351 
from the copy preserved by Eusebius, and exhibiting its 
outgrowth in the West : — 
“ Zeus was bom first, Zeus last, glorious thunderer. 
Zeus the beginning, Zeus the middle, and of Zeus all things are. 
Zeus was born male, Zeus became pure virgin spouse. 
Zeus is foundation both of earth and starry heaven. 
Zeus breath of all, Zeus forco of unwearying fire. 
Zeus root of sea, Zeus both sun and moon. 
Zeus king, Zeus himself chief parent of all things. 
One power, one diemon born, great prince of all, 
And one royal frame, whereby all things are encompassed. 
Fire and water, and earth and tether, night also and day. 
Both parent first in counsel and much-delighting love ; 
For in the vast body of Zeus do all things lie. 
Then by seeing his head and lovely features, 
Brilliant heaven, around whom golden hairs 
Of shining stars arise most lovely ; 
And on both sides two bulls’ horns of gold 
Both east and west, ways of the celestial gods. 
And for eyes, the sun and the moon opposite thereto. 
And for mind, unerring, royal, untainted sether. 
Around him all things move, and he deliberates, but there is no sound, 
No clamour, and no uproar ; not a single voice. 
The son of Zeus is not ignorant of the anger of Chroniou, 
Even he who had his immortal beginning, and his mind, 
And his body dazzling bright, not to be pierced through nor injured. 
Robust, powerful, resistless, whomsoever he encounters. 
Shoulders and breast and back broad, as becomes a god. 
Air wide-prevailing, and far-reaching wings, 
With which he broods o’er all ; and he has a sacred bosom. 
And earth, mother of all, with lofty mountain-heights, 
And for mid zone the swelling of deep sounding sea, 
And remote ocean-bed, and the deep foundations of the land, 
And the broad plains of Tartarus, and utmost ways of earth. 
And having hidden things out into glad light again, 
Is about to offer from the heart most sacred gifts. 
Zeus, then, is all the world, life of the living, and god of gods.” 
(Euseb., Prcep. Evang., iii. 9.) 
If we turn to the religious system of Canaan or Phoenicia, 
as described by Sanchoniathon, we find that the Phoenician 
cosmogony closely resembles that of Chaldea and Egypt, 
while the mythology which follows is rather atheistic than 
polytheistic. It is preserved by Eusebius from Sanchoniathon, 
and I borrow Mr. Kenrick 5 s translation 
