[547] This original and instinctive way to revive the drowned
endures to the present day, despite the wrath of the Faculty.
[548] Brugsch (ii. 68) gives the terms of the treaty as
translated by Mr. Goodwin (Records of the Past, iv. 25); and adds
instances to prove that it was acted upon. Thus he explains the
hitherto mysterious countermarch, the turning back of the Hebrew
exodus, at the time when the emigrants were advancing straight
upon their objective. His strong point is the identification of
‘Baal-Zephon,’ about which all the commentators have made such hopeless
guesses. He explains it by ‘Baal of the North’ (Typhon, Sutekh or
Khepsh), the ‘Mount Kasion’ of Jupiter Kasios, a name derived from the
Egyptian Hazian or Hazina.
[549] So called from an old Coptic town, long ruined.
[550] Rawlinson’s Herodotus, vol. i., Essay VII., and
reference to Black Obelisk in British Museum. Synchronous History
of Assyria and Judæa, pp. 1–82, vol. iii. pt. i.; Soc. Bibl. Archæology, 1874.
[552] In popular Hebrew use, ‘Canaanite’ meant a trader.
[553] Possibly the ‘pure’ (Hebr. Tohar), in which case the
word is ‘Semitic.’
[554] Brugsch, ii. chap. xiv. As a rule, slingers were the
least esteemed of fighting men.
[555] The Rev. William Wright, missionary at Damascus, first
suggested that the Hamath inscriptions were Hittite. The study was
begun in 1872 by the late Dr. A. D. Mordtmann at Constantinople, where
is the original of the silver Hittite dish represented in the British Museum.
[556] Trans. Soc. Biblical Archæol. vol. iv. pt. 2, 1876.
[557] Described by M. Clermont-Ganneau in the Revue
Archéologique, Dec. 1879; and figured in the Palestine Exploration Fund, July 1881.
[558] In Egypt the king rests his feet upon war-captives; and
making a foot-stool of the enemy is a Biblical phrase (Psalm cx. 1)
which had a literal signification.
[559] For the two-headed eagle in Moslem heraldry
(a.d. 1190 and 1217), see p. 108 of Rogers Bey’s valuable
paper before quoted (chap. vii.).
[560] His chief argument for their Northern origin seems to
be founded upon their boots; he forgets, however, that the Arabs of
Mahommed’s day wore ‘Khuff;’ and that legal ablutions were modified to
suit them. It is the cothurnus calceatus of Pliny (vii. 19) which,
as we see on statues and vases, covered the foot and ankle to the
calf. The Assyriologist Prof. P. Schrader, followed by Prof. G. Ebers,
considers the Khita to be Aramæans.
[561] And Carchemish. ‘On the Hamathite Inscriptions,’ Trans.
Soc. Bibl. Archæol. vol. i. pt. 1, 1876, and vii. 298–443, on Tarrik-timmun.
[562] Mr. Heath kindly explained to me the key of his system
published in the Journ. Anthrop. Instit. May 1880. The figures at
Ibríz having suggested ‘Semitism,’ he separated root-letters from
formatives and found three Aramæan suffixes, t-na, t-kun, and
t-hun. These gave an immense probability that he had hit upon the
t, n, k, and h. Meanwhile Mr. Boscawen (Pal. Expl. Fund,
July 1881) contends that our ‘knowledge of Hittite is confined to
four syllabic characters and the ideographs.’ The Rev. Mr. Sayce was
good enough to explain to me how he had determined eleven values. A
comparison of inscriptions, with the silver boss of Tarkodemos as a
point de départ, suggested to him that the stirrup-shape
()
marks the nom. sing. of proper names, and this in the Egyptian
and Assyrian monuments ends in s. He assumes that adjectives agree
with their substantives, which they follow by taking the same suffixes.
He was at first disposed to make the broken k
( or
),
which curiously resembles an old Egyptian sign, signify
‘and’ (cop. conjunct.); but the incised inscription found by Mr. Ramsey
at Bór (old Tyana) proved it the determinative of an individual. The
goat’s head seems from the bilingual boss to have the phonetic value
‘tarku,’ and is interchanged with
(ku),
(s),
, and
. The two spear-heads with the stirrup
()
appear to represent a patronymic—Kus. The
second sign (= ku), which seems to be the first pers. sing. of the
Aor., can be followed in the same group of characters by
;
whence Mr. Sayce inferred the latter to be an adjectival participial
affix = u. Similarly
= e, the acc. plur.; thus
= ue. The bilingual boss also shows
or
= mi, the third pers. sing. present tense, and we
find indifferently
and
. The gen. plur. is
, but the pronunciation is not determined. The same is the
case with the sock or low boot
(), suggested to be the
third pers. plur. of the Aorist. Lastly, the ideograph of plurality
attached to nouns and verbs is
.
[563] Dr. Guyther, visiting the Merash citadel, has found
several new characters in a long inscription on a lion, and fragments
of stone with other hieroglyphs have been forwarded from Carchemish to
the British Museum.
[564] Under Shishonk (Shishak), the contemporary of Solomon,
the conquered tribes of Edom and Judah are termed the ‘Fenekh and
the Aamu (Syro-Aramæans) of a far land.’ Brugsch (ii. 210) ‘has a
presentiment’ that these Fenekh are intimately related to the Jews; and
he notes the similarity of Aamu with ‘Am,’ the well-known Hebrew term.
[565] Some have suspected Punt to be the far later Pándya, or
Madura kingdom, in Southern India. Mariette’s Punt extended from Bab
el-Mandeb to Cape Guardafui (‘I was a Guard’).
[566] Prof. Rugge of Christiania, however, connects Baldur
with Achilles. We can hardly accept his scheme until the details shall
have been better worked out.
[568] ‘In Judæâ rivus Sabbatis omnibus siccatur’ (Pliny,
xxxi. 18). The idea doubtless arose from the intermittent springs
(Siloam, &c.) about Jerusalem. Josephus (B. J. viii. 5, § 1) makes
his Sabbatic R. break the Jewish Sabbath (Saturday) by flowing only on
that day and resting during the other six. Hence the fabled Sabbation,
whose flood of huge rocks and sand-waves, sixty to two hundred cubits
high, issued from the ‘Garden of Eden.’ It still hems in the ten ‘Lost
Tribes,’ and is believed by the Druzes.
[569] I quote from Phœnician Inscriptions, by the Rev.
Dunbar I. Heath, not from the far more poetical version of the Duc de
Luynes.
[570] My friend Prof. Socin holds that St. Meklar of Tyre
conserves the cultus of Melkarth.
[571] Perhaps from the Egyptian Ur, old, ancient, original.
[572] The modern Persians, and, indeed, Persian history and
legend, know nothing of this wild legend.
[573] A terra-cotta relief in the British Museum shows
Chrysaor (Χρυσάωρ) springing from Medusa’s neck.
[574] Joppa, according to tradition (Pliny, v. 14), was built
by Kepheus, king of the Æthiopians, and was his capital before ‘the
Deluge.’ The same author tells us that Andromeda’s chains were there
shown, and that the monster’s skeleton (some fish cast ashore upon the
harbour reef?) was brought to Rome by the Curule Ædile M. Æmil. Scaurus
the younger, who held office in Syria (ix. 4). The bones were upwards
of forty feet long, the backbone one foot and a half thick, and the
ribs higher than those of the Indian elephant (a cachelot?). Ajasson
declared that the remains should have been sent to those who show in
their collections the weapon with which Cain slew Abel. Pausanias
(second century) saw the Lydda streamlet red with blood, where Perseus
had bathed after killing the ‘Ketos.’ At Joppa St. Jerome was shown the
traditional rock in which holes had been worn by Andromeda’s fetters.
The spot is now clean forgotten—at least, all my inquiries failed to
find it. The testimony is of the highest character; unfortunately it
testifies to impossibilities—all monsters are ‘contradictory beings.’
The Ketos, whale or shark (Canis Carcharias), is evidently the same
that swallowed Hercules and Jonah.
[575] Mgr. Bianchini very improperly translates Harpé by
‘glaive,’ and other writers absurdly use ‘scymitar.’ They could hardly
better describe what it was not.
[576] The bronze Perseus of Benvenuto Cellini in the Loggie
dell’ Orgagna of Florence holds a falx-Sword or falchion.
[577] Hence possibly the town Arsúf; and (the Isle of)
Seripho, where Perseus was worshipped.
[578] There seem to be three of the name: Palladius, the first
missionary to Ireland; Sen Patrick, who studied under St. Germanus and
died a.d. 458–61; and Patrick M‘Calphurn, also a pupil of St.
Germanus, who missionarised about a.d. 440–42.
[579] Horus et Saint-Georges, &c. See also a kind of
sentimental study æsthetically baptised ‘Saint Mark’s Rest: the Place
of Dragons,’ by J. R. Anderson.
[580] From דג (dag), a fish, a Ketos, the Phœnician דגון
(Dajun, Dagon); Dagan is the male, Dalas the female. Simply a
fish-god. Sardanapalus was ‘he who knows Anu (the god) and Dagon.’
[581] Others found at Cannæ resemble the copper Swords of
Ireland, according to the Encyclopædia Metropolitana.
[582] The ‘tariff of masses,’ from the temple of Baal at
Marseille, speaks of Chaltzibah the Sufet. Other inscriptions inform
us that the Carthaginians had a triad, Baal Hammon (Ammon); the Lady
Tanith Pen Baal (Tanis or Neith, the πρόσωπον, or face, of Baal), and
Iolaus.—Phœnician Inscriptions, by the Rev. D. I. Heath.
[583] Ezekiel (xxxii. 27). ‘And they shall not lie with the
mighty that are fallen of the uncircumcised, which are gone down to
hell [Sheol = Shuala, the ghost-land of Babylon] with their weapons of
war: and they have laid their Swords under their heads, but their
iniquities shall be upon their bones, though they were the terror of
the mighty in the land of the living.’
[584] The Hebrews were probably included under the ‘miserable
foreigners,’ who, at that time, numbered about one-third of the
Egyptian people. It was the fashion to find ‘Hebrew’ in the ’Aper,
’Apura, ’Aperiu, and ’Apiurui of the monuments; but Brugsch has shown
that these were the original ‘Erythræans,’ equestrian Arabs of the
barrens extending from Heliopolis onward to modern Suez.
[585] Trattato di Scherma, &c. di Alberto Marchionni
(Firenze: Bencini, 1547).
[586] This word will be noticed in chapter xi. I cannot wholly
agree with Colonel Lane-Fox (Anthrop. Coll. p. 99) when he speaks of
a ‘leaf-shaped Sword-blade attached to the end of the spear, like the
Thracian romphea and the European partisan of mediæval times.’
[587] May not this older form of Jupiter have derived from the
‘Semitic’ root יה, Jah (Yah), carried westward by the Phœnicians?
But this is ‘stirring the fire with a Sword,’ against which Pythagoras
warns us.
[588] ‘Les Figures de l’Histoire d’après la Bible,’ &c. (the
Athenæum, Feb. 31, 1880). ‘Lahat’ (the Germ. lohe, our ‘low’
or ‘lowe’) is in the singular a ‘flame’; in the plural ‘spells,
enchantments by drugs,’ &c.
[589] Mr. Gerald Massey would identify the Jewish Chereb,
like the Phœnician Hereba and the Greek Harpé, with the Egyptian
Kherp, ,
the sign of majesty typified by an oar or
rather paddle— .
Thus the Kherp first cut the water
like a propeller, then the grain as a sickle, and at last it became
a Sword—the reaper of men. This is ingenious, but nothing more: the
white arm in Egypt shows no sign of derivation from the oar.
[590] So Jeanne d’Arc’s Sword was taken from a church, as will
appear in Part II.
[591] Tacitus (Hist. v. 13) calls them a ‘band of
murderers.’ The ominous word ‘Sicarius’ first occurs in Jewish history
during Josephus’ time (Bell. Jud. iv. 7; vii. 11). St. Paul was
charged by Lysias with heading four thousand Sicarii, who at great
feasts murdered their victims with concealed daggers. Also forty
Sicarii bound themselves by the Cherem-oath (the original ‘Boycotting’)
to slay Paul. The Sica or Sicca will be noticed in another chapter.
[592] The Machabæan epoch is interesting, because during
it the idea of a ‘resurrection’ was established. The word should be
written ‘Makabi’ if derived from Mi Kamo Ka Baalim Yahveh (Ex. xv. 11).
[593] The number is given in Chronicles (1, xxi. 5) at one
million five hundred and seventy thousand without including Levi
and Benjamin. Many attempts have been made to reconcile the little
difference of two hundred and seventy thousand souls.
[595] By a curious feat of etymology, this word, or rather
the German ‘Philister’ (confounded with Balestarius or Balestæus,
a crossbow-man, the militia of small artisans?) has come to signify
in modern parlance one indifferent to ‘intellectual interest’ and the
‘higher culture.’ As applied to the enemy it is simply Prig writ large.
[596] The Old Testament in the Jewish Church, p. 126, by the
Rev. W. Robertson Smith (Blacks, Edinburgh, 1881).
[597] Napoleon Buonaparte was right in attributing the
instability of the great empires (Egypt, Babylon, Assyria) bordered
by the Bedawin, to the destructive action of the Arab race: ‘That
most mischievous nation whom it is never desirable to have either
for friends or enemies’ (Ammian. Marcell. xiv. 4). I have enlarged
upon this subject in Unexplored Syria (i. 210). The first noted
outswarming was of the Hyksos or Shepherd-Kings (b.c. 1480
to 1530?). Another, under the influence of Mohammed the Apostle of
Allah, changed the condition of the Old World; and in the present
day, Turkish dominion in the regions frontiered by Arabia is being
seriously threatened. Hence Ibn Khaldún of Tunis, who in a.d.
1332 began to write philosophical history, assigns to empire in the
East three generations (= 120 years) and three several steps. The
first, youth, is of growth (campaigning and annexing); the religion
being fanaticism and the form of government a limited monarchy of a
semi-republican type. The second, manhood, is a period of ‘rest and be
thankful,’ of not ‘stirring up things quiet’; of enjoyment, of easy
scepticism, of luxury, of despotism, The third, age, is decline and
fall, the triumph of financiers and capitalists; of aversion from war
and from ‘territorial aggrandisement’; it is distinguished by employing
mercenaries, by religious disbelief, by tyrannic rule. (Ibn Chaldun
und seine Culturgeschichte, Baron A. von Kremer. Wien.)
[598] This has apparently been done by the Rev. Mr. Porter,
the author of that unpraiseworthy Murray’s Handbook. His Strabo
had told him that Gaza lay seven stadia or furlongs from the sea;
and St. Jerome that a new town had been built. Yet we are led three
miles from the shore to modern Ghazzah, and are gravely told of Moslem
absurdities concerning the Makám or tomb of Samson. The old port of
which the Ancients speak has evidently been buried by the sands which
are attacking Bayrút, and the only survivor of the past may be the site
of Shaykh Ijlin on the coast, south of the Mínat or present roads.
In noticing Askelon, Mr. Porter tells us all about the old story of
Ascalonia, Scallion, Shalot: nothing about the Egyptian Ac-qa-li-na.
For a third edition the learned author should take the trouble to
consult Brugsch Pasha’s Egypto-Syrian studies.
[601] Aphrodite or Venus (Urania and Pandemos, Porné and
Hetæra), at once the feminine principle in nature, the original mother
and the idea of womanly beauty, was a universal personage. In Egypt
she was Athor the Goddess of Pleasure, and Ashtar in Nilotic Mendes.
Amongst the Arabs she became Beltis, Baaltis the feminine of Bel or
Ba’al, and Alitta (Al-ilat the goddess); among the Sidonians Ashtoreth
(1 Kings xi. 33); in Phœnicia, Ishtar and Astarte, which Gesenius takes
to be a Semitisation of the Persian Sitáreh, a star (i.e. Venus); in
Byblos, Dionæa and Dione; in other parts of Syria, Derceto, Atergatis
(Ta-ur-t, Thoueris), and Nani, the latter still surviving in the Bibi
Nani (Lady Venus) of Afghanistan. In Cyprus she was Anat, Tanat, or
Tanith (Ta-neith = Athene?); in Persia and Armenia Mítra (Herod. i.
131), Tanata, and Anaitis = Anahid, the planet Venus; and in Carthage,
Tarnt Pen Baal.
[602] In Heb. Kinnúr, a lyre of six to nine strings resembling
the Nubian article. Hence, probably, κιθάρα, Cithara, Chitarra, Guitar,
Zither; but there is a modification by the Persian Sih-tárah or ‘the
three-stringed.’
[603] Thus in Jeremiah (xxiii. 29), ‘Is not my word like as
a fire? saith the Lord; and like a hammer that breaketh the rock in
pieces?’
[604] I see with pleasure that Mr. W. P. Palmer proposes to
continue his exploration of Phrygia; his lecture before the Hellenic
Society (Dec. 14, 1882) promises much. The western half of the great
western plateau of Asia Minor, this land of monotonous grandeur, is
directly connected with the Ægean Sea by a single line of cleavage
which extends from Miletus to Celænæ. Egyptian art and influence
found its way to Greece viâ Phrygia as well as through Phœnicia,
especially in the early days of the Argonauts and the Iliads, when
Greece began to be connected with nearer Asia. Hence the wide diffusion
of the Midas-myth (b.c. 670): the long-eared king’s tomb was
discovered in 1800. I have elsewhere noticed how far Phrygia extended
to the West, leaving indelible marks in Spain and Portugal.
[605] The Lycian tongue, as far as we know, resembles
Zend; and the coin with a triquetra (Rawlinson’s Herod. i. 212)
has three characters apparently Hittite. The Lycian confederacy of
twenty-three towns (six cities being chief) was strong enough to resist
Crœsus (Herodotus). Their relationship was by the ‘distaff-side’
(Mutterrecht), as opposed to the ‘Sword-side’; and we find traces
of the same antique and logical practice among the Greeks: ἀδελφὸς is
evidently derived from δελφύς.
[606] Major di Cesnola On Phœnician Art in Cyprus: the
proofs are ‘gold and silver ornaments of remarkable beauty and grace,’
which are said to resemble the produce of Hissarlik.
[607] The Cyprian Venus was worshipped in the form of an
Umbilicus or Meta, according to Servius (ad Æn. i. 724). Others
compare it with a pyramid.
[608] Numismatique et Inscriptions Cypriotes, Paris, 1832.
The Dali inscription is compared with the Lycian at the end of vol. i.
pt. 1, Soc. of Bibl. Archæol. 1872. Discussing the eighty characters,
the Duc de Luynes found twenty-seven Egyptian, twelve Lycian, and seven
Phœnician. This would suggest that the syllabary is a branch of the
picture-writing which grew to be an alphabet proper in the Nile Valley,
and which, modified by the Phœnicians, passed into Greece. Others
hold it to be an imperfect modification of the Assyrian cuneiforms,
introduced about b.c. 700 and lasting till Alexander’s day.
I have already noticed that the cuneiforms were originally pictures
of natural objects; and that the same is evidently the case with the
Chinese syllabary. Some of the Cypriot signs show a faint resemblance
to the Devanagari alphabet, which we know to be a modern offshoot from
South Arabian or Himyaritic. A gold incision from the Curium treasury
(Plate xxxiv. No. 7) consists of two crescents adossed, which may be
either Hittite or a simple ornament. Mr. Sayce, indeed, derives the
syllabary from Khita-land. Of the crescent and the star I have already
spoken; no date can be assigned to it in decorative art.
[609] I have figured a similar but broader blade as the
Novacula in Etruscan Bologna, p. 66. The Prague Museum has about a
dozen of these sickles found near Tepl: one (b) with a rivet-hole and
a kind of beading. In the collection of Carinthian Klagenfurth I found
a sickle (c, No. 1711) fifteen and a half cent. long by four broad,
with an Etruscan inscription . See Chap. X.
[610] The winged Sphinxes upon this patera with hawks’ heads
are peculiarly Egyptian. The Sphinx, which may be older than the
Pyramids, is a man-headed lion—the ‘union of force and intellect.’
Later types change the human head to that of an asp, a ram, and a hawk;
and supply the latter with wings. The same is the case with the Sphinx
of Troy and Assyria: it is mostly alate. The Grecian Sphinx changed
the bearded human head to that of a woman; the Gyno-Sphinx in Egypt
being later than the Andro-Sphinx. We find the female in the doorway of
the Xanthus frieze and over the sarcophagus at Amathus (Cyprus, pp.
264–267). Those who would understand the peculiar beauty, not only of
line but of expression, which the Egyptians threw into the face of the
Sphinx have only to study the statue standing to the proper left of the
main entrance to Shepheard’s Hotel, Cairo. It came, I believe, from the
great Dromos of the Serapeum, the Apis-tombs of the marvellous Memphis
cemetery.
[611] Meaning Holy Lady or Great Goddess, the Syria Dea.
Preceded by the digamma, the word became Famagosta, and was corrupted
to Fama Augusti and to Ammochosti, a sand-heap.
[612] See his diagram, p. 10, Troy and its Remains.
[613] See chapter viii. These assertions are fair specimens
of the harm done to philology, in uncritical England, by the one-sided
and ad captandum views of the ‘Sanskritists.’ Mr. Gerald Massey
hardly exaggerates when he says (i. 135), ‘It looks as if the discovery
of Sanskrit were doomed to be a fatal find for the philologists of
our generation.’ The peculiar mixture of philology, in its specialist
form, with the science of religion and the tenebræ of metaphysics has,
it appears to me, done much harm to all three; but it delighted the
half-educated public. It met with scant appreciation in acute France
and in critical Germany, where the editing, or rather mutilation, of
texts, has been severely chastised. But the Sanskritist, much to the
discredit of Oriental studies and of philology in England, has given us
an indigestion of Sanskritism; during the last great Oriental Congress
in London he almost monopolised time and attention, to the prejudice of
Orientalism in general. Apparently a protest is on the point of being
raised; but, unhappily, Teutonism is still a scourge in Great Britain,
and the typical Solar myth, ‘like Hermann’s a German.’
[615] Charles Rau (?), an American, by means of a bow, and
without using metal, bored a hole through an axe of diorite: it
occupied him ten hours a day for four months (Jähns, p. 6).
[616] In mediæval Romance ‘Ilios,’ ‘Ilion,’ and ‘Ilium’ were
applied to the Palace of Priam.
[617] Juventus Mundi, by the Right Hon. W. E. Gladstone, p.
529.
[618] May it not be the black hæmatite used in Cyprus? Compare
the goose’s head, the sacred basket, and the frog, Egyptian symbol
of embryonic man and of Hor-Apollo (Harpocrates), in General Palma
(Appendix, p. 364). But is this able writer sure about his ‘hæmatite’?
[619] I.e. to one looking north and therefore west. The
old Egyptians faced to the south (Hín or Khount), which they called
‘upwards’ or ‘forwards,’ in opposition to the North, which was
the lower (Khir) or hinder part (Pehu). Thus their right was west
(Unim) and their left east (Semah): the right leg of Osiris was the
western side of the Delta. So Pliny (ii. 6) makes his observer front
southwards. The Assyrian and Semites faced east (Kadam or front,
opposed to Akhir or Shalam, the sun’s resting-place): hence their
right (Yemen) was the south, and their left (Sham) was north. They
introduced this fashion into Ancient India, where, consequently,
Dakshina (dextra, the right hand) became the south, and survives in
our ‘Deccan.’ The practice even extended to Ireland where
Eirin or
Erin
(Erin, Ierne) has been derived from the
Keltic ian, behind, the west; and
in, an island,
the isle lying west of France and Britain.
[620] Travellers who have inspected the excavations deride
these pompous terms: the ruins look well in book-illustrations, but the
reality is mean in the extreme.
[621] Dr. Schliemann shows the human umbilicus adorned with
a cross. The significance of such phrases as ‘omphalos of the earth’
applied to Delphi and Paphos, is generally misunderstood. Any traveller
in India who has seen a Lingait temple would at once explain it, as
well as the illustration in Wilkinson (vol. i. ch. iv. p. 270) showing
the Lingam-Yoni, whose worshippers are ‘cherubim’ (i.e. winged Thmei).
Similarly the symbol of Chemosh of Moab and of sundry classical gods
was a cone. The Dea Multimamma, Cybele, miscalled ‘Artemis’ (Diana) of
the Ephesians, was a statue, not a cone, but it stood upon an inverted
pyramid. The uninitiated as little understand the Crux Ansata or
Egyptian Cross, the emblem of life and fecundity, which was adopted by
the Coptic Christians. The sacred Tau (Tau of Ezekiel ix. 6) gave rise
to the Maltese Cross in Phœnicia, and in Assyria became the emblem of
Shamas the sun.
[622] I need hardly remind ‘Grecians’ that Tychius is supposed
to have been a personal friend of the arch-Homerid.
[623] Upon this point Dr. Schliemann’s Mycenæ is more
explicit.
[624] It is, I need hardly say, still a disputed point whether
the Homeric Greeks could or could not write. See chapter xi.
[625] M. F. Lenormant, the Academy, March 21 and 28, 1874.
[626] I must again protest against the use, while compelled
by want of another to use the term ‘Indo-European,’ which, applied to
language, contains an unproved theory. India did not supply Europe
either with speech or with population. The popular belief appears
erroneous as is its appreciation of Darwinism, which did not derive
man from monkey. The original Egyptian roots developed themselves
into a host of dialects which flourished and perished before Pali and
Sanskrit, a professor’s tongue, like mediæval Latin, never understanded
of the people, assumed their present shapes.
[630] I have treated the question popularly in Etruscan
Bologna (London: Smith, Elder, & Co., 1876). The study owed its
existence to the Rev. Isaac Taylor, who, using the Family Pen once too
often, supported the Turanian origin of the Etruscans in a marvellously
uncritical and unscholar-like book, Etruscan Researches (London:
Macmillan & Co., 1874).
[631] The stater of Crœsus was the first gold coin known to
the Greeks. Most of the classical authors declare that silver was first
coined at Ægina by order of Pheidon (circa b.c. 869).
[632] Hamilton (Asia Minor, vol. i. pp. 145–6) has carefully
described this most interesting monument.