which her name appears. The student will find early but instructive contributions on the subject by Rob.-Smith and Sayce in the Engl. Hist. Rev., 1887, p. 303, and 1888, p. 504.
52:25 Derceto, identified with Atargatis by Pliny, Nat. Hist.v. 19; indeed, the two names are linguistically similar. That Atargatis was the name of the goddess worshipped at Hierapolis is stated by Strabo (xvi. i. 27), and confirmed by the local coins and other sources (see Introduction, p. 21 , and note 57 ). Atargatis, according to the scholiast on Germanicus' "Aratus," was of local origins, being born in the Euphrates, like Aphrodite from the foam of the sea. (Cf. Rob.-Smith, Relig. Semites, p. 175, and notes on 45 below.) The name Atargatis is a compound of ATHAR (Phn. Astart, Heb. Ashtoreth) with ATTI or ATTAH (videKnig in Hasting's Abrig. Dict., p. 70 b); or in Aramaic AT̅H̅AR and AT̅H̅E (cf. Ed. Meyer, Geschichte des Alterthums, i., 1st ed., p. 246, 205 ff). Frazer (Adonis, etc., pp. 529, 130) points out that the compound according to this derivation includes the name of the Cilician goddess Atheh, consort of Baal, as well as that of Astarte or Ishtar, amounting thus to Ishtar-Atheh, the latter being presumably a Cilician aspect of the former. Thus far there is no difficulty; but Pliny further describes the goddess as "monstrous" (prodigiosa), and his identification with Derceto suggests the familiar fish goddess of Askalon. Moreover, travellers have seen local representations of the characteristic "mermaid" form (see note 26 ). Yet in what follows Lucian is careful to distinguish Derceto from the "Hera" of Hierapolis, who is seated on a lion-throne ( 31 ), and never assumes any fish-like or other monstrous aspect on the local coins. (Cf. also Dussaud, in Rev. Archlogique, 5904, ii. p. 258.) Assuming the identity of Atargatis with Derceto to be correct, it is more consistent with Lucian's observations ( I, 14 -16 , 31 , 32 ), and with the argument developed in our Introduction, to see embodied in Atargatis that local aspect of the great Nature-goddess that typified the productive powers of waters (in generating fishes, etc.), and that in this capacity she was accorded at Hierapolis a separate shrine and rites, which none the less formed a part of the general worship of the Universal Mother. It is interesting to speculate how all strains of evidence would be reconciled and explained if it could be shown that "Atheh" was really a local fish-goddess. On the whole question, see further Cumont, "Dea Syria," in Pauly's Real-Encyclopie(Wissowa), 1901, iv., col. 2236, ff.
54:26 Cf. Maundrell, Journey from Aleppo to the Euphrates(1699), relates that he saw "on the side of a large well a stone with three figures carved on it, in Basso Relievo. They were two Syrens, which, twining their fishy tails together, made a seat, on which was placed sitting a naked woman, her arms and the Syrens on each side mutually entwined" (Appendix, p. 91 ). This sculpture was apparently seen also by Pocock, who describes it as a stone about four feet long and three wide, on which there was a relief of two winged persons holding a sheet behind a woman, a little over her head; they seem to carry her on their fishy tails which join together, and were probably designed to represent the Zephyrs, carrying Venus to the sea (quoted in the Appendix, p. 93 ).

Other famous Syrian shrines of Derceto were at Carnion and Askelon, and at the latter also her effigy represented a mermaid (Hastings, Abr. Dict., p. 70). On the general subject, see Cumont, in Pauly's Real-Ency., "Dea Syria," iv., col. 2237; Robertson-Smith, Religion of the Semites, pp. 174-5; also Dussaud, op. cit., p. 243.
54:27 We take this to refer to the effigy of the Dea Syria (vide 31 , etc.). We must not forget, however, the small figure of the naked goddess supported by "mermaids" noticed by Maundrell and Pocock.
54:28 Cf. 45 , and see note 56 . The origins of this custom are interestingly discussed by Cumont, Les Religions Orientales, p. 357, note 36, where he quotes Ramsay in support of his contention that the poor quality of the fish was the underlying cause of this apparent "totemic prohibition." But see Dussaud, Rev. Arch., 1904, ii. 247. See also Belin de Ballu, in his uvres de Lucien(Paris, 1789), p. 149, note 2. Ancient superstitions and uses are recited by Pliny, Nat. Hist.xxxii. 16.
55:29 See 54 and note 65 .
55:30 RHEA.--Not the Cretan goddess (Diod. v. 66), but Kybele, with whom the Greeks settled in Asia Minor identified her (Strabo, x. iii. 15; Farnell, Cults, iii. vi.). For the Minoan goddess, see especially Evans, The Palace of Knossos, Annual British School at Athens(1900-1901), pp. 29, 30; and his Mykenn Tree and Pillar Cult, 22. On the cult of the goddess in Asia Minor, see especially Ramsay, in numerous works (Bibl. L. H., pp. 393-4), e.g., Jour. R. Asiatic Soc., 1883, and in Hastings' Dict. Bib., extra vol., p. 122 ff. The points of resemblance to Atargatis, and the relationship of both with the Hittite goddess, are discussed in our Introduction, pp. 20 , 26 , and note 69 . (Cf. also Farnell, Greece and Babylon, pp. 62-63.) On the cult transferred to Italy, see Cumont, Oriental Relig. in Rom. Pag., 1911, p. 46 ff., and our Illustration, Fig. 8 , p. 72 .
56:31 See also 27, 51. Cf. the legends that Dionysus received woman's clothes from Rhea at Cybela (Apollod. iii. v. 1); and that Hercules, having yielded up his weapons, including his axe, received woman's dress from Omphale (Ovid, Fasti, ii. 305 ff; Diodorus, iv. ii.; etc.).
56:32 It is instructive to note that the Mitannians, who occupied the eastern side of the Euphrates in the fifteenth and fourteenth centuries B.C., though in some way related to the Hittites, embraced ethnic elements whose deities were radically different, including the Vedic cycle, Mithras, Varuna, etc. Cf. Winckler, Milted. d. Deut. Orient. Ges., No. 35 (Dec., 1907), p. 51 (transl. Williams, Liv. Ann. Arch., iv. p. 93, Extract xxiv.). In post-Hittite times the increasing tendency to local development must have emphasised the distinction between the Assyrian and the Phrygian conceptions of the goddess.
56:33 Cf. 32 , etc., where Lucian states that she holds a sceptre in one hand and a distaff in the other, and illustration, p. 70 . The "tower on her head," i.e., mural crown, emblematic of the goddess as protectress of her cities, is an invariable feature on all but the latest coins, where it sometimes degenerates (see Frontispiece, Nos. r, 8). Compare the chief Hittite goddess (see Fig. 1 ), and Kybele or Rhea (Fig. 8 , p. 72 ), who is described as turritaby Lucretius.
57:34 Cf. Diod., iv. (i.). On the cult of Dionysus, cf. Farnell, Cults, v. His legends, rites and mysteries largely borrowed from Asia Minor (Furtwgler in Roscher's Lexikon). Identified with Attis and Adonis by Socrates and Plutarch; and with Osiris also by Herodotus (cf. Frazer, op. cit., p. 357). Macrobius recognises all four as sun-gods.

On the further reference to mannikins, see Hartmann, "Ein Phallobates," in Jahrbuch d. K. Deut. Arch Inst., xxvii., 1912 (i.), p. 54. For this reference we are indebted to Professor Bosanquet. Dragendorff seems to us to rightly doubt this writer's chief inference (loc. cit.in an editorial note at the end).
58:35 The stories of Stratonice and of Combabus which follow, 17 -25 , are not of special interest. They seem to include garbled local details from the legends of Istar and Tammuz, and to be introduced as the fulfilment of Lucian's wish to explain the origin of emasculation and other customs among the Galli (see end of 15 ). None the less, Stratonice is a recognisable historical character, wife of Seleucus Nicator (of Antioch), at the close of the third century B.C., and Movers (i., p. 687) has urged the identity of Combabus with the god of Hierapolis. On the resemblance of the name to the Elamite Khumbaba, cf. Ungnad, D. Gilgamesch-Epos, p. 77, n. For this reference we are indebted to Professor Lehmann-Haupt. Six (Num. Chron., 1878, p. 117) explains the main feature of Lucian's story in these words: ". . . la reine se fit initier aux actes religieux; et prit part aux conies que craient les Syriens en lhonneur de leur dsse."
65:36 It would be inconsistent with what Lucian says in 27 and elsewhere on the dress of the Galli to believe that this brazen statue really represented Combabus. His description suggests rather the figure of an Amazon.
66:37 Cf. 15 and, especially, 51 below.
66:38 The exact position is now a matter of doubt (see the extracts in the Appendix (p. 94 ) and Hogarth in Jour. Hell. Stud., xiv. p. 189). Pocock says: "About two hundred paces within the east gate there is raised ground, on which probably stood a temple of the Syrian goddess Atargatis. . . . I conjectured it to be about 200 feet in front. . . . I observed a low wall running from it to the gate . . . (cf. note 42 , 29 ). It is probable that all the space north of the temple belonged to it."
66:39 So the wall surrounding the royal Syro-Hittite city of Senjerli was doubled (Von Luschan and others, Ausgr. in Sendschirli, Berlin, 1893, etc.); likewise that of the Hittite township on Songrus Eyuk at Sakje Geuzi (Liv. Annals of Arch.v. 65). No traces of the original walls of Hierapolis remain: those described by our earliest travellers seem to be of Byzantine type. [See Appendix, pp. 91 , 93 , 96 .]
67:40 The ὄργυια = 4 πήχεις, i.e., 6 feet 1 inch. There is some general correspondence between the details supplied by Lucian and by Pocock. If the latter rightly judged the position we may infer that the temple was 600 feet in length, with a frontage of about 200 feet.
67:41 Above, 16 . Similarly twin pillars were erected in the temple of Hercules at Tyre (Herodotus, ii. 44), and in the temple of Solomon at Jerusalem (1 Kings, vii. 15, 21), "eighteen cubits high apiece right and left of the porch." At Paphos it would appear from the coins that single pillars stood in the side chapels as well as the twin pillars and cone in the sanctuary. Gold models from Mykenshow pairs of horns at the base and top of such pillars (Schuchhardt, Schliemann's Excavations, p. 199, fig. 183), suggesting emblems of generative power, and hence in this sense a phallic motive. On top of the horns is the dove, the emblem of the Goddess Mother. The question of original motive, however, is controversial. Cf. Evans, "Mykenn Tree and Pillar Cult" (Jour. Hell. Stud., 1907, pp. 99-203); Ramsay, "Relig. of Asia Minor," in Hastings' Dict. Bible, extra vol., p. 111; and the phallic character is disputed by Rob.-Smith, Relig. Sem., p. 457. For the pillar cult in Asia Minor, see Ramsay, loc. cit.The pillar does not appear on Hittite mural decoration; but there is a remarkable monument at Fassiler, in Asia Minor, nearly 8 yards high, the width narrowing from 8 yards at the bottom to 1 yard at the top. Upon the base is carved a group showing a great figure upon two lions, with a smaller figure between the latter. The design has obvious Hittite characteristics, but the execution is crude (Ramsay, Cities of St. Paul, p. 134, fig. 7; L. H.pp. 175-176).

This class of emblem is to be distinguished from the sacred cones of the goddess in Syria and Asia Minor, such as are found at Mallus, Perga, Byblus, etc., cf. Fig. 6 , p. 45 .
69:42 cf. 28 , where Lucian says that the entrance faced the north.
70:43 See the design upon the remarkably instructive coin now at Vienna, reproduced in Fig. 7 . On the identification of "Hera," the lion goddess, and "Zeus," the bull-god, in the Hittite pantheon, see Introduction, pp. 8 ff., and Figs. 2 , 3 , 4 . Macrobius speaks of them as "Hadad" and "Atargatis," names confirmed by inscriptions found at Delos (see p. 25 ). Lucian's description of the sanctuary, with its common shrine of "Hera" and "Zeus," and the details by which he distinguishes these deities, form the basis of our argument in the Introduction (pp. 11 , 23 , 27 ), that this god and goddess are identical with the chief Hittite male and female deities, who are "mated" in the sculptures at Yasily Kaya. The historical inference is that the origins of the temple date from the period of Hittite supremacy; and this conclusion is in seeming agreement with what Lucian says in 17 of the antiquity of the original temple. Subsequently, as the Hittite power declined, their god lost predominance, and the cult of the Mother Goddess developed its local tendencies. The rites and institutions in the worship at Hierapolis which Lucian now proceeds to describe are naturally those of his own time, but here and there (as in 44 , 47 ) traces of the original dual nature of the cult may be detected.
71:44 This description of the effigy distinguishes the original goddess from the naked or partly clad goddess, with hands to her breasts, with which she is commonly identified in later symbolism and modern interpretation. It accords, moreover, well with the pictures of the goddess upon coins, on which she is always fully clothed and usually girdled. (See Introduction, p. 15 ; also Frontispiece and Figs. 5 , 7 .) For a familiar aspect of Rhea (Kybele) see our illustration, Fig. 8, taken from a Roman lamp, published in Smith's Small. Class. Dict.--RHEA. A similar design appears on several lamps in the British Museum. For the girdle in Hittite art, see L. H., p. 112 (Marash), p. 527 (Carchemish), etc.
73:45 This object, "with characteristics of the other gods," etc., is hardly explained by the later structure of Roman character which appears upon the coin of the third century A.D. (cf. Fig.7 , and p. 23 ); but in sculptures at Fraktin in Southern Asia Minor (L. H., xlvii.) there are two groups. In the one there is a shrine and image of a god, whom a warrior-priest seems to be worshipping. In the other the Great Mother is enthroned, with a priestess pouring out an oblation before her. In each case between the deity and the worshipper there rises a special form of altar, with pedestal and flat round top (see Fig. 4 , p. 24 ). The pedestal takes the form of a human body, from waist downwards, being swathed by many cross folds of a fringed cloth or garment. Upon the top is perched a dove or pigeon. The bird appears similarly placed on a similar altar at Yarre (Crowfoot, Jour. Hell. Stud.xix., 1899, fig. 4, pp. 40-45). The altar is shown conventionally at Eyuk (see Fig. 3). For the dove in Hittite symbolism, see note 65 , and Introduction, pp. 14 , 15 .
73:46 See above, 13 , and below, 48 .
74:47 It may reasonably be suspected that the empty throne for the sun-god ( 34 ) was in reality an altar to this "bearded and robed Apollo." It is also clear that Lucian regards this form of the god as native; and it is of interest to consider what Oriental or Syrian deity is indicated, and for what reasons he became identified in the Greek mind with Apollo.

In the first place it is important to recall a passage from Macrobius, which amplifies Lucian's account and seems to confirm our surmise. In the Saturnalia(I. xvii. 66, 67) he says: "The Hierapolitans, a Syrian people, assign all the powers and attributes of the sun to a bearded image which they call Apollo. His face is represented with a long pointed beard, and he wears a calathoson his head. His body is protected with a breastplate. In his right hand he holds upright a spear, on the top of which is a small image of Victory; in his left is something like a flower. From the top of his shoulders there hangs down behind a cloak bordered with serpents. . . . Near him are eagles, represented as in flight: at his feet is the image of a woman, with two other female forms right and left; a dragon enfolds them with his coils." With the last sentence of this extract we are not concerned: it possibly refers to features of the shrine added since Lucian's days. We are left then with the conception of a native solar divinity, bearded and robed, and identified on general grounds with Apollo. Why, then, with Apollo?

The beard presents no difficulty, for in early art the Greek Apollo was frequently represented with this feature (e.g., see Farnell, Cults, figs. xvii. and xxiii. and p. 329). In myth Apollo was twin-brother of Artemis; and in the Iliadhe was definitely allied with the Trojans. Further, the attribute λύκιος or λύκειος suggests to some scholars an origin in Lycia; while others derive him from the East or from Egypt. However that may be, most scholars are agreed that some aspects of the god are associated with primitive Nature-worship, and there is a general suspicion of an Oriental or Asiatic element in his cult. (See especially the Oxford lectures of Wilamowitz, 1908, "Apollo," p. 30 ff.) This conclusion seems to be supported by the character and seasons of his festivals in Greece. In particular, the Theophania at Delphi, celebrating the return of the sun at springtime, and the πυανέψια at Athens, the harvest-thanksgiving, while natural to any pastoral country, are particularly apposite to the worship of the Great Mother. (For similar festivals in Hittite rites, cf. L. H., pp. 239, 359) Indeed, in 49 , Lucian describes a great festival of the springtime, at which noticeably goats, sheep and cattle were sacrificed; and horses are included in the list of sacred animals in 41 .
p. 76 There are, then, elements in the Cult of Apollo that had long been familiar to the nature-worshippers of Northern Syria and Asia Minor. The object suggesting a flower (floris species) in the hand of this god indicates, as Macrobius says, a god of vegetation; and possibly it replaced something more definitive, like ears of corn. The calathos we have seen already (note 33 ) to reflect the ancient conical hat of the Hittite age, and the spear is found in the hand of the warrior-god of Karabel, and in other examples of Hittite art (L. H., pl. lxxv.). Now the local deity who most nearly combined these various attributes would be Sandan (or Sandes), who is figured on the Hittite sculpture of Ivriz (L. H., pl. lvii.) as a god of agriculture, with corn and grapes; he is bearded and wears the Hittite dress and hat. There he was identified by the Greeks with Hercules. Professor Frazer has shown (op. cit., pp. 110, 151 ff.) that Sandan bore to Baal much the same relation as the Hittite "Atys" to their "Zeus." But the youthful god, after the fall of the Hatti and their chief god, seems to have filled in the popular mind the place of the father god also, and to have become more and more identified with him (cf. Frazer, op. cit., p. 236; L. H., p. 360), like Atys with Zeus (Farnell, Cults, i., pp. 36, 37). In this way our Sandan-Atys might come to be regarded quite naturally as a sun-god (like Hadad-Zeus); and hence we should obtain a reasonable explanation for the identification of this deity with Apollo.
77:48 The image of the god is borne aloft on the shoulders of his priests in the Hittite sanctuary near Boghaz-Keui (L. H., pl. lxv. and p. 239). Strabo (xii. iii. 32) relates a similar custom at Comana (Pontus) at the Exodi of the Goddess, also (xv. iii. 15) in the worship by the Persian settlers of Omanus at Zela in Cappadocia. So, too, the statue of Hadad in Assyria is shown borne by his priests on a representation from Nineveh (Layard, Nineveh, ii., 1849, pl. f. p. 451); and Macrobius (Sat. i. 17) tells us that the image of the analogous god of Heliopolis (cf. n. 26, p. 70) was carried about in a similar manner on a bier.
77:49 Incidentally it is noteworthy that the group of emblems which distinguishes the king-priest at Boghaz-Keui (L. H., pls. lxviii., lxxi.) is enclosed by columns which separate the celestial emblem, the winged disc, from the terrestrial, the boot. (Cf. Hom., Odyssey, i. 52.)
78:50 The ox and lion have been already noticed as sacred to the Hittite chief god and goddess, with whom they arc associated in religious art. (Cf. L. H., pls. xliv., lxv.) The eagle appears (a) at Boghaz-Keui and at Eyuk as a double eagle identified with twin goddesses (L. H., pl. lxv. and p. 269); and (b) in the gigantic carving near Yamoola (L. H., pl. xlix.), where it is triumphing, it would seem, over lions. An inscription of Boghaz-Keui refers to a "house" or "temple of the eagle" (Jour. R. A. S., 1909, p. 971). This bird would naturally seem to be an appropriate emblem of Zeus-Hadad, but there is nothing to substantiate this probability. The horse appears on Hittite sculptures only in an ordinary capacity; but in Anatolia in general developed sacred attributes. (Cf. Ramsay, "Relig. of Asia Minor," in Hastings' Dict. Bibl., extra vol., p. 115 b.)
79:51 The cap and "toga" of the priesthood on the Hittite sculptures distinguish them always from the deities and the people who are familiarly represented as wearing the tall conical hat, e.g., the chief priests of Boghaz-Keui (L. H., pls. lxviii., lxxi.), the king-priest at Eyuk (ibid., pl. lxxii.), and at Sakje Geuzi, in Syria (pl. lxxxi.). On the election of the High Priest by the local worshippers compare the similar custom in vogue at the temple of Hadad and Atargatis at Delos (Bull. Corr. Hell., 1882, p. 486).
79:52 Cf. the sculptures of Eyuk (L. H., pl. lxxiii.), where three musicians are represented, with trumpet, bag-pipe and guitar. A lyre is figured in a sculpture from Marash (Humann and Puckstein, Reisen--Atlas, pl. xlvii. No. 2), and a guitar-player in the mural decorations of Senjerli (Ausgrab. III., pl. xxxviii.).
79:53 Cf. the accounts of Strabo concerning the temples at Comana of Cappadocia (bk. xii. ii. 3), where he states that it contained great multitudes of worshippers and temple servants, of the latter at the time he was there at least 6,000. So, too, at Venasa, in the "temple of Zeus" (Strabo, xii. ii. 6). Cf. the sculptures of Eyuk (L. H., pl. lxxii.), where a number of priest-servants are represented in different avocations. On the rock-walls of the sanctuary near Boghaz-Keui numerous women as well as men are represented in the train of the male and female goddesses respectively; and in the small shrine of the youthful god which adjoins it there is a further group of men who, like those without, seem to be taking part in a ceremonial dance in rapid movement, with their sickles held aloft (L. H., pl. lxix. and pp. 220, 227).
80:54 Notwithstanding the differences of ritual, the association of "Zeus" and "Hera" together in this paragraph is again significant of the original dual character of the cult.
80:55 The sacred lake is still conspicuous. Cf. Maundrell, op. cit.p. 154: "On the west side is a deep pit, of about 100 yards diameter; it . . . seemed to have had great buildings all round it, with the pillars and ruins of which it is now almost filled up, . . . but . . . there was still water in it." Chesney, Exped. Euphrat.i. 516: "a rocky hollow." Hogarth (Jour. Hell. Stud.xiv. p. 187) describes also "the scanty remains of a stepped quay wall or revetment, with water stairs at intervals."

The Hittite river-gods are invoked in witness of their treaty with Egypt (c. 1271 B.C.). Cf. also Ramsay, Luke the Physician, pp. 171 et seq.; Pauline and other Studies, pp. 172, 173. On the general question of sacred waters in Syria, see Robertson-Smith, op. cit.pp. 170-172; Frazer, op. cit.pp. 22-23.
81:56 See also 14 , n. 28 . No local tradition of this seems to survive, but Xenophon (Anabasis, I. iv. 9) records a parallel case of "tame fish looked upon as gods" in the Chalus, near Aleppo. Modern instances near Doliche, just north of Aintab, and elsewhere in Syria, are described by Cumont (Oriental Relig., p. 245, note 36) and Hogarth (op. cit., p. 188). So also near the mosque of Edessa (Sachau, Reise, p. 196); and in Asia Minor, at Tavshanli, on the Rhyndacus, sacred fish are still preserved in a large cistern (Cumont, loc. cit., ap. Munro).

Atargatis, according to the form of the legend given by the scholiast on Germanicus' "Aratus" was born of an egg which the sacred fishes found in the Euphrates and pushed ashore. On the general subject, see Robertson-Smith, op. cit.p. 292, also pp. 174-175 and 219.
81:57 Cf. the legend that Hera bathed in the Chaboras, a Mesopotamian tributary of the Euphrates, after her marriage with Zeus (ian, Nat. Animalium, xii. 30). The further reference to fishes implies their sanctity to the goddess, and to this extent reveals Atargatis as a fish-goddess (see note 25 ). This is, however, clearly not her chief character at Hierapolis.
82:58 On the local use of the word "sea," meaning thereby the Euphrates, see note 23 . On the further subject of the narrative, cf. 13 , 36 . It is of interest to notice that Pliny (Nat. Hist.xxxi. 37) describes a method of filtering sea water into empty sealed vessels.
82:59 Ἀλεκτρυὼν ἱπός. The narrative is unintelligible unless we suppose that the words by allusion or textual change signify some special priestly office. Thus Blunt (Works of Lucian, London: Briscoe, 1711, p. 267) translates "a sacred cock, or priest, called Alectryo." Is it possible that the word in this sense was in common vogue, on the analogy of the Latin Gallus, a cock? (Cf. an inscription on an urn in the Lateran Museum at Rome, cited by Frazer, op. cit.p. 233, on which the cock is used as emblem of the Attis-priest, with a punning reference to the word.) Belin de Ballu, in his translation (Paris, 1789), v. 178, following Paulmier de Grentruil, unhesitatingly substitutes Γάλλος, and translates accordingly.
83:60 In this festival of the Pyre at Heliopolis one or two details may profitably be noticed. The "tall trees" suggest the pine, sacred to Attis. (Cf., inter alia, Farnell, Cults, p. 645, and Frazer, op. cit., p. 222.) It is possible that in the sculptures of Boghaz-Keui the objects on which the high priest stands (L. H., pl. lxviii.) are indeed fir-cones. Goats and sheep we have seen led to sacrifice at Eyuk; the former animal is frequently represented in association with the Hittite chief god, and was no doubt sacred to him. "Cattle" indicate the bull, the emblem of the great god, and the cow with which his consort might be reciprocally identified. Cf. Pausanias (XI., iii. 7), where the bull and cow are seen to be sacred to Zeus and Hera respectively; and compare especially the details of the Dala with this holocaust. The hanging of garments or shreds of them on trees near sacred places, or trees themselves, is a common practice in the East and in Egypt to-day. (Cf. also Rob.-Smith, op. cit., p. 335.) In the last words of the paragraph it is significant that no special mention is made of a goddess in connection with this rite.
84:61 Cf. the rites surviving in the worship of Kybele and Attis in Rome. For a description and bibliog., see Cumont, op. cit., ch. iii., Asia Minor, p. 46 ff., and Frazer, op. cit., p. 233.
84:62 On this custom, which is specially characteristic of the worship of the goddess, see, inter alia, Frazer, op. cit., p. 224; Farnell, Greece and Babylon, pp. 256, 257; also our Introduction, p. 3 , n. 10
85:63 Cf. 15 , above, n. 7 . On the general aspect of this custom, see, especially, Frazer, op. cit., Appendix iv. p. 428.
85:64 No actual act of sacrifice is represented in Hittite art, though at Eyuk and Malia goats and rams are seen led to the altar of the god. The general subject of burnt sacrifice and holocausts among the Semites is discussed fully by Rob.-Smith, op. cit., x. xi., and numerous special rites of extreme interest are described by Frazer, op. cit.On the sacred animals of Asia Minor, see also Ramsay, Relig. of Asia Minor, op. cit., pp. 114, etc.
85:65 On the sanctity and abhorrence of the pig, see especially, Ramsay, op. cit.p. 115 b, and Hist. Geog. of Asia Minor, p. 32, where he points out that the Halys River divided these two points of view. See also Robertson-Smith, op. cit.pp. 153, 392, n., 448; and the discussion of his theory of Adonis as a swine-god by Farnell, Cults, p. 645. For the swine in connection with the Cult of Set in Egypt, cf. Newberry, in Klio, xii. (1912), p. 397 ff.
86:66 Cf. also 16 . This statement is confirmed by Xenophon, Anabasis, I. iv. 9. According to ian (Nat. Ann. iv. 2), the dove was an especially sacred companion to Astarte, and this is borne out by archaic clay figurines of the goddess from Phnicia, Asia Minor, Rhodes, Delos, Athens and Etruria. These are ascribed to "Aphrodite" by Ftwangler (Roscher's Lexikon f. Griech. u. R. Mythologie, p. 410, q.v.); but are indistinguishable as to character and Evidencenance from the original deity. (Cf. also Ed. Meyer, in the same, art. Astarte.) In Babylonian and Assyrian art and mythology the bird does not seem to appear in the same inseparable association with Ishtar, though we have the suggestive passage: "Like a lonely dove, I rest" (Pinches, op. cit., col. iii. ll. 1, 2). On this point Mr. L. W. King writes: "In the earlier periods there is no evidence that a bird was associated with Ishtar, and I have little doubt that the association was a comparatively late addition to her cult. Of course the myth of the Allatu bird is early, but can hardly be connected with the symbolic or votive bird under her Phnician form" (Letter dated Sept. 7, 1912). Diodorus relates how the child Semiramis was fed by doves, and how eventually she took flight to heaven in the appearance of this bird.

In Hittite art of Asia Minor, however, the bird appears in association with the enshrined Goddess-mother, at Yarre (Jour. Hell. Stud.xix. fig. 4), at Fraktin (Fig. 7 ), and in two carvings from Marash (L. H., pp. 119, 151, 164).

In glyptic art the evidence of association is confirmatory (see Hayes Ward, Seal Cylinders of Western Asia, pp. 293, etc., especially Nos. 898, 904, 908, 943). With the naked goddess, who may be of Syrian origins (ibid. p. 162), and is found represented on a sculpture of Carchemish (L. H., p. 128), but not elsewhere on Hittite monuments, the bird appears only sporadically.

Among the Semites the pigeon was peculiarly sacred (Robertson-Smith, op. cit.p. 294), and sacrificed only on special occasions (ibid. p. 219; cf. also Leviticus xix. 4, 49 Numbers, vi. 10). The sacred character of the bird does not seem to survive in any form.
87:67 Cf. 60 .
87:68 Cf. especially Rob.-Smith, op. cit.p. 477 ff.
88:69 The libation is a feature of Hittite worship represented on several sculptures, e.g., at Fraktin and at Malia (see Fig. 1 , p. 5 ). At the latter place live animals (rams) are shown in the sculpture (L. H., pl. xliv.) behind the priest, being led by an attendant. This is not shown in our illustration, in which also the Hittite hieroglyphics are omitted from the field for the sake of clearness. These sculptures have been lately removed, it is reported, to Constantinople.
88:70 The special character of this sacrifice is strongly suggestive of a totemistic influence. On the general aspect of human sacrifice among the Semites, cf. Rob.-Smith, op. cit., pp. 371, 464. On human sacrifice in the Cult of Dionysus, cf. Frazer, op. cit., p. 332. Children were sacrificed to Moloch, who was identified with Cronos, an original deity of vegetation (cf. Farnell, Culls, p. 28, n.). Attempts have been made (cf. Dussaud, Rev. Arch., loc. cit., ap. Movers; Six, Rev. Num., loc. cit.) to identify the god of Hierapolis with Cronos. While we cannot accept the theory, this field of enquiry is attractive; and the suggested identity might arise in myth by grouping the god as father of the goddess's son in a natural triad.
89:71 Cf. Pliny, Nat. Hist., vi. 4, and xxii. 2. On this subject, cf. Rob.-Smith, op. cit., p. 334, note 1. In the Sudan, according to Bruce, some of the tribes tattooed their stomachs, sides and backs, as with fish-scales. Professor Strong reminds us that there have been found a number of bodies of Nubians of the time of the Middle Empire (c. 2000 B.C.) with definite tattooing; and the patterns pricked upon the skin of these desiccated bodies were identical with those painted on the dolls buried with them. Cf. Dr. Elliot Smith, The Ancient Egyptians, p. 56.
89:72 See also 55 , where a first act of the pilgrim is to shave his head; and 6 , where it appears that at Byblos the female locks could be sacrificed as an alternative to offering their own persons. At Trzene, according to Pausanias (xxxii.), the custom was to sacrifice the hair before marriage. In Catullus, Ode lxvi., Berenice dedicates her hair to Venus. On the general question, see Robertson-Smith, op. cit., p. 329.


The Syrian Goddess, Appendix

APPENDIX. EXTRACT I. From Maundrell's Travels. Page 153 (6th ed. 1749).

AN ACCOUNT OF THE AUTHOR'S JOURNEY TO THE BANKS OF THE EUPHRATES, ETC., IN HIS "JOURNEY FROM ALEPPO TO JERUSALEM." 1697.

Wednesday, April19th.

WE went east and by north, and in four hours arrived at Bambych. This place has no remnants of its ancient greatness, but its walls, which may be traced all round, and cannot be less than three miles in compass. Several fragments of them remain on the east side, especially at the east gate; and another piece of eighty yards long, with towers of large square stone extremely well built. On the north side I found a stone with the busts of a man and woman, large as life; and under, two Eagles carved on it. Not far from it, on the side of a large well, was fixed a stone with three figures carved on it, in Basso Relievo. They were two Syrens, which twining their fishy tails together, made a seat, on which was placed sitting a naked woman, her arms and the Syrens on each side mutually entwined.

On the west side is a deep pit of about 100 yards diameter. It was low, and had now water in it, and seemed to have had great buildings all round it; with the pillars and ruins of which, it is now in part filled up; but not so much, but that there was still water in it.

Here are a multitude of subterraneous aqueducts brought to the city; the people attested no fewer than fifty. You can ride nowhere about the city, without seeing them. We pitched by one about a quarter of a mile east of the city, which yields a fine stream; and emptying itself into a valley, waters it, and makes it extremely fruitful. Here perhaps were the pastures of the beasts designed for sacrifices. Here are now only a few poor inhabitants, tho anciently all the north side was well inhabited by Saracens; as may be seen by the remains of a noble Mosque and a Bagnio a little without the walls.

EXTRACT II. POCOCK'S DESCRIPTION OF THE EAST. Vol. II., Pt. I. (1745); pp. 166 and 167..

. . . Bambouch, commonly called by the Franks Bambych, and by the ancients Hierapolis, which was the Greek name that was given it by Seleucus; it was called also Bambyce, which seems to be the Syrian name still retained; and it is very remarkable that Hierapolis in Asia Minor has much the same name, being called Pambouk Calasi (the cotton castle). The Tables make it twenty-four miles distant from Zeuma on the Euphrates and from Ceciliana: They place it also seventy-two miles from Berya, though this is not above fifty from Aleppo. One of the Syrian names of this place was Magog; 1 which was a city of the Cyrrhestica, and is situated at the south end of a long vale, which is about a quarter of a mile broad, watered with a stream that is approached by the aqueducts of Bambych; and, to preserve the water from being wasted, it passes through this vale in an artificial channel or aqueduct which is built of stone on a level with the ground. The form of this site was irregular; some parts of the walls which remain entire, are nine feet thick, and above thirty feet high; they are cased with hewn stone both inside and out, and are about two miles in circumference; there was a walk all round on top of the walls, to which there is an ascent by a flight of stairs, which are built on arches; the wall is defined by towers on five sides, at the distance of fifty paces from each other, and there is a low fosse without the walls. The four gates of the city are about fifteen feet wide, and defended by a semi-circular tower on each side; the water that supplied the town, as I was informed, comes from a hill about twelve miles to the south, and the city being on the advanced ground, the water runs in a channel, which is near twenty feet below the surface of the earth, and in several parts of the city there are holes down to the water about five feet wide, and fifteen long, with two stones across, one about five feet, the other about ten feet from the top, in order, as may be supposed, to facilitate the descent of the water; it is probable that they had some machines to draw up the water at these holes. In the side of one of them I saw a stone about four feet long, and three wide, on which there was a relief of two winged persons holding a sheet behind a woman a little over her head; they seem to carry her on their fishy tails which join together, and were probably designed to represent the Zephyrs, carrying Venus to the sea.

At the west part of the town there is a dry bason, which seemed to have been triangular; it is close to the town wall; at one corner of it there is a round building which seems to have extended into a bason, and probably was designed in order to behold with greater conveniency some religious ceremonies or public sports. This may be the lake where they had sacred fishes that were tame.

About two hundred paces within the east gate there is a raised ground, on which probably stood a temple of the Syrian goddess Atargatis, thought to be the same as Ashteroth of the Sidonians, and Cybele of the Romans, for whose worship this place was so famous. I conjectured it to be about two hundred feet in front. It is probable that this is the high ground from which they threw people headlong in their religious ceremonies, and sometimes even their own children, though they must inevitably perish. I observed a low wall running from it to the gate, so that probably it had such a grand avenue as the temple at Gerrhae; and the enclosure of the city is irregular in this part, as if some ground had been taken in after the building of the walls to make that grand entrance; it is probable that all the space north of the temple belonged to it. A court is mentioned to the north of the temple, and a tower likewise before the temple, which was built on a terrace twelve feet high. If this tower was on the high ground I mentioned, the temple must have been west of it, of which I could see no remains; it possibly might have been where there are now some ruins of a large building, which seems to have been a church with a tower; to the west of which there are some ruinous arches, which might be part of a portico. It is said that not only Syria, Cilicia, and Cappadocia, contributed to the support of this temple, but even Arabia, and the territories of Babylon: To the west of the town there is a high ground, and some burial places; and so there are also to the north-east, where I saw inscriptions in the oriental languages, and several crosses. At a little distance from the north-east corner of the town there is a building like a church, but within it there is some Gothic work, such as is seen in antient mosques; and there is a room on each side of the south end; the whole is ruinous, but very strongly built, and they call it the house of Phila.

EXTRACT III. THE EXPEDITION TO THE EUPHRATES AND TIGRIS. By COLONEL CHESNEY. London, 1850. Vol. I., Ch. XVIII., pp. 420 and 421.

[Nine miles below the mouth of the Sajur, the fine Saracenic structure of Kal-at-en-Nejm commands the remains of the great Zeugma leading to Seroug, Haran, etc., and 11 miles directly south by west from thence on four hills, are the extensive remains of the castle and town of Kara Bambuche, or Buyuk Munbedj, 1 which contains some fine excavations near the river, and also a Zeugma, but in a more dilapidated state, being without the slopes which, when passing at Kal-at-en-Nejm, served for landing places at different heights of the river.]

Sixteen miles west by south of the latter, and 11 miles south-west of the former passage, at about 600 feet above the river Euphrates, the ruins of the Magog of the Syrians occupy the centre of a rocky plain, where, by its isolated position, the city must not only have been deprived of running water, but likewise of every other advantage which was likely to create and preserve a place of importance. Yet we know that the Syrian city of Ninus Vetus 1 flourished under the name of Bambyce 2 and subsequently of Hierapolis, 3 or the Sacred City of the Greeks, 4 and that it contained the rich temple which was plundered by Crassus; 5 finally it bore the name of Munbedj 6 or Bambuche, and had a succession of sovereigns in the 5th century of the Hijrah 7 . The ancient city was near the eastern extremity of Commagene, or Euphratensis, which had Samosat at the opposite extremity. 8

Some ruined mosques and square Saracenic towers, with the remains of its surrounding walls and ditch, marked the limits of the Muslim city; within which are four large cisterns, a fine sarcophagus, and, among other ancient remains the sculptured ruins of an acropolis, and those of two temples. Of the smaller, the enclosure and portions of seven columns remain; but it seems to possess little interest compared with the larger, which may have been that of the Assyrian and Phnician Astarte, 9 or Astroarche (queen of stars), which afterwards became the Syrian Atargatis, 1 or Venus Decerto. 2 Amongst the remains of the latter are some fragments of massive architecture, not unlike the Egyptian, and 11 arches from one side of a square paved court, over which are scattered the shafts of columns and capitals displaying the lotus.

A little way westward of the walls there is an extensive necropolis, which contains many Turkish, with some Pagan, Seljukian, and Syriac tombs; the last having some almost illegible inscriptions in the ancient character.


 

Footnotes

92:1 Caele habet--Bambycen, quae alio nomine Hierapolis vocatur, Syris vero Magog. Ibi prodigiosa Atargatis, Graecis autem Derceto dicta, colitur. Plin. Nat. Hist.V. 19.
95:1 Jisr Munbedj, two days from Haran. Jaubert's Edrisi, p. 155, tome VI.; Recueil dc Voyages, etc. Paris, 1840.
96:1 Ammian. Mar., XIV., c. viii.
96:2 The Syrian name of the city, which the Greeks afterwards called Hierapolis. Strabo, XVI., p. 747.
96:3 Ammian. Mar., XIV., c. viii.
96:4 Hierapolis, or Magog, in Syriac. Plin. lib. V., c. xxiii.
96:5 Plutarch in Crassus.
96:6 It was first built by the Persians, who had a fine temple there. Muhammed Ibn Sepahi's Clear Knowledge of Cities and Kingdoms.
96:7 Des Guignes, His. des Huns, tome II., p. 275.
96:8 Amm. Mar. XIV., c. viii.
96:9 There were temples of this goddess in Palestine. Jos. Ant., lib. V., c. xiv. 8; at Tyre, ibid.; against Apion, lib. I., s. 19; and at Sidon, 1. Kings, c. v., and v. 33.
97:1 Strabo, XVI., p. 748.
97:2 Herod., lib. I., c. cv., mentions the temple of Venus at Askalon, which, in Diod. Sic., lib. II., is called that of Decerto. There was another temple of Venus, or Atargatis, at Joppa. Plin., lib. V., c. xiii. and xxiii.

The Syrian Goddess, Analysis

LUCIAN'S "DE DEA SYRIA." ANALYSIS OF THE SUBJECT-MATTER.

   

PAGE

 

INTRODUCTORY

 

§ 1 .

The Sacred City

41

2 .

Origins of Temples and Shrines

42

 

THE OLDEST SHRINES AND CULTS OF SYRIA.

 

3 .

Hercules of Tyre

43

4 .

The Phœnician Astarte at Sidon. Legend of Europa

44

6 .

Aphrodite of Byblos and the Legend of Adonis

45

7 .

Legend of Osiris at Byblos

47

8 .

The Adonis River; its red colour

47

9 .

Cult of Aphrodite in the Lebanon at Aphaca

48

10 .

Hierapolis: The greatest Sanctuary. Its Pilgrims

49

 

LEGENDS OF FOUNDATION.

 

12 .

Ascribed by some to Deukalion. Story of the Deluge

50

13 .

Story of the Chasm

51

14 .

Assigned by others to Semiramis. Derceto, the Fish-Goddess

52

15 .

By others again to the Lydian Attis

55

16 .

Lucian shares the View that it was founded by Dionysus

57

17 .

Re-built by Stratonice

58

19 .

Story of Stratonice and Combabus

60

 

DESCRIPTION OF THE TEMPLE AND SHRINES.

 

31 .

The Inner Sanctuary. The Effigies

69

32 .

Comprehensive Character of the Goddess

71

33 .

Object between the God and Goddess

73

34 .

The Sun God

74

35 .

A Bearded Apollo

74

36 .

Image of the God borne by the Priests in Divination

75

§ 38 .

Atlas and other Images

77

41 .

Sacred Animals

78

42 .

The Priests and Temple Attendants

79

 

RITES AND CEREMONIES.

 

44 .

The Sacrifices

80

45 .

Sacred Lake and Fishes

81

47 .

Ceremony at the Lake

81

48 .

Ceremony at the Euphrates ("The Sea")

82

49 .

Festival of the Pyre

83

 

CUSTOMS AND INSTITUTIONS.

 

50 .

The Galli

84

51 .

Their Initiation Ceremonies

84

52 .

Their Burial

85

54 .

Animals used in Sacrifice. Sanctity of the Dove

85 , 86

55 .

Tonsure and other Customs of Pilgrims

87

57 .

Method of Sacrifice. The Libation

87 , 88

58 .

Human Sacrifice

88

59 .

Tattoo

89

60 .

Sacrifice of Hair

89

The Syrian Goddess, Introduction

INTRODUCTION THE SYRIAN GODDESS IN HISTORY AND ART.

THE dawn of history in all parts of Western Asia discloses the established worship of a nature-goddess in whom the productive powers of the earth were personified. 1 She is our Mother Earth, known otherwise as the Mother Goddess or Great Mother. Among the Babylonians 2 and northern Semites she was called Ishtar: she is the Ashtoreth of the Bible, and the Astarte of Phnicia. In Syria her name was Athar, and in Cilicia it had the form of Ate (Atheh). At Hierapolis, with which we are primarily concerned, it appears in later Aramaic as Atargatis, a compound of the Syrian and Cilician forms. 3 In Asia Minor, where the influence of the Semitic language did not prevail, her various names have not survived, though it is recorded by a later Greek writer as "Ma" at one of her mountain shrines, and as Agdistis amongst one tribe of the Phrygians 4 and probably at Pessinus. These differences, however, are partly questions of local tongue; for in one way and another there was still a prevailing similarity between the essential attributes and worship of the nature-goddess throughout Western Asia. 5

The "origins" of this worship and its ultimate development are not directly relevant to our present enquiry; but we must make passing allusion to a point of special interest and wide significance. As regards Asia Minor, at least, a theory that explains certain abnormal tendencies in worship and in legend would attribute to the goddess, in the primitive conception of her, the power of self-reproduction, complete in herself, a hypothesis justified by the analogy of beliefs current among certain states of primitive society. 6 However that may be, a male companion is none the less generally associated with her in mythology, even from the earliest historical vision of Ishtar in Babylonia, 7 where he was known as Tammuz. While evidence is wanting to define clearly the original position of this deity in relation to the goddess, 8 the general tendency of myth and legend in the lands of Syria and Asia Minor, with which we are specially concerned, reveals him as her offspring, 9 the fruits of the earth. The basis of the myth was human experience of nature, particularly the death of plant life with the approach of winter and its revival with the spring. In one version accordingly "Adonis" descends for the six winter months to the underworld, until brought back to life through the divine influence of the goddess. The idea that the youth was the favoured lover of the goddess belongs to a different strain of thought, if indeed it was current in these lands at all in early times. In Asia Minor at any rate the sanctity of the goddess's traditional powers was safeguarded in popular legend by the emasculation of "Attis," and in worship by the actual emasculation of her priesthood, 10 perhaps the most striking feature of her cult. The abnormal and impassioned tendencies of her developed worship would be derived, according to this theory, from the efforts of her worshippers to assist her to bring forth notwithstanding her singleness. However that may be, the mourning for the death of the youthful god, and rejoicing at his return, were invariable features of this worship of nature. It is reasonable to believe that long before the curtain of history was raised over Asia Minor the worship of this goddess and her son had become deep-rooted.

There then appeared the Hittites. In relation with Babylonia and Egypt, these peoples had already become known at the close of the third millennium B.C.; 11 and, to judge from the Biblical accounts, numbers of them had settled here and there throughout Syria and Palestine as early as the days of the patriarchs. 12 Nothing is known of their constitution and organization in these days, however; it is not until their own archives speak that we find them in the fourteenth century B.C. an already established constitutional power, with their capital at Boghaz-Keui. 13 Their sway extended southward into Syria as far as the Lebanon, eastward to the Euphrates, and at times into Mesopotamia, westward as far as Lydia, and probably to the sea coast. 1

FIG. 1.--THE HITTITE
Click to enlarge
FIG. 1.--THE HITTITE

Their chief deity was a God omnipotent, the "Lord of Heaven," 15 with lightning in his hand, the controller of storms ruling in the skies, and, hence identified with the sun. At Senjerli, in the north of (Seep. 6 .) Syria, he was represented simply with trident and hammer, 16 the emblems of the lightning and the thunder. But a sculpture at Malia, on their eastern frontier, shows him standing on the back of a bull, the emblem of creative powers, 17 and bearing upon his shoulder a bow, identifying him with a God of Arms, as was natural amongst warlike tribes,

FIG. 2.--THE CHIEF HITTITE GOD AND GODDESS AT BOGHAZ-KEUI. Click to enlarge
FIG. 2.--THE CHIEF HITTITE GOD AND GODDESS AT BOGHAZ-KEUI.

His enshrined image is found carved upon a rocky peak of the Kizil Dagh, 18 a ridge that rises from the southern plains on the central plateau of Asia Minor. In the sanctuary near Boghaz-Keui, clad like their other deities in the Hittite warrior garb, he has assumed a conventional and majestic appearance, bearded, with the lightning emblem in one hand and his sceptre in the other, 19 a prototype of Zeus. The scene of which this sculpture is a part represents the ceremonial marriage of the god with the Great Mother, 20 with the rites and festivities that accompanied the celebration, so far as mural decoration permits of treatment of such a theme. From these sculptures we learn that which is fundamental in the Hittite religion, namely, the recognition of a chief god and goddess, and though doubtless the outcome of the political conditions, the mating of these two deities at the proper season would seem to have been peculiarly natural and appropriate to the old established religion of the land. In this union, moreover, each god preserved its dignity and individuality, each cult maintained its proper ceremonies, yet the pair could be worshipped in common as the divine Father and Mother, the source of all life, human, animal, and vegetable.

With the goddess there is in these sculptures the image of the youth 21 who, in the original tradition, was her necessary companion, representing clearly, in this instance, her offspring, the fruits of the earth. 22 Indeed a later sculpture at Ivr seems to show this god, changed in form but still recognizable, 23 as the patron of agriculture, with bunches of grapes in one hand and ears of corn in the other. Even at Boghaz-Keui, this youthful deity is already accorded a smaller adjacent sanctuary, 24 devoted to his cult alone. Following the great deities are many other figures, forming, as it were, two groups. Accompanying the god are the minor gods of the Hittite States, who, for the most part, are similar to himself in general appearance. 25

FIG. 3.--THE HITTITE BULL-GOD AT EYUK. Click to enlarge
FIG. 3.--THE HITTITE BULL-GOD AT EYUK.

They are followed by priests and men who are taking part in the celebration, in which it would appear revelry and dancing were not omitted. In the train of the goddess, who like her son stands upon the back of a lioness, there follow two other goddesses of smaller size, but similar to herself in appearance, grouped together on a double-headed eagle. 26 These are followed by a number of figures of priestesses clad like the goddess; and, surveying all, the noble figure of the King-Priest clad in a toga-like garment, and holding a curving lituus, the emblem of his sacred office. 27

That which seems to us in our present enquiry the chief feature of these sculptures is that the worship is clearly common to the god and the goddess, who occupy the leading positions in equal prominence. 28 This interpretation is supported substantially by sculptures which decorate the main entrance of the neighbouring Hittite city of Eyuk. The corner stone on the right represents the goddess seated, 29 receiving the worship of her priests; while the corresponding corner stone on the left shows a Bull-God on a pedestal, 30 with the High Priest and Priestess ministering at his altar. The Bull we have seen to be identified with the chief Hittite deity, which he seems here to replace.

This conclusion is of importance in our present subject, for Lucian (in 31 ) describes the chief sanctuary of the great Syrian temple at Hierapolis as containing the common shrine of "Zeus" and "Hera." His very use of these names suggests the wedded character of the deities. Had the shrine been that of the Great Mother alone, the god would not have been accorded an equal prominence near the common altar; he would have been an "Attis," not a "Zeus." The goddess herself would have been in the Greek mind a Rhea or Aphrodite, not a Hera; and Lucian was sufficiently familiar with his subject to be able to discriminate. As it is, he is perplexed in his identification of the goddess by her very comprehensive attributes, which included the many virtues and powers to which the Greek mind assigned separate personifications, known by different names. Speaking generally," he says, "she is undoubtedly Hera, but she has something of the attributes of Athene and of Aphrodite, and of Selene and of Rhea and of Artemis and of Nemesis and of the Fates."

To sum up this stage of our argument, the chief Hittite deity is a god of the skies, identified with the sun; he is all powerful, and in symbolism is identified with the Bull. In formal sculpture he resembles Zeus. The chief Hittite goddess is of comprehensive character: the emblems in her hand and her youthful companion reveal the nature-goddess; while the mural crown, the lion, and double axe are special symbols of the Great Mother surviving with the Phrygian Kybele (or Rhea). 31 The central Hittite cult is that of this mated pair, the Bull-god Zeus and the Lion nature-goddess. The central cult-images of Hierapolis, as described by Lucian, are exactly similar. There are the mated pair of deities: the god is indistinguishable from Zeus, 32 and he is seated on bulls; while the goddess, who is called for brevity "Hera," as the consort of "Zeus," embodies attributes of the nature-goddess or Great Mother, and she is seated on lions.

The central cult at Hierapolis is thus apparently identical with that which the Hittites had established in the land 1500 years before Lucian wrote. It remains to examine such independent evidences as are available from literary and archaeological sources, to see whether they bear out the argument. We shall find our main conclusion remarkably substantiated. But before passing from the evidence of the Hittite monuments, inasmuch as Lucian's narrative is chiefly descriptive of the developed cult of the nature-goddess (with the god submerged), it is of special interest to notice how widespread are the evidences of her worship in the Hittite period. We have spoken of two of her shrines in the interior, at Boghaz-Keui and Eyuk. There is a third at Fraktin, in the mountainous country south of Carea. Here the sculptures are carved on the living rock overlooking a stream. 33 The goddess is represented seated behind an altar on which appears her bird. She seems in this case uniquely to wear the Hittite hat, but the carving is not carried out in detail. Before the altar her priestess is pouring an oblation. The counterpart to this group is a Hittite god and worshipper, while between them is a draped altar of special character. 34 One of the earliest of her images, according to Pausanias, 35 is that which may still be seen on Mount Sipylus, near to Smyrna on the western coast a gigantic figure of the goddess seated, carved in the living rock, and distinguished as Hittite handiwork by certain hieroglyphs carved in the niche. 36 Further east, in Phrygia, one of different character has been found at Yarre. 37 In this sculpture, which is on a movable stone, we have one of a series of representations in which the goddess, seated as always, is worshipped in a ceremonial feast or communion. The funerary character of this class of monument is attested by a similar sculpture from Karaburshlu, 38 near Senjerli, in the north of Syria, and other illustrations are found at Marash, where the cup, mirror, and girdle are instructive details of the scene. 39 The conception of the Great Mother as goddess of the dead is by no means strained or unnatural, for the resurrection and future life is a dominant theme in the universal myth associated with her. And just as the dead year revived in springtime through her mediation, so she may have been entreated on behalf of the dead for their well-being or their return to life. 40 Thus a second class of similar monument represents the goddess enshrined, with a votary in the act of worship or adoration. Such are the two sculptures at Eyuk, one from Sakje-Geuzi, and three from Marash, in the north of Syria. In one of these, from the last-named place, the goddess is distinguished by the child upon her knee, and a mirror and bird accompany the group, which is further remarkable for the lyre before her upon the altar. In others from this place, a bow appears, held in one case in the hand of the worshipper, who proffers it towards her above the altar as though dedicating it to her service and entreating her blessing. A further sculpture in which the goddess plays a part has been found at Carchemish, but details of the scene are not yet available. Other sculptures, resembling these in general appearance, at Senjerli, 41 Malia, and possibly at Boghaz-Keui itself, in which the personages taking part in this ceremonial feast are male and female, may possibly be modifications representing the local king and queen as High Priest and Priestess, or impersonating the god and goddess in the communion rite.

In Glyptic art 42 two varieties of goddess are apparent; the one is robed and seated, and for the most part resembles the deity in her distinctively Hittite character 43 ; the other is naked, and she has been supposed to have had her origin in this aspect in Syria, whence she penetrated further east. 44 This latter form of goddess has its counterpart in numerous small clay and bronze images, of votive character, which may be found in many places of Northern Syria. 45 In these the goddess is represented as naked, with her hands proffering her breasts. A similar deity, though winged, is represented on a sculptured but undated monument from Carchemish. 46 This is not, however, the Hittite goddess as she is known in Asia Minor, where she is uniformly represented as seated and robed, and commonly wearing a veil which is thrown back from the face. Nor is she the Dea Syria described by Lucian, 47 though commonly identified with her by modern writers. The reason for this identification is probably to be found in the general tendency towards the development of human passions in connection with the Syrian cults, and emphasized in the special characteristics of Astarte of Phnicia as the goddess presiding over human birth. 48

The Hittites came and went; their dominion over Asia Minor was subject to repeated onslaughts on every side, from the Egyptians, the Assyrians, the Vannic tribes, the Cimmerians, the Muski and the Phrygians. Their empire, moreover, was held together only insecurely by a system of confederation and alliance which was not apparently of mutual seeking, but imposed by the Hatti during the period of their supremacy at Boghaz-Keui; and from the 12th century B.C. it began rapidly to disintegrate. There is little record of the subsequent events: the Assyrian annals reveal only a series of sporadic coalitions in Syria, to resist their oncoming, and a temporary revival of the Hittite States in that region during the 10th and 9th centuries B.C. Before 700 B.C. the fall of Carchemish, followed by the submission of the region of Taurus and Marash, brought all semblance of Hittite power to an end. What had happened meanwhile in Asia Minor in the struggles between the Phrygians and the Hittites can only be imagined, but in any case by the year 550 B.C., when Crsus of Lydia crossed the Halys and took possession of Pteria (Boghaz-Keui), he found it still in the hands of a Syro-Cappadocian population: thereafter the political history of Asia Minor becomes largely that of Persia and Macedonia, of Greece and Rome.

With the Hittites fell their chief god from his predominant place in the religion of the interior. Whether, indeed, he did not survive elsewhere than at Hierapolis, in various local guises or legends, noticeably at Doliche, 49 is a problem into which it would be irrelevant to enter. But the Great Mother lived on, being the goddess of the land. Her cult, modified, in some cases profoundly, by time and changed political circumstances, was found surviving at the dawn of Greek history in several places in the interior. Prominent among these sites is Pessinus in Phrygia, a sacred city, with which the legend of Kybele and Attis is chiefly associated. Other districts developed remarkable and even abnormal tendencies in myth and worship. At Comana, in the Taurus, where the Assyrian armies were resisted to the last, and the ancient martial spirit still survives, she became, like Isthar, a goddess of war, identified by the Romans with Bellona: 50 In Syria, again, a different temper and climate emphasized the sensuous tendency of human passions. In all these cases, however, there survived some uniformity of ceremonial and custom. At each shrine numerous priests, called Galli, numbering at Comana as many as 5,000, took part in the worship. Women dedicated their persons as an honourable custom, which in some cases was not even optional, to the service of the goddess. The great festivals were celebrated at regular seasons with revelry, music, and dancing, as they had been of old, coupled with customs which tended to become, in the course of time, more and more orgiastic. These are, however, matters of common knowledge and may be studied in the classical writings. Lucian himself adds considerably to our understanding of these institutions; indeed his tract has been long one of the standard sources of information, supplying details which have been applied, perhaps too freely, to the character of the general cult. Religion in the East is a real part of life, not tending so much as in the West to become stereotyped or conventionalized, but changing with changes of conditions, adapted to the circumstances and needs of the community. 51 So, wherever the goddess was worshipped there would be variety of detail. It is, however, remarkable in this case, that throughout the Hittite period, though wedded and in a sense subordinate to a dominant male deity, and subsequently down to the age at which Lucian wrote, she maintained, none the less, her individuality and comprehensive character. Thus, while Lucian is concerned in his treatise with the cult of an apparently local goddess of northern Syria, we recognize her as a localised aspect of the Mother-goddess, whose worship in remoter times had already been spread wide, and so explain at once the points of clear resemblance in character and in worship to other nature-goddesses of Syria and Asia Minor.

From this general enquiry among the most ancient monuments of the country into the historical origins of the dual cult at Hierapolis, and the character of the goddess, we pass in conclusion to the particular local evidences, more nearly of Lucian's age, that serve to illustrate and amplify his descriptions. There are two chief sources: firstly, the local coins, 52 ranging in date from the time of Alexander down to the 3rd century A.D.; and secondly, the literary allusions of Macrobius, who lived and wrote about A.D. 400. The feature of these branches of evidence that first strikes the enquirer is their obvious reference to a cult and worship which did not change in its essential features throughout the seven centuries of political turmoil which they cover. This enables us to realize how the cult might have been originally established during the remoter days of Hittite supremacy in the land.

The coins are not numerous, but they are profoundly instructive: in particular, one of these, which we shall presently describe, furnishes a direct illustration of Lucian's description of the sanctuary; while two others, which are among the earliest, corroborate in certain details the main point of our argument. In general also, these coins, even those of the later dates, uniformly reveal the goddess as a lion deity; for wherever her full form is shown, she is seated on a lion 53 or on a lion-borne throne. 54 Commonly, however, only her head or bust is given, e.g., in one case, the full face 55 with dishevelled or possibly "radiate" hair; in another, the profile, 56 showing upon her head a mural crown with her veil thrown back. Her name, Atargatis, is recognizable on these coins, though it takes several forms. 57 On this point, therefore, the local evidence confirms the records of Strabo, Pliny, and Macrobius. 58 The male deity has almost disappeared in the later coins, surviving chiefly in his symbol, the bull, which in some cases occurs singly as a counterpart to the lion or lion-goddess on the opposite side of the coin, 59 and in other cases is shown in the grip of the lion as though reminiscent of the ultimate triumph of the cult of the goddess over that of the god. 60 In similar fashion, the coins of the Roman Empire show an imperial eagle triumphing above the lion 61 in several examples.

In two cases, however, the figure of the god does survive. One of these coins of the period of Alexander, 62 shows upon the obverse the figure of the god seated upon a throne, holding in his left hand a long sceptre, and in the right hand something which is not distinct. On the reverse side of the coin, the goddess is represented clad in long robes, with girdle, seated upon a lion; she holds in her left hand, it would seem, the lightning trident. 63

Instructive as this coin is, it yields in interest to another of the 3rd century A.D., in which the two deities are shown seated on their thrones, 64 on either side of a central object, surmounted by a bird, exactly like the picture of the sanctuary, which Lucian describes in 32 . The reverse of the coin bears the legend ΘΕΩΙ CϒΡΙΑC (ΙΕΡΟΠ)ΟΛΙΤΩΝ. The object in the centre is an icula, surmounted by a dove, and enclosing apparently a Roman standard. 65 To the right is the god, bearded, clad in a long tunic, with a tall calathoson his head, a sceptre in his right hand; he is seated, as it were, upon bulls, but actually upon a throne to which the head and forepart of bulls form the side-piece. On the right-hand side, Atargatis, the Syrian Goddess, is seated similarly upon a throne which two lions support; she is clothed and girdled, and wears a broad calathosor crown upon her head. In the field of the coin, below these representations, there appears a lion. The subject of this coin, is, as we have said, an actual illustration of Lucian's description of the sanctuary: his words are as follows:--"In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both are sitting; Hera is supported by lions, Zeus is sitting on bulls. . . . Between the two there stands another image of gold, no part of it resembling the others: this possesses no special form of its own, but recalls the characteristics of the other gods. The Syrians speak of it as Semen [σημήϊον], 66 its summit is crowned by a golden pigeon." It is only in reference to this central object that the description fails, though, in both cases, a bird is perched upon the top; and doubtless therefore, the design upon the coin is intended to illustrate something similar to that which Lucian describes.

FIG. 4.--HITTITE DRAPED ALTAR-PEDESTAL: FRAKTIN. Click to enlarge
FIG. 4.--HITTITE DRAPED ALTAR-PEDESTAL: FRAKTIN.

The object upon he coin is formal, architectural, and Roman in character; while Lucian tells us particularly that the object between the deities "recalled characteristics of the other gods." We are reminded by this reference of a feature in Hittite sculptures, notably those at Fraktin. Here the pillars of the altars of the goddess and of the god take the form of a human body from the waist downwards, swathed in many folds of a fringed garment or robe; and upon the altar of the goddess appears a bird, doubtless a pigeon or dove, which was in all tradition her peculiar emblem. 67 Lucian's description is more aptly explained by this symbolism: the object as seen upon the coin had clearly become conventionalized in Roman times. However that may be, the dual character of the cult, the god identified with the bull, the goddess with the lion, is remarkably substantiated.

Further instructive details with regard to these deities are given by Macrobius, and we may appropriately quote from him the following significant passage 68 :--"The Syrians give the name Adadto the god, which they revere as first and greatest of all; his name signifies The One.' They honour this god as all powerful, but they associate with him the goddess named Adargatis, and assign to these two divinities supreme power over everything, recognizing in them the sunand the earth. Without expressing by numerous names the different aspects of their power, their predominance is implied by the different attributes assigned to the two divinities. For the statue of Adadis encircled by descending rays, which indicate that the force of heaven resides in the rays which the sun sends down to earth: the rays of the statue of Adargatisrise upwards, a sign that the power of the ascending rays brings to life everything which the earth produces. Below this statue are the figures of lions, emblematic of the earth; for the same reason that the Phrygians so represent the Mother of the gods, that is to say, the earth, borne by lions." The character, then, of the god and goddess in the sanctuary of the temple, the heart of the cult, remained still the same in the fourth century A.D. as it had been in the beginning. The words which Macrobius uses would be equally descriptive of the special attributes of the Hittite Sun-God and the Hittite Earth-Goddess, which we have described, and the reference to Cybele of Phrygia is also significant. 69 There is indeed a faint memory in tradition of a son to Atargatis, 70 corresponding to the youthful companion of the Hittite goddess at Boghaz-Keui, and hence doubtless to the "Tammuz" and "Attis" of the various legends; and in one of the effigies at Hierapolis it is possible to see a later aspect of this deity corresponding to the Hittite Sandan-Hercules of Ivr. 71

If any doubt remained as to the historical origins of the cult at Hierapolis, it would be dispelled by another coin, one of the earliest of the site, on the face of which is the picture and name of the goddess, Atargatis. 72 On the reverse of the coin is seen the priest-dynast of the age (about 332 B.C.): his name is Abd-Hadad, the "servant of Hadad."

FIG. 5.--COIN OF HIERAPOLIS, DATE B. C. 332 Click to enlarge
Atargatis, the Syrian Goddess. Abd-Hadad, the Priest-King. FIG. 5.--COIN OF HIERAPOLIS, DATE B. C. 332. (Note IN THE BIBL. NATIONALE, PARIS.) Scale 3: 2.

He is represented at full length, but owing to the wearing of the coin, some of the details are lost. The robe upon him, however, recalls that of the Hittite priest; and the hat which he wears is unmistakably the time-honoured conical hat distinctive of the Hittite peoples. Except in such local religious survival as is here illustrated, this hat must have long fallen into disuse.

In short, the words of Macrobius, which corroborate and amplify Lucian's description of the central cult at Hierapolis, are strictly apposite to the chief Hittite god and goddess. The coins of the site illustrate the same motive; and on one of the earliest of them, features of Hittite costume are found still surviving four hundred years after the final overthrow of the Hittite States in Northern Syria.

J. G.

Footnotes

1:1 We do not wish to imply a necessarily common "origin" or real identity in the various local aspects of this divinity.
1:2 Among the pre-Semitic population she appears as Nanai. Cf. Ed. Meyer in Roscher's Lexikon--ASTARTE.
1:3 See n. 57 , p. 21 , and n. 25 , p. 9 . Cf. Frazer, Adonis, Attis, and Osiris, p. 130, n. 1; Ed. Meyer, Gesch. des Alth., i. (1st edn.), p. 247, 205.
1:4 Strabo, x. iii. 12; xii. ii. 3.

The probable mention of "Astarte of the Land of the Hittites," as the leading Hittite goddess among the witnesses to the treaty with Egypt (c. B.C. 1271), must be assumed at present to refer to Northern Syria. The allusion is none the less significant, implying an identification of the Hittite deity with Ishtar. This rendering of the Egyptian text is due to an emendation suggested by Mler (Vorderas. Ges. VII., 5), and accepted as probable by Breasted, Ancient Records of Egypt, III., 386, n. a.
2:5 Cf. Inter alia, De Vog, Manges darchlogie orientale, pp. 45, 46, and Hauvette-Besnault, "Fouilles de Dos," Bull. Corr. Hell. (1882), p. 484. ff.
2:6 Cf. Frazer, Adonis, Attis, and Osiris, pp. 80, 220; Farnell, Cults of the Greek States, ii., p. 628, iii., p. 305; Ed. Meyer, Die Androgyne Astarte, Z. D. M. G.(1875), p. 730.
2:7 Cf. Pinches, on the Cult of Ishtar and Tammuz, Proc. S. B. A., xxxi. 1909, p. 21.
2:8 Cf. the words, "My son, the fair one" (Pinches, Proc. S. B. A.1895, p. 65, col. 1, l. 9, of the Lamentation). On the other hand, in W. Asia Inscr., ii. pl. 59, 1, 9, Tammuz is said to have been the son of Sirdu. In the epic of Gilgamesh (Ed. Unguad, Das Gilgamesch-Epos, 1911, l. 46, 47) Tammuz is described as the Beloved of [Ishtar's] Youth (cf. King, Babylonian Relig., p. r60). Cheyne, Encyc. Bib., col. 4,893, pointed out that one interpretation of this name refers to Tammuz as a son of life--true divine child.
3:9 By some ancient writers Attis was definitely regarded as the son of Kybele, e.g., Schol. on Lucian, Jupiter Tragus, 8 (p. 60, Ed. Rabe); Hippolytus, Refutatio omn. Haeresium, v. 9, cited by Frazer, op. cit., p. 219, q.v.: cf. also Farnell, Greece and Babylon, p. 254, and Cults, ii., p. 644, iii. 300, etc. The legends appear in Ovid (Fast. iv. 295 ff.), Pausanias (vii. 17, ix. 10). Though commonly regarded as of shepherd origin (cf. Diod. iii., iv., Theocr. xx. 40; Tertul. de Nat.i.), he was deified and worshipped in common with Kybele in the Phrygian temples (Paus. vii. xx. 2). It is, of course, to his character or fundamental attributes that we allude in our narrative.
3:10 This is not, however, the explanation suggested by Frazer (op. cit., p. 224-237); or by Farnell (Cults, iii., pp. 300-301; Greece and Babylon, p. 257, and n. 1). On the custom itself, see the stirring poem by Catullus, "The Atys," No. LXIII.
4:11 King, Chronicles i., pp. 168, 169; Garstang, Land of the Hittites(hereafter cited as L. H.), p. 323, notes 2, 3; L. H.p. 77, p. 1, p. 323, n. 4.
4:12 Genesis xxiii., xxv. 9, xxvi. 34, xlix. 29, 32. Cf. Ezekiel, xvi. 3, 45; L. H., p. 324, n. 2.
4:13 Winckler, Mitt. d. Deut. Orient. Ges., 1907, No. 35, pp. I, 75. The texts are translated in chronological order by Williams, Liv. Ann. Arch., iv. 1911, pp. 90, 98.
4:14 L. H., p. 326. The sculptures of Sipylus and Karabel (ibid., pp. 167-173) are evidence of the extension of the Hittites to near the western coast.
5:15 Egyptian treaty. Cf. L. H., p. 348. The name of the god in Hittite is not known. Among the Vannic tribes it appears as TESHUB; in Syria, etc., as HADAD; indeed the latter is the general Semitic name, for Lehmann-Haupt has shown that the name of the Assyrian storm-god, as ideographically written, should be read Adad rather than Ramman. (Sitz. Berl. Ak. Wis., 1899, p. 119.) On points of resemblance to YAHWEH see the suggestive paper by Hayes Ward, Am. Jour. Sem. Lang. and Lit., xxv., p. 175.
5:16 L. H., pl. lxxvii., p. 291. Ausgr. in Sendschirli, pl. xli. (i). On the hammer or axe as an emblem of the thunder, etc., cf. Montelius, "The Sun-god's Axe and Thor's Hammer," in Folk-lore, xxi., 1910, p. 60.
6:17 Our Fig. 1, L. H., pl. xliv., Liv. Annals Arch., ii. (1909), pl. xli (4). Cf. the familiar representation in glyptic art of Hadad leading a bull, e.g., Ward, Seal Cyl. of West Asia, Ch. xxx., figs. 456, 459, 461, etc.
6:18 Proc. S. B. A., 1909 (March), pl. vii.; L. H., p. 180, n. 2. The god is identified by an ideogram in the inscription.
7:19 See our Fig. 2 , drawn from casts exhibited in the Liverpool Public Museums. Cf. L. H., pl. lxv.
7:20 L. H., p. 239. That this is a divine marriage scene is generally accepted (Frazer, op. cit., p. 108; Farnell, Greece and Babylon, p. 264; cf. Perrot and Chipiez, Histoire de lArt, iv., p. 630), but it is the recognition that the chief god concerned is not a Tammuz or Attis (as supposed by Frazer, op. cit.p. 105; Ramsay, Journ. Roy. A. S., 1885, pp. 113-120, and others), but the Hittite "Zeus," a form of Teshub or Hadad, that is new in our interpretation and important for our present subject. On the general question of the Hieros Gamos, cf. Daremberg, Saglio and Pottier, Dictionnaire des Antiquit, 1904, p. 177; Farnell, Cults, i., p. 184 ff; Pausanias, ix., 3; and Frazer, The Golden Bough(1890), pp. 102-103. An oriental version of the rite is suggested in the legend recorded by ian (Nat. Animalium, xii. 30) that Hera bathed in the Chaboras, a tributary of the Euphrates, after her marriage with Zeus. Cf. the marriage of Nin-gir-su and Bain Babylonian mythology (Thu. Dangin, Vorderas Bibl., i., p. 77; cf. Jastrow, Relig. of Bab. and Assyr., 1898, p. 59). The details of the scene seem to indicate that the shrine is essentially that of the goddess (cf. Kybele as a goddess of caves, Farnell, Cults, iii., p. 299, and Ramsay, Relig. of Anatolia, in Hastings' Dict. Bibl., extra vol., p. 120), and that the image of the god was carried thereto for this ceremony. (Cf. our note 48 , p. 77 , also Farnell, Greece and Babylon, p. 268). It is of interest to recall Miss Harrison's arguments, Classical Rev.(1893), p. 24, that Hera had a husband previous to Zeus; also the association of Dodonian Zeus (Homer, Il., xvi. 233; Od., xiv. 327, xvi. 403; Hesiod ap. Strabo, p. 328) with the Earth-Mother in Greece (cf. Farnell, Cults, i., p. 39).
8:21 L. H., pl. lxv. Representations of the youthful god are rare (cf. Farnell, Greece and Babylon, p. 252); the alternative interpretation would be to see in this image an Attis-priest, clad like the god; similarly the second of the two female forms on the double eagle would be the priestess of the goddess in front. This would seem to be made possible by the analogy of a sculpture from Carchemish (Hogarth, Liv. Annals. Arch., pl. xxxv., i.); but the symbols defining all the figures indicate equally their divine rank. This view is accepted by Frazer, op. cit., p. 106.
8:22 For the tradition of a son to Atargatis, completing the analogy of a divine triad, see below, n. 70 .
8:23 L. H., pl. lvii. and p. 195. Frazer, op. cit., pp. 98, 100.
8:24 L. H., pl. lxxi. and p. 241.
9:25 The first two may be varied aspects of the great god; the seventh is, however, identical with the local deity of Malia. L. H.pl. xliv. (ii.).
9:26 L. H., lxv. The double eagle is found at Eyuk: we may see in this group the nature-goddess in a local dual aspect.
10:27 L. H., pl. lxviii. On his head a cap (cf. Lucian, 42). His kingly rank is denoted by the winged disc surmounting his emblems.
10:28 That the male god was really dominant would appear from the fact that his name takes first place in the list of Hittite deities in the Egyptian treaty. L. H., p. 348. This agrees with Macrobius' allusion to Hadad of Hierapolis (see below, p. 25 ). The general prevalence of his worship among the Hittite and kindred peoples is seen in the Hittite archives, the Tell el Amarna tablets, and the Vannic inscriptions. The dual character of the cult is suggested by the seals of the treaty in question, by some of the T. A. letters (e.g., Winckler, Nos. 16, 20, from which the name of the chief goddess among the Mitanni would seem to be accepted as Ishtar), and possibly by the Hittite-Mitanni treaty.
10:29 L. H., pl. lxxiii.
10:30 See our Fig. 3 . The bull freely replaces the god on coins of Hierapolis, Tarsus, etc. (B. M. Cat., Galatia, etc. Cf. also Babon, Les Penses Achides, pl. li., vol. 8, pl. xxiv., pp. 20, 22). So also in glyptic art (cf. Hayes Ward, Seal Cyl. of West Asia, ch. lii.). Both at Eyuk and at Malia, in the sculpture described above, rams and goats are seen led to the altar as for sacrifice, and the goat accompanies the leading god at Boghaz-Keui. It is interesting to recall the term αἰγοφάγος applied to Zeus (Farnell, Cults, pp. 96, 750, n. 48), and the βουφόνια, a chief rite in the Athenian Diipoleia in the festival of Zeus Polieus. So also in the Cult of Zeus of Attica, a god of agriculture, eating the ox was regarded as a sacrament, the ox p. 11 being regarded as of kin to the worshippers of the god. On Dionysus as a bull and a goat, see Frazer, The Golden Bough, V. (1912), ch. ix. Cf. also our n. 60 , p. 22 .
12:31 See note 69 below.
12:32 Cf. 31 , p. 70 . "The effigy of Zeus recalls Zeus in all its details--his head, his robes, his throne, nor even if you wished it could you take him for another deity." The term ZEUS-HADAD would aptly describe the Hittite deity: it is suggested by the fact that the god of Hierapolis identified with "Zeus" by Lucian is called "Hadad" by Macrobius. Cf. below, p. 25 .
13:33 L. H., pp. 150, 151 and pl. xlvii.
13:34 See Fig. 4 , and below, p. 24 .
13:35 Paus. iii., xxii. 4.
13:36 L. H., pp. 168-170 and pl. liii.
13:37 Jour. Hell. Stud., xix., pp. 40-45 and Fig. 4; L. H., pp. 164-165.
13:38 Corp. Inscr. Hit.(Messerschmidt) (1900), p. 20 and p. xxvi. L. H., pp. 99100, Cf. ibid., p. 100, n. 2.
14:39 Humann and Puchstein, Reisen, Atlas, pl. xlvii-xlix.; L. H., pp. III-112, 119.
14:40 The power of Ishtar to raise the dead is implied in her threat to do so, should the door of Hades not be opened to her. Cf. Pinches, Proc. S. B. A., xxxi. (1909), p. 26. On Kybele (Matar Kubile) as Goddess of the Dead in Phrygian art, see Ramsay, Jour. Hell. Stud., v., p. 245.
15:41 L. H., pl. lxxv., No. 1, etc.
15:42 Cf. Hayes-Ward, The Seal Cylinders of Western Asia, esply. Chs. xlix., 1.
15:43 E.g., ibid., No. 898, where she wears the Hittite hat, and the feet of her throne suggest lion's paws. The lion appears definitely below the throne in No. 908. In No. 907, curiously, she stands on a bull. She is accompanied by a bird in these, as in Nos. 904, 908, 943.
15:44 Ibid., p. 162. The myth of Ishtar's Descent to Hades, however, reveals the goddess naked at one stage of her yearly journey. Ed. Meyer is of opinion (Roscher's Lexikon--ASTARTE) that some of the Babylonian clay figures of the naked goddess are archaic and local.
15:45 Specimens are exhibited in the Hittite gallery of the Liverpool Public Museums.
15:46 Hogarth, Liv. Ann. Arch., ii. (1909), p. 170, Fig. 1.
16:47 Atargatis of Hierapolis is always represented as robed on coins of the site, see below, p. 21 , and Figs. 5 and 7 , also the frontispiece . There is a small bronze figure in the Ashmolean Museum at Oxford (Aleppo, 1889, No. 794), which possibly represents the goddess. The head-dress is debased; but the other features--hair, necklace, dress, and facial expression--are' characteristic and instructive. On the character and relations of the goddess in general, cf. Cumont, "Dea Syria," Real Encyc.(Wissowa), iv., col. 2237.
16:48 Prof. Lehmann-Haupt reminds me that the name Mylitta or Mullitta applied to the goddess by Herodotus (I., 131, 199) is derived from muallidatu: The Giver (or Helper) of Birth.
17:49 Doliche is near Aintab, not far north-west from Hierapolis. The worship of Jupiter Dolichenus was introduced to the Roman army by Syrian soldiers (cf. Cumont, Oriental Religions in Roman Paganism, pp. 113, 117, 147 and 263, n. 23; also in Wissowa's Real Encyc.iv., DEA SYRIA, col. 2243). The god stands on a bull holding the lightning and the double axe. (See the illustration in Roscher's Lexikon, DOLICHENUS, and especially the fine sculpture at Wiesbaden, published in the Bonner Jahrbher, 1901, pl. viii., and compare with the Hittite Hadad of Malia, our Fig. 1 ). His consort is a lion goddess. She is described on inscriptions (C. I. L., vi. 367, 413) by the name "Hera Sancta," which is parallel to the references to the Syrian goddess on inscriptions found at Delos, where the cult had been established by colonists during the second century B.C. ("Fouilles Delos," Bull. Corr. Hell., 1882, p. 487); thus (in No. 15), Ἁγνῃ Ἃφροδίτῃ Ἀταργάτι καὶ Ἀδάδου; (No. 18) Ἀταργάτει ἁγνῇ θεῷ; (No. 19) ἁγνῆι θεῶι Ἀταργάτει. (Cf. Cumont, DEA SYRIA, loc. cit.col. 2240; also the "Zeus Hagios" of a Phnician coin, p. 18 Hill. Jour. Hell. Stud., xxxi., p. 62). The Anatolian character of the god is recognised by Kan, De Jovis Dolicheni cultu(1901), p. 3 ff. Cf. also, F. C. Andreas (in Sarre's D. Oriental. Feldzeichen), in KLIO III. (1903), pp. 342-343. So, too, the god and goddess of Heliopolis (Baalbek), identified with the bull and lion respectively, resemble the Hadad and Atargatis of Hierapolis and the original Hittite pair of divinities (cf. Dussaud in Rev. Arch., 1904, pt. ii., p. 246, etc.). Cf. also, the "Jupiter" of the Venasii, Strabo, xii., ii. 6. The subject of the Phnician and Cilician analogous mated divinities is more complex, but both regions were at one time or another within the Hittite political sphere of influence. An instructive cubical seal from near Tarsus, now in the Ashm. Mus., Oxford (publ. Sayce, Jour. Arch. Inst., 5887, pl. xliv., Messerschmidt, Corpus Inscr. Hit., pl. xliii., i.), shows upon its chief face the two Hittite divinities in characteristic aspect, but the other faces are devoted to the cult of the goddess.
18:50 An emblem of the priesthood of Bellona was the double axe. Cf. Guigniant, Nouv. Gall. Mythol., p. 120; also Montelius, in Folk Lore, xxi. (1910), i. p. 60 ff.
19:51 Cf. the pertinent remarks by Robertson-Smith, Relig. Sem., especially p. 58, on the change of the Mother Goddess from an unmarried to a married state.
20:52 Our chief sources in this regard have been the coins in the Num. Dept. of the Brit. Mus. and in the Bib. Nationale, Paris; Wroth, Cat. of Coins of Galatia, Cappadocia, and Syria(1899); Waddington, in Revue Numismatique, (1861). Six, in Num. Chron.(1878). Babon, Les Perses Achides(1890); Luynes, Satrapies et Phicie, (1846); Neumann, (Pop. et Regum) Numi Veteres inediti(1783). Hill, on some "Gro-Phoen. Shrines" (Jour. Hell. Stud., xxxi. 9, 11), and "Some Palestinian Cults" (Proc. Brit. Acad., v, 1912). To Mr. Hill we are specially indebted for suggestions and help in this enquiry.
21:53 See our frontispiece , No. 8; Num. Chron., loc. cit.; also B. M. bronzes, No. 51 (date, Caracalla; cf. Wroth, Cat., pl. xvii., No. 16).
21:54 See frontispiece , No. 4, also Fig. 7 ; Num. Vet., loc. cit.; also B. M. bronzes, Nos. 47, 48, 49 (date, Caracalla, 198-217 A.D.).
21:55 Num. Chron., loc. cit., pl. vi., No. 3.
21:56 Our frontispiece, No. 5 (ibid., No. 4).
21:57 The familiar reading is ‏עתרעתה‎ (see frontispiece , No. 2, and Fig. 5 , p. 27 ), which is separable without difficulty into ‏עתר‎ (Atar), the Aramaic form of ‏עשתרת‎ (Astarte) and ‏עתה‎ (Ator Atheh); reading thus Atar-ate. See note 25 , p. 52 ; and cf. Dussaud, "Notes mythol. Syriees," in Rev. Arch.(1904), p. 226. The legend ‏יכונעתה‎, Yekun-ate (Six, loc. cit., No. 3), indicates the separability of Ate (Atheh) as a distinct name. The legend on our No. 8, ‏עתהט‎, is possibly a contraction of ‏עתה‎ and (‏ובה‎)‏ט‎, Cf. Six, op. cit., p. 107; cf. also Movers, Phn., i., pp. 307, 600. But see Ed. Meyer, Gesch. des Alth., i., pp. 307-308.
21:58 See p. 25 .
22:59 E.g., Brit. Mus. silver coin of Ant. Pius (Wroth, Cat., Gal., Cap. and Syria, pl. xvii., No. 2, also No. 8).
22:60 E.g., Babon, op. cit., pl. li., No. 18; Num. Chron.(1861), p. 103, rev. Coins of other sites, e.g., Aradus, Byblos, Tarsus, etc., freely illustrate the same themes. Cf. the epithet applied to the Lions of Kybele by Sophocles, Philoktetes, i. 401 (ἰὼ μάκαιρα ταυροκτόνων λεόντων ἔφεδρε). On this point, see Crowfoot, J. H. S., 1900, p. 118, who argues the theme to be symbolical of the death of the god, whether Attis or Dionysus. So Ishtar, in the epic of Gilgamesh, is accused of being the cause of the death of Tammuz, and of her lion (Ungnad, Das Gilgamesch Epos, p. 31, ll. 52 f).
22:61 Cf. Wroth, op. cit., pl. xvii., etc.
22:62 Frontispiece , No. 8; published by Six, Num. Chr.(1878), pl. vi., p. 104, No. 2.
22:63 We have discussed the legend of this coin in n. 57 . M. Six (loc. cit.), following Movers, accepts the theoretical reading "Baal-Kevan" as the name of the god.
23:64 See our Fig. 7 , p. 70 . Publ. Numi vet., pt. ii., tab. iii., 2.
23:65 Six (Num. Chron., loc. cit., p. 119) describes the object as a legionary eagle; but this is somewhat misleading.
24:66 Professor Bosanquet suggests that the Greek word was possibly used in the sense of the Latin Signum.
25:67 See pp. 14 , 15 , and n. 65 , pp. 85 , 86 .
25:68 "Saturnalia": end of Ch. xxiii.
26:69 In general aspect the Phrygian goddess is indeed hardly distinguishable from the Hierapolitan goddess as described by Lucian. Compare our illustration of Rhea or Kybele, from a Roman lamp (Fig. 8 , p. 72 ), with the representation in Fig. 7 , p. 70 . This resemblance is further seen in a relief in the Vatican (Vatican Kat., i., Plates, Gall.-Lapidara, Tf. 30, No. 152), described in C. I. L., vi., No. 423: "Superne figura Rhecornu copi timone, modio ornat stans inter duos leones"--which, however, Drexler (in Roscher's Lexikon, I., col. 1991) proposes to identify with Atargatis rather than Rhea.
26:70 Xanthos the Lydian relates that "Atargatis" was taken prisoner by the Lydian Mopsus and thrown into the lake at Ascalon (sacred to Derceto; see n. 25 , p. 52 ), with her son Ἰχθύς (Athen. viii. 37). On the proposed identification of the son with Simios, the lover of Atargatis (Diod. ii. 4), etc., see Dussaud, Rev. Arch.(1904), ii., p. 257, who indicates the analogy of the "Hierapolitan triad, Hadad, Atargatis and Simios," with the Heliopolitan, Jupiter, Venus and Mercury. He believes (p. 259) the triad of Hadad to have been of Babylonian origins, implanted at Hierapolis, to reign there through Syria, Palestine and Phnicia. "Il ne nous appartient pas de rechercher ses migrations et ses influences en Asie Mineure." There is an interesting representation of a Syrian triad in the Ashmolean Museum, Oxford (1912, 83).
26:71 See n. 47 , p. 76 .
27:72 See our Fig. 5 , and frontispiece , No. 2. Publ. Num. Chron., p. 105, No. 5. Choix de Mon. Grecq, pl. xi. 24; Rev. Arch.(1904), ii., pl. 240, Fig. 24 (photo).


The Syrian Goddess, Life Of Lucian

LIFE OF LUCIAN

THERE is no ancient biography of Lucian extant excepting an unsatisfactory sketch by Suidas; but we can gather many facts as to his life from his own writings. He expressly tells us that he was a Syrian or Assyrian, and that Samosata was his native place, the capital of Commagene, situated on the right or western bank of the Euphrates. He was probably born about the year 125 A.D., and his career extends over the greater part of the second century after the Christian era. He was of humble extraction; he tells us that his mother's family were hereditary sculptors (λιθοξόοι). This fact is interesting as enabling us to suppose that he would examine with an accurate and critical eye the different statues which he saw and described in his various travels, and especially those in the great temple at Hierapolis. He tells us, however, that he Evidenced but a sorry sculptor, and nothing was left him but to apply himself to the study of literature and to adopt the profession of a sophist. He could not even, according to his own account, speak pure Greek, and with the view of purifying his language he visited successively the rhetorical schools of Ionia and Greece proper, where he made the acquaintance of the Platonic philosopher Nigrinus, and no doubt contracted much of the admiration for Plato which reveals itself in his writings. We see him next at Antioch practising as a lawyer in the Courts; he enjoyed in this capacity such a reputation for oratory that he felt entitled to gratify his spirit of restlessness and intellectual curiosity by travel, and adopting the career of a travelling sophist. In this capacity he visited Syria, Phnicia and Egypt, probably in the years 148 and 149 A.D. He tells us in the De Dea Syriathat he had been at Hierapolis, Byblus, Libanus, and Sidon; and we know from his own description how carefully he inspected these great seats of Oriental beliefs.

He likewise tells us that he visited Egypt, but that he went to no other part of Libya. He arrived at Rome about 150 A.D., suffering from bad eyesight and anxious to consult a good oculist. After a sojourn of two years in Italy he passed into Gaul, where he had heard that there was a good opening for a public lecturer, and here he stayed for some ten years. He learned so much while among the Gauls that he was able to retire from the profession of lecturer and to devote himself to the study of philosophy. He returned to the East .through Macedonia, staying to lecture at Thessalonica, and travelling through Asia Minor reached Samosata in 164 A.D. There he found his father still living, and removed him and his family to Greece, whither he followed them in the following year. On his way he visited Abonoteichos, afterwards Ionopolis, in Cappadocia, where he visited the false prophet Alexander, and nearly met his end owing to a trick played upon him by that impostor. He passed by Aegialos and proceeded to Amastris, whence he travelled into Greece with Peregrinus Proteus, and he says that he was present when that most marvellous of charlatans burnt himself alive at Olympia. He then settled down at Athens, devoting himself to the study of philosophy, and he seems to have passed a happy and prosperous life of learned leisure. At the end of the century he found his resources failing and once more betook himself to the employment of his youth; and he was glad to be relieved from this drudgery by a good and lucrative appointment conferred on him by the Emperor Severus in connexion with the Law Courts of Alexandria. Of the date of his death we know nothing.

The tract on "The Syrian Goddess" is thought to have been one of his earliest works, written when he was fresh from the East, as appears among other things from his calling Deucalion by his Syrian name, Σκύθης, meaning Σικύδης, i.e., Xisuthrus. 1 It has been doubted by some scholars whether this tract was really by Lucian, on the ground that it is written in the Ionic dialect, the employment of which Lucian derides in Quomodo Historiam, 18. But the scholiast on the Nubes of Aristophanes certainly ascribes it to Lucian, and it is quite in keeping with the versatility of his genius to adopt a style at an early period of his literary career, and, at a later period to mock at the affectations of his early productions. In any case, whether the tract is by Lucian or not, it gives a singular picture of the beliefs and practices in Hierapolis, and is worthy of the attention of archlogists and students of comparative religions.

"Lucian was at one time secretary to the prefect of Egypt, and he boasts that he had a large share in writing the laws and ordering the justice of that province. Here this laughing philosopher found a broad mark for his humour in the religion of the Egyptians, their worship of animals and water-jars, their love of magic, the general mourning through the land on the death of the bull Apis, their funeral ceremonies, their placing their mummies round the dinner table as so many guests, and pawning a father or a brother when in want of money."--Sharpe's History of Egypt, Chap. xv., 51.

It is especially noteworthy that he wrote this treatise in the Ionic dialect in imitation of Herodotus, who adopted that form of Greek for his great work, and it speaks much for the powers of Lucian as a linguist and as a stylist that he was able to pass from the Ionic dialect to the pure Attic Greek in which the rest of his works are composed.

It is no part of our aim to criticise Lucian fully as an author; it will be plain from the short sketch of his life that he was singularly attracted by the spirit of curiosity to obtain all possible information about the strange Oriental cults among which he had been brought up. He gives us information at first hand on the religion of the Assyrians, and much of this is of extreme interest as tallying with what we read in the Old Testament. The flood which destroyed all mankind for their wickedness; the salvation of one man and his family; the animals which went into the ark in pairs; the special sanctity ascribed to pigeons among the Syrians, all recall memories of Jewish traditions. Stratonice's guilty love for Combabus and his rejection of her advances recall other passages of the Old Testament; and the consecration of their first beard and their locks by the young men and maidens respectively recalls passages in Catullus and Vergil, and seems to show that this custom was an importation from the East. The tract on the Dea Syria differs from Lucian's other works by its simplicity and freedom from persiflage. It is the work of an intelligent traveller conversant with architecture and with the technique of statuary, and anxious to record the facts that he had been able to ascertain as to the strange Oriental cults practised in his native country. His attitude is that of an interested sceptic, but he confesses himself unable to explain all the miracles which he witnessed at Hierapolis, though he probably deemed that they owed their existence to some tricks of the priests such as he had seen performed on other occasions.

The following passage from one of a series of lectures to clergy at Cambridge 1 may be added to this brief account:--

"It is the peculiar distinction of Lucian in the history of letters that he was the first to employ the form of dialogue, not on grave themes, but as a vehicle of comedy and satire. He intimates this claim in the piece entitled The Twice Accused, which is so called because Lucian is there arraigned by personified Rhetoric on the one part and by Dialogue on the other. Rhetoric upbraids him with having forsaken her for the bearded Dialogus, the henchman of philosophy: while Dialogus complained that the Syrian has dragged him from his philosophical heaven to earth, and given him a comic instead of a tragic mask. Lucian's dialogues blend an irony in which Plato had been his master with an Aristophanic mirth and fancy. His satire ranges over the whole life of his time, and he has been an originating source in literature. His true history is the prototype of such works as Gulliver's Travels: his Dialogues of the Deadwere the precursors of Landor's Imaginary Conversations."

Mler and Donaldson quote Sir Walter Scott as affirming that "from the True History of LucianCyrano de Bergerac took his idea of a Journey to the Moon, and Rabelais derived his yet more famous Voyage of Pantagruel."

As the tract De Dea Syriais mainly descriptive it is unnecessary here to enter fully into Lucian's views of religion and philosophy. It may, however, be remarked that the belief in religion, whether as represented by the ancient and national gods of Rome and Greece, or by the Oriental deities, had lost its hold on both the educated and uneducated classes. The disappearance of religion was succeeded by superstition in various forms, which was exploited to their own advantage by such charlatans and adventurers as Alexander and Peregrinus Proteus. Lucian's attitude is that of a detached and scornful observer, who, however, in spite of his contempt for the silliness of his fellow men, sees the pathos of human affairs, and would fain make them regard conduct as the standard of life. Professor Dill 1 has remarked that the worldly age in which Lucian's lot was cast was ennobled by a powerful protest against worldliness. This protest was none other than the lives of the best of the philosophers who waged unceasing war against selfishness and superstition in a selfish and superstitious age. Lucian mocks indeed at these philosophers without, however, apparently having thought it worth his while to study any system of philosophy very deeply. "Yet the man who was utterly sceptical as to the value of all philosophic effort, in the last resort approaches very nearly to the view of human life which was preached by the men whom he derides. . . . There are many indications in the dialogues that if Lucian had turned Cynic preacher he would have waged the same war on the pleasures and illusory ambitions of man, he would have outdone the Cynics in brutal frankness of exposure and denunciation, as he would have surpassed them in rhetorical and imaginative charm of style."

Lucian has heard of Christianity, but seems to have regarded it as an ordinary Oriental cult. He refers to it twice; the first passage is in the memoirs of Alexander, in which the false prophet is alleged to have proclaimed: "If any atheist, Christian, or Epicurean has come to spy out the sacred rites, let him flee"; and in the same tract ( 25) he couples Christians and atheists. The second passage is in the treatise on the death of Peregrinus the impostor, who, according to Lucian, was a renegade from Christianity and indeed had occupied an important post among that community. The translation is Sir Richard Jebb's.

"He had thoroughly learnt," says Lucian, "the wondrous philosophy of the Christians, having consorted in Palestine with their priests and scribes. What would you expect? He speedily showed that they were mere children in his hands: he was their prophet, the chief of their religious fraternity (θιασιάρχης), the convener of their meetings (συναγωγεύς) --in short, everything to them. Some of their books he interpreted and elucidated; many of them he wrote himself. They regarded him as a god, made him their law-giver, and adopted him as their champion (προστάτην ἐπεγράφοντο)."

Concerning their tenets he says, "They still reverence that great one (τὸν μέγαν ἐκεῖνον), the man who was crucified in Palestine because he brought this new mystery into the world. The poor creatures have persuaded themselves that they will be altogether immortal and live for ever; wherefore they despise death and in many cases give themselves to it voluntarily. Then their first Law-giver (i.e., Christ) persuaded them that they were all brethren, when they should have taken the step of renouncing all the Hellenic gods, and worshipping that crucified one, their sophist, and living after his laws. So they despise all things alike (i.e., all dangers and sufferings) and hold their goods in common: though they have received such traditions without any certain warrant. If then an artful impostor comes among them, an adroit man of the world, he very soon enriches himself by making these simple folk his dupes."

It is fair to say that by some writers of repute 1 Peregrinus is regarded as a conscientious mystic, and Lucian as unqualified to understand mysticism and religious enthusiasm. In any case it is clear that Lucian for all the scorn with which he regards the various religions and philosophies of his age, showed considerable interest in collecting facts about them, and those which he gives us in the tract on The Syrian Goddessare as instructive as any.

The tract on The Syrian Goddesshas been translated at the instance of the Liverpool Institute of Archlogy. The text followed is that of Dindorf (Paris, 1884). The memoir on Lucian is mainly based upon the History of the Literature of Ancient Greece(Mler and Donaldson), Sir Richard Jebb's "Lucian" in his Essays and Addresses(Cambridge University Press), Sir Samuel Dill's Roman Society from Nero to Marcus Aurelius, and Glover's Conflict of Religions in the Early Roman Empire.

H. A. S.

Footnotes

31:1 See the references in Mler and Donaldson, Vol. III., p. 223, from whose work most of these facts have been taken.
33:1 Essays and Addresses(Cambridge University Press, 1907).
35:1 See Roman Society from Nero to Marcus Aurelius(Macmillan, 1905), p. 339.
37:1 E.g., Mr. T. R. Glover in The Conflict of Religions in the Early Roman Empire, p. 212.

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