LENORMANT (CHARLES). Sur les Tablettes Grecques trouvées à Memphis et réponse de M. Hase. Revue Archéologique, VIII. 1851, p. 461. Université de France ... Thèse pour le Doctorat-ès-lettres. Recherches sur l'origine, la destination chez les anciens, et l'utilité actuelle des Hiéroglyphiques d'Horapollon. pp. 32. Paris, 1838. 4°. See BIRCH (S.). CHAMPOLLION-FIGEAC (J. J.). LENORMANT (FRANÇOIS), Catalogue d'une Collection d'Antiquités Egyptiennes (de M. d'Anastasi, Consul Général de Suède à Alexandrie). pp. 91. Paris (Roussel), 1857. 8o. Frammento di Statua di uno Dei Pastori di Egitto. Roma, 1877. 8°. Histoire ancienne de l'Orient. 9° édition. II° vol.: Les Égyptiens. Avec 228 gravures, cartes, etc. Paris (Lévy), 1882. 8°. Tome III. Civilisation, mœurs Histoire des Peuples Orientaux. et Avec 245 1883. 8o. Nouvelle La Légende de Sémiramis. (Mém. de Mythologie compar.) Bruxelles, 1872. 4°. La Monnaie dans l'Antiquité. pp. 334, 492. Paris, 1878. 8o. Review: Lit. Centr.-Bl., No. 23, 1879. L'Antiquité à l'Exposition universelle. L'Égypte. pp. 63. Avec des gravures. Paris, 1867. 8o. Les Livres chez les Égyptiens. Articles I., II. Paris, 1857, etc. 8°. De Les Origines de l'Histoire d'après la Bible, et les traditions des peuples orientaux. la Création de l'homme au déluge. 2o édition. pp. xx. 630. Paris (Maisonneuve), 1880. 12°. Les premières Civilisations. Études d'histoire et d'archéologie. 2 vol. Paris, 1874. 12o. [Vol. 1. Archéologie préhistorique. Égypte. L'homme fossile et les monuments de l'époque néolithique, l'invention des métaux et leur introduction en Occident.-L'antiquité Egyptienne à l'Exposition de 1867.-Le poème de Pentaour.-Recherches sur l'histoire de quelques animaux domestiques, principalement en Égypte.-Le Roman des Deux Frères. Vol. II. Chaldée, Assyrie et Phénicie.-Le Déluge et l'épopée babylonienne.-Un Véda chaldéen.—Un Patriote babylonien au VII° siècle avant notre ère, Mérodach-baladan.-La légende de Cadmus et les établissements phéniciens en Grèce.] Lettres de Voyages. Le Caire. Moniteur des Architectes, 15 Déc. 1869. VOL. I. LENORMANT (FRANÇOIS). Lettres sur des Tablettes Grecques trouvées à Memphis, et réponse par Hase. 2 planches. Paris, 1852. 8°. Lettres sur les Monnaies Égyptiennes. Revue Égyptologique, 2 année, 1882, 2, 3. Annuaire de la Soc. Franç. de Numis., 1884, 8, p. 210. Note relative à l'exécution d'un Puits Artésien en Égypte, sous la XVII dynastie. (Athenæum Français, 1853, pp. 194–199.) Paris, 1852. 4o. Note sur un Scarabée découvert en Algérie. Paris, 1856. 8o. [Reprinted from the "Bulletin Archéologique de l'Athénæum Français."] Notes sur un Voyage en Égypte. [Dans ces Notes (2 fascicules in-4° extraits des Comptes rendus de l'Acad. des Sciences, Paris, Gauthier-Villars, 1870) M. Lenormant résume les obsertions faites durant son voyage de 1869, sur l'antiquité de la domestication de l'âne et du cheval en Egypte et en Syrie, etc.] Notice sur un Monument des Conquêtes de Obituary Notice of François Lenormant, Le Obituary Notices :-The Academy, Oct. 27, 1883, No. 599, p. 280. The Athenæum, Dec. 15, No. 2929, pp. 783-4. Chronique des Arts, No. 39, Déc. 15, pp. 317-18. Revue Crit., No. 52, Déc. 24, N. S., XVI., p. 521. V. J. de Witte and R. de Lasteyrie: Gazette Archéologique, Année 8, 1883, Nos. 11, 12, pp. 361–70. Livre, Année 5, Livr. 1, Jan. 1884. Bibl. Mod., pp. 54, 55. Antiquarian Magazine, No. 25, Jan. 1884, vol. 5, pp. 40, 41. Zeitschrift für Keilschriftforschung, Bd. 1, Jan. 1884, H. 1, Anhang (2 p.). The Academy, Dec. 15, 1883, p. 397. Marius Sepet: Revue des Quest. Hist., Jan. 1, 1884, XXXV., 289. Ed. Drouin: Muséon, Jan., III. 164. J. Van den Gheyn: Précis Hist., Fév., xxxII. 105–9. E. Hamy: Revue d'Ethnogr., Jan.-Fév., III. 92. E. Récamier: Polybiblion, P. litt., Mars, pp. 271-4. A. H. Sayce: The Academy, March 8, p. 168. J. W.: Revue Numismatique, 3 Sér., II. 165. Portrait L.'s: Gazette Archéologique, 1883, No. 3, 1884. Discours prononcés sur la tombe de M. François Lenormant . . . le 11 Déc., 1883, par Heuzey, Delisle et R. de Lasteyrie; Paris (Typ. Chamerot). Bulletin du Bibliophile, Déc. 1883, p. 538. V. Fabriczy Kunst-Chronik, XIX., No. 39. G. Jatta: Rassegna pugliese di Scienze, Lettere ed Arti, I., Gen. 1884. Revue de l'Art Chrétien, Avr., p. 260. O. Rayet: Gazette Archéologique, Ix. 146-8. Hist. Jahrbuch, v. 286 (Bull. Crit., 1884, p. 16). Globus, XLV. 318. J. Darmesteter: Journ. Asiatique, Juillet, 8 Sér., Iv. 21-7. Le Hir: Controverse et Contemporain, Juillet-Sept. 1884. W. S. W. 3 B Vaux Journal of the Royal Asiatic Society, vol. 16, Annual Report, pp. xxxiv-xxxviii. M. F. Lenormant et son récent biographie: Le Français (Paris), Déc. 27, 1883. Euvres archéo LENORMANT (FRANÇOIS). logiques et historiques. 11 vol. Paris, 1874-84. 8°. [CONTENTS: Les premières civilisations-Études d'histoire et d'archéologie. 2 vol. Les sciences occultes en Asie. 2 vol.-Les origines de l'histoire d'après la Bible et les traditions des peuples orientaux. 3 vol.-La monnaie dans l'antiquité. 3 vol.] Sur la Campagne de Teglathphalasar II. dans l'Ariane (avec une planche). Zeitschrift für Aegyptische Sprache, 1870. Sur l'Origine Chrétienne des Inscriptions Sinaïtiques. 1859. 8°. Sur un passage des Annales de Teglathphalasar II. où l'on cru voir une mention de l'Égypte. Zeitschrift für Aegyptische Sprache, 1870. Sur une prétendue mention de l'Égypte dans un texte assyrien. Berlin, 1870. 40. [Reprinted from the Zeitschrift für Aegyptische Sprache, 1870.] The Beginnings of History according to the Bible and the traditions of Oriental peoples. From the Creation of Man to the Deluge. Translated from the second French edition [of "Les Origines de l'histoire, etc." by Mary Lockwood]. With an introduction by Francis Brown. pp. xxx. 588. London (Low), [1883.] 8o. [CONTENTS: Introduction-Preface The biblical account-The Creation (Elohist form)-The creation of man and woman (Jehovist form)-The first sin (Jehovist form)-Qaîn and Hâbel and the race of Qaîn (Jehovist form)-The race of Shêth (Elohist version)--The children of God and the children of man (Jehovist source)-The Deluge (combination of the two versions, Jehovist and Elohist)-The curse of Kenâ'an (Jehovist source)-The peoples descended from Noah (Elohist source)-The tower of Babel (Jehovist version) - The origin of the Terahites (Elohist version)-The migration of the Terahites (Elohist version)-Comparative study of the biblical account and of parallel traditions-The creation of man-Conception of the autochthony of the first men among the ancients-Phoenician traditionsLibyan traditions-Egyptian traditions-Man formed of clay-Man at first inert, subsequently animated by a divine breath-Various original versions that have come down to us of the Chaldæo-Assyrian Genesis-The god Êa, creator of man-Adiuru, the first man, according to the Chaldæans-Myth of Prometheus, the former of man-Earlier conception among the Greeks of a spontaneous generation of men-Men issued from the trunks of trees, in the conceptions of a large number of nations-The Creation in the doctrines of Iranian Mazdæism-Gayômaretan, the first man, the typical man, and his story-Birth of Mashya and Mashyâna-Idea of the primordial androgyn, separated into two to form the first pair-It exists in the biblical account-High moral signification given it therein, as a symbol of the indissolubility of the marriage tie-The first sin -Conception of the Edenic felicity of the first men among the Egyptians-Among the Aryan nationsTheir theory of the four ages of humanity-Absence of such a theory in the Bible-Contradictory to that of original sin-It implies an idea of deterioration and continued decadence-Biblical and Christian belief has engendered, on the contrary, the doctrine of the continued progress of humanity-Original sin in the beliefs of Zoroastrianism-The sin of Yima-The sin of Mashya and Mashyâna-The sin of Idhunna in the Scandinavian Edda-Mistake of G. Smith, in regard to the Chaldæan account of the first sin Probable that something of this kind existed in the traditions of Chaldæa-The tree of life on Babylonian and Assyrian monuments-The trees of life of the Indians, the Iranians, and the Sabeans-The tree of life related to the Soma or Haoma plant-The palm the tree of life in one section of Chaldæa-The fragrant vine of the Sabæans-The tree of knowledge of good and evil— The simulacra of the tree of life among the ChaldæoAssyrians and the Ashêrâh of the populations of Palestine-Babyloniau cylinder which seems to refer to a myth analogous to the biblical account of the first sin-Traces of a similar myth among the Phonicians-The man and woman beside the serpenttree on the sarcophagus upon which is sculptured the story of Prometheus-Phoenician vase from Cyprus with the tree and the serpent-The spirit of this tradition in Chaldæa and Phoenicia cannot be identical with that of the Bible-The myths of the cosmic tree and the fiery fruit-The Bible transforms the physical myth into a spiritual and moral lesson— The serpent in the religious symbolism of antiquity -The serpent the enemy of the celestial deities in Egypt and Phoenicia-In Zoroastrianism-The serpent of the storm in the Vedas-Traces of the symbol among the Hebrews More general and elevated meaning of the struggle of the celestial deities with the serpent Transformation here effected by the Bible in a symbol originally naturalistic-The Kerubim and the revolving sword-The Aryanist school in biblical exegesis-Upsetting of the greater part of its theories through the studies of Assyriologists-This school's interpretation of the Kerûbîm-They are really the bulls with human faces at the gates of the Assyrian palaces-These bulls, according to Chaldæo - Assyrian ideas, are guardian genii-Sometimes they receive the name of Kirubi-The vision of the Merkabah in the prophecy of Yeḥezqêl-Its plastic illustration on an Assyrian cylinder The Kerûbîm with several faces-Obscurity of the question as regards the Kerabîm of the Ark of the Covenant-The Kerûbîm watch at the gates of Gan-Eden as do the Kirubi beside the Assyrian palaces-The lahat hahereb hammithhappeketh; it stands alone-The analogy with the wheels of the Kerûbîm of Yeḥezqêl-It is located in the air between the two Kêrûbîm-Its resemblance to the tchakra of India-Mention of a similar weapon in the hand of the gods in ancient Chaldæan poetryThe word lahat in Hebrew, littu in Assyrian-The fratricide and the foundation of the first city-Symbolic nomenclature of the months, in connection with cosmogonic myths, in Babylonia and Assyria-The month of brick-making-Which is also the month of the Twins and corresponds to the zodiacal sign of Gemini-Universality of the legends which connect the foundation of a city with a fratricide-Romulus and Remus-History of Agamedes and Trophonios -Roman legend of the foundation of the CapitolLegends of Mount Cronios in Olympia-The fratricide of the Corybantes - The fratricide of the Cabiri Traditions which make the Cabiri the first men - Two or three brothers - Qaîn regarded as a Cabirus Technites and SanchoniathonThe Cabiric Adam of Samothracia - Prometheus and Aituaios Cabiri in the Boeotian Thebes — The Dioscuri, or the Cabiri in the sign of GeminiConsecration of the month of brick-making to the god Shin-Antagonism of the two divine brothers, Shin and Adar (Shandan)-Probable relation of the myths which have been passed in review-Their high religious value-In the tradition of the fratri cide, the Chaldæans, like the Romans, undoubtedly sympathized with the murderer-Connection of the preference given by Yahveh to the sacrifice of Hâbel over that of Qaîn with legal prescriptions of the sacrifices-Sin "holding itself in ambush;" study of the expression-Other expressions of the narrative, which recall the Chaldæo-Babylonian versions -The Shethites and the Qaînites-The genealogies of the descendants of Shêth and of Qaîn sprung from two different sources-Refutation of the theory which insists that primitively the Jehovist redactor made Noah the descendant of Qaîn-Parallelism and resemblance of the two genealogies-They were artificially and contemporaneously constructed, for the sake of contrast-Dryness and systematic reduction to a dead level of the Shêthite genealogy, which comes from the Elohist document-Preservation of the legendary physiognomy of the primitive traditions in the geneaology of Qaînites, adopted from the Jehovist document-The two wives of LemekTheir original mythic character and the way in which they have been deprived of it-Condemnation of polygamy associated with them in the BibleCondemnation of the custom of personal vengeance in another trait of the history of Lemek-Barbarous song attributed to him-The three sons of Lemek and their character as inventors of the arts -Formation of names of these personages-Their parallels in the Phoenician narratives of Sanchoniathon-Refutation of the theory which sees in them ancient divinities-Of that which makes them types of castes-The three sons of Lemek are ethnic personifications, like those of Nôah-The sons of 'Âdah and the people of 'Âd-Tûbal-qaîn and the people of Tubal-The people excluded from the descent of the sons of Noah in Genesis - Characteristics of greater antiquity in the Jehovist redaction as compared with the Elohist redaction-The ten antediluvian patriarchs-Unity of the ancient traditions of widely diverse nations in the legend of ten generations of primordial ancestors-The ten antediluvian kings of Berosus-Table of their parallelism with the ten antediluvian patriarchs of the BibleCommentary on this table-The ten primitive kings of Assyria-The ten hero-ancestors of ArmeniaThe ten Paradhâtas of Iranian tradition-Other instances of this record of ten ancestors-Ten used as a round number in the genealogies of Genesis— Trace of a primitive time when numeration did not exceed ten-Variations between ten and seven for the round number of primordial ancestors-Chaldæan theory regarding the duration of the ten antediluvian reigns-Each one is made to correspond to a zodiacal sign-Testimony of classic antiquity to prove that the zodiacal water-carrier is DeucalionXisuthros-The Babylonian calendar and the names of its months connected both with the signs of the Zodiac and cosmogonic myths-The creation of man associated with the second month of the year and the sign of the bull-The first month that of the creation of the universe-Reference to what was said in a preceding chapter of the third month, its zodiacal sign and its tradition of the foundation of the city and the fratricide-Methûshelah, the man armed with the dart, corresponding to the month and sign of Sagittarius-The 365 years of the life of Hanôk-Other cyclic numbers in connection with his name-Legends about Hanôk-Comparison with the Babylonian Marduk Astronomic and calendric meaning of the succession of protecting divinities of the different months among the Chaldæo-Babylonians -Idea of a similar evolution, but in the moral order, involved in the Shêthite genealogy in the Bible— The calendrical construction thus traced out, though very ancient, is far from being primitive-Passage in the Mazdæan Bundehest-Difficulty of explaining in Berosus the distribution among the ten antediluvian kings of the partial numbers of duration, of which the total has a certain cyclical character-The ciphers of antediluvian genealogies in the Bible and their uncertainty-Conjecture in regard to the ancient total estimate of the antediluvian period-Theory of Oppert upon the figures as they now stand in the Hebrew text of Genesis-Systematic extension of these figures by the Septuagint, and the principle according to which they worked-Curtailment of the Hebrew figures in the Samaritan statement-The problem presented by the distribution of the partial figures in the biblical genealogy still insolublePossibility of the influence of other nations beside the Chaldæo-Babylonians-The children of God and the daughters of men-Unusual difficulties offered by this fragment of Genesis-Absence of a fixed tradition regarding its interpretation-System which sees in the benê haelohim the great ones of the earth, and its refutation-System which sees in them angels, and its adoption by the earliest Fathers of the Church-Scruples which subsequently caused them to abandon this interpretation-System which made the Shêthites the children of God and the Qaînites the daughters of men-Impossibility of accepting this system from a philological point of view-System which makes the benê hâelohim either infidels or Preadamites-Supposed confirmation in the cuneiform texts-The expression benê hâelohim in the Bible always designates angels-Belief in incubi and succuba among the Euphratico-Syrian nations-The LilithThe Se'îrîm-The amorous demon in the Book of Tobit The guilty union of Djem (Yima) in the Pehlevi Bundehesh-The benê hâelohim descending to the daughters of earth, recall the myths of the loves of the gods and mortals, of which the heroes were born-The gibborîm, or heroes, of the biblical narrative-This account implies the existence of a cycle of heroic legends among the ancient Hebrews and its reprobation by the sacred writers-Absence of a perfect conception of the absolute spirituality of angels in the Bible-The giants, or nephilim; problems suggested by their mention-Etymology of their name-The mention of them is only by way of fixing an epoch-Belief in primitive giants universal among the ancients-Idea of violence and revolt against heaven connected with these giants-The Gigantomachy of the Greeks a purely physical myth-The Titanomachy-The myth of the Aloades-In what consists the originality of the biblical account of the giants and heroes-Traces of analogous narratives among the Chaldæans-The men of the Bronze age in Hesiod-The life of man cut down to 120 years by Yahveh Chaldæo-Babylonian character of this number-The Deluge-Universality of the tradition of the Deluge among all races, except the black race -Necessity of treating as aside from the question certain narratives referring merely to events of a local character-The inundation of Yao and the labours of Yu in China-The legend of Botchica in Cundinamarca - The Chaldæan tradition of the Deluge, related by Berosus-Original account discovered by G. Smith in the cuneiform tablets of the British Museum Translation of this accountDouble narrative of the Elohist and Jehovist documents collected in the biblical account as we have it -Comparison of this account with that of the cuneiform document-Systems of the different accounts regarding the duration and epochs of the DelugeThe account of the Deluge among the Aramæans of Bambyce or Hierapolis-The diluvian narratives of India-Their Chaldæan origin-Diluvian traditions of Irân-The deluge of Ogyges among the Greeks— Deucalion's deluge-Variations of local traditionsSystem of the chronographers, allowing three successive deluges-Diluvian traditions of Phrygia-Traditions of the Celtic nations-Narrative of the Scandinavian Edda - Tradition of the LithuaniansAbsence of the diluvian tradition in Egypt-Egyptian myth of the destruction of men by the godsWhat this myth has in common with the tradition of the Deluge, and in what respect it differs-The American account of the Deluge-Mexican accounts -Doubts recently suggested in regard to themNarrative of the Codex Chimalpopoca-Motolinia's narrative-Traditions collected by Ixtlilxochitl— Possible relations of these Mexican narratives with those of India-Diluvian tradition of GuatemalaTradition of Nicaragua-Supposed diluvian narratives of Peru-Traditions of the North American tribes-Account of Cherokees-Account of Tamanakis-Various other narratives-The diluvian traditions of Oceanica and their uncertain characterCharacter of the actual event of the Deluge-In what sense the universality of its tradition should be understood. Appendices: 1. The cosmogonic accounts of the Chaldæans, Babylonians, Assyrians, and Phoenicians-Chaldæa, Babylonia, and Assyria - Account of the Babylonians according to Damascius Fragment of a theogonic cuneiform tablet-Fragment of a great cosmogonic narrative in several tablets or cantos, discovered by G. SmithFragment of beginning of first tablet-Fragment belonging probably to the third tablet-Fragment belonging probably to the fourth tablet-Fragment of the fifth tablet-Fragment of the beginning of a tablet, probably the seventh-Extract from Berosus by Abydenus-Extract from Berosus by Alexander Polyhistor-Fragment of an epic narrative of the struggle of Marduk against Tiamat - Fragment which seems to belong to the same narrative-Epic fragment of the tradition of Kuti (Cutha) concerning the first monstrous generations developed in the womb of the world, still in a state of chaos-Establishment of order in the movements of the sidereal world and war of the seven evil spirits against the god Moon-Generations of the chief divinities of the Chaldæo-Assyrian religion-Fragments relating to the cosmic character of the masculine and feminine principles-Phoenicia-Theogony of Sidon, according to Eudemius-Phoenician cosmogony of the books of Mochos-On the character of time in the Phoenician cosmogony-Cosmogony of Hieronymus and Hellanicos-First Phoenician cosmogony of the Sanchoniathon of Philo of Byblos-Second Phoenician cosmogony of the Sanchoniathon of Philo of Byblos -Grand theogony under the form of an epic narrative from the Sanchoniathon of Philo of Byblos-Extract from the book of Philo of Byblos “ Ön the Jews” Another version of the same extract-Extract on Cronos-Another extract on Cronos-Extract on the dominion of Cronos-Extract from Philo of Byblos' book "On the Jews"-Extract from Philo of Byblos' book "On the Phoenician letters"-Extract on the cosmogonic character of the number seven-Fragment from the Cosmogony of Pherecydes-General Plan-Production of the Universe - Struggle between Cronos and Ophiôneus-Reign of Zeus and organization of the Universe-Struggle between Zeus and Typhon. Appendix II. Antediluvian divine revelations among the Chaldæans. Appendix III. Classic texts relating to the astronomical system of the Chaldæans. Appendix IV. Tables of the Chaldæo-Assyrian calendar and other Semitic calendars. Appendix v. The Chaldæan account of the Deluge, transcription of the text with interlinear translation.] LEONTIUS, Bishop of Neapolis in Cyprus. The History of John, Archbishop of Alexandria, in 48 chapters. (Syriac Ms. in the British Museum, No. 952.) LE PAGE RENOUF (P.). Abstract of Criminal proceedings in a case of Conspiracy in the time of Rameses III. Translated. Records of the Past, vol. VIII. p. 53. — An Elementary Grammar of the Ancient Egyptian Language, in the Hieroglyphic Type. London, 1875. 4°. An Elementary Manual of the Egyptian A Prayer from the Egyptian Ritual. 2 plates. Dublin, 1863. 8°. Assimilation of Letter. Zeitschrift für Brugsch's interpretation of Pihahiroth (Ex. xiv. 2). 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Lettre adressée à M. le Professeur Merkel (Bibliothécaire royale à Aschaffenbourg). Avec 2 planches. Aschaffenbourg, 1860. 8°. Vorlesungen über Ursprung und Entwickelung der Religion der alten Aegypter. (Autorisirte Uebersetzung.) pp. vii. 248. Leipzig (Hinrichs), 1882. 80. Zur Aegyptischen Kritik. [A reply to a criticism by P. Le Page Renouf upon the "Koptische Untersuchungen" of Carl Abel.] pp. 16. Berlin (Liepmannsohn), 1878. 8°. See ABEL (C.). |