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Tag: Cory’s Ancient Fragments

The Pillars of Seth


“All these (the sons of Seth), being naturally of a good disposition, lived happily in the land without apostatising, and free from any evils whatsoever: and they studiously turned their attention to the knowledge of the heavenly bodies and their configurations.

And lest their science should at any time be lost among men, and what they had previously acquired should perish, (inasmuch as Adam had acquainted them that a universal aphanism, or destruction of all things, would take place alternately by the force of fire and the overwhelming powers of water), they erected two columns, the one of brick and the other of stone, and engraved upon each of them their discoveries; so that, in case the brick pillar should be dissolved by the waters, the stone one might survive to teach men the things engraved upon it, and at the same time inform them that a brick one had formerly been also erected by them.

It remains even to the present day in the land of Siriad.”158 ―Extracted from Josephus Antiquities of the Jews Book i. ch. 2.

NOTE BY THE EDITOR. “We do not here propose to renew the inquiry concerning the celebrated antediluvian columns, or stelae, on which the lore of this primaeval world, with all its wisdom, was said to be transmitted.

Plato, it is well-known, speaks of these columns in the opening of the Timaeus. We shall examine, in the 5th book, whether this be anything more than a figurative description, and how far we may be justified in assuming any connection between the Egyptian legend and the two pillars of Seth mentioned by Josephus. (Antiq. i., ch. 2).

These pillars, it is obvious, have reference to the Book of Enoch 159; perhaps also to the pillars of Akikarus, or Akicharus, the Prophet of Babylon, (or the Bosphorus), whose wisdom Democritus is said to have stolen, and on which Theophrastus composed a treatise.

In the Egyptian traditions that have come down to us, these primaeval stelae do not make their appearance until the third and fourth centuries. They are first mentioned in the so-called Fragments of Hermes, in Stobaeus; afterwards, in Zosimus of Panopolis, evidently in the colouring of Judaising-Christian writers; but, in their worst shape, in the fourth century, in the work of an impostor who assumed the name of Manetho.

That in this latter instance, at least, they were connected with the narrative of Josephus, is shown by their allusion to the ‘Syriadic Country.'”―Extracted from Bunsen’s Egypt’s Place in History, vol. 1., p. 7, 8.

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, pp. 151-2.

Moses, Joseph, and the Jews

Book xviii. 3, 3, 5. Book xxxvi. 2, 3, 6.

“The origin of the Jews was from Damascus, a most famous city of Syria, whence also the Assyrian kings, and queen Semiramis sprang. The name of the city was given it from king Damascus, in honour of whom the Syrians consecrated the sepulchre of his wife Arathis as a temple, and regard her as a goddess worthy of the most sacred worship.

After Damascus, Azelus, 122 and then Adores, Abraham, and Israhel were their kings. But a prosperous family of ten sons made Israhel more famous than any of his ancestors. Having divided his kingdom in consequence, into ten governments, he committed them to his sons, and called the whole people Jews, from Judas, who died soon after the division, and ordered his memory to be held in veneration by them all, as his portion was shared among them.

The youngest of the brothers was Joseph, whom the others, fearing his extraordinary abilities, secretly made prisoner, and sold to some foreign merchants. Being carried by them into Egypt, and having there, by his great powers of mind, made himself master of the arts of magic, he found, in a short time, great favour with the king; for he was eminently skilled in prodigies, and was the first to establish the science of interpreting dreams.

And nothing, indeed, of divine, or human law seems to have been unknown to him; so that he foretold a famine or dearth in the land (of Egypt), some years before it happened, and all Egypt would have perished by famine, had not the king, by his advice, ordered the corn to be laid up for several years: such being the proofs of his knowledge, that his admonitions seemed to proceed, not from a mortal, but a god.

His son was Moses, whom, besides the inheritance of his father’s knowledge, the comeliness of his person also recommended. But the Egyptians, being troubled with scabies and leprosy, and moved by some oracular prediction, expelled him, with those who had the disease, out of Egypt, that the distemper might not spread among a greater number.

Becoming leader, accordingly, of the exiles, he carried off by stealth the sacred utensils of the Egyptians, who, endeavouring to recover them by force of arms, were obliged by tempests to return home; and Moses, having reached Damascus, the birth-place of his fore-fathers, took possession of Mount Sinai; on his arrival at which, after having suffered, together with his followers, from a seven days’ fast in the deserts of Arabia, he consecrated every seventh day, (according to the present custom of the nation), for a fast-day, and to be perpetually called a Sabbath, because that day had ended at once their hunger and their wanderings.

And, as they remembered that they had been driven from Egypt for fear of spreading infection, they took care, in order that they might not become odious, from the same cause, to the inhabitants of the country, to have no communication with strangers; a rule which, from having been adopted on that particular occasion, gradually became a custom and part of their religion.

After the death of Moses, his son Aruas 123 was made priest for celebrating the rites which they brought from Egypt, and soon after created king; and ever afterwards, it was a custom among the Jews to have the same chiefs both for kings and priests; and, by uniting religion with the administration of justice, it is almost incredible how powerful they became.”

―Extracted from the Philippine History of Justin, the Abbreviator of Trogus Pompeius.

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, pp. 78-81.

Giants Again, and Abraham


“The City of Babylon owes its foundation to those who were saved from the catastrophe of the Flood; these were the giants, (Heb. נפלים = fallen ones), and they built the tower which is noticed in history. But the tower being overthrown by the interposition of God, the giants were scattered over all the earth.

He says, moreover, that in the tenth generation, in the City of Babylonia, called Camarina (which, by some, is called the city Urie, and which signifies a city of the Chaldeans), there lived, the thirteenth in descent, (a man named), Abraham, a man of a noble race and superior to all others in wisdom.

Of him they relate that he was the inventor of astrology and the Chaldean magic, and that on account of his eminent piety he was esteemed by God. It is further said, that under the directions of God he removed and lived in Phoenicia, and there taught the Phoenicians the motions of the sun and moon, and all other things; for which reason he was held in great reverence by their king.” 121―Extracted from Eusebius, Preparatio Evangelica, 9.

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, p. 77.

On the Confusion of Tongues


“The Sibyl says, that when all men formerly spoke the same language, some among them undertook to erect a large and lofty tower, in order to climb into heaven. But God, (or the gods), sending forth a whirlwind, frustrated their design and gave to each tribe a particular language of its own, which (confusion of tongues) is the reason that the name of that city is called Babylon.”

“After the Flood, Titan and Prometheus lived, and Titan undertook a war against Kronus.”

―Extracted from Syncellus, 44. Josephus’ Antiquities of the Jews, i. chap. 4.; Eusebius, Preparatio Evangelica, 9.


“But when the judgments of Almighty God
Were ripe for execution ; when the tower
Rose to the skies upon Assyria’s plain,
And all mankind one language only knew:
A dread commission from on high was given
To the fell whirlwinds, which with dire alarms
Beat on the tower, and to its lowest base
Shook it convulsed. And now all intercourse,
By some occult and overruling power,
Ceased among men. By utterance they strove,
Perplexed and anxious, to disclose their mind,
But their lip failed them ; and in lieu of words
Produced a painful babbling sound : the place
Was thence called Babel; by the apostate crew
Named from the event. Then severed, far away
They sped, uncertain, into realms unknown:
Thus kingdoms rose, and the glad world was filled.”

The Sibyl having named Kronus, Titan, and Iapetus (Japheth) as the three sons of the Patriarch (Noah), who governed the world in the tenth generation, after the Flood, and mentioned the division of the world into three parts, (viz, by Shem, Ham, and Japhetti), over which each of the Patriarchs ruled in peace, then relates the death of Noah, and the war between Kronus and Titan.

N.B. The translation given above is from Vol. IV. of Bryant’s Ancient Mythology. The fragment above given is mentioned by Josephus; and some lines are quoted by the Christian Fathers, Athenagoras and Theophilus of Antioch.”

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, pp. 75-6.

On the Deluge, from Berosus, via Alexander Polyhistor

” … Belus also formed the stars, and the sun and the moon, together with the five planets. (In the second book was the history of the ten kings of the Chaldeans, and the periods of each reign, which consisted collectively of one hundred and twenty-sari, or 432,000 years, reaching to the time of the Flood.

For Alexander, surnamed Polyhistor, as from the writings of the Chaldeans, enumerating the kings from the ninth, Ardates, to Xisuthrus, who is called by them the tenth, proceeds in this manner:)

After the death of Ardates, his son, Xisuthrus, succeeded, and reigned eighteen sari. In his time happened the great Deluge; the history of which is given in this manner. The Deity, Kronus, appeared to him in a vision, and gave him notice, that upon the fifteenth day of the month Daesia103 there would be a flood, by which mankind would be destroyed.

He therefore enjoined him to commit to writing a history of the beginning, progress, and final conclusion of all things, down to the present term; and to bury these accounts securely in the city of the Sun104 at Sippara; and to build a vessel, and to take with him into it his friends and relations; and to convey on board everything necessary to sustain life, and to take in also all species of animals that either fly, or rove upon the earth; and trust himself to the deep.

Having asked the Deity, whither he was to sail? he was answered, “To the Gods:” upon which he offered up a prayer for the good of mankind. And he obeyed the divine admonition: and built a vessel five stadia in length, and in breadth two. Into this he put everything which he had got ready; and last of all conveyed into it his wife, children, and friends.

After the Flood had been upon the earth, and was in time abated, Xisuthrus sent out some birds105 from the vessel, which, not finding any food, nor any place to rest their feet, returned to him again. After an interval of some days, he sent them forth a second time, and they now returned with their feet tinged with mud.

He made a trial a third time with these birds, but they returned to him no more; from whence he formed a judgment, that the surface of the earth was now above the waters. Having, therefore, made an opening in the vessel, and finding, upon looking out, that the vessel was driven to the side of a mountain, he immediately quitted it, being attended by his wife, his daughter, and the pilot.

Xisuthrus immediately paid his adoration to the earth, and, having constructed an altar, offered sacrifices106 to the gods.

These things being duly performed, both Xisuthrus, and those who came out of the vessel with him, disappeared. They who remained in the vessel, finding that the others did not return, came out, with many lamentations, and called continually on the name of Xisuthrus.

They saw him no more, but could distinguish his voice in the air, and could hear him admonish them to pay due regard to the gods. He likewise informed them that it was upon account of his piety that he was translated107 to live with the gods; that his wife and daughter, with the pilot, had obtained the same honour.

To this he added that he would have them make the best of their way to Babylonia, and search for the writings at Sippara, which were to be made known to all mankind: and that the place where they then were was the land of Armenia.108 The remainder having heard these words, offered sacrifices to the gods; and taking a circuit, journeyed towards Babylonia.

The vessel, being thus stranded in Armenia, some part of it yet remains in the Gordyaean 109 mountains in Armenia; and the people scrape off the bitumen,110 with which it had been outwardly coated, and make use of it by way of an alexipharmic 111 and amulet.

In this manner they returned to Babylon; and having found the writings at Sippara, they set about building cities, and erecting temples: and Babylon was thus inhabited again.” ―Syncellus. Chron. 28. Eusebius. Chron. 5, 8.

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, pp. 60-3.

On Oannes, from Berosus, via Alexander Polyhistor

“BEROSUS, in his first book concerning the history of Babylonia, informs us that he lived in the time of Alexander, the son of Philip. And he mentions that there were written accounts preserved at Babylon with the greatest care, comprehending a term of fifteen myriads of years. These writings contained a history of the heavens and the sea; of the birth of mankind; also of those who had sovereign rule; and of the actions achieved by them.

And, in the first place, he describes Babylonia as a country which lay between the Tigris and Euphrates. [ … ]

The part of Babylonia which bordered upon Arabia was barren, and without water; but that which lay on the other side had hills, and was fruitful. At Babylon there was (in these times) a great resort of people of various nations, who inhabited Chaldea, and lived without rule and order, like the beasts of the field.

In the first year there made its appearance, from a part of the Erythraean sea which bordered upon Babylonia, an animal endowed with reason, who was called Oannes. (According to the account of Apollodorus) the whole body of the animal was like that of a fish; and had under a fish’s head another head, and also feet below, similar to those of a man, sub-joined to the fish’s tail. His voice, too, and language was articulate and human; and a representation of him is preserved even to this day.

This Being, in the day-time, used to converse with men; but took no food at that season; and he gave them an insight into letters, and sciences, and every kind of art. He taught them to construct houses, to build temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect fruits.

In short, he instructed them in everything which could tend to soften manners and humanise mankind. From that time, so universal were his instructions, nothing material has been added by way of improvement.

When the sun set it was the custom of this Being to plunge again into the sea, and abide all night in the deep; for he was amphibious.

After this, there appeared other animals, like Oannes, of which Berosus promises to give an account when he comes to the history of the kings.”

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, pp. 56-8.

The True Pronunciation of the Ineffable Name, From an Assyrian Inscription

” … And not only names of Biblical places, but of Biblical persons are to be found there; as Hezekiah and Jehoahaz, Ahab and Jehu, and Hazael, Sennacherib, Esarhaddon, and Nebuchadnezzar.

Under this head of scriptural illustration will come the deeply interesting fact, that we now obtain evidence of the true pronunciation of the sacred and incommunicable name of God. It is, we believe, generally admitted among Hebrew scholars, that the name Jehovah, as the designation of the supreme God, is incorrect.

The Jews never pronounce this name.8

You never meet with it in the New Testament; showing that even at that time either the true pronunciation was lost, or it was considered unlawful to pronounce it, which is the statement of Philo Judaeus, confirmed by Josephus.

Some Hebraists contend for Yahveh as the correct pronunciation, but with little proof. We learn, however, from an Assyrian inscription of Sargon’s that the correct pronunciation of the most sacred name of God amongst the Semitic people was Ya-u, or Yahu.

In the Cyprus Inscription of Sargon we read of a certain Ya-hu-bidi, king of Hamath. Now as this king’s name is preceded by the sign indicating a god, it is evident that his name is a compound of some divine name, such as Yahu’s servant, in which it resembles the Hebrew name Jehoahaz, more correctly Yeho-ahaz “one who holds to Yeho,” or Jehovah. In the book of Psalms, too, we are told to praise God by his name Yah, which is an abbreviated form of Yahu.

Lastly. That this was the most sacred name of God as taught in the mysteries we learn from Macrobius and Plutarch. We may assume, therefore, from the very accurate mode of Assyrian vocalization, that we have here the correct pronunciation of a Semitic name as found in an Assyrian inscription, and that Ya-hu, or Ya-ho, and not Jehovah, is the correct pronunciation of what has been called “the ineffable name” of the Most High.”

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876,

On the Neo-Platonic Forgeries

IN giving to the public a new edition of Cory’s Ancient Fragments I have endeavoured to respond to the wishes of numerous literary friends by furnishing a brief account of the several authors to whom we are indebted for these extracts, and, at the same time, some information respecting the decipherment of the hieroglyphic texts of Egypt, and the cuneiform records of Nineveh and Babylon.

The first edition of this work appeared in 1828, the second in 1832; therefore, at a time when Egyptian scholarship was still in its infancy, while cuneiform research had not yet seen the light. The discoveries of Champollion, Young, Birch, Bunsen, Brugsch, Chabas, Le Page Renouf, Godwin, and a host of other scholars in the former field of research, and of Layard, Botta, Rawlinson, Norris, Oppert, Menant, George Smith, Sayce, Fox Talbot, and Schrader in the latter, have furnished so much valuable information respecting the ancient empires of Egypt and Assyria, that we can no longer rest satisfied with the meagre accounts transmitted to us by the classic writers concerning times and people with which they were themselves but imperfectly acquainted.

At a time, therefore, when, thanks to the labours of the distinguished scholars above named, we can read with considerable facility and astonishing certainty the papyri of Egypt and the clay-tablets of Babylon, it behoves us to pause for a moment, and consider how this wonderful mine of ancient treasures was discovered, and the means by which it has been worked.

Cory’s Fragments constitute a fitting supplement to the fragments which have been exhumed from the mounds of Nineveh, and rescued from the tombs and mummy-pits of Egypt. Considered in this light they will be found to explain and complete one another; for, in the one we have Assyrians and Egyptians speaking for themselves each in his own tongue; in the other the information is supplied through a Greek channel, and reaches us, no doubt, more or less coloured by the media through which it has passed.

It is only when we place the two accounts side by side that we are in a position to estimate their respective values, and reproduce the half obliterated lines. “The contents of this volume,” says Cory, in his preface, “are fragments, which have been translated from foreign languages into Greek, or have been quoted, or transcribed, by Greeks from foreign authors; or, have been written in the Greek language by foreigners who have had access to the archives of their own countries.”

[ … ]

I have also referred the student to authorised translations of cuneiform and hieroglyphic texts, whenever I thought that any additional light was thrown by them upon the statements contained in these Fragments. Lastly, it remains only for me to say in this place that I have omitted Cory’s preface entirely, as resting chiefly upon the long-exploded learning of Jacob Bryant, Faber, and Parkhurst; and have dispensed altogether with the Neo-Platonic forgeries which Cory had placed at the end, bearing the titles respectively of, Oracles of Zoroaster, the Hermetic Creed, the Orphic, Pythagorean, and other fragments, of doubtful authenticity and of little value.

We now possess, thanks to the labours of MM. Anquetil Duperron, Spiegel, and Haug, all the remains of the so-called Zend-Avesta, of which only a small portion the Gathas are regarded by competent scholars as genuine. Comparing these so-called Oracles of Zoroaster with the genuine fragments, we have every reason to reject them as spurious.

Such as they are, however, they will be found, translated into English, in Stanley’s Lives of the Philosophers. I have preferred, therefore, in the present edition, to omit this farrago of metaphysico-philosophical nonsense, and have added several fragments of other ancient authors containing matter of greater importance.”

E. Richmond Hodges, Cory’s Ancient Fragments of the Phoenician, Carthaginian, Babylonian, Egyptian and Other Authors, London: Reeves & Turner, 1876, pp. vii-xiii.

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