with Gn. 1. It contains, however, in each of its recensions, the idea of
the world-egg—a very widespread cosmological speculation to which
no Babylonian analogies have been found, but which is supposed to
underlie the last clause of Gn. 12. In Sanchuniathon, the union of
'gloomy, breath-like Air' with 'turbid dark Chaos' produces a miry
watery mixture called (
Greek characters), in which all things originate, and first of all
certain living beings named 'watchers of heaven' ((Hebrew characters)). These
appear to be the constellations, and it is said that they are 'shaped like the form of an egg,' i.e., probably, are arranged in the sky in that form. In Eudemos, the first principles are (Greek characters), (Greek characters), and (Greek characters): the two
latter give birth to (Greek characters) and (Greek characters), and from the union of these again
(Greek characters) [(Greek characters)] (Greek characters) [+ (Greek characters), see Or.] (Greek characters)" . . . "(Greek characters)"
. . . (Greek characters) "(Greek characters)" (Greek characters) "(Greek characters)" . . . (Greek characters) "(Greek characters)." (Greek characters) "(Greek characters)." . . . [the sequel on p. 124 below].
The other versions are from Eudemos (a pupil of Aristotle) and a native writer Mōchos: they are preserved in the following passage of Damascius (cap. 125; ed. Kopp, p. 385):
(Greek characters) (i.e. Eudemos) (Greek characters) [rd. (Greek characters)] (Greek characters).
