«Фундаментальные принципы цивилизаций Старого и Нового Света»

Слово науатль для оленя — mazatl, и мы знаем, что масауа, или «народ оленей», — это название местного племени, которое населяет по сей день прибрежный регион Гватемалы. Город под названием Mazatenango = столица или город-мать масауа, лежит между озером Атитлан и побережьем (tenan = мать кого-либо; tenamitl = обнесенный стеной город). Небольшая деревня под названием Mazahuat также лежит дальше на юг и вглубь страны на реке Лемпа, в Сальвадоре. На одной из вертикальных плит две высеченные головы, напоминающие головы собак, заключены в круги. Название науатль для собаки — itzcuintl; и город с таким же названием, искаженным до Escuintla, лежит между широтой Аматитлана и побережьем Гватемалы, примерно на таком же расстоянии вглубь страны, как и город Маза-тенанго. Поскольку оба места находились в пределах легкой досягаемости от Санта-Лусии, кажется возможным, что плиты могут относиться к какому-то завоеванию или соглашению, заключенному с «народом оленей и собак». Во всяком случае, это совпадение стоит отметить как намек для будущих исследований. 39.Ed. Brinton. Library of Aboriginal literature, p. 13.40.It is to the superior authority of my distinguished and highly esteemed colleagues Drs. Otto Stoll and Carl Sapper that I submit the above considerations. It may be possible for the latter enthusiastic explorer and for Dr. Gustavo Eisen, who is continuing his valuable researches in Guatemala, to determine the locality of the ancient Tullan, which should, I imagine, be sought for in a region where the land inhabited by the Four Nations would converge and at a point almost equidistant from the Four Tecpans.41.In the Mexican collection at the Trocadero Museum in Paris, there is a curious wooden sceptre in the form of a hand, which has been figured by Dr. Ernest Hamy in his splendidly illustrated work on this Museum.42.See Brinton. The Native Calendar of Central America and Mexico, p. 49.43.Bulletin of the Museum of Science and Art, University of Pennsylvania, no. 3, vol. i.44.Idea de una nueva historia general, Madrid, 1746, p. 117.45.Native Calendar, p. 50.46.Vergleichende Studien. Internationales Archiv für Ethnographie, bd. iii, 1890, and the Native Calendar, p. 19.47.See Molina's dictionary for further meanings of verb yuli, which accounts for another form of primitive native symbolism.48.See D. G. Brinton (American Hero-myths, p. 155) who, like other authorities, has not recognized the difference between native cross-symbols, denoting the four quarters celestial and terrestrial and the tree of tribal life.49.Dr. Hale states that these squares remind us of the similar Chinese character which represents the word “field” (p. 241).50.A Central American ceremony which suggests the snake dance of the Tusayan villagers. Reprint from The American Anthropologist, vol. vi, no. 3, July, 1893. cf. Bandelier, Final Report of Investigations among the Indians of the Southwestern United States. Archaeol. Inst. Papers, Am. series, iv, pp. 586-591.51.Thirteenth Report of the Bureau of Ethnology. Washington, 1896.52.In abbreviated form I note here, inviting special comparison with Mexico, that the Zuñi Upper world was symbolized by the sun, eagle and turquoise; the Lower world by the rattlesnake, water and toad.53.Landa states that Mayapan signified “the banner of Maya,” the latter being the name of the “tongue of land” on which the capital was situated. This explanation is, however, scarcely satisfactory, for pantli is Nahuatl. If the entire word be regarded as Nahuatl, we obtain “the banner of the hand.” As another Maya name for the capital was Ho and this means five it seems possible that this numeral and sound were actually expressed by an open hand and that the Nahuatl name thus arose.54.As throughout America four brothers are always found associated, in consequence of the general spread of the quadruple organization, the fact that three rulers only are mentioned here and that three powerful tribes were found in possession of Yucatan, indicates that these must have separated themselves from their original State. The subsequent reduction of their number to two shows further dissension.55.It seems reasonable to refer to this date the expulsion of the Maya tribe, the Huaxtekans, who founded their colony at Panuco, named their capital Tuch-pan and carried with them their execrable practices and ideas. At the same time they possessed and handed down such a proficiency in the art of weaving that at the time of Montezuma the most beautiful textile fabrics, furnished to him as tribute, were the Huaxtecan “centzon-tilmatli” or mantles of four hundred colors, “finely woven and covered with intricate and artistic designs.” This circumstance points to a possible connection with Zilan, the reputed Maya centre of female industry. It has been stated by good authorities that the only antiquities thus far found in America, which testify to the existence of a degraded and obscene cult, are from the region of Panuco.56.It is interesting to note in the above description absolutely no mention of woman in the organization of Mayapan. It is therefore to be presumed that they were excluded from this capital, and inhabited, as in Mexico, their own town, under female rulership and that of the “lords of the Night.”57.See the Atlatl or Spear-thrower of the Ancient Mexicans. Peabody Museum Papers, vol. 1, no. 3. Cambridge, 1891.58.Relacion. ed. Brasseur de Bourbourg, p. 52. In a note the Abbé states that the above description recalls the monoliths of Copan and Quirigua.59.We are told that the Cheles inhabited a province named Ah-bin-chel, and that their capitals were Tikoh and Izamal (literally, Ah=they who are of, kin=sun, chel=sort of bird and the ancient name of a sacerdotal lineage in Yucatan). Thence the title Chelekat=holiness, highness, grandeur, given to the head of this lineage (Brasseur de Bourbourg). Ix-chel=the woman-bird, was the high-priestess or medicine-woman and midwife. The Cheles, Tutul-xius and Cocomes were the three most powerful tribes at the time of the Conquest. It is noteworthy that they all had bird names and that the word chel, the totemic bird of the Cheles, so closely resembles ché=tree, that the combination of a ché or tree as a symbol of the tribe and the chel-bird would have been suggested by the language.60.According to Señor Garcia Cubas, “this peninsula of Yucatan must have been united at one time, to the island of Cuba, the determining cause of their separation being the impetuous current of the Gulf of Mexico” (Atlas Metodico, Mexico, 1874, p. 32).61.For a general account of the ruins of Copan and for a plan on which the position of the different structures, stelæ, altars and prominent sculptures are given, I refer to the Memoirs of the Peabody Museum vol. i, no. 1, containing a preliminary report, of the Explorations by the Museum. Cambridge, 1896.62.Historia de la Provincia de Yucathan, by Friar Diego Lopez Cogolludo, Madrid, 1688.63.It seems to me that this statement establishes once and for all the order in which these sculptured glyphs are to be read. It is evident that in fastening them to the walls the idea was that of building up the calculiform record by placing the stones above each other, in the same manner that a stone wall would be raised. Accordingly, the earliest records would form the base and the last be at the top.64.See Biologia Centrali Americana, pt. i, Copan “a” pl. 9. Casts of this sculpture and of two others nearly identical, from Copan, are in the Peabody Museum.65.It is my intention to reproduce these plans of Copan and Quirigua and of other ancient American capitals in the publication I have undertaken to make in co-editorship with Mr. E. W. Dahlgren of Stockholm, of the beautiful map of the City of Mexico and its surroundings, painted by Alonzo de la Cruz, the cosmographer of Philip II of Spain. Mr. Dahlgren published an interesting account of this map, which is preserved in the library of the university at Upsala, in 1889, with its uncolored reproduction on a reduced scale. In his monumental work on ancient cartography, Baron Nordenskjöld also published an uncolored production of this map and, with Dr. Bovallius, exhibited a beautiful facsimile of this precious document, at the Historical Exposition in Madrid, in October, 1892. During the previous summer at Stockholm, I had personally superintended the painting of a perfect facsimile copy of the map which I exhibited in the Anthropological Building of the World's Columbian Exposition in 1893. The original map was exhibited in Stockholm during the meeting of the Congress of Americanists at Stockholm in 1894, and I suggested that it ought to be published in exact facsimile and in colors, particularly on account of the many hieroglyphic names of localities it exhibits. It was thereupon agreed by Mr. Dahlgren and myself that we should jointly publish the map with an accompanying text in English, my share of the work being principally the decipherment of the hieroglyphs of localities, the classification of the tribes inhabiting them, as well as the presentation of all historical facts connected with them that I could obtain from the native and early Spanish chronicles. With characteristic liberality the Duc de Loubat most kindly supported the proposed publication by subscribing to twenty copies of it in advance and depositing the payment for these at the Academy of Sciences. The reproduction of the map has been facilitated by this generous action and I take great pleasure in expressing here our grateful appreciation to the Duc de Loubat, who has been patiently awaiting the achievement of our undertaking. Both Mr. Dahlgren and I have been prevented from completing this up to the present, by work planned previously to the publication of the map. The present publication will prove, however, that the social organization of the Mexicans has been the object of my painstaking study and that, until I had satisfactorily set forth the fundamental principles which influenced not only the distribution of the population, but the ground-plan of the capital itself, any text I could publish with the map would be incomplete. As matters now stand, I propose to treat of the City of Mexico as a type of an ancient American sacred city, to compare its ground plan with those of other native capitals and to trace, as far as possible, the localization of the various tribes and classes of the ancient population, so that we can form an adequate idea of the topography and machinery of the great state known as the Empire of Montezuma. I hope and expect to complete this publication in a reasonable period of time but dare not define its limits, as all scientific research demands more time and strength than can be determined upon in advance. In conclusion I would state that, at the Congress of Americanists which took place at the city of Mexico in 1895, the distinguished Mexican cartographer, Señor Garcia Cubas, whose splendid maps of Mexico are well known, made an interesting communication on this map, of which he had seen a copy.66.It has been surmised that the name Palenque is of Spanish origin and means “a palisade;” but it seems far more likely to be the approximate rendering of the sound of the old native word by a Spanish word, in the same way that the Nahuatl Quauh-nahuac became the Spanish Cuerna-vaca, literally cow's horn.67.Brasseur de Bourbourg's Maya Vocabulary contains an interesting instance of a native tribe or lineage bearing the name of a bird: “Chel: name of a kind of bird; ancient name of a great sacerdotal family reigning at Tecoh (near Izamal, Yucatan). Thence the title ‘Chelekat,’ which meant holy, exalted, great, and was applied to the head of this family.”68.On a large tablet at Ixkun, the cast of which is now in Mr. Maudslay's collection at the South Kensington Museum, similarly placed figures support on their bent backs and shoulders standing personages, facing each other, and surrounded by glyphs. In this case, however, the men who serve as footstools, are bound and distinctly show a difference of type and costume, so that there can be no doubt that the tablet commemorated the conquest of an alien tribe.69.Estudio arqueologico y jeroglifico del Calendario o gran libro astronomico.... Mexico. 1889.70.Shakespeare, Julius Caesar, iii, 1, 60.71.A somewhat disheartening consideration concerning the Stone of the Great Plan deserves mention. The probability is that it was originally painted with the colors of the four quarters and that some of the records thus made are irretrievably lost. On taking the first impressions with gelatine, in order to make his admirable cast of the monolith, Señor Abadiano discovered many traces of color, lodged in small crevices and corners of the carvings. Moreover, the use of the symbolical colors on stone monuments is vouched for by the great painted monolith which was, strange to say, re-interred after having been discovered in the City of Mexico some years ago. The reproduction of an obviously incorrect drawing made of this stone during its uncovered state, has been published in vol. ii of the Annals of the National Museum of Mexico.72.Relacion, p. 339, Kingsborough, vol. ix.73.Леон-и-Гама выдвинул мнение, что камень, дополненный гномоном, служил солнечными часами, чтобы отмечать часы дня, времена года и т. д. Он добавил, что камень мог служить и другим целям, помимо тех, что он перечислил, и намекает, что он мог также фиксировать лунные периоды. Этот выдающийся ученый заключает, признавая, что древние мексиканцы обладали просвещенными знаниями о движениях основных планет и методах их наблюдения, чтобы делить время для целей гражданского и религиозного управления (Description de las dos Piedras. Mexico, 1852, с. 110).

Покойный доктор Филип Валентини в ученом докладе о Камне Календаря, прочитанном в Нью-Йорке в 1878 году, выразил свое мнение, что он содержит полное и пластическое представление о делении времени, использовавшемся в древней Мексике.

Выдающийся мексиканский ученый сеньор Альфредо Чаверо опубликовал самый подробный трактат, который был написан по этому вопросу, и обсуждает взгляды Гамы и Валентини с большой эрудицией. Отсылая читателя к его публикациям в «Анналах Национального музея Мексики», я лишь упомяну его взгляды о том, что четыре символа, содержащиеся в четырехкратной центральной фигуре, фиксируют четыре эпохи местной космогонии, что центральная голова является образом солнца и что сам памятник представляет собой обетную табличку, которая была воздвигнута Солнцу в историческое время — два вывода, с которыми я не могу согласиться. Невозможно полностью обсудить ценные публикации сеньоров Тронкосо и Чаверо в этих беглых заметках, но я сделаю это в другой раз. Между тем, есть один момент, в котором оба этих авторитета согласны, а именно в признании возможной связи между цивилизацией Мексики и Перу и в признании того, что различные древние народы Америки имели общий nahui-ollin. Пассаж в работе сеньора Чаверо заслуживает, кроме того, особого упоминания, так как он содержит его предположение, что знак nahui-ollin мог символизировать не только четыре движения солнца, но и движения луны, которую автор, по-видимому, рассматривает как ночное или темное солнце. Я вполне готова согласиться с вышеуказанными авторитетами по некоторым из упомянутых пунктов, какими бы противоречивыми ни казались их взгляды на первый взгляд. Поскольку я рассматриваю памятник как образ плана или теоретической схемы, которая окрашивала и влияла на всю местную мысль, я приветствую любое признание, сделанное другими исследователями, его всепроникающего присутствия в Календаре и в космогонии древних мексиканцев. С другой стороны, я придерживаюсь взгляда, который существенно отличается от взглядов предыдущих авторов, а именно, что весь план был изначально основан на примитивном наблюдении Полярной звезды и на концепции стабильного центра: средоточия силы, распространяющейся на Четыре Четверти, а также на Верх и Низ. 74.In the text, as published, Bernal Diaz states that this statue had a face like that of a bear “un rostro, como de osso,” but goes on to say that it was decorated according to the same mode as the other “del otro.” I am inclined to think it more than probable that instead of “de osso ” the text should also read “del otro,” as among the many images of Tezcatlipoca that are extant, none show him connected with the bear in any form or shape.75.In Tullan we seem to find the Maya equivalent to the Mexican Itzacual=enclosure, by which the Teotihuacan pyramids are popularly designated, as may be verified by the discussion of the Maya word in the preceding pages (cf. tulum, tulul, tuliz, tulacal), which conveys the idea of something enclosed, entire, whole and universal and will be reverted to. Cholol-lan seems to be connected with the verb cholol-tia=to escape (like game from a snare or net) to fly, or to spring away. According to this, Cholol-lan would mean “the place of escape or flight” and it will be seen that this designation will be found to agree with the native tradition concerning the purpose of the pyramid, which will be cited presently. It is not impossible, however, that Cholol-lan may be bilingual and also be a corrupt rendering of the Maya ho or hool=head, also capital. This supposition receives a certain support from Padre Rios' statement that “the inhabitants of Cholula, in their sacred festivals, performed a solemn dance around the pyramid chanting a song which began with the words Tulanian Hulaez.” These, he states, “belonged to none of the languages now spoken in Mexico” (Orozco y Berra op. cit. p. 363). The name Tlachiuhaltepetl is translated by Orozcoy Berra by “mountain made by hand,” i. e. artificial mountain or pyramid; from tlachiuhaliztli, the act of accomplishing some work forming or creating something. As the origin of primitive symbolism is a question of such deep interest I shall mention here some curious data in connection with the pyramid. The word Tlachiuhale was a title or name applied to the “Creator or Former of living creatures.” In order to express the sound of this word in the picture-writings, it is obvious that a pyramid could have been employed, since it graphically and phonetically conveyed the desired sound tlachiual-tepetl. At the same time a complementary sign would be necessary so as to obtain a symbol which would specially apply to the Creator alone. The word tlachia=to look, see, watch, naturally suggests itself, as a complement to the sound tlach; and to express, in a cursive way, the action of seeing, an eye sufficed. We thus see that an artificial mountain or pyramid and an eye formed a hieroglyph which expressed the sound “Tlachiuale” and signified the “Creator.” As the eye by itself was the sign for star, and the idea of a central star, as frequently depicted in the nahui-ollin sign, was an emblem of the creative and central power, it is evident that, besides its literal meaning, i. e. an artificial or created mountain, a “tlachiuhaltepetl” would have been regarded by the initiated as the Mountain of the Creator, the sacred pyramid, which was the image of central, dual and quadruple power.76.The testimony of early Spanish missionaries established the fact that in ancient Mexico a caste of master builders and masons existed, whose name, Tulteca, identified them with the ancient centre of civilization and integral state of Tullan. “Whenever the natives were asked who had constructed certain edifices, passes and roads, etc., they invariably answered the ‘tultecas,’ a Nahuatl word in current use, which signified ‘the skilled artificers or workers in stone, etc., the master-masons or builders.’ ”77.The ancient native name of this volcano was Citlal-tepetl, literally the Star Mountain, from which it may, perhaps, be inferred that, from the plains, its high and sharp peak served as a means of registering the movements of certain stars and planets.78.China, Prof. Rob. Douglas, p. 259.79.The Chinese designation ho, applied to the limits of space, is particularly interesting in connection with the Maya ho and its homonyms.80.“The Mongol-Mayan Constitution,” The American Antiquarian, May and June, 1898. It is with all the more genuine appreciation that I point out how Mr. Wickersham, anticipating my publication of the same conclusion, has recognized that the Zuñis, Mexicans and Peruvians as well as the Chinese, were ruled by what he aptly terms the “Quadriform Constitution,” since it has taken me years of hard study to perceive this common basis. I likewise draw attention to his study in primitive law, “The Constitution of China (Olympia, 1898),” but must remark that I strongly differ from his conclusions in the recently published Answer to Major Powell's inquiry “Whence came the American Indians?” (Tacoma, 1899.)81.Shu King. The Chinese Classics, Legge. Book I, p. 37.82.Sacred Books of the East, Legge, vol. iii, Shû King; also W. H. Medhurst, Shanghai, 1846.83.An interesting note in connection with the assignment of color to the cardinal points in Asia, is given by Schlagintweit (Buddhism in Thibet, 27, 3), who relates that “the walls of the temples look towards the 4 quarters of heaven and each side should be painted with its particular colour, viz.: north=green, east=white, south=yellow, west=red, but this rule is not strictly adhered to; most, indeed, are painted red.” As a parallel to this I refer to Sahagun's description of the temple of the high-priest Quetzalcoatl at Tula, which held four chambers facing the cardinal points; “The east chamber was termed the golden house and was lined with plates of gold; the west chamber was termed the house of emeralds and turquoises; the south chamber was inlaid with silver and mother of pearl and the north chamber with red jasper and shells.” Sahagun describes also a second building of the same kind, in which the decoration of the four rooms was carried out in the same colors, in feather-mosaic (op. cit. Book x, chap. xxix).84.The alligator-altar of Copan and the “Great Turtle” of Quirigua, on which four limbs may be discerned, are the most remarkable examples of the native employment of the quadruped figure as a symbol of clan-organization and the great Quadruplicate Plan. An interesting instance of the association, in China, of the form of a four-footed animal with numerical divisions is furnished by the following passage from the Book of Yu, Shoo-King, ed. Legge. Khung-she has said that “Heaven conferred on Yü the divine tortoise bearing a book out of the river; on its back were various numbers, up to nine. Yü arranged them and completed the 9 species. On the head of the tortoise was 9, on the tail 1, on the left side 3, on the right 7. The shoulders were formed by 2 and 4, the thighs by 6 and 8.”85.As Prof. E. B. Taylor has aptly pointed out: “By accident the [Mexican] Calendar may be exactly illustrated with a modern pack of cards laid out in rotation of the four suits, as an ace of hearts, 2 of spades, 3 of diamonds, 4 of clubs, 5 of hearts, etc.... This system [of combining signs with numerals] is similar to that of central southwestern Asia where, among the Mongols, Tibetans and Chinese, etc., series of signs are thus combined to reckon years, months and days.... Humboldt makes this comparison in his Vue des Cordillères, p. 212”.... (Article “Mexico,” Ency. Brit.).86.The following passages contain interesting evidences of the ancient application of the number seven to tribal organization in China. “In the time of the Suy dynasty Manchuria went by the name of Mo-ho in China ... the people being then divided into seven tribes.... Towards the end of the eleventh century one Yang-ko was elected as their chief ... and he organized something of a regular government throughout the various tribes of Jou-tchi or Niô-tchi's and collected taxes from them. The highest of his officers were all styled po-k-eih-lee and were distinguished by the names of the sun, planets and 28 constellations of the Zodiac. Every five, every ten and every hundred men had their special officers.... From the chief of five to the chief of ten thousand, each trained his dependents in military art....” Wylie: On the origin of the Manchus (Chinese Researches, p. 244).87.The Nestorian Tablet in Si-ngan-foo (p. 24, Chinese Researches. Shanghai, 1897).88.(The Religion of Japan, Wm. Elliott Griffis. London, 1895, p. 67 and note 9.) This curious agreement between the Japanese and other ethnic traditions, in locating Paradise, the origin of the human family and of civilization at the north pole, has not escaped the attention of Dr. W. F. Warren, President of Boston University, who makes extended reference to it in his suggestive book, “Paradise Found, The Cradle of the Human Race at the North Pole. A Study of the Prehistoric World. Boston, 1885.”89.An interesting parallelism in the development or evolution of the idea of rotation around a central pole was brought to my notice by a model in the Indian Department of the South Kensington Museum. It represents the Hindu fanatical religious rite known as the “Churruck Puja.” Four individuals are suspended by cords, with hooks drawn through their flesh, to a movable wooden structure like a wheel surmounting a high pole, similar to that used by the Ancient Mexican “flyers” (see p. 24) which likewise served as a pivot for the circling motion of the performers. The torture voluntarily endured by the latter recalls that accompanying the sacred sun pole-dance of certain North American Indian tribes. It is interesting to contrast the ancient Mexican refined and intellectual symbolization of circumpolar motion with the fanatical and hideous self-torture associated with the North American and Hindu modes of representing the same phenomena, as it throws much light on the development of certain sides of human nature.90.Mr. Wm. H. Goodyear, from whose admirable work, the Grammar of the Lotus, the above quotations are taken, remarks that “the myth of Horus rising from the lotus, as found in the Egyptian texts, is the exact counterpart of this idea and as far as Brahmanism is concerned, is much the older;” also that “it is possible that the lotus symbolism of Egypt and India dates from a race which divided into separate branches; it is also possible that the people of India experienced the influence, direct or indirect, of Egypt.”91.Researches into the origin of the primitive constellations of the Greeks, Phœnicians and Babylonians (Robert Brown, jun., F. S. A., M. R. A. S., vol. i, 1899, p. 357).92.In Assyria we find one of the oldest temples bearing the name E-kharsag-kurkura, that stamps the edifice as the reproduction of the “mountain of all lands” and there are other temples that likewise bear names in which the idea of a mountain is introduced.... The zikkurat or “mountain-house”=E-kur was at Nippur, Sippar, Uruk, Ur and Larsa, “the centre of a considerable group of buildings; while at Babylon ... the temple area of E-sagila must have presented the appearance of a little city of itself, shut off from the rest of the town by a wall which invariably enclosed the sacred quarter.” The name E-kur was used at Nippur, by extension, to denote the entire sacred precinct which contained the zikkurat or staged tower, the great court where worshippers assembled, shrines and other minor structures. The excavations at Nippur have afforded us, for the first time, a general view of a sacred quarter in an ancient Babylonian city. The extent of the quarter was considerable. Dr. Peters' estimate is eight acres for the zikkurat and surrounding structures.... “A factor that contributed largely to the growth of the sacred precinct in the large centres was the circumstance that the political importance of such centres as Nippur, Lagash, Ur, Babylon and Nineveh led the rulers to group around the worship of the chief deity, the cult of the minor ones who constituted the family or court of the chief god.” A “list of temples in Lagash, recently published by Scheil, ... furnishes the name of no less than thirteen sacred edifices, and we are certain that as many as four or five smaller chapels surrounded the precinct in which stood the great temple E-ninnu ...” (Jastrow, op. cit.).93.These facts shed additional light and interest upon the Mt. Meru of India, where the Brahmans sought union with their god Brahma.94.“Diodorus Siculus maintains that the E-kur was employed as an astronomical observatory. The antiquity of Babylonian astronomy is indicated by the testimony of Simplicius and Porphyrius who relate that Callisthenes, the companion of Alexander the Great during his campaigns, brought back from Babylon and communicated to Aristoteles a series of observations which had been made there for a period of 1,903 years. Accordingly, the Chaldæans must have begun to make astronomical notes more than 2,200 years before the Christian era. It stands indeed to reason that they must have made observations during countless centuries, since they discovered the Saros, known as the Chaldæan period of 6583-1/3 days, which served for the prediction of eclipses and were also acquainted with the precession of the equinoxes.”95.Professor Jastrow tells us that the name Shamash merely signifies vassal or servitor. I venture to point out what is doubtlessly a fact familiar to Assyriologists, that the name closely resembles the Babylonian-Assyrian name Shame=heaven, the equivalent of the Sumerian an, a word of which the most ancient cuneiform signs were four crossed lines, forming eight lines proceeding from a common centre.96.A striking corroboration of the view that China derived its civilization from Asia Minor is afforded by the resemblance between the Assyrian Anu and the Chinese Shang, both signifying Heaven, and the Assyrian Ea and Chinese Lea, both applied to “the Below.”97.Аналитическое изучение вавилонских и ассирийских божеств, перечисленных в справочнике профессора Ястрова, позволяет нам обнаружить некоторые естественные ассоциации идей, которые повлияли на формирование одной искусственной теологической системы за другой, все из которых проистекают из единого корня.

Фундаментальное осознание антитезы света и тьмы, порождающее деление вселенной на две различные части, концепция вечного антагонизма между ними, последовали и привели к стадии мысли, изложенной г-ном Робертом Брауном, который говорит нам (op. cit.), что «изначальными близнецами были Солнце и Луна» и что архаическая космогоническая легенда, привязанная к третьему месяцу Kas (близнецы), — это легенда о двух враждующих братьях и строительстве первого города. Великие братья-близнецы, которые объединяются для строительства города, — это Солнце и Луна, занятые поддержанием космического порядка, но также постоянно враждебные друг другу и постоянно преследующие друг друга, один из которых находится наверху, когда другой внизу. Г-н Браун также рассказывает миф о враждующих сатрапах Намаросе и Парсондасе и утверждает, что в звездах-близнецах Касторе и Поллуксе, названных евфратцами великими Близнецами = Mastab-bagal-gal, Солнце и Луна были продублированы. Евфратское сокращение — mas = близнец или mas-mas, и Поллукс приравнивается к четвертому допотопному царю Амменону, имя которого происходит от аккадского: umun = потомство, an = небо, т. е. Солнце, «сын или потомок неба». 98.«Есть основания полагать, однако, что Сарпанитум, богиня, производящая потомство, когда-то пользовалась значительным авторитетом сама по себе; что до возвышения Мардука на его верховное положение в Вавилоне почиталась богиня, одной из особых функций которой было защищать потомство, пока оно еще находилось в утробе матери. Поздний царь Вавилона, великий Навуходоносор, взывает к этому атрибуту богини. Ей также приписывалось обладание знанием, скрытым от людей... Поздний правитель Вавилона, Шамаш-шум-укин, называет ее «царицей богов» и объявляет себя назначенным ею властвовать над людьми» (Ястров, op. cit. с. 122).

Следующие выдержки из ассирийских молитв, обращенных к Иштар, дополнительно определяют ее положение в то время: «Производительница, царица небес, славная госпожа. Той, кто обитает в Э-баббаре... Царице богов, которой были доверены повеления великих богов. Госпоже Ниневии... Дочери Сина, сестре-близнецу Шамаша, правящей всеми царствами. Та, что издает указы, богиня вселенной... Кроме тебя нет направляющего божества...» 99.As an illustration of the ideas connected with Astarte it is interesting to note that fish and doves, inhabitants of the sea and air, became her sacred emblems. The horns which she is sometimes represented as wearing seem to be not only symbolical of the moon, but also to be a remnant of a more ancient form of symbolism which associated the goddess with the cow. It is stated that, in Canaan, Astarte was represented under the form of a cow and it will be shown that, in the Egyptian zodiac Polaris and Ursa Major were represented under the form of a bull or cow or its thigh. The eye painted on the prow of the ship was also a symbol of the goddess, an interesting fact considering that the eye expresses a star among other primitive people.100.Book v, Chaps. viii-x.101.“That the Hebrew and Babylonian traditions [of the Creation] spring from a common source is so evident as to require no further proof. The agreements are too close to be accidental. At the same time the variations in detail point to an independent elaboration of the traditions on the part of the Hebrews and Babylonians.... It is in Babylonia that the thought would naturally arise of making the world begin with the close of the storms and rains in the spring. The Terahites must, therefore, have brought those cosmological traditions with them upon migrating from the Euphrates Valley to the Jordan district.... The intercourse, political and commercial, between Palestine and Mesopotamia was uninterrupted.... The so-called Babylonian exile brought Hebrews and Babylonians once more side by side.... A direct borrowing [of traditions] from the Babylonians has not taken place and while the Babylonian records are in all probability much older than the Hebrew, the latter again contain elements, as Gunkel has shown, of a more primitive character than the Babylonian production. This relationship can only satisfactorily be explained on the assumption that the Hebrews possessed the traditions upon which Genesis narrative rests, long before the Babylonian exile, when the story appears, indeed, to have received its final and present shape.... Yahwe is assigned the rôle of Bel-Marduk, the division of the work of creation into six days is definitely made and some further modifications introduced ...” (Jastrow, op. cit. pp. 452-453).102.Dr. von Luschan (op. cit. p. 22) translates this cuneiform sign, which exists in Babylonian and Assyrian forms, as “Siebeneinigkeit” and emphasizes the fact that it is employed in the singular form. The inference that it may designate not only the Pleiades but more probably Ursa Major corroborates the view that the mystic number seven impressed itself upon the human mind by its association with the Septentriones.103.The fact that the mountain was the symbol of the centre of the earth and of Bel, throws light upon the meaning of the clay cones which were “very common votive objects in Babylonia especially in the earlier periods.” They would have been appropriately used in the cult of Baal, the personification of the male principle, and are indeed usually represented as offered by male worshippers. That the cones in some cases represented the conical bunch of the male blossom of the palm tree may also be conjectured.104.An interesting complement to this is furnished by the texts of oracular messages sent by the goddess Ishtar to King Ashurbanapal who seems to have been a fervent disciple of the theological school of Arbela. On one occasion, when the king's army was in a predicament, Ishtar appears at night and declares: “I walk in front of Ashurbanapal, the king, who is the creation of my hands.” On another occasion the oracle-giving medium reports to the king: “Ishtar, dwelling in Arbela, came with quivers hung on her right and left sides with a bow in her hand and girded with a pointed unsheathed sword. Before thee [i. e. the king] she stood and like the mother that bore thee [with maternal kindness] Ishtar, supreme among the gods, addressed thee commanding: ‘Be encouraged [literally, look up] for the fray. Wherever thou art, I am.’ ” The images of Ashur aiming his arrow and Ishtar with an unsheathed pointed sword recall the biblical description of the flaming sword which turned every way, to keep the way of the tree of life (Genesis iii).105.It is interesting to trace to the same origin the “quadriga” which may well have been associated with the “primitive sun”=Polaris, before supreme sovereignty was transferred to Phœbus, the diurnal sun, by the votaries of the cult of Light.106.I am pleased to be able, at the last moment, to insert the following interesting points personally communicated to me by Dr. Wallis Budge: In remotest antiquity two mythical mountains marked the two divisions of the land: Bakhan, situated to the southeast, and Manu, situated to the northwest. The latter, like the mountain Meru of India, was the abode of the blessed, towards which the souls of the dead set out from Abydos and where eternal rest was to be found. The curious connection between the north=mehta and the west=amenta, which I have shown to have prevailed in ancient Mexico where the north is named Mictlan and in Yucatan where Aman signifies north, is particularly interesting in connection with the exclamation or exhortation to the soul, constantly met with in the Egyptian Book of the Dead: Er-amentet=to the hidden land! i. e., the northwest.107.Thesaurus Inscriptionem Ægyptiacarum ii, p. 212.108.First Steps in Egyptian, London, 1898. I am mainly indebted to this useful book and other publications by the same author for the Egyptian words cited in the following pages. An interesting point, personally communicated to me by Dr. Wallis Budge, is that the cardinal points in Egypt were located diagonally, a method which is shown to have also existed in Central America by the diagonal orientation of numberless pyramids and buildings.109.A History of Egypt, Vol. ii. London, 1896.110.Reference is made to another translation of the hymn in the “Records of the Past,” Vol. ii, pp. 127-136, and to Grébaut, Hymne à Ammon Ra.111.First steps in Egyptian, Mr. Wallis Budge, p. 235.112.An extremely interesting instance of the hand being actually figured between the sun and the moon, i. e. as the symbol of the Middle, is to be seen on the Phœnician tablet to Baal Hamman and Tanitla, from Carthage, preserved at the British Museum and figured by Mr. Goodyear, fig. 64, 1. Above the hand is a group of symbols consisting of two S-shaped signs, resembling the Mexican picture of Ursa Major. Between these is a pyramid and above this a seven-petalled conventionalized flower, which should be compared with fig. 64, 3, a copy of the familiar flower on the sacred tree of the Assyrians. In fig. 64, 2, copied from another Phœnician tablet (Goodyear), the flower occupies the central position between two hands; the latter taking the places of sun and moon in the tablet 1, an interesting detail considering the instances cited, showing that dual rulership was indiscriminately associated with “right and left hand” or “the sun and moon.”113.Примечательно, что звучание латинского слова для барана = aries так близко напоминает египетские символы Амен-Ра (см. рис. 63, 1-4) и что слоги am и ar встречаются в следующих названиях барана или овцы, применяемых к зодиакальному созвездию:

Al Hamal = овца (арабск.). Bara = баран (персидск.). Amru = баран (сирийск.). Varak = баран (парси).

114.The inscription on this monument, which also exhibits the portrait statue of Amenophis III, is of particular interest as it states that the temple of Saleb, built by the king, was “very wide and large ... its towers reached to the sky, and the flagstaffs united themselves with the stars of heaven” (see official catalogue of the Berlin Museum, p. 122). This appears to indicate that the flagstaffs were employed for purposes of astronomical observations.115.The ideas associated with the form of a lion couchant are best learned from the following passages from the Bible: “He couched, he lay down as a lion and as a great lion; who shall stir him up?” (Numbers xxiv, 9, see also Genesis xlix, 9). It is only by the light afforded by such insights into eastern contemporaneous thought that the meaning of the Egyptian sphinx can be in some measure understood.116.I address the query to Egyptologists: whether there are any indications of a common identity of sound in the Egyptian word for beard and same name, denoting rule or power, similar to that existing in the Maya language between “ah-meex”=bearded man and “ah-mek-tan” governor, ruler (see p. 232).117.The somewhat perplexing allusions to the “divine marriage” of Isis to her father or brother and to her giving birth to her own mother, as in the above text, are very naturally explained by the fact that the successive officiating king-high-priest always personified Ra-Osiris or the Sun and the queen Isis-Sothis-Hathor and the Moon or Sirius. The female child to whom the queen gives birth was destined to be her successor and another personification of Isis, therefore she could be said to have given birth to her own mother, since, like the latter, the child would be an Isis. In the same way the queen could be said to marry her father and brother, as, like herself, the king was the offspring of a divine union and bore his father's title. In connection with the custom of the male Horus naming the “young sun” and the female Horus the young star or moon, it is noteworthy that the son and daughter of Anthony and Cleopatra, who used to assume the insignia of Isis on state occasions, were given the Greek surnames of Helios and Selene.118.It is extremely curious and interesting that the Incas, the civilizers of Peru, also set up a disk of gold as the image of the Creator and placed it between images of the sun and moon. We also find the Inca Ccapac Yupanqui, like Amenhotep, deploring the spread of idolatry and image-worship as a misfortune to his vassals and a sorrow to himself. It is recorded of another Inca that, as a wise measure he destroyed all writing, presumably picture and rebus writing, as calculated to mislead his people by a multiplication of symbols. It is an interesting reflection which our increased knowledge of the primitive civilization of Egypt enables us to make, that the organization of Peru, under Inca rule, must have closely resembled that of Egypt in remotest antiquity, at its primitive stage of development, when simplicity, harmony and equilibrium existed throughout the “celestial kingdom.”119.Следующие отдельные выдержки, частично из ценной работы г-на Ричарда Хинкли Аллена, следует тщательно изучить в связи с вышеприведенным текстом, так как они проливают дополнительный свет на идеи, связанные со священными центрами неба и земли народами, с которыми греки были в контакте.

«Для всего арабского народа, языческого или магометанского, Полярная звезда была Alfass, отверстие, в котором находила свою опору земная ось» (с. 451).

Следующий важный материал относится к главе об Индии, о недостаточности которой я мучительно осведомлена. «В древней Северной Индии звезда, ближайшая к полюсу, была известна как Grahadhara, «ось планет», представляющая великого бога Дхруву, и Аль-Бируни говорил, что среди индусов его времени это был сам Дхрува. Он был объектом их поклонения» (с. 456).

В «Бхагавата-пуране» Бурнуфа (глава IV) говорится, что «Дхрува, медитируя на Брахму, стоял на одной ноге, неподвижный, как столб; пока он это делал, половина мира, раненная его большим пальцем ноги, согнулась под его весом, как лодка, которая, неся сильного слона, наклоняется при каждом его шаге, слева направо». О'Нил, цитируя тот же источник, продолжает: «Вследствие его аскез Бхагават сказал: «Я дарую тебе, добродетельный Дитя, Место, которое еще никогда не было занято ни одним существом, Место, сияющее великолепием, где земля тверда, где закреплен цирк небесных светил, планет, созвездий и звезд; которые вращаются все вокруг, как волы вокруг своего кола, и которое [Место] существует неподвижно даже после того, как Обитатели Кальпы [день и ночь Брахмы, т. е. 4 320 000 000 лет] исчезли. Вокруг этого Места вращаются вместе со звездами, оставляя его справа, Дхарма, Агни, Кашьяпа и Шакра и Отшельники, живущие в Лесу»...» (с. 801). Согласно «Вишну-пуране»: «По мере того как Дхрува вращается, он заставляет солнце, луну и другие планеты также вращаться, и лунные астеризмы следуют за его круговым курсом, ибо все небесные светилы на самом деле привязаны к Полярной звезде воздушными шнурами» (Вишну-пурана, см. О'Нил, с. 503). Поучительно сравнить эти описания Дхрувы с аккадско-шумерским гимном Иштар, которую я идентифицировала как женскую форму Полярной звезды (с. 342). Согласно профессору Сэйсу, он начинается: «Ты, которая восходишь как ось небес. В жилищах земли ее имя вращается» (О'Нил, с. 715).

О'Нил далее отмечает, что «Дхрува назван солнцем Уттана-Пады» и что это имя связано с uttarat = север, а также означает вытянутый, лежащий на спине. Он также утверждает, что «Уттара и Уттара были двойным богом севера, сыном и дочерью Вираты», и выражает мнение, что возраст легенды о Дхруве невыразим (с. 503).

Согласно другой санскритской легенде: «В одно время в истории творения Вишвамитрой была предпринята попытка найти южный полюс и другую медведицу в положениях, соответствующих северным, этот полюс проходил через остров Лумка или Вадавамукха (Цейлон)» (Аллен, с. 436). Профессор Сэйс пишет: «В ранние шумерские дни считалось, что небо покоится на вершине «горы мира» на крайнем северо-востоке, где боги имели свои жилища (ср. Ис. XIV, 13) [гора собрания в отдаленных частях севера], в то время как океан или «бездна» окружали землю, которая покоилась на его поверхности». Фон Гердер называл ее «Альборз, ослепительная гора, на которой проводилось собрание богов, и отождествлял ее со священной горой Бога», упомянутой в Книге пророка Иезекииля XXVIII, 14; а профессор Уитни цитировал из шестьдесят второго стиха первой главы «Сурья-сиддханты»: «гора, которая является местом пребывания богов», и из тридцать четвертого стиха двенадцатой главы: «Собрание многообразных драгоценностей, гора золота — это Меру, проходящая через середину земного шара и выступающая с обеих сторон»; комментируя это, он говорит: «место пребывания богов» — это гора Меру, расположенная на Северном полюсе (с. 452). 120.I likewise deeply regret that it is only since the last pages of the present investigation have been in proof, that a remarkable work, full of valuable material relating to the universal spread of pole-star worship and symbolism, was particularly recommended to me by a distinguished fellow archæologist. Had I realized before this the great value of the late John O'Neil's “The Night of the Gods” (David Nutt, London, 1897), as a compendium, the result of years of conscientious and painstaking labor, I should have made extensive use of it and should have been able to make my survey of the ancient civilizations of the Old World far more complete and my material more convincing. As it is, I can only warmly recommend the work to all interested in the present investigation, who will see for themselves the widely different points of view from which our respective researches have been carried out but will probably be struck with the identity of some of our views. I should like to express here my keen realization of the many blunders and omissions I have probably made in the course of the present investigation, which carried me, reluctantly, into fields of research where I felt myself to be a stranger. In view of the disadvantages under which I have labored, under pressure of time and a frequent inability to obtain all the books I wished to consult, I rely upon the leniency of specialists and upon their kindly communicating to me the faults they detect, so that I may avoid them in future publications.121.“The Century Dictionary has a theory as to the origin of the idea of a Bear for the seven stars, doubtless from its editor, Professor Whitney, that seems plausible, at all events scholarly. It is that their Sanscrit designation, Riksha, signifies, in two different genders, ‘a bear’ and ‘a star,’ ‘bright’ or ‘to shine;’ hence a title, the Seven Shiners,—to that it would appear to have come, by some confusion of sound of the two words, among a people not familiar with the sound” (p. 424). “Later on Riksha was confounded with Rishi, and so connected with the Seven Sages or Poets of India. Al Biruni devoted a chapter of his work on India to the seven stars [of Ursa Major] known as Saptar Shayar, the seven Anchorites” (Allen). I draw attention here to the curious fact that the Sanscrit verb to see=iksh is nearly homonymous with riksha and that therefore, in Sanscrit, the association of a star with the eye=akshan, that sees=iksh, must have been a very close one and suggested the employment of the eye as a symbol for star. In connection with the Sanscrit riksha it is curious to note that, in Japanese, riki means power, viz., jin-riki-sha=man—power-wagon; and hasha or rinsha=wagon or wain. The following extract from one of the hymns in the oldest Veda, the Brahmâna, which “mark the beginning of the philosophical creed of the Vedic period,” is particularly significant when compared, not only with the preceding association of Ursa Major with the seven sages of India, but also with Plato's cosmological doctrines: “I have beheld the Lord of Men,” one poet writes, “with seven sons, of which delightful and benevolent [deity] who is the object of our invocation, there is an all-pervading middle brother and a third brother.... They yoke the seven to the one wheeled car; one horse named seven bears it along; the three-axled wheel is undecaying, never loosened and in it all these regions of the universe abide.... Immature, undiscerning in mind, I inquire of those things which are hidden from the gods [cf. Hymn to Amen-Ra, p. 388, where the same expression is used], the seven threads which the sages have spread to envelop the sun in whom all abide” (Chambers' Encyclopædia, article India).122.Fig. 72, 1, is referred to on p. 319.123.The original name for Phrygia is said to have been Askanios, from Askanios its first ruler. The cenotaph of Midas is built in the rock at Jazylykaia, in the vicinity of Kumbet, where other similarly decorated royal tombs exist.124.It would be interesting to learn whether the Arabian title Om-al-kara, “the mother of cities,” has ever been connected with Roma by investigators.125.It is recalled here that the twin brothers Romulus and Remus are supposed to have been the issue of the union, in the temple of Mars, of the vestal virgin Rhea Silvia with a personification of the god Mars.126.The recurrence of the square plan, employed in Babylonia and Egypt (see pp. 333 and 369), is noteworthy.127.In course of time each Roman civitas, or political canton or community, possessed such “a centre, which was termed capitolium, i. e. the height, from being originally fixed on a height or hill-top, corresponding to the Greek akra. Round this stronghold of the canton, which formed the nucleus of the earliest Latin towns, houses sprang up, which were in turn surrounded by the oppidum or the urbs (ring-wall connected with urbus, curvus, orbis); hence, in later times, oppidum and urbs became, naturally enough, the recognized designations of town and city.”—Chambers' Encyclopædia.128.Diocletian (A.D. 292) revived dual rulership and quadruplicate organization by instituting the quadruple hierarchy of two Augusti and two Cæsars. The prevalence of quadruplicate division with current cosmical conceptions is shown by the following text: “The usual form of taking an augury was very solemn; the augur ascending a tower, bearing in his hand a curved stick called a litus. He turned his face to the east and marked out some distant objects as the limits within which he would make his observations and divided mentally the enclosed space into four divisions.... He next ... prayed and offered sacrifices....” “We learn from ... the augur Cicero that while the Romans only had four divisions to their heavens-templum, the Etruscans had sixteen, obtained by bisecting and rebisecting the four angles” (O'Neil, p. 433).129.Культ Иштар = Исиды, связанный с мистериями, и Сераписа = Осириса был установлен в Риме Домицианом (82 г. н. э.), который приказал построить для них храмы. Любопытные примеры распространения культов других стран по всей Римской империи попали в поле моего личного внимания. В музее в Бонне, Германия, есть римское надгробие, надпись на котором состоит из колеса над именем Jovis, причем ассоциация Юпитера с колесом является очень примечательной и значимой в связи с настоящим предметом.

В Ниме на юге Франции в руинах римского города была найдена любопытная статуя Митры. Она состоит из Гермеса, увенчанного волосатым, собакоподобным лицом. Вокруг Гермеса обвита большая змея, а между кольцами высечены знаки зодиака. В свете настоящего исследования значение символической статуи кажется слишком очевидным, чтобы требовать объяснения. Странно, что воспоминание о том, как я видела эту статую в возрасте девяти лет с отцом, который указывал и объяснял мне знаки зодиака, является одним из самых ярких в моем детстве. 130.The curious association of the number seven with Stonehenge in gypsy folk-lore, which possibly contains vestiges of Druidical folk-lore, is brought out by R. G. Haliburton in his paper on “Gypsy folk-lore as to Stonehenge,” to which I refer the reader.131.In the case of Mayapan, Yucatan, the practical use of analogous council-houses is described (p. 209). The Irish tower and seven houses are remarkably in accord with the scheme of organization used in ancient Greece where, at Tenos, each gens was known as “a tower” and each gens, as well as its town, was divided into at least seven parts (p. 456).132.John Speed relates that one of the kings of Kent, named Catigera, “was interred upon a plain where his monument vulgarly called ‘citscotehouse,’ consisted of four stones pitched in the manner of the stonehenge.” It is tempting to see in the four stones “pitched” around the grave, the underlying thought of a resting-place in the cosmical centre, of the symbolized four quarters, and to view the prehistoric crosses of Ireland and Scotland as emblematic of the Middle and Four Quarters, associated with secret pole-star and cosmical cult and employed as symbols of time and of quadruplicate government.133.Celi-Ced and the cult of the wren. Theosophical review, June 15, 1900.134.Light is thrown upon the possible conception of Ursa Major as Thor's wagon and the most primitive form of chariots in general by the archaic chariot of state used, to this day, in Corea and formerly in Japan. It is one-wheeled and the seat, destined for one person, is placed high above the single wheel and rests upon two long poles, the ends of which project in front and behind. Four men are required to support and push this chariot of state, a fine example of which has lately been secured for the Museum of Salem, Mass., by Prof. E. S. Morse.135.It is with keenest interest that I look forward to learning, from the distinguished archæologists of Sweden, among whom I have the honor of having highly-esteemed, personal friends, how far their observation and deeper knowledge lead them to entertain views I have advanced concerning the origin of the swastika and the influence of pole-star worship upon the development of primitive religion and social organization. It is from them that I expect information as to the relation of the prehistoric inhabitants of Scandinavia to the ancient centres of civilization which have been discussed.136.Хьюитт утверждает (с. 90), что «именно последовательно иммигрировавшие расы с Севера... поместили царя во главе конфедеративных провинций, сформированных из их конфедеративных деревень... Конфедеративная форма этих королевств показана в таких названиях, как Чуттисгурх, что означает 36 гурхов или объединенных провинций. Но окончательной консолидированной формой доарийской индийской деревни была та, что была создана кушитами. Именно они поместили королевскую провинцию в центре королевства... Именно на этих принципах было построено управление деревни ораонов в Чота-Нагпуре. Форма деревенского управления ораонов — это та, которая сохранилась с меньшими изменениями от последующих захватчиков, чем в любой другой части Индии, ибо ораоны, мунды, хо-калы и бхуйи всегда были способны, под защитой своих горных крепостей, своей политической организации и своей естественной любви к независимости, сохранить свою страну свободной от вмешательства ненавистных садхов, названия, которым они называют индусов. Но эти люди, которые отбивались и держались в стороне от более поздних захватчиков, были не менее иностранного происхождения, чем те, кто сменил их, ибо все они были сформированы союзом матриархальных австралоидов и патриархальных монголов или финских и других северных племен, большинство из которых были сформированы в конфедеративные племена ремесленников и земледельцев в Малой Азии, и именно из южной части Малой Азии или Северной Палестины пришли ораоны. Они сами говорят, что пришли из Западной Индии, из земли Рухидас [земли красных людей], но это означает Сирию, страну, народ которой египтяне называли Ротоу, и они были той расой, которая ввела ячмень и плужное земледелие в Индии и Чота-Нагпуре».