. Ancient faiths embodied in ancient names; or, An attempt to trace the religious belief, sacred rites, and holy emblems of certain nations . t another form of the same letter is Q, which is sometimes used, though not atypical form of the same letter, in the is its most common form in the Carthaginianinscriptions. Assuming, then, that the lozengerepresents the V, the inscription reads y3i3J^^ Inhrha,which, taking the Hebrew for our guide, we read atthe high place (Nob) of the four, V^\, rahha, beingequivalent to vy\^ or V^-^V, arba or erba. Kabbah,we remember, was the name of a ca
. Ancient faiths embodied in ancient names; or, An attempt to trace the religious belief, sacred rites, and holy emblems of certain nations . t another form of the same letter is Q, which is sometimes used, though not atypical form of the same letter, in the is its most common form in the Carthaginianinscriptions. Assuming, then, that the lozengerepresents the V, the inscription reads y3i3J^^ Inhrha,which, taking the Hebrew for our guide, we read atthe high place (Nob) of the four, V^\, rahha, beingequivalent to vy\^ or V^-^V, arba or erba. Kabbah,we remember, was the name of a capital city of thechildren of Ammon. A reference to Fig. 3, PI. iii.,Vol. I., shows that the lozengeis the emblem of the female;the same is also typified in , Vol. I., p. 156. We noticethe same emblem in the accom-panying design, found sculp-tured on an agate, copied byLajard from the original inCalvets Museum, at Avignon. In this design we see the sun and moon in con-junction, and the priest adoring the male trinity, inthe form of a triangle; whilst on either side thesacred chair are the mystic palm tree and the lozenge Eicr. 278 Meni] together forming the great four, the male and femalecreators. Having prosecuted our enquiries thus far,we find that there is no very essential differencebetween the reading at the high place or sanctuary [of] the gi-eat \V/ ^^^ ^^ ^^^ ^^^^ P^^^® ^^ *^^ four. We may rememher, too, that the Venus of Cnidus was not only represented as the personification of all the charms of woman, whose emblem is to be Fig. 23. recognised as an object of worship in Fig. ffp\ 23, or 95, Vol. I., p. 497, but also as an- Sj drogynous (see Fig. 3, Plate iii., Vol. I.) ; li>^ J and the idea of a double-sexed beinginvolves the idea of the triune male andthe female single, which together make the sacredfour. Hence we conclude that, in the inscriptionwhich we have examined, there is an intentional pun,in which the designer has used a rare form of aparticular
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Keywords: ., bookcentury1800, bookdecade1870, booksu, booksubjectnamespersonal
