185 
Take, as an instance, “ the women weeping for Tammuz.^ In 
reading the accounts of the Gnostics we find the notions of 
the “ Demiurge ” and of the creation as viewed from the 
serpent's point of view.* The mysticism of Druids and 
serpent-worshippers, as well as of Ophites of a later age, all 
pointing to a common Chaldean origin. Demonology and 
magic, of course, are essentially Babylonian, but it is not so 
generally known that modern science, in some sense, returns 
to the same source and renews that which had passed away. 
The Pythagorean system, and Greek philosophers drinking in 
their inspiration at the fountain of Egyptian and of still earlier 
Chaldean lore, would easily furnish proofs of the above state- 
ment. It is enough to instance the atomic theory,! and the 
conception of Empedocles of Eros and Anteros {attraction and 
repulsion), also similar ideas connected with the formation of 
the universe as told by Sanchoniatho.J 
Those who read the conceptions of Hades in the earlier 
poets will find many of their thoughts anticipated in the 
account of the descent of Ishtar to the infernal regions. The 
Chaldeans placed “ the spring of the waters of life " in the 
most profound abyss of Hades, guarded with jealous care by 
the infernal Hecate. § A commandment of the heavenly 
power could open access to the fountain, and whoever drank 
of this water returned also to the light of day. For the rest 
it was a road which one descends, without returning, through 
seven gates into the prison — the place where one has only 
dust to satisfy the cravings of hunger, and mud for drink ; 
where light is not seen, and the inhabitants dwell in darkness; 
where the shades of the dead, like birds {query, bats), fill the 
vault of the temple of the dead. 
The Conclusion. 
When man, not content with a position of dependence, 
aspired to be as Elohim, he manifested that species of thirst 
after knowledge which distinguishes philosophy, and soon 
# The Manicheans held that “ an angel of light, or rather the spirit of the 
Sun himself, persuaded man to transgress the commandment.” See 
Neander’s Church History , ii. p. 157. 
f See Daubeny, On the Atomic Theory , p. 7, &c. 
X Cory* s Ancient Fragments. 
§ La Magie, pp. 155, 195. Dans la premiere cosmogonie de Sancho-. 
niathon le Souffle devient amoureux de ces propres principes, et c’est le point 
de depart de la naissance de l’univers. Ph^recyde dit que Zeus se trans- 
forma en Eros pour accomplir son oeuvre demiurgique. Car il amena a la 
concorde et a la bonne harmonie le monde compose d’elements contraires, y 
semant l’accord et bunion qui gouvernent toute chose.” Les Origines , p. 557. 
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