This, of course, puts Odin a step back; makes his son to be the object of lamentation and not himself; but the same was the case also in Egypt; for there Horus the child was sometimes represented as torn in pieces, as Osiris had been. Clemens Alexandrinus says (Cohortatio), "they 03 lament an infant torn in pieces by the Titans." The lamentations for Balder are very plainly the counterpart of the lamentations for Adonis; and, of course, if Balder was, as the lamentations prove him to have been, the favourite form of the Scandinavian Messiah, he was Adon, or "Lord," as well as his father. 4. Then, lastly, the name of the other son of Odin, the mighty and warlike Thor, strengthens all the foregoing conclusions. Ninyas, the son of Ninus or Nimrod, on his father's death, when idolatry rose again, was, of course, from the nature of the mystic system, set up as Adon, "the Lord." Now, as Odin had a son called Thor, so the second Assyrian Adon had a son called Thouros. The name Thouros seems just to be another form of Zoro, or Doro, "the seed"; for Photius tells us that among the Greeks Thoros signified "Seed." The D is often pronounced as Th,--Adon, in the pointed Hebrew, being pronounced Athon. Chapter IV
Section II
Justification by Works
The worshippers of Nimrod and his queen were looked upon as regenerated and purged from sin by baptism, which baptism received its virtue from the sufferings of these two great Babylonian divinities. But yet in regard to justification, the Chaldean doctrine was that it was by works and merits of men themselves that they must be justified and accepted of God. The following remarks of Christie in his observations appended to Ouvaroff's Eleusinian Mysteries, show that such was the case: "Mr. Ouvaroff has suggested that one of the great objects of the Mysteries was the presenting to fallen man the means of his return to God. These means were the cathartic virtues--(i.e., the virtues by which sin is removed), by the exercise of which a corporeal life was to be vanquished. Accordingly the Mysteries were termed Teletae, 'perfections,' because they were supposed to induce a perfectness of life. Those who were purified by them were styled Teloumenoi and Tetelesmenoi, that is, 'brought...to perfection,' which depended on the exertions of the individual." In the Metamorphosis of Apuleius, who was himself initiated in the mysteries of Isis, we find this same doctrine of human merits distinctly set forth.