335 
ns take three strictly parallel sayings from the Rig-Veda, the 
Psalms, and a Greek philosopher, in order to show how widely 
and firmly belief in the splendid principle of kosmic order is 
rooted in the ancient mind 
“ Surya does not injure the appointed places.”* * * § 
“ Ileliost will not overstep his bounds ; if he do, the 
Erinyes, J the auxiliaries of Justice, will find him out.”§ 
“ The sun knoweth his going down.”|| 
Do not fear this juxtaposition of passages, or suppose that I 
regard the Psalmist as exactly on a level with the Hindu and 
Greek sages ; but, again, do not let us for a moment suppose 
that the Hebrew monopolized ancient belief in “ a faithful 
Creator ” who kept covenant with man in nature as well as 
otherwise. And this law of Kosmic Order, thus rightly 
accepted by the archaics, leads us up to the Argument 
from Design, respecting which I can only remark here that 
if there were no such thing as general harmony in nature, if 
e.g., the movements of the sun were altogether eccentric, 
and men were now frozen, now scorched ; if herrings filled 
the sea whilst rabbits covered the land ; if twenty males were 
born to one female ; then how fiercely would the Argument 
from Design be attacked by the opponents of the belief in the 
existence of Deity. But it is fiercely attacked by them now, 
and pronounced to be valueless ; therefore, happen what may, 
they are prepared to object and to deny.^f 
15. Ragnarok. 
Such being the general conditions of the present existence, 
and such the opposing forces discovered in it, the next inquiry 
* Rig-Veda , III. xxx. 12. 
t Surya, Helios, and Sol are variant phases of the same name, which 
means “ the Shiner.” Apollo = “ Son-of-the-revolving-one ” (Sayce). 
X As to Erinys, the Vedic Saranyu, i.e. “ the running-light” of morning, 
vide The Great Dionysiak Myth , i. 309, and authorities cited. 
§ Herakleitos, Apospasmatia, xxxiv. || Psalm civ. 19. 
The principle of kosmic order and its contest with chaotic violence and 
evil are admirably illustrated by the Akkadian legend of The War of the 
Seven Evil Spirits against Heaven (translated by Geo. Smith, Assyrian 
Discoveries , 398, and H. F. Talbot, in Records of the Past, v. 161, et seq.). 
The form of the two first spirits is unknown ; but the second, third, and 
fourth seem to have resembled a leopard (a nocturnal symbol, vide The 
Great Dionysiak Myth, i. 196; ii. 9; cf. the Fenrir-wolf ), snake (cf. 
Nidhoggr), and dog (cf. Garmr). “The sixth was an enemy to heaven 
and its King ” (cf. Loki) ; “ the seventh was a destructive tempest ” (cf. the 
Midhgardhsormr.). “ Against high heaven, the dwelling-place of Anu the 
King, they plotted evil,” and advanced against “ the noble sun ” (cf. Odhinn), 
and “ Im the Warrior,” “ who answers to the Jupiter Tonans of the Latins ” 
(cf. Thorr). It is a kind of primeval Kagnarok contest. 
2 a 2 
