Or it may simply mean, that the ape shall be found with other beasts of the desert sporting in the once-splendid palaces of Babylon.

The wild beasts of the islands shall cry in their desolate houses.Verse 22.

Europeans are often astonished, in walking through a town or village, to see so many desolate houses; and frequently come to improper conclusions, from an idea that the place had once a greater number of inhabitants. At half an hour's notice, families may be seen to leave their dwellings, never to enter them more. Hence in almost every direction may be seen buildings with roofs half fallen in, with timbers hanging in various positions, shutters and doors flapping in the wind, or walls half levelled to the ground. Various are the reasons for which the superstitious idolater will leave his dwelling. Should one of the family die on the fifth day of the new or waning moon,* the place must be forsaken for six months. Should that venomous serpent, the cobra capella, enter the house on either of these days, the people must forthwith leave the house. Does an owl alight on the roof for two successive nights? the inmates will take their departure; but if for one only, then, by the performance of certain ceremonies, the evils may be averted. Are evil spirits believed to visit the dwelling? are the children often sick? are the former occupants, as well as the present, unfortunate? then will they never rest till they have obtained another habitation. Sometimes, however, they call for the sāstre, that is, "the magician," to inquire if he can find out the cause of their troubles; when perhaps he says, the walls are too high, or they stand out too much in this or that direction; and then may be seen master, servants, children, carpenters, and masons, all busily employed in making the prescribed alterations. But another reason for the desolation in houses is, that a father sometimes leaves the dwelling to two or three of his sons; and when the necessary repairs have to be made, one will not do this, and another will not do that, till the whole crumbles to the ground.

* See the note on Psalm cxxi. 6.

CHAP. XIV.

How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations !— Verse 12. The marginal reading, instead of Lucifer, is " day-star." What are we to understand by the term Lucifer? Nothing more than the name of the morning-star; which may be Venus or Jupiter, according to the relative position in reference to the sun. But in this passage to whom is the term "Lucifer" applied? No doubt, to the Assyrian monarch; for nearly the whole chapter relates to the downfall of the Babylonish empire, or rather the Assyrian. But is not Satan sometimes called by that name? He is: and so far as the morning-star is concerned, nothing can be more inappropriate than to give to him the name of the beautiful harbinger of day. But there is surely some reason for this epithet being attached to that fallen spirit. How can Lucifer be called "son of the morning?" Is not that planet, especially Venus, of the feminine gender? No; in Eastern language it is always masculine! But what do lexicographers say about 3 heilel? Parkhurst renders it, "The morning-star, from its vivid splendour:" and this interpretation is in some measure confirmed by verse 13. But do not some suppose that Lucifer is an improper rendering, and that it ought to be "howl?" Yes; but what difference does that make as to the epithet "morning-star" being applied to the monarch of Babylon? None; as "son of the morning" still implies the same star, having for its prefix " howl, cry, lament," which well agrees with the predicted downfall of the king. But has not the word a distinctive meaning? The learned editor of Calmet says, under Lucifer, "This word seems to import one unduly exalted, or who has exalted himself unduly; a famous braggart, an upstart, intoxicated with power and supremacy, and therefore playing mad freaks in his tyranny over neighbouring nations." But what has this to do with the beautiful "morning star?" Nothing; to the person signified we are to look for an explanation. But why call the monarch of Assyria by the name of that star? Because I believe it to refer to his system of mythology. The editor to Calmet says, "The subsequent allusions to 'ascending into heaven,'-to 'exalting his throne above the stars of God,'-to 'sitting on the mount

of the congregation,' that is, of the gods,-' on the sides of the North,' that is, the Mount Meru of the Hindoos,-all seem to be Oriental, and even Brahminical." I have repeatedly shown that the Hindoo and Assyrian systems of idolatry are substantially the same; and I think we must look in that direction for an illustration of the qualities attributed to Lucifer, and also for an explanation of other allusions in this chapter. The name of the morning-star among the Hindoos is Velle, and to it is attached personality. He was the gooroo, that is, "the priest and teacher," of the demi-gods or giants, called Assurs; and we must recollect that the Assyrians are often mentioned by that name in the Old Testament and in the Apocrypha. To Velle are ascribed the most malignant powers ; and through his cunning the gods were conquered by the Assurs, made prisoners, and put to the most degrading offices. This braggart and the tyrants now rejoiced over the humbled gods, and were so intoxicated with their achievements, that they began to contemplate plans of greater daring. But Siva the Supreme, hearing the cries of the celestial inhabitants, and compassionating their misery, complied with their requests, and granted a son to arise from his own body, through whom they regained their liberty, conquered the Assurs, and their wicked gooroo Velle, and thus triumphed over their old and cruel foes.t

• See the Introduction to this volume, and various other places.

+ The book Scanda Purāna, which is now in course of translation, contains a full account of Velle; of the origin, conquests, and tyranny of the Assurs; of their cruelties to men and all the celestials, (excepting Siva the Supreme,) and of their final overthrow by Scandan, the son of Siva.

There is a striking similarity betwixt the giants, gods, and demi-gods of the East, and those of Greece and Rome:" The giants are represented as men of uncommon stature, with strength proportioned to their gigantic size. Some of them, as Cottus, Briareus, and Gyges, had fifty heads, and one hundred arms, and serpents instead of legs. The defeat of the Titans, to whom they were nearly related, incensed them against Jupiter, and they all conspired to dethrone him. The god was alarmed, and called all the deities to assist him against a powerful enemy, who made use of rocks, oaks, and burning woods for their weapons, and who had already heaped Mount Ossa upon Pelion, to scale with more facility the walls of heaven. At the sight of such dreadful adversaries, the gods fled with the greatest consternation into Egypt, where they assumed the shape of different animals, to screen themselves from their pursuers. Jupiter, however, remembered that they were not invincible, provided he called a mortal to his assistance; and, by the advice of Pallas, he armed his son Hercules in his cause. With the aid of this celebrated hero, the giants were soon put to flight and defeated."— LEMPRIERE.

D D

How art thou cut down to the ground, which didst weaken the nations-The ruthless monarch of Assyria (Assur or Ashur) had long been devastating the nations; he had assumed to himself the name of the morning-star, Velle, the cruel, the malignant gooroo of the Assurs, who conquered and enslaved the gods; he emulated the daring of his impious ancestors at Babylon; and now he was to be "cut down to the ground."

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High.-Verses 13, 14.

These profane boastings are in excellent keeping with the triumphs ascribed to Velle, and the intoxicated Assurs, who trampled on the humbled gods. They were then contemplating plans of still greater daring, were about to ascend into heaven, and to exalt their thrones above the stars of God. The bloated chief, in his wild purposes, said, "I will sit upon

Now then for the Hindoo account: The Assurs were beings of immense stature; some of the chiefs, such as Singa-Muggam and Vänan, had each one thousand heads; others had five hundred ; and many were furnished with three heads, and even ten. They were the enemies and conquerors of the gods; and, when fighting, had, for weapons, rocks and burning forests, which they threw at the chariots of the celestials. At last those of the gods who were not made prisoners, took to flight, and assumed the shape of various living creatures. Brahma took the form of a swan; Vishnoo that of a kite; Cupera became a crow; Yama changed himself into a cameleon; and Indran became a peacock. At last the Assurs were defeated by Scandan the son of Siva the Supreme, and the gods were restored to their former dignity.

Is there not a very striking resemblance betwixt these two accounts, belonging to nations so remote from each other as the Greeks and the Hindoos? Chance it could not be. But the Titans were said to be nearly related to those giants who fought the gods; and I am much mistaken if the wars of the Racha-thar and Vishnoo do not form another parallel to the Western story. But in what did these kindred accounts of India, Greece, and Egypt (the latter detailing similar events) originate? There must have been some common source. I agree with many learned men of ancient and modern times, in looking at the scriptural account of the "tower whose top was to reach unto heaven," and whose builders were confounded and scattered by celestial agents, for an explanation of the wars of the gods and men. Now, then, let it be recollected, that this Babel was the capital of Assyria. Reflect on the proud monarch of that nation, to whom the name Lucifer, or Velle, the malignant gooroo of the Assurs, was given; think also on the signal defeat of his ancestors by celestial agents at Babel; and then you see more of the force, the severity, the dignity of the prophet, in saying, "How art thou fallen from heaven, O Lucifer, son of the morning!"

the mount of the congregation, in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High." Siva the Supreme, and all the gods, lived in infinite splendour on the heavenly mountains Himalaya and Meru; but Velle and the monstrous Assurs were intent upon occupying their places.* See the observations on Isai. lxv. 11.

But as were the proud heroes of this mythologic story, who in battle hurled rocks and mountains on their foes, who aspired to the habitation of the gods in their sublime heights; so was this Assyrian braggart, who arrogated to himself the name of Velle, "the star of the morning," who was eager for the destruction of God's people, and wished to see his holy mountain brought to the ground: and those who saw his fall and degradation were to ask: "Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?"

Lucifer, the morning-star, is called Velle in the East, and is of the masculine gender, agreeing with the "son of the morning." He was the malignant gooroo of the Assurs, who wished to ascend into the sublime abodes of the gods. Here we have allusions to the identity of the Assyrian, Egyptian, Indian, and Grecian systems, in the wars of the gods and giants; in the overthrow of the former, their flight, and assumption of the shape of animals; and in their final restoration by a son of the supreme Jupiter, or Siva. Here, too, we have the probable origin of the term Lucifer, as being applied

* The Himalayan mountains are the highest in the world, as they outreach, by some hundreds of feet, Cotopaxi and Chimborazo of the Andes; though several of the latter have an altitude of twenty thousand feet. They are considered as most sacred, in all parts of the East; and are known to the Hindoos as the Mountains of the North. When the accomplished Heber first saw their stupendous heights, he was struck with awe at what he termed the "greatest earthly works of the Almighty Creator; the highest spots below the moon." He was so astonished with the scenes, that he says, "My attention was completely strained, and my eyes filled with tears; every thing around was so wild and magnificent, that man appeared as nothing, and I felt myself as if climbing the steps of the altar of God's great temple." "The snowy mountains, which had been so long eclipsed, opened on us in full magnificence."

Lieutenant Burnes says, "As the sun set, I saw for the first time the massy mountains which encircle Cashmere, clothed in a mantle of white snow. I felt a nervous sensation of joy as I first gazed on the Himalaya, and almost forgot the duties I owed to the conductors, in contemplating these mighty works of nature."