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From the trans- verse piece which crossed the spear was suspended a kind of streamer of purple cloth, covered with a profuse embroidery of most brilliant precious stones; and which, being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder. This banner was of a square form ; and the upright staff, which, in its full extent, was of great length, bore a golden half-length portrait of the pious emperor and his children on its upper part, beneath the trophy of the cross, and immediately above the embroidered streamer.

The emperor constantly made use of this salutary sign as a safeguard against every adverse and hostile power, and commanded that others similar to it should be carried at the head of all his armies. Lactantius, Of the Manner in which the Persecutors died, chap. And now a civil war broke out between Constantine and Maxen- tius. They fought, and the troops of Maxentius prevailed. At length Constantine, with steady courage and a mind prepared for every event, led his whole forces to the neighborhood of Rome, and encamped them opposite to the Milvian bridge.

Constantine was directed in a dream to cause the heavenly sign to be delineated on the shields of his soldiers, and so to proceed to battle. Having this sign, his troops stood to arms. The enemy advanced, but without their emperor, and they crossed the bridge. At sight of that the battle grew hotter.

The hand of the Lord prevailed, and the forces of Maxentius were routed. He fled towards the broken bridge; but the multitude pressing on him, he was driven headlong into the Tiber. The destructive war being ended, Constantine was acknowledged as emperor, with great rejoicings, by the senate and people of Rome.

It is written on vellum, apparently by a single hand of the early eleventh cen- tury. Thorpe calls the writing 'fair and rather fine,' and Conybeare speaks of 'the clearness and beauty of its characters. Only one leaf is wanting in the interior of the volume, that between fol.

On the other hand, several leaves are missing at the beginning and end. Only the commonest abbreviations are found. The whole manuscript must have been corrected by another hand after writing, the corrections being in a paler ink- Among the other poems of the Exeter Book are the Christ, Guthlac, Azarids, Juliana, Wanderer, Seafarer, Harrowing of Hell, and Ruin.

With the exception of a few fragments at the end of the manuscript, then thought undecipherable, the poems were all published by Thorpe in , under the title Codex Exoniensis. Opposite p. A careful collation by Schipper was published in Germania Holtbuer was the first to reject this view, and such scholars as Sievers , Ebert , Biilbring , Wulker , Trautmann , Brandl , and Strunk have come to a similar negative conclusion.

As the Phoenix contains no runic passage embodying the name of the author, the ascription of it to Cynewulf. Arthur W. Coltbn, in an unpublished investigation, dis- covered about that the verbal and phrasal correspond- ence between the Christ and the Phoenix was even greater than between the Christ and either the Elene or the Juliana, undoubted poems of Cynewulf.

Words and phrases were listed separately, and these were divided into four main categories, according as the expression occurred in one, two, three, or four poems besides the Christ, the plan being that formulated in my first edition of the Judith. The ratio of correspondence between the Christ and the Elene was. In the case of the Juliana it was. This result would accordingly create a presump- tion that the Phoenix was the work of Cynewulf. Further, it must be admitted that the resemblances of word, phrase, and idea extend in varying degree through practically the whole body of Old English religious poetry.

Ixxxiii ; and both make use of rhyme; on the other hand, the author of the Phoenix employs sharp antitheses, and ends his poem with macaronic verses. Colton's table agrees remarkably with that of the Juliana and the Elene. Barnouw is in doubt, but is sure that, if Cjme- wulf wrote it, the Phoenix was his latest work.

From no three of his undoubted poems could one, on stylistic grounds, and in the absence of the runic testimony, have ascertained his fourth. There is therefore no a priori ground for assuming that the Phcmix cannot be by Cynewulf. Much of the sentiment is demonstrably his ; the correspondences in phraseology indicate the hand of a master, so inwoven are they. We shall therefore first give a brief account of Lactantius, and then review the evidence in favor of his authorship of the De Ave Phoenice.

At this time both Lactantius and his master were heathen. Here he must have applied himself with much diligence to the study of Latin literature. He modeled his style so closely on Cicero that he far surpassed Arnobius as a writer, and already Jerome characterized him as 'a river of Ciceronian eloquence. His philosophical training must have been largely in the doctrines of the Stoics, and to the end he seems more deeply imbued with their philosophy than with the teachings of Scripture.

About four or five years after Diocletian's accession to the throne, or in the neighborhood of a. On Things Medical, is still extant. He taught rhetoric at Nicomedia, but on account of the lack of pupils — for the city was a Greek one — betook himself to authorship. In extreme old age he was the tutor in Gaul of Crispus Caesar, the son of Cons tan tine, who was afterward put to death by his father.

This call indicates what celebrity Lactantius had already achieved. Arrived in Nicomedia, he must have devoted himself to his professional work for fifteen or eighteen years, without endeavor- ing to engage in the practice of forensic oratory. In his Chris- tian zeal, he afterwards came to disprize the teaching of oratory, almost in the spirit of Plato.

His profession of Christianity may well have been the cause of his degradation from the professorial rank, since Diocletian's edict of Feb. In the first place, the doctrines which he here professes are virtually Stoic — those of monotheism and Provi- dence. In the second place, he is extremely guarded in his allusions to the faith professed in common by himself and his correspondent, while at the same time he shows that he had given up other pursuits, and was devoting himself to authorship.

Now scholars are practically agreed that the Institutes were completed not later than , or at latest. Bible, Extra Vol. De Opif. I- , 9; We have no certain knowledge that Lactantius ever visited Egypt, but since he presents in his poem on the Phoenix an epitome of extant knowledge on the subject, in this respect, and in his reflections on the theme, much surpassing his predecessors, it would not be surprising if his deep interest in it had been either occasioned or strengthened by a sojourn in that cotmtry.

The worship of Isis flourished at Rome during this period, and for that reason, and because the Egyptians had tenaciously maintained their ancient religion in the face of innova- tion, their institutions may well have attracted the curiosity of a young and highly educated traveler, already a celebrity. If he did visit Egypt, it might have been in the train of Diocle- tian, on the occasion of the latter's military expedition thither in or Brandt, op.

Inst I. Eusebius was in Eg rpt, according to his own testimony EccL Hist. He dwelt upon what was com- mon to Christianity with the austerest moral creed of antiquity, and thus conciliated the most virtuous element in the society of his time. Born in Africa, passing his middle life in Asia, and dying as is probable in Europe, he served in this sense, too, as a medi- ator between the Orient and the Occident, between the old and [ the new.

Called to teach ancient literature by a heathen emperor and persecutor, he so far gained the favor of the first Christian emperor as to be entrusted by him with the education of the heir to his throne. Graced with a learning which enabled him to associate on terms of intimacy with the great, he seems to have known the pangs of poverty and disgrace, yet to have preserved his equanimity, and illustrated his enforced leisure.

Constantine paid pecu- liar attention to the symbol of the Phoenix, no doubt because he was espe- cially addicted to the worship of the sun. PHOSNIX XXXIU seemed to him vital, he yet contrived to escape martyrdom while urging the claims of truth and virtue, and to win the favor of a Christian emperor while not falling under the worst displeasure of his heathen predecessor.

Such a character as we have seen Lactantius to be would be sure to attract the men of the Renaissance, and accordingly we find that he appealed strongly to its protagonists, men like Petrarch and Pico della Mirandola.

The question of Lactantius' authorship of the De Ave Phomice has been much debated. These are: i the testimony of the manuscripts; 2 the attribution of the poem to Lactantius by mediaeval writers; 3 the similarity of its sentiments and diction to those of Lactan- tius' undoubted prosQ works ; 4 the Christian character of the poem.

Of these it is the last which has been most vigorously contested by the opponents. Poesie, p. He then passes on to an abstract of the poem, partly in the original words, but with some difference of detail, as if Gregory might have been quoting from memory. Thirdly, various correspondences have been traced between the Phoenix and Lactantius' undoubted works. The description of Paradise accords in general with that of Inst.

At length, however, he appointed them a seat on earth, befitting creatures endued with reason. Lines 64 and indicate a dualistic doctrine, which is also reflected in Epit. Lines 57, 58, which make the Phoenix a priest in the sun's temple, find a parallel in De Ira Line , in praise of chastity, may be illustrated by Epit, 66; De Ira Line 58, with its mention of years, may correspond to Inst.

Jerome tells us that Lactantius wrote poetry; there is therefore no intrinsic improbability of his writing such a poem as the Phoenix. To these we may add three others : 9. Lines , referring to the destruction of the earth by fire and water, refer to Phaethon and Deucalion; but so also does Inst.

S3 ff. For in this respect philosophers, orators, and poets are pernicious, because they are easily able to ensnare unwary souls by the sweetness of their discourse, and of their poems flowing with delightful modulation. These are sweets which conceal poison. And on this account I wished to connect wisdom with religion, that that vain system may not at all injure the studious ; so that now the knowledge of literature may not only be of no injury to religion and righteousness, but may even be of the greatest profit.

Fourthly, as to the Scriptural character of the poem : I. This corresponds to Rev. A slight difficulty is occasioned by the word fons, which, how- ever, reposes on Gen. Milton, P. Line 64 speaks of the reign of death. This must refer to such conceptions as those conveyed by Rom.

More remote and doubtful are such parallels as Lk. The apparent introduction of chiliastic doctrine cf. Most of the earlier Christian authorities prefer the term of years, while that of years is preferred by Ambrose, Gregory Nazianzen, Ausonius, and Nonnus. No ancient author assigns the poem to Lactantius. It exhibits no traces of Christian influence. The argument from chiliastic doctrine is weak.

A Christian author would have 'improved' much further the opportunities which the poem aflForded him. Lines 33 if. Lat, Min. Baehrens, 3. The ambiguity which has so perplexed scholars is no doubt incident to the syncretism which the poem manifests, and which at precisely this time was so much in vogue. The Phoenix, as represented upon Egyptian monuments, is a bird of the heron family, with the two characteristic long feathers streaming from the back of the head, and a tuft on the breast.

Manitius, p. Inschr, 1. Egypt, , i. Oiseau, 7. Gruppe Griech. In a secondary sense, no doubt, it stands for other things, but the legend is constructed around this conception as its core. To become convinced of this, it will be necessary to examine the evidence of the texts.

Classical Texts I. Others add or substitute 'temple of the sun' Herodotus, Ovid, Pseudo-Epi- which flew away from the burning city of Ardea Met. Other writers have thought of the hawk Maspero , of the golden pheasant Cuvier, Lenz, Benecke , of the lap- wing Keller , or of the flamingo Fundgruben des Orients i. Egypt, Princess, chap. Wiede- mann, Aegypt. Gesch,, p. Horapollo i. It is sacred to the sun Tacitus, Pliny.

It is a symbol of the sun Horapollo, Johannes Gazaeus. It rejoices more than other birds in the sun Horapollo. It is the sun's bird Claudian. It is the friend of the sun Dracontius. It is descended from the sun Achilles Tatius. It resembles the sun Pseudo-Eustathius. It is the priest of the sun Lactantius. Its head is crowned by a splendid circle, the very image of the sun Achilles Tatius; cf.

Claudian, Ph. The temple of obelisks' of the Pankhy-inscription below, p. The obelisk of the Porta del Popolo at Rome, which repre- sents near the top an adoration of Ra by one of the kings who erected it, bears in the left line of the northern face the words, 'Rameses II, son of Ra, who filled the temple of the Phoenix [ha-t-bennu] with his splendors. In the Book of the Dead, chap. Ammianus Marcellinus The Phoenix signifies the Osiris which is in HeliopoHs ; the union of everything which is there signifies his body, or, in other words, eternity and ever- lastingness, eternity signifying the day, and everlastingness the night' The Phoenix, then, signifies the union of day and night, or, one might say, of life and death ; now as, according to Egyptian religious conceptions, Osiris represents the deceased, or, we might here say, death, and as the union of day and night, the point where the two come together, is represented by the Phoenix, the Phoenix must be the rising sun, with the emphasis not on the night from which he emerges, but on the attributes of the sun as it issues from darkness or death.

The Book of the Dead, chap. On the wooden coffin of Hetepher-t-s in the Vatican we have, on each side of a central picture, a hawk and a Phoenix respectively. On the right, seated on a standard planted on the mountain of the sun, which is painted in red, is the hawk, with the legend, 'Glory be to Ra in the underworld!

In a Louvre papyrus. In a Louvre papyrus, No I. On a monument at Leiden he is called 'the Phoenix, the soul of Ra,' a scarab calls him 'the heart of the renewed Ra,' and a papyrus 'the Phoenix of Ra. I have risen, and I have gathered myself together like the beautiful hawk of gold, which hath the head of a Bennu bird, and Ra entereth in day by day to hearken unto my words. PHCENIX :liii the name of a bird of passage which regularly disappeared and returned, and so this was declared holy to the siui, and one of its manifestations.

The return of the sun took place in the morning, and so the bennu became the symbol of the rising sun. From this idea was evolved the further one that the sun engen- dered itself anew, and so likewise the bennu. He combined night and day into one whole, fashioned and guided time in a mystical and holy manner, and each morning rose to a spheral music, while the songs of gods and men resounded in joyful chorus to his praise.

At his birth the heaven flamed in splendor, the new sun was bom in fire, and from the dying flames of dawn he flew new-bom up the sky. O Ra,. Budge, chap. Ph, , note , and now upon the phases of the heavenly bodies sun, moon, stars; day and night; winter and spring. Froude, Short Studies in Great Subjects, pp. About B. Nebuchadrezzar actually invaded Egypt. Beth- shemesh, a translation into Hebrew of the Egyptian Per-Ra, 'house or city of the sun,' was the city known to the Greeks as Heliopolis, of which nothing now remains but the 'ruins shown at Matarieh, some five miles northwest of Cairo.

In Jeremiah's time it must have already been about years old, if we may I Jn. Usener, Gotternamen, pp. A whole series of modern poets continue the tradition. Thus Dante Purg, 7. The burning oracle of all that live, As fountain of all life, and symbol of Him who bestows it. This led some of the Chris- tians of the first centuries to identify the physical sun with Christ, an error which was combated by Augustine, among others.

As late as the fifth century. Pope Leo the Great complained that the faith- ful still persisted in adoring the sun at the instant of his rising. On the whole subject, see Cumont, op, cit,, pp. In the Second Dynasty ca. Somewhere about b. Joseph's wife was of Heliopolis, for we are told in Gen. Petrie, Hist. Egypt i. Ebers, Durch Gosen sunt Sinai, p.

Bible 3. Various Arabic writers of the Middle Ages mention them cf. Pinkerton Bible 2. Petrie 3. Bible 4 In hieroglyphics Anu, Annu, On, Un. The Septuagint version of Jer. But a more refined and really philo- sophical worship was substituted for this by Akhenaten, that of the radiant energy of the sun, of the sun as sustaining all life by his beams. No one — sun-worshiper or philosopher — seems to have realized until within this [19th] century the truth which was the basis of Akhenaten's worship, that the rays of the sun are the means of the sun's action, the source of all life, power, and force in the universe.

If this were a new religion, invented to satisfy our modern scientific conceptions, we could not find a flaw in the cor- rectness of this view of the energy of the solar system. See also Ephraem the Syrian, Comm. The Aven of Ezek. Josephus, Ani.

Evang, 4. See also Ebers, Durch Gosen zum Sinai, pp. Petrie then quotes the great hymn to the Aten, which he thinks may have been composed by the King. On6 stanza runs : How many are the things which thou hast made! Thou Greatest the land by thy will, thou alone, With peoples, herds, and flocks. Everything on the face of the earth that walketh on its feet, Everything in the air that flieth with its wings.

He then adds : In this hymn all trace. It would tax any one in our days to recount better than this the power and action of the rays of the sun. In ethics a great change also marks this age. The customary glorying in war has almost disappeared; only once, and that in a private tomb, is there any indication of war during the reign.

The motto 'Living in Truth' is constantly put forward as the keynote to the king's character, and to his changes in various lines. And domestic affection is held up as his ideal of life, the queen and children being shown with him on every occasion. In art the aim was the direct study of nature, with as little influence as possible from convention; animals in rapid motion, and natural grouping of plants, were specially studied, and treated in a manner more natural than in any other Oriental art.

Erman, Aegypten, pp. Egypt 1. Egypt, pp. Egypt 3. It con- tains a temple of the sun. In front of the mound are lakes, into which the neighboring canal discharges itself. At present the city is entirely deserted. At Heliopolis we saw large buildings, in which the priests lived. For it is said that anciently this was the principal residence of the priests, who studied philosophy and astronomy; but there are no longer either such a body of persons or such pursuits.

The residences of Plato and of Eudoxus were shown to us. For the latter were distinguished for their knowledge of the heavenly bodies, but were mysterious and uncommunicative, yet after a time were prevailed upon by courtesy to acquaint them with some of the principles of their science, but the barbarians concealed the greater part of them.

Egypt 3, 3S7. Influential from at least the period of the Fifth Dynasty b. Nearly all the longer accounts of the Phoenix either mention the city by name or refer to it in an unmistakable manner ; and to this circumstance, more than any other, was Heliopolis indebted for its European reputation in ancient times. It is singular that Heliopolis often emerges into prominence when a foreign influence, especially a Mesopotamian or Syrian, manifests itself. It would seem that the purest and most vital conceptions associated with it might have been of foreign birth, or have been most keenly appreciated by foreigners.

These are a tree and a fountain. The first historical recen- sion of the Book of the Dead see Budge's trans. The oldest copies belong to the Fifth and Sixth Dynasties ibid. This authority says They were dedi- cated to solar deities, and were especially numerous at Heliopolis. In the Louvre papyrus No. Cecilia in Trastevere. In that of the apse of SS. Cosmas and Damian, which is the oldest, the bird is evidently a heron, with head, breast, and wings of red, feet and legs of gold, and the rest of the body light blue.

For the fountain of the sun at Heliopolis, see note on Ph, ff. Hastings, Diet. Bible 5. For the palm-tree in the desert which, during the Flight into Egypt, bent over at the command of the infant Jesus, and refreshed the Holy Family with its fruit, and which afterwards opened a spring of water from its roots, see the Apocryphal Gospel of Matthew, chap. Travelers are still shown a sycamore and a spring at Matarieh.

Birch, 3. On the general subject, cf. Brugsch, Geog, Inschr. London, , p. Qarke, Travels London, 3. Hakluyt 5. Whether originally Semitic or not, it is not without representative in Aryan texts as well. According to this central tradition, the elements of the Earthly Paradise are : I.

An extremely high mountain. Noble trees, often forming a grove. A fountain of living water, or one or more rivers. Absence of the ugly, irksome, and noxious, and abundance of what is delightful and invigorating. To these are sometimes added: 5. A tree distinguished above the rest. A bird which sits upon the tree, or stands in a peculiar relation to it. The Semitic tradition, with which we are more immediately concerned, is perhaps most familiar to us from the account in Genesis 2.

And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. Here we are explicitly told of the trees, the river, and the pleasure afforded by the trees. Parts of the conception are developed in Ezek.

Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that PHCENIX liii liveth, which moveth, whithersoever the rivers shall come, shall live : and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and everything shall live whither the river cometh.

And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be con- sumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

Here the water has an active principle of life and healing, as have the fruit and foliage of the trees. This thought is resumed in Rev. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month : and the leaves of the tree were for the healing of the nations. Akin to the river of the water of life is the fountain, though the Bible does not expressly place it in Paradise.

Thus Ps. Professor E. Hopkins' learned article. There is a spring at the foot of the tree Yggdrasill of Scandinavian mythology, which is a tree of life cf. For such trees and waters in Egyptian mythology, see above, pp. The trees are always covered with fruits and flowers. Among them are the Kalamra -ba tree and the Jamvu -bu tree, some miles in height, whose fruit makes one ever youthful.

For this reason the waters of the deluge, that were spread over all the world, did not touch even its root with the tops of their billows, and, as it were, kissing its feet, worshiped the approach to it. He then goes on to speak of Paradise as being very far from our world, and as surrounding the sea and the earth. Mahahharata 6. Wilson, 2. In the East- ern Church, and perhaps in the Western, lessons from them were read after those from the Bible cf. Migne, Patr, Lat, Here, then God planted Paradise, where there was neither violence of winds, nor inclemency of the seasons, nor hail, etc.

One of the most important utterances in its bearing upon the Phcenix is that by Bede, Hexameron Migne, Pair. Unde nee aquae diluvii, quae totam nostri orbis superficiem altissime cooperuerunt, ad eum pervenire potuerunt. Jackson, 8. With his doctrine of the dissemination of seeds or germs might be compared several of the passages cited above from the Avesta and the Bundahish.

Fowls , Boccaccio Teseide, Bk. Lost, Bk. Cotterill : Here comes never the snow, nor a violent tempest and rain-storm ; Here incessantly breatheth the breeze of the spft-voiced Zephyr. The bird Charadrius cures those who are afflicted with the jaundice.

If it perceives at a distance any one coming towards it who labors under this distemper, it immediately runs away and shuts its eyes — not out of an envious refusal of its assistance, as some suppose, but because it knows by instinct that, on the view of the afflicted person, the disorder will pass, from him to itself, and therefore it is solicitous to avoid encountering his eyes.

Pliny Hommel, Die Aethiopische Uehersetzung des Physiologus, p. Syr, 4. Forsch- ungen 5. For all four trans- lations, see Lauchert, pp. Mann, Anglia Beiblatt Texts in Mai, Class. Mann, as above, pp. Landeau I learn that he heard the tale in his childhood from the lips of peasants in Hungary.

But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee Job. The field is the world; the good seed are the children of the king- dom; but the tares are the children of the wicked one Matt. I am the true vine, and my Father is the husbandman John Be ye therefore wise as serpents, and harmless as doves Matt Their wine is the poison of dragons, and the cruel venom of asps Deut.

Go ye, and tell that fox. Behold, I cast out devils Lk. Ye are the salt of the earth Matt. Inwardly they are ravening wolves Matt. They are greedy dogs that can never have enough Isa. The sense of the spiritual meaning within the material fact is what makes poets, and all supreme artists. It is what led Mrs. Cahier, Milflnges 3. C : 'Nihil Scripturse sine similitudine nobis dix- erunt' with manifest allusion to Matt.

The spiritual significance burn through The hieroglyphic of material shows. Henceforward he would paint the globe with wings, And reverence fish and fowl, the bull, the tree. And even his very body as a man. Hence, however severely we may condemn the abuses of the allegoric method in its application to Scripture, there is at the root of symbolism something natural and necessary. We all take the sign for the thing signified. We all understand what is meant when a person is called a bear, a serpent, a cur, or a cat.

The standard form of the Physiologus has 49 chapters, corre- sponding to as many topics, though the various translations differ with respect to the number. Do these three short poems which follow the Phosnix in the Exeter Book form a brief Physiologus? Do they constitute a portion of a longer Old English poetical Physiologus, the rest of which has been lost? Ixxxviii that the third poem is the Partridge: for i the order found here is that of Pitra's Greek MS.

A, of MS. Royal 2. Ixxxviii ; 6 the third poem ends with Finit, which, under the circumstances, is more likely to mark the end of a series than of a single short poem. Hence the three poems are not versions, of unconnected chapters, nor did the Old English poet treat them as unconnected.

Do they, then, constitute a portion of a larger poetic cycle? The answer to this depends upon the reply to the question raised by the gap in the third poem. This he argues from similarity of diction, and from general likenesses in conception and treatment. Tupper, Jour. Eng, and Germ. SokoU goes into the subject much more fully. If the Physiologus is not by C3mewulf, it must be by some disciple or close imitator; if by him, it is prob- ably one of his later productions.

As for the date, it is in gen- eral that of Cynewulf's period, the second half of the eighth century. The sentence from Hosea, however, serves as a mere pretext for this chapter. Lit, Paul, Grundriss, 2d ed. He is as variegated as Joseph's coat. He is exceeding quiet and meek. When he has eaten and is filled, he sleeps in his den.

And the third day he arises from sleep, crying out with a loud voice. And the animals that are nigh and that are afar off hear his voice. From his voice there streams all the fragrance of spices. And the animals follow the fragrance of the panther's smell, running up to it Thus when Christ was roused on the third day and rose from the dead, all fragrance came to us, both the peaceable ones that are nigh and those that are afar off [Eph.

Mani- fold is the intellectual wisdom of God, as the Psalmist said [Ps. Manifold is Christ, since he is virginity, temperance, compassionate- ness, faith, virtue, patience, concord, peace. Well, therefore, did the Naturalist speak concerning the panther. The Whale Asf-Turtle the growth of the legend There can be no doubt that the germ of that chapter of the Physiologus which is concerned with the sea-monster or so-called whale is to be found in a story related by Nearchus, who was admiral of Alexander's fleet during the voyage from the mouth of the Indus to the coast of Persia.

In late October or Novem- ber of B. Ash- tola; Cyclopcedia of India, s. Ashtola; Geographi Grceci Minores, ed. Miiller, i. Nearchus goes on to relate that one of his cutters, manned by Egyptians, disappeared not far from this island, whereupon the leaders of the expedition affirmed that they had landed on the island without being aware of the danger, and so had vanished. Nearchus then sent a thirty-oared ves- sel to circumnavigate the island, warning the crew not to land, but rather to sail close to the shore, and call out to the steersman by name, or to any others whose names they knew.

Since no one answered, Nearchus himself rowed to the island, and forced his sailors, against their will, to land. He then went ashore, and thus proved that the talk about the island was an idle tale. Another story that he heard about it was to the effect that one of the Nereids dwelt there, though her name is not mentioned; she, it was said, would take her fill of love with any man who came, but afterward would turn him into a fish, and cast him into the sea.

This she promised to do, but at the same time solicited his love, which the Sun granted; but, having com- passion upon the men whom she had turned into fishes, he restored them to their former state. From these had descended the race of the Ichthyophagi, which had come down to Alexander's time. Ixviii, note 3. The Nereid may be related to the Siren which Boiardo, Berni, and Ariosto represent as lying further out to sea than the whale which is two miles long, and rises eleven paces above the water, and which Alcina accordingly persuades Astolfo is an island Orl, Innam.

Shake- speare's M. But as all blamed the island for the loss of the men, Nearchos tells us that he himself sailed to it, and having anchored, disembarked with a part of his crew, and made a circuit of the island. But as he could find no trace of the men of whom he was in search, he gave up the task and returned. Various theories have been proposed to account for the legend : 1. Mela seems to imply that the heat in the island was tinen- durable. He is somewhat confused regarding the geography, though he appears to be speaking of our island 3.

These are so uninhabitable that the power of the surrounding air causes instant death; and between those mouths is the dis- trict of Patalene, which in some parts is without any one to till the soil, on account of the intolerable heat. Pliny tells us 6. Curzon Persia 2. Min, i. For those at Socotra, cf. Marco Polo 3. The air of the island may have been unhealthful in anti- quity, if no longer so. Thus Lord Curzon says of Gwadur, only about a hundred miles away Persia 2.

From some unknown cause, however, attrib- uted by some to the sea-water, which is here so strongly impreg- nated with sulphuretted hydrogen that the fish are often killed in great numbers, a malarial fever has developed itself, which attacks every new-comer ; and the place is now as much shunned as it was once sought. As large numbers of turtles are caught upon the island for the sake of their shells, it may be that the legend was invented by those who were engaged in this pursuit, in order to keep possi- ble intruders at a distance ; or the air may have been so infected' by the abandoned carcases of the turtles which were caught only for the sake of their shells as to be, or seem, poisonous to those who' attempted to land, especially as there appears to be but one good landing-place.

To do justice to this theory, and to gain a tolerable idea of the character of the island, it is desirable to con- sider two comparatively modern accounts. Lieutenant G. Kempthorne, Jour. Royal Geog. Its cliffs rise rather abruptly from the sea to the height of about three hundred feet; and it is inaccessible except in one place, which is a sandy beach, about one mile in extent, on the northern side.

Great quantities of turtle frequent this island for the purpose of depositing their eggs. Not a vestige of any habitation now remains. A party went on shore one night for the purpose of catching turtle, a description of which may not be uninteresting. We left the ship at sunset, and reached the shore about dark, then hauled the boat up on the beach; and when this was done formed ourselves into two distinct parties, and dispersed to different parts along the beach.

Having reached the place where we thought it likely that the turtle would land, we lay down, keeping a sharp look out and making as little noise as possible. It looked like a black rock moving slowly and steadily out of the water. We did not interrupt its progress until it had got some distance upon the beach, when a rush was made towards it, and it was immediately turned over on its back, without giving it time either to defend itself or blind it;s assailants by throwing the sand with its flippers or fins, which they do with such force that it is almost dangerous to come near them.

It took six stout men thus to turn the largest that was caught. We caught seven turtle that night, and six more the night after. The carcases of the poor animals are thus strewed about the beach in all directions, causing a stench so great that it was scarcely bearable; in fact, we could smell it some distance off the shore. The only land-animals we could see on the island were rats, and they were swarming; they feed chiefly on the dead turtle.

This superstitious story did not deter us; we visited the island, found plenty of excellent turtle, and saw the rock alluded to, which at a distance had the appearance of a ship under sail. I was surprised at discovering that this celebrated island was no other than the Ashtola of our maps, the Asthilal of Arabs and Baloches, the Camina and Enchanted Isle of Nearchus, and the Asthae[a] of Ptolemy.

Holdich Gates of India, p. There, off the southern face of it, is the "sail rock," the legendary relic of a lost ship. Odyssey The Assyrian or Persian goddess Nana. Brit,, nth ed. Ishtar is celebrated and invoked as the great mother, as the mistress of lands, as clothed in splendor and power — one might almost say as the personification of life itself.

But there are two aspects to this goddess of life. She brings forth, she fertilizes the fields, she clothes nature in joy and gladness, but she also withdraws her favors, and when she does so the fields wither, and men and animals cease to reproduce.

In place of life, barrenness and death ensue. She is thus also a grim goddess, at once cruel and destructive. We can, therefore. As a historical fact, the island in question was and is the resort of large turtles in great numbers; and it is possible that there may be some connection between the capture of these turtles and the reputation of the island.

The story enters upon a new phase with the romance of Pseudo- , Callisthenes, or rather with the apocryphal letter of Alexander to Aristotle, whfch must have been already extant when the romance was compiled. The kernel of the new story is to this effect : A reputed island, being approached by a boat, proves to be an animal, suddenly sinks, and causes the occupants of the boat to be engulfed.

Ixiv, above , then, so seductive and so ruth- less, represent this Nana-Ishtar worshiped at Hinglatz, and might not the antiquity of the legend thus bear some relation to Babylonian mythology? Erech is hardly more than miles in a straight line from the Persian Gulf, and Susa, where, according to Holdich p. As to the sea-route in ancient times through the Persian Gulf, along the coast of Baluchistan, to India, see Holdich, pp. Rohde is disposed to think that the earliest form of the romance was actually written down in the Ptolemaic era op.

See also C. Miiller, Pseudo- Callisthenes, p. Mtiller, 3. The Latin version by Julius Valerius, composed between and a. The Latin, while making certain points of the Greek clearer, misses the essential thing for us by failing to identify the island with an animal. Wlien I had set out with a few of my men for this promontory, we ascer- tained that the inhabitants subsisted on fish, and had the form of women. On questioning some of them, I found that they were of barbarous speech.

When I made inquiry about the region, they pointed away to an island, which was visible off at sea. This, they said, was the sepulchre of a very ancient king, and contained much consecrated gold. Hereupon the barbarians disappeared, leaving their boats, to the number of twelve, behind. My kinsman and friend, Philo, together with Hephaestion and Craterus, were unwilling that I should cross over.

He then set off for the island, but, when an hour had elapsed, all at once the animal sank to the bottom of the sea. Thus, while we were looking on,' the animal disappeared, and the whole boat's crew perished miserably, to our great sorrow. But when I searched for the barbarians, they were nowhere to be found. We remained on that promontory for eight days, and there we saw the Hebdomadarion, an animal with elephants on its back.

Curtius relates lo. The rest of the tale in Pseudo-Callisthenes seems to be an echo of the story related by Nearchus of Ashtola. Arrian, Indica, chap. Some of the soldiers, persuaded by a diver, leaped overboard and swam ashore, in order to explore the island; but no sooner had they landed than crabs issued from it, and dragged them back into the water.

This frightened Alexander, so that he ordered the sailors to return to land. The legend? The tale is next related in Hebrew by Rabbah bar bar Hana, a Babylonian rabbi who lived between a. One of the journeys he undertook was through the desert in which the children of Israel wandered for forty years, and where his Arab guide pointed out to him Mount Sinai, and the place where Korah had been swallowed up by the earth.

From this guide or other Arabs he may have heard the fantastic tales which he afterwards recounted, and which caused his colleagues to remark, 'All Rabbahs are asses, and all bar bar Hanas fools. Zacher, p. We therefore landed, made a fire, and cooked our meal. But when the fish felt the heat, he rolled over, and we should have drowned had not the ship been near. The island had moved, and descended to the bottom of the sea, with all that were upon it, and the roaring sea, agitated with waves, closed over if Lane's translation of the Arabian Nights , Cf.

Rohde, Der Griechische Roman, 2d ed. Les graveles sunt les richeises del mund' , Guillaume le Clerc ed. Reinsch, Qui semble terre a lor avis'; ed. Cahier, MSlanges 3. Qiabaille, p. Floating islets of matted trees are sometimes seen fifty or a hundred miles off the mouth of the Ganges and perhaps the Indus as well; cf.

Curtius 9. According to Lyell, ships have sometimes been in imminent peril, as these islands have often been mistaken for terra firma, when in fact they were in rapid motion. Less pertinent are the ancient stories concerning the islands of Rhodes, Anaphe, Thera, and Delos for volcanic islands like Thera Santorin , see Lyell 2. On the disappearance of islands along the Baluchistan coast, see Jour, Royal Soc. Arts Under date of Sept. With them several hundred natives and a few white men also have disappeared.

In the Arabic Book of Indian Marvels, edited and translated by Van der Lith and Devic Leyden, , consisting of stories collected by the captains of trading vessels between and Preface, p. He had heard a respectable sailor relate that a ship, sailing from India for some country or other, was driven from its course by the violence of the wind, not- withstanding the efforts of the captain, and sustained some damage.

They finally reached a little island, entirely destitute of wood and water, where they were forced to stop. The cargo was unloaded, and they remained there long enough to repair the damage, after which the bales were put back on board, in order that they might continue their journey. While this was in progress, the New Year festival arrived, and, in order to celebrate it, the passengers carried ashore to the island such pieces of wood, palm-leaves, and rags as they could find aboard ship, and set them on fire.

Suddenly the island shook beneath their feet. Being near the water, they threw themselves in, and made for the small boats. At that instant the island sank into the waves, producing such a swirl that they all narrowly escaped drowning, and only saved themselves with the greatest difficulty, being terrified beyond measure. Now the island was nothing but a turtle asleep on the water, which, awakened by the heat of the fire, sought to escape. I asked my informant how that happened.

It comes, then, to the surface of the water, and passes whole days there deprived of sensation, like a drunken man. When it has regained its senses, and becomes tired of its position, it dives. The Greek chapter is found in two forms, a shorter and longer. When it is hungry, it opens its mouth, and from its mouth there streams all fragrance.

The little fishes, attracted by the odor, swarm into its mouth, and the monster drinks them down. But you will not find the big and perfect fishes coming near the beast. Such a perfect fish was Job, Moses, Isaiah, Jeremiah, and the whole company of the prophets. In this manner did Judith escape from Holo femes, and Esther from Artaxerxes. Not being aware of this, the seamen fasten their boats to it as to an island, and attach the anchors and the stakes.

They build a fire on the back of the sea-monster, in order to boil somewhat for themselves. When he is scorched, he plunges to the bottom, and wrecks the boats. For the feet of folly lead those who deal with her down to the grave with death. Its first is this.

When it is hungry, it opens its mouth, and all fragrance issues from its mouth. And the little fishes crowd into its mouth, and he swallows them, but the large and perfect it does not find approaching it. Thus the devil and the heretics by their fair speeches and the guile of their supposed fragrance entice the simple and unschooled in understanding, but are unable to lay hold of those who are perfect in mind.

Its other natural property is as follows. The monster is very large, like an island. Not being aware of this, the seamen fasten their boats to it as to an island, and also their anchors and their stakes. So they disembark as on an island, and build a fire to boil them food. And the whale, being burned, plunges to the bottom, and wrecks the boat and all that belongs to it.

And if thou, O man, dost hang upon the false hopes of the devil, he will plunge thee with himself down to the hell of fire. Well, therefore, did the Naturalist speak concerning the asp-turtle. As to the sea-turtle, it is very enormous, so that the people of the ship imagine that it is an island. The folk-tales of widely separated peoples, who cannot have borrowed from one another, unite in giving a similar account of the tortoise.

Ixxxi flF. A little boy said, This rock has eyes. See, the eye stares. The roughness and hardness of its body are sometimes mentioned. Ixvii looks like a 'black rock. The back of a whale is not well adapted for the comfort- able sojourn of several people.

Similarly Oppian, ffaL 5. Wahlund, Upsala, , p. It has been remarked that a bird alighting upon its back sometimes sets it off in great agita- tion and terror. The size of the turtle at its largest affords some color of plausibility to the story. From the same work of De Bry is quoted a statement concerning the tortoises of Mauritius at the end of the sixteenth century that readily carried two men.

El Bekri, an Arabian geographer a. Nothing is safe from them which is not deposited on heaps of stones or on poles stuck in the ground. Nat Hist. Aelian Asiatique 5. In the morning the goods and the rock were missing, but he found them several miles away by following the track of the tortoise.

Of existing species of sea- turtles, some are known that are seven feet or more in length,'' and that weigh at least pounds. Thus Leo Africanus, Bk. Nat, Hist. Agassiz is reported to have seen some weighing over a ton Camb, Nat, Hist, Thus, though the eflEect of the sun is described as different in the two cases, the susceptibility of the turtle to its heat is empha- sized. The method of catching green turtles, in the Indian Ocean and elsewhere, has some features which remind us of our tale.

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