Figure 91 is stated by Higgins, Anacalypm, p. 217, to be a mark on the breast of an Egyptian mummy in the Museum of University College, London. It is essentially the same symbol as the crux ansata, and is emblematic of the male triad and the female unit.
Figure 92 is simply introduced to show that the papal tiara has not about it anything particularly Christian, a similar head-dress having been worn by gods or angels in ancient Assyria, where it appeared crowned by an emblem of "the trinity." We may mention, in passing, that as the Romanists adopted the mitre and the tiara from "the cursed brood of Ham," so they adopted the episcopalian crook from the augurs of Etruria, and the artistic form with which they clothe their angels from the painters and um-makers of Magna Gracia and Central Italy.
Figure 98 is the Mithraic lion. It may be seen in Hyde's Religion of the Ancient Persians, second edition, plate i. It may also be seen in vol. ii., plates 10 and 11, of Maffei's Gemme Antiche Figurate (Rome, 1707). In plate 10 the Mithraic lion has seven stars above it, around which are placed respectively, words written in Greek, Etruscan and Phoenician characters, ZEDCH. TELKAN. TELKON. TELKON. QIDEKH. UNEULK. LNKELLP., apparently showing that the emblem was adopted by the Gnostics. It would be unprofitable to dwell upon the meaning of these letters. After puzzling over them, I fancy that "Bad spirits, pity us," "Just one, I call on thee," may be made out by considering the words to be very bad Greek, and the letters to be much transposed.
Figure 94 is copied by Higgins, Anacalypsis, on the authority of Dubois, who states, vol. iii., p. 88, that it was found on a stone in a church in France, where it had been kept religiously for six hundred years. Dubois regards it as wholly astrological, and as having no reference to the story told in Genesis. It is unprofitable to speculate on the draped figures as representatives of Adam and Eve. We have introduced it to show how such tales are intermingled with Sabeanism.