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| author | nfenwick <nfenwick@pglaf.org> | 2025-04-15 15:21:03 -0700 |
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| committer | nfenwick <nfenwick@pglaf.org> | 2025-04-15 15:21:03 -0700 |
| commit | 771c87a07389fc7189ecacc568133afcac0b06c1 (patch) | |
| tree | 585ac71b3d4835054444dc139a9bd8342ce9eb57 /75871-h | |
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margin: auto; float: left; width: 47%;} +.right-page {padding: 0; margin: auto; float: right; width: 47%;} + + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: 50%; + text-align: right; + font-style: normal; + font-weight: normal; + font-variant: normal; + text-indent: 0; /* needed if using indented paragraphs by default */ + color: #444;} + +/* Footnotes and Anchors */ +.footnote {margin-left: 10%; margin-right: 10%; + font-size: 0.9em; + text-decoration: none; + text-indent: 0em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: none; + white-space: nowrap; /* keeps footnote on same line as referenced text */ +} + +.fnpoem {font-size: 90%; /* for poetry inside footnotes */ + display: block; + margin-left: 15%; + } + +/* Poetry */ +.poetry-container {display: flex; justify-content: center;} +.poetry {text-align: left; 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+} +li.isub2 { + text-indent: -2em; + padding-left: 3em; +} +li.isub3 { + text-indent: -2em; + padding-left: 4em; +} +li.isub4 { + text-indent: -2em; + padding-left: 5em; +} + </style> + </head> +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 75871 ***</div> + +<div class="figcenter"> + <img src="images/bluecover.jpg" + alt="book cover"> +</div><!--end figcenter--> + +<div class="chapter"> +<h1><span class="smcap ls">Isis Unveiled</span>:</h1> +</div> +<p class="center larger ">A MASTER-KEY</p> + +<p class="center muchsmaller">TO THE</p> + +<p class="center larger"><span class="smcap">Mysteries of Ancient and Modern</span></p> + +<p class="center larger">SCIENCE AND THEOLOGY.</p> + +<p class="p2 center smaller allsmcap">BY</p> + +<p class="center"><span class="larger">H. P. BLAVATSKY,</span><br> +<span class="allsmcap smaller">CORRESPONDING SECRETARY OF THE THEOSOPHICAL SOCIETY.</span></p> + +<p class="p2 center xxs" lang="fr">“Cecy est un livre de bonne Foy.”—<span class="smcap">Montaigne.</span></p> + +<hr class="p2 medium"> +<p class="center"><span class="smcap"><abbr title="Volume Two">Vol. II.</abbr></span>—<i>THEOLOGY.</i></p> +<hr class="medium"> + +<p class="p2 center allsmcap">FOURTH EDITION.</p> + +<p class="p2 center"><span class="ls">NEW YORK:</span><br> +<span class="ls small">J. W. BOUTON, 706 BROADWAY.</span><br> +<span class="allsmcap">LONDON: BERNARD QUARITCH.</span><br> +<span class="small">1878.</span> +</p> +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> +<p class="p4 center allsmcap small">Copyright, by<br> +<span class="ls">J. W. BOUTON.</span><br> +1877.</p> + +<p class="p2 center"><span class="smcap">Trow’s</span><br> +<span class="smcap muchsmaller">Printing and Bookbinding <abbr title="Company">Co.</abbr>,<br> +PRINTERS AND BOOKBINDERS,<br> +<i>205-213 East 12th <abbr title="Street">St.</abbr></i>,<br> +NEW YORK.</span><br> +</p> +</div> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> +<h2 class="nobreak" id="TABLE_OF_CONTENTS">TABLE OF CONTENTS.</h2> +</div> +<hr class="p2 medium"> + +<table class="small"> +<tr><td class="tdr muchsmaller" colspan="2">PAGE</td></tr> + +<tr><td class="lefthang"><span class="smcap">Preface</span></td> + <td class="tdr"><a href="#Page_iii"><abbr title="four">iv</abbr></a></td></tr> + +<tr><td class="lefthang pad3" colspan="2">Mrs. Elizabeth Thompson and Baroness Burdett-Coutts.</td></tr> + +<tr><td class="tdc" colspan="2"><hr class="medium"></td></tr> + +<tr><td class="tdc pad1 larger cursive" colspan="2">Volume Second.</td></tr> + +<tr><td class="tdc larger" colspan="2"><i>THE “INFALLIBILITY” OF RELIGION.</i></td></tr> + +<tr><td class="tdc" colspan="2"><hr class="medium"></td></tr> + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="One">I.</abbr></td></tr> + +<tr><td class="tdc pad2" colspan="2"><span class="allsmcap">THE CHURCH: WHERE IS IT?</span></td></tr> + +<tr><td class="lefthang">Church statistics</td> + <td class="tdr vlb"><a href="#Page_1">1</a></td></tr> + +<tr><td class="lefthang">Catholic “miracles” and spiritualistic “phenomena”</td> + <td class="tdr vlb"><a href="#Page_4">4</a></td></tr> + +<tr><td class="lefthang">Christian and Pagan beliefs compared</td> + <td class="tdr vlb"><a href="#Page_10">10</a></td></tr> + +<tr><td class="lefthang">Magic and sorcery practised by Christian clergy</td> + <td class="tdr vlb"><a href="#Page_20">20</a></td></tr> + +<tr><td class="lefthang">Comparative theology a new science</td> + <td class="tdr vlb"><a href="#Page_25">25</a></td></tr> + +<tr><td class="lefthang">Eastern traditions as to Alexandrian Library</td> + <td class="tdr vlb"><a href="#Page_27">27</a></td></tr> + +<tr><td class="lefthang">Roman pontiffs imitators of the Hindu Brahm-âtma</td> + <td class="tdr vlb"><a href="#Page_30">30</a></td></tr> + +<tr><td class="lefthang">Christian dogmas derived from heathen philosophy</td> + <td class="tdr vlb"><a href="#Page_33">33</a></td></tr> + +<tr><td class="lefthang">Doctrine of the Trinity of Pagan origin</td> + <td class="tdr vlb"><a href="#Page_45">45</a></td></tr> + +<tr><td class="lefthang">Disputes between Gnostics and Church Fathers</td> + <td class="tdr vlb"><a href="#Page_51">51</a></td></tr> + +<tr><td class="lefthang">Bloody records of Christianity</td> + <td class="tdr vlb"><a href="#Page_53">53</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Two">II.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">CHRISTIAN CRIMES AND HEATHEN VIRTUES.</td></tr> + +<tr><td class="lefthang">Sorceries of Catherine of Medicis</td> + <td class="tdr vlb"><a href="#Page_55">55</a></td></tr> + +<tr><td class="lefthang">Occult arts practised by the clergy</td> + <td class="tdr vlb"><a href="#Page_59">59</a></td></tr> + +<tr><td class="lefthang">Witch-burnings and auto-da-fé of little children</td> + <td class="tdr vlb"><a href="#Page_62">62</a></td></tr> + +<tr><td class="lefthang">Lying Catholic saints</td> + <td class="tdr vlb"><a href="#Page_74">74</a></td></tr> + +<tr><td class="lefthang">Pretensions of missionaries in India and China</td> + <td class="tdr vlb"><a href="#Page_79">79</a></td></tr> + +<tr><td class="lefthang">Sacrilegious tricks of Catholic clergy</td> + <td class="tdr vlb"><a href="#Page_82">82</a></td></tr> + +<tr><td class="lefthang">Paul a kabalist</td> + <td class="tdr vlb"><a href="#Page_91">91</a></td></tr> + +<tr><td class="lefthang">Peter not the founder of Roman church</td> + <td class="tdr vlb"><a href="#Page_91">91</a></td></tr> + +<tr><td class="lefthang">Strict lives of Pagan hierophants</td> + <td class="tdr vlb"><a href="#Page_98">98</a></td></tr> + +<tr><td class="lefthang">High character of ancient “mysteries”</td> + <td class="tdr vlb"><a href="#Page_101">101</a></td></tr> + +<tr><td class="lefthang">Jacolliot’s account of Hindu fakirs</td> + <td class="tdr vlb"><a href="#Page_103">103</a></td></tr> + +<tr><td class="lefthang">Christian symbolism derived from Phallic worship</td> + <td class="tdr vlb"><a href="#Page_109">109</a></td></tr> + +<tr><td class="lefthang">Hindu doctrine of the Pitris</td> + <td class="tdr vlb"><a href="#Page_114">114</a></td></tr> + +<tr><td class="lefthang">Brahminic spirit-communion</td> + <td class="tdr vlb"><a href="#Page_115">115</a></td></tr> + +<tr><td class="lefthang">Dangers of <em>untrained</em> mediumship</td> + <td class="tdr vlb"><a href="#Page_117">117</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Three">III.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">DIVISIONS AMONGST THE EARLY CHRISTIANS.</td></tr> + +<tr><td class="lefthang">Resemblance between early Christianity and Buddhism</td> + <td class="tdr vlb"><a href="#Page_123">123</a></td></tr> + +<tr><td class="lefthang">Peter never in Rome</td> + <td class="tdr vlb"><a href="#Page_124">124</a></td></tr> + +<tr><td class="lefthang">Meanings of “Nazar” and “Nazarene”</td> + <td class="tdr vlb"><a href="#Page_129">129</a></td></tr> + +<tr><td class="lefthang">Baptism a derived right</td> + <td class="tdr vlb"><a href="#Page_134">134</a></td></tr> + +<tr><td class="lefthang">Is Zoroaster a generic name?</td> + <td class="tdr vlb"><a href="#Page_141">141</a></td></tr> + +<tr><td class="lefthang">Pythagorean teachings of Jesus</td> + <td class="tdr vlb"><a href="#Page_147">147</a></td></tr> + +<tr><td class="lefthang">The Apocalypse kabalistic</td> + <td class="tdr vlb"><a href="#Page_147">147</a></td></tr> + +<tr><td class="lefthang">Jesus considered an adept by some Pagan philosophers and early Christians</td> + <td class="tdr vlb"><a href="#Page_150">150</a></td></tr> + +<tr><td class="lefthang">Doctrine of permutation</td> + <td class="tdr vlb"><a href="#Page_152">152</a></td></tr> + +<tr><td class="lefthang">The meaning of God-Incarnate</td> + <td class="tdr vlb"><a href="#Page_153">153</a></td></tr> + +<tr><td class="lefthang">Dogmas of the Gnostics</td> + <td class="tdr vlb"><a href="#Page_155">155</a></td></tr> + +<tr><td class="lefthang">Ideas of Marcion, the “heresiarch”</td> + <td class="tdr vlb"><a href="#Page_159">159</a></td></tr> + +<tr><td class="lefthang">Precepts of Manu</td> + <td class="tdr vlb"><a href="#Page_163">163</a></td></tr> + +<tr><td class="lefthang">Jehovah identical with Bacchus</td> + <td class="tdr vlb"><a href="#Page_165">165</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Four">IV.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">ORIENTAL COSMOGONIES AND BIBLE RECORDS.</td></tr> + +<tr><td class="lefthang">Discrepancies in the Pentateuch</td> + <td class="tdr vlb"><a href="#Page_167">167</a></td></tr> + +<tr><td class="lefthang">Indian, Chaldean and Ophite systems compared</td> + <td class="tdr vlb"><a href="#Page_170">170</a></td></tr> + +<tr><td class="lefthang">Who were the first Christians?</td> + <td class="tdr vlb"><a href="#Page_178">178</a></td></tr> + +<tr><td class="lefthang">Christos and Sophia-Achamoth</td> + <td class="tdr vlb"><a href="#Page_183">183</a></td></tr> + +<tr><td class="lefthang">Secret doctrine taught by Jesus</td> + <td class="tdr vlb"><a href="#Page_191">191</a></td></tr> + +<tr><td class="lefthang">Jesus never claimed to be God</td> + <td class="tdr vlb"><a href="#Page_193">193</a></td></tr> + +<tr><td class="lefthang">New Testament narratives and Hindu legends</td> + <td class="tdr vlb"><a href="#Page_199">199</a></td></tr> + +<tr><td class="lefthang">Antiquity of the “Logos” and “Christ”</td> + <td class="tdr vlb"><a href="#Page_205">205</a></td></tr> + +<tr><td class="lefthang">Comparative Virgin-worship</td> + <td class="tdr vlb"><a href="#Page_209">209</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Five">V.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">MYSTERIES OF THE KABALA.</td></tr> + +<tr><td class="lefthang">En-Soph and the Sephiroth</td> + <td class="tdr vlb"><a href="#Page_212">212</a></td></tr> + +<tr><td class="lefthang">The primitive wisdom-religion</td> + <td class="tdr vlb"><a href="#Page_216">216</a></td></tr> + +<tr><td class="lefthang">The book of Genesis a compilation of Old World legends</td> + <td class="tdr vlb"><a href="#Page_217">217</a></td></tr> + +<tr><td class="lefthang">The Trinity of the Kabala</td> + <td class="tdr vlb"><a href="#Page_222">222</a></td></tr> + +<tr><td class="lefthang">Gnostic and Nazarene systems contrasted with Hindu myths</td> + <td class="tdr vlb"><a href="#Page_225">225</a></td></tr> + +<tr><td class="lefthang">Kabalism in the book of Ezekiel</td> + <td class="tdr vlb"><a href="#Page_232">232</a></td></tr> + +<tr><td class="lefthang">Story of the resurrection of Jairus’s daughter found in the history of Christna</td> + <td class="tdr vlb"><a href="#Page_241">241</a></td></tr> + +<tr><td class="lefthang">Untrustworthy teachings of the early Fathers</td> + <td class="tdr vlb"><a href="#Page_248">248</a></td></tr> + +<tr><td class="lefthang">Their persecuting spirit</td> + <td class="tdr vlb"><a href="#Page_249">249</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Six">VI.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">ESOTERIC DOCTRINES OF BUDDHISM PARODIED IN CHRISTIANITY.</td></tr> + +<tr><td class="lefthang">Decisions of Nicean Council, how arrived at</td> + <td class="tdr vlb"><a href="#Page_251">251</a></td></tr> + +<tr><td class="lefthang">Murder of Hypatia</td> + <td class="tdr vlb"><a href="#Page_252">252</a></td></tr> + +<tr><td class="lefthang">Origin of the fish-symbol of Vishnu</td> + <td class="tdr vlb"><a href="#Page_256">256</a></td></tr> + +<tr><td class="lefthang">Kabalistic doctrine of the Cosmogony</td> + <td class="tdr vlb"><a href="#Page_264">264</a></td></tr> + +<tr><td class="lefthang">Diagrams of Hindu and Chaldeo-Jewish systems</td> + <td class="tdr vlb"><a href="#Page_265">265</a></td></tr> + +<tr><td class="lefthang">Ten mythical Avatars of Vishnu</td> + <td class="tdr vlb"><a href="#Page_274">274</a></td></tr> + +<tr><td class="lefthang">Trinity of man taught by Paul</td> + <td class="tdr vlb"><a href="#Page_281">281</a></td></tr> + +<tr><td class="lefthang">Socrates and Plato on soul and spirit</td> + <td class="tdr vlb"><a href="#Page_283">283</a></td></tr> + +<tr><td class="lefthang">True Buddhism, what it is</td> + <td class="tdr vlb"><a href="#Page_288">288</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Seven">VII.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">EARLY CHRISTIAN HERESIES AND SECRET SOCIETIES.</td></tr> + +<tr><td class="lefthang">Nazareans, Ophites, and modern Druzes</td> + <td class="tdr vlb"><a href="#Page_291">291</a></td></tr> + +<tr><td class="lefthang">Etymology of IAO</td> + <td class="tdr vlb"><a href="#Page_298">298</a></td></tr> + +<tr><td class="lefthang">“Hermetic Brothers” of Egypt</td> + <td class="tdr vlb"><a href="#Page_307">307</a></td></tr> + +<tr><td class="lefthang">True meaning of Nirvana</td> + <td class="tdr vlb"><a href="#Page_319">319</a></td></tr> + +<tr><td class="lefthang">The Jaïna sect</td> + <td class="tdr vlb"><a href="#Page_321">321</a></td></tr> + +<tr><td class="lefthang">Christians and Chrestians</td> + <td class="tdr vlb"><a href="#Page_323">323</a></td></tr> + +<tr><td class="lefthang">The Gnostics and their detractors</td> + <td class="tdr vlb"><a href="#Page_325">325</a></td></tr> + +<tr><td class="lefthang">Buddha, Jesus, and Apollonius of Tyana</td> + <td class="tdr vlb"><a href="#Page_341">341</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Eight">VIII.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">JESUITRY AND MASONRY.</td></tr> + +<tr><td class="lefthang">The <cite>Sohar</cite> and Rabbi Simeon</td> + <td class="tdr vlb"><a href="#Page_348">348</a></td></tr> + +<tr><td class="lefthang">The Order of Jesuits and its relation to some of the Masonic orders</td> + <td class="tdr vlb"><a href="#Page_352">352</a></td></tr> + +<tr><td class="lefthang">Crimes permitted to its members</td> + <td class="tdr vlb"><a href="#Page_355">355</a></td></tr> + +<tr><td class="lefthang">Principles of Jesuitry compared with those of Pagan moralists</td> + <td class="tdr vlb"><a href="#Page_364">364</a></td></tr> + +<tr><td class="lefthang">Trinity of man in Egyptian <cite>Book of the Dead</cite></td> + <td class="tdr vlb"><a href="#Page_367">367</a></td></tr> + +<tr><td class="lefthang">Freemasonry no longer esoteric</td> + <td class="tdr vlb"><a href="#Page_372">372</a></td></tr> + +<tr><td class="lefthang">Persecution of Templars by the Church</td> + <td class="tdr vlb"><a href="#Page_381">381</a></td></tr> + +<tr><td class="lefthang">Secret Masonic ciphers</td> + <td class="tdr vlb"><a href="#Page_395">395</a></td></tr> + +<tr><td class="lefthang">Jehovah not the “Ineffable Name”</td> + <td class="tdr vlb"><a href="#Page_398">398</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Nine">IX.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">THE VEDAS AND THE BIBLE.</td></tr> + +<tr><td class="lefthang">Nearly every myth based on some great truth</td> + <td class="tdr vlb"><a href="#Page_405">405</a></td></tr> + +<tr><td class="lefthang">Whence the Christian Sabbath</td> + <td class="tdr vlb"><a href="#Page_406">406</a></td></tr> + +<tr><td class="lefthang">Antiquity of the Vedas</td> + <td class="tdr vlb"><a href="#Page_410">410</a></td></tr> + +<tr><td class="lefthang">Pythagorean doctrine of the potentialities of numbers</td> + <td class="tdr vlb"><a href="#Page_417">417</a></td></tr> + +<tr><td class="lefthang">“Days” of <cite>Genesis</cite> and “Days” of Brahma</td> + <td class="tdr vlb"><a href="#Page_422">422</a></td></tr> + +<tr><td class="lefthang">Fall of man and the Deluge in the Hindu books</td> + <td class="tdr vlb"><a href="#Page_425">425</a></td></tr> + +<tr><td class="lefthang">Antiquity of the Mahâbhârata</td> + <td class="tdr vlb"><a href="#Page_429">429</a></td></tr> + +<tr><td class="lefthang">Were the ancient Egyptians of the Aryan race?</td> + <td class="tdr vlb"><a href="#Page_434">434</a></td></tr> + +<tr><td class="lefthang">Samuel, David, and Solomon mythical personages</td> + <td class="tdr vlb"><a href="#Page_439">439</a></td></tr> + +<tr><td class="lefthang">Symbolism of Noah’s Ark</td> + <td class="tdr vlb"><a href="#Page_447">447</a></td></tr> + +<tr><td class="lefthang">The Patriarchs identical with zodiacal signs</td> + <td class="tdr vlb"><a href="#Page_459">459</a></td></tr> + +<tr><td class="lefthang">All Bible legends belong to universal history</td> + <td class="tdr vlb"><a href="#Page_469">469</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Ten">X.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">THE DEVIL-MYTH.</td></tr> + +<tr><td class="lefthang">The devil officially recognized by the Church</td> + <td class="tdr vlb"><a href="#Page_477">477</a></td></tr> + +<tr><td class="lefthang">Satan the mainstay of sacerdotalism</td> + <td class="tdr vlb"><a href="#Page_480">480</a></td></tr> + +<tr><td class="lefthang">Identity of Satan with the Egyptian Typhon</td> + <td class="tdr vlb"><a href="#Page_483">483</a></td></tr> + +<tr><td class="lefthang">His relation to serpent-worship</td> + <td class="tdr vlb"><a href="#Page_489">489</a></td></tr> + +<tr><td class="lefthang">The Book of Job and the Book of the Dead</td> + <td class="tdr vlb"><a href="#Page_493">493</a></td></tr> + +<tr><td class="lefthang">The Hindu devil a metaphysical abstraction</td> + <td class="tdr vlb"><a href="#Page_501">501</a></td></tr> + +<tr><td class="lefthang">Satan and the Prince of Hell in the Gospel of Nicodemus</td> + <td class="tdr vlb"><a href="#Page_515">515</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Eleven">XI.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">COMPARATIVE RESULTS OF BUDDHISM AND CHRISTIANITY.</td></tr> + +<tr><td class="lefthang">The age of philosophy produced no atheists</td> + <td class="tdr vlb"><a href="#Page_530">530</a></td></tr> + +<tr><td class="lefthang">The legends of three Saviours</td> + <td class="tdr vlb"><a href="#Page_537">537</a></td></tr> + +<tr><td class="lefthang">Christian doctrine of the Atonement illogical</td> + <td class="tdr vlb"><a href="#Page_542">542</a></td></tr> + +<tr><td class="lefthang">Cause of the failure of missionaries to convert Buddhists and Brahmanists</td> + <td class="tdr vlb"><a href="#Page_553">553</a></td></tr> + +<tr><td class="lefthang">Neither Buddha nor Jesus left written records</td> + <td class="tdr vlb"><a href="#Page_559">559</a></td></tr> + +<tr><td class="lefthang">The grandest mysteries of religion in the Bagaved-gita</td> + <td class="tdr vlb"><a href="#Page_562">562</a></td></tr> + +<tr><td class="lefthang">The meaning of regeneration explained in the Satapa-Brâhmana</td> + <td class="tdr vlb"><a href="#Page_565">565</a></td></tr> + +<tr><td class="lefthang">The sacrifice of blood interpreted</td> + <td class="tdr vlb"><a href="#Page_566">566</a></td></tr> + +<tr><td class="lefthang">Demoralization of British India by Christian missionaries</td> + <td class="tdr vlb"><a href="#Page_573">573</a></td></tr> + +<tr><td class="lefthang">The Bible less authenticated than any other sacred book</td> + <td class="tdr vlb"><a href="#Page_577">577</a></td></tr> + +<tr><td class="lefthang">Knowledge of chemistry and physics displayed by Indian jugglers</td> + <td class="tdr vlb"><a href="#Page_583">583</a></td></tr> + + +<tr><td class="tdc pad1" colspan="2">CHAPTER <abbr title="Twelve">XII.</abbr></td></tr> + +<tr><td class="tdc pad2 allsmcap" colspan="2">CONCLUSIONS AND ILLUSTRATIONS.</td></tr> + +<tr><td class="lefthang">Recapitulation of fundamental propositions</td> + <td class="tdr vlb"><a href="#Page_587">587</a></td></tr> + +<tr><td class="lefthang">Seership of the soul and of the spirit</td> + <td class="tdr vlb"><a href="#Page_590">590</a></td></tr> + +<tr><td class="lefthang">The phenomenon of the so-called spirit-hand</td> + <td class="tdr vlb"><a href="#Page_594">594</a></td></tr> + +<tr><td class="lefthang">Difference between mediums and adepts</td> + <td class="tdr vlb"><a href="#Page_595">595</a></td></tr> + +<tr><td class="lefthang">Interview of an English ambassador with a reïncarnated Buddha</td> + <td class="tdr vlb"><a href="#Page_598">598</a></td></tr> + +<tr><td class="lefthang">Flight of a lama’s astral body related by Abbé Huc</td> + <td class="tdr vlb"><a href="#Page_604">604</a></td></tr> + +<tr><td class="lefthang">Schools of magic in Buddhist lamaseries</td> + <td class="tdr vlb"><a href="#Page_609">609</a></td></tr> + +<tr><td class="lefthang">The unknown race of Hindu Todas</td> + <td class="tdr vlb"><a href="#Page_613">613</a></td></tr> + +<tr><td class="lefthang">Will-power of fakirs and yogis</td> + <td class="tdr vlb"><a href="#Page_617">617</a></td></tr> + +<tr><td class="lefthang">Taming of wild beasts by fakirs</td> + <td class="tdr vlb"><a href="#Page_622">622</a></td></tr> + +<tr><td class="lefthang">Evocation of a living spirit by a Shaman, witnessed by the writer</td> + <td class="tdr vlb"><a href="#Page_626">626</a></td></tr> + +<tr><td class="lefthang">Sorcery by the breath of a Jesuit Father</td> + <td class="tdr vlb"><a href="#Page_633">633</a></td></tr> + +<tr><td class="lefthang">Why the study of magic is almost impracticable in Europe</td> + <td class="tdr vlb"><a href="#Page_635">635</a></td></tr> + +<tr><td class="lefthang">Conclusion</td> + <td class="tdr vlb"><a href="#Page_635">635</a></td></tr> +</table> + + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<span class="pagenum"><a id="Page_iii">iii</a></span> + +<h2 class="nobreak" id="PREFACE_TO_PART_II">PREFACE TO PART <abbr title="Two">II.</abbr></h2> +</div> + +<div class="tall"> +<p class="drop-cap"><span class="smcap">Were</span> it possible, we would keep this work out of the hands of +many Christians whom its perusal would not benefit, and for +whom it was not written. We allude to those whose faith in their respective +churches is pure and sincere, and those whose sinless lives reflect the +glorious example of that Prophet of Nazareth, by whose mouth the spirit +of truth spake loudly to humanity. Such there have been at all times. +History preserves the names of many as heroes, philosophers, philanthropists, +martyrs, and holy men and women; but how many more have +lived and died, unknown but to their intimate acquaintance, unblessed +but by their humble beneficiaries! These have ennobled Christianity, +but would have shed the same lustre upon any other faith they might have +professed—for they were higher than their creed. The benevolence of +Peter Cooper and Elizabeth Thompson, of America, who are not orthodox +Christians, is no less Christ-like than that of the Baroness Angela +Burdett-Coutts, of England, who is one. And yet, in comparison with +the millions who have been accounted Christians, such have always +formed a small minority. They are to be found at this day, in pulpit +and pew, in palace and cottage; but the increasing materialism, +worldliness and hypocrisy are fast diminishing their proportionate number. +Their charity, and simple, child-like faith in the infallibility of their +Bible, their dogmas, and their clergy, bring into full activity all the virtues + +<span class="pagenum"><a id="Page_iv">iv</a></span> +that are implanted in our common nature. We have personally known +such God-fearing priests and clergymen, and we have always avoided +debate with them, lest we might be guilty of the cruelty of hurting their +feelings; nor would we rob a single layman of his blind confidence, if it +alone made possible for him holy living and serene dying.</p> + +<p>An analysis of religious beliefs in general, this volume is in particular +directed against theological Christianity, the chief opponent of free +thought. It contains not one word against the pure teachings of Jesus, +but unsparingly denounces their debasement into pernicious ecclesiastical +systems that are ruinous to man’s faith in his immortality and his +God, and subversive of all moral restraint.</p> + +<p>We cast our gauntlet at the dogmatic theologians who would enslave +both history and science; and especially at the Vatican, whose despotic +pretensions have become hateful to the greater portion of enlightened +Christendom. The clergy apart, none but the logician, the investigator, +the dauntless explorer should meddle with books like this. Such delvers +after truth have the courage of their opinions.</p> +</div> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> +<span class="pagenum"><a id="Page_1">1</a></span> +<h2 class="nobreak ls" id="ISIS_UNVEILED">ISIS UNVEILED.</h2> + +<hr class="medium"> +<p class="center"><i>PART TWO.—RELIGION.</i></p> +<hr class="medium"> + +<h3 class="nobreak" id="CHAPTER_I">CHAPTER <abbr title="One">I.</abbr></h3> +</div> + +<div class="smaller"> + +<p>“Yea, the time cometh, that whomsoever killeth you, will think that he doeth God service.”—<cite>Gospel +according to John</cite>, <abbr title="sixteen">xvi.</abbr>, 2.</p> + +<p>“Let him be <span class="smcap">Anathema</span> ... who shall say that human Sciences ought to be pursued in such a +spirit of freedom that one may be allowed to hold as true their assertions even when opposed to revealed +doctrines.”—<cite>Œcumenical Council of 1870.</cite></p> + +<p>“<span class="smcap">Glouc.</span>—The Church! Where is it?”—<cite>King Henry <abbr title="Six">VI.</abbr></cite>, + Act <abbr title="one">i.</abbr>, <abbr title="Scene">Sc.</abbr> 1.</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">In</span> the United States of America, sixty thousand (60,428) men are paid +salaries to teach the Science of God and His relations to His creatures.</p> + +<p>These men contract to impart to us the knowledge which treats of +the existence, character, and attributes of our Creator; His laws and +government; the doctrines we are to believe and the duties we are to +practice. Five thousand (5,141) of + <span class="lock">them,<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a></span> + with the prospect of 1273 +theological students to help them in time, teach this science according +to a formula prescribed by the Bishop of Rome, to five million people. +Fifty-five thousand (55,287) local and travelling ministers, representing +fifteen different + <span class="lock"> denominations,<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a></span> + each contradicting the other upon more +or less vital theological questions, instruct, in their respective doctrines, +thirty-three million (33,500,000) other persons. Many of these teach according +to the canons of the cis-Atlantic branch of an establishment +which acknowledges a daughter of the late Duke of Kent as its spiritual + +<span class="pagenum"><a id="Page_2">2</a></span> +head. There are many hundred thousand Jews; some thousands of +Orientals of all kinds; and a very few who belong to the Greek Church. +A man at Salt Lake City, with nineteen wives and more than one hundred +children and grandchildren, is the supreme spiritual ruler over +ninety thousand people, who believe that he is in frequent intercourse +with the gods—for the Mormons are Polytheists as well as Polygamists, +and their chief god is represented as living in a planet they call Colob.</p> + +<p>The God of the Unitarians is a bachelor; the Deity of the Presbyterians, +Methodists, Congregationalists, and the other orthodox Protestant +sects a spouseless Father with one Son, who is identical with Himself. +In the attempt to outvie each other in the erection of their sixty-two +thousand and odd churches, prayer-houses, and meeting-halls, in which +to teach these conflicting theological doctrines, $354,485,581 have been +spent. The value of the Protestant parsonages alone, in which are +sheltered the disputants and their families, is roughly calculated to +approximate $54,115,297. Sixteen million (16,179,387) dollars, are, +morever, contributed every year for current expenses of the Protestant +denominations only. One Presbyterian church in New York cost a round +million; a Catholic altar alone, one-fourth as much!</p> + +<p>We will not mention the multitude of smaller sects, communities, and +extravagantly original little heresies in this country which spring up one +year to die out the next, like so many spores of fungi after a rainy day. +We will not even stop to consider the alleged millions of Spiritualists; +for the majority lack the courage to break away from their respective religious +denominations. These are the back-door Nicodemuses.</p> + +<p>And now, with Pilate, let us inquire, What is truth? Where is it to be +searched for amid this multitude of warring sects? Each claims to be +based upon divine revelation, and each to have the keys of the celestial +gates. Is either in possession of this rare truth? Or, must we exclaim +with the Buddhist philosopher, “There is but one truth on earth, and it +is unchangeable: and this is—that there is <em>no</em> truth on it!”</p> + +<p>Though we have no disposition whatever to trench upon the ground +that has been so exhaustively gleaned by those learned scholars who have +shown that every Christian dogma has its origin in a heathen rite, still the +facts which they have exhumed, since the enfranchisement of science, will +lose nothing by repetition. Besides, we propose to examine these facts +from a different and perhaps rather novel point of view: that of the old +philosophies as esoterically understood. These we have barely glanced +at in our first volume. We will use them as the standard by which to +compare Christian dogmas and miracles with the doctrines and phenomena +of ancient magic, and the modern “New Dispensation,” as Spiritualism +is called by its votaries. Since the materialists deny the phenomena + +<span class="pagenum"><a id="Page_3">3</a></span> +without investigation, and since the theologians in admitting them +offer us the poor choice of two palpable absurdities—the Devil and miracles—we +can lose little by applying to the theurgists, and they may actually +help us to throw a great light upon a very dark subject.</p> + +<p>Professor A. Butlerof, of the Imperial University of <abbr title="Saint">St.</abbr> Petersburg, +remarks in a recent pamphlet, entitled <cite>Mediumistic Manifestations</cite>, as +follows: “Let the facts (of modern spiritualism) belong if you will to the +number of those which were more or less known by the ancients; let +them be identical with those which in the dark ages gave importance to +the office of Egyptian priest or Roman augur; let them even furnish the +basis of the sorcery of our Siberian Shaman; ... let them be all these, +and, if they are <em>real facts</em>, it is no business of ours. All the facts in +nature <em>belong to science</em>, and every addition to the store of science enriches +instead of impoverishing her. If humanity has once admitted a +truth, and then in the blindness of self-conceit denied it, to return to its +realization is a step forward and not backward.”</p> + +<p>Since the day that modern science gave what may be considered the +death-blow to dogmatic theology, by assuming the ground that religion +was full of mystery, and mystery is unscientific, the mental state of +the educated class has presented a curious aspect. Society seems from +that time to have been ever balancing itself upon one leg, on an unseen +tight-rope stretched from our visible universe into the invisible one; uncertain +whether the end hooked on faith in the latter might not suddenly +break, and hurl it into final annihilation.</p> + +<p>The great body of nominal Christians may be divided into three +unequal portions: materialists, spiritualists, and Christians proper. The +materialists and spiritualists make common cause against the hierarchical +pretensions of the clergy; who, in retaliation, denounce both with equal +acerbity. The materialists are as little in harmony as the Christian sects +themselves—the Comtists, or, as they call themselves, the positivists, +being despised and hated to the last degree by the schools of thinkers, +one of which Maudsley honorably represents in England. Positivism, be +it remembered, is that “religion” of the future about whose founder even +Huxley has made himself wrathful in his famous lecture, <cite>The Physical +Basis of Life</cite>; and Maudsley felt obliged, in behalf of, +to express himself thus: “It is no wonder that scientific men should be +anxious to disclaim Comte as their law-giver, and to protest against such +a king being set up to reign over them. Not conscious of any personal +obligation to his writings—conscious how much, in some respects, he has +misrepresented the spirit and pretensions of science—they repudiate the +allegiance which his enthusiastic disciples would force upon them, and +which popular opinion is fast coming to think a natural one. They do + +<span class="pagenum"><a id="Page_4">4</a></span> +well in thus making a timely assertion of independence; for if it be not +done soon, it will soon be too late to be done + <span class="lock">well.”<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a></span> + When a materialistic +doctrine is repudiated so strongly by two such materialists as +Huxley and Maudsley, then we must think indeed that it is absurdity +itself.</p> + +<p>Among Christians there is nothing but dissension. Their various +churches represent every degree of religious belief, from the omnivorous +credulity of blind faith to a condescending and high-toned deference to +the Deity which thinly masks an evident conviction of their own deific +wisdom. All these sects believe more or less in the immortality of the +soul. Some admit the intercourse between the two worlds as a fact; +some entertain the opinion as a sentiment; some positively deny it; and +only a few maintain an attitude of attention and expectancy.</p> + +<p>Impatient of restraint, longing for the return of the dark ages, the +Romish Church frowns at the <em>diabolical</em> manifestations, and indicates +what she would do to their champions had she but the power of old. +Were it not for the self-evident fact that she herself is placed by science +on trial, and that she is handcuffed, she would be ready at a moment’s +notice to repeat in the nineteenth century the revolting scenes of former +days. As to the Protestant clergy, so furious is their common hatred +toward spiritualism, that as a secular paper very truly remarks: “They +seem willing to undermine the public faith in all the spiritual phenomena +of the past, as recorded in the <cite>Bible</cite>, if they can only see the pestilent +modern heresy stabbed to the <span class="lock">heart.”<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a></span></p> + +<p>Summoning back the long-forgotten memories of the Mosaic laws, +the Romish Church claims the monopoly of miracles, and of the right +to sit in judgment over them, as being the sole heir thereto by direct +inheritance. The <cite>Old Testament</cite>, exiled by Colenso, his predecessors +and contemporaries, is recalled from its banishment. The prophets, +whom his Holiness the Pope condescends at last to place, if not on +the same level with himself, at least at a less respectful + <span class="lock"> distance,<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a></span> + are +dusted and cleaned. The memory of all the diabolical abracadabra is +evoked anew. The blasphemous <em>horrors</em> perpetrated by Paganism, its + +<span class="pagenum"><a id="Page_5">5</a></span> +phallic worship, thaumaturgical wonders wrought by Satan, human sacrifices, +incantations, witchcraft, magic, and sorcery are recalled and +<span class="allsmcap">DEMONISM</span> is confronted with <em>spiritualism</em> for mutual recognition and +identification. Our modern demonologists conveniently overlook a few +insignificant details, among which is the undeniable presence of heathen +phallism in the Christian symbols. A strong spiritual element of this +worship may be easily demonstrated in the dogma of the Immaculate +Conception of the Virgin Mother of God; and a physical element +equally proved in the fetish-worship of the holy <em>limbs</em> of Sts. Cosmo and +Damiano, at Isernia, near Naples; a successful traffic in which <i lang="la">ex-voto</i> +in wax was carried on by the clergy, annually, until barely a half century +<span class="lock">ago.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a></span></p> + +<p>We find it rather unwise on the part of Catholic writers to pour out +their vials of wrath in such sentences as these: “In a multitude of +pagodas, the phallic stone, ever and always assuming, like the Grecian +<i>batylos</i>, the brutally indecent form of the <i>lingham</i> ... the Maha + <span class="lock">Deva.”<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a></span> + Before casting slurs on a symbol whose profound metaphysical +meaning is too much for the modern champions of that religion of +sensualism <i lang="fr">par excellence</i>, Roman Catholicism, to grasp, they are in duty +bound to destroy their oldest churches, and change the form of the cupolas +of their own temples. The Mahody of Elephanta, the Round Tower of +Bhangulpore, the minarets of Islam—either rounded or pointed—are the +originals of the <i lang="it">Campanile</i> column of San Marco, at Venice, of the Rochester +Cathedral, and of the modern Duomo of Milan. All of these steeples, +turrets, domes, and Christian temples, are the reproductions of the primitive +idea of the <i>lithos</i>, the upright phallus. “The western tower of <abbr title="Saint">St.</abbr> Paul’s +Cathedral, London,” says the author of <cite>The Rosicrucians</cite>, “is one of the +double <i>lithoi</i> placed always in front of every temple, Christian as well as + <span class="lock">heathen.”<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a></span> + Moreover, in all Christian Churches, “particularly in Protestant +churches, where they figure most conspicuously, the two tables of +stone of the Mosaic Dispensation are placed over the altar, side by side, +as a united stone, the tops of which are rounded.... The right stone is +<em>masculine</em>, the left <em>feminine</em>.” Therefore neither Catholics nor Protestants +have a right to talk of the “indecent forms” of heathen monuments +so long as they ornament their own churches with the symbols of the +Lingham and Yoni, and even write the laws of their God upon them.</p> + +<p>Another detail not redounding very particularly to the honor of the +Christian clergy might be recalled in the word Inquisition. The torrents + +<span class="pagenum"><a id="Page_6">6</a></span> +of human blood shed by this <em>Christian</em> institution, and the number of +its human sacrifices, are unparalleled in the annals of Paganism. Another +still more prominent feature in which the clergy surpassed their masters, +the “heathen,” is <em>sorcery</em>. Certainly in no Pagan temple was black +magic, in its real and true sense, more practiced than in the Vatican. +While strongly supporting exorcism as an important source of revenue, +they neglected magic as little as the ancient heathen. It is easy to prove +that the <i lang="la">sortilegium</i>, or sorcery, was widely practiced among the clergy +and monks so late as the last century, and is practiced occasionally even +now.</p> + +<p>Anathematizing every manifestation of occult nature outside the precincts +of the Church, the clergy—notwithstanding proofs to the contrary—call +it “the work of Satan,” “the snares of the fallen angels,” who +“rush in and out from the bottomless pit,” mentioned by John in his +kabalistic <cite>Revelation</cite>, “from whence arises a smoke as the smoke of a +great furnace.” “<cite>Intoxicated by its fumes, around this pit are daily gathering +millions of Spiritualists, to worship at “the Abyss of</cite> + <span class="lock"><cite>Baal.</cite>”<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a></span></p> + +<p>More than ever arrogant, stubborn, and despotic, now that she has +been nearly upset by modern research, not daring to interfere with the +powerful champions of science, the Latin Church revenges herself upon +the unpopular phenomena. A despot without a victim, is a word +void of sense; a power which neglects to assert itself through outward, +well-calculated effects, risks being doubted in the end. The Church has +no intention to fall into the oblivion of the ancient myths, or to suffer her +authority to be too closely questioned. Hence she pursues, as well as +the times permit, her traditional policy. Lamenting the enforced extinction +of her ally, the Holy Inquisition, she makes a virtue of necessity. +The only victims now within reach are the Spiritists of France. Recent +events have shown that the meek spouse of Christ never disdains to +retaliate on helpless victims.</p> + +<p>Having successfully performed her part of <i lang="la">Deus-ex-Machina</i> from +behind the French Bench, which has not scrupled to disgrace itself for +her, the Church of Rome sets to work and shows in the year 1876 what +she can do. From the whirling tables and dancing pencils of profane +Spiritualism, the Christian world is warned to turn to the divine “miracles” +of Lourdes. Meanwhile, the ecclesiastical authorities utilize their +time in arranging for other more easy triumphs, calculated to scare the +superstitious out of their senses. So, acting under orders, the clergy +hurl dramatic, if not very impressive anathemas from every Catholic +diocese; threaten right and left; excommunicate and curse. Perceiving, + +<span class="pagenum"><a id="Page_7">7</a></span> +finally, that her thunderbolts directed even against crowned +heads fall about as harmlessly as the Jupiterean lightnings of Offenbach’s +<cite>Calchas</cite>, Rome turns about in powerless fury against the victimized <i lang="fr">protégés</i> +of the Emperor of Russia—the unfortunate Bulgarians and Servians. +Undisturbed by evidence and sarcasm, unbaffled by proof, “the +lamb of the Vatican” impartially divides his wrath between the liberals +of Italy, “the impious whose breath has the stench of the sepulchre,”<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a> +the “schismatic Russian <i>Sarmates</i>,” and the heretics and spiritualists, +“who worship at the bottomless pit where the great Dragon lies in +wait.”</p> + +<p>Mr. Gladstone went to the trouble of making a catalogue of what he +terms the “flowers of speech,” disseminated through these Papal discourses. +Let us cull a few of the chosen terms used by this vicegerent of +Him who said that, “whosoever shall say <em>Thou fool</em>, shall be in danger of +hell-fire.” They are selected from authentic discourses. Those who +oppose the Pope are “wolves, Pharisees, thieves, liars, hypocrites, dropsical +children of Satan, sons of perdition, of sin, and corruption, satellites +of Satan in human flesh, monsters of hell, demons incarnate, stinking +corpses, men issued from the pits of hell, traitors and Judases led by the +spirit of hell; children of the deepest pits of hell,” etc., etc.; the whole +piously collected and published by Don Pasquale di Franciscis, whom +Gladstone has, with perfect propriety, termed, “an accomplished professor +of <em>flunkeyism</em> in things <span class="lock">spiritual.”<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a></span></p> + +<p>Since his Holiness the Pope has such a rich vocabulary of invectives +at his command, why wonder that the Bishop of Toulouse did not scruple +to utter the most undignified falsehoods about the Protestants and Spiritualists +of America—people doubly odious to a Catholic—in his address +to his diocese: “Nothing,” he remarks, “is more common in an era of +unbelief than to see a <em>false revelation substitute itself for the true one</em>, +and minds neglect the teachings of the Holy Church, to devote themselves +to the study of divination and the occult sciences.” With a fine +episcopal contempt for statistics, and strangely confounding in his memory +the audiences of the revivalists, Moody and Sankey, and the patrons +of darkened seance-rooms, he utters the unwarranted and fallacious assertion +that “it has been proven that Spiritualism, in the United States, +has caused one-sixth of all the cases of suicide and insanity.” He says +that it is not possible that the spirits “teach either an exact science, +because they are lying demons, or a useful science, because the character + +<span class="pagenum"><a id="Page_8">8</a></span> +of the word of Satan, like Satan himself, is sterile.” He warns his dear +<i lang="fr">collaborateurs</i>, that “the writings in favor of Spiritualism are under the +ban;” and he advises them to let it be known that “to frequent spiritual +circles with the intention of accepting the doctrine, is to apostatize from +the Holy Church, and assume the risk of excommunication;” finally, +says he, “Publish the fact that the teaching of no spirit should prevail +against that of the pulpit of Peter, which is the teaching of the Spirit of +God Himself!!”</p> + +<p>Aware of the many false teachings attributed by the Roman Church +to the Creator, we prefer disbelieving the latter assertion. The famous +Catholic theologian, Tillemont, assures us in his work that “all the illustrious +Pagans are condemned to the eternal torments of hell, <em>because</em> +they lived before the time of Jesus, and, therefore, could not be benefited +by the redemption!!” He also assures us that the Virgin Mary personally +testified to this truth over her own signature in a letter to a saint. +Therefore, this is also a revelation—“the Spirit of God Himself” teaching +such charitable doctrines.</p> + +<p>We have also read with great advantage the topographical descriptions +of <cite>Hell and Purgatory</cite> in the celebrated treatise under that name +by a Jesuit, the Cardinal Bellarmin. A critic found that the author, who +gives the description from a <em>divine</em> vision with which he was favored, +“appears to possess all the knowledge of a land-measurer” about the +secret tracts and formidable divisions of the “bottomless pit.” Justin +Martyr having actually committed to paper the heretical thought that +after all Socrates might not be altogether fixed in hell, his Benedictine +editor criticises this too benevolent father very severely. Whoever +doubts the Christian charity of the Church of Rome in this direction is +invited to peruse the <cite>Censure</cite> of the Sorbonne, on Marmontel’s <cite>Belisarius</cite>. +The <i lang="la">odium theologicum</i> blazes in it on the dark sky of orthodox +theology like an aurora borealis—the precursor of God’s wrath, according +to the teaching of certain mediæval divines.</p> + +<p>We have attempted in the first part of this work to show, by historical +examples, how completely men of science have deserved the stinging +sarcasm of the late Professor de Morgan, who remarked of them +that “they wear the priest’s cast-off garb, dyed to escape detection.” +The Christian clergy are, in like manner, attired in the cast-off garb of +the <em>heathen</em> priesthood; acting diametrically in opposition to their <em>God’s</em> +moral precepts, but nevertheless, sitting in judgment over the whole +world.</p> + +<p>When dying on the cross, the martyred Man of Sorrows forgave his +enemies. His last words were a prayer in their behalf. He taught his +disciples to curse not, but to bless, even their foes. But the heirs of + +<span class="pagenum"><a id="Page_9">9</a></span> +<abbr title="Saint">St.</abbr> Peter, the self constituted representatives on earth of that same meek +Jesus, unhesitatingly curse whoever resists their despotic will. Besides, +was not the “Son” long since crowded by them into the background? +They make their obeisance only to the Dowager Mother, for—according +to their teaching—again through “the direct Spirit of God,” she alone +acts as a mediatrix. The Œcumenical Council of 1870 embodied the +teaching into a dogma, to disbelieve which is to be doomed forever to +the ‘bottomless pit.’ The work of Don Pasquale di Franciscis is positive +on that point; for he tells us that, as the Queen of Heaven owes to +the present Pope “the finest gem in her coronet,” since he has conferred +on her the unexpected honor of becoming suddenly immaculate, there is +nothing she cannot obtain from her Son for “her <span class="lock">Church.”<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a></span></p> + +<p>Some years ago, certain travellers saw in Barri, Italy, a statue of the +Madonna, arrayed in a flounced pink skirt over a swelling <em>crinoline</em>! +Pious pilgrims who may be anxious to examine the regulation wardrobe +of their God’s mother may do so by going to Southern Italy, Spain, and +Catholic North and South America. The Madonna of Barri must still +be there—between two vineyards and a <i lang="it">locanda</i> (gin-shop). When last +seen, a half-successful attempt had been made to clothe the infant Jesus; +they had covered his legs with a pair of dirty, scollop-edged pantaloons. +An English traveller having presented the “Mediatrix” with a green +silk parasol, the grateful population of the <i lang="it">contadini</i>, accompanied by the +village priest, went in procession to the spot. They managed to stick +the sunshade, opened, between the infant’s back and the arm of the +Virgin which embraced him. The scene and ceremony were both solemn +and highly refreshing to our religious feelings. For there stood the +image of the goddess in its niche, surrounded with a row of ever-burning +lamps, the flames of which, flickering in the breeze, infect God’s pure air +with an offensive smell of olive oil. The Mother and Son truly represent +the two most conspicuous idols of <em>Monotheistic</em> Christianity!</p> + +<p>For a companion to the idol of the poor <i lang="it">contadini</i> of Barri, go to the +rich city of Rio Janeiro. In the Church of the Duomo del Candelaria, +in a long hall running along one side of the church, there might be seen, +a few years ago, another Madonna. Along the walls of the hall there is +a line of saints, each standing on a contribution-box, which thus forms a +fit pedestal. In the centre of this line, under a gorgeously rich canopy +of blue silk, is exhibited the Virgin Mary leaning on the arm of Christ. +“Our Lady” is arrayed in a very <i lang="fr">décolleté</i> blue satin dress with short + +<span class="pagenum"><a id="Page_10">10</a></span> +sleeves, showing, to great advantage, a snow-white, exquisitely-moulded +neck, shoulders, and arms. The skirt equally of blue satin with an overskirt +of rich lace and gauze puffs, is as short as that of a ballet-dancer; +hardly reaching the knee, it exhibits a pair of finely-shaped legs covered +with flesh colored silk tights, and blue satin French boots with very high +red heels! The blonde hair of this “Mother of God” is arranged in +the latest fashion, with a voluminous <i lang="fr">chignon</i> and curls. As she leans on +her Son’s arm, her face is lovingly turned toward her Only-Begotten, +whose dress and attitude are equally worthy of admiration. Christ wears +an evening dress-coat, with swallow-tail, black trousers, and low cut +white vest; varnished boots, and white kid gloves, <em>over one of which</em> sparkles +a rich diamond ring, worth many thousands we must suppose—a +precious Brazilian jewel. Above this body of a modern Portuguese dandy, +is a head with the hair parted in the middle; a sad and solemn face, +and eyes whose patient look seems to reflect all the bitterness of this +last insult flung at the majesty of the <span class="lock">Crucified.<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a></span></p> + +<p>The Egyptian Isis was also represented as a Virgin Mother by her +devotees, and as holding her infant son, Horus, in her arms. In some +statues and <i lang="it">basso-relievos</i>, when she appears alone she is either completely +nude or veiled from head to foot. But in the Mysteries, in common +with nearly every other goddess, she is entirely veiled from head to foot, +as a symbol of a mother’s chastity. It would not do us any harm were +we to borrow from the ancients some of the poetic sentiment in their +religions, and the innate veneration they entertained for <em>their</em> symbols.</p> + +<p>It is but fair to say at once that the last of the <em>true</em> Christians died +with the last of the direct apostles. Max Müller forcibly asks: “How +can a missionary in such circumstances meet the surprise and questions +of his pupils, unless he may point to that + <span class="lock"> seed,<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a></span> + and tell them what +Christianity was meant to be? unless he may show that, like all other religions, +Christianity too, has had its history; that the Christianity of the +nineteenth century is not the Christianity of the middle ages, and that +the Christianity of the middle ages was not that of the early Councils; +that the Christianity of the early Councils was not that of the Apostles, +and that what has been said by Christ, that alone was well <span class="lock">said?”<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a></span></p> + +<p>Thus we may infer that the only characteristic difference between +modern Christianity and the old heathen faiths is the belief of the former +in a personal devil and in hell. “The Aryan nations had no devil,” +says Max Müller. “Pluto, though of a sombre character, was a very + +<span class="pagenum"><a id="Page_11">11</a></span> +respectable personage; and Loki (the Scandinavian), though a mischievous +person, was not a fiend. The German Goddess, Hell, too, like +Proserpine, had once seen better days. Thus, when the Germans were +indoctrinated with the idea of a real devil, the Semitic Seth, Satan or +Diabolus, they treated him in the most good-humored way.”</p> + +<p>The same may be said of hell. Hades was quite a different place from +our region of eternal damnation, and might be termed rather an intermediate +state of purification. Neither does the Scandinavian <i>Hel</i> or +Hela, imply either a state or a place of punishment; for when Frigga, +the grief-stricken mother of Bal-dur, the white god, who died and found +himself in the dark abodes of the shadows (Hades) sent Hermod, a son +of Thor, in quest of her beloved child, the messenger found him in the +inexorable region—alas! but still comfortably seated on a rock, and +reading a + <span class="lock"> book.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a></span> + The Norse kingdom of the dead is moreover situated +in the higher latitudes of the Polar regions; it is a cold and cheerless +abode, and neither the gelid halls of Hela, nor the occupation of Baldur +present the least similitude to the blazing hell of eternal fire and the +miserable “damned” sinners with which the Church so generously peoples +it. No more is it the Egyptian Amenthes, the region of judgment and +purification; nor the Onderâh—the abyss of darkness of the Hindus; +for even the fallen angels hurled into it by Siva, are allowed by Parabrahma +to consider it as an intermediate state, in which an opportunity +is afforded them to prepare for higher degrees of purification and redemption +from their wretched condition. The Gehenna of the <cite>New Testament</cite> +was a locality outside the walls of Jerusalem; and in mentioning +it, Jesus used but an ordinary metaphor. Whence then came the dreary +dogma of hell, that Archimedean lever of Christian theology, with which +they have succeeded to hold in subjection the numberless millions of +Christians for nineteen centuries? Assuredly not from the Jewish +Scriptures, and we appeal for corroboration to any well-informed Hebrew +scholar.</p> + +<p>The only designation of something approaching hell in the <cite>Bible</cite> is +<i>Gehenna</i> or Hinnom, a valley near Jerusalem, where was situated Tophet, +a place where a fire was perpetually kept for sanitary purposes. The +prophet Jeremiah informs us that the Israelites used to sacrifice their +children to Moloch-Hercules on that spot; and later we find Christians +quietly replacing this divinity by their god of <em>mercy</em>, whose wrath +will not be appeased, unless the Church sacrifices to him her unbaptized +children and sinning sons on the altar of “eternal damnation!”</p> + +<p>Whence then did the divine learn so well the conditions of hell, as + +<span class="pagenum"><a id="Page_12">12</a></span> +to actually divide its torments into two kinds, the <i lang="la">pæna damni</i> and pænæ +sensus, the former being the privation of the beatific vision; the latter +the <em>eternal</em> pains <em>in a lake of fire and brimstone</em>? If they answer us that +it is in the <cite>Apocalypse</cite> (<abbr title="twenty">xx.</abbr> 10), we are prepared to demonstrate whence +the theologist John himself derived the idea, “And <em>the devil</em> that deceived +them was cast into the lake of fire and brimstone, where <em>the beast</em> and +the false prophet are and shall be tormented for ever and ever,” he +says. Laying aside the esoteric interpretation that the “devil” or +tempting demon meant our own earthly body, which after death will +surely dissolve in the <em>fiery</em> or ethereal + <span class="lock"> elements,<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a></span> + the +word “eternal” by which our theologians interpret the words “for +ever and ever” does not exist in the Hebrew language, either as a +word or meaning. There is no Hebrew word which properly expresses +<em>eternity</em>; עולם <i>oulam</i>, according to Le Clerc, only +imports a time whose beginning or end is not known. While showing +that this word does not mean <em>infinite</em> duration, and that +in the <cite>Old Testament</cite> the word <cite>forever</cite> only signifies a long time, Archbishop +Tillotson has completely perverted its sense with respect to the +idea of hell-torments. According to his doctrine, when Sodom and +Gomorrah are said to be suffering “eternal fire,” we must understand it +only in the sense of that fire not being extinguished till both cities were +entirely consumed. But, as to hell-fire the words must be understood in +the strictest sense of infinite duration. Such is the decree of the learned +divine. For the duration of the punishment of the wicked must be +proportionate to the eternal happiness of the righteous. So he says, +“These (speaking of the wicked) “shall go away εις κόλασιν αιῶνιον into +<em>eternal</em> punishment; but the righteous εις ζωην αιωνιον into life eternal.”</p> + +<p>The Reverend T. + <span class="lock"> Surnden,<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a></span> + commenting on the speculations of his +predecessors, fills a whole volume with unanswerable arguments, tending +to show that the locality <em>of Hell is in the sun</em>. We suspect that the reverend +speculator had read the <cite>Apocalypse</cite> in bed, and had the nightmare +in consequence. There are two verses in the <cite>Revelation of John</cite> +reading thus: “And the fourth angel poured out his vial upon the sun, +and power was given him to scorch men with fire. And men were +scorched with great heat, and blasphemed the name of + <span class="lock"> God.”<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a></span> + This is +simply Pythagorean and kabalistic allegory. The idea is new neither with +the above-mentioned author nor with John. Pythagoras placed the +“sphere of purification in the sun,” which sun, with its sphere, he moreover + +<span class="pagenum"><a id="Page_13">13</a></span> +locates in the middle of the + <span class="lock"> universe,<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a></span> + the allegory having a double meaning: +1. Symbolically, the central, spiritual sun, the Supreme Deity. +Arrived at this region every soul becomes purified of its sins, and unites +itself forever with its spirit, having previously suffered throughout all the +lower spheres. 2. By placing the sphere of <em>visible</em> fire in the middle of +the universe, he simply taught the heliocentric system which appertained +to the Mysteries, and was imparted only in the higher degree of initiation. +John gives to his Word a purely kabalistic significance, which no “Fathers,” +except those who had belonged to the Neo-platonic school, were able to +comprehend. Origen understood it well, having been a pupil of Ammonius +Saccas; therefore we see him bravely denying the perpetuity of hell-torments. +He maintains that not only men, but even devils (by which +term he meant disembodied human sinners), after a certain duration of +punishment shall be pardoned and finally restored to + <span class="lock"> heaven.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a></span> + In consequence +of this and other such heresies Origen was, as a matter of +course, exiled.</p> + +<p>Many have been the learned and truly-inspired speculations as to the +locality of hell. The most popular were those which placed it in the +centre of the earth. At a certain time, however, skeptical doubts which +disturbed the placidity of faith in this highly-refreshing doctrine arose in +consequence of the meddling scientists of those days. As a Mr. Swinden +in our own century observes, the theory was inadmissible because of two +objections: 1st, that a fund of fuel or sulphur sufficient to maintain so +furious and constant a fire could not be there supposed; and, <abbr title="Second">2d</abbr>, that it +must want the nitrous particles in the air to sustain and keep it alive. +“And how,” says he, “can a fire be eternal, when, by degrees, the whole +substance of the earth must be consumed <span class="lock">thereby?”<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a></span></p> + +<p>The skeptical gentleman had evidently forgotten that centuries ago <abbr title="Saint">St.</abbr> +Augustine solved the difficulty. Have we not the word of this learned +divine that hell, nevertheless, <em>is</em> in the centre of the earth, for “God supplies +the central fire with air <em>by a miracle</em>?” The argument is unanswerable, +and so we will not seek to upset it.</p> + +<p>The Christians were the first to make the existence of Satan a dogma +of the Church. And once that she had established it, she had to +struggle for over 1,700 years for the repression of a mysterious force +which it was her policy to make appear of diabolical origin. Unfortunately, +in manifesting itself, this force invariably tends to upset such +a belief by the ridiculous discrepancy it presents between the alleged +cause and the effects. If the clergy have not over-estimated the real power + +<span class="pagenum"><a id="Page_14">14</a></span> +of the “Arch-Enemy of God,” it must be confessed that he takes mighty +precautions against being recognized as the “Prince of Darkness” who +aims at our souls. If modern “spirits” are devils at all, as preached +by the clergy, then they can only be those “poor” or “stupid devils” +whom Max Müller describes as appearing so often in the German and +Norwegian tales.</p> + +<p>Notwithstanding this, the clergy fear above all to be forced to relinquish +this hold on humanity. They are not willing to let us judge of the +tree by its fruits, for that might sometimes force them into dangerous dilemmas. +They refuse, likewise, to admit, with unprejudiced people, that +the phenomena of Spiritualism has unquestionably spiritualized and reclaimed +from evil courses many an indomitable atheist and skeptic. But, as +they confess themselves, what is the use in a Pope, if there is no Devil?</p> + +<p>And so Rome sends her ablest advocates and preachers to the rescue +of those perishing in “the bottomless pit.” Rome employs her cleverest +writers for this purpose—albeit they all indignantly deny the accusation—and +in the preface to every book put forth by the prolific des Mousseaux, +the French Tertullian of our century, we find undeniable proofs of the +fact. Among other certificates of ecclesiastical approval, every volume is +ornamented with the text of a certain original letter addressed to the very +pious author by the world-known Father Ventura de Raulica, of Rome. +Few are those who have not heard this famous name. It is the name of +one of the chief pillars of the Latin Church, the ex-General of the Order +of the Theatins, Consultor of the Sacred Congregation of Rites, Examiner +of Bishops, and of the Roman Clergy, etc., etc., etc. This strikingly +characteristic document will remain to astonish future generations by +its spirit of unsophisticated demonolatry and unblushing sincerity. We +translate a fragment verbatim, and by thus helping its circulation hope to +merit the blessings of Mother + <span class="lock">Church:<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a></span></p> + +<div class="blockquot"> + +<p class="unindent">“<span class="smcap">Monsieur and excellent Friend</span>:</p> + +<p>“The greatest victory of Satan was gained on that day when he succeeded in making +himself denied.</p> + +<p>“To demonstrate the existence of Satan, is to reëstablish <em>one of the fundamental +dogmas of the Church</em>, which serve as a basis for Christianity, and, without which, Satan +would be but a name....</p> + +<p>“Magic, mesmerism, magnetism, somnambulism, spiritualism, spiritism, hypnotism +... are only other names for <span class="allsmcap">SATANISM</span>.</p> + +<p>“To bring out such a truth and show it in its proper light, is to unmask the enemy; +it is to unveil the immense danger of certain practices, <em>reputed innocent</em>; it is to deserve +well in the eyes of humanity and of religion.</p> + +<p class="right r2"> +“<span class="smcap">Father Ventura de Raulica.</span>”<br> +</p> +</div> + +<span class="pagenum"><a id="Page_15">15</a></span> + +<p>A-men!</p> + +<p>This is an unexpected honor indeed, for our American “controls” in +general, and the innocent “Indian guides” in particular. To be thus +introduced in Rome as princes of the Empire of Eblis, is more than they +could ever hope for in other lands.</p> + +<p>Without in the least suspecting that she was working for the future +welfare of her enemies—the spiritualists and spiritists—the Church, some +twenty years since, in tolerating des Mousseaux and de Mirville as the +biographers of the Devil, and giving her approbation thereto, tacitly confessed +the literary copartnership.</p> + +<p>M. the Chevalier Gougenot des Mousseaux, and his friend and collaborateur, +the Marquis Eudes de Mirville, to judge by their long titles, +must be aristocrats <i lang="fr">pur sang</i>, and they are, moreover, writers of no small +erudition and talent. Were they to show themselves a little more parsimonious +of double points of exclamation following every vituperation, +and invective against Satan and his worshippers, their style would be faultless. +As it is, the crusade against the enemy of mankind was fierce, and +lasted for over twenty years.</p> + +<p>What with the Catholics piling up their psychological phenomena to +prove the existence of a personal devil, and the Count de Gasparin, an +ancient minister of Louis Philippe, collecting volumes of other facts to +prove the contrary, the spiritists of France have contracted an everlasting +debt of gratitude toward the disputants. The existence of an unseen +spiritual universe peopled with invisible beings has now been demonstrated +beyond question. Ransacking the oldest libraries, they have distilled +from the historical records the quintessence of evidence. All +epochs, from the Homeric ages down to the present day, have supplied +their choicest materials to these indefatigable authors. In trying to prove +the authenticity of the miracles wrought by Satan in the days preceding +the Christian era, as well as throughout the middle ages, they have simply +laid a firm foundation for a study of the phenomena in our modern +times.</p> + +<p>Though an ardent, uncompromising enthusiast, des Mousseaux unwittingly +transforms himself into the tempting demon, or—as he is fond +of calling the Devil—the “serpent of <cite>Genesis</cite>.” In his desire to demonstrate +in every manifestation the presence of the Evil One, he only succeeds +in demonstrating that Spiritualism and magic are no new things in +the world, but very ancient twin-brothers, whose origin must be sought +for in the earliest infancy of ancient India, Chaldea, Babylonia, Egypt, +Persia, and Greece.</p> + +<p>He proves the existence of “spirits,” whether these be angels or +devils, with such a clearness of argument and logic, and such an amount + +<span class="pagenum"><a id="Page_16">16</a></span> +of evidence, historical, irrefutable, and strictly authenticated, that little is +left for spiritualist authors who may come after him. How unfortunate +that the scientists, who believe neither in devil nor spirit, are more than +likely to ridicule M. des Mousseaux’s books without reading them, for +they really contain so many facts of profound scientific interest!</p> + +<p>But what can we expect in our own age of unbelief, when we find +Plato, over twenty-two centuries ago, complaining of the same? “Me, +too,” says he, in his <cite>Euthyphron</cite>, “when I say anything in the public +assembly concerning divine things, <em>and predict to them</em> what is going to +happen, they ridicule as mad; and although <em>nothing that I have predicted +has proved untrue</em>, yet they envy all such men as we are. However, we +ought not to heed, but pursue our own way.”</p> + +<p>The literary resources of the Vatican and other Catholic repositories +of learning must have been freely placed at the disposal of these modern +authors. When one has such treasures at hand—original manuscripts, +papyri, and books pillaged from the richest heathen libraries; old treatises +on magic and alchemy; and records of all the trials for witchcraft, +and sentences for the same to rack, stake, and torture, it is mighty easy +to write volumes of accusations against the Devil. We affirm on good +grounds that there are hundreds of the most valuable works on the occult +sciences, which are sentenced to eternal concealment from the public, +but are attentively read and studied by the privileged who have access to +the Vatican Library. The laws of nature are the same for heathen sorcerer +as for Catholic saint; and a “miracle” may be produced as well by +one as by the other, without the slightest intervention of God or devil.</p> + +<p>Hardly had the manifestations begun to attract attention in Europe, +than the clergy commenced their outcry that their traditional enemy had +reappeared under another name, and “divine miracles” also began to +be heard of in isolated instances. First they were confined to humble +individuals, some of whom claimed to have them produced through the +intervention of the Virgin Mary, saints and angels; others—according to +the clergy—began to suffer from <em>obsession</em> and <em>possession</em>; for the Devil +must have his share of fame as well as the Deity. Finding that, notwithstanding +the warning, the <em>independent</em>, or so-called spiritual phenomena +went on increasing and multiplying, and that these manifestations +threatened to upset the carefully-constructed dogmas of the Church, +the world was suddenly startled by extraordinary intelligence. In 1864, +a whole community became possessed of the Devil. Morzine, and the +awful stories of its demoniacs; Valleyres, and the narratives of its well-authenticated +exhibitions of sorcery; and those of the Presbytere de +Cideville curdled the blood in Catholic veins.</p> + +<p>Strange to say, the question has been asked over and over again, + +<span class="pagenum"><a id="Page_17">17</a></span> +why the “divine” miracles and most of the obsessions are so strictly +confined to Roman Catholic dioceses and countries? Why is it that +since the Reformation there has been scarcely one single divine “miracle” +in a Protestant land? Of course, the answer we must expect from +Catholics is, that the latter are peopled by <em>heretics</em>, and abandoned by +God. Then why are there no more Church-miracles in Russia, a country +whose religion differs from the Roman Catholic faith but in external +forms of rites, its fundamental dogmas being identically the same, except +as to the emanation of the Holy Ghost? Russia has her accepted saints +and thaumaturgical relics, and miracle-working images. The <abbr title="Saint">St.</abbr> Mitrophaniy +of Voroneg is an authenticated miracle-worker, but his miracles +are limited to healing; and though hundreds upon hundreds have been +healed <em>through faith</em>, and though the old cathedral is full of magnetic effluvia, +and whole generations will go on <em>believing</em> in his power, and some +persons will always be healed, still no such miracles are heard of in Russia +as the Madonna-walking, and Madonna letter-writing, and statue-talking +of Catholic countries. Why is this so? Simply because the emperors +have strictly forbidden that sort of thing. The Czar, Peter the Great, +stopped every spurious “divine” miracle with one frown of his mighty +brow. He declared he would have <em>no false</em> miracles played by the holy +<i>icones</i> (images of saints), and they disappeared <span class="lock">forever.<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a></span></p> + +<p>There are cases on record of isolated and independent phenomena +exhibited by certain images in the last century; the latest was the bleeding +of the cheek of an image of the Virgin, when a soldier of Napoleon +cut her face in two. This miracle, alleged to have happened in 1812, in +the days of the invasion by the “grand army,” was the final farewell.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> + +<span class="pagenum"><a id="Page_18">18</a></span> +But since then, although the three successive emperors have been pious +men, their will has been respected, and the images and saints have +remained quiet, and hardly been spoken of except as connected with +religious worship. In Poland, a land of furious ultramontanism, there +were, at different times, desperate attempts at miracle-doing. They died +at birth, however, for the argus-eyed police were there; a Catholic miracle +in Poland, made public by the priests, generally meaning political +revolution, bloodshed, and war.</p> + +<p>Is it then, not permissible to at least suspect that if, in one country +divine miracles may be arrested by civil and military law, and in another +they <em>never occur</em>, we must search for the explanation of the two facts in +some natural cause, instead of attributing them to either god or devil? +In our opinion—if it is worth anything—the whole secret may be +accounted for as follows. In Russia, the clergy know better than to +bewilder their parishes, whose piety is sincere and faith strong without +miracles; they know that nothing is better calculated than the latter to +sow seeds of distrust, doubt, and finally of skepticism which leads directly +to atheism. Moreover the climate is less propitious, and the magnetism +of the average population too positive, <em>too healthy</em>, to call forth <em>independent</em> +phenomena; and fraud would not answer. On the other hand, +neither in Protestant Germany, nor England, nor yet in America, since +the days of the Reformation, has the clergy had access to any of the Vatican +secret libraries. Hence they are all but poor hands at the magic of +Albertus Magnus.</p> + +<p>As for America being overflowed with sensitives and mediums, the +reason for it is partially attributable to climatic influence and especially +to the physiological condition of the population. Since the days of the +Salem witchcraft, 200 years ago, when the comparatively few settlers had +pure and unadulterated blood in their veins, nothing much had been +heard of “spirits” or “mediums” until + <span class="lock"> 1840.<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a></span> + The phenomena then +first appeared among the ascetic and exalted Shakers, whose religious +aspirations, peculiar mode of life, moral purity, and physical chastity +all led to the production of independent phenomena of a psychological + +<span class="pagenum"><a id="Page_19">19</a></span> +as well as physical nature. Hundreds of thousands, and even millions +of men from various climates and of different constitutions and habits, +have, since 1692, invaded North America, and by intermarrying have substantially +changed the physical type of the inhabitants. Of what country +in the world do the women’s constitutions bear comparison with the delicate, +nervous, and sensitive constitutions of the feminine portion of the +population of the United States? We were struck on our arrival in the +country with the semi-transparent delicacy of skin of the natives of both +sexes. Compare a hard-working Irish factory girl or boy, with one from +a genuine American family. Look at their hands. One works as hard +as the other; they are of equal age, and both seemingly healthy; and +still, while the hands of the one, after an hour’s soaping, will show a skin +little softer than that of a young alligator, those of the other, notwithstanding +constant use, will allow you to observe the circulation of the +blood under the thin and delicate epidermis. No wonder, then, that +while America is the conservatory of sensitives the majority of its clergy, +unable to produce divine or any other miracles, stoutly deny the possibility +of any phenomena except those produced by tricks and juggling. +And no wonder also that the Catholic priesthood, who are practically +aware of the existence of magic and spiritual phenomena, and believe in +them while dreading their consequences, try to attribute the whole to the +agency of the Devil.</p> + +<p>Let us adduce one more argument, if only for the sake of circumstantial +evidence. In what countries have “divine miracles” flourished +most, been most frequent and most stupendous? Catholic Spain, and +Pontifical Italy, beyond question. And which more than these two, has +had access to ancient literature? Spain was famous for her libraries; +the Moors were celebrated for their profound learning in alchemy and +other sciences. The Vatican is the storehouse of an immense number +of ancient manuscripts. During the long interval of nearly 1,500 years +they have been accumulating, from trial after trial, books and manuscripts +confiscated from their sentenced victims, to their own profit. The Catholics +may plead that the books were generally committed to the flames; +that the treatises of famous sorcerers and enchanters perished with their +accursed authors. But the Vatican, if it could speak, could tell a different +story. It knows too well of the existence of certain closets and +rooms, access to which is had but by the very few. It knows that the +entrances to these secret hiding-places are so cleverly concealed from +sight in the carved frame-work and under the profuse ornamentation of +the library-walls, that there have even been Popes who lived and died +within the precincts of the palace without ever suspecting their existence. +But these Popes were neither Sylvester <abbr title="Two">II.</abbr>, + Benedict <abbr title="Nine">IX.</abbr>, John <abbr title="Twenty">XX.</abbr>, nor + +<span class="pagenum"><a id="Page_20">20</a></span> +the <abbr title="Sixth">VIth</abbr> and <abbr title="Seventh">VIIth</abbr> Gregory; nor yet the famous Borgia of toxicological +memory. Neither were those who remained ignorant of the hidden lore +friends of the sons of Loyola.</p> + +<p>Where, in the records of European Magic, can we find cleverer +enchanters than in the mysterious solitudes of the cloister? Albert +Magnus, the famous Bishop and conjurer of Ratisbon, was never surpassed +in his art. Roger Bacon was a monk, and Thomas Aquinas one +of the most learned pupils of Albertus. Trithemius, Abbot of the +Spanheim Benedictines, was the teacher, friend, and confidant of Cornelius +Agrippa; and while the confederations of the Theosophists were +scattered broadcast about Germany, where they first originated, assisting +one another, and struggling for years for the acquirement of esoteric +knowledge, any person who knew how to become the favored pupil of certain +monks, might very soon be proficient in all the important branches +of occult learning.</p> + +<p>This is all in history and cannot be easily denied. Magic, in all its +aspects, was widely and nearly openly practiced by the clergy till the +Reformation. And even he who was once called the “Father of the +Reformation,” the famous John + <span class="lock"> Reuchlin,<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a></span> + author of the <cite>Mirific Word</cite> +and friend of Pico di Mirandola, the teacher and instructor of Erasmus, +Luther, and Melancthon, was a kabalist and occultist.</p> + +<p>The ancient <i lang="la">Sortilegium</i>, or divination by means of <i>Sortes</i> or lots—an +art and practice now decried by the clergy as an abomination, designated +by <cite>Stat. 10 Jac.</cite> as + <span class="lock"> felony,<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a></span> + and by <i>Stat. 12 Carolus <abbr title="Two">II.</abbr></i> excepted +out of the general pardons, on the ground of being <em>sorcery</em>—was +widely practiced by the clergy and monks. Nay, it was sanctioned +by <abbr title="Saint">St.</abbr> Augustine himself, who does not “disapprove of this method of +learning futurity, provided it be not used for worldly purposes.” More +than that, he confesses having practiced it <span class="lock">himself.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a></span></p> + +<p>Aye; but the clergy called it <i lang="la">Sortes Sanctorum</i>, when it was they +who practiced it; while the <i lang="la">Sortes Prænestinæ</i>, succeeded by the <i lang="la">Sortes +Homericæ</i> and <i lang="la">Sortes Virgilianæ</i>, were abominable <em>heathenism</em>, the +worship of the Devil, when used by any one else.</p> + +<p>Gregory de Tours informs us that when the clergy resorted to the +<i>Sortes</i> their custom was to lay the <cite>Bible</cite> on the altar, and to pray the +Lord that He would discover His will, and disclose to them futurity in +one of the verses of the book. Gilbert de Nogent writes that in his days + +<span class="pagenum"><a id="Page_21">21</a></span> +(about the twelfth century) the custom was, at the consecration of +bishops, to consult the <cite>Sortes Sanctorum</cite>, to thereby learn the success +and fate of the episcopate. On the other hand, we are told that the <cite>Sortes +Sanctorum</cite> were condemned by the Council of Agda, in 506. In this +case again we are left to inquire, in which instance has the infallibility of +the Church failed? Was it when she prohibited that which was practiced +by her greatest saint and patron, Augustine, or in the twelfth century, +when it was openly and with the sanction of the same Church practiced +by the clergy for the benefit of the bishop’s elections? Or, must we still +believe that in both of these contradictory cases the Vatican was inspired +by the direct “spirit of God?”</p> + +<p>If any doubt that Gregory of Tours approved of a practice that prevails +to this day, more or less, even among strict Protestants, let them +read this: “Lendastus, Earl of Tours, who was for ruining me with +Queen Fredegonde, coming to Tours, big with evil designs against me, I +withdrew to my oratory under a deep concern, where I took the <cite>Psalms</cite>.... +My heart revived within me when I cast my eyes on this of the +seventy-seventh <cite>Psalm</cite>: ‘He caused them to go on with confidence, +whilst the sea swallowed up their enemies.’ Accordingly, the count +spoke not a word to my prejudice; and leaving Tours that very day, the +boat in which he was, sunk in a storm, but his skill in swimming saved +him.”</p> + +<p>The sainted bishop simply confesses here to having practiced a bit of +sorcery. <em>Every mesmerizer knows the power of will during an intense +desire bent on any particular subject.</em> Whether in consequence of “co-incidents” +or otherwise, the opened verse suggested to his mind revenge +by drowning. Passing the remainder of the day in “deep concern,” and +possessed by this all-absorbing thought, the saint—it may be unconsciously—exercises +his will on the subject; and thus while imagining in the accident +the hand of God, he simply becomes a sorcerer exercising his magnetic +will which reacts on the person feared; and the count barely +escapes with his life. Were the accident decreed by God, the culprit +would have been drowned; for a simple bath could not have altered his +malevolent resolution against <abbr title="Saint">St.</abbr> Gregory had he been very intent on it.</p> + +<p>Furthermore, we find anathemas fulminated against this lottery of +fate, at the council of Varres, which forbids “all ecclesiastics, under pain +of excommunication, to perform that kind of divination, or to pry into +futurity, by looking into any book, or writing, whatsoever.” The same +prohibition is pronounced at the councils of Agda in 506, of Orleans, in +511, of Auxerre in 595, and finally at the council of Aenham in 1110; +the latter condemning “sorcerers, witches, diviners, such as occasioned +death by magical operations, and who practiced fortune-telling by the + +<span class="pagenum"><a id="Page_22">22</a></span> +holy-book lots;” and the complaint of the joint clergy against de Garlande, +their bishop at Orleans, and addressed to Pope Alexander <abbr title="Three">III.</abbr>, +concludes in this manner: “Let your apostolical hands put on strength +to <em>strip naked</em> the iniquity of this man, that the curse prognosticated on +the day of his consecration may overtake him; for the gospels being +opened on the altar <em>according to custom</em>, the first words were: <cite>and the +young man, leaving his linen cloth, fled from them</cite> <span class="lock"><cite>naked</cite>.”<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a></span></p> + +<p>Why then roast the lay-magicians and consulters of books, and canonize +the ecclesiastics? Simply because the mediæval as well as the +modern phenomena, manifested through laymen, whether produced +through occult knowledge or happening independently, upset the claims +of both the Catholic and Protestant Churches to divine miracles. In the +face of reiterated and unimpeachable evidence it became impossible for +the former to maintain successfully the assertion that seemingly miraculous +manifestations by the “good angels” and God’s direct intervention +could be produced exclusively by her chosen ministers and holy saints. +Neither could the Protestant well maintain on the same ground that +miracles had ended with the apostolic ages. For, whether of the same +nature or not, the modern phenomena claimed close kinship with the +biblical ones. The magnetists and healers of our century came into +direct and open competition with the apostles. The Zouave Jacob, of +France, had outrivalled the prophet Elijah in recalling to life persons +who were seemingly dead; and Alexis, the somnambulist, mentioned by +Mr. Wallace in his + <span class="lock"> work,<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a></span> + was, by his lucidity, putting to shame apostles, +prophets, and the Sibyls of old. Since the burning of the last witch, the +great Revolution of France, so elaborately prepared by the league of +the secret societies and their clever emissaries, had blown over Europe +and awakened terror in the bosom of the clergy. It had, like a destroying +hurricane, swept away in its course those best allies of the Church, +the Roman Catholic aristocracy. A sure foundation was now laid for +the right of individual opinion. The world was freed from ecclesiastical +tyranny by opening an unobstructed path to Napoleon the Great, who +had given the deathblow to the Inquisition. This great slaughter-house +of the Christian Church—wherein she butchered, in the name of the +Lamb, all the sheep arbitrarily declared scurvy—was in ruins, and she +found herself left to her own responsibility and resources.</p> + +<p>So long as the phenomena had appeared only sporadically, she had +always felt herself powerful enough to repress the consequences. Superstition + +<span class="pagenum"><a id="Page_23">23</a></span> +and belief in the Devil were as strong as ever, and Science had not +yet dared to publicly measure her forces with those of supernatural Religion. +Meanwhile the enemy had slowly but surely gained ground. All at once +it broke out with an unexpected violence. “Miracles” began to appear +in full daylight, and passed from their mystic seclusion into the domain +of natural law, where the profane hand of Science was ready to strip off +their sacerdotal mask. Still, for a time, the Church held her position, and +with the powerful help of superstitious fear checked the progress of the +intruding force. But, when in succession appeared mesmerists and somnambulists, +reproducing the physical and mental phenomenon of ecstasy, +hitherto believed to be the special gift of saints; when the passion for +the turning tables had reached in France and elsewhere its climax of +fury; when the psychography—alleged spiritual—from a simple curiosity +had developed itself and settled into an unabated interest, and finally +ebbed into religious mysticism; when the echoes aroused by the first raps +of Rochester, crossing the oceans, spread until they were re-percussed from +nearly every corner of the world—then, and only then, the Latin Church +was fully awakened to a sense of danger. Wonder after wonder was +reported to have occurred in the spiritual circles and the lecture-rooms +of the mesmerists; the sick were healed, the blind made to see, the lame +to walk, the deaf to hear. J. R. Newton in America, and Du Potet in +France, were healing the multitude without the slightest claim to divine +intervention. The great discovery of Mesmer, which reveals to the +earnest inquirer the mechanism of nature, mastered, as if by magical +power, organic and inorganic bodies.</p> + +<p>But this was not the worst. A more direful calamity for the Church +occurred in the evocation from the upper and nether worlds of a multitude +of “spirits,” whose private bearing and conversation gave the direct +lie to the most cherished and profitable dogmas of the Church. These +“spirits” claimed to be the identical entities, in a disembodied state, of +fathers, mothers, sons, and daughters, friends and acquaintances of the +persons viewing the weird phenomena. The Devil seemed to have no +objective existence, and this struck at the very foundation upon which +the chair of <abbr title="Saint">St.</abbr> Peter + <span class="lock"> rested.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a></span> + Not a spirit except the mocking mannikins + +<span class="pagenum"><a id="Page_24">24</a></span> +of Planchette would confess to the most distant relationship with the +Satanic majesty, or accredit him with the governorship of a single inch +of territory. The clergy felt their prestige growing weaker every day, +as they saw the people impatiently shaking off, in the broad daylight +of truth, the dark veils with which they had been blindfolded for so many +centuries. Then finally, fortune, which previously had been on their side +in the long-waged conflict between theology and science, deserted to +their adversary. The help of the latter to the study of the occult side of +nature was truly precious and timely, and science has unwittingly widened +the once narrow path of the phenomena into a broad highway. Had not + +<span class="pagenum"><a id="Page_25">25</a></span> +this conflict culminated at the nick of time, we might have seen, reproduced +on a miniature scale the disgraceful scenes of the episodes of +Salem witchcraft and the Nuns of Loudun. As it was, the clergy were +muzzled.</p> + +<p>But if science has unintentionally helped the progress of the occult +phenomena, the latter have reciprocally aided science herself. Until +the days when newly-reincarnated philosophy boldly claimed its place in +the world, there had been but few scholars who had undertaken the difficult +task of studying comparative theology. This science occupies a domain +heretofore penetrated by few explorers. The necessity which it involved +of being well acquainted with the dead languages, necessarily limited the +number of students. Besides, there was less popular need for it so long +as people could not replace the Christian orthodoxy by something more +tangible. It is one of the most undeniable facts of psychology, that the +average man can as little exist out of a religious element of some kind, +as a fish out of the water. The voice of truth, “a voice stronger than +the voice of the mightiest thunder,” speaks to the inner man in the nineteenth +century of the Christian era, as it spoke in the corresponding +century <span class="allsmcap">B.C.</span> It is a useless and unprofitable task to offer to humanity +the choice between a future life and annihilation. The only chance that +remains for those friends of human progress who seek to establish for +the good of mankind a faith, henceforth stripped entirely of superstition + +<span class="pagenum"><a id="Page_26">26</a></span> +and dogmatic fetters is to address them in the words of Joshua: “Choose +ye this day whom you will serve; whether the gods which your fathers +served that were on the other side of the flood, or the gods of the +Amorites, in whose land ye <span class="lock">dwell.”<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a></span></p> + +<p>“The science of religion,” wrote Max Müller in 1860, “is only just +beginning.... During the last fifty years the authentic documents of +the most important religions in the world <em>have been recovered in a most +unexpected and almost miraculous</em> + <span class="lock"><em>manner</em>.<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a></span> + We have now before us the +Canonical books of Buddhism; the <cite>Zend-Avesta</cite> of Zoroaster is no +longer a sealed book; and the hymns of the <cite>Rig-Veda</cite> have revealed a +state of religions anterior to the first beginnings of that mythology which +in Homer and Hesiod stands before us as a mouldering <span class="lock">ruin.”<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a></span></p> + +<p>In their insatiable desire to extend the dominion of blind faith, the +early architects of Christian theology had been forced to conceal, as +much as it was possible, the true sources of the same. To this end +they are said to have burned or otherwise destroyed all the original manuscripts +on the <cite>Kabala</cite>, magic, and occult sciences upon which they +could lay their hands. They ignorantly supposed that the most dangerous +writings of this class had perished with the last Gnostic; but some +day they may discover their mistake. Other authentic and as important +documents will perhaps reäppear in a “most unexpected and almost +miraculous manner.”</p> + +<p><span class="pagenum"><a id="Page_27">27</a></span> +There are strange traditions current in various parts of the East—on +Mount Athos and in the Desert of Nitria, for instance—among +certain monks, and with learned Rabbis in Palestine, who pass their +lives in commenting upon the <cite>Talmud</cite>. They say that not all the rolls +and manuscripts, reported in history to have been burned by Cæsar, by +the Christian mob, in 389, and by the Arab General Amru, perished as +it is commonly believed; and the story they tell is the following: At +the time of the contest for the throne, in 51 <span class="allsmcap">B.C.</span>, between Cleopatra +and her brother Dionysius Ptolemy, the Bruckion, which contained over +seven hundred thousand rolls, all bound in wood and <em>fire-proof</em> parchment, +was undergoing repairs, and a great portion of the original manuscripts, +considered among the most precious, and which were not +duplicated, were stored away in the house of one of the librarians. As +the fire which consumed the rest was but the result of accident, no precautions +had been taken at the time. But they add, that several hours +passed between the burning of the fleet, set on fire by Cæsar’s order, +and the moment when the first buildings situated near the harbor caught +fire in their turn; and that all the librarians, aided by several hundred +slaves attached to the museum, succeeded in saving the most precious of +the rolls. So perfect and solid was the fabric of the parchment, that while +in some rolls the inner pages and the wood-binding were reduced to ashes, +of others the parchment binding remained unscorched. These particulars +were all written out in Greek, Latin, and the Chaldeo-Syriac dialect, +by a learned youth named Theodas, one of the scribes employed +in the museum. One of these manuscripts is alleged to be preserved +till now in a Greek convent; and the person who narrated the tradition +to us had seen it himself. He said that many more will see it and +learn where to look for important documents, when a certain prophecy +will be fulfilled; adding, that most of these works could be found in +Tartary and + <span class="lock"> India.<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a></span> + The monk showed us a copy of the original, which, +of course, we could read but poorly, as we claim but little erudition in +the matter of dead languages. But we were so particularly struck by + +<span class="pagenum"><a id="Page_28">28</a></span> +the vivid and picturesque translation of the holy father, that we perfectly +remember some curious paragraphs, which run, as far as we can recall +them, as follows:—“When the Queen of the Sun (Cleopatra) was +brought back to the half-ruined city, after the fire had devoured the +<cite>Glory of the World</cite>; and when she saw the mountains of books—or +rolls—covering the half-consumed steps of the <i lang="it">estrada</i>; and when she +perceived that the inside was gone and the indestructible covers alone +remained, she wept in rage and fury, and cursed the meanness of her +fathers who had grudged the cost of the real Pergamos for the inside as +well as the outside of the precious rolls.” Further, our author, Theodas, +indulges in a joke at the expense of the queen for believing that nearly +all the library was burned; when, in fact, hundreds and thousands of the +choicest books were safely stored in his own house and those of other +scribes, librarians, students, and philosophers.</p> + +<p>No more do sundry very learned Copts scattered all over the East +in Asia Minor, Egypt, and Palestine believe in the total destruction of +the subsequent libraries. For instance, they say that out of the library +of Attalus <abbr title="Three">III.</abbr> of Pergamus, presented by Antony to Cleopatra, not a +volume was destroyed. At that time, according to their assertions, from +the moment that the Christians began to gain power in Alexandria—about +the end of the fourth century—and Anatolius, Bishop of Laodicea, +began to insult the national gods, the Pagan philosophers and learned +theurgists adopted effective measures to preserve the repositories of +their sacred learning. Theophilus, a bishop, who left behind him the +reputation of a most rascally and mercenary villain, was accused by one +named Antoninus, a famous theurgist and eminent scholar of occult +science of Alexandria, with bribing the slaves of the Serapion to steal +books which he sold to foreigners at great prices. History tells us how +Theophilus had the best of the philosophers, in <span class="allsmcap">A.D.</span> 389; and how his +successor and nephew, the no less infamous Cyril, butchered Hypatia. +Suidas gives us some details about Antoninus, whom he calls Antonius, +and his eloquent friend Olympus, the defender of the Serapion. +But history is far from being complete in the miserable remnants of +books, which, crossing so many ages, have reached our own learned century; +it fails to give the facts relating to the first five centuries of Christianity +which are preserved in the numerous traditions current in the +East. Unauthenticated as these may appear, there is unquestionably +in the heap of chaff much good grain. That these traditions are not +oftener communicated to Europeans is not strange, when we consider +how apt our travellers are to render themselves antagonistic to the +natives by their skeptical bearing and, occasionally, dogmatic intolerance. +When exceptional men like some archæologists, who knew how + +<span class="pagenum"><a id="Page_29">29</a></span> +to win the confidence and even friendship of certain Arabs, are +favored with precious documents, it is declared simply a “coincidence.” +And yet there are widespread traditions of the existence of +certain subterranean, and immense galleries, in the neighborhood of +Ishmonia—the “petrified City,” in which are stored numberless manuscripts +and rolls. For no amount of money would the Arabs go near +it. At night, they say, from the crevices of the desolate ruins, sunk +deep in the unwatered sands of the desert, stream the rays from lights +carried to and fro in the galleries by no human hands. The Afrites +study the literature of the antediluvian ages, according to their belief, +and the Djin learns from the magic rolls the lesson of the following +day.</p> + +<p>The <cite>Encyclopedia Britannica</cite>, in its article on Alexandria, says: +“When the temple of Serapis was demolished ... the valuable library +was <em>pillaged</em> or destroyed; and <em>twenty</em> years + <span class="lock"> afterwards<a id="FNanchor_37" href="#Footnote_37" + class="fnanchor">[37]</a></span> the <em>empty shelves</em> +excited the regret ... etc.” But it does not state the subsequent fate of +the <em>pillaged</em> books.</p> + +<p>In rivalry of the fierce Mary-worshippers of the fourth century, the +modern clerical persecutors of liberalism and “heresy” would willingly +shut up all the heretics and their books in some modern Serapion and +burn them + <span class="lock"> alive.<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a></span> + The cause of this hatred is natural. Modern research +has more than ever unveiled the secret. “Is not the worship of +saints and angels now,” said Bishop Newton, years ago, “in all respects +the same that the worship of demons was in former times? The name +only is different, the thing is identically the same ... the very same +temples, the very same images, which were once consecrated to Jupiter +and the other demons, are now consecrated to the Virgin Mary and +other saints ... the whole of Paganism is converted and applied <em>to +Popery</em>.”</p> + +<p>Why not be impartial and add that “a good portion of it was adopted +by Protestant religions also?”</p> + +<p>The very apostolic designation <i>Peter</i> is from the Mysteries. The +hierophant or supreme pontiff bore the Chaldean title פתר, <i>peter</i>, or interpreter. +The names Phtah, Peth’r, the residence of Balaam, Patara, +and Patras, the names of oracle-cities, <i lang="la">pateres</i> or <i lang="la">pateras</i> and, perhaps, + +<span class="pagenum"><a id="Page_30">30</a></span> +Buddha,<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a> + all come from the same root. Jesus says: “Upon this <i>petra</i> I +will build my Church, and the gates, or rulers of Hades, shall not prevail +against it;” meaning by <i>petra</i> the rock-temple, and by metaphor, the +Christian Mysteries; the adversaries to which were the old mystery-gods +of the underworld, who were worshipped in the rites of Isis, Adonis, +Atys, Sabazius, Dionysus, and the Eleusinia. No <em>apostle</em> Peter was ever +at Rome; but the Pope, seizing the sceptre of the <i lang="la">Pontifex Maximus</i>, the +keys of Janus and Kubelé, and adorning his Christian head with the cap +of the <i lang="la">Magna Mater</i>, copied from that of the tiara of Brahmâtma, the +Supreme Pontiff of the Initiates of old India, became the successor of +the Pagan high priest, the real Peter-Roma, or <span class="lock"><i>Petroma</i>.<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a></span></p> + +<p>The Roman Catholic Church has two far mightier enemies than the +“heretics” and the “infidels;” and these are—Comparative Mythology +and Philology. When such eminent divines as the <abbr title="Reverend">Rev.</abbr> James Freeman +Clarke go so much out of their way to prove to their readers that +“Critical Theology from the time of Origen and Jerome ... and the +Controversial Theology during fifteen centuries, has not consisted in +accepting on authority the opinions of other people,” but has shown, +on the contrary, much “acute and comprehensive reasoning,” we can but +regret that so much scholarship should have been wasted in attempting +to prove that which a fair survey of the history of theology upsets at +every step. In these “controversies” and critical treatment of the doctrines +of the Church one can certainly find any amount of “acute reasoning,” +but far more of a still acuter sophistry.</p> + +<p>Recently the mass of cumulative evidence has been re-inforced to an +extent which leaves little, if any, room for further controversy. A conclusive +opinion is furnished by too many scholars to doubt the fact that +India was the <i lang="la">Alma-Mater</i>, not only of the civilization, arts, and sciences, +but also of all the great religions of antiquity; Judaism, and hence +Christianity, included. Herder places the cradle of humanity in India, +and shows Moses as a clever and relatively <em>modern</em> compiler of the ancient +Brahmanical traditions: “The river which encircles the country (India) +is the sacred Ganges, which all Asia considers as the paradisaical river. +There, also, is the biblical Gihon, which is none else but the Indus. +The Arabs call it so unto this day, and the names of the countries watered +by it are yet existing among the Hindus.” Jacolliot claims to have +translated every ancient palm-leaf manuscript which he had the fortune +of being allowed by the Brahmans of the pagodas to see. In one of his + +<span class="pagenum"><a id="Page_31">31</a></span> +translations, we found passages which reveal to us the <em>undoubted origin +of the keys</em> of <abbr title="Saint">St.</abbr> Peter, and account for the subsequent adoption of the +symbol by their Holinesses, the Popes of Rome.</p> + +<p>He shows us, on the testimony of the <cite>Agrouchada Parikshai</cite>, which +he freely translates as “the <cite>Book of Spirits</cite>” (Pitris), that centuries +before our era the <em>initiates</em> of the temple chose a Superior Council, presided +over by the Brahm-âtma or supreme chief of all these <em>Initiates</em>. +That this pontificate, which could be exercised only by a Brahman who +had reached the age of eighty + <span class="lock"> years;<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a></span> + that the Brahm-âtma was sole +guardian of the mystic formula, <i lang="fr">résumé</i> of every science, contained in the +three mysterious letters,</p> + +<p class="center sansserif"> +<b>A</b><br> +<br> +<b>U</b><span class="ss" style="width:5em"> </span><b>M</b><br> +</p> + +<p class="unindent">which signify <em>creation</em>, <em>conservation</em>, and <em>transformation</em>. He alone +could expound its meaning in the presence of the initiates of the third +and supreme degree. Whomsoever among these initiates revealed to a +profane a single one of the truths, even the smallest of the secrets entrusted +to his care, was put to death. He who received the confidence +had to share his fate.</p> + +<p>“Finally, to crown this able system,” says Jacolliot, “there existed a +word still more superior to the mysterious monosyllable—A U M, and +which rendered him who came into the possession of its key nearly the +equal of Brahma himself. The Brahm-âtma alone possessed this key, +and transmitted it in a sealed casket to his successor.</p> + +<p>“This unknown word, of which no human power could, even to-day, +when the Brahmanical authority has been crushed under the Mongolian +and European invasions, to-day, when each pagoda has its Brahm-âtma,<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a> +<em>force the disclosure</em>, was engraved in a golden triangle and preserved in +a sanctuary of the temple of Asgartha, whose Brahm-âtma alone held the +keys. He also bore upon his tiara <em>two crossed keys</em> supported by two +kneeling Brahmans, symbol of the precious deposit of which he had the +keeping.... This word and this triangle were engraved upon the tablet +of the ring that this religious chief wore as one of the signs of his dignity; +it was also framed in a golden sun on the altar, where every morning +the Supreme Pontiff offered the sacrifice of the sarvameda, or sacrifice +to all the forces of <span class="lock">nature.”<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a></span></p> + +<p><span class="pagenum"><a id="Page_32">32</a></span> +Is this clear enough? And will the Catholics still maintain that it +was the Brahmans of 4,000 years ago who copied the ritual, symbols, and +dress of the Roman Pontiffs? We would not feel in the least surprised.</p> + +<p>Without going very far back into antiquity for comparisons, if we only +stop at the fourth and fifth centuries of our era, and contrast the so-called +“heathenism” of the third Neo-platonic Eclectic School with the growing +Christianity, the result may not be favorable to the latter. Even at +that early period, when the new religion had hardly outlined its contradictory +dogmas; when the champions of the bloodthirsty Cyril knew not +themselves whether Mary was to become “the Mother of God,” or rank +as a “demon” in company with Isis; when the memory of the meek and +lowly Jesus still lingered lovingly in every Christian heart, and his words +of mercy and charity vibrated still in the air, even then the Christians +were outdoing the Pagans in every kind of ferocity and religious intolerance.</p> + +<p>And if we look still farther back, and seek for examples of true +<em>Christism</em>, in ages when Buddhism had hardly superseded Brahmanism in +India, and the name of Jesus was only to be pronounced three centuries +later, what do we find? Which of the holy pillars of the Church has ever +elevated himself to the level of religious tolerance and noble simplicity +of character of some heathen? Compare, for instance, the Hindu +Asoka, who lived 300 <span class="allsmcap">B.C.</span>, and the Carthaginian <abbr title="Saint">St.</abbr> Augustine, who flourished +three centuries after Christ. According to Max Müller, this is +what is found engraved on the rocks of Girnar, Dhauli, and Kapurdigiri:</p> + +<p>“Piyadasi, the king beloved of the gods, desires that the ascetics <em>of +all creeds</em> might reside in all places. All these ascetics profess alike the +command which people should exercise over themselves, and the purity +of the soul. <em>But people have different opinions and different inclinations.</em>”</p> + +<p>And here is what Augustine wrote after his baptism: “Wondrous +depth of thy words! whose surface, behold! is before us, inviting to +little ones; yet are they a wondrous depth, O my God, a wondrous +depth! It is awful to look therein; yes ... an awfulness of honor, +and a trembling of love. Thy enemies [read Pagans] thereof I <em>hate</em> +vehemently; Oh, <em>that thou wouldst slay them</em> with thy two-edged sword, +that they might no longer be enemies to it; for <em>so do I love to have them</em> +<span class="lock"><em>slain</em>.”<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a></span></p> + +<p>Wonderful spirit of Christianity; and that from a Manichean converted +to the religion of one who even on his cross prayed for his enemies!</p> + +<p><span class="pagenum"><a id="Page_33">33</a></span> +Who the enemies of the “Lord” were, according to the Christians, is +not difficult to surmise; the few inside the Augustinian fold were His new +children and favorites, who had supplanted in His affections the sons of +Israel, His “chosen people.” The rest of mankind were His natural foes. +The teeming multitudes of heathendom were proper food for the flames +of hell; the handful within the Church communion, “heirs of salvation.”</p> + +<p>But if such a proscriptive policy was just, and its enforcement was +“sweet savor” in the nostrils of the “Lord,” why not scorn also the +Pagan rites and philosophy? Why draw so deep from the wells of wisdom, +dug and filled up to brim by the same heathen? Or did the fathers, in +their desire to imitate the chosen people whose time-worn shoes they +were trying to fit upon their feet, contemplate the reënaction of the +spoliation-scene of the <cite>Exodus</cite>? Did they propose, in fleeing from +heathendom as the Jews did from Egypt, to carry off the valuables of its +religious allegories, as the “chosen ones” did the gold and silver ornaments?</p> + +<p>It certainly does seem as if the events of the first centuries of Christianity +were but the reflection of the images thrown upon the mirror of +the future at the time of the Exodus. During the stormy days of Irenæus, +the Platonic philosophy, with its mystical submersion into Deity, was not +so obnoxious after all to the new doctrine as to prevent the Christians +from helping themselves to its abstruse metaphysics in every way and +manner. Allying themselves with the ascetical theurapeutæ—forefathers +and models of the Christian monks and hermits, it was in Alexandria, let +it be remembered, that they laid the first foundations of the purely Platonic +trinitarian doctrine. It became the Plato-Philonean doctrine later, +and such as we find it now. Plato considered the divine nature under a +three-fold modification of the <em>First Cause</em>, the reason or <i>Logos</i>, and the +soul or spirit of the universe. “The three archial or original principles,” +says Gibbon,<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a> “were represented in the Platonic system as three gods, +united with each other by a mysterious and ineffable generation.” Blending +this transcendental idea with the more hypostatic figure of the <i>Logos</i> +of Philo, whose doctrine was that of the oldest Kabala, and who viewed +the King Messiah, as the metatron, or “the angel of the Lord,” the +<i lang="la">Legatus</i> descended in flesh, but not the <em>Ancient of Days</em> + <span class="lock"> Himself;<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a></span> + the +Christians clothed with this mythical representation of the Mediator for +the fallen race of Adam, Jesus, the son of Mary. Under this unexpected +garb his personality was all but lost. In the modern Jesus of the Christian +Church, we find the ideal of the imaginative Irenæus, not the adept + +<span class="pagenum"><a id="Page_34">34</a></span> +of the Essenes, the obscure reformer from Galilee. We see him under +the disfigured Plato-Philonean mask, not as the disciples heard him on +the mount.</p> + +<p>So far then the heathen philosophy had helped them in the building +of the principal dogma. But when the theurgists of the third Neo-platonic +school, deprived of their ancient Mysteries, strove to blend the +doctrines of Plato with those of Aristotle, and by combining the two +philosophies added to their theosophy the primeval doctrines of the +Oriental <cite>Kabala</cite>, then the Christians from rivals became persecutors. +Once that the metaphysical allegories of Plato were being prepared to be +discussed in public in the form of Grecian dialectics, all the elaborate +system of the Christian trinity would be unravelled and the divine prestige +completely upset. The eclectic school, reversing the order, had +adopted the inductive method; and this method became its death-knell. +Of all things on earth, logic and reasonable explanations were the most +hateful to the new religion of mystery; for they threatened to unveil the +whole ground-work of the trinitarian conception; to apprise the multitude +of the doctrine of emanations, and thus destroy the unity of the +whole. It could not be permitted, and it was not. History records the +<em>Christ</em>-like means that were resorted to.</p> + +<p>The universal doctrine of emanations, adopted from time immemorial +by the greatest schools which taught the kabalistic, Alexandrian, and +Oriental philosophers, gives the key to that panic among the Christian +fathers. That spirit of Jesuitism and clerical craft, which prompted +Parkhurst, many centuries later, to suppress in his <cite>Hebrew Lexicon</cite> the +true meaning of the first word of <cite>Genesis</cite>, originated in those days of +war against the expiring Neo-platonic and eclectic school. The fathers +had decided to pervert the meaning of the word + <span class="lock"> “<i>daimon</i>,”<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a></span> + and they +dreaded above all to have the esoteric and true meaning of the word +<i>Rasit</i> unveiled to the multitudes; for if once the true sense of this +sentence, as well as that of the Hebrew word <i>asdt</i> (translated in the +Septuagint “<i>angels</i>,” while it means + <span class="lock"> emanations),<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a></span> + were understood +rightly, the mystery of the Christian trinity would have crumbled, carrying +in its downfall the new religion into the same heap of ruins with the +ancient Mysteries. This is the true reason why dialecticians, as well as +Aristotle himself, the “prying philosopher,” were ever obnoxious to +Christian theology. Even Luther, while on his work of reform, feeling +the ground insecure under his feet, notwithstanding that the dogmas had + +<span class="pagenum"><a id="Page_35">35</a></span> +been reduced by him to their simplest expression, gave full vent to his +fear and hatred for Aristotle. The amount of abuse he heaped upon the +memory of the great logician can only be equalled—never surpassed—by +the Pope’s anathemas and invectives against the liberals of the Italian +government. Compiled together, they might easily fill a copy of a new +encyclopædia with models for monkish diatribes.</p> + +<p>Of course the Christian clergy can never get reconciled with a doctrine +based on the application of strict logic to discursive reasoning. +The number of those who have abandoned theology on this account has +never been made known. They have asked questions and been forbidden +to ask them; hence, separation, disgust, and often a despairing +plunge into the abyss of atheism. The Orphean views of ether as chief +<em>medium between</em> God and created matter were likewise denounced. The +Orphic Æther recalled too vividly the <em>Archeus</em>, the Soul of the World, +and the latter was in its metaphysical sense as closely related to the +emanations, being the first manifestation—Sephira, or Divine Light. +And when could the latter be more feared than at that critical moment?</p> + +<p>Origen, Clemens Alexandrinus, Chalcidius, Methodius, and Maimonides, +on the authority of the <em>Targum</em> of Jerusalem, the orthodox and +greatest authority of the Jews, held that the first two words in the book +of <cite>Genesis</cite>—<span class="allsmcap">B-RASIT</span>, mean <i>Wisdom</i>, or the <i>Principle</i>. And that the +idea of these words meaning “<em>in the beginning</em>” was never shared but +by the profane, who were not allowed to penetrate any deeper into the +esoteric sense of the sentence. Beausobre, and after him Godfrey Higgins, +have demonstrated the fact. “All things,” says the <cite>Kabala</cite>, “are +derived from one great Principle, and this principle is the <em>unknown</em> and +<em>invisible</em> God. From Him a substantial power immediately proceeds, +which is the <em>image of God</em>, and the source of all subsequent emanations. +This second principle sends forth, by the <em>energy</em> (or <em>will</em> and <em>force</em>) of +emanation, other natures, which are more or less perfect, according to +their different degrees of distance, in the scale of emanation, from the +First Source of existence, and which constitute different worlds, or orders +of being, all united to the eternal power from which they proceed. +<em>Matter is nothing more than the most remote effect of the emanative energy</em> +of the Deity. The material world receives its form from the immediate +agency of powers far beneath the First Source of Being<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a>.... Beausobre<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> +makes <abbr title="Saint">St.</abbr> Augustine the Manichean say thus: ‘And if by <i>Rasit</i> we +understand the <em>active Principle</em> of the creation, instead of its <em>beginning</em>, +in such a case we will clearly perceive that Moses never meant to say +<abbr title="History of Manichaeism - Beausobre"></abbr> + +<span class="pagenum"><a id="Page_36">36</a></span> +that heaven and earth were the first works of God. He only said that +God created heaven and earth <em>through the Principle</em>, who is His Son. It +is not the <em>time</em> he points to, but to the immediate author of the creation.’ +Angels, according to Augustine, were created <em>before</em> the firmament, and +according to the esoteric interpretation, the heaven and earth were created +after that, evolving from the <em>second</em> Principle or the Logos—the +creative Deity. “The word <i>principle</i>,” says Beausobre, “does not +mean that the heaven and earth were created before anything else, for, +to begin with, the <em>angels</em> were created before that; but that God did +everything through His Wisdom, which is His <i lang="la">Verbum</i>, and which the +Christian <cite>Bible</cite> named the <i>Beginning</i>,” thus adopting the exoteric meaning +of the word abandoned to the multitudes. The <cite>Kabala</cite>—the Oriental +as well as the Jewish—shows that a number of <em>emanations</em> (the +Jewish Sephiroth) issued from the <em>First</em> Principle, the chief of which +was <em>Wisdom</em>. This Wisdom is the Logos of Philo, and Michael, the +chief of the Gnostic Eons; it is the Ormazd of the Persians; <i>Minerva</i>, +goddess of wisdom, of the Greeks, who emanated from the head of +Jupiter; and the second Person of the Christian Trinity. The early +Fathers of the Church had not much to exert their imagination; they +found a ready-made doctrine that had existed in every theogony for thousands +of years before the Christian era. Their trinity is but the trio of +Sephiroth, the first three kabalistic <em>lights</em> of which Moses Nachmanides +says, that “<em>they have never been seen by any one</em>; there is not any defect +in them, nor any disunion.” The first eternal number is the Father, or +the Chaldean primeval, invisible, and incomprehensible <em>chaos</em>, out of +which proceeded the <em>Intelligible</em> one. The Egyptian Phtah, or “the +<i>Principle of Light</i>—not the light itself, and the Principle of Life, +though himself <em>no</em> life.” The <em>Wisdom</em> by which the Father created the +heavens is the <em>Son</em>, or the kabalistic androgynous Adam Kadmon. +The Son is at once the male <em>Ra</em>, or Light of Wisdom, Prudence or <em>Intelligence</em>, +Sephira, the female part of Himself; while from this dual being +proceeds the third emanation, the Binah or Reason, the second Intelligence—the +Holy Ghost of the Christians. Therefore, strictly speaking, +there is a <span class="smcap">Tetraktis</span> or quaternary, consisting of the Unintelligible +First monad, and its triple emanation, which properly constitute our +Trinity.</p> + +<p>How then avoid perceiving at once, that had not the Christians purposely +disfigured in their interpretation and translation the Mosaic <cite>Genesis</cite> +to fit their own views, their religion, with its present dogmas, would have +been impossible? The word Rasit, once taught in its new sense of the +<em>Principle</em> and not the <em>Beginning</em>, and the anathematized doctrine of +emanations accepted, the position of the second trinitarian personage + +<span class="pagenum"><a id="Page_37">37</a></span> +becomes untenable. For, if the angels are the <em>first</em> divine emanations +from the Divine Substance, and were in existence <em>before</em> the Second +Principle, then the anthropomorphized <em>Son</em> is at best an emanation like +themselves, and cannot be God <em>hypostatically</em> any more than our visible +works are ourselves. That these metaphysical subtleties never entered +into the head of the honest-minded, sincere Paul, is evident; as it is furthermore +evident, that like all learned Jews he was well acquainted with +the doctrine of emanations and never thought of corrupting it. How +can any one imagine that Paul identified the <em>Son</em> with the <em>Father</em>, when +he tells us that God made Jesus “a <em>little lower</em> than the angels” +(<cite>Hebrews</cite> <abbr title="two">ii.</abbr> 9), and a <em>little higher</em> than Moses! “For this <span class="allsmcap">MAN</span> was +counted worthy of more glory than Moses” (<cite>Hebrews</cite> <abbr title="three">iii.</abbr> 3). Of whatever, +or how many forgeries, interlined later in the <cite>Acts</cite>, the Fathers are +guilty we know not; but that Paul never considered Christ more than +a man “full of the Spirit of God” is but too evident: “In the <em>arche</em> +was the <i>Logos</i>, and the Logos was adnate to the Theos.”</p> + +<p><em>Wisdom</em>, the first emanation of En-Soph; the Protogonos, the Hypostasis; +the Adam Kadmon of the kabalist, the Brahma of the Hindu; +the Logos of Plato, and the “<em>Beginning</em>” of +<abbr title="Saint">St.</abbr> John—is the Rasit—ראשית, +of the <cite>Book of Genesis</cite>. If rightly interpreted it overturns, as we +have remarked, the whole elaborate system of Christian theology, for +it proves that behind the <em>creative</em> Deity, there was a +<span class="allsmcap">HIGHER</span> god; a +planner, an architect; and that the former was but His executive agent—a +simple <span class="allsmcap">POWER</span>!</p> + +<p>They persecuted the Gnostics, murdered the philosophers, and burned +the kabalists and the masons; and when the day of the great reckoning +arrives, and the light shines in darkness, what will they have to offer in +the place of the departed, expired religion? What will they answer, +these pretended monotheists, these worshippers and <em>pseudo</em>-servants of +the one living God, to their Creator? How will they account for this +long persecution of them who were the true followers of the grand +Megalistor, the supreme great master of the Rosicrucians, the <span class="allsmcap">FIRST</span> +of masons. “For he is the Builder and Architect of the Temple of the +universe; He is the <i lang="la">Verbum Sapienti</i>.”<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a></p> + +<p>“Every one knows,” wrote the great Manichean of the third century, +Fauste, “that the Evangeliums were written neither by Jesus Christ, + +<span class="pagenum"><a id="Page_38">38</a></span> +nor his apostles, but long after their time by some unknown persons, +who, judging well that they would hardly be believed when telling of +things they had not seen themselves, headed their narratives with the +names of the apostles or of disciples contemporaneous with the latter.”</p> + +<p>Commenting upon the subject, A. Franck, the learned Hebrew +scholar of the Institute and translator of the <cite>Kabala</cite>, expresses the same +idea. “Are we not authorized,” he asks, “to view the <cite>Kabala</cite> as a +precious remnant of religious philosophy of the Orient, which, transported +into Alexandria, got mixed to the doctrine of Plato, and under the +usurped name of Dionysius the Areopagite, bishop of Athens, converted +and consecrated by <abbr title="Saint">St.</abbr> Paul, was thus enabled to penetrate into the +mysticism of the mediæval <span class="lock">ages?”<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a></span></p> + +<p>Says Jacolliot: “What is then this religious philosophy of the Orient, +which has penetrated into the mystic symbolism of Christianity? We +answer: This philosophy, the traces of which we find among the Magians, +the Chaldeans, the Egyptians, the Hebrew kabalists and the Christians, +is none other than that of the Hindu Brahmans, the sectarians of +the <em>pitris</em>, or the spirits of the invisible worlds which surround + <span class="lock">us.”<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a></span></p> + +<p>But if the Gnostics were destroyed, the <cite>Gnosis</cite>, based on the secret +science of sciences, still lives. It is the earth which helps the woman, +and which is destined to open her mouth to swallow up mediæval Christianity, +the usurper and assassin of the great master’s doctrine. The +ancient <cite>Kabala</cite>, the Gnosis, or traditional <em>secret</em> knowledge, was never +without its representatives in any age or country. The trinities of initiates, +whether passed into history or concealed under the impenetrable veil of +mystery, are preserved and impressed throughout the ages. They are +known as Moses, Aholiab, and Bezaleel, the son of Uri, the son of Hur, +as Plato, Philo, and Pythagoras, etc. At the Transfiguration we see them +as Jesus, Moses, and Elias, the three Trismegisti; and three kabalists, +Peter, James, and John—whose <em>revelation</em> is the key to all wisdom. We +found them in the twilight of Jewish history as Zoroaster, Abraham, and +Terah, and later as Henoch, Ezekiel, and Daniel.</p> + +<p>Who, of those who ever studied the ancient philosophies, who understand +intuitionally the grandeur of their conceptions, the boundless sublimity +of their views of the Unknown Deity, can hesitate for a moment to +give the preference to their doctrines over the incomprehensible dogmatic +and contradictory theology of the hundreds of Christian sects? +Who that ever read Plato and fathomed his Το Ὀν, “<cite>whom no person has +seen except the Son</cite>,” can doubt that Jesus was a disciple of the same + +<span class="pagenum"><a id="Page_39">39</a></span> +secret doctrine which had instructed the great philosopher? For, as we +have shown before now, Plato never claimed to be the inventor of all +that he wrote, but gave credit for it to Pythagoras, who, in his turn, +pointed to the remote East as the source whence he derived his information +and his philosophy. Colebrooke shows that Plato confesses it in his +epistles, and says that he has taken his teachings from ancient and sacred + <span class="lock">doctrines!<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a></span> + Moreover, it is undeniable that the theologies of all the +great nations dovetail together and show that each is a part of “one +stupendous whole.” Like the rest of the initiates we see Plato taking +great pains to conceal the true meaning of his allegories. Every time +the subject touches the greater secrets of the Oriental <cite>Kabala</cite>, secret of +the true cosmogony of the universe and of the <em>ideal</em>, preëxisting world, +Plato shrouds his philosophy in the profoundest darkness. His <cite>Timæus</cite> +is so confused that no one but an <em>initiate</em> can understand the secret +meaning. And Mosheim thinks that Philo has filled his works with passages +directly contradicting each other for the sole purpose of concealing +the true doctrine. For once we see a critic on the right track.</p> + +<p>And this very trinitarian idea, as well as the so bitterly denounced +doctrine of emanations, whence their remotest origin? The answer is +easy, and every proof is now at hand. In the sublime and profoundest +of all philosophies, that of the universal “Wisdom-Religion,” the first +traces of which, historical research now finds in the old pre-Vedic +religion of India. As the much-abused Jacolliot well remarks, “It is not +in the religious works of antiquity, such as the <cite>Vedas</cite>, the <cite>Zend Avesta</cite>, +the <cite>Bible</cite>, that we have to search for the exact expression of the ennobling +and sublime beliefs of those + <span class="lock">epochs.”<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a></span></p> + +<p>“The holy primitive syllable, composed of the three letters +A—U—M., in which is contained the Vedic Trimurti (Trinity), must +be kept secret, like another triple Veda,” says Manu, in book <abbr title="eleven">xi.</abbr>, sloka +265.</p> + +<p>Swayambhouva is the unrevealed Deity; it is the Being existent +through and of itself; he is the central and immortal germ of all that +exists in the universe. Three trinities emanate and are confounded in +him, forming a Supreme <em>unity</em>. These trinities, or the triple <em>Trimurti</em>, +are: the Nara, Nari, and Viradyi—the <em>initial</em> triad; the Agni, Vaya, and +Sourya—the <em>manifested</em> triad; Brahma, Vishnu, and Siva, the <em>creative</em> triad. +Each of these triads becomes less metaphysical and more adapted to +the vulgar intelligence as it descends. Thus the last becomes but the +symbol in its concrete expression; the necessarianism of a purely metaphysical + +<span class="pagenum"><a id="Page_40">40</a></span> +conception. Together with Swayambhouva, they are the ten +<em>Sephiroth</em> of the Hebrew kabalists, the ten Hindu Pragâpatis—the +En-Soph of the former, answering to the great <em>Unknown</em>, expressed by +the mystic A U M of the latter.</p> + +<p>Says Franck, the translator of the <cite>Kabala</cite>:</p> + +<p>“The ten Sephiroth are divided into <em>three classes</em>, each of them +presenting to us the divinity <em>under a different aspect</em>, the whole still +remaining an <em>indivisible Trinity</em>.</p> + +<p>“The first three Sephiroth are purely intellectual in metaphysics, +they express the absolute identity of existence and thought, and form +what the modern kabalists called the intelligible world—which is the +first manifestation of God.</p> + +<p>“The three that follow, make us conceive God in one of their +aspects, as the identity of goodness and wisdom; in the other they show +to us, in the Supreme good, the origin of beauty and magnificence (in +the creation). Therefore, they are named the <em>virtues</em>, or the <em>sensible +world</em>.</p> + +<p>“Finally, we learn, by the last three Sephiroth, that the Universal +Providence, that the Supreme artist is also <em>absolute Force</em>, the all-powerful +cause, and that, at the same time, this cause <em>is the generative +element of all that is</em>. It is these last Sephiroth that constitute the +<em>natural world</em>, or nature in its essence and in its <em>active</em> principle, +<i lang="la">Natura naturans.</i>”<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a></p> + +<p>This kabalistic conception is thus proved identical with that of the +Hindu philosophy. Whoever reads Plato and his <cite>Dialogue</cite> Timæus, +will find these ideas as faithfully re-echoed by the Greek philosopher. +Moreover, the injunction of secrecy was as strict with the kabalists, as +with the initiates of the Adyta and the Hindu Yogis.</p> + +<p>“Close thy mouth, lest thou shouldst speak of <em>this</em> (the mystery), +and thy heart, lest thou shouldst think aloud; and if thy heart has escaped +thee, bring it back to its place, for such is the object of our alliance” +(<cite>Sepher Jezireh</cite>, <cite>Book of Creation</cite>).</p> + +<p>“This is a secret which gives death: close thy mouth lest thou +shouldst reveal to the vulgar; compress thy brain lest something should +escape from it and fall outside” (<cite>Agrouchada-Parikshai</cite>).</p> + +<p>Truly the fate of many a future generation hung on a gossamer thread, +in the days of the third and fourth centuries. Had not the Emperor +sent in 389 to Alexandria a rescript—which was forced from him by the +Christians—for the destruction of every idol, our own century would +never have had a Christian mythological Pantheon of its own. Never + +<span class="pagenum"><a id="Page_41">41</a></span> +did the Neo-platonic school reach such a height of philosophy as when +nearest its end. Uniting the mystic theosophy of old Egypt with the +refined philosophy of the Greeks; nearer to the ancient Mysteries of +Thebes and Memphis than they had been for centuries; versed in the +science of soothsaying and divination, as in the art of the Therapeutists; +friendly with the acutest men of the Jewish nation, who were deeply +imbued with the Zoroastrian ideas, the Neo-platonists tended to amalgamate +the old wisdom of the Oriental <cite>Kabala</cite> with the more refined +conceptions of the Occidental Theosophists. Notwithstanding the +treason of the Christians, who saw fit, for political reasons, after the days +of Constantine, to repudiate their tutors, the influence of the new +Platonic philosophy is conspicuous in the subsequent adoption of +dogmas, the origin of which can be traced but too easily to that remarkable +school. Though mutilated and disfigured, they still preserve a +strong family likeness, which nothing can obliterate.</p> + +<p>But, if the knowledge of the occult powers of nature opens the +spiritual sight of man, enlarges his intellectual faculties, and leads him +unerringly to a profounder veneration for the Creator, on the other hand +ignorance, dogmatic narrow-mindedness, and a childish fear of looking to +the bottom of things, invariably leads to fetish-worship and superstition.</p> + +<p>When Cyril, the Bishop of Alexandria, had openly embraced the +cause of Isis, the Egyptian goddess, and had anthropomorphized her into +Mary, the mother of God; and the trinitarian controversy had taken +place; from that moment the Egyptian doctrine of the emanation of the +creative God out of Emepht began to be tortured in a thousand ways, +until the Councils had agreed upon the adoption of it as it now stands—the +disfigured Ternary of the kabalistic Solomon and Philo! But as +its origin was yet too evident, the <em>Word</em> was no longer called the +“Heavenly man,” the <em>primal</em> Adam Kadmon, but became the Logos—Christ, +and was made as old as the “Ancient of the Ancient,” his +father. The <em>concealed</em> WISDOM became identical with its emanation, +the <span class="smcap">Divine Thought</span>, and made to be regarded coëqual and coëternal +with its first manifestation.</p> + +<p>If we now stop to consider another of the fundamental dogmas of +Christianity, the doctrine of atonement, we may trace it as easily back to +heathendom. This corner-stone of a Church which had believed herself +built on a firm rock for long centuries, is now excavated by science and +proved to come from the Gnostics. Professor Draper shows it as hardly +known in the days of Tertullian, and as having “<em>originated</em> among the +Gnostic + <span class="lock"> heretics.”<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a></span> + We will not permit ourselves to contradict such a + +<span class="pagenum"><a id="Page_42">42</a></span> +learned authority, farther than to state that it <em>originated</em> among them +no more than their “anointed” Christos and Sophia. The former +they modelled on the original of the “King Messiah,” the male principle +of wisdom, and the latter on the third Sephiroth, from the Chaldean +<cite>Kabala</cite>,<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a> + and even from the Hindu Brahma and Sara-âsvati,<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a> + and the +Pagan Dionysus and Demeter. And here we are on firm ground, if it +were only because it is now proved that the <cite>New Testament</cite> never +appeared in its complete form, such as we find it now, till 300 years +after the period of apostles,<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a> + and the <cite>Sohar</cite> and other kabalistic books +are found to belong to the first century before our era, if not to be far +older still.</p> + +<p>The Gnostics entertained many of the Essenean ideas; and the +Essenes had their “greater” and “minor” Mysteries at least two centuries +before our era. They were the <i>Isarim</i> or <i>Initiates</i>, the descendants +of the Egyptian hierophants, in whose country they had been settled for +several centuries before they were converted to Buddhistic monasticism by +the missionaries of King Asoka, and amalgamated later with the earliest +Christians; and they existed, probably, before the old Egyptian temples +were desecrated and ruined in the incessant invasions of Persians, Greeks, +and other conquering hordes. The hierophants had their <em>atonement</em> +enacted in the Mystery of Initiation ages before the Gnostics, or even +the Essenes, had appeared. It was known among hierophants as the <span class="smcap">Baptism +of Blood</span>, and was considered not as an atonement for the “fall of +man” in Eden, but simply as an expiation for the past, present, and future +sins of ignorant but nevertheless polluted mankind. The hierophant +had the option of either offering his pure and sinless life as a sacrifice for +his race to the gods whom he hoped to rejoin, or an animal victim. The +former depended entirely on their own will. At the last moment of the +solemn “new birth,” the initiator passed “the word” to the initiated, and +immediately after that the latter had a weapon placed in his right hand, +and was ordered <em>to</em> + <span class="lock"><em>strike</em>.<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a></span> + This is the true origin of the Christian dogma +of atonement.</p> + +<p> +<span class="pagenum"><a id="Page_43">43</a></span> +Verily the “Christs” of the pre-Christian ages were many. But they +died unknown to the world, and disappeared as silently and as mysteriously +from the sight of man as Moses from the top of Pisgah, the mountain +of Nebo (oracular wisdom), after he had laid his hands upon Joshua, +who thus became “full of the spirit of wisdom” (<i>i.e.</i>, <em>initiated</em>).</p> + +<p>Nor does the Mystery of the Eucharist pertain to Christians alone. +Godfrey Higgins proves that it was instituted many hundreds of years +before the “Paschal Supper,” and says that “the sacrifice of bread and + +<span class="pagenum"><a id="Page_44">44</a></span> +wine was common to many ancient + <span class="lock">nations.”<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a></span> + Cicero mentions it in his +works, and wonders at the strangeness of the rite. There had been an +esoteric meaning attached to it from the first establishment of the Mysteries, +and the Eucharistia is one of the oldest rites of antiquity. With +the hierophants it had nearly the same significance as with the Christians. +Ceres was <em>bread</em>, and Bacchus was <em>wine</em>; the former meaning regeneration +of life from the seed, and the latter—the grape—the emblem +of wisdom and knowledge; the accumulation of the spirit of things, and +the fermentation and subsequent strength of that esoteric knowledge +being justly symbolized by wine. The mystery related to the drama of +Eden; it is said to have been first taught by Janus, who was also the first +to introduce in the temples the sacrifices of “bread” and “wine” in commemoration +of the “fall into generation” as the symbol of the “seed.” +“I am the vine, and my Father is the husbandman,” says Jesus, alluding +to the secret knowledge that could be imparted by him. “I will drink +no more of the fruit of the vine until that day that I drink it new in the +kingdom of God.”</p> + +<p>The festival of the Eleusinian Mysteries began in the month of Boëdromion, +which corresponds with the month of September, the time of +grape-gathering, and lasted from the 15th to the + <abbr title="twenty-second">22d</abbr> of the month, <em>seven</em> +days.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a> + The Hebrew festival of the Feast of Tabernacles began on the +15th and ended on the <abbr title="twenty-second">22d</abbr> of the + month of Ethanim, which Dunlap +shows as derived from Adonim, Adonia, Attenim, + <span class="lock">Ethanim;<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a></span> + and this +feast is named in <cite>Exodus</cite> (<abbr title="twenty-three">xxiii.</abbr> 16) + the feast of <em>ingatherings</em>. “All the +men of Israel assembled unto King Solomon at the feast in the month +Ethanim, which is the <span class="lock"><em>seventh</em>.”<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a></span></p> + +<p>Plutarch thinks the feast of the booths to be the Bacchic rites, not + +<span class="pagenum"><a id="Page_45">45</a></span> +the Eleusinian. Thus “Bacchus was directly called upon,” he says. +The <i>Sabazian</i> worship was <i>Sabbatic</i>; the names Evius, or Hevius, and +Luaios are identical with <i>Hivite</i> and <i>Levite</i>. The French name Louis +is the Hebrew <i>Levi</i>; Iacchus again is Iao or Jehovah; and Baal or Adon, +like Bacchus, was a phallic god. “Who shall ascend into the hill (the +high place) of the Lord?” asks the holy king David, “who shall stand in +the place of his <i>Kadushu</i> קדשו”? (<cite>Psalms</cite> <abbr title="twenty-four">xxiv.</abbr> 3). Kadesh may mean in +one sense to <i>devote, hallow, sanctify</i>, and even to initiate or to set apart; +but it also means the ministers of lascivious rites (the Venus-worship) +and the true interpretation of the word Kadesh is bluntly rendered in +<cite>Deuteronomy</cite> <abbr title="twenty-three">xxiii</abbr>. 17; <cite>Hosea</cite> <abbr title="four">iv.</abbr> 14; and <cite>Genesis</cite> <abbr title="thirty-eight">xxxviii.</abbr>, from verses +15 to 22. The “holy” Kadeshuth of the <cite>Bible</cite> were identical as to the +duties of their office with the Nautch-girls of the later Hindu pagodas. +The Hebrew <i>Kadeshim</i> or galli lived “by the house of the Lord, where +the women wove hangings for the grove,” or bust of Venus-Astartè, says +verse the seventh in the twenty-third chapter of 2 Kings.</p> + +<p>The dance performed by David round the ark was the “circle-dance” +said to have been prescribed by the Amazons for the Mysteries. Such +was the dance of the daughters of Shiloh (<cite>Judges</cite> <abbr title="twenty-one">xxi.</abbr> 21, 23 <i>et passim</i>), +and the leaping of the prophets of Baal (<cite>1 Kings</cite> <abbr title="eighteen">xviii.</abbr> 26). It was simply +a characteristic of the Sabean worship, for it denoted the motion of the +planets round the sun. That the dance was a Bacchic frenzy is apparent. +Sistra were used on the occasion, and the taunt of Michael and the +king’s reply are very expressive. “The king of Israel uncovered himself +before his maid-servants as one of the <em>vain</em> (or debauched) fellows +shamelessly uncovereth himself.” And he retorts: “I will play (act +wantonly) before יהוה, and I will be yet more vile than this, and I will +be base in my own sight.” When we remember that David had sojourned +among the Tyrians and Philistines, where their rites were common; +and that indeed he had conquered that land away from the house +of Saul, by the aid of mercenaries from their country, the countenancing +and even, perhaps, the introduction of such a Pagan-like worship by the +weak “psalmist” seems very natural. David knew nothing of Moses, it +seems, and if he introduced the Jehovah-worship it was not in its monotheistic +character, but simply as that of one of the many gods of the +neighboring nations—a tutelary deity to whom he had given the preference, +and chosen among “all other gods.”</p> + +<p>Following the Christian dogmas seriatim, if we concentrate our attention +upon one which provoked the fiercest battles until its recognition, +that of the Trinity, what do we find? We meet it, as we have shown, +northeast of the Indus; and tracing it to Asia Minor and Europe, recognize +it among every people who had anything like an established religion. + +<span class="pagenum"><a id="Page_46">46</a></span> +It was taught in the oldest Chaldean, Egyptian, and Mithraïtic +schools. The Chaldean Sun-god, Mithra, was called “Triple,” and the +trinitarian idea of the Chaldeans was a doctrine of the Akkadians, who, +themselves, belonged to a race which was the first to conceive a metaphysical +trinity. The Chaldeans are a tribe of the Akkadians, according +to Rawlinson, who lived in Babylonia from the earliest times. They were +Turanians, according to others, and instructed the Babylonians into the +first notions of religion. But these same Akkadians, who were they? +Those scientists who would ascribe to them a Turanian origin, make +of them the inventors of the cuneiform characters; others call them Sumerians; +others again, respectively, make their language, of which (for +very good reasons) no traces whatever remain—Kasdean, Chaldaic, +Proto-Chaldean, Kasdo-Scythic, and so on. The only tradition worthy +of credence is that these Akkadians instructed the Babylonians in the +Mysteries, and taught them the sacerdotal or <em>Mystery</em>-language. These +Akkadians were then simply a tribe of the Hindu-Brahmans, now called +Aryans—their vernacular language, the + <span class="lock"> Sanscrit<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a></span> + of the Vedas; and the +sacred or Mystery-language, that which, even in our own age, is used by +the Hindu fakirs and initiated Brahmans in their magical evocations.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a> +It has been, from time immemorial, and still is employed by the initiates +of all countries, and the Thibetan lamas claim that it is in this tongue +that appear the mysterious characters on the leaves and bark of the +sacred Koumboum.</p> + +<p>Jacolliot, who took such pains to penetrate the mysteries of the +Brahmanical initiation in translating and commenting upon the <cite>Agrouchada-Parikshai</cite>, +confesses the following:</p> + +<p>“It is pretended also, without our being able to verify the assertion, +that the magical evocations were pronounced in a particular language, +and that it was forbidden, under pain of death, to translate them into +vulgar dialects. The rare expressions that we have been able to catch +like—<i>L’rhom</i>, <i>h’hom</i>, <i>sh’hrum</i>, <i>sho’rhim</i>, are in fact most curious, and do +not seem to belong to any known <span class="lock">idiom.”<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a></span></p> + +<p>Those who have seen a fakir or a lama reciting his mantras and conjurations, + +<span class="pagenum"><a id="Page_47">47</a></span> +know that he never pronounces the words audibly when preparing +for a phenomenon. His lips move, and none will ever hear the +terrible formula pronounced, except in the interior of the temples, and +then in a cautious whisper. This, then, was the language now respectively +baptized by every scientist, and, according to his imaginative and +philological propensities, Kasdeo-Semitic, Scythic, Proto-Chaldean, and +the like.</p> + +<p>Scarcely two of even the most learned Sanscrit philologists are agreed +as to the true interpretation of Vedic words. Let one put forth an essay, +a lecture, a treatise, a translation, a dictionary, and straightway all the +others fall to quarrelling with each other and with him as to his sins of +omission and commission. Professor Whitney, greatest of American +Orientalists, says that Professor Müller’s notes on the <cite>Rig Veda Sânhita</cite> +“are far from showing that sound and thoughtful judgment, that moderation +and economy which are among the most precious qualities of an +exegete.” Professor Müller angrily retorts upon his critics that “not +only is the joy embittered which is the inherent reward of all <i lang="la">bona fide</i> +work, but selfishness, malignity, aye, <em>even untruthfulness</em>, gain the upper +hand, and the healthy growth of science is stunted.” He differs “in +many cases from the explanations of Vedic words given by Professor +Roth” in his <cite>Sanscrit Dictionary</cite>, and Professor Whitney shampooes +both their heads by saying that there are, unquestionably, words and +phrases “as to which both alike will hereafter be set right.”</p> + +<p>In volume <abbr title="one">i.</abbr> of his <cite>Chips</cite>, + Professor Müller stigmatizes all the <cite>Vedas</cite> +except the <cite>Rik</cite>, the <cite>Atharva-Veda</cite> included, as “theological twaddle,” +while Professor Whitney regards the latter as “the most comprehensive +and valuable of the four collections, next after the <cite>Rik</cite>.” To return to +the case of Jacolliot. Professor Whitney brands him as a “bungler +and a humbug,” and, as we remarked above, this is the very general +verdict. But when the <cite lang="fr">Bible dans l’Inde</cite> appeared, the Société Académique +de Saint Quentin requested M. Textor de Ravisi, a learned Indianist, +ten years Governor of Karikal, India, to report upon its merits. +He was an ardent Catholic, and bitterly opposed Jacolliot’s conclusions +where they discredited the Mosaic and Catholic revelations; but he was +forced to say: “Written with good faith, in an easy, vigorous, and passionate +style, of an easy and varied argumentation, the work of M. Jacolliot +is of absorbing interest ... a learned work on known facts and +with familiar arguments.”</p> + +<p>Enough. Let Jacolliot have the benefit of the doubt when such +very imposing authorities are doing their best to show up each other as +incompetents and literary journeymen. We quite agree with Professor +Whitney that “the truism, that [for European critics?] it is far easier to + +<span class="pagenum"><a id="Page_48">48</a></span> +pull to pieces than to build up, is nowhere truer than in matters affecting +the archæology and history of <span class="lock">India.”<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a></span></p> + +<p>Babylonia happened to be situated on the way of the great stream of +the earliest Hindu emigration, and the Babylonians were one of the first +peoples benefited + <span class="lock"> thereby.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a></span> + These Khaldi were the worshippers of the +Moon-god, Deus Lunus, from which fact we may infer that the Akkadians—if +such must be their name—belonged to the race of the Kings of the +Moon, whom tradition shows as having reigned in Pruyay—now Allahabad. +With them the trinity of Deus Lunus was manifested in the three +lunar phases, completing the quaternary with the fourth, and typifying +the death of the Moon-god in its gradual waning and final disappearance. +This death was allegorized by them, and attributed to the triumph of the +genius of evil over the light-giving deity; as the later nations allegorized +the death of their Sun-gods, Osiris and Apollo, at the hands of Typhon +and the great Dragon Python, when the sun entered the winter solstice. +Babel, Arach, and Akkad are names of the sun. The <cite>Zoroastrian +Oracles</cite> are full and explicit upon the subject of the Divine Triad. “A +triad of Deity shines forth throughout the whole world, of which a Monad +is the head,” admits the Reverend Dr. Maurice.</p> + +<p>“For from this Triad, in the bosoms, are all things governed,” says +a Chaldean oracle. The Phos, Pur, and Phlox, of + <span class="lock"> Sanchoniathon,<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a></span> + are +Light, Fire, and Flame, three manifestations of the Sun who is <em>one</em>. +Bel-Saturn, Jupiter-Bel, and Bel or Baal-Chom are the Chaldean trinity;<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> +The Babylonian Bel was regarded in the Triune aspect of Belitan, +Zeus-Belus (the mediator) and Baal-Chom who is Apollo Chomæus. +This was the Triune aspect of the ‘Highest God,’ who is, according to +Berosus, either El (the Hebrew), Bel, Belitan, Mithra, or Zervana, and +has the name πατηρ, “the Father.”<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a> +The Brahma, Vishnu, and Siva,<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a> +corresponding to Power, Wisdom, and Justice, which answer in their turn + +<span class="pagenum"><a id="Page_49">49</a></span> +to Spirit, Matter, Time, and the Past, Present, and Future, can be found +in the temple of Gharipuri; thousands of dogmatic Brahmans worship +these attributes of the Vedic Deity, while the severe monks and nuns +of Buddhistic Thibet recognize but the sacred trinity of the three cardinal +virtues: <em>Poverty</em>, <em>Chastity</em>, and <em>Obedience</em>, professed by the Christians, +practiced by the Buddhists and some Hindus alone.</p> + +<p>The Persian triplicate Deity also consists of three persons, Ormazd, +Mithra, and Ahriman. “That is that principle,” says Porphyry,<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> “which +the author of the <cite>Chaldaic Summary</cite> saith, ‘<cite>They conceive there is one +principle of all things, and declare that is one and good.</cite>’” The Chinese +idol Sanpao, consists of three equal in all + <span class="lock"> respects;<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a></span> + and the Peruvians +“supposed their Tanga-tanga to be one in three, and three in one,” says + <span class="lock">Faber.<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a></span> + The Egyptians have their Emepht, Eicton, and Phta; and the +triple god seated on the Lotos can be seen in the <abbr title="Saint">St.</abbr> Petersburg Museum, +on a medal of the Northern Tartars.</p> + +<p>Among the Church dogmas which have most seriously suffered of +late at the hands of the Orientalists, the last in question stands conspicuous. +The reputation of each of the three personages of the anthropomorphic +godhead as an original revelation to the Christians +through Divine will, has been badly compromised by inquiry into its +predecessors and origin. Orientalists have published more about the +similarity between Brahmanism, Buddhism, and Christianity than was +strictly agreeable to the Vatican. Draper’s assertion that “Paganism +was modified by Christianity, Christianity by + <span class="lock">Paganism,”<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a></span> + is being daily +verified. “Olympus was restored but the divinities passed under other +names,” he says, treating of the Constantine period. “The more powerful +provinces insisted on the adoption of their time-honored conceptions. +Views of the trinity in accordance with the Egyptian traditions +were established. Not only was the adoration of Isis under a new name +restored, but even her image, standing on the crescent moon, reappeared. +The well-known effigy of that goddess with the infant Horus in her arms +has descended to our days, in the beautiful artistic creations of the +Madonna and child.”</p> + +<p>But a still earlier origin than the Egyptian and Chaldean can be +assigned to the Virgin “Mother of God,” Queen of Heaven. Though + +<span class="pagenum"><a id="Page_50">50</a></span> +Isis is also by right the Queen of Heaven, and is generally represented +carrying in her hand the Crux Ansata composed of the mundane cross, +and of the Stauros of the Gnostics, she is a great deal younger than the +celestial virgin, Neith. In one of the tombs of the Pharaohs—Rhameses, +in the valley of Biban-el-Molouk, in Thebes, Champollion, Junior, +discovered a picture, according to his opinion the most ancient ever yet +found. It represents the heavens symbolized by the figure of a woman +bedecked with stars. The birth of the Sun is figured by the form of a +little child, issuing from the bosom of its “Divine Mother.”</p> + +<p>In the <cite>Book of Hermes</cite>, “Pimander” is enunciated in distinct and unequivocal +sentences, the whole trinitarian dogma accepted by the Christians. +“The light is me,” says Pimander, the <span class="allsmcap">DIVINE THOUGHT</span>. “I +am the <i>nous</i> or intelligence, and I am thy god, and I am far older than +the human principle which escapes from the shadow. I am the germ of +thought, the resplendent <span class="allsmcap">WORD</span>, the <span class="allsmcap">SON</span> of God. Think that what thus +sees and hears in thee, is the <i lang="la">Verbum</i> of the Master, it is the Thought, +which is God the Father.... The celestial ocean, the <span class="smcap">Æther</span>, which +flows from east to west, is the Breath of the Father, the life-giving +Principle, the <span class="allsmcap">HOLY GHOST</span>!” “For they are not at all separated and +their union is <span class="allsmcap">LIFE</span>.”</p> + +<p>Ancient as may be the origin of Hermes, lost in the unknown days of +Egyptian colonization, there is yet a far older prophecy, directly relating +to the Hindu Christna, according to the Brahmans. It is, to say the +least, strange that the Christians claim to base their religion upon a prophecy +of the <cite>Bible</cite>, which exists nowhere in that book. In what chapter +or verse does Jehovah, the “Lord God,” promise Adam and Eve to send +them a Redeemer who will save humanity? “I will put enmity between +thee and the woman,” says the Lord God to the serpent, “and between +thy seed and her seed; it shall bruise thy head, and thou shalt bruise his +heel.”</p> + +<p>In these words there is not the slightest allusion to a Redeemer, and +the subtilest of intellects could not extract from them, as they stand in the +third chapter of <cite>Genesis</cite>, anything like that which the Christians have +contrived to find. On the other hand, in the traditions and <cite>Manu</cite>, Brahma +promises directly to the first couple to send them a Saviour who will +teach them the way to salvation.</p> + +<p>“It is from the lips of a messenger of Brahma, who will be born in +Kuroukshetra, Matsya, and the land of Pantchola, also called Kanya-Cubja +(mountain of the Virgin), that all men on earth will learn their +duty,” says <cite>Manu</cite> (book <abbr title="two">ii.</abbr>, slokas 19 and 20).</p> + +<p>The Mexicans call the Father of their Trinity Yzona, the Son Bacab, +and the Holy Ghost Echvah, “and say they received it (the doctrine) + +<span class="pagenum"><a id="Page_51">51</a></span> +from their + <span class="lock">ancestors.”<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a></span> + Among the Semitic nations we can trace the trinity +to the prehistorical days of the fabled Sesostris, who is identified by +more than one critic with Nimrod, “the mighty hunter.” Manetho makes +the oracle rebuke the king, when the latter asks, “Tell me, O thou +strong in fire, who before me could subjugate all things? and who shall +after me?” And the oracle saith thus: “First God, then the Word, +and then ‘the <span class="lock">Spirit.’”<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a></span></p> + +<p>In the foregoing lies the foundation of the fierce hatred of the Christians +toward the “Pagans” and the theurgists. Too much had been +<em>borrowed</em>; the ancient religions and the Neo-platonists had been laid by +them under contribution sufficiently to perplex the world for several +thousand years. Had not the ancient creeds been speedily obliterated, +it would have been found impossible to preach the Christian religion as a +New Dispensation, or the direct Revelation from God the Father, through +God the Son, and under the influence of God the Holy Ghost. As a +political exigence the Fathers had—to gratify the wishes of their rich +converts—instituted even the festivals of Pan. They went so far as to +accept the ceremonies hitherto celebrated by the Pagan world in honor +of the <em>God of the gardens</em>, in all their primitive + <span class="lock"><em>sincerity</em>.<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a></span> + It was +time to sever the connection. Either the Pagan worship and the Neo-platonic +theurgy, with all ceremonial of magic, must be crushed out forever, +or the Christians become Neo-platonists.</p> + +<p>The fierce polemics and single-handed battles between Irenæus and +the Gnostics are too well known to need repetition. They were carried on +for over two centuries after the unscrupulous Bishop of Lyons had uttered +his last religious paradox. Celsus, the Neo-platonist, and a disciple of +the school of Ammonius Saccas, had thrown the Christians into perturbation, +and even had arrested for a time the progress of proselytism by successfully +proving that the original and purer forms of the most important +dogmas of Christianity were to be found only in the teachings of Plato. +Celsus accused them of accepting the worst superstitions of Paganism, and +of interpolating passages from the books of the Sybils, without rightly +understanding their meaning. The accusations were so plausible, and the +facts so patent, that for a long time no Christian writer had ventured to +answer the challenge. Origen, at the fervent request of his friend, Ambrosius, +was the first to take the defense in hand, for, having belonged to +the same Platonic school of Ammonius, he was considered the most competent +man to refute the well-founded charges. But his eloquence failed, +and the only remedy that could be found was to destroy the writings of + +<span class="pagenum"><a id="Page_52">52</a></span> +Celsus + <span class="lock">themselves.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a></span> + This could be achieved only in the fifth century, +when copies had been taken from this work, and many were those who +had read and studied them. If no copy of it has descended to our present +generation of scientists, it is not because there is none extant at +present, but for the simple reason that the monks of a certain Oriental +church on Mount Athos will neither show nor confess they have one in +their + <span class="lock">possession.<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a></span> + Perhaps they do not even know themselves the value +of the contents of their manuscripts, on account of their great ignorance.</p> + +<p>The dispersion of the Eclectic school had become the fondest hope +of the Christians. It had been looked for and contemplated with intense +anxiety. It was finally achieved. The members were scattered by the + +<span class="pagenum"><a id="Page_53">53</a></span> +hand of the monsters Theophilus, Bishop of Alexandria, and his nephew +Cyril—the murderer of the young, the learned, and the innocent + <span class="lock">Hypatia!<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a></span></p> + +<p>With the death of the martyred daughter of Theon, the mathematician, +there remained no possibility for the Neo-platonists to continue their +school at Alexandria. During the life-time of the youthful Hypatia her +friendship and influence with Orestes, the governor of the city, had assured +the philosophers security and protection against their murderous enemies. +With her death they had lost their strongest friend. How much she was +revered by all who knew her for her erudition, noble virtues, and character, +we can infer from the letters addressed to her by Synesius, Bishop of +Ptolemais, fragments of which have reached us. “My heart yearns for +the presence of your divine spirit,” he wrote in 413 <span class="allsmcap">A. D.</span>, “which more +than anything else could alleviate the bitterness of my fortunes.” At +another time he says: “Oh, my mother, my sister, my teacher, my benefactor! +My soul is very sad. The recollection of my children I have +lost is killing me.... When I have news of you and learn, as I hope, +that you are more fortunate than myself, I am at least only half-unhappy.”</p> + +<p>What would have been the feelings of this most noble and worthy of +Christian bishops, who had surrendered family and children and happiness +for the faith into which he had been attracted, had a prophetic vision disclosed +to him that the only friend that had been left to him, his “mother, +sister, benefactor,” would soon become an unrecognizable mass of flesh +and blood, pounded to jelly under the blows of the club of Peter the +Reader—that her youthful, innocent body would be cut to pieces, “the +flesh scraped from the bones,” by oyster-shells and the rest of her cast +into the fire, by order of the same Bishop Cyril he knew so well—Cyril, +the <span class="allsmcap">CANONIZED</span> <span class="lock">Saint!!<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a></span></p> + +<p>There has never been a religion in the annals of the world with such +a bloody record as Christianity. All the rest, including the traditional +fierce fights of the “chosen people” with their next of kin, the idolatrous +tribes of Israel, pale before the murderous fanaticism of the alleged followers +of Christ! Even the rapid spread of Mahometanism before the +conquering sword of the Islam prophet, is a direct consequence of the + +<span class="pagenum"><a id="Page_54">54</a></span> +bloody riots and fights among Christians. It was the intestine war between +the Nestorians and Cyrilians that engendered Islamism; and it is +in the convent of Bozrah that the prolific seed was first sown by Bahira, +the Nestorian monk. Freely watered by rivers of blood, the tree of +Mecca has grown till we find it in the present century overshadowing +nearly two hundred millions of people. The recent Bulgarian atrocities +are but the natural outgrowth of the triumph of Cyril and the Mariolaters.</p> + +<p>The cruel, crafty politician, the plotting monk, glorified by ecclesiastical +history with the aureole of a martyred saint. The despoiled philosophers, +the Neo-platonists, and the Gnostics, daily anathematized by the +Church all over the world for long and dreary centuries. The curse of +the unconcerned Deity hourly invoked on the magian rites and theurgic +practice, and the Christian clergy themselves using <em>sorcery</em> for ages. +Hypatia, the glorious maiden-philosopher, torn to pieces by the Christian +mob. And such as Catherine de Medici, Lucrezia Borgia, Joanna of +Naples, and the Isabellas of Spain, presented to the world as the faithful +daughters of the Church—some even decorated by the Pope with the +order of the “Immaculate Rose,” the highest emblem of womanly purity +and virtue, a symbol sacred to the Virgin-mother of God! Such are the +examples of human justice! How far less blasphemous appears a total +rejection of Mary as an immaculate goddess, than an idolatrous worship +of her, accompanied by such practices.</p> + +<p>In the next chapter we will present a few illustrations of sorcery, as +practiced under the patronage of the Roman Church.</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_55">55</a></span> +<h3 class="nobreak" id="CHAPTER_II">CHAPTER <abbr title="Two">II.</abbr></h3> +</div> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent0a">“They undertake by scales of miles to tell</div> + <div class="verse indent0">The bounds, dimensions, and extent of hell;</div> + <div class="poemcenter">*  *  *  *  *</div> + <div class="verse indent0">Where bloated souls in smoky durance hung</div> + <div class="verse indent0">Like a Westphalia gammon or neat’s tongue,</div> + <div class="verse indent0">To be redeemed with masses and a song.”</div> + <div class="poemright">—<span class="smcap">Oldham</span>: <cite>Satires upon the Jesuits</cite>.</div> + <div class="stanza"> + <div class="verse indent0a">“<i>York.</i>—But you are more inhuman, more inexorable—</div> + <div class="verse indent9">O, ten times more—than tigers of Hyrcania.”</div> + <div class="poemright">—<cite>King Henry <abbr title="Six">VI.</abbr></cite>, Part Third, Act <abbr title="one">i.</abbr>, Scene <abbr title="four">iv.</abbr></div> + </div> + <div class="stanza"> + <div class="verse indent0a">“<i>War.</i>—And hark ye, Sirs; because she is a maid</div> + <div class="verse indent9">Spare for no faggots, let there be enough;</div> + <div class="verse indent9">Place barrels of pitch upon the fatal stake.”</div> + <div class="poemright">—<cite>King Henry <abbr title="Six">VI.</abbr></cite>, Part First, Act <abbr title="five">v.</abbr>, Scene <abbr title="four">iv.</abbr></div> + </div> + </div> +</div> + +<p class="p2 drop-cap"><span class="smcap">In</span> that famous work of Bodin, on + <span class="lock">sorcery,<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a></span> + a frightful story is told +about Catherine of Medicis. The author was a learned publicist, +who, during twenty years of his life, collected authentic documents from +the archives of nearly every important city of France, to make up a complete +work on sorcery, magic, and the power of various “demons.” +To use an expression of Eliphas Levi, his book offers a most remarkable +collection of “bloody and hideous facts; acts of revolting superstition, +arrests, and executions of stupid ferocity.” “Burn every body!” the +Inquisition seemed to say—God will easily sort out His own! Poor +fools, hysterical women, and idiots were roasted alive, without mercy, for +the crime of “magic.” But, “at the same time, how many great culprits +escaped this unjust and sanguinary <em>justice</em>! This is what Bodin makes +us fully appreciate.”</p> + +<p>Catherine, the pious Christian—who has so well deserved in the eyes +of the Church of Christ for the atrocious and never-to-be-forgotten massacre +of <abbr title="Saint">St.</abbr> Bartholomew—the Queen Catherine, kept in her service an +apostate Jacobin priest. Well versed in the “black art,” so fully patronized +by the Medici family, he had won the gratitude and protection +of his pious mistress, by his unparalleled skill in killing people at a distance, +by torturing with various incantations their wax simulacra. The +process has been described over and over again, and we scarcely need +repeat it.</p> + +<p> +<span class="pagenum"><a id="Page_56">56</a></span> +Charles was lying sick of an incurable disease. The queen-mother +who had everything to lose in case of his death, resorted to necromancy, +and consulted the oracle of the “bleeding head.” This infernal operation +required the decapitation of a child who must be possessed of great +beauty and purity. He had been prepared in secret for his first communion, +by <em>the chaplain</em> of the palace, who was apprised of the plot, and at +midnight of the appointed day, in the chamber of the sick man, and in +presence only of Catherine and a few of her confederates, the “devil’s +mass” was celebrated. Let us give the rest of the story as we find it in +one of Levi’s works: “At this mass, celebrated before the image of the +demon, having under his feet a reversed cross, the sorcerer consecrated +two wafers, one black and one white. The white was given to the child, +whom they brought clothed as for baptism, and who was murdered upon +the very steps of the altar, immediately after his communion. His head, +separated from the trunk by a single blow, was placed, all palpitating, +upon the great black wafer which covered the bottom of the paten, then +placed upon a table where some mysterious lamps were burning. The +exorcism then began, and the demon was charged to pronounce an oracle, +and reply by the mouth of this head to a secret question that the +king dared not speak aloud, and that had been confided to no one. Then +a feeble voice, a strange voice, which had nothing of human character +about it, made itself audible in this poor little martyr’s head.” The sorcery +availed nothing; the king died, and—Catherine remained the faithful +daughter of Rome!</p> + +<p>How strange, that des Mousseaux, who makes such free use of Bodin’s +materials to construct his formidable indictment against Spiritualists and +other sorcerers, should have overlooked this interesting episode!</p> + +<p>It is a well-attested fact that Pope Sylvester <abbr title="Two">II.</abbr> was publicly accused +by Cardinal Benno with being a sorcerer and an enchanter. The brazen +“oracular head” made by his Holiness was of the same kind as the one +fabricated by Albertus Magnus. The latter was smashed to pieces by +Thomas Aquinas, not because it was the work of or inhabited by a +“demon,” but because the spook who was fixed inside, by mesmeric +power, talked incessantly, and his verbiage prevented the eloquent saint +from working out his mathematical problems. These heads and other +talking statues, trophies of the magical skill of monks and bishops, were +fac-similes of the “animated” gods of the ancient temples. The accusation +against the Pope was proved at the time. It was also demonstrated +that he was constantly attended by “demons” or spirits. In the preceding +chapter we have mentioned Benedict <abbr title="Nine">IX.</abbr>, John <abbr title="Twenty">XX.</abbr>, and the +<abbr title="Sixth">VIth</abbr> and <abbr title="Seventh">VIIth</abbr> Gregory, who were all known as magicians. The +latter Pope, moreover, was the famous Hildebrand, who was said to have + +<span class="pagenum"><a id="Page_57">57</a></span> +been so expert at “shaking lightning out of his sleeve.” An expression +which makes the venerable spiritualistic writer, Mr. Howitt, think that +“it was the origin of the celebrated thunder of the Vatican.”</p> + +<p>The magical achievements of the Bishop of Ratisbon and those of the +“angelic doctor,” Thomas Aquinas, are too well known to need repetition; +but we may explain farther how the “illusions” of the former were +produced. If the Catholic bishop was so clever in making people believe +on a bitter winter night that they were enjoying the delights of a splendid +summer day, and cause the icicles hanging from the boughs of the trees +in the garden to seem like so many tropical fruits, the Hindu magicians +also practice such biological powers unto this very day, and claim the +assistance of neither god nor devil. Such “miracles” are all produced +by the same human power that is inherent in every man, if he only +knew how to develop it.</p> + +<p>About the time of the Reformation, the study of alchemy and magic +had become so prevalent among the clergy as to produce great scandal. +Cardinal Wolsey was openly accused before the court and the privy-council +of confederacy with a man named Wood, a sorcerer, who said +that “<cite>My Lord Cardinale had suche a rynge that whatsomevere he askyd +of the Kynges grace that he hadd yt</cite>;” adding that “<cite>Master Cromwell, +when he ... was servaunt in my lord cardynales housse ... rede many +bokes and specyally the boke of Salamon ... and studied mettells and +what vertues they had after the canon of Salamon</cite>.” This case, with several +others equally curious, is to be found among the Cromwell papers in +the Record Office of the Rolls House.</p> + +<p>A priest named William Stapleton was arrested as a conjurer, during +the reign of Henry <abbr title="Eight">VIII.</abbr>, and an account of his adventures is still +preserved in the Rolls House records. The Sicilian priest whom +Benvenuto Cellini calls a necromancer, became famous through his +successful conjurations, and was never molested. The remarkable +adventure of Cellini with him in the Colosseum, where the priest conjured +up a whole host of devils, is well known to the reading public. +The subsequent meeting of Cellini with his mistress, as predicted and +brought about by the conjurer, at the precise time fixed by him, is to +be considered, as a matter of course, a “curious coincidence.” In +the latter part of the sixteenth century there was hardly a parish to +be found in which the priests did not study magic and alchemy. The +practice of exorcism to cast out devils “in imitation of Christ,” who +by the way never used exorcism at all, led the clergy to devote themselves +openly to “sacred” magic in contradistinction to black art, of +which latter crime were accused all those who were neither priests nor +monks.</p> + +<p> +<span class="pagenum"><a id="Page_58">58</a></span> +The occult knowledge gleaned by the Roman Church from the once +fat fields of theurgy she sedulously guarded for her own use, and sent to +the stake only those practitioners who “poached” on her lands of the +<cite>Scientia Scientiarum</cite>, and those whose sins could not be concealed by the +friar’s frock. The proof of it lies in the records of history. “In the +course only of fifteen years, between 1580 to 1595, and only in the single +province of Lorraine, the President Remigius burned 900 witches,” +says Thomas Wright, in his <cite>Sorcery and Magic</cite>. It was during these +days, prolific in ecclesiastical murder and unrivalled for cruelty and +ferocity, that Jean Bodin wrote.</p> + +<p>While the orthodox clergy called forth whole legions of “demons” +through magical incantations, unmolested by the authorities, provided +they held fast to the established dogmas and taught no heresy, on the +other hand, acts of unparalleled atrocity were perpetrated on poor, unfortunate +fools. Gabriel Malagrida, an old man of eighty, was burnt by these +evangelical Jack Ketches in 1761. In the Amsterdam library there is a +copy of the report of his famous trial, translated from the Lisbon edition. +He was accused of sorcery and illicit intercourse with the Devil, who had +“disclosed to him <em>futurity</em>.” (?) The prophecy imparted by the Arch-Enemy +to the poor visionary Jesuit is reported in the following terms: +“The culprit hath confessed that the demon, under the form of the blessed +Virgin, having commanded him to write the life of Antichrist (?), told him +that he, Malagrida, was a second John, but more clear than John the +Evangelist; that there were to be three Antichrists, and that the last +should be born at Milan, of a monk and a nun, in the year 1920; that +he would marry Proserpine, one of the infernal furies,” etc.</p> + +<p>The prophecy is to be verified forty-three years hence. Even were all +the children born of monks and nuns really to become antichrists if +allowed to grow up to maturity, the fact would seem far less deplorable +than the discoveries made in so many convents when the foundations +have been removed for some reason. If the assertion of Luther is to be +disbelieved on account of his hatred for popery, then we may name discoveries +of the same character made quite recently in Austrian and +Russian Poland. Luther speaks of a fish-pond at Rome, situated near a +convent of nuns, which, having been cleared out by order of Pope Gregory, +disclosed, at the bottom, over six thousand infant skulls; and of a +nunnery at Neinburg, in Austria, whose foundations, when searched, disclosed +the same relics of celibacy and chastity!</p> + +<p>“<i lang="la">Ecclesia non novit Sanguinem!</i>” meekly repeated the scarlet-robed +cardinals. And to avoid the spilling of blood which horrified them, they +instituted the Holy Inquisition. If, as the occultists maintain, and science +half confirms, our most trifling acts and thoughts are indelibly impressed + +<span class="pagenum"><a id="Page_59">59</a></span> +upon the eternal mirror of the astral ether, there must be somewhere, in +the boundless realm of the unseen universe, the imprint of a curious +picture. It is that of a gorgeous standard waving in the heavenly breeze +at the foot of the great “white throne” of the Almighty. On its crimson +damask face a cross, symbol of “the Son of God who died for mankind,” +with an <em>olive</em> branch on one side, and a sword, stained to the hilt with +human gore, on the other. A legend selected from the <cite>Psalms</cite> emblazoned +in golden letters, reading thus: “<i lang="la">Exurge, Domine, et judica causam +meam.</i>” For such appears the standard of the Inquisition, on a +photograph in our possession, from an original procured at the Escurial +of Madrid.</p> + +<p>Under this Christian standard, in the brief space of fourteen years, +Tomas de Torquemada, the confessor of Queen Isabella, burned over ten +thousand persons, and sentenced to the torture eighty thousand more. +Orobio, the well-known writer, who was detained so long in prison, and +who hardly escaped the flames of the Inquisition, immortalized this institution +in his works when once at liberty in Holland. He found no better +argument against the Holy Church than to embrace the Judaic faith and +submit even to circumcision. “In the cathedral of Saragossa,” says a +writer on the Inquisition, “is the tomb of a famous inquisitor. Six pillars +surround the tomb; <em>to each is chained a Moor</em>, as preparatory to being +burned.” On this <abbr title="Saint">St.</abbr> Foix ingenuously observes: “If ever the Jack +Ketch of any country should be rich enough to have a splendid tomb, this +might serve as an excellent model!” To make it complete, however, +the builders of the tomb ought not to have omitted a bas-relief of the +famous horse which was burnt for sorcery and witchcraft. Granger tells +the story, describing it as having occurred in his time. The poor animal +“had been taught to tell the spots upon cards, and the hour of the day +by the watch. Horse and owner were both indicted by the sacred office +for dealing with the Devil, and both were burned, with a great ceremony +of <i lang="es">auto-da-fé</i>, at Lisbon, in 1601, as wizards!”</p> + +<p>This immortal institution of Christianity did not remain without its +Dante to sing its praise. “Macedo, a Portuguese Jesuit,” says the author +of <cite>Demonologia</cite>, “has discovered the origin of the Inquisition, in the +terrestrial Paradise, and presumes to allege that God was the first who +began the functions of an inquisitor over Cain and the workmen of +Babel!”</p> + +<p>Nowhere, during the middle ages, were the arts of magic and sorcery +more practiced by the clergy than in Spain and Portugal. The Moors +were profoundly versed in the occult sciences, and at Toledo, Seville, +and Salamanca, were, once upon a time, the great schools of magic. The +kabalists of the latter town were skilled in all the abstruse sciences; they + +<span class="pagenum"><a id="Page_60">60</a></span> +knew the virtues of precious stones and other minerals, and had extracted +from alchemy its most profound secrets.</p> + +<p>The authentic documents pertaining to the great trial of the Marechale +d’Ancre, during the regency of Marie de Medicis, disclose that the unfortunate +woman perished through the fault of the priests with whom, like +a true Italian, she surrounded herself. She was accused by the people +of Paris of sorcery, because it had been asserted that she had used, after +the ceremony of exorcism, newly-killed white cocks. Believing herself +constantly bewitched, and being in very delicate health, the Marechale +had the ceremony of exorcism publicly applied to herself in the Church +of the Augustins; as to the birds, she used them as an application to +the forehead on account of dreadful pains in the head, and had been advised +to do so by Montalto, the Jew physician of the queen, and the Italian +priests.</p> + +<p>In the sixteenth century, the Curé de Barjota, of the diocese of Callahora, +Spain, became the world’s wonder for his magical powers. His +most extraordinary feat consisted, it was said, in transporting himself to +any distant country, witnessing political and other events, and then +returning home to predict them in his own country. He had a familiar +demon, who served him faithfully for long years, says the <cite>Chronicle</cite>, but +the curé turned ungrateful and cheated him. Having been apprised by +his demon of a conspiracy against the Pope’s life, in consequence of an +intrigue of the latter with a fair lady, the curé transported himself to +Rome (in his double, of course) and thus saved his Holiness’ life. After +which he repented, confessed his sins to the gallant Pope, and <em>got absolution</em>. +“On his return he was delivered, as a matter of form, into the +custody of the inquisitors of Logroño, but was acquitted and restored to +his liberty very soon.”</p> + +<p>Friar Pietro, a Dominican monk of the fourteenth century—the magician +who presented the famous Dr. Eugenio Torralva, a physician attached +to the house of the admiral of Castile, with a <em>demon</em> named Zequiel—won +his fame through the subsequent trial of Torralva. The procedure and +circumstances attendant upon the extraordinary trial are described in +the original papers preserved in the Archives of the Inquisition. The +Cardinal of Volterra, and the Cardinal of Santa Cruz, both saw and communicated +with Zequiel, who proved, during the whole of Torralva’s life, +to be a pure, kind, elemental spirit, doing many beneficent actions, +and remaining faithful to the physician to the last hour of his life. +Even the Inquisition acquitted Torralva, on that account; and, although +an immortality of fame was insured to him by the satire of Cervantes, +neither Torralva nor the monk Pietro are fictitious heroes, but historical +personages, recorded in ecclesiastical documents of Rome and Cuença, + +<span class="pagenum"><a id="Page_61">61</a></span> +in which town the trial of the physician took place, January the 29th +1530.</p> + +<p>The book of Dr. W. G. Soldan, of Stuttgart, has become as famous +in Germany, as Bodin’s book on <cite>Demonomania</cite> in France. It is the +most complete German treatise on witchcraft of the sixteenth century. +One interested to learn the secret machinery underlying these thousands +of legal murders, perpetrated by a clergy who pretended to believe in the +Devil, and succeeded in making others believe in him, will find it divulged +in the above-mentioned + <span class="lock">work.<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a></span> + The true origin of the daily accusations +and death-sentences for sorcery are cleverly traced to personal and +political enmities, and, above all, to the hatred of the Catholics toward +the Protestants. The crafty work of the Jesuits is seen at every page of +the bloody tragedies; and it is in Bamberg and Würzburg, where these +worthy sons of Loyola were most powerful at that time, that the cases of +witchcraft were most numerous. On the next page we give a curious list +of some victims, many of whom were children between the ages of seven +and eight years, and Protestants. “Of the multitudes of persons who +perished at the stake in Germany during the first half of the seventeenth +century for sorcery, the crime of many was their attachment to the religion +of Luther,” says T. Wright, “... and the petty princes were not +unwilling to seize upon any pretense to fill their coffers ... the persons +most persecuted being those whose property was a matter of consideration.... +At Bamberg, as well as at Würzburg, the bishop was a sovereign +prince in his dominions. The Prince-Bishop, John George <abbr title="Two">II.</abbr>, who +ruled Bamberg ... after several unsuccessful attempts to root out Lutheranism, +distinguished his reign by a series of sanguinary witch-trials, +which disgrace the annals of that city.... We may form some notion +of the proceedings of his worthy + <span class="lock">agent,<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a></span> + from the statement of the most +authentic historians, that between 1625 and 1630, not less than 900 trials +took place in the two courts of Bamberg and Zeil; and a pamphlet published +at Bamberg by authority, in 1659, states the number of persons +whom Bishop John George had caused to be burned for sorcery, to have +been <span class="lock">600.”<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a></span></p> + +<p>Regretting that space should prevent our giving one of the most +curious lists in the world of burned witches, we will nevertheless make a +few extracts from the original record as printed in Hauber’s <cite>Bibliotheca</cite> + +<span class="pagenum"><a id="Page_62">62</a></span> +<cite>Magica</cite>. One glance at this horrible catalogue of murders in Christ’s +name, is sufficient to discover that out of 162 persons burned, more than +one-half of them are designated as <em>strangers</em> (<i>i.e.</i>, Protestants) in this +hospitable town; and of the other half we find <em>thirty-four children</em>, the +oldest of whom was fourteen, the youngest <em>an infant</em> child of Dr. Schütz. +To make the catalogue shorter we will present of each of the twenty-nine +<em>burnings</em>, but the most remarkable.<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a><span class="lock"></span></p> + +<p class="center allsmcap">IN THE FIRST BURNING, FOUR PERSONS.<br> +</p> + +<ul><li>Old Ancker’s widow.</li> +<li>The wife of Liebler.</li> +<li>The wife of Gutbrodt.</li> +<li>The wife of Höcker.</li> +</ul> + + +<p class="center allsmcap">IN THE SECOND BURNING, FOUR PERSONS.<br> +</p> + + +<ul><li>Two strange women (names unknown).</li> +<li>The old wife of Beutler.</li> +</ul> + + +<p class="center allsmcap">IN THE THIRD BURNING, FIVE PERSONS.<br> +</p> + + +<ul><li>Tungersleber, a minstrel.</li> +<li>Four wives of citizens.</li> +</ul> + + +<p class="center allsmcap">IN THE FOURTH BURNING, FIVE PERSONS.<br> +</p> + + +<ul><li>A strange man.</li> +</ul> + + +<p class="center allsmcap">IN THE FIFTH BURNING, NINE PERSONS.<br> +</p> + + +<ul><li>Lutz, an eminent shop-keeper.</li> +<li>The wife of Baunach, a senator.</li> +</ul> + + +<p class="center allsmcap">IN THE SIXTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>The fat tailor’s wife.</li> +<li>A strange man.</li> +<li>A strange woman.</li> +</ul> + + +<p class="center allsmcap"> +<span class="pagenum"><a id="Page_63">63</a></span> +IN THE SEVENTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>A strange girl of twelve years old.</li> +<li>A strange man, a strange woman.</li> +<li>A strange bailiff (Schultheiss).</li> +<li>Three strange women.</li> +</ul> + + +<p class="center allsmcap">IN THE EIGHTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>Baunach, a senator, the fattest citizen in Würzburg.</li> +<li>A strange man.</li> +<li>Two strange women.</li> +</ul> + + +<p class="center allsmcap">IN THE NINTH BURNING, FIVE PERSONS.<br> +</p> + + +<ul><li>A strange man.</li> +<li>A mother and daughter.</li> +</ul> + + +<p class="center allsmcap">IN THE TENTH BURNING, THREE PERSONS.<br> +</p> + + +<ul><li>Steinacher, a very rich man.</li> +<li>A strange man, a strange woman.</li> +</ul> + + +<p class="center allsmcap">IN THE ELEVENTH BURNING, FOUR PERSONS.<br> +</p> + + +<ul><li>Two women and two men.</li> +</ul> + + +<p class="center allsmcap">IN THE TWELFTH BURNING, TWO PERSONS.<br> +</p> + + +<ul><li>Two strange women.</li> +</ul> + + +<p class="center allsmcap">IN THE THIRTEENTH BURNING, FOUR PERSONS.<br> +</p> + + +<ul><li>A little girl nine or ten years old.</li> +<li>A younger girl, her little sister.</li> +</ul> + + +<p class="center allsmcap">IN THE FOURTEENTH BURNING, TWO PERSONS.<br> +</p> + + +<ul><li>The mother of the two little girls before mentioned.</li> +<li>A girl twenty-four years old.</li> +</ul> + + +<p class="center allsmcap">IN THE FIFTEENTH BURNING, TWO PERSONS.<br> +</p> + + +<ul><li>A boy twelve years of age, in the first school.</li> +<li>A woman.</li> +</ul> + + +<p class="center allsmcap">IN THE SIXTEENTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>A boy of ten years of age.</li> +</ul> + + +<p class="center allsmcap">IN THE SEVENTEENTH BURNING, FOUR PERSONS.<br> +</p> + + +<ul><li>A boy eleven years old.</li> +<li>A mother and daughter.</li> +</ul> + + +<p class="center allsmcap"> +<span class="pagenum"><a id="Page_64">64</a></span> +IN THE EIGHTEENTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>Two boys, twelve years old.</li> +<li>The daughter of Dr. Junge.</li> +<li>A girl of fifteen years of age.</li> +<li>A strange woman.</li> +</ul> + + +<p class="center allsmcap">IN THE NINETEENTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>A boy of ten years of age.</li> +<li>Another boy, twelve years old.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTIETH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>Göbel’s child, the most beautiful girl in Würzburg.</li> +<li>Two boys, each twelve years old.</li> +<li>Stepper’s little daughter.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-FIRST BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>A boy fourteen years old.</li> +<li>The little son of Senator Stolzenberger.</li> +<li>Two alumni.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-SECOND BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>Stürman, a rich cooper.</li> +<li>A strange boy.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-THIRD BURNING, NINE PERSONS.<br> +</p> + + +<ul><li>David Croten’s boy, nine years old.</li> +<li>The two sons of the prince’s cook, one fourteen, the other ten years old.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-FOURTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>Two boys in the hospital.</li> +<li>A rich cooper.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-FIFTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>A strange boy.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-SIXTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>Weydenbush, a senator.</li> +<li>The little daughter of Valkenberger.</li> +<li>The little son of the town council bailiff.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-SEVENTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>A strange boy.</li> +<li>A strange woman.</li> +<li>Another boy.</li> +</ul> + + +<p class="center allsmcap"><span class="pagenum"><a id="Page_65">65</a></span> +IN THE TWENTY-EIGHTH BURNING, SIX PERSONS.<br> +</p> + + +<ul><li>The infant daughter of Dr. Schütz.</li> +<li>A blind girl.</li> +</ul> + + +<p class="center allsmcap">IN THE TWENTY-NINTH BURNING, SEVEN PERSONS.<br> +</p> + + +<ul><li>The fat noble lady (Edelfrau).</li> +<li>A doctor of divinity.</li> +</ul> + + +<p class="center small"><i>Item.</i><br> +</p> + +<table class="muchsmaller"> +<tr><td class="tdr" colspan="2">⎧</td> + <td class="tdh">“Strange” men and women, <i>i.e.</i>, <i>Protestants</i>,</td> + <td class="tdr vlb">28</td> + <td></td></tr> + +<tr><td class="tdr" colspan="2">⎪</td> + <td class="tdh">Citizens, apparently all <span class="allsmcap">WEALTHY</span> people,</td> + <td class="tdr vlb">100</td> + <td></td></tr> + +<tr><td class="tdl"><i>Summary</i>:</td> + <td class="tdr">⎨</td> + <td class="tdh">Boys, girls, and little children,</td> + <td class="tdr vlb">34</td> + <td></td></tr> + +<tr><td class="tdr" colspan="2">⎪</td> + <td class="tdr vlb" colspan="2">——</td> + <td></td></tr> + +<tr><td class="tdr" colspan="2">⎩</td> + <td class="tdh">In nineteen months,</td> + <td class="tdr vlb">162</td> + <td class="tdl"> persons.</td></tr> +</table> + +<p>“There were,” says Wright, “little girls of from seven to ten years +of age among the witches, and <em>seven and twenty</em> of them were convicted +and burnt,” at some of the other <i lang="de">brände</i>, or burnings. “The numbers +brought to trial in these terrible proceedings were so great, and they +were treated with so little consideration, that it was usual not even to +take the trouble of setting down their names, but they were cited as the +accused <abbr title="Number">No.</abbr> 1, <abbr title="Number">No.</abbr> 2, <abbr title="Number">No.</abbr> 3, and so + <span class="lock">on.<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a></span> + The Jesuits took their confessions +in private.”</p> + +<p>What room is there in a theology which exacts such holocausts as these +to appease the bloody appetites of its priests for the following gentle +words:</p> + +<p>“Suffer the little children to come unto me, and forbid them not; for +of such is the kingdom of Heaven.” “Even so it is not the will of your +Father ... that one of these little ones should perish.” “But whoso +shall offend one of these little ones which believe in me, it <em>were better +for him that a millstone were hanged</em> about his neck and that he were +drowned in the depths of the sea.”</p> + +<p>We sincerely hope that the above words have proved no vain threat +to these child-burners.</p> + +<p>Did this butchery in the name of their Moloch-god prevent these +treasure-hunters from resorting to the black art themselves? Not in the +least; for in no class were such consulters of “familiar” spirits more +numerous than among the clergy during the fifteenth, sixteenth, and +seventeenth centuries. True, there were some Catholic priests among +the victims, but though these were generally accused of having “been + +<span class="pagenum"><a id="Page_66">66</a></span> +led into practices too dreadful to be described,” it was not so. In the +twenty-nine burnings above catalogued we find the names of <em>twelve +vicars</em>, <em>four</em> canons, and two doctors of divinity <em>burnt alive</em>. But we +have only to turn to such works as were published at the time to assure +ourselves that each popish priest executed was accused of “damnable +heresy,” <i>i.e.</i>, a tendency to reformation—a crime more heinous far than +sorcery.</p> + +<p>We refer those who would learn how the Catholic clergy united duty +with pleasure in the matter of exorcisms, revenge, and treasure-hunting, +to volume <abbr title="Two">II.</abbr>, chapter <abbr title="one">i.</abbr>, of W. Howitt’s + <cite>History of the Supernatural</cite>. +“In the book called <cite lang="la">Pneumatologia Occulta et Vera</cite>, all the forms of +adjuration and conjuration were laid down,” says this veteran writer. +He then proceeds to give a long description of the favorite <i lang="la">modus +operandi</i>. The <cite lang="fr">Dogme et Rituel de la Haute Magie</cite> of the late Eliphas +Levi, treated with so much abuse and contempt by des Mousseaux, +tells nothing of the weird ceremonies and practices but what was practiced +legally and with the tacit if not open consent of the Church, by the +priests of the middle ages. The exorcist-priest entered a circle at midnight; +he was clad in a new surplice, and had a consecrated band hanging +from the neck, covered with sacred characters. He wore on the head a +tall pointed cap, on the front of which was written in Hebrew the holy +word, Tetragrammaton—the ineffable name. It was written with a new +pen dipped in the blood of a white dove. What the exorcists most +yearned after, was to release miserable spirits <em>which haunt spots where +hidden treasures lie</em>. The exorcist sprinkles the circle with the blood +of a black lamb and a white pigeon. The priest had to adjure the evil +spirits of hell—Acheront, Magoth, Asmodei, Beelzebub, Belial, and all the +damned souls, in the mighty names of Jehovah, Adonay, Elohah, and +Sabaioth, which latter was the God of Abraham, Isaac, and Jacob, who +dwelt in the Urim and Thummim. When the damned souls flung in the +face of the exorcist that he was a sinner, and could not get the treasure +from them, the priest-sorcerer had to reply that “all his sins were washed +out in the blood of + <span class="lock">Christ,<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a></span> + and he bid them depart as cursed ghosts and +damned flies.” When the exorcist dislodged them at last, the poor soul +was “comforted in the name of the Saviour, and <em>consigned to the care of +good angels</em>,” who were less powerful, we must think, than the exorcising +Catholic worthies, “and the rescued treasure, of course, was secured for +the Church.”</p> + +<p>“Certain days,” adds Howitt, “are laid down in the calendar of the + +<span class="pagenum"><a id="Page_67">67</a></span> +Church as most favorable for the practice of exorcism; and, if the devils +are difficult to drive, a fume of sulphur, assafœtida, bear’s gall, and rue is +recommended, which, it was presumed, would outstench even devils.”</p> + +<p>This is the Church, and this the priesthood, which, in the nineteenth +century, pays 5,000 priests to teach the people of the United States the +infidelity of science and the infallibility of the Bishop of Rome!</p> + +<p>We have already noticed the confession of an eminent prelate +that the elimination of Satan from theology would be fatal to the perpetuity +of the Church. But this is only partially true. The Prince of +Sin would be gone, but sin itself would survive. If the Devil were +annihilated, the <cite>Articles of Faith</cite> and the <cite>Bible</cite> would remain. In short +there would still be a pretended divine revelation, and the necessity for +self-assumed inspired interpreters. We must, therefore, consider the +authenticity of the <cite>Bible</cite> itself. We must study its pages, and see if +they, indeed, contain the commands of the Deity, or but a compendium +of ancient traditions and hoary myths. We must try to interpret them +for ourselves—if possible. As to its pretended interpreters, the only +possible assimilation we can find for them in the <cite>Bible</cite> is to compare +them with the man described by the wise King Solomon in his <cite>Proverbs</cite>, +with the perpetrator of these “six things ... yea <em>seven</em> ... which +doth the Lord hate,” and which are an abomination unto Him, to wit: +“A <em>proud</em> look, a <em>lying</em> tongue, and hands that shed <em>innocent blood</em>; +an heart <em>that deviseth wicked imaginations</em>, feet that be swift in running +to mischief; a <em>false witness</em> that speaketh lies, and <i>he that soweth +discord among brethren</i>” (<cite>Proverbs</cite> <abbr title="six">vi.</abbr> 16, 17, 18, 19).</p> + +<p>Of which of these accusations are the long line of men who have left +the imprint of their feet in the Vatican guiltless?</p> + +<p>“When the demons,” says Augustine, “<em>insinuate</em> themselves in the +creatures, they begin by conforming themselves <em>to the will of every one</em>.... +In order to attract men, they begin by seducing them, by simulating +obedience.... <em>How could one know, had he not been taught by the +demons themselves</em>, what they like or what they hate; <em>the name which attracts, +or that which forces them into obedience</em>; all this art, in short, of +<em>magic</em>, the whole science of the <span class="lock">magicians?”<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a></span></p> + +<p>To this impressive dissertation of the “saint,” we will add that no +magician has ever denied that he had learned the <em>art</em> from “spirits,” +whether, being a medium, they acted independently on him, or he had +been initiated into the science of “evocation” by his fathers who knew +it before himself. But who was it then that taught the exorcist? The priest + +<span class="pagenum"><a id="Page_68">68</a></span> +who clothes himself with an authority not only over the magician, but +even over all these “spirits,” whom he calls demons and <em>devils</em> as soon +as he finds them obeying any one but himself? He must have learned +somewhere from some one that power which he pretends to possess. +For, “... <cite>how could one know had he not been taught by the demons themselves +... the name which attracts, or that which forces them into obedience?</cite>” +asks Augustine.</p> + +<p>Useless to remark that we know the answer beforehand: “Revelation +... <em>divine</em> gift ... the Son of God; nay, God Himself, through +His direct Spirit, who descended on the apostles as the Pentecostal fire, +and who is now alleged to overshadow every priest who sees fit to exorcise +for either glory or a gift. Are we then to believe that the recent +scandal of public exorcism, performed about the 14th of October, 1876, +by the senior priest of the Church of the Holy Spirit, at Barcelona, Spain, +was also done under the direct superintendence of the Holy Ghost?<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a> + +<span class="pagenum"><a id="Page_69">69</a></span> +It will be urged that the “bishop was not cognizant of this freak of the +clergy;” but even if he were, how could he have protested against a rite +considered since the days of the apostles, one of the most holy prerogatives +of the Church of Rome? So late as in 1852, only twenty-five +years ago, these rites received a public and solemn sanction from the +Vatican, and a new <cite>Ritual of Exorcism</cite> was published in Rome, Paris, +and other Catholic capitals. Des Mousseaux, writing under the immediate +patronage of Father Ventura, the General of the Theatines of +Rome, even favors us with lengthy extracts from this famous ritual, and +explains the reason <em>why</em> it was enforced again. It was in consequence +of the revival of Magic under the name of Modern Spiritualism. The +bull of Pope Innocent <abbr title="Eight">VIII.</abbr> is exhumed, and translated for the benefit +of des Mousseaux’s readers. “We have heard,” exclaims the Sovereign +Pontiff, “that a great number of persons of both sexes have feared not to +enter into relations with the spirits of hell; and that, by their practice of +sorcery ... they strike with sterility the conjugal bed, destroy the germs +of humanity in the bosom of the mother, and throw spells on them, and +set a barrier to the multiplication of animals ... etc., etc.;” then follow +curses and anathemas against the practice.</p> + +<p>This belief of the Sovereign Pontiffs of an enlightened Christian country +is a direct inheritance by the most ignorant multitudes from the southern +Hindu rabble—the “heathen.” The diabolical arts of certain kangalins +(witches) and jadūgar (sorcerers) are firmly believed in by these people. +The following are among their most dreaded powers: to inspire love and +hatred at will; to send a devil to take possession of a person and torture + +<span class="pagenum"><a id="Page_70">70</a></span> +him; to expel him; to cause sudden death or an incurable disease; to +either strike cattle with or protect them from epidemics; to compose +philtres that will either strike with sterility or provoke unbounded passions +in men and women, etc., etc. The sight alone of a man said to be +such a sorcerer excites in a Hindu profound terror.</p> + +<p>And now we will quote in this connection the truthful remark of a +writer who passed years in India in the study of the origin of such superstitions: +“Vulgar magic in India, like a degenerated infiltration, goes +hand-in-hand with the most ennobling beliefs of the sectarians of the +<i>Pitris</i>. It was the <em>work of the lowest clergy</em>, and designed to hold the +populace in a perpetual state of fear. It is thus that in all ages and +under every latitude, side by side with philosophical speculations of the +highest character, one always finds <em>the religion of the</em> + <span class="lock"><em>rabble</em>.”<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a></span> + In +India it was the work of the <em>lowest clergy</em>; in Rome, that of the <em>highest +Pontiffs</em>. But then, have they not as authority their greatest saint, +Augustine, who declares that “whoever believes not in the evil spirits, +refuses to believe in Holy <span class="lock">Writ?”<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a></span></p> + +<p>Therefore, in the second half of the nineteenth century, we find the +counsel for the Sacred Congregation of Rites (exorcism of demons included), +Father Ventura de Raulica, writing thus, in a letter published +by des Mousseaux, in 1865:</p> + +<div class="blockquot"> + +<p>“We are in full magic! and under false names; the Spirit of lies and impudicity +goes on perpetrating his horrible deprecations.... The most grievous feature in this +is that among the most serious persons they do not attach the importance to the strange +phenomena which they deserve, these manifestations that we witness, and which become +with every day more weird, striking, as well as most fatal.</p> + +<p>“I cannot sufficiently admire and praise, from this standpoint, the zeal and courage +displayed by you in your work. The facts which you have collected are calculated to +throw light and conviction into the most skeptical minds; and after reading this remarkable +work, written with so much learnedness and consciousness, blindness is no longer +possible.</p> + +<p>“If anything could surprise us, it would be the indifference with which these phenomena +have been treated by <em>false</em> Science, endeavoring, as she has, to turn into ridicule +so grave a subject; the childish simplicity exhibited by her in the desire to explain the +facts by absurd and contradictory <span class="lock">hypotheses....<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a></span></p> + +<p class="right r2"> +[Signed] “<i>The Father Ventura de Raulica</i>, etc., etc.”<br> +</p> +</div><!--end blockquote--> + +<p>Thus encouraged by the greatest authorities of the Church of Rome, +ancient and modern, the Chevalier argues the necessity and the efficacy of +exorcism by the priests. He tries to demonstrate—<em>on faith</em>, as usual— + +<span class="pagenum"><a id="Page_71">71</a></span> +that the power of the spirits of hell is closely related to certain rites, +words, and formal signs. “In the diabolical Catholicism,” he says +“as well as in the <em>divine</em> Catholicism, potential grace is <em>bound</em> (<i lang="fr">liée</i>) to +certain signs.” While the power of the Catholic priest proceeds from +God, that of the Pagan priest proceeds from the Devil. The Devil, he +adds, “is forced to submission” before the holy minister of God—“<em>he +dares not</em> <span class="lock"><span class="allsmcap">LIE</span>.”<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a></span></p> + +<p>We beg the reader to note well the underlined sentence, as we +mean to test its truth impartially. We are prepared to adduce proofs, +undeniable and undenied even by the Popish Church—forced, as she +was, into the confession—proofs of hundreds of cases in relation to the +most solemn of her dogmas, wherein the “spirits” lied from beginning +to end. How about certain holy relics authenticated by visions of the +blessed Virgin, and a host of saints? We have at hand a treatise by a +pious Catholic, Jilbert de Nogen, on the relics of saints. With honest +despair he acknowledges the “great number of false relics, as well as +false legends,” and severely censures the inventors of these lying miracles. +“It was on the occasion <em>of one of our Saviour’s teeth</em>,” writes the +author of <cite>Demonologia</cite>, “that de Nogen took up his pen on this subject, +by which the monks of <abbr title="Saint">St.</abbr> Medard de Soissons pretended to work miracles; +a pretension which he asserted to be as chimerical as that of several +persons who believed they possessed the navel, and other parts less +comely, of the body of <span class="lock">Christ.”<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a></span></p> + +<p>“A monk of <abbr title="Saint">St.</abbr> Antony,” says Stephens,<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a> “having been at Jerusalem, +saw there several relics, among which was a bit of <em>the finger of the +Holy Ghost</em>, as sound and entire as it had ever been; the snout of the +seraph that appeared to <abbr title="Saint">St.</abbr> Francis; one of the nails of a cherub; +one of the ribs of the <i lang="la">Verbum caro factum</i> (the Word made flesh); some +rays of the star that appeared to the three kings of the East; a phial of +<abbr title="Saint">St.</abbr> Michael’s sweat, that exuded when he was fighting against the Devil, +etc. ‘All which things,’ observes the monkish treasurer of relics, ‘I have +brought with me home very devoutly.’”</p> + +<p>And if the foregoing is set aside as the invention of a Protestant enemy, +may we not be allowed to refer the reader to the History of England and +authentic documents which state the existence of a relic not less extraordinary +than the best of the others? Henry <abbr title="Three">III.</abbr> received from the Grand +Master of the Templars a phial containing a small portion of the sacred +blood of Christ which he had shed upon the cross. It was attested to be +genuine by the seals of the Patriarch of Jerusalem, and others. The + +<span class="pagenum"><a id="Page_72">72</a></span> +procession bearing the sacred phial from <abbr title="Saint">St.</abbr> Paul’s to Westminster Abbey +is described by the historian: “Two monks received the phial, and +deposited it in the Abbey ... which made all England shine with glory, +dedicating it to God and <abbr title="Saint">St.</abbr> Edward.”</p> + +<p>The story of the Prince Radzivil is well known. It was the undeniable +deception of the monks and nuns surrounding him and his own +confessor which made the Polish nobleman become a Lutheran. He felt +at first so indignant at the “heresy” of the Reformation spreading in +Lithuania, that he travelled all the way to Rome to pay his homage of +sympathy and veneration to the Pope. The latter presented him with a +precious box of relics. On his return home, his confessor saw the Virgin, +who descended from her glorious abode for the sole purpose of blessing +these relics and authenticating them. The superior of the neighboring +convent and the mother-abbess of a nunnery both saw the same vision, +with a reënforcement of several saints and martyrs; they prophesied and +“felt the Holy Ghost” ascending from the box of relics and overshadowing +the prince. A demoniac provided for the purpose by the clergy was +exorcised in full ceremony, and upon being touched by the box immediately +recovered, and rendered thanks on the spot to the Pope and the +Holy Ghost. After the ceremony was over the guardian of the treasury +in which the relics were kept, threw himself at the feet of the prince, and +confessed that on their way back from Rome he had lost the box of relics. +Dreading the wrath of his master, he had procured a similar box, “which +he had filled with the small bones of dogs and cats;” but seeing how the +prince was deceived, he preferred confessing his guilt to such blasphemous +tricks. The prince said nothing, but continued for some time testing—not +the relics, but his confessor and the vision-seers. Their mock raptures +made him discover so thoroughly the gross impositions of the monks and +nuns that he joined the Reformed Church.</p> + +<p>This is history. Bayle shows that when the Roman Church is no +longer able to deny that there have been false relics, she resorts to sophistry, +and replies that if false relics have wrought miracles it is “because +of the good intentions of the believers, who thus obtained from God a +reward of their good faith!” The same Bayle shows, by numerous instances, +that whenever it was proved that several bodies of the same saint, +or three heads of him, or three arms (as in the case of Augustine) were said +to exist in different places, and that they could not well be all authentic, +the cool and invariable answer of the Church was that they were all +genuine; for “God had multiplied and miraculously reproduced them +for the greater glory of His Holy Church!” In other words they would +have the faithful believe that the body of a deceased saint may, through +divine miracle, acquire the physiological peculiarities of a crawfish!</p> + +<p> +<span class="pagenum"><a id="Page_73">73</a></span> +We fancy that it would be hard to demonstrate to satisfaction that the +visions of Catholic saints, are, in any one particular instance, better or +more trustworthy than the average visions and prophecies of our modern +“mediums.” The visions of Andrew Jackson Davis—however our critics +may sneer at them—are by long odds more philosophical and more compatible +with modern science than the Augustinian speculations. Whenever +the visions of Swedenborg, the greatest among the modern seers, +run astray from philosophy and scientific truth, it is when they most run +parallel with theology. Nor are these visions any more useless to either +science or humanity than those of the great orthodox saints. In the life +of <abbr title="Saint">St.</abbr> Bernard it is narrated that as he was once in church, upon a Christmas +eve, he prayed that the very hour in which Christ was born might be +revealed to him; and when the “true and correct hour came, he saw the +divine babe appear in his manger.” What a pity that the divine babe did +not embrace so favorable an opportunity to fix the correct day and year +of his death, and thereby reconcile the controversies of his putative +historians. The Tischendorfs, Lardners, and Colensos, as well as many +a Catholic divine, who have vainly squeezed the marrow out of historical +records and their own brains, in the useless search, would at least have +had something for which to thank the saint.</p> + +<p>As it is, we are hopelessly left to infer that most of the beatific and +divine visions of the <cite>Golden Legend</cite>, and those to be found in the more +complete biographies of the most important “saints,” as well as most +of the visions of our own persecuted seers and seeresses, were produced +by ignorant and undeveloped “spirits” passionately fond of personating +great historical characters. We are quite ready to agree with the Chevalier +des Mousseaux, and other unrelenting persecutors of magic and spiritualism +in the name of the Church, that modern spirits are often “lying +spirits;” that they are ever on hand to humor the respective hobbies of +the persons who communicate with them at “circles;” that they <em>deceive</em> +them and, therefore, are not <em>always</em> good “spirits.”</p> + +<p>But, having conceded so much, we will now ask of any impartial +person: is it possible to believe at the same time that the <em>power</em> given +to the exorcist-priest, that supreme and <em>divine</em> power of which he boasts, +has been given to him by God for the purpose of deceiving people? +That the prayer pronounced by him <em>in the name of Christ</em>, and which, +forcing the <em>demon</em> into submission, makes him reveal himself, is calculated +at the same time to make the devil confess <em>not the truth</em>, but that only +which it is the <em>interest of the church to which the exorcist belongs</em>, should +<em>pass for truth</em>? And this is what invariably happens. Compare, for +instance, the responses given by the demon to Luther, with those +obtained from the devils by <abbr title="Saint">St.</abbr> Dominick. The one argues against the + +<span class="pagenum"><a id="Page_74">74</a></span> +private mass, and upbraids Luther with placing the Virgin Mary and +saints before Christ, and thus dishonoring the Son of + <span class="lock">God;<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a></span> + while the +demons exorcised by <abbr title="Saint">St.</abbr> Dominick, upon seeing the Virgin whom the +holy father had also evoked to help him, roar out: “Oh! our enemy! +oh! our damner! ... why didst thou descend from heaven to torment us? +Why art thou so powerful an intercessor for sinners! Oh! <em>thou most +certain and secure way to heaven</em> ... thou commandest us <em>and we are +forced to confess</em> that nobody is damned who only perseveres in thy holy +worship, etc., + <span class="lock">etc.”<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a></span> + Luther’s “Saint Satan” assures him that while +believing in the transubstantiation of Christ’s body and blood he had +been worshipping merely bread and wine; and the <em>devils</em> of all the +Catholic saints promise <em>eternal damnation</em> to whomsoever disbelieves or +even so much as doubts the dogma!</p> + +<p>Before leaving the subject, let us give one or two more instances from +the <cite>Chronicles of the Lives of the Saints</cite>, selected from such narratives +as are fully accepted by the Church. We might fill volumes with proofs +of undeniable confederacy between the exorcisers and the demons. Their +very nature betrays them. Instead of being independent, crafty entities, +bent on the destruction of men’s souls and spirits, the majority of them +are simply the elementals of the kabalists; creatures with no intellect +of their own, but faithful mirrors of the <span class="allsmcap">WILL</span> which evokes, controls, and +guides them. We will not waste our time in drawing the reader’s attention +to doubtful or obscure thaumaturgists and exorcisers, but take as +our standard one of the greatest saints of Catholicism, and select a bouquet +from that same prolific conservatory of pious lies, <cite>The Golden +Legend</cite>, of James de <span class="lock">Veragine.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a></span></p> + +<p><abbr title="Saint">St.</abbr> Dominick, the founder of the famous order of that name, is one of +the mightiest saints on the calendar. His order was the first that received +a solemn confirmation from the + <span class="lock">Pope,<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a></span> + and he is well known in history +as the associate and counsellor of the infamous Simon de Montford, the +papal general, whom he helped to butcher the unfortunate Albigenses in +and near Toulouse. The story goes that this saint and the Church after +him, claim that he received from the Virgin, <i lang="la">in propriâ personâ</i>, a rosary, +whose virtues produced such stupendous miracles that they throw entirely +into the shade those of the apostles, and even of Jesus himself. A man, +says the biographer, an abandoned sinner, was bold enough to doubt the + +<span class="pagenum"><a id="Page_75">75</a></span> +virtue of the Dominican rosary; and for this unparalleled blasphemy was +punished on the spot by having 15,000 devils take possession of him. +Seeing the great suffering of the tortured demoniac, <abbr title="Saint">St.</abbr> Dominick forgot +the insult and called the devils to account.</p> + +<p>Following is the colloquy between the “blessed exorcist” and the +demons:</p> + +<p><i>Question.</i>—How did you take possession of this man, and how many +are you?</p> + +<p><i>Answer of the Devils.</i>—We came into him for having spoken disrespectfully +of the rosary. We are 15,000.</p> + +<p><i>Question.</i>—Why did so many as 15,000 enter him?</p> + +<p><i>Answer.</i>—Because there are fifteen decades in the rosary which he +derided, etc.</p> + +<p><i>Dominick.</i>—Is not all true I have said of the virtues of the rosary?</p> + +<p><i>Devils.</i>—Yes! Yes! (<em>they emit flames through the nostrils of the +demoniac</em>). Know all ye Christians that Dominick never said one word +concerning the rosary that is not most true; and know ye further, that +if you do not believe him, great calamities will befall you.</p> + +<p><i>Dominick.</i>—Who is the man in the world the Devil hates the most?</p> + +<p><i>Devils.</i>—(<i>In chorus.</i>) Thou art the very man (<i>here follow verbose +compliments</i>).</p> + +<p><i>Dominick.</i>—Of which state of Christians are there the most damned?</p> + +<p><i>Devils.</i>—In hell we have merchants, pawnbrokers, fraudulent bankers, +grocers, Jews, apothecaries, etc., etc.</p> + +<p><i>Dominick.</i>—Are there any priests or monks in hell?</p> + +<p><i>Devils.</i>—There are a great number of priests, but <em>no monks</em>, with the +exception of such as have transgressed the rule of their order.</p> + +<p><i>Dominick.</i>—Have you any Dominicans?</p> + +<p><i>Devils.</i>—Alas! alas! we have not one yet, but we expect a great +number of them after their devotion is a little cooled.</p> + +<p>We do not pretend to give the questions and answers literally, for +they occupy twenty-three pages; but the substance is here, as may be +seen by any one who cares to read the <cite>Golden Legend</cite>. The full description +of the hideous bellowings of the demons, their enforced glorification +of the saint, and so on, is too long for this chapter. Suffice it to say +that as we read the numerous questions offered by Dominick and the +answers of the demons, we become fully convinced that they corroborate +in every detail the unwarranted assertions and support the interests of +the Church. The narrative is suggestive. The legend graphically +describes the battle of the exorcist with the legion from the bottomless +pit. The sulphurous flames which burst forth from the nose, mouth, +eyes, and ears, of the demoniac; the sudden appearance of over a hundred + +<span class="pagenum"><a id="Page_76">76</a></span> +angels, clad in golden armor; and, finally, the descent of the blessed +Virgin herself, in person, bearing a golden rod, with which she administers +a sound thrashing to the demoniac, to force the devils to confess that +of herself which we scarcely need repeat. The whole catalogue of theological +truths uttered by Dominick’s devils were embodied in so many +articles of faith by his Holiness, the present Pope, in 1870, at the last +Œcumenical Council.</p> + +<p>From the foregoing it is easy to see that the only substantial difference +between infidel “mediums” and orthodox saints lies in the relative +usefulness of the <em>demons</em>, if demons we must call them. While the Devil +faithfully supports the Christian exorcist in his <em>orthodox</em> (?) views, the +modern spook generally leaves his medium in the lurch. For, by lying, +he acts <em>against</em> his or her interests rather than otherwise, and thereby +too often casts foul suspicion on the genuineness of the mediumship. +Were modern “spirits” <em>devils</em>, they would evidently display a little more +discrimination and cunning than they do. They would act as the <em>demons</em> +of the saint which, compelled by the ecclesiastical magician and by the +power of “the name ... which forces them into submission,” <em>lie in +accordance with the direct interest</em> of the exorcist and his church. The +moral of the parallel we leave to the sagacity of the reader.</p> + +<p>“Observe well,” exclaims des Mousseaux, “that there are <em>demons</em> +which sometimes will speak the truth.” “The exorcist,” he adds, quoting +the <cite>Ritual</cite>, “must command the demon to tell him whether he is detained +in the body of the demoniac through some magic art, or by <em>signs</em>, +or any objects which usually serve for this evil practice. In case the +exorcised person has swallowed the latter, he must vomit them back; +and if they are not in his body, the demon must indicate the proper place +where they are to be found; and having found them they must be +burned.”<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a> + Thus some demons reveal the existence of the bewitchment, +tell who is its author, and indicate the means to destroy the <em>malefice</em>. +But beware to ever resort, in such a case, to magicians, sorcerers, or +mediums. You must call to help you but the minister of your Church! +“The Church believes in magic, as you well see,” he adds, “since she +expresses it so formally. And those who <em>disbelieve in magic</em>, can they +still hope to share the faith of their own Church? And who can teach +them better? To whom did Christ say: ‘Go ye therefore, and teach all +nations ... and lo, I am with you always, even to the end of the +<span class="lock">world?’”<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a></span></p> + +<p>Are we to believe that he said this but to those who wear these black + +<span class="pagenum"><a id="Page_77">77</a></span> +or scarlet liveries of Rome? Must we then credit the story that this +power was given by Christ to Simon Stylites, the saint who sanctified +himself by perching on a pillar (<i>stylos</i>) sixty feet high, for thirty-six years +of his life, without ever descending from it, in order that, among other +miracles stated in the <cite>Golden Legend</cite>, he might cure a <em>dragon</em> of a sore +eye? “Near Simon’s pillar was the dwelling of a dragon, so very +venomous that the stench was spread for miles round his cave.” This +ophidian-hermit met with an accident; he got a thorn in his eye, and, +becoming blind, crept to the saint’s pillar, and pressed his eye against it +for three days, without touching any one. Then the blessed saint, from +his aërial seat, “<em>three feet in diameter</em>,” ordered earth and water to be +placed on the dragon’s eye, out of which suddenly emerged a thorn (or +stake), a cubit in length; when the people saw the “miracle” they glorified +the Creator. As to the grateful dragon, he arose and, “having adored +God for two hours, returned to his cave”<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a>—a half-converted ophidian, +we must suppose.</p> + +<p>And what are we to think of that other narrative, to disbelieve in +which is “<cite>to risk one’s salvation</cite>,” as we were informed by a Pope’s +missionary, of the Order of the Franciscans? When <abbr title="Saint">St.</abbr> Francis preached +a sermon in the wilderness, the birds assembled from the four cardinal +points of the world. They warbled and applauded every sentence; they +sang a holy mass in chorus; finally they dispersed to carry the glad +tidings all over the universe. A grasshopper, profiting by the absence +of the Holy Virgin, who generally kept company with the saint, remained +perched on the head of the “blessed one” for a whole week. Attacked +by a ferocious wolf, the saint, who had no other weapon but the sign +of the cross which he made upon himself, instead of running away from +his rabid assailant, began arguing with the beast. Having imparted to +him the benefit to be derived from the holy religion, <abbr title="Saint">St.</abbr> Francis never +ceased talking until the wolf became as meek as a lamb, and even +shed tears of repentance over his past sins. Finally, he “stretched his +paws in the hands of the saint, followed him like a dog through all the +towns in which he preached, and became half a + <span class="lock">Christian!”<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a></span> + Wonders +of zoölogy! a horse turned sorcerer, a wolf and a dragon turned Christians!</p> + +<p>These two anecdotes, chosen at random from among hundreds, if +rivalled are not surpassed by the wildest romances of the Pagan thaumaturgists, +magicians, and spiritualists! And yet, when Pythagoras is +said to have subdued animals, even wild beasts, merely through a powerful +<span class="pagenum"><a id="Page_78">78</a></span> +mesmeric influence, he is pronounced by one-half of the Catholics a +bare-faced impostor, and by the rest a sorcerer, who worked magic in +confederacy with the Devil! Neither the she-bear, nor the eagle, nor +yet the bull that Pythagoras is said to have persuaded to give up eating +beans, were alleged to have answered with human voices; while <abbr title="Saint">St.</abbr> Benedict’s +“black raven,” whom he called “brother,” argues with him, and +croaks his answers like a born casuist. When the saint offers him one-half +of a poisoned loaf, the raven grows indignant and reproaches him in +Latin as though he had just graduated at the Propaganda!</p> + +<p>If it be objected that the <cite>Golden Legend</cite> is now but half supported +by the Church; and that it is known to have been compiled by the writer +from a collection of the lives of the saints, for the most part unauthenticated, +we can show that, at least in one instance, the biography is no +legendary compilation, but the history of one man, by another one who +was his contemporary. Jortin and Gibbons demonstrated years ago, that +the early fathers used to select narratives, wherewith to ornament the +lives of their apocryphal saints, from Ovid, Homer, Livy, and even from +the unwritten popular legends of Pagan nations. But such is not the case +in the above instances. <abbr title="Saint">St.</abbr> Bernard lived in the twelfth century, and <abbr title="Saint">St.</abbr> +Dominick was nearly contemporaneous with the author of the <cite>Golden +Legend</cite>. De Veragine died in 1298, and Dominick, whose exorcisms +and life he describes so minutely, instituted his order in the first quarter +of the thirteenth century. Moreover, de Veragine was Vicar-General of +the Dominicans himself, in the middle of the same century, and therefore +described the miracles wrought by his hero and patron but a few years +after they were alleged to have happened. He wrote them in the same +convent; and while narrating these wonders he had probably fifty persons +at hand who had been eye-witnesses to the saint’s mode of living. What +must we think, in such a case, of a biographer who seriously describes the +following: One day, as the blessed saint was occupied in his study, the +Devil began pestering him, in the shape of a flea. He frisked and jumped +about the pages of his book until the harassed saint, unwilling as he was +to act unkindly, even toward a devil, felt compelled to punish him by +fixing the troublesome devil on the very sentence on which he stopped, +by clasping the book. At another time the same devil appeared under +the shape of a monkey. He grinned so horribly that Dominick, in order +to get rid of him, ordered the devil-monkey to take the candle and hold +it for him until he had done reading. The poor imp did so, and held it +until it was consumed to the very end of the wick; and, notwithstanding +his pitiful cries for mercy, the saint compelled him to hold it till his fingers +were burned to the bones!</p> + +<p>Enough! The approbation with which this book was received by the + +<span class="pagenum"><a id="Page_79">79</a></span> +Church, and the peculiar sanctity attributed to it, is sufficient to show the +estimation in which veracity was held by its patrons. We may add, in +conclusion, that the finest quintessence of Boccaccio’s <cite>Decameron</cite> appears +prudery itself by comparison with the filthy realism of the <cite>Golden Legend</cite>.</p> + +<p>We cannot regard with too much astonishment the pretensions of the +Catholic Church in seeking to convert Hindus and Buddhists to Christianity. +While the “heathen” keeps to the faith of his fathers, he has at +least the one redeeming quality—that of not having apostatized for the +mere pleasure of exchanging one set of idols for another. There may be +for him some novelty in his embracing Protestantism; for in that he gains +the advantage, at least, of limiting his religious views to their simplest +expression. But when a Buddhist has been enticed into exchanging his +Shoe Dagoon for the Slipper of the Vatican, or the eight hairs from the +head of Gautama and Buddha’s tooth, which work miracles, for the locks +of a Christian saint, and a tooth of Jesus, which work far less clever +miracles, he has no cause to boast of his choice. In his address to the +Literary Society of Java, Sir T. S. Raffles is said to have narrated the following +characteristic anecdote: “On visiting the great temple on the +hills of Nangasaki, the English commissioner was received with marked +regard and respect by the venerable patriarch of the northern provinces, +a man eighty years of age, who entertained him most sumptuously. On +showing him round the courts of the temple, one of the English officers +present heedlessly exclaimed, in surprise, ‘Jesus Christus!’ The patriarch +turning half round, with a placid smile, bowed significantly, with the +expression: ‘We know your Jasus Christus! Well, don’t obtrude him +upon us in our temples, and we remain friends.’ And so, with a hearty +shake of the hands, these two opposites <span class="lock">parted.”<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a></span></p> + +<p>There is scarcely a report sent by the missionaries from India, Thibet, +and China, but laments the diabolical “obscenity” of the heathen rites, +their lamentable impudicity; all of which “are so strongly suggestive of +devil-worship,” as des Mousseaux tells us. We can scarcely be assured +that the morality of the Pagans would be in the least improved were they +allowed a free inquiry into the life of say the psalmist-king, the author +of those sweet <cite>Psalms</cite> which are so rapturously repeated by Christians. +The difference between David performing a phallic dance before the holy +ark—emblem of the female principle—and a Hindu Vishnavite bearing +the same emblem on his forehead, favors the former only in the eyes of +those who have studied neither the ancient faith nor their own. When a +religion which compelled David to cut off and deliver two hundred foreskins +of his enemies before he could become the king’s son-in-law + (<cite>1 <abbr title="Samuel">Sam.</abbr></cite> <abbr title="eighteen">xviii.</abbr>) + +<span class="pagenum"><a id="Page_80">80</a></span> +is accepted as a standard by Christians, they would do well not to +cast into the teeth of heathen the impudicities of their faiths. Remembering +the suggestive parable of Jesus, they ought to cast the beam out of +their own eye before plucking at the mote in their neighbor’s. The sexual +element is as marked in Christianity as in any one of the “heathen religions.” +Certainly, nowhere in the <cite>Vedas</cite> can be found the coarseness and +downright immodesty of language, that Hebraists now discover throughout +the Mosaic <cite>Bible</cite>.</p> + +<p>It would profit little were we to dwell much upon subjects which have +been disposed of in such a masterly way by an anonymous author whose +work electrified England and Germany last + <span class="lock">year;<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a></span> + while as regards the +particular topic under notice, we cannot do better than recommend the +scholarly writings of Dr. Inman. Albeit one-sided, and in many instances +unjust to the ancient heathen, Pagan, and Jewish religions, the <em>facts</em> +treated in the <cite>Ancient and Pagan Christian Symbolism</cite>, are unimpeachable. +Neither can we agree with some English critics who charge him +with an intent to destroy Christianity. If by <em>Christianity</em> is meant the external +religious forms of worship, then he certainly seeks to destroy it, for in +his eyes, as well as in those of every truly religious man, who has studied +ancient exoteric faiths, and their symbology, Christianity is pure heathenism, +and Catholicism, with its fetish-worshipping, is far worse and more +pernicious than Hinduism in its most idolatrous aspect. But while +denouncing the exoteric forms and unmasking the symbols, it is not the +religion of Christ that the author attacks, but the artificial system of theology. +We will allow him to illustrate the position in his own language, +and quote from his preface:</p> + +<p>“When vampires were discovered by the acumen of any observer,” +he says, “they were, we are told, ignominiously killed, by a stake being +driven through the body; but experience showed them to have such +tenacity of life that they rose, again and again, notwithstanding renewed +impalement, and were not ultimately laid to rest till wholly burned. In +like manner, the regenerated heathendom, which dominates over the +followers of Jesus of Nazareth, has risen again and again, after being +transfixed. Still cherished by the many, it is denounced by the few. +Amongst other accusers, I raise my voice against the Paganism which +exists so extensively in ecclesiastical Christianity, and will do my utmost +to expose the imposture.... In a vampire story told in <cite>Thalaba</cite>, by +Southey, the resuscitated being takes the form of a dearly-beloved maiden, +and the hero is obliged to kill her with his own hand. He does so; but, +whilst he strikes the form of the loved one, he feels sure that he slays + +<span class="pagenum"><a id="Page_81">81</a></span> +only a demon. In like manner, when I endeavor to destroy the current +heathenism, which has assumed the garb of Christianity, <cite>I do not attack</cite> +real + <span class="lock"><cite>religion</cite>.<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a></span> + Few would accuse a workman of malignancy, who +cleanses from filth the surface of a noble statue. There may be some +who are too nice to touch a nasty subject, yet even they will rejoice when +some one else removes the dirt. Such a scavenger is <span class="lock">wanted.”<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a></span></p> + +<p>But is it merely Pagans and heathen that the Catholics persecute, +and about whom, like Augustine, they cry to the Deity, “Oh, my God! +<cite>so do I wish Thy enemies to be slain?</cite>” Oh, no! their aspirations are +more Mosaic and Cain-like than that. It is against their next of kin in +faith, against their schismatic brothers that they are now intriguing within +the walls which sheltered the murderous Borgias. The <i lang="la">larvæ</i> of the +infanticidal, parricidal, and fratricidal Popes have proved themselves fit +counsellors for the Cains of Castelfidardo and Mentana. It is now the +turn of the Slavonian Christians, the Oriental Schismatics—the Philistines +of the Greek Church!</p> + +<p>His Holiness the Pope, after exhausting, in a metaphor of self-laudation, +every point of assimilation between the great biblical prophets and +himself, has finally and truly compared himself with the Patriarch Jacob +“wrestling against his God.” He now crowns the edifice of Catholic +piety by openly sympathizing with the Turks! The vicegerent of God +inaugurates his infallibility by encouraging, in a true Christian spirit, the +acts of that Moslem David, the modern Bashi Bazuk; and it seems as +if nothing would more please his Holiness than to be presented by the +latter with several thousands of the Bulgarian or Servian “foreskins.” +True to her policy to be all things to all men to promote her own interests, +the Romish Church is, at this writing (1876), benevolently viewing +the Bulgarian and Servian atrocities, and, probably, manœuvring with +Turkey against Russia. Better Islam, and the hitherto-hated Crescent +over the sepulchre of the Christian god, than the Greek Church established +at Constantinople and Jerusalem as the state religion. Like a +decrepit and toothless ex-tyrant in exile, the Vatican is eager for any +alliance that promises, if not a restoration of its own power, at least the +weakening of its rival. The axe its inquisitors once swung, it now toys + +<span class="pagenum"><a id="Page_82">82</a></span> +with in secret, feeling its edge, and waiting, and hoping against hope. In +her time, the Popish Church has lain with strange bedfellows, but never +before now sunk to the degradation of giving her moral support to those +who for over 1200 years spat in her face, called her adherents “infidel +dogs,” repudiated her teachings, and denied godhood to her God!</p> + +<p>The press of even Catholic France is fairly aroused at this indignity, +and openly accuses the Ultramontane portion of the Catholic Church +and the Vatican of siding, during the present Eastern struggle, with the +Mahometan against the Christian. “When the Minister of Foreign +Affairs in the French Legislature spoke some mild words in favor of the +Greek Christians, he was only applauded by the liberal Catholics, and +received coldly by the Ultramontane party,” says the French correspondent +of a New York paper.</p> + +<p>“So pronounced was this, that M. Lemoinne, the well-known editor +of the great liberal Catholic journal, the <cite lang="fr">Débats</cite>, was moved to say that +the Roman Church felt more sympathy for the Moslem than the schismatic, +just as they preferred an infidel to the Protestant. ‘There is at +bottom,’ says this writer, ‘a great affinity between the <cite>Syllabus</cite> and the +<cite>Koran</cite>, and between the two heads of the faithful. The two systems are +of the same nature, and are united on the common ground of a one and +unchangeable theory.’ In Italy, in like manner, the King and Liberal +Catholics are in warm sympathy with the unfortunate Christians, while +the Pope and Ultramontane faction are believed to be inclining to the +Mahometans.”</p> + +<p>The civilized world may yet expect the apparition of the materialized +Virgin Mary within the walls of the Vatican. The so often-repeated +“miracle” of the Immaculate Visitor in the mediæval ages has recently +been enacted at Lourdes, and why not once more, as a <i lang="fr">coup de grâce</i> to +all heretics, schismatics, and infidels? The miraculous wax taper is yet +seen at Arras, the chief city of Artois; and at every new calamity threatening +her beloved Church, the “Blessed Lady” appears personally, and +lights it with her own fair hands, in view of a whole “biologized” congregation. +This sort of “miracle,” says E. Worsley, wrought by the +Roman Catholic Church, “being most certain, and never doubted of by +<span class="lock">any.”<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a></span> + Neither has the private correspondence with which the most +“Gracious Lady” honors her friends been doubted. There are two +precious missives from her in the archives of the Church. The first purports +to be a letter in answer to one addressed to her by Ignatius. She +confirms all things learned by her correspondent from “her friend”—meaning + +<span class="pagenum"><a id="Page_83">83</a></span> +the Apostle John. She bids him hold fast to his vows, and adds +as an inducement: “<cite>I and John will come together and pay you a</cite> +<span class="lock"><cite>visit.</cite>”<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a></span></p> + +<p>Nothing was known of this unblushing fraud till the letters were published +at Paris, in 1495. By a curious accident it appeared at a time +when threatening inquiries began to be made as to the genuineness of +the fourth Synoptic. Who could doubt, after such a confirmation from +headquarters! But the climax of effrontery was capped in 1534, when +another letter was received from the “Mediatrix,” which sounds more like +the report of a lobby-agent to a brother-politician. It was written in excellent +Latin, and was found in the Cathedral of Messina, together with the +image to which it alludes. Its contents run as follows:</p> + +<div class="blockquot"> + +<p>“Mary Virgin, Mother of the Redeemer of the world, to the Bishop, Clergy, and +the other faithful of Messina, sendeth health and benediction from <em>herself</em> + and <span class="lock">son:<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a></span></p> + +<p>“Whereas ye have been mindful of establishing the worship of me; now this is to +let you know that by so doing ye have found great favor in my sight. I have a long +time reflected with pain upon your city, which is exposed to much danger from its contiguity +to the fire of Etna, and I have often had words about it with my son, for he +was vexed with you because of your guilty neglect of my worship, so that he would +not care a pin about my intercession. Now, however, that you have come to your +senses, and have happily begun to worship me, he has conferred upon me the right to +become your everlasting protectress; but, at the same time, I warn you to mind what +you are about, and give me no cause of repenting of my kindness to you. The prayers +and festivals instituted in my honor please me tremendously (<i lang="de">vehementer</i>), and if you +faithfully persevere in these things, and provided you oppose to the utmost of your +power, the heretics which now-a-days are spreading through the world, by which both +my worship and that of the other saints, male and female, are so endangered, you shall +enjoy my perpetual protection.</p> + +<p>“In sign of this compact, I send you down from Heaven the image of myself, cast +by celestial hands, and if ye hold it in the honor to which it is entitled, it will be an +evidence to me of your obedience and your faith. Farewell. Dated in Heaven, +whilst sitting near the throne of my son, in the month of December, of the 1534th +year from his incarnation.</p> + +<p class="right r2"> +“<span class="smcap">Mary Virgin.</span>”<br> +</p> +</div><!--end blockquote--> + +<p>The reader should understand that this document is no anti-Catholic +forgery. The author from whom it is + <span class="lock">taken,<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a></span> + says that the authenticity +of the missive “is attested by the Bishop himself, his Vicar-General, + +<span class="pagenum"><a id="Page_84">84</a></span> +Secretary, and six Canons of the Cathedral Church of Messina, all of +whom have signed that attestation with their names, and confirmed it +upon oath.</p> + +<p>“Both the epistle and image were found upon the high altar, where +they had been placed by angels from heaven.”</p> + +<p>A Church must have reached the last stages of degradation, when +such sacrilegious trickery as this could be resorted to by its clergy, and +accepted with or without question by the people.</p> + +<p>No! far from the man who feels the workings of an immortal spirit +within him, be such a religion! There never was nor ever will be a truly +philosophical mind, whether of Pagan, heathen, Jew, or Christian, but has +followed the same path of thought. Gautama-Buddha is mirrored in the +precepts of Christ; Paul and Philo Judæus are faithful echoes of Plato; +and Ammonius Saccas and Plotinus won their immortal fame by combining +the teachings of all these grand masters of true philosophy. “Prove +all things; hold fast that which is good,” ought to be the motto of all +brothers on earth. Not so is it with the interpreters of the <cite>Bible</cite>. The +seed of the Reformation was sown on the day that the second chapter of +<cite>The Catholic Epistle of James</cite>, jostled the eleventh chapter of the <cite>Epistle +to the Hebrews</cite> in the same <cite>New Testament</cite>. One who believes in Paul +cannot believe in James, Peter, and John. The Paulists, to remain Christians +with their apostle, must withstand Peter “to the face;” and if +Peter “was to be blamed” and <em>was wrong</em>, then he was not infallible. +How then can his successor (?) boast of his infallibility? Every kingdom +divided against itself is brought to desolation; and every house divided +against itself must fall. A plurality of masters has proved as fatal in religions +as in politics. What Paul preached, was preached by every other +mystic philosopher. “Stand <em>fast therefore in the liberty</em> wherewith Christ +hath made us free, and <em>be not entangled again with the yoke of bondage</em>!” +exclaims the honest apostle-philosopher; and adds, as if prophetically +inspired: “But if ye bite and devour one another, take heed that ye +be not consumed one of another.”</p> + +<p>That the Neo-platonists were not always despised or accused of +demonolatry is evidenced in the adoption by the Roman Church of their +very rites and theurgy. The identical evocations and incantations of the +Pagan and Jewish Kabalist, are now repeated by the Christian exorcist, +and the theurgy of Iamblichus was adopted word for word. “Distinct +as were the Platonists and Pauline Christians of the earlier centuries,” +writes Professor A. Wilder, “many of the more distinguished teachers +of the new faith were deeply tinctured with the philosophical leaven. +Synesius, the Bishop of Cyrene, was the disciple of Hypatia. + <em><abbr title="Saint">St.</abbr> Anthony +reiterated the theurgy of Iamblichus.</em> The <i>Logos</i>, or word of the + +<span class="pagenum"><a id="Page_85">85</a></span> + <cite>Gospel according to John</cite>, was a Gnostic personification. Clement of Alexandria, +Origen, and others of the fathers drank deeply from the fountains of +philosophy. The ascetic idea which carried away the Church was like +that which was practiced by Plotinus ... all through the middle ages +there rose up men who accepted the interior doctrines which were promulgated +by the renowned teacher of the <span class="lock">Academy.”<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a></span></p> + +<p>To substantiate our accusation that the Latin Church first despoiled +the kabalists and theurgists of their magical rites and ceremonies, before +hurling anathemas upon their devoted heads, we will now translate for +the reader fragments from the forms of <i>exorcism</i> employed by kabalists +and Christians. The identity in phraseology, may, perhaps, disclose one +of the reasons why the Romish Church has always desired to keep the +faithful in ignorance of the meaning of her Latin prayers and ritual. Only +those directly interested in the deception have had the opportunity to +compare the rituals of the Church and the magicians. The best Latin +scholars were, until a comparatively recent date, either churchmen, or +dependent upon the Church. Common people could not read Latin, and +even if they could, the reading of the books on magic was prohibited, +under the penalty of anathema and excommunication. The cunning +device of the confessional made it almost impossible to consult, even +surreptitiously, what the priests call a <i lang="fr">grimoire</i> (a devil’s scrawl), or <cite>Ritual +of Magic</cite>. To make assurance doubly sure, the Church began destroying +or concealing everything of the kind she could lay her hands upon.</p> + +<p>The following are translated from the <cite>Kabalistic Ritual</cite>, and that generally +known as the <cite>Roman Ritual</cite>. The latter was promulgated in +1851 and 1852, under the sanction of Cardinal Engelbert, Archbishop of +Malines, and of the Archbishop of Paris. Speaking of it, the demonologist +des Mousseaux says: “It is the ritual of Paul <abbr title="Five">V.</abbr>, revised by the +most learned of modern Popes, by the contemporary of Voltaire, <span class="lock">Benedict +<abbr title="Fourteen">XIV.</abbr>”<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a></span></p> + +<div class="new-parallel-page small"> +<div class="left-page"> + +<p class="center"><span class="smcap">Kabalistic.</span> (Jewish and Pagan.)</p> + +<p class="center"><i>Exorcism of Salt.</i></p> + +<p>The Priest-Magician blesses the Salt, and +says: “<cite>Creature of</cite> + <span class="lock"><cite>Salt</cite>,<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a></span> + in thee may +remain the <span class="allsmcap">WISDOM</span> (of God); and may it +preserve from all corruption <em>our minds and</em> + +<span class="pagenum"><a id="Page_86">86</a></span> +<em>bodies</em>. Through Hochmael (חכמאל God +of wisdom), and the power of <i>Ruach</i> Hochmael +(Spirit of the Holy Ghost) may the +Spirits of matter (bad spirits) before it +recede.... <em>Amen.</em>” +</div><!--end left page--> + +<div class="right-page"> +<p class="center"><span class="smcap">Roman Catholic</span></p> + +<p class="center"><i>Exorcism of Salt.</i><a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a></p> + +<p>The Priest-Magician blesses the Salt, and +says: “<cite>Creature of Salt</cite>, I exorcise thee in the +name of the living God ...<em>become the +health of the sould and of the body!</em> +Everywhere where thou art thrown <em>may the unclean +spirit be put to flight.... Amen.”</em></p> +</div><!--end right page--> +</div><!--end parallel page--> +<hr class="chap x-ebookmaker-drop"> + + +<div class="break new-parallel-page small"> +<div class="left-page"> + +<p class="center"><i>Exorcism of Water (and Ashes).</i></p> + +<p>“Creature of the Water, I exorcise thee +... by <em>the three names</em> which are Netsah, +Hod, and Jerod (kabalistic trinity), in the +beginning and in the end, by Alpha and +Omega, which are in the Spirit Azoth +(Holy Ghost, or the ‘<em>Universal Soul</em>’), I +exorcise and adjure thee.... Wandering +eagle, may the Lord command thee by the +<em>wings of the bull and his flaming sword</em>.” +(The cherub placed at the east gate of +Eden.)</p> +</div><!--end left page--> + +<div class="right-page"> + +<p class="center"><i>Exorcism of Water.</i></p> + +<p>“Creature of the water, in the name of +the Almighty God, the Father, the Son, +and the Holy Ghost ... <em>be exorcised</em>.... +I adjure thee in the name of the Lamb +... (the magician says <em>bull</em> or ox—<i lang="la">per +alas Tauri</i>) of the Lamb that trod upon the +basilisk and the aspic, and who crushes +under his foot the lion and the dragon.”</p> +</div><!--end right page--> +</div><!--end parallel page--> +<hr class="chap x-ebookmaker-drop"> + + +<div class="break new-parallel-page small"> +<div class="left-page"> + +<p class="center"><i>Exorcism of an Elemental Spirit.</i></p> + +<p>“Serpent, in the name of the Tetragrammaton, +the Lord; He commands thee, by +the angel and the lion.</p> + +<p>“Angel of darkness, obey, and run away +with this holy (exorcised) water. Eagle in +chains, obey this sign, and retreat before +the breath. Moving serpent, crawl at my +feet, or be tortured by <em>this sacred fire</em>, +evaporate before this holy incense. Let +water return to water (the elemental spirit +of water); let the fire burn, and the air +circulate; let the earth return to earth by +the virtue of the Pentagram, which is the +Morning Star, and in the name of the +tetragrammaton which is traced in the centre +of <em>the Cross of Light</em>. <em>Amen.</em>” +</div><!--end left page--> + +<div class="right-page"> +<p class="center"><i>Exorcism of the Devil.</i></p> + +<p> *  *  *  *  *<br> + “O Lord, let him who carries along +with him the terror, flee, struck in his turn +by terror and defeated. O thou, who art +the Ancient Serpent ... tremble before +the hand of him who, having triumphed of +the tortures of hell (?) <i lang="la">devictis gemitibus +inferni</i>, recalled the souls to light.... +The more whilst thou decay, the more terrible +will be thy torture ... by Him who +reigns over the living and the dead ... +and who will judge the century by fire, +<i lang="la">sæculum per ignem</i>, etc. In the name of +the Father, Son, and the Holy Ghost. +<em>Amen.</em>”<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a> +</div><!--end right page--> +</div><!--end parallel page--> +<hr class="chap x-ebookmaker-drop"> + + +<p>It is unnecessary to try the patience of the reader any longer, although +we might multiply examples. It must not be forgotten that we have +quoted from the latest revision of the <cite>Ritual</cite>, that of 1851-2. If we were +to go back to the former one we would find a far more striking identity, +not merely of phraseology but of ceremonial form. For the purpose of +comparison we have not even availed ourselves of the ritual of ceremonial +magic of the <em>Christian</em> kabalists of the middle ages, wherein the +language modelled upon a belief in the divinity of Christ is, with the +exception of a stray expression here and there, identical with the Catholic + +<span class="pagenum"><a id="Page_87">87</a></span> + <span class="lock">Ritual.<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a></span> + The latter, however, makes one improvement, for the originality +of which the Church should be allowed all credit. Certainly nothing so +fantastical could be found in a ritual of magic. “Give place,” apostrophizing +the “Demon,” it says, “give place to Jesus Christ ... thou <em>filthy, +stinking, and ferocious beast</em> ... dost thou rebel? Listen and tremble, +Satan; enemy of the faith, enemy of the human race, introducer of death +... root of all evil, promoter of vice, soul of envy, origin of avarice, +cause of discord, prince of homicide, whom God curses; author of incest +and sacrilege, inventor of all obscenity, <em>professor</em> of the most detestable +actions, <em>and Grand Master of Heretics</em> (<i>!!</i>) (<em>Doctor Hæreticorum!</em>) +What! ... dost thou still stand? Dost dare to resist, and thou knowest +that Christ, our Lord, is coming?... Give place to Jesus Christ, give +place to the Holy Ghost, which, by His blessed Apostle Peter, has flung +thee down before the public, in the person of Simon the Magician” +(<i lang="la">te manifeste stravit in Simone mago</i>).<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a></p> + +<p>After such a shower of abuse, no devil having the slightest feeling +of self-respect could remain in such company; unless, indeed, he should +chance to be an Italian Liberal, or King Victor Emmanuel himself; +both of whom, thanks to Pius <abbr title="Nine">IX.</abbr>, have become anathema-proof.</p> + +<p>It really seems too bad to strip Rome of all her symbols at once; but +justice must be done to the despoiled hierophants. Long before the +sign of the Cross was adopted as a Christian symbol, it was employed as +a secret sign of recognition among neophytes and adepts. Says Levi: +“The sign of the Cross adopted by the Christians does not belong exclusively +to them. It is kabalistic, and represents the oppositions and +quaternary equilibrium of the elements. We see by the occult verse of +the <cite>Pater</cite>, to which we have called attention in another work, that there +were originally two ways of making it, or, at least, two very different +formulas to express its meaning—one reserved for priests and initiates; +the other given to neophytes and the profane. Thus, for example, the +<em>initiate</em>, carrying his hand to his forehead, said: <cite>To thee</cite>; then he added, +<cite>belong</cite>; and continued, while carrying his hand to the breast—<cite>the kingdom</cite>; +then, to the left shoulder—<cite>justice</cite>; to the right shoulder—<cite>and +mercy</cite>. Then he joined the two hands, adding: <cite>throughout the generating +cycles: <span lang="la">‘Tibi sunt Malchut, et Geburah et Chassed per Æonas’</span></cite>—a +sign of the Cross, <em>absolutely</em> and magnificently kabalistic, which the profanations +of Gnosticism made the militant and official Church completely +<em>lose</em>.”<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a> + +<span class="pagenum"><a id="Page_88">88</a></span></p> + +<p>How fantastical, therefore, is the assertion of Father Ventura, that, +while Augustine was a Manichean, a philosopher, ignorant of and refusing +to humble himself before the sublimity of the “grand Christian revelation,” +he knew nothing, understood naught of God, man, or universe; +“... he remained poor, small, obscure, sterile, and wrote nothing, did +nothing really grand or useful.” But, hardly had he become a Christian +“... when his reasoning powers and intellect, enlightened at the +<em>luminary of faith</em>, elevated him to the most sublime heights of philosophy +and theology.” And his other proposition that Augustine’s genius, as a +consequence, “developed itself in all its grandeur and prodigious fecundity +... his intellect radiated with that immense splendor which, reflecting +itself in his immortal writings, has never ceased for one moment during +fourteen centuries to illuminate the Church and the <span class="lock">world!”<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a></span></p> + +<p>Whatever Augustine was as a Manichean, we leave Father Ventura +to discover; but that his accession to Christianity established an everlasting +enmity between theology and science is beyond doubt. While forced +to confess that “the Gentiles had possibly something <em>divine</em> and true in +their doctrines,” he, nevertheless, declared that for their superstition, +idolatry, and pride, they had “to be detested, and, unless they improved, +to be punished by divine judgment.” This furnishes the clew to the subsequent +policy of the Christian Church, even to our day. If the Gentiles +did not choose to come into the Church, all that was divine in their philosophy +should go for naught, and the divine wrath of God should be visited +upon their heads. What effect this produced is succinctly stated by +Draper: “No one did more than this Father to bring science and +religion into antagonism; it was mainly he who diverted the <cite>Bible</cite> from +its true office—a guide to purity of life—and placed it in the perilous +position of being the arbiter of human knowledge, an audacious tyranny +over the mind of man. The example once set, there was no want of +followers; the works of the Greek philosophers were stigmatized as profane; +the transcendently glorious achievements of the Museum of Alexandria +were hidden from sight by a cloud of ignorance, mysticism, and +unintelligible jargon, out of which there too often flashed the destroying +lightnings of ecclesiastical <span class="lock">vengeance.”<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a></span></p> + +<p>Augustine and + <span class="lock">Cyprian<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a></span> + admit that Hermes and Hostanes believed +in one true god; the first two maintaining, as well as the two Pagans, +that he is invisible and incomprehensible, except spiritually. Moreover +we invite any man of intelligence—provided he be not a religious fanatic—after +reading fragments chosen at random from the works of Hermes + +<span class="pagenum"><a id="Page_89">89</a></span> +and Augustine on the Deity, to decide which of the two gives a more +philosophical definition of the “unseen Father.” We have at least one +writer of fame who is of our opinion. Draper calls the Augustinian +productions a “rhapsodical conversation” with God; an “incoherent +<span class="lock">dream.”<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a></span></p> + +<p>Father Ventura depicts the saint as attitudinizing before an astonished +world upon “the most sublime heights of philosophy.” But here steps +in again the same unprejudiced critic, who passes the following remarks +on this colossus of Patristic philosophy. “Was it for this preposterous +scheme,” he asks, “this product of ignorance and audacity, that the +works of the Greek philosophers were to be given up? It was none too +soon that the great critics who appeared at the Reformation, by comparing +the works of these writers with one another, brought them to their +proper level, and taught us to look upon them all with + <span class="lock">contempt.”<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a></span></p> + +<p>For such men as Plotinus, Porphyry, Iamblichus, Apollonius, and +even Simon Magus, to be accused of having formed a pact with the +Devil, whether the latter personage exist or not, is so absurd as to need +but little refutation. If Simon Magus—the most problematical of all in +an historical sense—ever existed otherwise than in the overheated fancy +of Peter and the other apostles, he was evidently no worse than any of +his adversaries. A difference in religious views, however great, is insufficient +<i lang="la">per se</i> to send one person to heaven and the other to hell. Such +uncharitable and peremptory doctrines might have been taught in the +middle ages; but it is too late now for even the Church to put forward +this traditional scarecrow. Research begins to suggest that which, if +ever verified, will bring eternal disgrace on the Church of the Apostle +Peter, whose very imposition of herself upon that disciple must be regarded +as the most unverified and unverifiable of the assumptions of the +Catholic clergy.</p> + +<p>The erudite author of <cite>Supernatural Religion</cite> assiduously endeavors +to prove that by <em>Simon Magus</em> we must understand the apostle Paul, +whose Epistles were secretly as well as openly calumniated by Peter, +and charged with containing “<em>dysnoëtic</em> learning.” The Apostle of the +Gentiles was brave, outspoken, sincere, and very learned; the Apostle +of Circumcision, cowardly, cautious, <em>insincere</em>, and very ignorant. That +Paul had been, partially, at least, if not completely, initiated into the +theurgic mysteries, admits of little doubt. His language, the phraseology +so peculiar to the Greek philosophers, certain expressions used but by the +initiates, are so many sure ear-marks to that supposition. Our suspicion +has been strengthened by an able article in one of the New York periodicals, + +<span class="pagenum"><a id="Page_90">90</a></span> +entitled <cite>Paul and Plato</cite>,<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a> + in which the author puts forward one +remarkable and, for us, very precious observation. In his <cite>Epistles to the +Corinthians</cite> he shows Paul abounding with “expressions suggested by +the initiations of Sabazius and Eleusis, and the lectures of the (Greek) +philosophers. He (Paul) designates himself an <em>idiotes</em>—a person unskilful +in the Word, but not in the <em>gnosis</em> or philosophical learning. ‘We +speak wisdom among the perfect or initiated,’ he writes; ‘not the wisdom +of this world, nor of the archons of this world, but divine wisdom +in a mystery, secret—which <em>none of the Archons of this world knew</em>.’”<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a></p> + +<p>What else can the apostle mean by these unequivocal words, but +that he himself, as belonging to the <em>mystæ</em> (initiated), spoke of things +shown and explained only in the Mysteries? The “divine wisdom in a +mystery which none of the <em>archons of this world knew</em>,” has evidently +some direct reference to the <em>basileus</em> of the Eleusinian initiation who +<em>did know</em>. The <em>basileus</em> belonged to the staff of the great hierophant, +and was an <em>archon</em> of Athens; and as such was one of the chief <i>mystæ</i>, +belonging to the <em>interior</em> Mysteries, to which a very select and small +number obtained an + <span class="lock">entrance.<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a></span> + The magistrates supervising the Eleusinians +were called archons.</p> + +<p>Another proof that Paul belonged to the circle of the “Initiates” lies +in the following fact. The apostle had his head shorn at Cenchrea +(where Lucius, <i>Apuleius</i>, was initiated) because “he had a vow.” The +<i>nazars</i>—or set apart—as we see in the Jewish Scriptures, had to cut +their hair which they wore long, and which “no razor touched” at any +other time, and sacrifice it on the altar of initiation. And the nazars +were a class of Chaldean theurgists. We will show further that Jesus +belonged to this class.</p> + +<p>Paul declares that: “According to the grace of God which is given +unto me, as a wise <em>master-builder</em>, I have laid the <span class="lock">foundation.”<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a></span></p> + +<p>This expression, master-builder, used only <em>once</em> in the whole <cite>Bible</cite>, +and by Paul, may be considered as a whole revelation. In the Mysteries, +the third part of the sacred rites was called <cite>Epopteia</cite>, or revelation, reception +into the secrets. In substance it means that stage of divine clairvoyance +when everything pertaining to this earth disappears, and earthly sight +is paralyzed, and the soul is united free and pure with its Spirit, or God. +But the real significance of the word is “overseeing,” from οπτομαι—<i>I +see myself</i>. In Sanscrit the word <i>evâpto</i> has the same meaning, + +<span class="pagenum"><a id="Page_91">91</a></span> +as well as <i>to obtain</i>.<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a> + The word <i>epopteia</i> is a compound one, from <a id="Greekch1"></a>Επι—upon, +and οπτομαι—to look, or an overseer, an inspector—also used +for a master-builder. The title of master-mason, in Freemasonry, is +derived from this, in the sense used in the Mysteries. Therefore, when +Paul entitles himself a “master-builder,” he is using a word pre-eminently +kabalistic, theurgic, and masonic, and one which no other apostle uses. +He thus declares himself an <em>adept</em>, having the right to <em>initiate</em> others.</p> + +<p>If we search in this direction, with those sure guides, the Grecian +Mysteries and the <cite>Kabala</cite>, before us, it will be easy to find the secret reason +why Paul was so persecuted and hated by Peter, John, and James. The +author of the <cite>Revelation</cite> was a Jewish kabalist <i lang="fr">pur sang</i>, with all the +hatred inherited by him from his forefathers toward the + <span class="lock">Mysteries.<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a></span> + His +jealousy during the life of Jesus extended even to Peter; and it is but +after the death of their common master that we see the two apostles—the +former of whom wore the Mitre and the Petaloon of the Jewish +Rabbis—preach so zealously the rite of circumcision. In the eyes of +Peter, Paul, who had humiliated him, and whom he felt so much his +superior in “Greek learning” and philosophy, must have naturally +appeared as a magician, a man polluted with the “<i>Gnosis</i>,” with the +“wisdom” of the Greek Mysteries—hence, perhaps, + <span class="lock">“Simon<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a></span> + the Magician.”</p> + +<p>As to Peter, biblical criticism has shown before now that he had +probably no more to do with the foundation of the Latin Church at +Rome, than to furnish the pretext so readily seized upon by the cunning +Irenæus to benefit this Church with the new name of the apostle—<i>Petra</i> +or <i>Kiffa</i>, a name which allowed so readily, by an easy play upon +words, to connect it with <i>Petroma</i>, the double set of stone tablets used + +<span class="pagenum"><a id="Page_92">92</a></span> +by the hierophant at the initiations, during the final Mystery. In this, +perhaps, lies concealed the whole secret of the claims of the Vatican. +As Professor Wilder happily suggests: “In the Oriental countries the +designation פתר, Peter (in Phœnician and Chaldaic, an interpreter) +appears to have been the title of this personage (the hierophant).... +There is in these facts some reminder of the peculiar circumstances of the +Mosaic Law ... and also of the claim of the Pope to be the successor +of Peter, the hierophant or interpreter of the Christian <span class="lock">religion.”<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a></span></p> + +<p>As such, we must concede to him, to some extent, the right to be +such an interpreter. The Latin Church has faithfully preserved in +symbols, rites, ceremonies, architecture, and even in the very dress of her +clergy, the tradition of the Pagan worship—of the public or exoteric +ceremonies, we should add; otherwise her dogmas would embody more +sense and contain less blasphemy against the majesty of the Supreme +and Invisible God.</p> + +<p>An inscription found on the coffin of Queen Mentuhept, of the eleventh +dynasty (2250 <span class="allsmcap">B.C.</span>), now proved to have been transcribed from the +seventeenth chapter of the <cite>Book of the Dead</cite> (dating not later than +4500 <span class="allsmcap">B.C.</span>), is more than suggestive. This monumental text contains a +group of hieroglyphics, which, when interpreted, read thus:</p> + +<p class="center"> +<span class="sansserif"><b>PTR.</b>  <b>RF.</b>  <b>SU.</b></span><br> +Peter-   ref-   su.<br> +</p> + +<p>Baron Bunsen shows this sacred formulary mixed up with a whole +series of glosses and various interpretations on a monument forty centuries +old. “This is identical with saying that the record (the true interpretation) +was at that time no longer intelligible.... We beg our +readers to understand,” he adds, “that a sacred text, a hymn, containing +the words of a departed spirit, existed in such a state about 4,000 +years ago ... as to be all but unintelligible to royal <span class="lock">scribes.”<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a></span></p> + +<p>That it was unintelligible to the uninitiated among the latter is as well +proved by the confused and contradictory glossaries, as that it was a +“mystery”-word, known to the hierophants of the sanctuaries, and, moreover, +a word chosen by Jesus, to designate the office assigned by him to +one of his apostles. This word, PTR, was partially interpreted, owing +to another word similarly written in another group of hieroglyphics, on a + +<span class="pagenum"><a id="Page_93">93</a></span> +stele, the sign used for it being an opened + <span class="lock">eye.<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a></span> + Bunsen mentions as +another explanation of PTR—“to show.” “It appears to me,” he remarks, +“that our PTR is literally the old Aramaic and Hebrew ‘Patar’, +which occurs in the history of Joseph as the specific word for <em>interpreting</em>; +whence also <em>Pitrum</em> is the term for interpretation of a text, a + <span class="lock">dream.”<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a></span> + In a manuscript of the first century, a combination of the +Demotic and Greek + <span class="lock">texts,<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a></span> + and most probably one of the few which +miraculously escaped the Christian vandalism of the second and third +centuries, when all such precious manuscripts were burned as magical, +we find occurring in several places a phrase, which, perhaps, may throw +some light upon this question. One of the principal heroes of the manuscript, +who is constantly referred to as “the Judean Illuminator” or +Initiate, Τελειωτὴς, is made to communicate but with his <i>Patar</i>; the +latter being written in Chaldaic characters. Once the latter word is +coupled with the name <i>Shimeon</i>. Several times, the “Illuminator,” who +rarely breaks his contemplative solitude, is shown inhabiting a Κρύπτη +(cave), and teaching the multitudes of eager scholars standing outside, not +orally, but through this <i>Patar</i>. The latter receives the words of wisdom +by applying his ear to a circular hole in a partition which conceals the +teacher from the listeners, and then conveys them, with explanations and +glossaries, to the crowd. This, with a slight change, was the method +used by Pythagoras, who, as we know, never allowed his neophytes to +see him during the years of probation, but instructed them from behind +a curtain in his cave.</p> + +<p>But, whether the “Illuminator” of the Græco-Demotic manuscript +is identical with Jesus or not, the fact remains, that we find him selecting +a “mystery”-appellation for one who is made to appear later by the +Catholic Church as the janitor of the Kingdom of Heaven and the interpreter +of Christ’s will. The word Patar or Peter locates both master and +disciple in the circle of initiation, and connects them with the “Secret +Doctrine.” The great hierophant of the ancient Mysteries never allowed +the candidates to see or hear him personally. He was the <span lang="la">Deus-ex-Machina</span>, +the presiding but invisible Deity, uttering his will and instructions +through a second party; and 2,000 years later, we discover that the +Dalaï-Lamas of Thibet had been following for centuries the same traditional +programme during the most important religious mysteries of lamaism. + +<span class="pagenum"><a id="Page_94">94</a></span> +If Jesus knew the secret meaning of the title bestowed by him on Simon, +then he must have been initiated; otherwise he could not have learned +it; and if he was an initiate of either the Pythagorean Essenes, the Chaldean +Magi, or the Egyptian Priests, then the doctrine taught by him was +but a portion of the “Secret Doctrine” taught by the Pagan hierophants +to the few select adepts admitted within the sacred adyta.</p> + +<p>But we will discuss this question further on. For the present we will +endeavor to briefly indicate the extraordinary similarity—or rather identity, +we should say—of rites and ceremonial dress of the Christian clergy +with that of the old Babylonians, Assyrians, Phœnicians, Egyptians, and +other Pagans of the hoary antiquity.</p> + +<p>If we would find the model of the Papal tiara, we must search the +annals of the ancient Assyrian tablets. We invite the reader to give his +attention to Dr. Inman’s illustrated work, <cite>Ancient Pagan and Modern +Christian Symbolism</cite>. On page sixty-four, he will readily recognize the +head-gear of the successor of <abbr title="Saint">St.</abbr> Peter in the coiffure worn by gods or +angels in ancient Assyria, “where it appears crowned by an emblem of +the <em>male</em> trinity” (the Christian Cross). “We may mention, in passing,” +adds Dr. Inman, “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 urn-makers of Magna Grecia and +Central Italy.”</p> + +<p>Would we push our inquiries farther, and seek to ascertain as much +in relation to the nimbus and the tonsure of the Catholic priest and + <span class="lock">monk?<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a></span> + We shall find undeniable proofs that they are solar emblems. +Knight, in his <cite>Old England Pictorially Illustrated</cite>, gives a drawing by +<abbr title="Saint">St.</abbr> Augustine, representing an ancient Christian bishop, in a dress probably +identical with that worn by the great “saint” himself. The <i>pallium</i>, +or the ancient stole of the bishop, is the feminine sign when worn by a +priest in worship. On <abbr title="Saint">St.</abbr> Augustine’s picture it is bedecked with Buddhistic +crosses, and in its whole appearance it is a representation of the +Egyptian <b class="sansserif larger">T</b> (tau), assuming slightly the figure + of the letter <b class="sansserif larger">Y</b>. “Its +lower end is the mark of the masculine triad,” says Inman; “the right +hand (of the figure) has the forefinger extended, like the Assyrian priests +while doing homage <em>to the grove</em>.... When a male dons the pallium in +worship, he becomes the representative of the trinity in the unity, the +<i>arba</i>, or mystic <span class="lock">four.”<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a></span></p> + +<p>“Immaculate is our Lady Isis,” is the legend around an engraving + +<span class="pagenum"><a id="Page_95">95</a></span> +of Serapis and Isis, described by King, in <cite>The Gnostics and their Remains</cite>, +Ἡ ΚΥΡΙΑ ΙϹΙϹ ΑΓΝΗ “... the very terms applied afterwards to +that personage (the Virgin Mary) who succeeded to her form, titles, symbols, +rites, and ceremonies.... Thus, her devotees carried into the new +priesthood the former badges of their profession, the obligation to celibacy, +the tonsure, and the surplice, omitting, unfortunately, the frequent +ablutions prescribed by the ancient creed.” “The ‘Black Virgins,’ so +highly reverenced in certain French cathedrals ... proved, when at last +critically examined, basalt figures of <span class="lock">Isis!”<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a></span></p> + +<p>Before the shrine of Jupiter Ammon were suspended tinkling bells, +from the sound of whose chiming the priests gathered the auguries; “A +golden bell and a pomegranate ... round about the hem of the robe,” +was the result with the Mosaic Jews. But in the Buddhistic system, during +the religious services, the gods of the Deva Loka are always invoked, +and invited to descend upon the altars by the ringing of bells suspended +in the pagodas. The bell of the sacred table of Siva at Kuhama is +described in Kailasa, and every Buddhist vihara and lamasery has its +bells.</p> + +<p>We thus see that the bells used by Christians come to them directly +from the Buddhist Thibetans and Chinese. The beads and rosaries have +the same origin, and have been used by Buddhist monks for over 2,300 +years. The <i>Linghams</i> in the Hindu temples are ornamented upon certain +days with large berries, from a tree sacred to Mahadeva, which are strung +into rosaries. The title of “nun” is an Egyptian word, and had with them +the actual meaning; the Christians did not even take the trouble of translating +the word <i>Nonna</i>. The aureole of the saints was used by the antediluvian +artists of Babylonia, whenever they desired to honor or deify a +mortal’s head. In a celebrated picture in Moore’s <cite>Hindoo Pantheon</cite>, entitled, +“Christna nursed by Devaki, from a highly-finished picture,” the +Hindu Virgin is represented as seated on a lounge and nursing Christna. +The hair brushed back, the long veil, and the golden aureole around the +Virgin’s head, as well as around that of the Hindu Saviour, are striking. +No Catholic, well versed as he might be in the mysterious symbolism +of iconology, would hesitate for a moment to worship at that shrine the +Virgin Mary, the mother of his + <span class="lock">God!<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a></span> + In Indur Subba, the south +entrance of the Caves of Ellora, may be seen to this day the figure of +Indra’s wife, Indranee, sitting with her infant son-god, pointing the finger +to heaven with the same gesture as the Italian Madonna and child. +In <cite>Pagan and Christian Symbolism</cite>, the author gives a figure from a + +<span class="pagenum"><a id="Page_96">96</a></span> +mediæval woodcut—the like of which we have seen by dozens in old +psalters—in which the Virgin Mary, with her infant, is represented as +the Queen of Heaven, on the crescent moon, emblem of virginity. +“Being before the sun, she almost eclipses its light. Than this, nothing +could more completely identify the Christian mother and child with Isis +and Horus, Ishtar, Venus, Juno, and a host of other Pagan goddesses, +who have been called ‘Queen of Heaven,’ ‘Queen of the Universe,’ +‘Mother of God,’ ‘Spouse of God,’ ‘the Celestial Virgin,’ ‘the Heavenly +Peace-Maker,’ <span class="lock">etc.”<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a></span></p> + +<p>Such pictures are not purely astronomical. They represent the male +god and the female goddess, as the sun and moon in conjunction, “the +union of the triad with the unit.” The horns of the cow on the head of +Isis have the same significance.</p> + +<p>And so above, below, outside, and inside, the Christian Church, in +the priestly garments, and the religious rites, we recognize the stamp of +exoteric heathenism. On no subject within the wide range of human +knowledge, has the world been more blinded or deceived with such persistent +misrepresentation as on that of antiquity. Its hoary past and its +religious faiths have been misrepresented and trampled under the feet of +its successors. Its hierophants and prophets, mystæ and + <span class="lock">epoptæ,<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a></span> + of the +once sacred adyta of the temple shown as demoniacs and devil-worshippers. +Donned in the despoiled garments of the victim, the Christian priest now +anathematizes the latter with rites and ceremonies which he has learned +from the theurgists themselves. The Mosaic <cite>Bible</cite> is used as a weapon +against the people who furnished it. The heathen philosopher is cursed +under the very roof which has witnessed his initiation; and the “monkey +of God” (<i>i.e.</i>, the devil of Tertullian), “the originator and founder of +magical theurgy, the science of illusions and lies, whose father and author +is the demon,” is exorcised with holy water by the hand which holds the +identical + <span class="lock"><i>lituus</i><a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a></span> + with which the ancient augur, after a solemn prayer, +used to determine the regions of heaven, and evoke, in the name of the +<span class="allsmcap">HIGHEST</span>, the minor god (now termed the Devil), who unveiled to his eyes +futurity, and enabled him to prophesy! On the part of the Christians +and the clergy it is nothing but shameful ignorance, prejudice, and that +contemptible pride so boldly denounced by one of their own reverend +ministers, T. + <span class="lock">Gross,<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a></span> + which rails against all investigation “as a useless +or a criminal labor, when it must be feared that they will result in the +overthrow of preëstablished systems of faith.” On the part of the scholars +it is the same apprehension of the possible necessity of having to + +<span class="pagenum"><a id="Page_97">97</a></span> +modify some of their erroneously-established theories of science. “Nothing +but such pitiable prejudice,” says Gross, “can have thus misrepresented +the theology of heathenism, and distorted—nay, caricatured—its +forms of religious worship. It is time that posterity should raise its voice +in vindication of violated truth, and that the present age should learn a +little of that common sense of which it boasts with as much self-complacency +as if the prerogative of reason was the birthright only of modern +times.”</p> + +<p>All this gives a sure clew to the real cause of the hatred felt by the +early and mediæval Christian toward his Pagan brother and dangerous +rival. We hate but what we fear. The Christian thaumaturgist once +having broken all association with the Mysteries of the temples and with +“these schools so renowned for magic,” described by <abbr title="Saint">St.</abbr> + <span class="lock">Hilarion,<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a></span> + could +certainly expect but little to rival the Pagan wonder-workers. No +apostle, with the exception perhaps of healing by mesmeric power, has +ever equalled Apollonius of Tyana; and the scandal created among the +apostles by the miracle-doing Simon Magus, is too notorious to be repeated +here again. “How is it,” asks Justin Martyr, in evident dismay, +“how is it that the talismans of Apollonius (the τελεσματα) have power +in certain members of creation, for they prevent, <em>as we see</em>, the fury of +the waves, and the violence of the winds, and the attacks of wild beasts; +and whilst our Lord’s miracles are preserved by tradition alone, those of +Apollonius <em>are most numerous</em>, and actually manifested in present facts, +so as to lead astray all + <span class="lock">beholders?”<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a></span> + This perplexed martyr solves the +problem by attributing very correctly the efficacy and potency of the +charms used by Apollonius to his profound knowledge of the sympathies +and antipathies (or repugnances) of nature.</p> + +<p>Unable to deny the evident superiority of their enemies’ powers, the +fathers had recourse to the old but ever successful method—that of +slander. They honored the theurgists with the same insinuating calumny +that had been resorted to by the Pharisees against Jesus. “Thou hast a +dæmon,” the elders of the Jewish Synagogue had said to him. “Thou +hast the Devil,” repeated the cunning fathers, with equal truth, addressing +the Pagan thaumaturgist; and the widely-bruited charge, erected +later into an article of faith, won the day.</p> + +<p>But the modern heirs of these ecclesiastical falsifiers, who charge +magic, spiritualism, and even magnetism with being produced by a demon, +forget or perhaps never read the classics. None of our bigots has ever +looked with more scorn on the <em>abuses</em> of magic than did the true initiate + +<span class="pagenum"><a id="Page_98">98</a></span> +of old. No modern or even mediæval law could be more severe than +that of the hierophant. True, he had more discrimination, charity, and +justice, than the Christian clergy; for while banishing the “unconscious” +sorcerer, the person troubled with a demon, from within the sacred precincts +of the adyta, the priests, instead of mercilessly burning him, took +care of the unfortunate “possessed one.” Having hospitals expressly +for that purpose in the neighborhood of temples, the ancient “medium,” +if obsessed, was taken care of and restored to health. But with one +who had, by conscious <em>witchcraft</em>, acquired powers dangerous to his fellow-creatures, +the priests of old were as severe as justice herself. “Any person +<em>accidentally</em> guilty of homicide, or of any crime, or convicted of +<em>witchcraft</em>, was excluded from the Eleusinian + <span class="lock">Mysteries.”<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a></span> + And so were +they from all others. This law, mentioned by all writers on the ancient +initiation, speaks for itself. The claim of Augustine, that all the explanations +given by the Neo-platonists were invented by themselves is absurd. +For nearly every ceremony in their true and successive order is given by +Plato himself, in a more or less covered way. The Mysteries are as old +as the world, and one well versed in the esoteric mythologies of various +nations can trace them back to the days of the ante-Vedic period in +India. A condition of the strictest virtue and purity is required from the +<i>Vatou</i>, or candidate in India before he can become an initiate, whether +he aims to be a simple fakir, a <i>Purohita</i> (public priest) or a <i>Sannyâsi</i>, +a saint of the second degree of initiation, the most holy as the most +revered of them all. After having conquered, in the terrible trials preliminary +to admittance to the inner temple in the subterranean crypts of +his pagoda, the sannyâsi passes the rest of his life in the temple, practicing +the eighty-four rules and ten virtues prescribed to the Yogis.</p> + +<p>“No one who has not practiced, during his whole life, the ten virtues +which the divine Manu makes incumbent as a duty, can be initiated into +the Mysteries of the council,” say the Hindu books of initiation.</p> + +<p>These virtues are: “Resignation; the act of rendering good for evil; +temperance; probity; purity; chastity; repression of the physical +senses; the knowledge of the Holy Scriptures; that of the <em>Superior</em> +soul (spirit); worship of truth; abstinence from anger.” These virtues +must alone direct the life of a true Yogi. “No unworthy adept ought +to defile the ranks of the holy initiates by his presence for twenty-four +hours.” The adept becomes guilty after having once broken any one +of these vows. Surely the exercise of such virtues is inconsistent with +the idea one has of <em>devil</em>-worship and lasciviousness of purpose!</p> + +<p>And now we will try to give a clear insight into one of the chief objects + +<span class="pagenum"><a id="Page_99">99</a></span> +of this work. What we desire to prove is, that underlying every +ancient popular religion was the same ancient wisdom-doctrine, one and +identical, professed and practiced by the initiates of every country, +who alone were aware of its existence and importance. To ascertain +its origin, and the precise age in which it was matured, is now beyond +human possibility. A single glance, however, is enough to assure one +that it could not have attained the marvellous perfection in which we +find it pictured to us in the relics of the various esoteric systems, except +after a succession of ages. A philosophy so profound, a moral code so +ennobling, and practical results so conclusive and so uniformly demonstrable +is not the growth of a generation, or even a single epoch. Fact +must have been piled upon fact, deduction upon deduction, science have +begotten science, and myriads of the brightest human intellects have reflected +upon the laws of nature, before this ancient doctrine had taken concrete +shape. The proofs of this identity of fundamental doctrine in the +old religions are found in the prevalence of a system of initiation; in +the secret sacerdotal castes who had the guardianship of mystical words +of power, and a public display of a phenomenal control over natural +forces, indicating association with preterhuman beings. Every approach +to the Mysteries of all these nations was guarded with the same jealous +care, and in all, the penalty of death was inflicted upon initiates of any +degree who divulged the secrets entrusted to them. We have seen that +such was the case in the Eleusinian and Bacchic Mysteries, among the +Chaldean Magi, and the Egyptian hierophants; while with the Hindus, +from whom they were all derived, the same rule has prevailed from time immemorial. +We are left in no doubt upon this point; for the <cite>Agrushada +Parikshai</cite> says explicitly, “Every initiate, to whatever degree he may +belong, who reveals the great sacred formula, must be put to death.”</p> + +<p>Naturally enough, this same extreme penalty was prescribed in all the +multifarious sects and brotherhoods which at different periods have sprung +from the ancient stock. We find it with the early Essenes, Gnostics, +theurgic Neo-platonists, and mediæval philosophers; and in our day, even +the Masons perpetuate the memory of the old obligations in the penalties +of throat-cutting, dismemberment, and disemboweling, with which the +candidate is threatened. As the Masonic “master’s word” is communicated +only at “low breath,” so the selfsame precaution is prescribed in +the Chaldean <cite>Book of Numbers</cite> and the Jewish <cite>Mercaba</cite>. When initiated, +the neophyte was led by an <em>ancient</em> to a secluded spot, and there the +latter whispered <em>in his ear</em> the great + <span class="lock">secret.<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a></span> + The Mason swears, under +the most frightful penalties, that he will not communicate the secrets of + +<span class="pagenum"><a id="Page_100">100</a></span> +any degree “to a brother of an <em>inferior degree</em>;” and the <cite>Agrushada +Parikshai</cite> says: “Any initiate of the third degree who reveals before +the prescribed time, to the initiates of the second degree, the superior +truths, must be put to death.” Again, the Masonic apprentice consents +to have his “tongue torn out by the roots” if he divulge anything to a +profane; and in the Hindu books of initiation, the same <cite>Agrushada +Parikshai</cite>, we find that any initiate of the first degree (the lowest) who +betrays the secrets of his initiation, to members of other castes, for whom +the science should be a closed book, must have “his <em>tongue cut out</em>,” and +suffer other mutilations.</p> + +<p>As we proceed, we will point out the evidences of this identity of +vows, formulas, rites, and doctrines, between the ancient faiths. We will +also show that not only their memory is still preserved in India, but also +that the Secret Association is still alive and as active as ever. That, after +reading what we have to say, it may be inferred that the chief pontiff and +hierophant, the <i>Brahmâtma</i>, is still accessible to those “who know,” +though perhaps recognized by another name; and that the ramifications +of his influence extend throughout the world. But we will now return +again to the early Christian period.</p> + +<p>As though he were not aware that there was any esoteric significance +to the exoteric symbols, and that the Mysteries themselves were composed +of two parts, the lesser at Agræ, and the higher ones at Eleusinia, Clemens +Alexandrinus, with a rancorous bigotry that one might expect from +a renegade Neo-platonist, but is astonished to find in this generally honest +and learned Father, stigmatized the Mysteries as indecent and diabolical. +Whatever were the rites enacted among the neophytes before they passed +to a higher form of instruction; however misunderstood were the trials +of <i>Katharsis</i> or purification, during which they were submitted to every +kind of probation; and however much the immaterial or physical aspect +might have led to calumny, it is but wicked prejudice which can compel +a person to say that under this external meaning there was not a far +deeper and spiritual significance.</p> + +<p>It is positively absurd to judge the ancients from our own standpoint +of propriety and virtue. And most assuredly it is not for the Church—which +now stands accused by all the modern symbologists of having +adopted precisely these same emblems in their coarsest aspect, and feels +herself powerless to refute the accusations—to throw the stone at those +who were her models. When men like Pythagoras, Plato, and Iamblichus, +renowned for their severe morality, took part in the Mysteries, and +spoke of them with veneration, it ill behooves our modern critics to judge +them so rashly upon their merely external aspect. Iamblichus explains +the worst; and his explanation, for an unprejudiced mind, ought to be + +<span class="pagenum"><a id="Page_101">101</a></span> +perfectly plausible. “Exhibitions of this kind,” he says, “in the Mysteries +were designed to free us from licentious passions, by gratifying the +sight, and at the same time vanquishing all evil thought, through <em>the awful +sanctity</em> with which these rites were accompanied.”<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a> “The wisest and +best men in the Pagan world,” adds Dr. Warburton, “are unanimous in +this, that the Mysteries were instituted pure, and proposed the noblest +ends by the worthiest <span class="lock">means.”<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a></span></p> + +<p>In these celebrated rites, although persons of both sexes and all +classes were allowed to take a part, and a participation in them was even +obligatory, very few indeed attained the higher and final initiation. The +gradation of the Mysteries is given us by Proclus in the fourth book of his +<cite>Theology of Plato</cite>. “The perfective rite τελετη, precedes in order the +initiation—<i>Muesis</i>—and the initiation, <i>Epopteia</i>, or the final apocalypse +(revelation).” Theon of Smyrna, in <cite>Mathematica</cite>, also divides the mystic +rites into five parts: “the first of which is the previous purification; +for <em>neither are the Mysteries communicated to all</em> who are willing to receive +them; ... there are certain persons who are prevented by the +voice of the crier (κηρυξ) ... since it is necessary that such as are not +expelled from the Mysteries should first be refined by certain purifications +which the reception of the sacred rites succeeds. The third part is denominated +<i>epopteia</i> or reception. And the fourth, which is the end and +design of the revelation, is <em>the binding of the head and fixing of the +crowns</em><a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a> + ... whether after this he (the initiated person) becomes ... +an hierophant or sustains some other part of the sacerdotal office. But +the fifth, which is produced from all these, <em>is friendship and interior +communion with God</em>.” And this was the last and most awful of all the +Mysteries.</p> + +<p>There are writers who have often wondered at the meaning of this +claim to a “friendship and interior communion with God.” Christian +authors have denied the pretensions of the “Pagans” to such “communion,” +affirming that only Christian saints were and are capable of enjoying +it; materialistic skeptics have altogether scoffed at the idea of both. +After long ages of religious materialism and spiritual stagnation, it has +most certainly become difficult if not altogether impossible to substantiate +the claims of either party. The old Greeks, who had once crowded + +<span class="pagenum"><a id="Page_102">102</a></span> +around the Agora of Athens, with its altar to the “Unknown God,” are +no more; and their descendants firmly believe that they have found the +“Unknown” in the Jewish Jehova. The divine ecstasies of the early +Christians have made room for visions of a more modern character, in +perfect keeping with progress and civilization. The “Son of man” appearing +to the rapt vision of the ancient Christian as coming from the +seventh heaven, in a cloud of glory, and surrounded with angels and +winged seraphim, has made room for a more prosaic and at the same +time more business-like Jesus. The latter is now shown as making morning +calls upon Mary and Martha in Bethany; as seating himself on “the +<em>ottoman</em>” with the younger sister, a lover of “ethics,” while Martha goes +off to the kitchen to cook. Anon the heated fancy of a blasphemous +Brooklyn preacher and harlequin, the Reverend Dr. Talmage, makes us +see her rushing back “with besweated brow, a pitcher in one hand and +the tongs in the other ... into the presence of Christ,” and blowing him +up for not caring that her sister hath left her “to serve <span class="lock">alone.”<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a></span></p> + +<p>From the birth of the solemn and majestic conception of the unrevealed +Deity of the ancient adepts to such caricatured descriptions of +him who died on the Cross for his philanthropic devotion to humanity, +long centuries have intervened, and their heavy tread seems to have +almost entirely obliterated all sense of a spiritual religion from the hearts +of his professed followers. No wonder then, that the sentence of Proclus +is no longer understood by the Christians, and is rejected as a “vagary” +by the materialists, who, in their negation, are less blasphemous and +atheistical than many of the reverends and members of the churches. +But, although the Greek <i>epoptai</i> are no more, we have now, in our own +age, a people far more ancient than the oldest Hellenes, who practice +the so-called “preterhuman” gifts to the same extent as did their ancestors +far earlier than the days of Troy. It is to this people that we draw +the attention of the psychologist and philosopher.</p> + +<p>One need not go very deep into the literature of the Orientalists to +become convinced that in most cases they do not even suspect that in + +<span class="pagenum"><a id="Page_103">103</a></span> +the arcane philosophy of India there are depths which they have not +sounded, and <em>cannot</em> sound, for they pass on without perceiving them. +There is a pervading tone of conscious superiority, a ring of contempt in +the treatment of Hindu metaphysics, as though the European mind is +alone enlightened enough to polish the rough diamond of the old Sanscrit +writers, and separate right from wrong for the benefit of their descendants. +We see them disputing over the external forms of expression +without a conception of the great vital truths these hide from the profane +view.</p> + +<p>“As a rule, the Brahmans,” says Jacolliot, “rarely go beyond the +class of <i>grihesta</i> [priests of the vulgar castes] and <i>purohita</i> [exorcisers, +divines, prophets, and evocators of spirits]. And yet, we shall see ... +once that we have touched upon the question and study of manifestations +and phenomena, that these initiates of the <em>first</em> degree (the lowest) attribute +to themselves, and in appearance possess faculties developed to a +degree which has never been equalled in Europe. As to the initiates of +the second and especially of the third category, they pretend to be +enabled to ignore time, space, and to command life and <span class="lock">death.”<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a></span></p> + +<p>Such initiates as these M. Jacolliot <em>did not meet</em>; for, as he says himself, +they only appear on the most solemn occasions, and when the faith +of the multitudes has to be strengthened by phenomena of a superior +order. “They are never seen, either in the neighborhood of, or even inside +the temples, except at the grand quinquennial festival of the fire. +On that occasion, they appear about the middle of the night, on a platform +erected in the centre of the sacred lake, like so many phantoms, +and by their conjurations they illumine the space. A fiery column of +light ascends from around them, rushing from earth to heaven. Unfamiliar +sounds vibrate through the air, and five or six hundred thousand +Hindus, gathered from every part of India to contemplate these demigods, +throw themselves with their faces buried in the dust, invoking the +souls of their <span class="lock">ancestors.”<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a></span></p> + +<p>Let any impartial person read the <cite lang="fr">Spiritisme dans le Monde</cite>, and he +cannot believe that this “implacable rationalist,” as Jacolliot takes pride +in terming himself, said one word more than is warranted by what he had +seen. His statements support and are corroborated by those of other +skeptics. As a rule, the missionaries, even after passing half a lifetime +in the country of “devil-worship,” as they call India, either disingenuously +<em>deny</em> altogether what they cannot help knowing to be true, or +ridiculously attribute phenomena to this power of the Devil, that outrival +the “miracles” of the apostolic ages. And what do we see this French + +<span class="pagenum"><a id="Page_104">104</a></span> +author, notwithstanding his incorrigible rationalism, forced to admit, +after having narrated the greatest wonders? Watch the fakirs as he +would, he is compelled to bear the strongest testimony to their perfect +honesty in the matter of their miraculous phenomena. “Never,” he +says, “have we succeeded in detecting a single one in the act of deceit.” +One fact should be noted by all who, without having been in India, still +fancy they are clever enough to expose the fraud of <em>pretended</em> magicians. +This skilled and cool observer, this redoubtable materialist, after his +long sojourn in India, affirms, “We unhesitatingly avow that we have not +met, either in India or in Ceylon, a single European, even among the oldest +residents, who has been able to indicate the means employed by these +devotees for the production of these phenomena!”</p> + +<p>And how should they? Does not this zealous Orientalist confess to +us that even he, who had every available means at hand to learn many of +their rites and doctrines at first hand, failed in his attempts to make the +Brahmans explain to him their secrets. “All that our most diligent inquiries +of the Pourohitas could elicit from them respecting the acts of their +superiors (the invisible initiates of the temples), amounts to very little.” +And again, speaking of one of the books, he confesses that, while purporting +to reveal all that is desirable to know, it “falls back into mysterious +formulas, in combinations of magical and occult letters, the secret of +which it has been impossible for us to penetrate,” etc.</p> + +<p>The fakirs, although they can never reach beyond the first degree of +initiation, are, notwithstanding, the only agents between the living world +and the “silent brothers,” or those initiates who never cross the thresholds +of their sacred dwellings. The Fūkara-Yogis belong to the temples, +and who knows but these cenobites of the sanctuary have far more +to do with the psychological phenomena which attend the fakirs, and +have been so graphically described by Jacolliot, than the <i>Pitris</i> themselves? +Who can tell but that the fluidic spectre of the ancient Brahman +seen by Jacolliot was the Scin-lecca, the spiritual <em>double</em>, of one of these +mysterious sannyâsi?</p> + +<p>Although the story has been translated and commented upon by Professor +Perty, of Geneva, still we will venture to give it in Jacolliot’s own +words: “A moment after the disappearance of the hands, the fakir continuing +his evocations (<i>mantras</i>) more earnestly than ever, a cloud like +the first, but more opalescent and more opaque, began to hover near +the small brasier, which, by request of the Hindu, I had constantly fed +with live coals. Little by little it assumed a form entire human, and I +distinguished the spectre—for I cannot call it otherwise—of an old Brahman +sacrificator, kneeling near the little brasier.</p> + +<p>“He bore on his forehead the signs sacred to Vishnu, and around his + +<span class="pagenum"><a id="Page_105">105</a></span> +body the triple cord, sign of the initiates of the priestly caste. He joined +his hands above his head, as during the sacrifices, and his lips moved as +if they were reciting prayers. At a given moment, he took a pinch of +perfumed powder, and threw it upon the coals; it must have been a +strong compound, for a thick smoke arose on the instant, and filled the +two chambers.</p> + +<p>“When it was dissipated, I perceived the spectre, which, two steps +from me, was extending to me its fleshless hand; I took it in mine, making +a salutation, and I was astonished to find it, although bony and hard, +warm and living.</p> + +<p>“‘Art thou, indeed,’ said I at this moment, in a loud voice, ‘an ancient +inhabitant of the earth?’</p> + +<p>“I had not finished the question, when the word <span class="allsmcap">AM</span> (yes) appeared +and then disappeared in letters of fire, on the breast of the old Brahman, +with an effect much like that which the word would produce if written in +the dark with a stick of phosphorus.</p> + +<p>“‘Will you leave me nothing in token of your visit?’ I continued.</p> + +<p>“The spirit broke the triple cord, composed of three strands of cotton, +which begirt his loins, gave it to me, and vanished at my + <span class="lock">feet.”<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a></span></p> + +<p>“Oh Brahma! what is this mystery which takes place every night?... +When lying on the matting, with eyes closed, the body is lost sight +of, and the soul escapes to enter into conversation with the Pitris.... +Watch over it, O Brahma, when, forsaking the resting body, it goes away +to hover over the waters, to wander in the immensity of heaven, and +penetrate into the dark and mysterious nooks of the valleys and grand +forests of the Hymavat!” (<cite>Agroushada Parikshai.</cite>)</p> + +<p>The fakirs, when belonging to some particular temple, never act but +under orders. Not one of them, unless he has reached a degree of extraordinary +sanctity, is freed from the influence and guidance of his guru, his +teacher, who first initiated and instructed him in the mysteries of the +<em>occult</em> sciences. Like the <em>subject</em> of the European mesmerizer, the average +fakir can never rid himself entirely of the psychological influence +exercised on him by his guru. Having passed two or three hours in the +silence and solitude of the inner temple in prayer and meditation, the +fakir, when he emerges thence, is mesmerically strengthened and prepared; +he produces wonders far more varied and powerful than before +he entered. The “master” has <em>laid his hands upon him</em>, and the fakir +feels strong.</p> + +<p>It may be shown, on the authority of many Brahmanical and Buddhist +sacred books, that there has ever existed a great difference between + +<span class="pagenum"><a id="Page_106">106</a></span> +adepts of the higher order, and purely psychological subjects—like many +of these fakirs, who are mediums in a certain qualified sense. True, +the fakir is ever talking of Pitris, and this is natural; for they are his +protecting deities. But are the Pitris <em>disembodied human beings of our +race</em>? This is the question, and we will discuss it in a moment.</p> + +<p>We say that the fakir may be regarded in a degree as a medium; +for he is—what is not generally known—under the direct mesmeric influence +of a living adept, his sannyâsi or guru. When the latter dies, +the power of the former, unless he has received the last transfer of +spiritual forces, wanes and often even disappears. Why, if it were otherwise, +should the fakirs have been excluded from the right of advancing +to the second and third degree? The lives of many of them exemplify +a degree of self-sacrifice and sanctity unknown and utterly incomprehensible +to Europeans, who shudder at the bare thought of such self-inflicted +tortures. But however shielded from control by vulgar and earth-bound +spirits, however wide the chasm between a debasing influence and their +self-controlled souls; and however well protected by the seven-knotted magical +bamboo rod which he receives from the guru, still the fakir lives in the +outer world of sin and matter, and it is possible that his soul may be +tainted, perchance, by the magnetic emanations from profane objects +and persons, and thereby open an access to strange spirits and <i>gods</i>. +To admit one so situated, one not under any and all circumstances +sure of the mastery over himself, to a knowledge of the awful mysteries +and priceless secrets of initiation, would be impracticable. It would not +only imperil the security of that which must, at all hazards, be guarded +from profanation, but it would be consenting to admit behind the veil a +fellow being, whose mediumistic irresponsibility might at any moment +cause him to lose his life through an involuntary indiscretion. The same +law which prevailed in the Eleusinian Mysteries before our era, holds +good now in India.</p> + +<p>Not only must the adept have mastery over himself, but he must be +able to control the inferior grades of spiritual beings, nature-spirits, and +earthbound souls, in short the very ones by whom, if by any, the fakir is +liable to be affected.</p> + +<p>For the objector to affirm that the Brahman-adepts and the fakirs admit +that of themselves they are powerless, and can only act with the help of +disembodied human spirits, is to state that these Hindus are unacquainted +with the laws of their sacred books and even the meaning of the word <i>Pitris</i>. +The <cite>Laws of Manu</cite>, the <cite>Atharva-Veda</cite>, and other books, prove what we +now say. “All that exists,” says the <cite>Atharva-Veda</cite>, “is in the power +of the gods. The gods are under the power of magical conjurations. +The magical conjurations are under the control of the Brahmans. Hence + +<span class="pagenum"><a id="Page_107">107</a></span> +the gods are in the power of the Brahmans.” This is logical, albeit seemingly +paradoxical, and it is the fact. And this fact will explain to those +who have not hitherto had the clew (among whom Jacolliot must be numbered, +as will appear on reading his works), why the fakir should be confined +to the first, or lowest degree of that course of initiation whose highest +adepts, or hierophants, are the <i>sannyâsis</i>, or members of the ancient +Supreme Council of Seventy.</p> + +<p>Moreover, in Book <abbr title="One">I.</abbr>, of the Hindu <cite>Genesis</cite>, or <cite>Book of Creation</cite> +of <cite>Manu</cite>, the <i>Pitris</i> are called the <em>lunar</em> ancestors of the human race. +They belong to a race of beings different from ourselves, and cannot +properly be called “human spirits” in the sense in which the spiritualists +use this term. This is what is said of them:</p> + +<p>“Then they (the gods) created the Jackshas, the Rakshasas, the +Pisatshas,<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a> + the Gandarbas<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a> + and the Apsaras, and the Asuras, the Nagas, +the Sarpas and the Suparnas,<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[163]</a> + and the Pitris—<em>lunar ancestors of the +human race</em>” (See <cite>Institutes of Manu</cite>, Book <abbr title="One">I.</abbr>, sloka 37, where the Pitris +are termed “progenitors of mankind”).</p> + +<p>The Pitris are a distinct race of spirits belonging to the mythological +hierarchy or rather to the kabalistical nomenclature, and must +be included with the good genii, the dæmons of the Greeks, or the +inferior gods of the invisible world; and when a fakir attributes his phenomena +to the Pitris, he means only what the ancient philosophers and +theurgists meant when they maintained that all the “miracles” were +obtained through the intervention of the gods, or the good and bad +dæmons, who control the powers of nature, the <i>elementals</i>, who are subordinate +to the power of him “who knows.” A ghost or human phantom +would be termed by a fakir <i>palīt</i>, or <i>chutnā</i>, as that of a female human +spirit <i>pichhalpāi</i>, not <i>pitris</i>. True, <i>pitara</i> means (plural) fathers, ancestors; +and pitrā-i is a kinsman; but these words are used in quite a +different sense from that of the Pitris invoked in the mantras.</p> + +<p>To maintain before a devout Brahman or a fakir that any one can +converse with the spirits of the dead, would be to shock him with what +would appear to him blasphemy. Does not the concluding verse of the +<cite>Bagavat</cite> state that this supreme felicity is alone reserved to the holy +sannyâsis, the gurus, and yogis?</p> + +<p>“Long before they finally rid themselves of their mortal envelopes, +the souls who have practiced only good, such as those of the sannyâsis +and the vanaprasthas, acquire the faculty of conversing with the souls +which preceded them to the swarga.”</p> + +<p> +<span class="pagenum"><a id="Page_108">108</a></span> +In this case the Pitris instead of genii are the spirits, or rather souls, +of the departed ones. But they will freely communicate only with those +whose atmosphere is as pure as their own, and to whose prayerful <i>kalassa</i> +(invocation) they can respond without the risk of defiling their own celestial +purity. When the soul of the invocator has reached the <i>Sayadyam</i>, +or perfect identity of essence with the Universal Soul, when matter is +utterly conquered, then the adept can freely enter into daily and hourly +communion with those who, though unburdened with their corporeal forms, +are still themselves progressing through the endless series of transformations +included in the gradual approach to the Paramâtma, or the grand +Universal Soul.</p> + +<p>Bearing in mind that the Christian fathers have always claimed for +themselves and their saints the name of “friends of God,” and knowing +that they borrowed this expression, with many others, from the technology +of the Pagan temples, it is but natural to expect them to show an evil +temper whenever alluding to these rites. Ignorant, as a rule, and having +had biographers as ignorant as themselves, we could not well expect +them to find in the accounts of their beatific visions a descriptive beauty +such as we find in the Pagan classics. Whether the visions and objective +phenomena claimed by both the fathers of the desert and the hierophants +of the sanctuary are to be discredited, or accepted as facts, the splendid +imagery employed by Proclus and Apuleius in narrating the small portion +of the final initiation that they dared reveal, throws completely into +the shade the plagiaristic tales of the Christian ascetics, faithful <em>copies</em> +though they were intended to be. The story of the temptation of <abbr title="Saint">St.</abbr> +Anthony in the desert by the female demon, is a parody upon the preliminary +trials of the neophyte during the <i>Mikra</i>, or minor Mysteries of +Agræ—those rites at the thought of which Clemens railed so bitterly, and +which represented the bereaved Demeter in search of her child, and her +good-natured hostess + <span class="lock">Baubo.<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[164]</a></span></p> + +<p>Without entering again into a demonstration that in Christian, and +especially Irish Roman Catholic, + <span class="lock">churches<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[165]</a></span> + the same apparently indecent +customs as the above prevailed until the end of the last century, +we will recur to the untiring labors of that honest and brave defender of +the ancient faith, Thomas Taylor, and his works. However much dogmatic +Greek scholarship may have found to say against his “mistranslations,” +his memory must be dear to every true Platonist, who seeks rather +to learn the inner thought of the great philosopher than enjoy the mere +external mechanism of his writings. Better classical translators may have + +<span class="pagenum"><a id="Page_109">109</a></span> +rendered us, in more correct phraseology, Plato’s <em>words</em>, but Taylor shows +us Plato’s <em>meaning</em>, and this is more than can be said of Zeller, Jowett, and +their predecessors. Yet, as writes Professor A. Wilder, “Taylor’s works +have met with favor at the hands of men capable of profound and recondite +thinking; and it must be conceded that he was endowed with a +superior qualification—that of an intuitive perception of the interior +meaning of the subjects which he considered. Others may have known +more Greek, but he knew more + <span class="lock">Plato.”<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[166]</a></span></p> + +<p>Taylor devoted his whole useful life to the search after such old +manuscripts as would enable him to have his own speculations concerning +several obscure rites in the Mysteries corroborated by writers who had +been initiated themselves. It is with full confidence in the assertions of +various classical writers that we say that ridiculous, perhaps licentious in +some cases, as may appear ancient worship to the modern critic, it ought +not to have so appeared to the Christians. During the mediæval ages, and +even later, they accepted pretty nearly the same without understanding +the secret import of its rites, and quite satisfied with the obscure and +rather fantastic interpretations of their clergy, who accepted the exterior +form and distorted the inner meaning. We are ready to concede, in full +justice, that centuries have passed since the great majority of the Christian +clergy, who <em>are not allowed to pry into God’s mysteries nor seek to +explain</em> that which the Church has once accepted and established, have +had the remotest idea of their symbolism, whether in its exoteric or esoteric +meaning. Not so with the head of the Church and its highest dignitaries. +And if we fully agree with Inman that it is “difficult to believe +that the ecclesiastics who sanctioned the publication of such + <span class="lock">prints<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[167]</a></span> + could +have been as ignorant as modern ritualists,” we are not at all prepared +to believe with the same author “that the latter, if they knew the real +meaning of the symbols commonly used by the Roman Church, would +<em>not</em> have adopted them.”</p> + +<p>To eliminate what is plainly derived from the sex and nature worship + +<span class="pagenum"><a id="Page_110">110</a></span> +of the ancient heathens, would be equivalent to pulling down the +whole Roman Catholic image-worship—the <em>Madonna</em> element—and +reforming the faith to Protestantism. The enforcement of the late dogma +of the Immaculation was prompted by this very secret reason. The +science of symbology was making too rapid progress. Blind faith in the +Pope’s infallibility and in the immaculate nature of the Virgin and <em>of her +ancestral female lineage to a certain remove</em> could alone save the Church +from the indiscreet revelations of science. It was a clever stroke of +policy on the part of the vicegerent of God. What matters it if, by +“conferring upon her such an honor,” as Don Pascale de Franciscis +naïvely expresses it, he has made a goddess of the Virgin Mary, an Olympian +Deity, who, having been by her very nature placed in the impossibility +of sinning, can claim no virtue, no personal merit for her purity, +precisely for which, as we were taught to believe in our younger days, she +was chosen among all other women. If his Holiness has deprived her of +this, perhaps, on the other hand, he thinks that he has endowed her with +at least one physical attribute not shared by the other virgin-goddesses. +But even this new dogma, which, in company with the new claim to +<em>infallibility</em>, has quasi-revolutionized the Christian world, is not original +with the Church of Rome. It is but a return to a hardly-remembered +<em>heresy</em> of the early Christian ages, that of the Collyridians, so called from +their <em>sacrificing cakes</em> to the Virgin, whom they claimed to <em>be + Virgin-born</em>.<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[168]</a> +The new sentence, “O, Virgin Mary, <em>conceived without sin</em>,” is +simply a tardy acceptance of that which was at first deemed a “<em>blasphemous +heresie</em>” by the orthodox fathers.</p> + +<p>To think for one moment that any of the popes, cardinals, or other +high dignitaries “were not aware” from the first to the last of the external +meanings of their symbols, is to do injustice to their great learning +and their spirit of Machiavellism. It is to forget that the emissaries of +Rome will never be stopped by any difficulty which can be skirted by the +employment of Jesuitical artifice. The policy of complaisant conformity +was never carried to greater lengths than by the missionaries in Ceylon, +who, according to the Abbé Dubois—certainly a learned and competent +authority—“conducted the images of the Virgin and Saviour on triumphal +cars, imitated from the orgies of Juggernauth, and introduced the dancers +from the Brahminical rites into the ceremonial of the + <span class="lock">church.”<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[169]</a></span> + Let us +at least thank these black-frocked politicians for their consistency in +employing the car of Juggernauth, upon which the “wicked heathen” + +<span class="pagenum"><a id="Page_111">111</a></span> +convey the <i>lingham</i> of Siva. To have used <em>this</em> car to carry in its turn +the Romish representative of the female principle in nature, is to show +discrimination and a thorough knowledge of the oldest mythological conceptions. +They have blended the two deities, and thus represented, in a +Christian procession, the “heathen” Brahma, or Nara (the father), Nari +(the mother), and Viradj (the son).</p> + +<p>Says Manu: “The Sovereign Master who exists through himself, divides +his body into two halves, male and female, and from the union of +these two principles is born Viradj, the Son.”<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[170]</a><span class="lock"></span></p> + +<p>There was not a Christian Father who could have been ignorant of +these symbols in their physical meaning; for it is in this latter aspect +that they were abandoned to the ignorant rabble. Moreover, they all +had as good reasons to suspect the occult symbolism contained in these +images; although as none of them—Paul excepted, perhaps—had been +initiated they could know nothing whatever about the nature of the final +rites. Any person revealing these mysteries was put to death, regardless +of sex, nationality, or creed. A Christian father would no more be +proof against <em>an accident</em> than a Pagan <i>Mysta</i> or the Μύστης.</p> + +<p>If during the <i>Aporreta</i> or preliminary arcanes, there were some +practices which might have shocked the pudicity of a Christian convert—though +we doubt the sincerity of such statements—their mystical +symbolism was all sufficient to relieve the performance of any charge of +licentiousness. Even the episode of the Matron Baubo—whose rather +eccentric method of consolation was immortalized in the minor Mysteries—is +explained by impartial mystagogues quite naturally. Ceres-Demeter +and her earthly wanderings in search of her daughter are the +euhemerized descriptions of one of the most metaphysico-psychological +subjects ever treated of by human mind. It is a mask for the transcendent +narrative of the initiated seers; the celestial vision of the freed soul +of the initiate of the last hour describing the process by which the soul +that has not yet been incarnated descends for the first time into matter, +“Blessed is he who hath seen those <em>common concerns</em> of the underworld; +he knows both the end of life and its divine origin from Jupiter,” +says Pindar. Taylor shows, on the authority of more than one initiate, +that the “dramatic performances of the Lesser Mysteries were designed +by their founders, to signify <em>occultly</em> the condition of the unpurified soul +invested with an earthly body, and enveloped in a material and physical + +<span class="pagenum"><a id="Page_112">112</a></span> +nature ... that the soul, indeed, till purified by philosophy, suffers +death through its union with the body.”</p> + +<p>The body is the sepulchre, the prison of the soul, and many Christian +Fathers held with Plato that the soul is <em>punished</em> through its union with +the body. Such is the fundamental doctrine of the Buddhists and of +many Brahmanists too. When Plotinus remarks that “when the soul +has descended into generation (from its <em>half</em>-divine condition) she partakes +of evil, and is carried a great way into a state the opposite of her +first purity and integrity, to be entirely merged in which is nothing more +than to fall into dark + <span class="lock">mire;”<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[171]</a></span> + he only repeats the teachings of Gautama-Buddha. +If we have to believe the ancient initiates at all, we must +accept their interpretation of the symbols. And if, moreover, we find +them perfectly coinciding with the teachings of the greatest philosophers +and that which we know symbolizes the same meaning in the modern +Mysteries in the East, we must believe them to be right.</p> + +<p>If Demeter was considered the intellectual soul, or rather the <em>Astral</em> +soul, half emanation from the spirit and half tainted with matter through +a succession of spiritual evolutions—we may readily understand what is +meant by the Matron Baubo, the Enchantress, who before she succeeds +in reconciling the soul—Demeter, to its new position, finds herself obliged +to assume the sexual forms of an infant. Baubo is <em>matter</em>, the physical +body; and the intellectual, as yet pure astral soul can be ensnared into +its new terrestrial prison but by the display of innocent babyhood. +Until then, doomed to her fate, Demeter, or <i>Magna-mater</i>, the Soul, wonders +and hesitates and suffers; but once having partaken of the magic +potion prepared by Baubo, she forgets her sorrows; for a certain time +she parts with that consciousness of higher intellect that she was possessed +of before entering the body of a child. Thenceforth she must +seek to rejoin it again; and when the age of reason arrives for the child, +the struggle—forgotten for a few years of infancy—begins again. The +astral soul is placed between matter (body) and the highest intellect +(its immortal spirit or <i>nous</i>). Which of those two will conquer? The +result of the battle of life lies between the triad. It is a question of a +few years of physical enjoyment on earth and—if it has begotten abuse—of +the dissolution of the earthly body being followed by death of the +astral body, which thus is prevented from being united with the highest +spirit of the triad, which alone confers on us individual immortality; or, +on the other hand, of becoming immortal mystæ; initiated before death +of the body into the divine truths of the after life. Demi-gods below, +and <span class="allsmcap">GODS</span> above. + +<span class="pagenum"><a id="Page_113">113</a></span></p> + +<p>Such was the chief object of the Mysteries represented as diabolical +by theology, and ridiculed by modern symbologists. To disbelieve that +there exist in man certain arcane powers, which, by psychological study +he can develop in himself to the highest degree, become an hierophant +and then impart to others under the same conditions of earthly discipline, +is to cast an imputation of falsehood and lunacy upon a number of the +best, purest, and most learned men of antiquity and of the middle ages. +What the hierophant was allowed to see at the last hour is hardly hinted +at by them. And yet Pythagoras, Plato, Plotinus, Iamblichus, Proclus, +and many others knew and affirmed their reality.</p> + +<p>Whether in the “inner temple,” or through the study of theurgy carried +on privately, or by the sole exertion of a whole life of spiritual labor, they +all obtained the practical proof of such divine possibilities for man fighting +his battle with life on earth to win a life in the eternity. What the +last <i>epopteia</i> was is alluded to by Plato in <cite>Phædrus</cite> (64); “... being +initiated in those <em>Mysteries</em>, which it is lawful to call the most blessed of +all mysteries ... we were freed from the molestations of evils which +otherwise await us in a future period of time. Likewise, in consequence +of this divine <em>initiation</em>, we became <em>spectators</em> of entire, simple, immovable, +and <em>blessed visions</em>, resident in a pure light.” This sentence shows +that they saw <em>visions</em>, gods, spirits. As Taylor correctly observes, from +all such passages in the works of the initiates it may be inferred, “that +the most sublime part of the <i>epopteia</i> ... consisted in beholding the +gods themselves invested with a resplendent light,” or highest planetary +spirits. The statement of Proclus upon this subject is unequivocal: “In +all the initiations and mysteries, the gods exhibit many forms of themselves, +and appear in <em>a variety of shapes</em>, and sometimes, indeed, a formless +light of themselves is held forth to the view; sometimes this light is +according <em>to a human form</em>, and sometimes it proceeds into a different +<span class="lock">shape.”<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[172]</a></span></p> + +<p>“Whatever is <em>on earth is the resemblance and</em> <span class="allsmcap">SHADOW</span> + <em>of something +that is in the sphere</em>, while that resplendent thing (the prototype of the +soul-spirit) remaineth in <em>unchangeable</em> condition, it is well also with its +shadow. But when the <em>resplendent one</em> removeth far from its shadow life +removeth from the latter to a distance. And yet, that very light is the +shadow of something still more resplendent than itself.” Thus speaks +<cite>Desatir</cite>, the Persian <cite>Book of</cite> + <span class="lock"><cite>Shet</cite>,<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[173]</a></span> + thereby showing its identity of esoteric +doctrines with those of the Greek philosophers.</p> + +<p>The second statement of Plato confirms our belief that the Mysteries +of the ancients were identical with the Initiations, as practiced now + +<span class="pagenum"><a id="Page_114">114</a></span> +among the Buddhists and the Hindu adepts. The highest visions, the +most <em>truthful</em>, are produced, not through <em>natural</em> ecstatics or “mediums,” +as it is sometimes erroneously asserted, but through a regular discipline +of gradual initiations and development of psychical powers. The Mystæ +were brought into close union with those whom Proclus calls “mystical +natures,” “resplendent gods,” because, as Plato says, “we were ourselves +pure and immaculate, being liberated from this <em>surrounding vestment</em>, +which we denominate body, and to which we are now bound like +an oyster to its <span class="lock">shell.”<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[174]</a></span></p> + +<p>So the doctrine of planetary and terrestrial Pitris was revealed <em>entirely</em> +in ancient India, as well as now, only at the last moment of +initiation, and to the adepts of superior degrees. Many are the fakirs, +who, though pure, and honest, and self-devoted, have yet never seen the +astral form of a purely <i>human pitar</i> (an ancestor or father), otherwise +than at the solemn moment of their first and last initiation. It is in the +presence of his instructor, the guru, and just before the <em>vatou</em>-fakir is +dispatched into the world of the living, with his seven-knotted bamboo +wand for all protection, that he is suddenly placed face to face with the +unknown <span class="allsmcap">PRESENCE</span>. He sees it, and falls prostrate at the feet of the +evanescent form, but is not entrusted with the great secret of its evocation; +for it is the supreme mystery of the holy syllable. The <span class="smcap">Aum</span> contains +the evocation of the Vedic triad, the <i>Trimurti</i> Brahma, Vishnu, Siva, +say the Orientalists;<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[175]</a> + it contains the evocation of <em>something more real +and objective than this triune abstraction</em>—we say, respectfully contradicting +the eminent scientists. It is the trinity of man himself, on his way +to become immortal through the solemn union of his inner triune + <span class="allsmcap">SELF</span>—the +exterior, gross body, the husk not even being taken in consideration +in this human trinity.<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[176]</a> + It is, when this trinity, in anticipation of the final + +<span class="pagenum"><a id="Page_115">115</a></span> +triumphant reunion beyond the gates of corporeal death became for a +few seconds a <span class="allsmcap">UNITY</span>, that the candidate + is allowed, at the moment of the +initiation, to behold his future self. Thus we read in the Persian <cite>Desatir</cite>, +of the “Resplendent one;” in the Greek philosopher-initiates, of +the Augoeides—the self-shining “blessed vision resident in the pure light;” +in Porphyry, that Plotinus was united to his “god” six times during his +lifetime; and so on.</p> + +<p>“In ancient India, the mystery of the triad, known but to the initiates, +could not, under the penalty of death, be revealed to the vulgar,” +says Vrihaspati.</p> + +<p>Neither could it in the ancient Grecian and Samothracian Mysteries. +<em>Nor can it be now.</em> It is in the hands of the adepts, and must remain +a mystery to the world so long as the materialistic savant regards it as an +undemonstrated fallacy, an insane hallucination, and the dogmatic theologian, +a snare of the Evil One.</p> + +<p><em>Subjective</em> communication with the human, god-like spirits of those who +have preceded us to the silent land of bliss, is in India divided into three +categories. Under the spiritual training of a guru or sannyâsi, the vatou +(disciple or neophyte) begins <em>to feel</em> them. Were he not under the immediate +guidance of an adept, he would be controlled by the invisibles, and +utterly at their mercy, for among these subjective influences he is unable +to discern the good from the bad. Happy the sensitive who is sure of +the purity of his spiritual atmosphere!</p> + +<p>To this subjective consciousness, which is the <em>first</em> degree, is, after +a time, added that of clairaudience. This is the <em>second</em> degree or stage of +development. The sensitive—when not naturally made so by psychological +training—now audibly hears, but is still unable to discern; and +is incapable of verifying his impressions, and one who is unprotected +the tricky powers of the air but too often delude with semblances of +voices and speech. But the guru’s influence is there; it is the most +powerful shield against the intrusion of the <em>bhutná</em> into the atmosphere +of the vatou, consecrated to the pure, human, and celestial Pitris.</p> + +<p>The <em>third</em> degree is that when the fakir or any other candidate both +feels, hears, and sees; and when he can at will produce the <em>reflections</em> +of the Pitris on the mirror of astral light. All depends upon his psychological +and mesmeric powers, which are always proportionate to the intensity +of his <em>will</em>. But the fakir will never control the Akasa, the spiritual +life-principle, the omnipotent agent of every phenomenon, in the +same degree as an adept of the third and highest initiation. And the + +<span class="pagenum"><a id="Page_116">116</a></span> +phenomena produced by the will of the latter do not generally run the +market-places for the satisfaction of open-mouthed investigators.</p> + +<p>The unity of God, the immortality of the spirit, belief in salvation +only through our works, merit and demerit; such are the principal articles +of faith of the Wisdom-religion, and the ground work of Vedaism, +Buddhism, Parsism, and such we find to have been even that of the ancient +Osirism, when we, after abandoning the popular sun-god to the +materialism of the rabble, confine our attention to the <cite>Books of Hermes</cite>, +the thrice-great.</p> + +<p>“The <span class="allsmcap">THOUGHT</span> concealed as yet the world in silence and darkness.... +Then the Lord who exists through Himself, and <em>who is not to be +divulged to the external senses of man</em>; dissipated darkness, and manifested +the perceptible world.”</p> + +<p>“He that can be perceived only by the spirit, that escapes the +organs of sense, who is without visible parts, eternal, the soul of all +beings, that none can comprehend, displayed His own splendor” +(<cite>Manu</cite>, book <abbr title="one">i.</abbr>, slokas, 6-7).</p> + +<p>Such is the ideal of the Supreme in the mind of every Hindu philosopher.</p> + +<p>“Of all the duties, the principal one is to acquire the knowledge of +the supreme soul (the spirit); it is the first of all sciences, <em>for it alone +confers on man immortality</em>” (<cite>Manu</cite>, book <abbr title="twelve">xii.</abbr>, sloka 85).</p> + +<p>And our scientists talk of the Nirvana of Buddha and the Moksha of +Brahma as of a complete annihilation! It is thus that the following +verse is interpreted by some materialists.</p> + +<p>“The man who recognizes the <em>Supreme Soul</em>, in his own soul, as +well as in that of all creatures, and who is equally just to all (whether +man or animals) obtains the happiest of all fates, that to be finally <em>absorbed</em> +in the bosom of Brahma” (<cite>Manu</cite>, book <abbr title="twelve">xii.</abbr>, sloka 125).</p> + +<p>The doctrine of the Moksha and the Nirvana, as understood by the +school of Max Müller, can never bear confronting with numerous texts +that can be found, if required, as a final refutation. There are sculptures +in many pagodas which contradict, point-blank, the imputation. +Ask a Brahman to explain Moksha, address yourself to an educated Buddhist +and pray him to define for you the meaning of Nirvana. Both +will answer you that in every one of these religions Nirvana represents +the dogma of the spirit’s immortality. That, to reach the Nirvana +means absorption into the great universal soul, the latter representing a +<em>state</em>, not an individual being or an anthropomorphic god, as some understand +the great <span class="allsmcap">EXISTENCE</span>. That a spirit reaching such a state becomes +a <em>part</em> of the integral <em>whole</em>, but never loses its individuality for all that. +Henceforth, the spirit lives spiritually, without any fear of further modifications + +<span class="pagenum"><a id="Page_117">117</a></span> +of form; for form pertains to matter, and the state of <em>Nirvana</em> +implies a complete purification or a final riddance from even the most +sublimated particle of matter.</p> + +<p>This word, <em>absorbed</em>, when it is proved that the Hindus and Buddhists +believe in the <em>immortality</em> of the spirit, must necessarily mean intimate +union, not annihilation. Let Christians call them idolaters, if they still dare +do so, in the face of science and the latest translations of the sacred +Sanscrit books; they have no right to present the speculative philosophy +of ancient sages as an inconsistency and the philosophers themselves as +illogical fools. With far better reason we can accuse the ancient Jews +of utter <em>nihilism</em>. There is not a word contained in the Books of Moses—or +the prophets either—which, taken literally, implies the spirit’s immortality. +Yet every devout Jew hopes as well to be “gathered into the +bosom of A-Braham.”</p> + +<p>The hierophants and some Brahmans are accused of having administered +to their epoptai strong drinks or anæsthetics to produce visions which +shall be taken by the latter as realities. They did and do use sacred beverages +which, like the Soma-drink, possess the faculty of freeing the astral +form from the bonds of matter; but in those visions there is as little to +be attributed to hallucination as in the glimpses which the scientist, by +the help of his optical instrument, gets into the microscopic world. A man +cannot perceive, touch, and converse with pure spirit through any of his +bodily senses. Only spirit alone can talk to and see spirit; and even +our astral soul, the <em lang="de">Doppelganger</em>, is too gross, too much tainted yet with +earthly matter to trust entirely to its perceptions and insinuations.</p> + +<p>How dangerous may often become <em>untrained</em> mediumship, and how +thoroughly it was understood and provided against by the ancient sages, +is perfectly exemplified in the case of Socrates. The old Grecian philosopher +was a “medium;” hence, he had never been initiated into the +Mysteries; for such was the rigorous law. But he had his “familiar +spirit” as they call it, his <i>daimonion</i>; and this invisible counsellor +became the cause of his death. It is generally believed that if he was +not initiated into the Mysteries it was because he himself neglected to +become so. But the <cite>Secret Records</cite> teach us that it was because he could +not be admitted to participate in the sacred rites, and precisely, as we +state, on account of his mediumship. There was a law against the +admission not only of such as were convicted of deliberate <em>witchcraft</em><a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[177]</a> + +<span class="pagenum"><a id="Page_118">118</a></span> +but even of those who were known to have “a familiar spirit.” The law +was just and logical, because a genuine medium is more or less irresponsible; +and the eccentricities of Socrates are thus accounted for in +some degree. A medium must be <em>passive</em>; and if a firm believer in his +“spirit-guide” he will allow himself to be ruled by the latter, not by the +rules of the sanctuary. A <em>medium</em> of olden times, like the modern +“medium” was subject to be <em>entranced</em> at the will and pleasure of the +“power” which <em>controlled</em> him; therefore, he could not well have been +entrusted with the awful secrets of the final initiation, “never to be revealed +under the penalty of death.” The old sage, in unguarded moments of +“spiritual inspiration,” revealed that which he had never learned; and +was therefore put to death as an atheist.</p> + +<p>How then, with such an instance as that of Socrates, in relation to +the visions and spiritual wonders at the epoptai, of the Inner Temple, +can any one assert that these seers, theurgists, and thaumaturgists were +all “spirit-mediums?” Neither Pythagoras, Plato, nor any of the later +more important Neo-platonists; neither Iamblichus, Longinus, Proclus, +nor Apollonius of Tyana, were ever mediums; for in such case they +would not have been admitted to the Mysteries at all. As Taylor proves—“This +assertion of divine visions in the Mysteries is clearly confirmed +by Plotinus. And in short, that magical evocation formed a part of the +sacerdotal office in them, and that this was universally believed by all +antiquity long before the era of the later Platonists,” shows that apart +from natural “mediumship,” there has existed, from the beginning of +time, a mysterious science, discussed by many, but known only to a few.</p> + +<p>The use of it is a longing toward our only true and real home—the +after-life, and a desire to cling more closely to our parent spirit; abuse +of it is sorcery, witchcraft, <em>black</em> magic. Between the two is placed natural +“mediumship;” a soul clothed with imperfect matter, a ready agent +for either the one or the other, and utterly dependent on its surroundings +of life, constitutional heredity—physical as well as mental—and on the +nature of the “spirits” it attracts around itself. A blessing or a curse, +as fate will have it, unless the medium is purified of earthly dross.</p> + +<p>The reason why in every age so little has been generally known of the +mysteries of initiation, is twofold. The first has already been explained +by more than one author, and lies in the terrible penalty following the least +indiscretion. The second, is the superhuman difficulties and even dangers +which the daring candidate of old had to encounter, and either conquer, +or die in the attempt, when, what is still worse, he did not lose his + +<span class="pagenum"><a id="Page_119">119</a></span> +reason. There was no real danger to him whose mind had become thoroughly +spiritualized, and so prepared for every terrific sight. He who +fully recognized the power of his immortal spirit, and never doubted for +one moment its omnipotent protection, had naught to fear. But woe to +the candidate in whom the slightest physical fear—sickly child of matter—made +him lose sight and faith in his own invulnerability. He who +was not wholly confident of his moral fitness to accept the burden of these +tremendous secrets was doomed.</p> + +<p>The <cite>Talmud</cite> gives the story of the four Tanaïm, who are made, in +allegorical terms, to enter into <em>the garden of delights</em>; <i>i.e.</i>, to be initiated +into the occult and final science.</p> + +<p>“According to the teaching of our holy masters the names of the four +who entered the garden of delight, are: Ben Asai, Ben Zoma, Acher, and +Rabbi Akiba....</p> + +<p>“Ben Asai looked and—lost his sight.</p> + +<p>“Ben Zoma looked and—lost his reason.</p> + +<p>“Acher made depredations in the plantation” (mixed up the whole +and failed). “But Akiba, who had entered in peace, came out of it in +peace, for the saint whose name be blessed had said, ‘This old man is +worthy of serving us with glory.’”</p> + +<p>“The learned commentators of the <cite>Talmud</cite>, the Rabbis of the synagogue, +explain that the <em>garden of delight</em>, in which those four personages +are made to enter, is but that mysterious science, the most terrible of +sciences <em>for weak intellects, which it leads directly to insanity</em>,” says A. +Franck, in his <cite>Kabbala</cite>. It is not the pure at heart and he who studies +but with a view to perfecting himself and so more easily acquiring the +promised immortality, who need have any fear; but rather he who +makes of the science of sciences a sinful pretext for worldly motives, who +should tremble. <em>The latter will never withstand the kabalistic evocations +of the supreme initiation.</em></p> + +<p>The licentious performances of the thousand and one early Christian +sects, may be criticised by partial commentators as well as the ancient +Eleusinian and other rites. But why should they incur the blame of the +theologians, the Christians, when their own “Mysteries” of “the divine +incarnation with Joseph, Mary, and the angel” in a sacred <em>trilogue</em> used +to be enacted in more than one country, and were famous at one time in +Spain and Southern France? Later, they fell like many other once +secret rites into the hands of the populace. It is but a few years since, +during every Christmas week, Punch-and-Judy-boxes, containing the above +named personages, an additional display of the infant Jesus in his manger, +were carried about the country in Poland and Southern Russia. They +were called <i>Kaliadovki</i>, a word the correct etymology of which we are + +<span class="pagenum"><a id="Page_120">120</a></span> +unable to give unless it is from the verb <i>Kaliadovât</i>, a word that we as +willingly abandon to learned philologists. We have seen this show in +our days of childhood. We remember the three king-Magi represented +by three dolls in powdered wigs and colored tights; and it is from recollecting +the simple, profound veneration depicted on the faces of the +pious audience, that we can the more readily appreciate the honest and +just remark by the editor, in the introduction to the <cite>Eleusinian Mysteries</cite>, +who says: “It is ignorance which leads to profanation. Men ridicule +what they do not properly understand.... The undercurrent of this +world is set toward one goal; and inside of human credulity—call it +human weakness, if you please—is a power almost infinite, a holy faith +capable of apprehending the supremest truths of all existence.”</p> + +<p>If that abstract sentiment called <em>Christian charity</em> prevailed in the +Church, we would be well content to leave all this unsaid. We have no +quarrel with Christians whose faith is sincere and whose practice coincides +with their profession. But with an arrogant, dogmatic, and dishonest +clergy, we have nothing to do except to see the ancient philosophy—antagonized +by modern theology in its puny offspring—Spiritualism—defended +and righted so far as we are able, so that its grandeur and sufficiency +may be thoroughly displayed. It is not alone for the esoteric +philosophy that we fight; nor for any modern system of moral philosophy, +but for the inalienable right of private judgment, and especially for +the ennobling idea of a future life of activity and accountability.</p> + +<p>We eagerly applaud such commentators as Godfrey Higgins, Inman, +Payne Knight, King, Dunlap, and Dr. Newton, however much they disagree +with our own mystical views, for their diligence is constantly being +rewarded by fresh discoveries of the Pagan paternity of Christian symbols. +But otherwise, all these learned works are useless. Their researches +only cover half the ground. Lacking the true key of interpretation +they see the symbols only in a physical aspect. They have no password +to cause the gates of mystery to swing open; and ancient spiritual +philosophy is to them a closed book. Diametrically opposed though +they be to the clergy in their ideas respecting it, in the way of interpretation +they do little more than their opponents for a questioning public. +Their labors tend to strengthen materialism as those of the clergy, +especially the Romish clergy, do to cultivate belief in diabolism.</p> + +<p>If the study of Hermetic philosophy held out no other hope of reward, +it would be more than enough to know that by it we may learn with what +perfection of justice the world is governed. A sermon upon this text is +preached by every page of history. Among all there is not one that conveys +a deeper moral than the case of the Roman Church. The divine +law of compensation was never more strikingly exemplified than in the + +<span class="pagenum"><a id="Page_121">121</a></span> +fact that by her own act she has deprived herself of the only possible key +to her own religious mysteries. The assumption of Godfrey Higgins that +there are two doctrines maintained in the Roman Church, one for the +masses and the other—the esoteric—for the “perfect,” or the initiates, as +in the ancient Mysteries, appears to us unwarranted and rather fantastic. +They have lost the key, we repeat; otherwise no terrestrial power could +have prostrated her, and except a superficial knowledge of the means of +producing “miracles,” her clergy can in no way be compared in their +wisdom with the hierophants of old.</p> + +<p>In burning the works of the theurgists; in proscribing those who affect +their study; in affixing the stigma of demonolatry to magic in general, +Rome has left her exoteric worship and <cite>Bible</cite> to be helplessly riddled by +every free-thinker, her sexual emblems to be identified with coarseness, +and her priests to unwittingly turn magicians and even sorcerers in their +exorcisms, which are but necromantic evocations. Thus retribution, by +the exquisite adjustment of divine law, is made to overtake this scheme of +cruelty, injustice, and bigotry, through her own suicidal acts.</p> + +<p>True philosophy and divine truth are convertible terms. A religion +which dreads the light cannot be a religion based on either truth or philosophy—hence, +it must be false. The ancient Mysteries were mysteries +to the profane only, whom the hierophant never sought nor would accept as +proselytes; to the initiates the Mysteries became explained as soon as the +final veil was withdrawn. No mind like that of Pythagoras or Plato would +have contented itself with an unfathomable and incomprehensible mystery, +like that of the Christian dogma. There can be but one truth, for two +small truths on the same subject can but constitute one great error. +Among thousands of exoteric or popular conflicting religions which have +been propagated since the days when the first men were enabled to interchange +their ideas, not a nation, not a people, nor the most abject tribe, +but after their own fashion has believed in an Unseen God, the First +Cause of unerring and immutable laws, and in the immortality of our spirit. +No creed, no false philosophy, no religious exaggerations, could ever destroy +that feeling. It must, therefore, be based upon an absolute truth. +On the other hand, every one of the numberless religions and religious +sects views the Deity after its own fashion; and, fathering on the unknown +its own speculations, it enforces these purely human outgrowths +of overheated imagination on the ignorant masses, and calls them “revelation.” +As the dogmas of every religion and sect often differ radically, +they cannot be <i>true</i>. And if untrue, what are they?</p> + +<p>“The greatest curse to a nation,” remarks Dr. Inman, “is not <em>a bad +religion</em>, but a form of faith which prevents manly inquiry. I know of +no nation of old that was priest-ridden which did not fall under the swords + +<span class="pagenum"><a id="Page_122">122</a></span> +of those who did not care for hierarchs.... The greatest danger is to +be feared from those ecclesiastics who wink at vice, and encourage it as +a means whereby they can gain power over their votaries. So long as +every man does to other men as he would that they should do to him, +and <em>allows no one to interfere between him and his Maker</em>, all will go well +with the <span class="lock">world.”<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[178]</a></span></p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_123">123</a></span> +<h3 class="nobreak" id="CHAPTER_III">CHAPTER <abbr title="Three">III.</abbr></h3> +</div> + +<div class="poetry-container"> +<div class="poetry"> + <div class="verse indent0">“<span class="smcap">King.</span>—Let us from point to point this story know.”</div> + <div class="verse indent15">—<cite>All’s Well That Ends Well.</cite>—Act <abbr title="five">v.</abbr>, Scene 3.</div> + </div> +</div> + +<div class="poetry-container"> +<div class="poetry"> + <div class="verse indent0">“He is the One, self-proceeding; and from Him all things proceed.</div> + <div class="verse indent0">And in them He Himself exerts His activity; no mortal</div> + <div class="verse indent0"><span class="smcap">Beholds Him</span>, but <span class="smcap">He</span> + beholds all!”—<cite>Orphic Hymn.</cite></div> + </div> +</div> + +<div class="poetry-container"> +<div class="poetry"> + <div class="verse indent0">“And Athens, O Athena, is thy own!</div> + <div class="verse indent0">Great Goddess hear! and on my darkened mind</div> + <div class="verse indent0">Pour thy pure light in measure unconfined;</div> + <div class="verse indent0">That sacred light, O all-proceeding Queen,</div> + <div class="verse indent0">Which beams eternal from thy face serene.</div> + <div class="verse indent0">My soul, while wand’ring on the earth, inspire</div> + <div class="verse indent0">With thy own blessed and impulsive fire!”</div> + <div class="verse indent13">—<span class="smcap">Proclus</span>; + <span class="smcap">Taylor</span>: <cite>To Minerva</cite>.</div> + </div> +</div> + +<div class="blockquot"> + +<p>“Now <em>faith</em> is the substance of things.... By faith the harlot Rahab perished not with them that +believed not, when she had <em>received the spies in peace</em>.”—<cite>Hebrews</cite> <abbr title="eleven">xi.</abbr> 1, 31.</p> + +<p>“What doth it profit, my brethren, though a man hath faith, and have not works? <em>Can</em> + <span class="allsmcap">FAITH</span> +<em>save him</em>?... Likewise also was not Rahab the harlot <em>justified by works</em>, when she had received +the messengers, and had sent them out another way?”—<cite>James</cite> <abbr title="two">ii.</abbr> 14, 25.</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">Clement</span> describes Basilides, the Gnostic, as “a philosopher +devoted to the contemplation of divine things.” This very +appropriate expression may be applied to many of the founders of the +more important sects which later were all engulfed in one—that stupendous +compound of unintelligible dogmas enforced by Irenæus, Tertullian, +and others, which is now termed Christianity. <em>If these must be called +heresies, then early Christianity itself must be included in the number.</em> +Basilides and Valentinus preceded Irenæus and Tertullian; and the +two latter Fathers had less facts than the two former Gnostics to show +that their <em>heresy</em> was plausible. Neither divine right nor truth brought +about the triumph of their Christianity; fate alone was propitious. We +can assert, with entire plausibility, that there is not one of all these +sects—Kabalism, Judaism, and our present Christianity included—but +sprung from the two main branches of that one mother-trunk, the once +universal religion, which antedated the Vedaic ages—we speak of that +prehistoric Buddhism which merged later into Brahmanism.</p> + +<p>The religion which the primitive teaching of the early few apostles +most resembled—a religion preached by Jesus himself—is the elder of +these two, Buddhism. The latter as taught in its primitive purity, and +carried to perfection by the last of the Buddhas, Gautama, based its + +<span class="pagenum"><a id="Page_124">124</a></span> +moral ethics on three fundamental principles. It alleged that 1, every +thing existing, exists from natural causes; 2, that virtue brings its own +reward, and vice and sin their own punishment; and, 3, that the state +of man in this world is probationary. We might add that on these three +principles rested the universal foundation of every religious creed; God, +and individual immortality for every man—if he could but win it. +However puzzling the subsequent theological tenets; however seemingly +incomprehensible the metaphysical abstractions which have convulsed +the theology of every one of the great religions of mankind as +soon as it was placed on a sure footing, the above is found to be the +essence of every religious philosophy, with the exception of later Christianity. +It was that of Zoroaster, of Pythagoras, of Plato, of Jesus, +and even of Moses, albeit the teachings of the Jewish law-giver have +been so piously tampered with.</p> + +<p>We will devote the present chapter mainly to a brief survey of the +numerous sects which have recognized themselves as Christians; that is +to say, that have believed in a <i>Christos</i>, or an <span class="allsmcap">ANOINTED ONE</span>. We will +also endeavor to explain the latter appellation from the kabalistic standpoint, +and show it reappearing in every religious system. It might be +profitable, at the same time, to see how much the earliest apostles—Paul +and Peter, agreed in their preaching of the new Dispensation. We will +begin with Peter.</p> + +<p>We must once more return to that greatest of all the Patristic frauds; +the one which has undeniably helped the Roman Catholic Church to its +unmerited supremacy, <abbr title="namely">viz.</abbr>: the barefaced assertion, in the teeth of historical +evidence, that Peter suffered martyrdom at Rome. It is but too +natural that the Latin clergy should cling to it, for, with the exposure of +the fraudulent nature of this pretext, the dogma of apostolic succession +must fall to the ground.</p> + +<p>There have been many able works of late, in refutation of this preposterous +claim. Among others we note Mr. G. Reber’s, <cite>The Christ of +Paul</cite>, which overthrows it quite ingeniously. The author proves, 1, that +there was no church established at Rome, until the reign of Antoninus +Pius; 2, that as Eusebius and Irenæus both agree that Linus was the +second Bishop of Rome, into whose hands “the blessed apostles” Peter +and Paul committed the church after building it, it could not have been at +any other time than between <span class="allsmcap">A.D.</span> 64 and 68; 3, that this interval of +years happens during the reign of Nero, for Eusebius states that Linus +held this office twelve years (<cite>Ecclesiastical History</cite>, book <abbr title="three">iii.</abbr>, c. 13), +entering upon it <span class="allsmcap">A.D.</span> 69, one year after the death of Nero, and dying +himself in 81. After that the author maintains, on very solid grounds, +that Peter could not be in Rome <span class="allsmcap">A.D.</span> 64, for he was then in Babylon; + +<span class="pagenum"><a id="Page_125">125</a></span> +wherefrom he wrote his first Epistle, the date of which is fixed by Dr. +Lardner and other critics at precisely this year. But we believe that his +best argument is in proving that it was not in the character of the +cowardly Peter to risk himself in such close neighborhood with Nero, +who “was feeding the wild beasts of the Amphitheatre with the flesh and +bones of + <span class="lock">Christians”<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[179]</a></span> + at that time.</p> + +<p>Perhaps the Church of Rome was but consistent in choosing as her +titular founder the apostle who thrice denied his master at the moment +of danger; and the only one, moreover, except Judas, who provoked +Christ in such a way as to be addressed as the “Enemy.” “Get thee +behind me, <span class="smcap">Satan</span>!” exclaims Jesus, + rebuking the taunting + <span class="lock">apostle.<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[180]</a></span></p> + +<p>There is a tradition in the Greek Church which has never found favor +at the Vatican. The former traces its origin to one of the Gnostic leaders—Basilides, +perhaps, who lived under Trajan and Adrian, at the end +of the first and the beginning of the second century. With regard to this +particular tradition, if the Gnostic is Basilides, then he must be accepted +as a sufficient authority, having claimed to have been a disciple of the +Apostle Matthew, and to have had for master Glaucias, a disciple of <abbr title="Saint">St.</abbr> +Peter himself. Were the narrative attributed to him authenticated, the +London Committee for the Revision of the Bible would have to add a new +verse to <cite>Matthew</cite>, <cite>Mark</cite>, and <cite>John</cite>, who tell the story of Peter’s denial +of Christ.</p> + +<p>This tradition, then, of which we have been speaking, affirms that, +when frightened at the accusation of the servant of the high priest, the +apostle had thrice denied his master, and the cock had crowed, Jesus, +who was then passing through the hall in custody of the soldiers, turned, +and, looking at Peter, said: “Verily, I say unto thee, Peter, thou shalt +deny me throughout the coming ages, and never stop until thou shalt be +old, and shalt stretch forth thy hands, and another shall gird thee and +carry thee whither thou wouldst not.” The latter part of this sentence, +say the Greeks, relates to the Church of Rome, and prophesies her constant +apostasy from Christ, under the mask of false religion. Later, it +was inserted in the twenty-first chapter of <cite>John</cite>, but the whole of this +chapter had been pronounced a forgery, even before it was found that this +<em>Gospel</em> was never written by John the Apostle at all.</p> + +<p>The anonymous author of <cite>Supernatural Religion</cite>, a work which in two +years passed through several editions, and which is alleged to have been +written by an eminent theologian, proves conclusively the spuriousness +of the four gospels, or at least their complete transformation in the hands + +<span class="pagenum"><a id="Page_126">126</a></span> +of the too-zealous Irenæus and his champions. The fourth gospel is +completely upset by this able author; the extraordinary forgeries of the +Fathers of the early centuries are plainly demonstrated, and the relative +value of the synoptics is discussed with an unprecedented power of logic. +The work carries conviction in its every line. From it we quote the following: +“We gain infinitely more than we lose in abandoning belief in +the reality of Divine Revelation. Whilst we retain, pure and unimpaired, +the treasure of Christian morality, we relinquish nothing but the debasing +elements added to it by human superstition. We are no longer bound +to believe a theology which outrages reason and moral sense. We are +freed from base anthropomorphic views of God and His government of +the Universe, and from Jewish Mythology we rise to higher conceptions +of an infinitely wise and beneficent Being, hidden from our finite minds, it +is true, in the impenetrable glory of Divinity, but whose laws of wondrous +comprehensiveness and perfection we ever perceive in operation around +us.... The argument so often employed by theologians, that Divine +revelation is necessary for man, and that certain views contained in that +revelation are required for our moral consciousness, is purely imaginary, +and derived from the revelation which it seeks to maintain. The only +thing absolutely necessary for man is <span class="smcap">Truth</span>, and to that, and that alone, +must our moral consciousness adapt <span class="lock">itself.”<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[181]</a></span></p> + +<p>We will consider farther in what light was regarded the Divine revelation +of the Jewish <cite>Bible</cite> by the Gnostics, who yet believed in Christ in +their own way, a far better and less blasphemous one than the Roman +Catholic. The Fathers have forced on the believers in Christ a <cite>Bible</cite>, +the laws prescribed in which he was the first to break; the teachings of +which he utterly rejected; and for which crimes he was finally crucified. +Of whatever else the Christian world can boast, it can hardly claim logic +and consistency as its chief virtues.</p> + +<p>The fact alone that Peter remained to the last an “apostle of the circumcision,” +speaks for itself. <em>Whosoever else might have built the Church +of Rome it was not Peter.</em> If such were the case, the successors of this +apostle would have to submit themselves to circumcision, if it were but +for the sake of consistency, and to show that the claims of the popes are +not utterly groundless, Dr. Inman asserts that report says that “in our +Christian times popes have to be privately + <span class="lock">perfect,”<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[182]</a></span> + but we do not know +whether it is carried to the extent of the Levitical Jewish law. The first +fifteen Christian bishops of Jerusalem, commencing with James and including +Judas, were all circumcised <span class="lock">Jews.<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[183]</a></span></p> + +<p> +<span class="pagenum"><a id="Page_127">127</a></span> +In the <cite>Sepher Toldos</cite> + <span class="lock"><cite>Jeshu</cite>,<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[184]</a></span> + a Hebrew manuscript of great antiquity, +the version about Peter is different. Simon Peter, it says, was one +of their own brethren, though he had somewhat departed from the laws, +and the Jewish hatred and persecution of the apostle seems to have +existed but in the fecund imagination of the fathers. The author speaks +of him with great respect and fairness, calling him “a faithful servant of +the living God,” who passed his life in austerity and meditation, “living +in Babylon at the summit of a tower,” composing hymns, and preaching +charity. He adds that Peter always recommended to the Christians not +to molest the Jews, but as soon as he was dead, behold another preacher +went to Rome and pretended that Simon Peter had altered the teachings +of his master. He invented a burning hell and threatened every one +with it; promised miracles, but worked none.</p> + +<p>How much there is in the above of fiction and how much of truth, it +is for others to decide; but it certainly bears more the evidence of sincerity +and fact on its face, than the fables concocted by the fathers to +answer their end.</p> + +<p>We may the more readily credit this friendship between Peter and his +late co-religionists as we find in <cite>Theodoret</cite> the following assertion: “The +Nazarenes are Jews, honoring the <span class="allsmcap">ANOINTED</span> (Jesus) as a <em>just man</em> and +using the <em>Evangel</em> according to + <span class="lock">Peter.”<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[185]</a></span> + Peter was a Nazarene, according +to the <cite>Talmud</cite>. He belonged to the sect of the later Nazarenes, +which dissented from the followers of John the Baptist, and became a +rival sect; and which—as tradition goes—was instituted by Jesus himself.</p> + +<p>History finds the first Christian sects to have been either Nazarenes like +John the Baptist; or Ebionites, among whom were many of the relatives +of Jesus; or Essenes (Iessaens) the Therapeutæ, healers, of which the +Nazaria were a branch. All these sects, which only in the days of Irenæus +began to be considered heretical, were more or less kabalistic. +They believed in the expulsion of demons by magical incantations, and +practiced this method; Jervis terms the Nabatheans and other such sects +“wandering Jewish + <span class="lock">exorcists,”<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[186]</a></span> + the Arabic word <i>Nabæ</i>, meaning to wander, +and the Hebrew נבא naba, to prophesy. The <cite>Talmud</cite> indiscriminately + +<span class="pagenum"><a id="Page_128">128</a></span> +calls all the Christians + <span class="lock"><i>Nozari</i>.<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[187]</a></span> + All the Gnostic sects equally +believed in magic. Irenæus, in describing the followers of Basilides, +says, “They use images, invocations, incantations, and all other things +pertaining unto magic.” Dunlap, on the authority of Lightfoot, shows +that Jesus was called <i>Nazaraios</i>, in reference to his humble and mean +external condition; “for Nazaraios means separation, alienation from +other <span class="lock">men.”<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[188]</a></span></p> + +<p>The real meaning of the word nazar נזר signifies to vow or consecrate +one’s self to the service of God. As a noun it is a <i>diadem</i> or +emblem of such consecration, a head so + <span class="lock">consecrated.<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[189]</a></span> + Joseph was +styled a <i>nazar</i>.<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[190]</a> “The head of Joseph, the vertex of the nazar among +his brethren.” Samson and Samuel (שמו־אל שצשון Semes-on and Semva-el) +are described alike as <i>nazars</i>. Porphyry, treating of Pythagoras, +says that he was purified and initiated at Babylon by Zar-adas, the head +of the sacred college. May it not be surmised, therefore, that the Zoro-Aster +was the <i>nazar</i> of Ishtar, Zar-adas or + <span class="lock">Na-Zar-Ad,<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[191]</a></span> + being the same +with change of idiom? Ezra, or עזרא, was a priest and scribe, a hierophant; +and the first Hebrew colonizer of Judea was זרובבל Zeru-Babel +or the Zoro or nazar of Babylon.</p> + +<p>The Jewish Scriptures indicate two distinct worships and religions +among the Israelites; that of Bacchus-worship under the mask of Jehovah, +and that of the Chaldean initiates to whom belonged some of the +<i>nazars</i>, the theurgists, and a few of the prophets. The headquarters of +these were always at Babylon and Chaldea, where two rival schools of +Magians can be distinctly shown. Those who would doubt the statement +will have in such a case to account for the discrepancy between +history and Plato, who of all men of his day was certainly one of the +best informed. Speaking of the Magians, he shows them as instructing +the Persian kings of Zoroaster, as the son or priest of Oromasdes; and +yet Darius, in the inscription at Bihistun, boasts of having restored the +cultus of Ormazd and put down the Magian rites! Evidently there were +two distinct and antagonistic Magian schools. The oldest and the most +esoteric of the two being that which, satisfied with its unassailable knowledge +and secret power, was content to apparently relinquish her exoteric +popularity, and concede her supremacy into the hands of the reforming +Darius. The later Gnostics showed the same prudent policy by accommodating +themselves in every country to the prevailing religious forms, +still secretly adhering to their own essential doctrines.</p> + +<p> +<span class="pagenum"><a id="Page_129">129</a></span> +There is another hypothesis possible, which is that Zero-Ishtar was +the high priest of the Chaldean worship, or Magian hierophant. When +the Aryans of Persia, under Darius Hystaspes, overthrew the Magian +Gomates, and <em>restored</em> the Masdean worship, there ensued an amalgamation +by which the Magian Zoro-astar became the Zara-tushra of the +<cite>Vendidad</cite>. This was not acceptable to the other Aryans, who adopted +the Vedic religion as distinguished from that of <cite>Avesta</cite>. But this is but +an hypothesis.</p> + +<p>And whatever Moses is now believed to have been, we will demonstrate +that he was an initiate. The Mosaic religion was at best a sun-and-serpent +worship, diluted, perhaps, with some slight monotheistic notions +before the latter were forcibly crammed into the so-called “inspired Scriptures” +by Ezra, at the time he was alleged to have <em>re</em>written the Mosaic +books. At all events the <cite>Book of Numbers</cite> was a later book; and there +the sun-and-serpent worship is as plainly traceable as in any Pagan story. +The tale of the fiery serpents is an allegory in more than one sense. +The “serpents” were the <i>Levites</i> or <i>Ophites</i>, who were Moses’ bodyguard +(see <cite>Exodus</cite> <abbr title="thirty-two">xxxii.</abbr> 26); and the command of the “Lord” to +Moses to hang the heads of the people “before the Lord against the +sun,” which is the emblem of this Lord, is unequivocal.</p> + +<p>The nazars or prophets, as well as the Nazarenes, were an anti-Bacchus +caste, in so far that, in common with all the initiated prophets, +they held to the spirit of the symbolical religions and offered a strong +opposition to the idolatrous and exoteric practices of the dead letter. +Hence, the frequent stoning of the prophets by the populace and under +the leadership of those priests who made a profitable living out of the +popular superstitions. Otfried Müller shows how much the Orphic Mysteries +differed from the <em>popular</em> rites of + <span class="lock">Bacchus,<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[192]</a></span> + although the <i>Orphikoi</i> +are known to have followed the worship of Bacchus. The system of the +purest morality and of a severe asceticism promulgated in the teachings +of Orpheus, and so strictly adhered to by his votaries, are incompatible +with the lasciviousness and gross immorality of the popular rites. The +fable of Aristæus pursuing Eurydiké into the woods where a serpent occasions +her death, is a very plain allegory, which was in part explained at +the earliest times. Aristæus is <em>brutal power</em>, pursuing Eurydiké, the +esoteric doctrine, into the woods where the serpent (emblem of every +sun-god, and worshipped under its grosser aspect even by the Jews) +kills her; <i>i.e.</i>, forces truth to become still more esoteric, and seek +shelter in the Underworld, which is not the hell of our theologians. +Moreover, the fate of Orpheus, torn to pieces by the Bacchantes, is + +<span class="pagenum"><a id="Page_130">130</a></span> +another allegory to show that the gross and popular rites are always +more welcome than divine but simple truth, and proves the great difference +that must have existed between the esoteric and the popular worship. +As the poems of both Orpheus and Musæus were said to have been +lost since the earliest ages, so that neither Plato nor Aristotle recognized +anything authentic in the poems extant in their time, it is difficult to say with +precision what constituted their peculiar rites. Still we have the oral tradition, +and every inference to draw therefrom; and this tradition points to +Orpheus as having brought his doctrines from India. As one whose +religion was that of the oldest Magians—hence, that to which belonged +the initiates of all countries, beginning with Moses, the “sons of the +Prophets,” and the ascetic <i>nazars</i> (who must not be confounded with +those against whom thundered Hosea and other prophets) to the Essenes. +This latter sect were Pythagoreans before they rather degenerated, than +became perfected in their system by the Buddhist missionaries, whom +Pliny tells us established themselves on the shores of the Dead Sea, ages +before his time, “<i lang="la">per sæculorum millia</i>.” But if, on the one hand, these +Buddhist monks were the first to establish monastic communities and inculcate +the strict observance of dogmatic conventual rule, on the other +they were also the first to enforce and popularize those stern virtues so +exemplified by Sakya-muni, and which were previously exercised only in +isolated cases of well-known philosophers and their followers; virtues +preached two or three centuries later by Jesus, practiced by a few Christian +ascetics, and gradually abandoned, and even entirely forgotten by +the Christian Church.</p> + +<p>The <em>initiated</em> nazars had ever held to this rule, which had to be followed +before them by the adepts of every age; and the disciples of +John were but a dissenting branch of the Essenes. Therefore, we cannot +well confound them with all the nazars spoken of in the <cite>Old Testament</cite>, +and who are accused by Hosea with having separated or consecrated +themselves to <i>Bosheth</i> בשת (see Hebrew text); which implied the greatest +possible abomination. To infer, as some critics and theologians do, +that it means to separate one’s self to <em>chastity</em> or continence, is either to +advisedly pervert the true meaning, or to be totally ignorant of the +Hebrew language. The eleventh verse of the first chapter of Micah +half explains the word in its veiled translation: “Pass ye away, thou +inhabitant of Saphir, etc.,” and in the original text the word is <i>Bosheth</i>. +Certainly neither Baal, nor Iahoh Kadosh, with his <i>Kadeshim</i>, was a god +of ascetic virtue, albeit the <i>Septuaginta</i> terms them, as well as the <i>galli</i>—the +perfected priests—τετελεσμένους, the <em>initiated</em> and the <em>consecrated</em>.<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[193]</a> + +<span class="pagenum"><a id="Page_131">131</a></span> +The great <cite>Sod</cite> of the <i>Kadeshim</i>, translated in <cite>Psalm</cite> <abbr title="eighty-nine">lxxxix.</abbr> 7, by +“assembly of the saints,” was anything but a mystery of the “<em>sanctified</em>” +in the sense given to the latter word by Webster.</p> + +<p>The Nazireate sect existed long before the laws of Moses, and originated +among people most inimical to the “chosen” ones of Israel, <abbr title="namely">viz.</abbr>, +the people of Galilee, the ancient <i lang="es">olla-podrida</i> of idolatrous nations, +where was built Nazara, the present Nazareth. It is in Nazara that the +ancient Nazorïa or Nazireates held their “Mysteries of Life” or “assemblies,” +as the word now stands in the + <span class="lock">translation,<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[194]</a></span> + which were but the +secret mysteries of + <span class="lock">initiation,<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[195]</a></span> + utterly distinct in their practical form +from the popular Mysteries which were held at Byblus in honor of Adonis. +While the true <em>initiates</em> of the ostracised Galilee were worshipping the +true God and enjoying transcendent visions, what were the “chosen” +ones about? Ezekiel tells it to us (<abbr title="chapter eight">chap. viii</abbr>) when, in describing what +he saw, he says that the <em>form</em> of a hand took him by a lock of his head +and transported him from Chaldea unto Jerusalem. “And there stood +seventy men of the senators of the house of Israel.... ‘Son of man, +hast thou seen what the ancients ... do in the dark?’” inquires the +“Lord.” “At the door of the house of the Lord ... behold there sat +women weeping for Tammuz” (Adonis). We really cannot suppose that +the Pagans have ever surpassed the “chosen” people in certain shameful +<em>abominations</em> of which their own prophets accuse them so profusely. To +admit this truth, one hardly needs even to be a Hebrew scholar; let him +read the <cite>Bible</cite> in English and meditate over the language of the “holy” +prophets.</p> + +<p>This accounts for the hatred of the later Nazarenes for the orthodox +Jews—followers of the <em>exoteric</em> Mosaic Law—who are ever taunted by +this sect with being the worshippers of Iurbo-Adunai, or Lord Bacchus. +Passing under the disguise of <i>Adoni-Iachoh</i> (original text, <cite>Isaiah</cite> <abbr title="sixty-one">lxi.</abbr> 1), +Iahoh and Lord Sabaoth, the Baal-Adonis, or Bacchus, worshipped in +the groves and <i>public sods</i> or Mysteries, under the polishing hand of Ezra +becomes finally the later-vowelled Adonai of the Massorah—the One +and Supreme God of the Christians!</p> + +<p>“Thou shalt not worship the Sun who is named Adunai, says the +<cite>Codex</cite> of the Nazarenes; whose name is also + <span class="lock"><i>Kadush</i><a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[196]</a></span> + and El-El. This +Adunai will elect to himself a nation and congregate <em>in crowds</em> (his worship +will be exoteric) ... Jerusalem will become the refuge and city of +the <em>Abortive</em>, who shall perfect themselves (circumcise) with a sword +... and shall adore Adunai.”<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[197]</a> + +<span class="pagenum"><a id="Page_132">132</a></span></p> + +<p>The oldest Nazarenes, who were the descendants of the Scripture +<i>nazars</i>, and whose last prominent leader was John the Baptist, although +never very orthodox in the sight of the scribes and Pharisees of Jerusalem +were, nevertheless, respected and left unmolested. Even Herod “feared +the multitude” because they regarded John as a prophet (<cite>Matthew</cite> <abbr title="fourteen">xiv.</abbr> +5). But the followers of Jesus evidently adhered to a sect which became +a still more exasperating thorn in their side. It appeared as a heresy +<em>within</em> another heresy; for while the nazars of the olden times, the +“Sons of the Prophets,” were Chaldean kabalists, the adepts of the new +dissenting sect showed themselves reformers and innovators from the +first. The great similitude traced by some critics between the rites and +observances of the earliest Christians and those of the Essenes may be +accounted for without the slightest difficulty. The Essenes, as we remarked +just now, were the converts of Buddhist missionaries who had +overrun Egypt, Greece, and even Judea at one time, since the reign of +Asoka the zealous propagandist; and while it is evidently to the Essenes +that belongs the honor of having had the Nazarene reformer, Jesus, as +a pupil, still the latter is found disagreeing with his early teachers on +several questions of formal observance. He cannot strictly be called +an Essene, for reasons which we will indicate further on, neither was he +a nazar, or Nazaria of the older sect. What Jesus <em>was</em>, may be found in +the <cite>Codex Nazaræus</cite>, in the unjust accusations of the Bardesanian Gnostics.</p> + +<p>“Jesu is <i>Nebu</i>, the false Messiah, the destroyer of the old orthodox +religion,” says the + <span class="lock"><cite>Codex</cite>.<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[198]</a></span> + He is the founder of the sect of the new +nazars, and, as the words clearly imply, a follower of the Buddhist +doctrine. In Hebrew the word <i>naba</i> נבא means to speak of inspiration; +and נבו is <i>nebo</i>, a god of wisdom. But Nebo is also <i>Mercury</i>, and <i>Mercury +is Buddha</i> in the Hindu monogram of planets. Moreover, we find +the Talmudists holding that Jesus was inspired by the genius of <span class="lock">Mercury.<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[199]</a></span></p> + +<p>The Nazarene reformer had undoubtedly belonged to one of these +sects; though, perhaps, it would be next to impossible to decide +absolutely which. But what is self-evident is that he preached the +philosophy of Buddha-Sakyamûni. Denounced by the later prophets, +cursed by the Sanhedrim, the nazars—they were confounded with others +of that name “who separated themselves unto that + <span class="lock">shame,”<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[200]</a></span> + they were +secretly, if not openly persecuted by the orthodox synagogue. It becomes + +<span class="pagenum"><a id="Page_133">133</a></span> +clear why Jesus was treated with such contempt from the first, +and deprecatingly called “the Galilean.” Nathaniel inquires—“Can +there any good thing come out of Nazareth?” (<cite>John</cite> <abbr title="one">i.</abbr> 46) at the very +beginning of his career; and merely because he knows him to be a +<i>nazar</i>. Does not this clearly hint, that even the older nazars were not +really Hebrew religionists, but rather a class of Chaldean theurgists? +Besides, as the <cite>New Testament</cite> is noted for its mistranslations and transparent +falsifications of texts, we may justly suspect that the word Nazareth +was substituted for that of <i>nasaria</i>, or nozari. That it originally read +“Can any good thing come from a nozari, or Nazarene;” a follower of +<abbr title="Saint">St.</abbr> John the Baptist, with whom we see him associating from his first +appearance on the stage of action, after having been lost sight of for a +period of nearly twenty years. The blunders of the <cite>Old Testament</cite> are +as nothing to those of the <em>gospels</em>. Nothing shows better than these self-evident +contradictions the system of pious fraud upon which the superstructure +of the Messiahship rests. “This <em>is Elias</em> which was for to +come,” says Matthew of John the Baptist, thus forcing an ancient kabalistic +tradition into the frame of evidence (<abbr title="eleven">xi.</abbr> 14). But when addressing +the Baptist himself, they ask him (<cite>John</cite> <abbr title="one">i.</abbr> 16), “Art thou Elias?” +“And he saith <cite>I am not</cite>!” Which knew best—John or his biographer? +And which is divine revelation?</p> + +<p>The motive of Jesus was evidently like that of Gautama-Buddha, to +benefit humanity at large by producing a religious reform which should +give it a religion of pure ethics; the true knowledge of God and nature +having remained until then solely in the hands of the esoteric sects, and +their adepts. As Jesus used <em>oil</em> and the Essenes never used aught but +pure + <span class="lock">water,<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[201]</a></span> + he cannot be called a strict Essene. On the other hand, +the Essenes were also “set apart;” they were healers (<i>assaya</i>) and dwelt +in the desert as all ascetics did.</p> + +<p>But although he did not abstain from wine he could have remained a +Nazarene all the same. For in chapter <abbr title="six">vi.</abbr> of <cite>Numbers</cite>, we see that +after the priest has waved a part of the hair of a Nazorite for a wave-offering +before the Lord, “after that a Nazarene may drink wine” +(<abbr title="verse">v.</abbr> 20). The bitter denunciation by the reformer of the people who +would be satisfied with nothing is worded in the following exclamation: +“John came neither eating nor drinking and they say: ‘He hath a +devil.’... The Son of Man came eating and drinking, and they say: +‘Behold a man gluttonous and a wine-bibber.’” And yet he was an Essene +and Nazarene, for we not only find him sending a message to Herod, to +say that he was one of those who cast out demons, and who performed + +<span class="pagenum"><a id="Page_134">134</a></span> +cures, but actually calling himself a prophet and declaring himself equal +to the other <span class="lock">prophets.<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[202]</a></span></p> + +<p>The author of <cite>Sod</cite> shows Matthew trying to connect the appellation +of Nazarene with a + <span class="lock">prophecy,<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[203]</a></span> + and inquires “Why then does +Matthew state that the prophet said he should be called <i>Nazaria</i>?” +Simply “because he belonged to that sect, and a prophecy would confirm +his claims to the Messiahship.... Now it does not appear that +the prophets anywhere state that the Messiah will be called a + <span class="lock"><i>Nazarene</i>.”<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[204]</a></span> +The fact alone that Matthew tries in the last verse of chapter <abbr title="two">ii.</abbr> to +strengthen his claim that Jesus dwelt in Nazareth <em>merely to fulfil a +prophecy</em>, does more than weaken the argument, it upsets it entirely; for +the first two chapters have sufficiently been proved later forgeries.</p> + +<p>Baptism is one of the oldest rites and was practiced by all the nations +in their Mysteries, as sacred ablutions. Dunlap seems to derive the +name of the <i>nazars</i> from nazah, sprinkling; Bahak-Zivo is the genius +who called the world into + <span class="lock">existence<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[205]</a></span> + out of the “dark water,” say the +Nazarenes; and Richardson’s <cite>Persian, Arabic, and English Lexicon</cite> +asserts that the word <i>Bahak</i> means “raining.” But the Bahak-Zivo of +the Nazarenes cannot be traced so easily to Bacchus, who “was the +rain-god,” for the nazars were the greatest opponents of Bacchus-worship. +“Bacchus is brought up by the Hyades, the rain-nymphs,” says + <span class="lock">Preller;<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[206]</a></span> + who shows, furthermore, that<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[207]</a> + at the conclusion of the religious +Mysteries, the priests baptized (washed) their monuments and anointed +them with oil. All this is but a very indirect proof. The Jordan baptism +need not be shown a substitution for the <em>exoteric</em> Bacchic rites and +the libations in honor of Adonis or Adoni—whom the Nazarenes abhorred—in +order to prove it to have been a sect sprung from the “Mysteries” +of the “Secret Doctrine;” and their rites can by no means be confounded +with those of the Pagan populace, who had simply fallen into the +idolatrous and unreasoning faith of all plebeian multitudes. John was the +prophet of these Nazarenes, and in Galilee he was termed “the Saviour,” +but he was not the founder of that sect which derived its tradition from +the remotest Chaldeo-Akkadian theurgy.</p> + +<p>“The early plebeian Israelites were Canaanites and Phœnicians, with + +<span class="pagenum"><a id="Page_135">135</a></span> +the same worship of the Phallic gods—Bacchus, Baal or Adon, Iacchos—Iao +or Jehovah;” but even among them there had always been a +class of <i>initiated</i> adepts. Later, the character of this plebe was modified +by Assyrian conquests; and, finally, the Persian colonizations superimposed +the Pharisean and Eastern ideas and usages, from which the <cite>Old +Testament</cite> and the Mosaic institutes were derived. The Asmonean +priest-kings promulgated the canon of the <cite>Old Testament</cite> in contradistinction +to the <cite>Apocrypha</cite> or Secret Books of the Alexandrian Jews—kabalists.<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[208]</a> +Till John Hyrcanus they were Asideans (Chasidim) and +Pharisees (Parsees), but then they became Sadducees or Zadokites—asserters +of sacerdotal rule as contradistinguished from rabbinical. The +Pharisees were lenient and intellectual, the Sadducees, bigoted and cruel.</p> + +<p>Says the <cite>Codex</cite>: “John, son of the Aba-Saba-Zacharia, conceived +by his mother <i>Anasabet</i> in her hundredth year, had baptized for <em>forty-two</em> + <span class="lock"><em>years</em><a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[209]</a></span> + when Jesu Messias came to the Jordan to be baptized with John’s +baptism.... But he will <em>pervert John’s doctrine</em>, changing the baptism +of the Jordan, and perverting the sayings of <span class="lock">justice.”<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[210]</a></span></p> + +<p>The baptism was changed from <em>water</em> to that of the Holy Ghost, undoubtedly +in consequence of the ever-dominant idea of the Fathers to +institute a reform, and make the Christians distinct from <abbr title="Saint">St.</abbr> John’s +Nazarenes, the Nabatheans and Ebionites, in order to make room for +new dogmas. Not only do the Synoptics tell us that Jesus was baptizing +the same as John, but John’s own disciples complained of it, though surely +Jesus cannot be accused of following a purely Bacchic rite. The parenthesis +in verse <abbr title="Second">2d</abbr> of John <abbr title="four">iv.</abbr>, “... though Jesus himself baptized not,” +is so clumsy as to show upon its face that it is an interpolation. +Matthew makes John say that he that should come after him would not +baptize them with water “but with <em>the Holy Ghost</em> and fire.” Mark, +Luke, and John corroborate these words. Water, fire, and spirit, or Holy +Ghost, have all their origin in India, as we will show.</p> + +<p> +<span class="pagenum"><a id="Page_136">136</a></span> +Now there is one very strange peculiarity about this sentence. It is +flatly denied in <cite>Acts</cite> <abbr title="nineteen">xix.</abbr> 2-5. Apollos, a Jew of Alexandria, belonged +to the sect of <abbr title="Saint">St.</abbr> John’s disciples; he had been baptized, and instructed +others in the doctrines of the Baptist. And yet when Paul, cleverly +profiting by his absence at Corinth, finds certain disciples of Apollos’ +at Ephesus, and asks them whether they received <em>the Holy Ghost</em>, +he is naïvely answered, “We have not so much as heard whether +there be any Holy Ghost!” “Unto what then were you baptized?” +he inquires. “<cite>Unto John’s baptism</cite>,” they say. Then Paul is made to +repeat the words attributed to John by the Synoptics; and these men +“were baptized in the name of the Lord Jesus,” exhibiting, moreover, +at the same instant, the usual polyglot gift which accompanies the descent +of the Holy Ghost.</p> + +<p>How then? <abbr title="Saint">St.</abbr> John the Baptist, who is called the “precursor,” that +“the prophecy might be fulfilled,” the great prophet and martyr, +whose words ought to have had such an importance in the eyes of his +disciples, announces the “Holy Ghost” to his listeners; causes crowds +to assemble on the shores of the Jordan, where, at the great ceremony +of Christ’s baptism, the promised “Holy Ghost” appears within the +opened heavens, and the multitude hears the voice, and yet there are +disciples of <abbr title="Saint">St.</abbr> John who have “never so much + as <em>heard</em> whether there be +any Holy Ghost!”</p> + +<p>Verily the disciples who wrote the <cite>Codex Nazaræus</cite> were right. Only +it is not Jesus himself, but those who came after him, and who concocted +the <cite>Bible</cite> to suit themselves, that “<em>perverted</em> John’s doctrine, <em>changed</em> +the baptism of the Jordan, and perverted the sayings of justice.”</p> + +<p>It is useless to object that the present <cite>Codex</cite> was written centuries +after the direct apostles of John preached. So were our <cite>Gospels</cite>. When +this astounding interview of Paul with the “Baptists” took place, Bardesanes +had not yet appeared among them, and the sect was not considered +a “heresy.” Moreover, we are enabled to judge how little <abbr title="Saint">St.</abbr> John’s +promise of the “Holy Ghost,” and the appearance of the “Ghost” himself, +had affected his disciples, by the displeasure shown by them toward the +disciples of Jesus, and the kind of rivalry manifested from the first. Nay, +so little is John himself sure of the identity of Jesus with the expected +Messiah, that after the famous scene of the baptism at the Jordan, and the +oral assurance by the <em>Holy Ghost</em> Himself that “<cite>This is my beloved Son</cite>” +(<cite>Matthew</cite> <abbr title="three">iii.</abbr> 17), we find “the Precursor,” in <cite>Matthew</cite> <abbr title="eleven">xi.</abbr>, sending +two of his disciples from his prison to inquire of Jesus: “Art thou <em>he</em> +that should come, or do we look <em>for another</em>!!”</p> + +<p>This flagrant contradiction alone ought to have long ago satisfied +reasonable minds as to the putative divine inspiration of the <cite>New Testament</cite>. + +<span class="pagenum"><a id="Page_137">137</a></span> +But we may offer another question: If baptism is the sign of +regeneration, and an ordinance instituted by Jesus, why do not Christians +now baptize as Jesus is here represented as doing, “with the Holy Ghost +and with fire,” instead of following the custom of the Nazarenes? In +making these palpable interpolations, what possible motive could Irenæus +have had except to cause people to believe that the appellation of Nazarene, +which Jesus bore, came only from his father’s residence at Nazareth, +and not from his affiliation with the sect of <i>Nazaria</i>, the healers?</p> + +<p>This expedient of Irenæus was a most unfortunate one, for from time +immemorial the prophets of old had been thundering against the baptism +of fire as practiced by their neighbors, which imparted the “spirit of +prophecy,” or the Holy Ghost. But the case was desperate; the Christians +were universally called Nazoræns and Iessaens (according to Epiphanius), +and Christ simply ranked as a Jewish prophet and healer—so self-styled, +so accepted by his own disciples, and so regarded by their followers. In +such a state of things there was no room for either a new hierarchy or a +new God-head; and since Irenæus had undertaken the business of manufacturing +both, he had to put together such materials as were available, +and fill the gaps with his own fertile inventions.</p> + +<p>To assure ourselves that Jesus was a true Nazarene—albeit with ideas +of a new reform—we must not search for the proof in the translated +<cite>Gospels</cite>, but in such original versions as are accessible. Tischendorf, +in his translation from the Greek of <cite>Luke</cite> <abbr title="four">iv.</abbr> 34, has it “Iesou Nazarene;” +and in the Syriac it reads “Iasoua, thou <i>Nazaria</i>.” Thus, if we take in +account all that is puzzling and incomprehensible in the four <cite>Gospels</cite>, +revised and corrected as they now stand, we shall easily see for ourselves +that the true, original Christianity, such as was preached by Jesus, is to +be found only in the so-called Syrian heresies. Only from them can we +extract any clear notions about what was primitive Christianity. +Such was the faith of Paul, when Tertullus the orator accused the apostle +before the governor Felix. What he complained of was that they had +found “that man a mover of sedition ... a ringleader of <em>the sect of the</em> + <span class="lock"><em>Nazarenes</em>;”<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[211]</a></span> + and, while Paul denies every other accusation, he confesses +that “after the way which they call heresy, <em>so worship I the God of +my</em> + <span class="lock"><em>fathers</em>.”<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[212]</a></span> + This confession is a whole revelation. It shows: 1, +that Paul admitted belonging to the sect of the Nazarenes; 2, that he +worshipped the <em>God of his fathers</em>, not the trinitarian Christian God, of +whom he knows nothing, and who was not invented until after his death; +and, 3, that this unlucky confession satisfactorily explains why the treatise, +<cite>Acts of the Apostles</cite>, together with John’s <cite>Revelation</cite>, which at one + +<span class="pagenum"><a id="Page_138">138</a></span> +period was utterly rejected, were kept out of the canon of the <cite>New Testament</cite> +for such a length of time.</p> + +<p>At Byblos, the neophytes as well as the hierophants were, after participating +in the Mysteries, obliged to fast and remain in solitude for +some time. There was strict fasting and preparation before as well as +after the Bacchic, Adonian, and Eleusinian orgies; and Herodotus hints, +with fear and veneration about the <span class="allsmcap">LAKE</span> of Bacchus, in which “they +(the priests) made at night exhibitions of his life and + <span class="lock">sufferings.”<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[213]</a></span> + In +the Mithraic sacrifices, during the initiation, a preliminary scene of death +was simulated by the neophyte, and it preceded the scene showing him +himself “being born again by the rite <em>of baptism</em>.” A portion of this +ceremony is still enacted in the present day by the Masons, when the +neophyte, as the Grand Master Hiram Abiff, lies dead, and is raised by +the strong grip of the lion’s paw.</p> + +<p>The priests were circumcised. The neophyte could not be initiated +without having been present at the solemn Mysteries of the <span class="smcap">Lake</span>. +The Nazarenes were baptized in the Jordan; and could not be baptized +elsewhere; they were also circumcised, and had to fast before as well as +after the purification by baptism. Jesus is said to have fasted in the +wilderness for forty days, immediately after his baptism. To the present +day, there is outside every temple in India, a lake, stream, or a reservoir +full of holy water, in which the Brahmans and the Hindu devotees bathe +daily. Such places of consecrated water are necessary to every temple. +The bathing festivals, or <em>baptismal</em> rites, occur twice every year; in October +and April. Each lasts ten days; and, as in ancient Egypt and Greece, +the statues of their gods, goddesses, and idols are immersed in water +by the priests; the object of the ceremony being to wash away from +them the sins of their worshippers which they have taken upon themselves, +and which pollute them, until washed off by holy water. +During the Arâtty, the bathing ceremony, the principal god of every +temple is carried in solemn procession to be baptized in the sea. The +Brahman priests, carrying the sacred images, are followed generally by +the Maharajah—barefoot, and nearly naked. <em>Three times</em> the priests +enter the sea; the third time they carry with them the whole of the +images. Holding them up with prayers repeated by the whole congregation, +the Chief Priest plunges the statues of the gods <em>thrice</em> in the +name of the <em>mystic trinity</em>, into the water; after which they are purified.<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[214]</a> +The Orphic hymn calls <em>water</em> the greatest purifier of men and gods.</p> + +<p> +<span class="pagenum"><a id="Page_139">139</a></span>Our Nazarene sect is known to have existed some 150 years <span class="allsmcap">B.C.</span>, +and to have lived on the banks of the Jordan, and on the eastern shore +of the Dead Sea, according to Pliny and + <span class="lock">Josephus.<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[215]</a></span> + But in King’s +<cite>Gnostics</cite>, we find quoted another statement by Josephus from verse 13, +which says that the Essenes had been established on the shores of +the Dead Sea “for thousands of ages” before Pliny’s <span class="lock">time.<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[216]</a></span></p> + +<p>According to Munk the term “Galilean” is nearly synonymous with +that of “Nazarene;” furthermore, he shows the relations of the former +with the Gentiles as very intimate. The populace had probably gradually +adopted, in their constant intercourse, certain rites and modes of +worship of the Pagans; and the scorn with which the Galileans were +regarded by the orthodox Jews is attributed by him to the same cause. +Their friendly relations had certainly led them, at a later period, to +adopt the “Adonia,” or the sacred rites over the body of the lamented +Adonis, as we find Jerome fairly lamenting this circumstance. “Over +Bethlehem,” he says, “the grove of Thammuz, that is of Adonis, was +casting its shadow! And in the <span class="allsmcap">GROTTO</span> where formerly the infant Jesus +cried, the lover of Venus was being <span class="lock">mourned.”<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[217]</a></span></p> + +<p>It was after the rebellion of Bar Cochba, that the Roman Emperor +established the Mysteries of Adonis at the Sacred Cave in Bethlehem; +and who knows but this was the <i>petra</i> or rock-temple on which the +church was built? The Boar of Adonis was placed above the gate of +Jerusalem which looked toward Bethlehem.</p> + +<p>Munk says that the “Nazireate was an institution established before +the laws of + <span class="lock">Musah.”<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[218]</a></span> + This is evident; as we find this sect not only +mentioned but minutely described in <cite>Numbers</cite> (<abbr title="chapter six">chap. vi.</abbr>). In the +commandment given in this chapter to Moses by the “Lord,” it is easy +to recognize the rites and laws of the Priests of + <span class="lock">Adonis.<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[219]</a></span> + The abstinence +and purity strictly prescribed in both sects are identical. Both + +<span class="pagenum"><a id="Page_140">140</a></span> +allowed their hair <em>to grow</em> + <span class="lock"><em>long</em><a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[220]</a></span> + as the Hindu cœnobites and fakirs do +to this day, while other castes shave their hair and abstain on certain +days from wine. The prophet Elijah, a Nazarene, is described in +<cite>2 Kings</cite>, and by Josephus as “a hairy man girt with a girdle of leather.”<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[221]</a> +And John the Baptist and Jesus are both represented as wearing very +long + <span class="lock">hair.<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[222]</a></span> + John is “clothed with camel’s hair” and wearing a girdle +of hide, and Jesus in a long garment “without any seams” ... “and +very white, like snow,” says Mark; the very dress worn by the Nazarene +Priests and the Pythagorean and Buddhist Essenes, as described by +Josephus.</p> + +<p>If we carefully trace the terms <i>nazar</i>, and <i>nazaret</i>, throughout the +best known works of ancient writers, we will meet them in connection +with “Pagan” as well as Jewish adepts. Thus, Alexander Polyhistor +says of Pythagoras that he was a disciple of the Assyrian <i>Nazaret</i>, whom +some suppose to be Ezekiel. Diogenes Laërtius states most positively +that Pythagoras, after being initiated into all the Mysteries of the Greeks +and barbarians, “went into Egypt and afterward visited the Chaldeans +and Magi;” and Apuleius maintains that it was Zoroaster who instructed +Pythagoras.</p> + +<p>Were we to suggest that the Hebrew <i>nazars</i>, the railing prophets of +the “Lord,” had been initiated into the so-called Pagan mysteries, and +belonged (or at least a majority of them) to the same Lodge or circle of +adepts as those who were considered idolaters; that their “circle of +prophets” was but a collateral branch of a secret association, which we +may well term “international,” what a visitation of Christian wrath would +we not incur! And still, the case looks strangely suspicious.</p> + +<p>Let us first recall to our mind that which Ammianus Marcellinus, and +other historians relate of Darius Hystaspes. The latter, penetrating into +Upper India (Bactriana), learned pure rites, and stellar and cosmical +sciences from Brachmans, and communicated them to the Magi. Now +Hystaspes is shown in history to have crushed the Magi; and introduced—or +rather forced upon them—the pure religion of Zoroaster, that +of Ormazd. How is it, then, that an inscription is found on the tomb + +<span class="pagenum"><a id="Page_141">141</a></span> +of Darius, stating that he was “teacher and hierophant of magic, or +magianism?” Evidently there must be some historical mistake, and +history confesses it. In this imbroglio of names, Zoroaster, the teacher +and instructor of Pythagoras, can be neither the Zoroaster nor Zarathustra +who instituted sun-worship among the Parsees; nor he who appeared at +the court of Gushtasp (Hystaspes) the alleged father of Darius; nor, +again, the Zoroaster who placed his magi above the kings themselves. +The oldest Zoroastrian scripture—the <cite>Avesta</cite>—does not betray the +slightest traces of the reformer having ever been acquainted with any of +the nations that subsequently adopted his mode of worship. He seems +utterly ignorant of the neighbors of Western Iran, the Medes, the Assyrians, +the Persians, and others. If we had no other evidences of the great +antiquity of the Zoroastrian religion than the discovery of the blunder +committed by some scholars in our own century, who regarded King +Vistaspa (Gushtasp) as identical with the father of Darius, whereas the +Persian tradition points directly to Vistaspa as to the last of the line of +Kaianian princes who ruled in Bactriana, it ought to be enough, for the +Assyrian conquest of Bactriana took place 1,200 <span class="lock">years <span class="allsmcap">B.C.</span><a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[223]</a></span></p> + +<p>Therefore, it is but natural that we should see in the appellation of +Zoroaster not a name but a generic term, whose significance must be left +to philologists to agree upon. <i>Guru</i>, in Sanscrit, is a spiritual teacher; +and as Zuruastara means in the same language he who worships the sun, +why is it impossible, that by some natural change of language, due to the +great number of different nations which were converted to the sun +worship, the word <i>guru-astara</i>, the spiritual teacher of sun-worship, so +closely resembling the name of the founder of this religion, became gradually +transformed in its primal form of Zuryastara or Zoroaster? The +opinion of the kabalists is that there was but one Zarathustra and many +<i>guruastars</i> or spiritual teachers, and that one such <i>guru</i>, or rather <em>huru</em>aster, +as he is called in the old manuscripts, was the instructor of Pythagoras. +To philology and our readers we leave the explanation for what it +is worth. Personally we believe in it, as we credit on this subject kabalistic +tradition far more than the explanation of scientists, no two of +whom have been able to agree up to the present year.</p> + +<p>Aristotle states that Zoroaster lived 6,000 years before Christ; Hermippus +of Alexandria, who is said to have read the genuine books of the +Zoroastrians, although Alexander the Great is accused of having destroyed + +<span class="pagenum"><a id="Page_142">142</a></span> +them, shows Zoroaster as the pupil of Azonak (Azon-ach, or the Azon-God) +and as having lived 5,000 years before the fall of Troy. Er or Eros, +whose vision is related by Plato in the <cite>Republic</cite>, is declared by Clement +to have been Zordusth. While the Magus who dethroned Cambyses +was a Mede, and Darius proclaims that he put down the Magian rites to +establish those of Ormazd, Xanthus of Lydia declares Zoroaster to have +been the chief of the Magi!</p> + +<p>Which of them is wrong? or are they all right, and only the modern +interpreters fail to explain the difference between the Reformer and his +apostles and followers? This blundering of our commentators reminds us +of that of Suetonius, who mistook the Christians for one Christos, or +<i>Crestos</i>, as he spells it, and assured his readers that Claudius banished +him for the disturbance he made among the Jews.</p> + +<p>Finally, and to return again to the <i>nazars</i>, Zaratus is mentioned by +Pliny in the following words: “He was Zoroaster and <i>Nazaret</i>.” As +Zoroaster is called <i>princeps</i> of the Magi, and <i>nazar</i> signifies separated or +consecrated, is it not a Hebrew rendering of <i>mag</i>? Volney believes so. +The Persian word <i>Na-zaruan</i> means millions of years, and refers to the +Chaldean “Ancient of Days.” Hence the name of the Nazars or Nazarenes, +who were consecrated to the service of the Supreme one God, the +kabalistic En-Soph, or the Ancient of Days, the “Aged of the aged.”</p> + +<p>But the word <i>nazar</i> may also be found in India. In Hindustani +<i>nazar</i> is sight, internal or <i>supernatural</i> vision; <i>nazar band-ī</i> means fascination, +a mesmeric or magical spell; and <i>nazarān</i> is the word for sightseeing +or vision.</p> + +<p>Professor Wilder thinks that as the word <i>Zeruana</i> is nowhere to be +found in the <cite>Avesta</cite>, but only in the later Parsi books, it came from the +Magians, who composed the Persian sacred caste in the Sassan period, +but were originally Assyrians. “Turan, of the poets,” he says, “I consider +to be Aturia, or Assyria; and that Zohak (Az-dahaka, Dei-okes, or +Astyages), the Serpent-king, was Assyrian, Median, and Babylonian—when +those countries were united.”</p> + +<p>This opinion does not, however, in the least implicate our statement +that the secret doctrines of the Magi, of the pre-Vedic Buddhists, of the +hierophants of the Egyptian Thoth or Hermes, and of the adepts of whatever +age and nationality, including the Chaldean kabalists and the Jewish +<i>nazars</i>, were <em>identical</em> from the beginning. When we use the term <i>Buddhists</i>, +we do not mean to imply by it either the exoteric Buddhism instituted +by the followers of Gautama-Buddha, nor the modern Buddhistic +religion, but the secret philosophy of Sakyamuni, which in its essence is +certainly identical with the ancient wisdom-religion of the sanctuary, the +pre-Vedic Brahmanism. The “schism” of Zoroaster, as it is called, is a + +<span class="pagenum"><a id="Page_143">143</a></span> +direct proof of it. For it was no <em>schism</em>, strictly speaking, but merely a +partially-public exposition of strictly monotheistic religious truths, hitherto +taught only in the sanctuaries, and that he had learned from the Brahmans. +Zoroaster, the primeval institutor of sun-worship, cannot be called +the founder of the dualistic system; neither was he the first to teach the +unity of God, for he taught but what he had learned himself with the +Brahmans. And that Zarathustra and his followers, the Zoroastrians, +“had been settled in India before they immigrated into Persia,” is also +proved by Max Müller. “That the Zoroastrians and their ancestors +started from India,” he says, “during the Vaidik period, can be proved +as distinctly as that the inhabitants of Massilia started from Greece.... +Many of the gods of the Zoroastrians come out ... as mere reflections +and deflections of the primitive and authentic gods of the <span class="lock"><cite>Veda</cite>.”<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[224]</a></span></p> + +<p>If, now, we can prove—and we can do so on the evidence of the +<cite>Kabala</cite> and the oldest traditions of the wisdom-religion, the philosophy +of the old sanctuaries—that all these gods, whether of the Zoroastrians +or of the <cite>Veda</cite>, are but so many personated <em>occult powers</em> of nature, the +faithful servants of the adepts of secret wisdom—Magic—we are on +secure ground.</p> + +<p>Thus, whether we say that Kabalism and Gnosticism proceeded from +Masdeanism or Zoroastrianism, it is all the same, unless we meant the +<em>exoteric</em> worship—which we do not. Likewise, and in this sense, we may +echo King, the author of the <cite>Gnostics</cite>, and several other archæologists, +and maintain that both the former proceeded from <i>Buddhism</i>, at once +the simplest and most satisfying of philosophies, and which resulted +in one of the purest religions of the world. It is only a matter of chronology +to decide which of these religions, differing but in external form, +is the oldest, therefore the least adulterated. But even this bears but very +indirectly, if at all, on the subject we treat of. Already some time before +our era, the adepts, except in India, had ceased to congregate in large +communities; but whether among the Essenes, or the Neo-platonists, or, +again, among the innumerable struggling sects born but to die, the same +doctrines, identical in substance and spirit, if not always in form, are +encountered. By <i>Buddhism</i>, therefore, we mean that religion signifying +literally the doctrine of wisdom, and which by many ages antedates the +metaphysical philosophy of Siddhârtha Sakyamuni.</p> + +<p>After nineteen centuries of enforced eliminations from the canonical +books of every sentence which might put the investigator on the true path, +it has become very difficult to show, to the satisfaction of exact science, +that the “Pagan” worshippers of Adonis, their neighbors, the Nazarenes, + +<span class="pagenum"><a id="Page_144">144</a></span> +and the Pythagorean Essenes, the healing + <span class="lock">Therapeutes,<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[225]</a></span> + the Ebionites, +and other sects, were all, with very slight differences, followers of +the ancient theurgic Mysteries. And yet by analogy and a close study +of the <em>hidden</em> sense of their rites and customs, we can trace their kinship.</p> + +<p>It was given to a contemporary of Jesus to become the means of +pointing out to posterity, by his interpretation of the oldest literature of +Israel, how deeply the kabalistic philosophy agreed in its esoterism with +that of the profoundest Greek thinkers. This contemporary, an ardent +disciple of Plato and Aristotle, was Philo Judæus. While explaining the +Mosaic books according to a purely kabalistic method, he is the famous +Hebrew writer whom Kingsley calls the Father of New Platonism.</p> + +<p>It is evident that Philo’s Therapeutes are a branch of the Essenes. +Their name indicates it—Ἐσσαῖοι, <i>Asaya</i>, physician. Hence, the contradictions, +forgeries, and other desperate expedients to reconcile the +prophecies of the Jewish canon with the Galilean nativity and godship.</p> + +<p>Luke, who was a physician, is designated in the Syriac texts as +<i>Asaia</i>, the Essaian or Essene. Josephus and Philo Judæus have sufficiently +described this sect to leave no doubt in our mind that the Nazarene +Reformer, after having received his education in their dwellings in +the desert, and been duly initiated in the Mysteries, preferred the free +and independent life of a wandering <i>Nazaria</i>, and so separated or <i>inazarenized</i> +himself from them, thus becoming a travelling Therapeute, a +Nazaria, a healer. Every Therapeute, before quitting his community, +had to do the same. Both Jesus and <abbr title="Saint">St.</abbr> John the Baptist preached the +end of the + <span class="lock">Age;<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[226]</a></span> + which proves their knowledge of the secret computation +of the priests and kabalists, who with the chiefs of the Essene communities +alone had the secret of the duration of the cycles. The latter +were kabalists and theurgists; “they had their <em>mystic</em> books, and predicted +future events,” says <span class="lock">Munk.<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[227]</a></span></p> + +<p>Dunlap, whose personal researches seem to have been quite successful +in that direction, traces the Essenes, Nazarenes, Dositheans, and some +other sects as having all existed before Christ: “They rejected pleasures, +<em>despised riches</em>, <em>loved one another</em>, and more than other sects, neglected + +<span class="pagenum"><a id="Page_145">145</a></span> +wedlock, deeming the conquest of the passions to be virtuous,”<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[228]</a> +he says.</p> + +<p>These are all virtues preached by Jesus; and if we are to take the +gospels as a standard of truth, Christ was a metempsychosist “or <i>re-incarnationist</i>—again +like these same Essenes, whom we see were Pythagoreans +in all their doctrines and habits. Iamblichus asserts that the +Samian philosopher spent a certain time at Carmel with + <span class="lock">them.<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[229]</a></span> + In his +discourses and sermons, Jesus always spoke in parables and used metaphors +with his audience. This habit was again that of the Essenians +and the Nazarenes; the Galileans who dwelt in cities and villages were +never known to use such allegorical language. Indeed, some of his +disciples being Galileans as well as himself, felt even surprised to find +him using with the people such a form of expression. “Why speakest +thou unto them in + <span class="lock">parables?”<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[230]</a></span> + they often inquired. “Because, it is +given unto you to know the Mysteries of the kingdom of heaven, but to +them it is not given,” was the reply, which was that of an initiate. +“Therefore, I speak unto them in parables; because, they seeing, see +not, and hearing, they hear not, neither do they understand.” Moreover, +we find Jesus expressing his thoughts still clearer—and in sentences +which are purely Pythagorean—when, during the <cite>Sermon on the Mount</cite>, +he says:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Give ye not that which is sacred to the dogs,</div> + <div class="verse indent0">Neither cast ye your pearls before swine;</div> + <div class="verse indent0">For the swine will tread them under their feet</div> + <div class="verse indent0">And the dogs will turn and rend you.”</div> + </div> +</div> + +<p>Professor A. Wilder, the editor of Taylor’s <cite>Eleusinian Mysteries</cite>, +observes “a like disposition on the part of Jesus and Paul to classify +their doctrines as esoteric and exoteric, the Mysteries of the Kingdom of +God ‘for the apostles,’ and ‘parables’ for the multitude. ‘We speak +wisdom,’ says Paul, ‘among them that <em>are perfect</em>’ (or <span class="lock">initiated).”<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[231]</a></span></p> + +<p>In the Eleusinian and other Mysteries the participants were always +divided into two classes, the <i>neophytes</i> and the <i>perfect</i>. The former +were sometimes admitted to the preliminary initiation: the dramatic +performance of Ceres, or the soul, descending to + <span class="lock">Hades.<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[232]</a></span> + But it was + +<span class="pagenum"><a id="Page_146">146</a></span> +given only to the “<em>perfect</em>” to enjoy and learn the Mysteries of the +divine <i>Elysium</i>, the celestial abode of the blessed; this Elysium being +unquestionably the same as the “Kingdom of Heaven.” To contradict +or reject the above, would be merely to shut one’s eyes to the truth.</p> + +<p>The narrative of the Apostle Paul, in his second <cite>Epistle to the Corinthians</cite> +(<abbr title="twelve">xii.</abbr> 3, 4), has struck several scholars, well versed in the +descriptions of the mystical rites of the initiation given by some +classics, as alluding most undoubtedly to the final <i>Epopteia</i>.<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[233]</a> “I knew +a certain man—<em>whether in body or outside of body</em>, I know not: God +knoweth—who was rapt into Paradise, and heard things ineffable αρρητα ρηματα, + <em>which it is not lawful for a man to repeat</em>.” These words have +rarely, so far as we know, been regarded by commentators as an +allusion to the beatific visions of an “<em>initiated</em>” seer. But the phraseology +is unequivocal. These things “<em>which it is not lawful to repeat</em>,” +are hinted at in the same words, and the reason for it assigned, is the +same as that which we find repeatedly expressed by Plato, Proclus, +Iamblichus, Herodotus, and other classics. “We speak <span class="allsmcap">WISDOM</span> only +among them who are <span class="allsmcap">PERFECT</span>,” says Paul; the plain and undeniable +translation of the sentence being: “We speak of the profounder (or +final) esoteric doctrines of the Mysteries (which were denominated <em>wisdom</em>) +only among them who are + <span class="lock"><em>initiated</em>.”<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[234]</a></span> + So in relation to the “man +who was rapt into Paradise”—and who was evidently Paul himself<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[235]</a>—the +Christian word Paradise having replaced that of Elysium. To +complete the proof, we might recall the words of Plato, given elsewhere, +which show that before an initiate could see the gods in their +purest light, he had to become <em>liberated</em> from his body; <i>i.e.</i>, to separate +his astral soul from + <span class="lock">it.<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[236]</a></span> + Apuleius also describes his initiation into the +Mysteries in the same way: “I approached the confines of death; and, +having trodden on the threshold of Proserpina, returned, having been +carried through all the elements. In the depths of midnight I saw the +sun glittering with a splendid light, together with <em>the infernal and supernal +gods</em>, and to these divinities approaching, I paid the tribute of devout +<span class="lock">adoration.”<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[237]</a></span></p> + +<p><span class="pagenum"><a id="Page_147">147</a></span> + +Thus, in common with Pythagoras and other hierophant reformers, +Jesus divided his teachings into exoteric and esoteric. Following +faithfully the Pythagoreo-Essenean ways, he never sat at a meal without +saying “grace.” “The priest prays before his meal,” says Josephus, +describing the Essenes. Jesus also divided his followers into “neophytes,” +“brethren,” and the “perfect,” if we may judge by the difference +he made between them. But his career at least as a public Rabbi, +was of a too short duration to allow him to establish a regular school of +his own; and with the exception, perhaps, of John, it does not seem that +he had initiated any other apostle. The Gnostic amulets and talismans are +mostly the emblems of the apocalyptic allegories. The “seven vowels” +are closely related to the “seven seals;” and the mystic title Abraxas, +partakes as much of the compositian of <i>Shem Hamphirosh</i>, “the holy +word” or ineffable name, as the name called: The word of God, that +“<cite>no man knew but he</cite> + <span class="lock"><cite>himself</cite>,”<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[238]</a></span> + as John expresses it.</p> + +<p>It would be difficult to escape from the well-adduced proofs that the +<cite>Apocalypse</cite> is the production of an initiated kabalist, when this <cite>Revelation</cite> +presents whole passages taken from the <cite>Books of Enoch</cite> and <cite>Daniel</cite>, +which latter is in itself an abridged imitation of the former; and when, +furthermore, we ascertain that the Ophite Gnostics who rejected the <cite>Old +Testament</cite> entirely, as “emanating from an inferior being (Jehovah),” +accepted the most ancient prophets, such as Enoch, and deduced the +strongest support from this book for their religious tenets, the demonstration +becomes evident. We will show further how closely related are all +these doctrines. Besides, there is the history of Domitian’s persecutions +of magicians and philosophers, which affords as good a proof as any that +John was generally considered a kabalist. As the apostle was included +among the number, and, moreover, conspicuous, the imperial edict banished +him not only from Rome, but even from the continent. It was +not the Christians whom—confounding them with the Jews, as some historians +will have it—the emperor persecuted, but the astrologers and + <span class="lock">kabalists.<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[239]</a></span></p> + +<p>The accusations against Jesus of practicing the magic of Egypt were +numerous, and at one time universal, in the towns where he was known. +The Pharisees, as claimed in the <cite>Bible</cite>, had been the first to fling it in his + +<span class="pagenum"><a id="Page_148">148</a></span> +face, although Rabbi Wise considers Jesus himself a Pharisee. The <cite>Talmud</cite> +certainly points to James the Just as one of that + <span class="lock">sect.<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[240]</a></span> + But these +partisans are known to have always stoned every prophet who denounced +their evil ways, and it is not on this fact that we base our assertion. +These accused him of sorcery, and of driving out devils by Beelzebub, +their prince, with as much justice as later the Catholic clergy had to +accuse of the same more than one innocent martyr. But Justin Martyr +states on better authority that the men of his time <em>who were not Jews</em> +asserted that the miracles of Jesus were performed by magical art—μαγικὴ φαντασία—the +very expression used by the skeptics of those +days to designate the feats of thaumaturgy accomplished in the Pagan +temples. “They even ventured to call him a magician and a deceiver of +the people,” complains the martyr.<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[241]</a> + In the <cite>Gospel of Nicodemus</cite> (the +<i>Acta Pilate</i>), the Jews bring the same accusation before Pilate. “Did +we not tell thee he was a magician?”<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[242]</a> + Celsus speaks of the same charge, +and as a Neo-platonist believes in it.<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[243]</a> + The Talmudic literature is full +of the most minute particulars, and their greatest accusation is that “Jesus +could fly as easily in the air as others could walk.”<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[244]</a> + <abbr title="Saint">St.</abbr> Austin asserted +that it was generally believed that he had been initiated in Egypt, and +that he wrote books concerning magic, which he delivered to + John.<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[245]</a> +There was a work called <cite lang="la">Magia Jesu Christi</cite>, which was attributed to +Jesus<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[246]</a> + himself. In the <cite>Clementine Recognitions</cite> the charge is brought +against Jesus that he did not perform his miracles as a Jewish prophet, +but as a magician, <i>i.e.</i>, an initiate of the “heathen” + <span class="lock">temples.<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[247]</a></span></p> + +<p>It was usual then, as it is now, among the intolerant clergy of +opposing religions, as well as among the lower classes of society, and +even among those patricians who, for various reasons had been excluded +from any participation of the Mysteries, to accuse, sometimes, the highest +hierophants and adepts of sorcery and black magic. So Apuleius, who + +<span class="pagenum"><a id="Page_149">149</a></span> +had been initiated, was likewise accused of witchcraft, and of carrying +about him the figure of a skeleton—a potent agent, as it is asserted, in +the operations of the black art. But one of the best and most unquestionable +proofs of our assertion may be found in the so-called <i>Museo +Gregoriano</i>. On the sarcophagus, which is panelled with bas-reliefs +representing the miracles of + <span class="lock">Christ,<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[248]</a></span> + may be seen the full figure +of Jesus, who, in the resurrection of Lazarus, appears beardless “and +equipped with a wand in the received guise of a <em>necromancer</em> (<i>?</i>) whilst +the corpse of Lazarus is swathed in bandages exactly as an Egyptian +mummy.”</p> + +<p>Had posterity been enabled to have several such representations +executed during the first century when the figure, dress, and every-day +habits of the Reformer were still fresh in the memory of his contemporaries, +perhaps the Christian world would be more Christ-like; the dozens +of contradictory, groundless, and utterly meaningless speculations about +the “Son of Man” would have been impossible; and humanity would now +have but one religion and one God. It is this absence of all proof, the +lack of the least positive clew about him whom Christianity has deified, +that has caused the present state of perplexity. No pictures of +Christ were possible until after the days of Constantine, when the Jewish +element was nearly eliminated among the followers of the new religion. +The Jews, apostles, and disciples, whom the Zoroastrians and the Parsees +had inoculated with a holy horror of any form of images, would have +considered it a sacrilegious blasphemy to represent in any way or shape +their master. The only authorized image of Jesus, even in the days of +Tertullian, was an allegorical representation of the “Good Shepherd,”<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[249]</a> +which was no portrait, but the figure of a man with a jackal-head, like + <span class="lock">Anubis.<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[250]</a></span> + On this gem, as seen in the collection of Gnostic amulets, the +Good Shepherd bears upon his shoulders the lost lamb. He seems to +have a human head upon his neck; but, as King correctly observes, “it +only <em>seems so</em> to the uninitiated eye.” On closer inspection, he becomes +the double-headed Anubis, having one head human, the other a jackal’s, +whilst his girdle assumes the form of a serpent rearing aloft its crested +head. “This figure,” adds the author of the <cite>Gnostics</cite>, etc., “had two +meanings—one obvious for the vulgar; the other mystical, and recognizable +by the <em>initiated alone</em>. It was perhaps the signet of some chief + +<span class="pagenum"><a id="Page_150">150</a></span> +teacher or + <span class="lock">apostle.”<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[251]</a></span> + This affords a fresh proof that the Gnostics and +early <em>orthodox</em> (?) Christians were not so wide apart in their <i>secret doctrine</i>. +King deduces from a quotation from <cite>Epiphanius</cite>, that even as +late as 400 <span class="allsmcap">A.D.</span> it was considered an atrocious sin to attempt to represent +the bodily appearance of Christ. + <span class="lock">Epiphanius<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[252]</a></span> + brings it as an idolatrous +charge against the Carpocratians that “they kept painted portraits, +and <em>even gold and silver images</em>, and <em>in other materials</em>, which they +pretended to be portraits of Jesus, and made by Pilate after the likeness +of Christ.... These they keep in secret, along with Pythagoras, Plato, +and Aristotle, and setting them all up together, they worship and offer +sacrifices unto them <em>after the Gentiles’ fashion</em>.”</p> + +<p>What would the pious Epiphanius say were he to resuscitate and +step into <abbr title="Saint">St.</abbr> Peter’s Cathedral at Rome! Ambrosius seems also very +desperate at the idea—that some persons fully credited the statement +of Lampridius that Alexander Severus had in his private chapel an +image of Christ among other great philosophers. “That the Pagans +should have preserved the likeness of Christ,” he exclaims, “but the +disciples have neglected to do so, is a notion the mind shudders to +entertain, much less to believe.”</p> + +<p>All this points undeniably to the fact, that except a handful of self-styled +Christians who subsequently won the day, all the civilized portion +of the Pagans who knew of Jesus honored him as a philosopher, an <em>adept</em> +whom they placed on the same level with Pythagoras and Apollonius. +Whence such a veneration on their part for a man, were he simply, as +represented by the Synoptics, a poor, unknown Jewish carpenter from +Nazareth? As an incarnated God there is no single record of him on +this earth capable of withstanding the critical examination of science; as +one of the greatest reformers, an inveterate enemy of every theological +dogmatism, a persecutor of bigotry, a teacher of one of the most sublime +codes of ethics, Jesus is one of the grandest and most clearly-defined +figures on the panorama of human history. His age may, with every day, +be receding farther and farther back into the gloomy and hazy mists of +the past; and his theology—based on human fancy and supported by +untenable dogmas may, nay, must with every day lose more of its unmerited +prestige; alone the grand figure of the philosopher and moral +reformer instead of growing paler will become with every century more +pronounced and more clearly defined. It will reign supreme and universal +only on that day when the whole of humanity recognizes but one + +<span class="pagenum"><a id="Page_151">151</a></span> +father—the <span class="allsmcap">UNKNOWN ONE</span> above—and one brother—the whole of mankind +below.</p> + +<p>In a pretended letter of Lentulus, a senator and a distinguished historian, +to the Roman senate, there is a description of the personal appearance +of Jesus. The letter itself, written in horrid Latin, is pronounced +a bare-faced forgery; but we find therein an expression which +suggests many thoughts. Albeit a forgery it is evident that whosoever +invented it has nevertheless tried to follow tradition as closely as possible. +The hair of Jesus is represented in it as “wavy and curling ... +flowing down upon his shoulders,” and as “<cite>having a parting in the middle +of the head after the fashion of the Nazarenes</cite>.” This last sentence +shows: 1. That there was such a tradition, based on the biblical description +of John the Baptist, the <i>Nazaria</i>, and the custom of this sect. +2. Had Lentulus been the author of this letter, it is difficult to believe +that Paul should never have heard of it; and had he known its contents, +he would never have pronounced it a <em>shame</em> for men to wear their hair + <span class="lock">long,<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[253]</a></span> + thus shaming his Lord and Christ-God. 3. If Jesus did wear his +hair long and parted in the middle of the forehead, after the fashion of +the Nazarenes (as well as John, the only one of his apostles who followed +it), then we have one good reason more to say that Jesus must +have belonged to the sect of the Nazarenes, and been called + <span class="smcap">Nasaria</span> +for this reason and not because he was an inhabitant of Nazareth; for +they never wore their hair long. The Nazarite, who <em>separated</em> himself +unto the Lord, allowed “no razor to come upon his head.” “He shall +be holy, and shall let the locks of the hair of his head grow,” says <cite>Numbers</cite> +(<abbr title="six">vi.</abbr> 5). Samson was a Nazarite, <i>i.e.</i>, vowed to the service of God, +and in his hair was his strength. “No razor shall come upon his head; +the child shall be a Nazarite unto God from the womb” (<cite>Judges</cite> + <abbr title="thirteen">xiii.</abbr> 5). +But the final and most reasonable conclusion to be inferred from this is +that Jesus, who was so opposed to all the orthodox Jewish practices, would +<em>not</em> have allowed his hair to grow had he not belonged to this sect, which +in the days of John the Baptist had already become a heresy in the eyes +of the Sanhedrim. The <cite>Talmud</cite>, speaking of the Nazaria, or the Nazarenes +(who had abandoned the world like Hindu yogis or hermits) calls +them a sect of physicians, of wandering exorcists; as also does Jervis. +“They went about the country, living on alms and performing + cures.”<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[254]</a> +Epiphanius says that the Nazarenes come next in heresy to the Corinthians +whether having existed “before them or after them, nevertheless +<i>synchronous</i>,” and then adds that “all Christians at that time were +equally called <span class="lock"><i>Nazarenes</i>!”<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[255]</a></span></p> + +<p> +<span class="pagenum"><a id="Page_152">152</a></span> +In the very first remark made by Jesus about John the Baptist, we +find him stating that he is “Elias, which was for to come.” This assertion, +if it is not a later interpolation for the sake of having a prophecy fulfilled, +means again that Jesus was a kabalist; unless indeed we have to +adopt the doctrine of the French spiritists and suspect him of believing +in reïncarnation. Except the kabalistic sects of the Essenes, the Nazarenes, +the disciples of Simeon Ben Iochaï, and Hillel, neither the orthodox +Jews, nor the Galileans, believed or knew anything about the doctrine +of <em>permutation</em>. And the Sadducees rejected even that of the resurrection.</p> + +<p>“But the author of this <i lang="la">restitutionis</i> was Mosah, our master, upon +whom be peace! Who was the <i lang="la">revolutio</i> (transmigration) of Seth and +Hebel, that he might cover the nudity of his Father Adam—<i lang="la">Primus</i>,” says +the <cite>Kabala</cite>.<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[256]</a> + Thus, Jesus hinting that John was the <i lang="la">revolutio</i>, or transmigration +of Elias, seems to prove beyond any doubt the school to +which he belonged.</p> + +<p>Until the present day uninitiated Kabalists and Masons believe permutation +to be synonymous with transmigration and metempsychosis. +But they are as much mistaken in regard to the doctrine of the true +Kabalists as to that of the Buddhists. True, the <cite>Sohar</cite> says in one +place, “All souls are subject to transmigration ... men do not know the +ways of the Holy One, blessed be He; they do not know that they are +brought before the tribunal, both before they enter this world and after +they quit it,” and the Pharisees also held this doctrine, as Josephus +shows (<cite>Antiquities</cite>, <abbr title="eighteen">xviii.</abbr> 13). Also the doctrine of Gilgul, held to the +strange theory of the “Whirling of the Soul,” which taught that the +bodies of Jews buried far away from the Holy Land, still preserve a particle +of soul which can neither rest nor quit them, until it reaches the +soil of the “Promised Land.” And this “whirling” process was +thought to be accomplished by the soul being conveyed back through an +actual evolution of species; transmigrating from the minutest insect up +to the largest animal. But this was an <em>exoteric</em> doctrine. We refer the +reader to the <cite>Kabbala Denudata</cite> of Henry Khunrath; his language, however +obscure, may yet throw some light upon the subject.</p> + +<p>But this doctrine of permutation, or <i lang="la">revolutio</i>, must not be understood +as a belief in reïncarnation. That Moses was considered the transmigration +of Abel and Seth, does not imply that the kabalists—those who were +<em>initiated</em> at least—believed that the identical spirit of either of Adam’s +sons reappeared under the corporeal form of Moses. It only shows what +was the mode of expression they used when hinting at one of the profoundest +mysteries of the Oriental Gnosis, one of the most majestic articles + +<span class="pagenum"><a id="Page_153">153</a></span> +of faith of the Secret Wisdom. It was purposely veiled so as to half +conceal and half reveal the truth. It implied that Moses, like certain +other god-like men, was believed to have reached the highest of all +states on earth:—the rarest of all psychological phenomena, the perfect +union of the immortal spirit with the terrestrial <em>duad</em> had occurred. The +trinity was complete. A <em>god</em> was incarnate. But how rare such incarnations!</p> + +<p>That expression, “Ye are gods,” which, to our biblical students, is a +mere abstraction, has for the kabalists a vital significance. Each immortal +spirit that sheds its radiance upon a human being is a god—the Microcosmos +of the Macrocosmos, part and parcel of the Unknown God, the +First Cause of which it is a direct emanation. It is possessed of all the +attributes of its parent source. Among these attributes are omniscience +and omnipotence. Endowed with these, but yet unable to fully manifest +them while in the body, during which time they are obscured, veiled, +limited by the capabilities of physical nature, the thus divinely-inhabited +man may tower far above his kind, evince a god-like wisdom, and +display deific powers; for while the rest of mortals around him are but +<em>overshadowed</em> by their divine <span class="allsmcap">SELF</span>, + with every chance given to them to +become immortal hereafter, but no other security than their personal +efforts to win the kingdom of heaven, the so chosen man has already become +an immortal while yet on earth. His prize is secured. Henceforth +he will live forever in eternal life. Not only he may have + “dominion”<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[257]</a> +over all the works of creation by employing the “excellence” of the +<span class="allsmcap">NAME</span> (the ineffable one) but be higher + in this life, not, as Paul is made +to say, “a little lower than the <span class="lock">angels.”<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[258]</a></span></p> + +<p>The ancients never entertained the sacrilegious thought that such +perfected entities were incarnations of the One Supreme and for ever +invisible God. No such profanation of the awful Majesty entered into +their conceptions. Moses and his antitypes and types were to them but +complete men, gods on earth, for their <em>gods</em> (divine spirits) had entered +unto their hallowed tabernacles, the purified physical bodies. The disembodied +spirits of the heroes and sages were termed gods by the +ancients. Hence, the accusation of polytheism and idolatry on the part +of those who were the first to anthropomorphize the holiest and purest +abstractions of their forefathers.</p> + +<p> +<span class="pagenum"><a id="Page_154">154</a></span> +The real and hidden sense of this doctrine was known to all the initiates. +The Tanaïm imparted it to their elect ones, the Isarim, in the +solemn solitudes of crypts and deserted places. It was one of the most +esoteric and jealously guarded, for human nature was the same then as +it is now, and the sacerdotal caste as confident as now in the supremacy +of its knowledge, and ambitious of ascendency over the weaker masses; +with the difference perhaps that its hierophants could prove the legitimacy +of their claims and the plausibility of their doctrines, whereas now, +<em>believers</em> must be content with blind faith.</p> + +<p>While the kabalists called this mysterious and rare occurrence of the +union of spirit with the mortal charge entrusted to its care, the “descent +of the Angel Gabriel” (the latter being a kind of generic name for it), the +<i>Messenger of Life</i>, and the angel Metatron; and while the Nazarenes +termed the same + <span class="lock">Abel-Zivo,<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[259]</a></span> + the <i>Delegatus</i> sent by the Lord of Celsitude, +it was universally known as the “Anointed Spirit.”</p> + +<p>Thus it is the acceptation of this doctrine which caused the Gnostics +to maintain that Jesus was a man overshadowed by the Christos or Messenger +of Life, and that his despairing cry from the cross “Eloi, Eloi, +Lama Sabachthani,” was wrung from him at the instant when he felt that +this inspiring Presence had finally abandoned him, for—as some affirmed—his +faith <em>had</em> also abandoned him when on the cross.</p> + +<p>The early Nazarenes, who must be numbered among the Gnostic sects, +believing that Jesus was a prophet, held, nevertheless, in relation to him +the same doctrine of the divine “overshadowing,” of certain “men of +God,” sent for the salvation of nations, and to recall them to the path of +righteousness. “The Divine mind is eternal,” says the <cite>Codex</cite>,<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[260]</a> “And it is +pure light, and poured out through splendid <em>and immense space</em> (pleroma). +It is Genetrix of the Æons. But one of them went to matter (chaos) +stirring up confused (turbulentos) movements; and by a certain portion +of <em>heavenly</em> light fashioned it, properly constituted for use and appearance, +but the beginning of every evil. The Demiurg (of matter) claimed +divine + <span class="lock">honor.<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[261]</a></span> + Therefore Christus (“the anointed”), the prince of the +Æons (powers), was sent (expeditus), who <em>taking on the person</em> of a most +devout Jew, Iesu, <em>was to conquer him</em>; but who having <em>laid it</em> (the body) +<em>aside</em>, departed on high.” We will explain further on the full significance +of the name Christos and its mystic meaning.</p> + +<p>And now, in order to make such passages as the above more intelligible, +we will endeavor to define, as briefly as possible, the dogmas in + +<span class="pagenum"><a id="Page_155">155</a></span> +which, with very trifling differences, nearly all the Gnostic sects believed. +It is in Ephesus that flourished in those days the greatest college, wherein +the abstruse Oriental speculations and the Platonic philosophy were taught +in conjunction. It was a focus of the universal “secret” doctrines; the +weird laboratory whence, fashioned in elegant Grecian phraseology, sprang +the quintessence of Buddhistic, Zoroastrian, and Chaldean philosophy. +Artemis, the gigantic concrete symbol of theosophico-pantheistic abstractions, +the great mother Multimamma, androgyne and patroness of the +“Ephesian writings,” was conquered by Paul; but although the zealous +converts of the apostles pretended to burn all their books on “curious +arts,” τα περιεργα, enough of these remained for them to study when +their first zeal had cooled off. It is from Ephesus that spread nearly +all the <i>Gnosis</i> which antagonized so fiercely with the Irenæan dogmas; +and still it was Ephesus, with her numerous collateral branches of the +great college of the Essenes, which proved to be the hot-bed of all +the kabalistic speculations brought by the Tanaïm from the captivity. +“In Ephesus,” says Matter, “the notions of the Jewish-Egyptian school, +and the semi-Persian speculations of the kabalists had then recently come +to swell the vast conflux of Grecian and Asiatic doctrines, so there is no +wonder that teachers should have sprung up there who strove to combine +the religion newly preached by the apostle with the ideas there so +long established.”</p> + +<p>Had not the Christians burdened themselves with the <em>Revelations</em> +of a little nation, and accepted the Jehovah of Moses, the Gnostic ideas +would never have been termed <i>heresies</i>; once relieved of their dogmatic +exaggerations the world would have had a religious system based on pure +Platonic philosophy, and surely something would then have been gained.</p> + +<p>Now let us see what are the greatest <em>heresies</em> of the Gnostics. We +will select Basilides as the standard for our comparisons, for all the +founders of other Gnostic sects group round him, like a cluster of stars +borrowing light from their sun.</p> + +<p>Basilides maintained that he had had all his doctrines from the Apostle +Matthew, and from Peter through Glaucus, the disciple of the latter.<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[262]</a> +According to + <span class="lock">Eusebius,<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[263]</a></span> + he published twenty-four volumes of +<cite>Interpretations upon the</cite> + <span class="lock"><cite>Gospels</cite>,<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[264]</a></span> + all of which were burned, a fact which +makes us suppose that they contained more truthful matter than the +school of Irenæus was prepared to deny. He asserted that the unknown, + +<span class="pagenum"><a id="Page_156">156</a></span> +eternal, and uncreated Father having first brought forth <i>Nous</i>, or Mind, +the latter emanated from itself—the <i>Logos</i>. The Logos (the Word of +John) emanated in its turn <i>Phronesis</i>, or the Intelligences (Divine-human +spirits). From Phronesis sprung <i>Sophia</i>, or feminine wisdom, and +<i>Dynamis</i>—strength. These were the personified attributes of the Mysterious +godhead, the Gnostic quinternion, typifying the five spiritual, but +intelligible substances, personal virtues or beings external to the +unknown godhead. This is preëminently a kabalistic idea. It is still +more Buddhistic. The earliest system of the Buddhistic philosophy—which +preceded by far Gautama-Buddha—is based upon the uncreated +substance of the “Unknown,” the A’di + <span class="lock">Buddha.<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[265]</a></span> + This eternal, infinite +Monad possesses, as proper to his own essence, five acts of wisdom. +From these it, by five separate acts of Dhyân, emitted five Dhyani +Buddhas; these, like A’di Buddha, are quiescent in their system (passive). +Neither A’di, nor either of the five Dhyani Buddhas, were ever +incarnated, but seven of their emanations became Avatars, <i>i.e.</i>, were +incarnated on this earth. + +<span class="pagenum"><a id="Page_157">157</a></span></p> + +<p>Describing the Basilidean system, Irenæus, quoting the Gnostics, +declares as follows:</p> + +<p>“When the uncreated, <em>unnamed</em> Father saw the corruption of mankind, +he sent his first-born <i>Nous</i>, into the world, in the form of Christ, +for the redemption of all who believe in him, out of the power of those +who fabricated the world (the Demiurgus, and his six sons, the planetary +genii). He appeared amongst men as the man, Jesus, and wrought +miracles. This Christ did <em>not die</em> in person, but Simon the Cyrenian +suffered in his stead, <em>to whom he lent his bodily form</em>; for the Divine +Power, the Nous of the Eternal Father, <em>is not corporeal</em>, and <em>cannot die</em>. +Whoso, therefore, maintains that Christ has died, is still the bondsman +of ignorance; whoso denies the same, he is free, and hath understood +the purpose of the <span class="lock">Father.”<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[266]</a></span></p> + +<p>So far, and taken in its abstract sense, we do not see anything blasphemous +in this system. It may be a <em>heresy</em> against the theology of +Irenæus and Tertullian,<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[267]</a> + but there is certainly nothing sacrilegious +against the religious idea itself, and it will seem to every impartial thinker +far more consistent with divine reverence than the anthropomorphism +of actual Christianity. The Gnostics were called by the orthodox +Christians, <i>Docetæ</i>, or Illusionists, for believing that Christ did not, nor +could, suffer death actually—in physical body. The later Brahmanical +books contain, likewise, much that is repugnant to the reverential feeling +and idea of the Divinity; and as well as the Gnostics, the Brahmans +explain such legends as may shock the divine dignity of the Spiritual +beings called gods by attributing them to <i>Maya</i> or illusion.</p> + +<p>A people brought up and nurtured for countless ages among all the +psychological phenomena of which the civilized (!) nations read, but +reject as incredible and worthless, cannot well expect to have its religious +system even understood—let alone appreciated. The profoundest +and most transcendental speculations of the ancient metaphysicians of +India and other countries, are all based on that great Buddhistic and +Brahmanical principle underlying the whole of their religious metaphysics—<em>illusion</em> +of the senses. Everything that is finite is illusion, all +that which is eternal and infinite is reality. Form, color, that which +we hear and feel, or see with our mortal eyes, exists only so far as it can +be conveyed to each of us through our senses. The universe for a man +born blind does not exist in either form or color, but it exists in its <em>privation</em> +(in the Aristotelean sense), and is a reality for the spiritual senses + +<span class="pagenum"><a id="Page_158">158</a></span> +of the blind man. We all live under the powerful dominion of phantasy. +Alone the highest and invisible <em>originals</em> emanated from the +thought of the Unknown are real and permanent beings, forms, and +ideas; on earth, we see but their reflections; more or less correct, and +ever dependent on the physical and mental organization of the person +who beholds them.</p> + +<p>Ages untold before our era, the Hindu Mystic Kapila, who is considered +by many scientists as a skeptic, because they judge him with their +habitual superficiality, magnificently expressed this idea in the following +terms:</p> + +<p>“Man (physical man) counts for so little, that hardly anything can +demonstrate to him his proper existence and that of nature. Perhaps, +that which we regard as the universe, and the divers beings which seem +to compose it, have nothing real, and are but the product of continued +illusion—<i>maya</i>—of our senses.”</p> + +<p>And the modern Schopenhauer, repeating this philosophical idea, +10,000 years old now, says: “Nature is non-existent, <i lang="la">per se</i>.... Nature +is the infinite illusion of our senses.” Kant, Schelling, and other metaphysicians +have said the same, and their school maintains the idea. The +objects of sense being ever delusive and fluctuating, cannot be a reality. +Spirit alone is unchangeable, hence—alone is no illusion. This is pure +Buddhist doctrine. The religion of the <i>Gnosis</i> (knowledge), the +most evident offshoot of Buddhism, was utterly based on this metaphysical +tenet. Christos suffered <em>spiritually</em> for us, and far more acutely +than did the illusionary Jesus while his body was being tortured on the +Cross.</p> + +<p>In the ideas of the Christians, Christ is but another name for Jesus. +The philosophy of the Gnostics, the initiates, and hierophants understood +it otherwise. The word Christos, Χριστος, like all Greek words, must be +sought in its philological origin—the Sanscrit. In this latter language +<i>Kris</i> means + <span class="lock">sacred,<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[268]</a></span> + and the Hindu deity was named Chris-na (the +pure or the sacred) from that. On the other hand, the Greek <i>Christos</i> +bears several meanings, as anointed (pure oil, <i>chrism</i>) and others. In +all languages, though the synonym of the word means pure or sacred +essence, it is the first emanation of the invisible Godhead, manifesting +itself tangibly in spirit. The Greek Logos, the Hebrew Messiah, the + +<span class="pagenum"><a id="Page_159">159</a></span> +Latin Verbum, and the Hindu Viradj (the son) are identically the same; +they represent an idea of collective entities—of flames detached from the +one eternal centre of light.</p> + +<p>“The man who accomplishes pious but interested acts (with the sole +object of his salvation) may reach the ranks of the <i>devas</i> + <span class="lock">(saints);<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[269]</a></span> + but he +who accomplishes, disinterestedly, the same pious acts, finds himself ridden +forever of the five elements” (of matter). “Perceiving the Supreme +Soul in all beings and all beings in the Supreme Soul, in offering his own +soul in sacrifice, he identifies himself with the Being who shines in his +own splendor” (<cite>Manu</cite>, book <abbr title="twelve">xii.</abbr>, slokas 90, 91).</p> + +<p>Thus, Christos, as a unity, is but an abstraction: a general idea +representing the collective aggregation of the numberless spirit-entities, +which are the direct emanations of the infinite, invisible, incomprehensible +<span class="smcap">First Cause</span>—the individual spirits of men, erroneously called the souls. +They are the divine sons of God, of which some only overshadow mortal +men—but this the majority—some remain forever planetary spirits, +and some—the smaller and rare minority—unite themselves during life +with some men. Such God-like beings as Gautama-Buddha, Jesus, +Tissoo, Christna, and a few others had united themselves with their +spirits permanently—hence, they became gods on earth. Others, such as +Moses, Pythagoras, Apollonius, Plotinus, Confucius, Plato, Iamblichus, +and some Christian saints, having at intervals been so united, have taken +rank in history as demi-gods and leaders of mankind. When unburthened of +their terrestrial tabernacles, their freed souls, henceforth united forever with +their spirits, rejoin the whole shining host, which is bound together in one +spiritual solidarity of thought and deed, and called “the anointed.” Hence, +the meaning of the Gnostics, who, by saying that “Christos” suffered +spiritually for humanity, implied that his Divine Spirit suffered mostly.</p> + +<p>Such, and far more elevating were the ideas of Marcion, the great +“Heresiarch” of the second century, as he is termed by his opponents. +He came to Rome toward the latter part of the half-century, from +<span class="allsmcap">A.D.</span> 139-142, according to Tertullian, Irenæus, Clemens, and most of +his modern commentators, such as Bunsen, Tischendorf, Westcott, and +many others. Credner and + <span class="lock">Schleiermacher<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[270]</a></span> + agree as to his high and +irreproachable personal character, his pure religious aspirations and +elevated views. His influence must have been powerful, as we find + +<span class="pagenum"><a id="Page_160">160</a></span> +Epiphanius writing more than two centuries later that in his time the +followers of Marcion were to be found throughout the whole + <span class="lock">world.<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[271]</a></span></p> + +<p>The danger must have been pressing and great indeed, if we are to +judge it to have been proportioned with the opprobrious epithets and vituperation +heaped upon Marcion by the “Great African,” that Patristic Cerberus, +whom we find ever barking at the door of the Irenæan dogmas.<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">[272]</a> +We have but to open his celebrated refutation of Marcion’s <cite>Antitheses</cite>, to +acquaint ourselves with the <i lang="fr">fine-fleur</i> of monkish abuse of the Christian +school; an abuse so faithfully carried through the middle ages, to be +renewed again in our present day—at the Vatican. “Now, then, ye +hounds, yelping at the God of Truth, whom the apostles cast out, to all +your questions. These are the bones of contention which ye gnaw,” +etc.<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">[273]</a> “The poverty of the Great African’s arguments keeps pace with +his abuse,” remarks the author of <cite>Supernatural Religion</cite>.<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">[274]</a> “Their +(the Father’s) religious controversy bristles with misstatements, and is +turbid with pious abuse. Tertullian was a master of his style, and the +vehement vituperation with which he opens and often interlards his work +against ‘the impious and sacrilegious Marcion,’ offers anything but a +guarantee of fair and legitimate criticism.”</p> + +<p>How firm these two Fathers—Tertullian and Epiphanius—were on +their theological ground, may be inferred from the curious fact that they intemperately +both vehemently reproach “the beast” (Marcion) “with erasing +passages from the <cite>Gospel of Luke</cite> which never were in <cite>Luke</cite> at all.”<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">[275]</a> +“The lightness and inaccuracy,” adds the critic, “with which Tertullian +proceeds, are all the better illustrated by the fact that not only does he +accuse Marcion falsely, but <em>he actually defines the motives</em> for which he expunged +a passage <em>which never existed</em>; in the same chapter he also similarly +accuses Marcion of erasing (from <cite>Luke</cite>) the saying that Christ had not +come to destroy the law and the prophets, but to fulfill them, and he +actually repeats the charge on two other + <span class="lock">occasions.<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">[276]</a></span> + Epiphanius also +commits the mistake of reproaching Marcion with omitting from <cite>Luke</cite> +what is only found in <span class="lock"><cite>Matthew</cite>.”<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">[277]</a></span></p> + +<p>Having so far shown the amount of reliance to be placed in the +Patristic literature, and it being unanimously conceded by the great majority +of biblical critics that what the Fathers fought for was not <em>truth</em>, +but their own interpretations and unwarranted + <span class="lock">assertions,<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">[278]</a></span> + we will now + +<span class="pagenum"><a id="Page_161">161</a></span> +proceed to state what were the views of Marcion, whom Tertullian desired +to annihilate as the most dangerous <em>heretic</em> of his day. If we are to believe +Hilgenfeld, one of the greatest German biblical critics, then “From +the critical standing-point one must ... consider the statements of the +Fathers of the Church only as expressions of their <em>subjective view</em>, which +itself requires <span class="lock">proof.”<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">[279]</a></span></p> + +<p>We can do no better nor make a more correct statement of facts +concerning Marcion than by quoting what our space permits from <cite>Supernatural +Religion</cite>, the author of which bases his assertions on the evidence +of the greatest critics, as well as on his own researches. He shows in +the days of Marcion “two broad parties in the primitive Church”—one +considering Christianity “a mere continuation of the law, and dwarfing +it into an Israelitish institution, a narrow sect of Judaism;” the other +representing the glad tidings “as the introduction of a new system, applicable +to all, and supplanting the Mosaic dispensation of the law by a +universal dispensation of grace.” These two parties, he adds, “were +popularly represented in the early Church, by the two apostles Peter and +Paul, and their antagonism is faintly revealed in the <cite>Epistle to the +Galatians</cite>.”<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">[280]</a></p> + +<p> +<span class="pagenum"><a id="Page_162">162</a></span> +Marcion, who recognized no other <cite>Gospels</cite> than a few <cite>Epistles of +Paul</cite>, who rejected totally the anthropomorphism of the <cite>Old Testament</cite>, +and drew a distinct line of demarcation between the old Judaism +and Christianity, viewed Jesus neither as a King, Messiah of the Jews, +nor the son of David, who was in any way connected with the law or +prophets, “but a divine being sent to reveal to man a spiritual religion, +wholly new, and a God of goodness and grace hitherto unknown.” The + +<span class="pagenum"><a id="Page_163">163</a></span> +“Lord God” of the Jews in his eyes, the Creator (Demiurgos), was totally +different and distinct from the Deity who sent Jesus to reveal the divine +truth and preach the glad tidings, to bring reconciliation and salvation to +all. The mission of Jesus—according to Marcion—was to abrogate the +Jewish “Lord,” who “was opposed to the God and Father of Jesus +Christ as <em>matter is to spirit, impurity to purity</em>.”</p> + +<p>Was Marcion so far wrong? Was it blasphemy, or was it intuition, +divine inspiration in him to express that which every honest heart yearning +for truth, more or less feels and acknowledges? If in his sincere +desire to establish a purely spiritual religion, a universal faith based on +unadulterated truth, he found it necessary to make of Christianity an +entirely new and separate system from that of Judaism, did not Marcion +have the very words of Christ for his authority? “No man putteth a piece +of new cloth into an old garment ... for the rent is made worse.... +Neither do men put new wine into old bottles, else the bottles break, +and the wine runneth out, and the bottles perish; but <em>they put new wine +into new bottles</em>, and both are preserved.” In what particular does the +jealous, wrathful, revengeful God of Israel resemble the unknown deity, +the God of mercy preached by Jesus;—<em>his</em> Father who is in Heaven, +and the Father of all humanity? This Father alone is the God of spirit +and purity, and, to compare Him with the subordinate and capricious +Sinaitic Deity is an error. Did Jesus ever pronounce the name of +Jehovah? Did he ever place <em>his</em> Father in contrast with this severe and +cruel Judge; his God of mercy, love, and justice, with the Jewish genius +of retaliation? Never! From that memorable day when he preached +his Sermon on the Mount, an immeasurable void opened between his +God and that other deity who fulminated his commands from that other +mount—Sinai. The language of Jesus is unequivocal; it implies not only +rebellion but defiance of the Mosaic “Lord God.” “Ye have heard,” +he tells us, “that it hath been said, an eye for an eye, and a tooth for a +tooth: but <em>I say</em> unto you, That ye resist not evil: but whosoever shall +smite thee on thy right cheek, turn to him the other also. Ye have +heard that it hath been said [by the same “Lord God” on Sinai]: +Thou shalt love thy neighbor, and hate thine enemy. But <em>I say</em> unto +you; Love your enemies, bless them that curse you, do good to them +that hate you, and pray for them which despitefully use you, and persecute +you” (<cite>Matthew</cite> <abbr title="five">v.</abbr>).</p> + +<p>And now, open <cite>Manu</cite> and read:</p> + +<p>“Resignation, <em>the action of rendering good for evil</em>, temperance, probity, +purity, repression of the senses, the knowledge of the <i>Sastras</i> (the +holy books), that of the supreme soul, truthfulness and abstinence from +anger, such are the ten virtues in which consists duty.... Those who + +<span class="pagenum"><a id="Page_164">164</a></span> +study these ten precepts of duty, and after having studied them conform +their lives thereto, will reach to the supreme condition” (<cite>Manu</cite>, book +<abbr title="six">vi.</abbr>, sloka 92).</p> + +<p>If <cite>Manu</cite> did not trace these words many thousands of years before +the era of Christianity, at least no voice in the whole world will dare deny +them a less antiquity than several centuries <span class="allsmcap">B.C.</span> The same in the case +of the precepts of Buddhism.</p> + +<p>If we turn to the <cite>Prâtimoksha Sûtra</cite> and other religious tracts of the +Buddhists, we read the ten following commandments:</p> + + +<ul><li> 1. Thou shalt not kill any living creature.</li> +<li> 2. Thou shalt not steal.</li> +<li> 3. Thou shalt not break thy vow of chastity.</li> +<li> 4. Thou shalt not lie.</li> +<li> 5. Thou shalt not betray the secrets of others.</li> +<li> 6. Thou shalt not wish for the death of thy enemies.</li> +<li> 7. Thou shalt not desire the wealth of others.</li> +<li> 8. Thou shalt not pronounce injurious and foul words.</li> +<li> 9. Thou shalt not indulge in luxury (sleep on soft beds or be lazy).</li> +<li>10. Thou shalt not accept gold or silver.<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">[281]</a></li> +</ul> + +<p>“Good master, what shall I do that I may have eternal life?” asks a +man of Jesus. “Keep the commandments.” “Which?” “Thou shalt +do no murder, Thou shalt not commit adultery, Thou shalt not steal, +Thou shalt not bear false + <span class="lock">witness,”<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">[282]</a></span> + is the answer.</p> + +<p>“What shall I do to obtain possession of Bhodi? (knowledge of +eternal truth)” asks a disciple of his Buddhist master. “What way is +there to become an Upasaka?” “Keep the commandments.” “What +are they?” “Thou shalt abstain all thy life from murder, theft, adultery, +and lying,” answers the <span class="lock">master.<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">[283]</a></span></p> + +<p>Identical injunctions are they not? Divine injunctions, the living +up to which would purify and exalt humanity. But are they more divine +when uttered through one mouth than another? If it is god-like to return +good for evil, does the enunciation of the precept by a Nazarene give it +any greater force than its enunciation by an Indian, or Thibetan philosopher? +We see that the Golden Rule was not original with Jesus; that +its birth-place was India. Do what we may, we cannot deny Sakya-Muni +Buddha a less remote antiquity than several centuries before the +birth of Jesus. In seeking a model for his system of ethics why should +Jesus have gone to the foot of the Himalayas rather than to the foot of + +<span class="pagenum"><a id="Page_165">165</a></span> +Sinai, but that the doctrines of Manu and Gautama harmonized exactly +with his own philosophy, while those of Jehovah were to him abhorrent and +terrifying? The Hindus taught to return <em>good for evil</em>, but the Jehovistic +command was: “An eye for an eye” and “a tooth for a tooth.”</p> + +<p>Would Christians still maintain the identity of the “Father” of Jesus +and Jehovah, if evidence sufficiently clear could be adduced that the +“Lord God” was no other than the Pagan Bacchus, Dionysos? Well, +this identity of the Jehovah at Mount Sinai with the god Bacchus is hardly +disputable. The name יהוה is Yava or Iao, according to Theodoret, +which is the <em>secret</em> name of the Phœnician + <span class="lock">Mystery-god;<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">[284]</a></span> + and it was actually +adopted from the Chaldeans with whom it also was the secret name +of the creator. Wherever Bacchus was worshipped there was a tradition +of Nysa and a cave where he was reared. Beth-San or Scythopolis in +Palestine had that designation; so had a spot on Mount Parnassus. +But Diodorus declares that Nysa was between Phœnicia and Egypt; +Euripides states that Dionysos came to Greece from India; and Diodorus +adds his testimony: “Osiris was brought up in Nysa, in Arabia the +Happy; he was the son of Zeus, and was named from his father (nominative +Zeus, genitive <i>Dios</i>) and the place Dio-Nysos”—the Zeus or Jove +of Nysa. This identity of name or title is very significant. In Greece +Dionysos was second only to Zeus, and Pindar says:</p> + +<p class="center small"> +“So Father Zeus governs all things, and Bacchus he governs also.”<br> +</p> + +<p>But outside of Greece Bacchus was the all-powerful “Zagreus, the +highest of gods.” Moses seems to have worshipped him personally and +together with the populace at Mount Sinai; unless we admit that he +was an <em>initiated</em> priest, an adept, who knew how to lift the veil which +hangs behind all such exoteric worship, but kept the secret. “<cite>And Moses +built an altar, and called the name of it Jehovah</cite>-<span class="smcap">Nissi</span>!” or <i>Iao-Nisi</i>. +What better evidence is required to show that the Sinaitic god was indifferently +Bacchus, Osiris, and Jehovah? Mr. Sharpe appends also his +testimony that the place where Osiris was born “was Mount Sinai, +called by the Egyptians Mount Nissa.” The Brazen Serpent was a +<i>nis</i>, נחש, and the month of the Jewish Passover <i>nisan</i>.</p> + +<p>If the Mosaic “Lord God” was the only living God, and Jesus His +only Son, how account for the rebellious language of the latter? Without +hesitation or qualification he sweeps away the Jewish <i lang="la">lex talionis</i> +and substitutes for it the law of charity and self-denial. If the <cite>Old Testament</cite> + +<span class="pagenum"><a id="Page_166">166</a></span> +is a divine revelation, how can the <cite>New Testament</cite> be? Are we +required to believe and worship a Deity who contradicts himself every +few hundred years? Was Moses inspired, or was Jesus <em>not</em> the son of +God? This is a dilemma from which the theologians are bound to rescue +us. It is from this very dilemma that the Gnostics endeavored to +snatch the budding Christianity.</p> + +<p>Justice has been waiting nineteen centuries for intelligent commentators +to appreciate this difference between the orthodox Tertullian and +the Gnostic Marcion. The brutal violence, unfairness, and bigotry of the +“great African” repulse all who accept his Christianity. “How can a +god,” inquired Marcion, “break his own commandments? How could +he consistently prohibit idolatry and image-worship, and still cause Moses +to set up the brazen serpent? How command: Thou shalt not steal, +and then order the Israelites to <em>spoil</em> the Egyptians of their gold and +silver?” Anticipating the results of modern criticism, Marcion denies +the applicability to Jesus of the so-called Messianic prophecies. Writes +the author of <cite>Supernatural Religion</cite>:<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">[285]</a> “The Emmanuel of Isaiah is not +Christ; the ‘Virgin,’ his mother, is simply a ‘young woman,’ an alma +of the temple; and the sufferings of the servant of God (<cite>Isaiah</cite> <abbr title="fifty-two">lii.</abbr> +13-<abbr title="fifty-three">liii.</abbr> 3) are not predictions of the death of + <span class="lock">Jesus.”<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">[286]</a></span></p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> +<span class="pagenum"><a id="Page_167">167</a></span> +<h3 class="nobreak" id="CHAPTER_IV">CHAPTER <abbr title="Four">IV.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“Nothing better than those <span class="smcap">Mysteries</span>, by which, from a rough and fierce life, we are polished to +gentleness (humanity, kindness), and softened.”—<span class="smcap">Cicero</span>: <cite>de Legibus</cite>, <abbr title="two">ii.</abbr>, 14.</p> + + +<p>“Descend, O Soma, with that stream with which thou lightest up the Sun.... Soma, a Life +Ocean spread through All, thou fillest creative the Sun with beams.”—<cite>Rig-Veda</cite>, <abbr title="two">ii.</abbr>, 143.</p> + + +<p>“... the beautiful Virgin ascends, with long hair, and she holds two ears in her hand, and +sits on a seat and feeds a <span class="smcap">Boy</span> as yet little, and suckles him and gives him food.”—<span class="smcap">Avenar.</span></p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">It</span> is alleged that the + <cite>Pentateuch</cite> was written by Moses, and yet it +contains the account of his own death (<cite>Deuteronomy</cite> + <abbr title="thirty-four">xxxiv.</abbr> 6); +and in <cite>Genesis</cite> (<abbr title="fourteen">xiv.</abbr> 14), the name Dan is given to a city, which + <cite>Judges</cite> +(<abbr title="eighteen">xviii.</abbr> 29), tells us was only called by that name at that late day, it having +previously been known as Laish. Well might Josiah have rent his +clothes when he had heard the words of the Book of the Law; for there +was no more of Moses in it than there is of Jesus in the <cite>Gospel according +to John</cite>.</p> + +<p>We have one fair alternative to offer our theologians, leaving them to +choose for themselves, and promising to abide by their decision. Only +they will have to admit, either that Moses was an impostor, or that his +books are forgeries, written at different times and by different persons; +or, again, that they are full of fraudulent interpolations. In either case +the work loses all claims to be considered divine <em>Revelation</em>. Here is +the problem, which we quote from the <cite>Bible</cite>—the word of the God of +Truth:</p> + +<p>“And I appeared unto Abraham, unto Isaac, and unto Jacob, by the +name of God Almighty, but by my name of <span class="smcap">Jehovah</span> was I not known to +them” (<cite>Exodus</cite> <abbr title="six">vi.</abbr> 3), spake God unto Moses.</p> + +<p>A very startling bit of information that, when, before arriving at the +book of <cite>Exodus</cite>, we are told in <cite>Genesis</cite> (<abbr title="twenty-two">xxii.</abbr> 14) that “Abraham +called the name of that place”—where the patriarch had been preparing +to cut the throat of his only-begotten son—“<span class="allsmcap">JEHOVAH</span>-jireh!” (Jehovah +sees.) Which is the inspired text?—both cannot be—which the +forgery?</p> + +<p> +<span class="pagenum"><a id="Page_168">168</a></span> +Now, if both Abraham and Moses had not belonged to the same holy +group, we might, perhaps, help theologians by suggesting to them a convenient +means of escape out of this dilemma. They ought to call the +reverend Jesuit Fathers—especially those who have been missionaries in +India—to their rescue. The latter would not be for a moment disconcerted. +They would coolly tell us that beyond doubt Abraham had heard +the name of Jehovah and <em>borrowed</em> it from Moses. Do they not maintain +that it was they who invented the <i>Sanscrit</i>, edited <cite>Manu</cite>, and composed +the greater portion of the <cite>Vedas?</cite></p> + +<p>Marcion maintained, with the other Gnostics, the fallaciousness of the +idea of an incarnate God, and therefore denied the corporeal reality of +the living body of Christ. His entity was a mere <em>illusion</em>; it was not +made of human flesh and blood, neither was it born of a human mother, +for his divine nature could not be polluted with any contact with sinful + <span class="lock">flesh.<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">[287]</a></span> + He accepted Paul as the only apostle preaching the pure gospel +of truth, and accused the other disciples of “depraving the pure +form of the gospel doctrines delivered to them by Jesus, mixing up matters +of the Law with the words of the <span class="lock">Saviour.”<a id="FNanchor_288" href="#Footnote_288" class="fnanchor">[288]</a></span></p> + +<p>Finally we may add that modern biblical criticism, which unfortunately +became really active and serious only toward the end of the last +century, now generally admits that Marcion’s text of the only gospel he +knew anything about—that of Luke, is far superior and by far more correct +than that of our present Synoptics. We find in <cite>Supernatural +Religion</cite> the following (for every Christian) startling sentence: “We +are, therefore, <em>indebted to Marcion for the correct version even of ‘the +Lords Prayer</em>.’”<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">[289]</a></p> + +<p>If, leaving for the present the prominent founders of Christian sects, +we now turn to that of the Ophites, which assumed a definite form about +the time of Marcion and the Basilideans, we may find in it the reason +for the <em>heresies</em> of all others. Like all other Gnostics, they rejected the +Mosaic <cite>Bible</cite> entirely. Nevertheless, their philosophy, apart from some +deductions original with several of the most important founders of the +various branches of Gnosticism was not new. Passing through the Chaldean +kabalistic tradition, it gathered its materials in the Hermetic books, +and pursuing its flight still farther back for its metaphysical speculations, +we find it floundering among the tenets of Manu, and the earliest Hindu +ante-sacerdotal genesis. Many of our eminent antiquarians trace the +Gnostic philosophies right back to Buddhism, which does not impair in + +<span class="pagenum"><a id="Page_169">169</a></span> +the least either their or our arguments. We repeat again, <em>Buddhism is +but the primitive source of Brahmanism</em>. It is not against the primitive +<cite>Vedas</cite> that Gautama protests. It is against the sacerdotal and official +state religion of his country; and the Brahmans, who in order to make +room for and give authority to the castes, at a later period crammed the +ancient manuscripts with interpolated slokas, intended to prove that the +castes were predetermined by the Creator by the very fact that each class +of men was issued from a more or less noble limb of Brahma. Gautama-Buddha’s +philosophy was that taught from the beginning of time in the +impenetrable secresy of the inner sanctuaries of the pagodas. We need +not be surprised, therefore, to find again, in all the fundamental dogmas +of the Gnostics, the metaphysical tenets of both Brahmanism and +Buddhism. They held that the <cite>Old Testament</cite> was the revelation of an +inferior being, a subordinate divinity, and did not contain a single sentence +of their <i>Sophia</i>, the Divine Wisdom. As to the <cite>New Testament</cite>, it +had lost its purity when the compilers became guilty of interpolations. +The revelation of divine truth was sacrificed by them to promote selfish +ends and maintain quarrels. The accusation does not seem so very +improbable to one who is well aware of the constant strife between the +champions of circumcision and the “Law,” and the apostles who had +given up Judaism.</p> + +<p>The Gnostic Ophites taught the doctrine of Emanations, so hateful to +the defenders of the unity in the trinity, and <i lang="la">vice versa</i>. The Unknown +Deity with them had <em>no name</em>; but his first female emanation was called +Bythos or + <span class="lock">Depth.<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">[290]</a></span> + It answered to the Shekinah of the kabalists, the +“Veil” which conceals the “Wisdom” in the <em>cranium</em> of the highest +of the <em>three</em> heads. As the Pythagorean Monad, this <em>nameless</em> Wisdom +was the <em>Source</em> of Light, and <i>Ennoia</i> or Mind, is Light itself. The +latter was also called the “Primitive Man,” like the Adam Kadmon, or +ancient Adam of the <cite>Kabala</cite>. Indeed, if man was created after his +likeness and in the image of God, then this God was like his creature in +shape and figure—hence, he is the “Primitive man.” The first Manu, +the one evolved from Swayambhuva, “he who exists unrevealed in his +own glory,” is also, in one sense, the primitive man, with the Hindus.</p> + +<p>Thus the “nameless and the unrevealed,” Bythos, his female reflection, +and Ennoia, the revealed Mind proceeding from both, or their Son +are the counterparts of the Chaldean first triad as well as those of the +Brahmanic Trimurti. We will compare: in all the three systems we see</p> + +<p> +<span class="pagenum"><a id="Page_170">170</a></span> +<span class="smcap">The Great First Cause</span> as the <span class="smcap">One</span>, the primordial germ, the +unrevealed and grand <span class="smcap">All</span>, existing through himself. In the</p> + +<table class="smaller"> +<tr><td class="tdc"><span class="smcap">Indian Pantheon.</span></td> + <td class="tdc"><span class="smcap">The Chaldean.</span></td> + <td class="tdc"><span class="smcap">In the Ophite.</span></td></tr> +<tr><td class="tdc vlt">Brahma-Zyaus.</td> + <td class="tdc vlt">Ilu, Kabalistic En-Soph</td> + <td class="tdc vlt">The Nameless, or Secret Name.</td></tr> +</table> + +<p>Whenever the Eternal awakes from its slumber and desires to manifest +itself, it divides itself into male and female. It then becomes in +every system</p> + +<p class="center"> +<span class="smcap">The Double-Sexed Deity</span>, The universal Father and Mother.<br> +</p> + +<table class="smaller"> +<tr><td class="tdc"><span class="smcap">In India.</span></td> + <td class="tdc"><span class="smcap">In Chaldea.</span></td> + <td class="tdc"><span class="smcap">In the Ophite System.</span></td></tr> +<tr><td class="tdc">Brahma.</td> + <td class="tdc vlt">Eikon or En-Soph.</td> + <td class="tdc vlt">Nameless Spirit.</td></tr> +<tr><td class="tdl">Nara (male), Nari (female).</td> + <td class="tdl vlt pad3">Anu (male), Anata (female).</td> + <td class="tdl vlt pad3">Abrasax (male), Bythos (female).</td></tr> +</table> + +<p>From the union of the two emanates a third, or creative Principle—the +<span class="smcap">Son</span>, or the manifested Logos, the product of the Divine Mind.</p> + +<table class="smaller"> +<tr><td class="tdc"><span class="smcap">In India.</span></td> + <td class="tdc"><span class="smcap">In Chaldea.</span></td> + <td class="tdc"><span class="smcap">Ophite System.</span></td></tr> +<tr><td class="tdl">Viradj, the Son.</td> + <td class="tdl vlt pad3">Bel, the Son.</td> + <td class="tdl vlt pad3">Ophis (another name for Ennoia), the Son.</td></tr> +</table> + +<p>Moreover, each of these systems has a triple male trinity, each proceeding +separately through itself from one female Deity. So, for +instance:</p> + +<table class="smaller"> +<tr><td class="tdc"><span class="smcap">In India.</span></td> + <td class="tdc"><span class="smcap">In Chaldea.</span></td> + <td class="tdc"><span class="smcap">In the Ophite System.</span></td></tr> + +<tr><td class="tdl vlt">The Trinity—Brahma, +Vishnu, Siva, are blended +into <span class="smcap">One</span>, who is <i>Brahmä</i>, +(neuter gender), creating +and being created through +the Virgin Nari (the is +mother of perpetual fecundity).</td> + + <td class="tdl vlt pad3">The trinity—Anu, Bel, +Hoa (or Sin, Samas, Bin), + blend into <span class="smcap">One</span> who is +Anu (double-sexed) +through the Virgin Mylitta.</td> + + <td class="tdl vlt pad3">The trinity consisted of +the Mystery named Sigè, +Bythos, Ennoia. These become +One who is <i>Abrasax</i>, +from the Virgin <i>Sophia</i> +(or <i>Pneuma</i>), who herself is +an emanation of Bythos and +the Mystery-god and emanates +through them, Christos.</td></tr> +</table> + +<p>To place it still clearer, the Babylonian System recognizes first—the +<span class="smcap">One</span> (Ad, or Ad-ad), who is never named, but only acknowledged in +thought as the Hindu Swayambhuva. From this he becomes manifest as +Anu or Ana—the one above all—Monas. Next comes the Demiurge +called Bel or Elu, who is the active power of the Godhead. The third is +the principle of Wisdom, Hea or Hoa, who also rules the sea and the +underworld. Each of these has his divine consort, giving us Anata, Belta, + +<span class="pagenum"><a id="Page_171">171</a></span> + +and Davkina. These, however, are only like the <i>Saktis</i>, and not especially +remarked by theologists. But the female principle is denoted by Mylitta, +the Great Mother, called also Ishtar. So with the three male gods, we +have the Triad or Trimurti, and with Mylitta added, the <i>Arba</i> or Four +(Tetraktys of Pythagoras), which perfects and potentializes all. Hence, +the above-given modes of expression. The following Chaldean diagram +may serve as an illustration for all others:</p> + +<table class="smaller"> +<tr><td></td> + <td class="tdc">⎧</td> + <td class="tdl">Anu,</td> + <td class="tdc">⎫</td> + <td class="tdl">Mylitta—Arba-il,</td></tr> + +<tr><td class="tdr">Triad</td> + <td class="tdc">⎨ </td> + <td class="tdl">Bel,</td> + <td class="tdc">⎬</td> + <td class="tdc">or</td></tr> + +<tr><td></td> + <td class="tdc">⎩</td> + <td class="tdl">Hoa,</td> + <td class="tdc">⎭</td> + <td class="tdl">Four-fold God,</td> +</table> + +<p class="unindent">become, with the Christians,</p> + +<table class="smaller"> +<tr><td></td> + <td class="tdc">⎧</td> + <td class="tdl">God the Father,</td> + <td class="tdc">⎫</td> + <td class="tdh">Mary, or mother of these three Gods</td></tr> +<tr><td class="tdr">Trinity</td> + <td class="tdc">⎨</td> + <td class="tdl">God the Son,</td> + <td class="tdc">⎬</td> + <td class="tdc">since they are one,</td></tr> +<tr><td></td> + <td class="tdc">⎩</td> + <td class="tdh">God the Holy Ghost,</td> + <td class="tdc">⎭</td> + <td class="tdh">or, the Christian Heavenly Tetraktys.</td></tr> +</table> + +<p>Hence, Hebron, the city of the Kabeiri was called Kirjath-Arba, city +of the Four. The Kabeiri were Axieros—the noble Eros, Axiokersos, +the worthy horned one, Axiokersa, Demeter and Kadmiel, Hoa, etc.</p> + +<p>The Pythagorean ten denoted the Arba-Il or Divine Four, emblematized +by the Hindu Lingham: Anu, 1; Bel, 2; Hoa, 3, which makes 6. +The triad and Mylitta as 4 make the ten.</p> + +<p>Though he is termed the “Primitive Man,” Ennoia, who is like the +Egyptian Pimander, the “Power of the Thought Divine,” the first intelligible +manifestation of the Divine Spirit in material form, he is like the +“Only-Begotten” Son of the “Unknown Father,” of all other nations. +He is the emblem of the first appearance of the divine Presence in his +own works of creation, tangible and visible, and therefore comprehensible. +The mystery-God, or the ever-unrevealed Deity fecundates through +His will Bythos, the unfathomable and infinite depth that exists in +silence (Sigè) and darkness (for our intellect), and that represents the +abstract idea of all nature, the ever-producing Cosmos. As neither the +male nor female principle, blended into the idea of a double-sexed Deity +in ancient conceptions, could be comprehended by an ordinary human +intellect, the theology of every people had to create for its religion a +Logos, or manifested word, in some shape or other. With the Ophites +and other Gnostics who took their models direct from more ancient +originals, the unrevealed Bythos and her male counterpart produce +Ennoia, and the three in their turn produce + <span class="lock">Sophia,<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">[291]</a></span> + thus completing the +Tetraktys, which will emanate Christos, the very essence of the Father + +<span class="pagenum"><a id="Page_172">172</a></span> +Spirit. As the unrevealed One, or concealed Logos in its latent state, +he has existed from all eternity in the Arba-Il, the metaphysical abstraction; +therefore, he is <span class="allsmcap">ONE</span> with all others as a unity, the latter (including +all) being indifferently termed Ennoia, Sigè (silence), Bythos, etc. As +the revealed one, he is Androgyne, Christos, and Sophia (Divine Wisdom), +who descend into the man Jesus. Both Father and Son are shown +by Irenæus to have loved the beauty (<i>formam</i>) of the primitive woman,<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">[292]</a> +who is Bythos—Depth—as well as Sophia, and as having produced conjointly +Ophis and Sophia (double-sexed unity again), male and female +wisdom, one being considered as the unrevealed Holy Spirit, or elder +Sophia—the <i>Pneuma</i>—the intellectual “Mother of all things;” the other +the revealed one, or <i>Ophis</i>, typifying divine wisdom fallen into matter, +or God-man—Jesus, whom the Gnostic Ophites represented by the +serpent (Ophis).</p> + +<p>Fecundated by the Divine Light of the Father and Son, the highest +spirit and Ennoia, Sophia produces in her turn two other emanations—one +perfect Christos, the second imperfect Sophia-Achamoth,<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">[293]</a> +from חכמות <a id="hebrew1"></a>hakhamoth (simple wisdom), who becomes the mediatrix between +the intellectual and material worlds.</p> + +<p>Christos was the mediator and guide between God (the Higher), and +everything spiritual in man; Achamoth—the younger Sophia—held the +same duty between the “Primitive man,” Ennoia and matter. What +was mysteriously meant by the general term, <i>Christos</i>, we have just +explained.</p> + +<p>Delivering a sermon on the “Month of Mary,” we find the <abbr title="Reverend">Rev.</abbr> Dr. +Preston, of New York City, expressing the Christian idea of the female +principle of the trinity better and more clearly than we could, and substantially +in the spirit of an ancient “heathen” philosopher. He says +that the “plan of the redemption made it necessary that a mother should +be found, and Mary stands pre-eminently alone as the only instance when +a creature was necessary to the consummation of God’s work.” We will +beg the right to contradict the reverend gentleman. As shown above, thousands +of years before our era it was found necessary by all the “heathen” +theogonies to find a female principle, a “mother” for the triune male +principle. Hence, Christianity does not present the “only instance” of +such a consummation of God’s work—albeit, as this work shows, there +was more philosophy and less materialism, or rather anthropomorphism, +in it. But hear the reverend Doctor express “heathen” thought in + +<span class="pagenum"><a id="Page_173">173</a></span> +Christian ideas. “He” (God), he says, “prepared her (Mary’s) virginal +and celestial purity, for a mother defiled could not become the mother of +the Most High. The holy virgin, even in her childhood, was more pleasing +than all the Cherubim and Seraphim, and from infancy to the maturing +maidenhood and womanhood she grew more and more pure. By her very +sanctity she reigned over the heart of God. <em>When the hour came, the +whole court of heaven was hushed, and the trinity listened for the answer +of Mary, for without her consent the world could not have been redeemed.</em>”</p> + +<p>Does it not seem as if we were reading Irenæus explaining the Gnostic +“<em>Heresy</em>, which taught that the Father and Son loved the beauty (<i>formam</i>) +of the celestial Virgin?” or the Egyptian system, of Isis being both +wife, sister, and mother of Osiris—Horus? With the Gnostic philosophy +there were but <em>two</em>, but the Christians have improved and perfected the +system by making it completely “heathen,” for it is the Chaldean Anu—Bel—Hoa, +merging into Mylitta. “Then while this month (of Mary),” +adds Dr. Preston, “begins in the paschal season—the month when nature +decks herself with fruits and flowers, the harbingers of a bright harvest—let +us, too, begin for a golden harvest. In this month the dead comes +up out of the earth, figuring the resurrection; so, when we are kneeling +before the altar of the holy and immaculate Mary, let us remember that +there should come forth from us the bud of promise, the flower of hope, +and the imperishable fruit of sanctity.”</p> + +<p>This is precisely the substratum of the Pagan thought, which, among +other meanings, emblematized by the rites of the resurrection of Osiris, +Adonis, Bacchus, and other slaughtered sun-gods, the resurrection of all +nature in spring, the germination of seeds that had been dead and sleeping +during winter, and so were allegorically said to be kept in the underworld +(Hades). They are typified by the three days passed in hell before +his resurrection by Hercules, by Christ, and others.</p> + +<p>This derivation, or rather <em>heresy</em>, as it is called in Christianity, is +simply the Brahmanic doctrine in all its archaic purity. Vishnu, the +second personage of the Hindu trinity, is also the Logos, for he is made +subsequently to incarnate himself in Christna. And Lakmy (or Lakshmy) +who, as in the case of Osiris, and Isis, of En-Soph and Sephira, and of +Bythos and Ennoia, is both his wife, sister, and daughter, through this +endless correlation of male and female creative powers in the abstruse +metaphysics of the ancient philosophies—is Sophia-Achamoth. Christna +is the mediator promised by Brahma to mankind, and represents the same +idea as the Gnostic Christos. And Lakmy, Vishnu’s spiritual half, is the +emblem of physical nature, the universal mother of all the material and +revealed forms; the mediatrix and protector of nature, like Sophia-Achamoth, +who is made by the Gnostics the mediatrix between the Great + +<span class="pagenum"><a id="Page_174">174</a></span> +Cause and Matter, as Christos is the mediator between him and spiritual +humanity.</p> + +<p>This Brahmano-Gnostic tenet is more logical, and more consistent +with the allegory of <cite>Genesis</cite> and the fall of man. When God curses the +first couple, He is made to curse also the earth and everything that is on +it. The <cite>New Testament</cite> gives us a Redeemer for the first sin of mankind, +which was punished for having sinned; but there is not a word said about +a Saviour who would take off the unmerited curse from the earth and +the animals, which had never sinned at all. Thus the Gnostic allegory +shows a greater sense of both justice and logic than the Christian.</p> + +<p>In the Ophite system, Sophia, the Androgyne Wisdom, is also the +female spirit, or the Hindu female Nari (Narayana), moving on the face +of the waters—chaos, or future matter. She vivifies it from afar, but not +touching the abyss of darkness. She is unable to do so, for Wisdom is +purely intellectual, and cannot act directly on matter. Therefore, Sophia +is obliged to address herself to her Supreme Parent; but although life +proceeds primally from the Unseen Cause, and his Ennoia, neither of them +can, any more than herself, have anything to do with the lower chaos in +which matter assumes its definite shape. Thus, Sophia is obliged to +employ on the task her <em>imperfect</em> emanation, Sophia-Achamoth, the latter +being of a mixed nature, half spiritual and half material.</p> + +<p>The only difference between the Ophite cosmogony and that of the <abbr title="Saint">St.</abbr> +John Nazarenes is a change of names. We find equally an identical system +in the <cite>Kabala</cite>, the <cite>Book of Mystery</cite> (<cite lang="la">Liber</cite> + <span class="lock"><cite>Mysterii</cite>).<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">[294]</a></span> + All the three systems, +especially that of the kabalists and the Nazarenes, which were the +<i>models</i> for the Ophite Cosmogony, belong to the pure Oriental Gnosticism. +The <cite>Codex Nazaræus</cite> opens with: “The Supreme King of Light, Mano, +the great first + <span class="lock">one,”<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">[295]</a></span> + etc., the latter being the emanation of Ferho—the +unknown, formless <span class="smcap">Life</span>. He is the chief of the Æons, from whom proceed +(or shoot forth) five refulgent rays of Divine light. Mano is <i lang="la">Rex +Lucis</i>, the Bythos-Ennoia of the Ophites. “<i lang="la">Unus est Rex Lucis in suo +regno, nec ullus qui eo altior, nullus qui ejus similitudinem retulerit, nullus +qui sublatis oculis, viderit Coronam quæ in ejus capite est.</i>” He is the Manifested +Light around the highest of the three kabalistic heads, the concealed +wisdom; from him emanate the three <em>Lives</em>. Æbel Zivo is the revealed +Logos, Christos the “Apostle Gabriel,” and the first Legate or messenger +of light. If Bythos and Ennoia are the Nazarene Mano, then the dual-natured, +the semi-spiritual, semi-material Achamoth must be Fetahil when +viewed from her spiritual aspect; and if regarded in her grosser nature, +she is the Nazarene “Spiritus.”</p> + +<p> +<span class="pagenum"><a id="Page_175">175</a></span> +Fetahil,<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">[296]</a> + who is the reflection of his father, Lord Abatur, the <em>third</em> +life—as the elder Sophia is also the third emanation—is the “newest-man.” +Perceiving his fruitless attempts to create a perfect material +world, the “Spiritus” calls to one of her progeny, the Karabtanos—Ilda-Baoth—who +is without sense or judgment (“blind matter”), to unite himself +with her to create something definite out of this confused (<i lang="la">turbulentos</i>) +matter, which task she is enabled to achieve only after having +produced from this union with Karabtanos the seven stellars. Like the +six sons or genii of the Gnostic Ilda-Baoth, they then frame the material +world. The same story is repeated over again in Sophia-Achamoth. +Delegated by her purely spiritual parent, the elder Sophia, to create the +world of <em>visible forms</em>, she descended into chaos, and, overpowered by +the emanation of matter, lost her way. Still ambitious to create a world +of matter of her own, she busied herself hovering to and fro about the +dark abyss, and imparted life and motion to the inert elements, until she +became so hopelessly entangled in matter that, like Fetahil, she is represented +sitting immersed in mud, and unable to extricate herself from it; +until, by the contact of matter itself, she produces the <em>Creator</em> of the +material world. He is the Demiurgus, called by the Ophites Ilda-Baoth, +and, as we will directly show, the parent of the Jewish God in the opinion +of some sects, and held by others to be the “Lord God” Himself. It is +at this point of the kabalistic-gnostic cosmogony that begins the Mosaic +<cite>Bible</cite>. Having accepted the Jewish <cite>Old Testament</cite> + as their standard, no +wonder that the Christians were forced by the exceptional position in +which they were placed through their own ignorance, to make the best +of it.</p> + +<p>The first groups of Christians, whom Renan shows numbering but +from seven to twelve men in <em>each church</em>, belonged unquestionably to +the poorest and most ignorant classes. They had and could have no +idea of the highly philosophical doctrines of the Platonists and Gnostics, +and evidently knew as little about their own newly-made-up religion. +To these, who if Jews, had been crushed under the tyrannical dominion +of the “law,” as enforced by the elders of the synagogues, and if Pagans +had been always excluded, as the lower castes are until now in India, +from the religious mysteries, the God of the Jews and the “Father” +preached by Jesus were all one. The contention which reigned from the +first years following the death of Jesus, between the two parties, the Pauline +and the Petrine—were deplorable. What one did, the other deemed + +<span class="pagenum"><a id="Page_176">176</a></span> +a sacred duty to undo. If the <cite>Homilies</cite> are considered apocryphal, and +cannot very well be accepted as an infallible standard by which to measure +the animosity which raged between the two apostles, we have the +<cite>Bible</cite>, and the proofs afforded therein are plentiful.</p> + +<p>So hopelessly entangled seems Irenæus in his fruitless endeavors to +describe, to all outward appearance at least, the true doctrines of the +many Gnostic sects of which he treats and to present them at the same +time as abominable “heresies,” that he either deliberately, or through +ignorance, confounds all of them in such a way that few metaphysicians +would be able to disentangle them, without the <cite>Kabala</cite> and the <cite>Codex</cite> +as the true keys. Thus, for instance, he cannot even tell the difference +between the Sethianites and the Ophites, and tells us that they called the +“God of all,” “<i>Hominem</i>,” a <span class="allsmcap">MAN</span>, and his mind the <span class="allsmcap">SECOND</span> man, or the +“<i>Son of man</i>.” So does Theodoret, who lived more than two centuries +after Irenæus, and who makes a sad mess of the chronological order in +which the various sects succeeded each + <span class="lock">other.<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">[297]</a></span> + Neither the Sethianites, +(a branch of the Jewish Nazarenes) nor the Ophites, a purely Greek sect, +have ever held anything of the kind. Irenæus contradicts his own +words by describing in another place the doctrines of Cerinthus, the +direct disciple of Simon Magus. He says that Cerinthus taught that the +world was not created by the <span class="allsmcap">FIRST</span> GOD, but by a virtue (virtus) or +power, an Æon so distant from the First Cause that he was even ignorant +of <span class="allsmcap">HIM</span> who <em>is above all things</em>. This Æon subjected Jesus, he begot him +physically through Joseph from one who was not a virgin, but simply the +wife of that Joseph, and Jesus was born like all other men. Viewed +from this physical aspect of his nature, Jesus was called the “son of man.” +It is only after his <em>baptism</em>, that <i>Christos</i>, the anointed, descended from +the Princeliness of above, in the figure of a dove, and then announced the +<span class="allsmcap">UNKNOWN</span> Father through <span class="lock">Jesus.<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">[298]</a></span></p> + +<p>If, therefore, Jesus was physically considered as a son of man, and +spiritually as the Christos, who overshadowed him, how then could the +“<span class="allsmcap">GOD OF ALL</span>,” the “<em>Unknown</em> Father,” + be called by the Gnostics <i lang="la">Homo</i>, +a <span class="allsmcap">MAN</span>, and his Mind, Ennoia, the + <span class="allsmcap">SECOND</span> man, or <i>Son of man</i>? +Neither in the Oriental <cite>Kabala</cite>, nor in Gnosticism, was the “God of all” +ever anthropomorphized. It is but the first, or rather the second emanations, +for Shekinah, Sephira, Depth, and other first-manifested female +virtues are also emanations, that are termed “primitive men.” Thus +Adam Kadmon, Ennoia (or Sigè), the <i>logoi</i> in short, are the “only-begotten” +ones but not the <em>Sons</em> of man, which appellation properly belongs + +<span class="pagenum"><a id="Page_177">177</a></span> +to Christos the son of Sophia (the elder) and of the primitive man +who produces him through his own vivifying light, which emanates from +the source or <em>cause</em> of all, hence the <em>cause</em> of his light also, the “Unknown +Father.” There is a great difference made in the Gnostic metaphysics +between the first unrevealed Logos and the “anointed,” who is +Christos. Ennoia may be termed, as Philo understands it, the <em>Second</em> +God, but he alone is the “Primitive and First man,” and by no means +the Second one, as Theodoret and Irenæus have it. It is but the inveterate +desire of the latter to connect Jesus in every possible way, even in the +<cite>Hæresies</cite>, with the <em>Highest</em> God, that led him into so many falsifications.</p> + +<p>Such an identification with the <em>Unknown</em> God, even of Christos, the +anointed—the Æon who overshadowed him—let alone of the man Jesus, +never entered the head of the Gnostics nor even of the direct apostles +and of Paul, whatever later forgeries may have added.</p> + +<p>How daring and desperate were many such deliberate falsifications +was shown in the first attempts to compare the original manuscripts with +later ones. In Bishop Horseley’s edition of Sir Isaac Newton’s works, +several manuscripts on theological subjects were cautiously withheld +from publication. The article known as <cite>Christ’s Descent into Hell</cite>, which +is found in the later Apostles’ Creed, is not to be found in the manuscripts +of either the fourth or sixth centuries. It was an evident interpolation +copied from the fables of Bacchus and Hercules and enforced +upon Christendom as an article of faith. Concerning it the author of the +preface to the <cite>Catalogue of the Manuscripts of the King’s Library</cite> (preface, +<abbr title="page twenty-one">p. xxi.</abbr>) remarks: “I wish that the insertion + of the article of <cite>Christ’s +Descent into Hell</cite> into the Apostles’ Creed could be as well accounted +for as the <em>insertion</em> of the <em>said</em> verse” (<cite>First Epistle of John</cite>, +<abbr title="five">v.</abbr> <span class="lock">7).<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">[299]</a></span></p> + +<p>Now, this verse reads: “For there are three that bear record in +Heaven, the Father, the Word and the Holy Ghost; and these three are +one.” This verse, which has been “appointed to be read in churches,” +is now known to be spurious. It is not to be found in any Greek manuscript, +save one at Berlin, which was transcribed from some interpolated +paraphrase between the lines. In the first and second editions of Erasmus, +printed in 1516 and 1519, this allusion to these three heavenly witnesses +is <em>omitted</em>; and the text is not contained in any Greek manuscript +which was written earlier than the fifteenth + <span class="lock">century.<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">[300]</a></span> + It was not + +<span class="pagenum"><a id="Page_178">178</a></span> +mentioned by either of the Greek ecclesiastical writers nor by the early +Latin fathers, so anxious to get at every proof in support of their trinity; +and it was omitted by Luther in his German version. Edward Gibbon +was early in pointing out its spurious character. Archbishop Newcome +rejected it, and the Bishop of Lincoln expresses his conviction that it is + <span class="lock">spurious.<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">[301]</a></span> + There are twenty-eight Greek authors—Irenæus, Clemens, +and Athanasius included, who neither quote nor mention it; and seventeen +Latin writers, numbering among them Augustine, Jerome, Ambrosius, +Cyprian, and Pope Eusebius, who appear utterly ignorant of it. +“It is evident that if the text of the heavenly witnesses had been known +from the beginning of Christianity the ancients would have eagerly seized +it, inserted it in their creeds, quoted it repeatedly against the heretics, +and selected it for the brightest ornament of every book that they wrote +upon the subject of the <span class="lock">Trinity.”<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">[302]</a></span></p> + +<p>Thus falls to the ground the strongest trinitarian pillar. Another not +less obvious forgery is quoted from Sir Isaac Newton’s words by the editor +of the <cite>Apocryphal New Testament</cite>. Newton observes “that what the +Latins have done to this text (<cite>First Epistle of John</cite>, + <abbr title="five">v.</abbr>), the Greeks have +done to that of <abbr title="Saint">St.</abbr> Paul (<cite>Timothy</cite> <abbr title="three">iii.</abbr> 16).” + For, by changing ΟΣ into ΘΣ, +the abbreviation of Θεος (God), in the Alexandrian manuscript, from which +their subsequent copies were made, they now read, “<cite>Great is the mystery +of godliness</cite>, <span class="smcap">God</span> <cite>manifested in the flesh</cite>;” whereas all the churches, for +the first four or five centuries, and the authors of all the ancient versions, +Jerome, as well as the rest, read: “Great is the mystery of godliness +<span class="allsmcap">WHICH WAS</span> <em>manifested in the flesh</em>.” Newton adds, that now that the disputes +over this forgery are over, they that read <span class="smcap">God</span> made manifest in +the flesh, instead of the <em>godliness which was</em> manifested in the flesh, +think this passage “one of the most obvious and pertinent texts for the +business.”</p> + +<p>And now we ask again the question: Who were the first Christians? +Those who were readily converted by the eloquent simplicity of Paul, who +promised them, with the name of Jesus, <em>freedom</em> from the narrow bonds of +ecclesiasticism. They understood but one thing; they were the “children +of promise” (<cite>Galatians</cite> <abbr title="four">iv.</abbr> 28). The “allegory” of the Mosaic +<cite>Bible</cite> was unveiled to them; the covenant “from the Mount Sinai which +gendereth <em>to bondage</em>” was Agar (Ibid., 24), the old Jewish synagogue, +and she was “in bondage with her children” to Jerusalem, the new and +the free, “the mother of us all.” On the one hand the synagogue and +the law which persecuted every one who dared to step across the narrow + +<span class="pagenum"><a id="Page_179">179</a></span> +path of bigotry and dogmatism; on the other, + <span class="lock">Paganism<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">[303]</a></span> + with its grand +philosophical truths concealed from sight; unveiling itself but to the few, +and leaving the masses hopelessly seeking to discover who was <em>the</em> god, +among this overcrowded pantheon of deities and sub-deities. To others, +the apostle of circumcision, supported by all his followers, was promising, +if they obeyed the “law,” a life hereafter, and a resurrection of which +they had no previous idea. At the same time he never lost an occasion +to contradict Paul without naming him, but indicating him so clearly +that it is next to impossible to doubt whom Peter meant. While he may +have converted some men, who whether they had believed in the Mosaic +resurrection promised by the Pharisees, or had fallen into the nihilistic +doctrines of the Sadducees, or had belonged to the polytheistic heathenism +of the Pagan rabble, had no future after death, nothing but a mournful +blank, we do not think that the work of contradiction, carried on so +systematically by the two apostles, had helped much their work of proselytism. +With the educated thinking classes they succeeded very little, +as ecclesiastical history clearly shows. Where was the truth; where +the inspired word of God? On the one hand, as we have seen, they +heard the apostle Paul explaining that of the two covenants, “which +things are an allegory,” the old one from Mount Sinai, “which gendereth +unto bondage,” was <i>Agar</i> the bondwoman; and Mount Sinai itself +answered to “Jerusalem,” which now is “in bondage” with her circumcised +children; and the new covenant meant Jesus Christ—the “Jerusalem +which is above and free;” and on the other Peter, who was +contradicting and even abusing him. Paul vehemently exclaims, +“Cast out the bondwoman and her son” (the old <em>law</em> and the synagogue). +“The son of the bondwoman shall not be heir with the son of + +<span class="pagenum"><a id="Page_180">180</a></span> +the freewoman.” “Stand fast, therefore, in the liberty wherewith Christ +hath made us free; be not entangled again with the yoke of bondage.... +Behold, I Paul say unto you, that if ye be circumcised, Christ shall +profit you nothing!” (<abbr title="Galatians verse"><cite>Gal.</cite> v.</abbr> 2). What do we find Peter writing? +Whom does he mean by saying, “These who speak great swelling words +of vanity.... While they promise them <em>liberty</em>, they themselves are +servants of corruption, for of whom a man is overcome, of the same is he +brought in bondage.... For if <em>they have escaped</em> the pollution of the +world through the knowledge of the Lord and Saviour, they are again +entangled therein, and overcome ... it had <em>been better for them not to +have known the way of righteousness</em>, than after they have known it +to turn from the holy <em>commandment delivered unto them</em>” (<cite>Second +Epistle</cite>).</p> + +<p>Peter certainly cannot have meant the Gnostics, for they had never +seen “the holy commandment delivered unto them;” Paul had. They +never promised any one “liberty” from bondage, but Paul had done so +repeatedly. Moreover the latter rejects the “old covenant,” Agar the +bondwoman; and Peter holds fast to it. Paul warns the people against +the <em>powers</em> and <em>dignities</em> (the lower angels of the kabalists); and Peter, +as will be shown further, respects them and <em>denounces those who do not</em>. +Peter preaches circumcision, and Paul forbids it.</p> + +<p>Later, when all these extraordinary blunders, contradictions, dissensions +and inventions were forcibly crammed into a frame elaborately +executed by the episcopal caste of the new religion, and called Christianity; +and the chaotic picture itself cunningly preserved from too +close scrutiny by a whole array of formidable Church penances and +anathemas, which kept the curious back under the false pretense of +sacrilege and profanation of divine mysteries; and millions of people had +been butchered in the name of the God of mercy—then came the +Reformation. It certainly deserves its name in its fullest paradoxical +sense. It abandoned Peter and alleges to have chosen Paul for its only +leader. And the apostle who thundered against the old law of bondage; +who left full liberty to Christians to either observe the Sabbath or set +it aside; who rejects everything anterior to John the Baptist, is now the +professed standard-bearer of Protestantism, which holds to the <em>old</em> law +more than the Jews, imprisons those who view the Sabbath as Jesus and +Paul did, and outvies the synagogue of the first century in dogmatic intolerance!</p> + +<p>But who then <em>were</em> the first Christians, may still be asked? Doubtless +the Ebionites; and in this we follow the authority of the best critics. +“There can be little doubt that the author (of the <cite>Clementine Homilies</cite>) +was a representative of Ebionitic Gnosticism, which <em>had once been the</em> + +<span class="pagenum"><a id="Page_181">181</a></span> + +<em>purest form of primitive</em> + <span class="lock"><em>Christianity</em>....”<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">[304]</a></span> + And who were the Ebionites? +The pupils and followers of the early Nazarenes, the kabalistic +Gnostics. In the preface to the <cite>Codex Nazaræus</cite>, the translator says: +“That also the Nazarenes did not reject ... the Æons is natural. For +of the Ebionites who acknowledged them (the Æons), these were the <span class="lock">instructors.”<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">[305]</a></span></p> + +<p>We find, moreover, Epiphanius, the Christian Homer of <cite>The Heresies</cite>, +telling us that “Ebion had the opinion of the Nazarenes, the form of the +Cerinthians (who fable that the world was put together by angels), and +the appellation of + <span class="lock">Christians.”<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">[306]</a></span> + An appellation certainly more correctly +applied to them than to the orthodox (so-called) Christians of the school +of Irenæus and the later Vatican. Renan shows the Ebionites numbering +among their sect all the surviving relatives of Jesus. John the +Baptist, his cousin and <em>precursor</em>, was the accepted Saviour of the Nazarenes, +and their prophet. His disciples dwelt on the other side of the +Jordan, and the scene of the baptism of the Jordan is clearly and beyond +any question proved by the author of <cite>Sod, the Son of the Man</cite>, to have +been the site of the Adonis-worship.<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">[307]</a> “Over the Jordan and beyond the +lake dwelt the Nazarenes, a sect said to have existed already at the birth +of Jesus, and to have counted him among its number. They must have +extended along the east of the Jordan, and southeasterly among the Arabians +(<abbr title="Galatians one"><cite>Galat.</cite> i.</abbr> 17, 21; <abbr title="two">ii.</abbr> 11), and Sabæans in the direction of Bosra; and +again, they must have gone far north over the Lebanon to Antioch, also +to the northeast to the Nazarian settlement in Berœa, where <abbr title="Saint">St.</abbr> Jerome +found them. In the desert the Mysteries of Adonis may have still prevailed; +in the mountains Aiai Adonai was still a <span class="lock">cry.”<a id="FNanchor_308" href="#Footnote_308" class="fnanchor">[308]</a></span></p> + +<p>“Having been united (conjunctus) to the Nazarenes, each (Ebionite) +imparted to the other out of his own wickedness, and decided that Christ +<em>was of the seed of a man</em>,” writes Epiphanius.</p> + +<p>And if they did, we must suppose they knew more about their contemporary +prophet than Epiphanius 400 years later. Theodoret, as +shown elsewhere, describes the Nazarenes as Jews who “honor the +Anointed as a just man,” and use the <em>evangel</em> called “<cite>According to +Peter</cite>.” Jerome finds the authentic and original <em>evangel</em>, written in +Hebrew, by Matthew the apostle-publican, in the library collected at +Cæsarea, by the martyr Pamphilius. “<em>I received permission from the +Nazaræans</em>, who at Berœa of Syria used this (gospel) to translate it,” he + +<span class="pagenum"><a id="Page_182">182</a></span> +writes toward the end of the fourth century.<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">[309]</a> + “In the <em>evangel</em> which +the <em>Nazarenes</em> and <em>Ebionites</em> use,” adds Jerome, “which recently I translated +from Hebrew into + <span class="lock">Greek,<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">[310]</a></span> + and which is called by most persons the +<em>genuine Gospel of Matthew</em>,” etc.</p> + +<p>That the apostles had received a “secret doctrine” from Jesus, and +that he himself taught one, is evident from the following words of Jerome, +who confessed it in an unguarded moment. Writing to the Bishops +Chromatius and Heliodorus, he complains that “a difficult work is +enjoined, since this translation has been commanded me by your Felicities, +which <em><abbr title="Saint">St.</abbr> Matthew himself, the Apostle and Evangelist</em>, <span class="allsmcap">DID NOT +WISH TO BE OPENLY WRITTEN</span>. For if it had not been <span class="allsmcap">SECRET</span>, he (Matthew) +would have added to the <em>evangel</em> that which he gave forth was +his; but he made up this book sealed up in the Hebrew characters, +which he put forth <em>even in such a way</em> that the book, written in Hebrew +letters and <em>by the hand of himself</em>, might be possessed <em>by the men most +religious</em>, who also, in the course of time, received it from those who preceded +them. But this very book they never gave to any one to be transcribed, +and its <em>text</em> they related some one way and some another.”<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">[311]</a> +And he adds further on the same page: “And it happened that this +book, having been published by a disciple of Manichæus, named Seleucus, +who also wrote falsely <cite>The Acts of the Apostles</cite>, exhibited matter not for +edification, but for destruction; and that this book was approved in a +synod which the ears of the Church properly refused to listen <span class="lock">to.”<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">[312]</a></span></p> + +<p>He admits, himself, that the book which he authenticates as being written +“<em>by the hand of Matthew</em>;” a book which, notwithstanding that he + +<span class="pagenum"><a id="Page_183">183</a></span> +translated it twice, was nearly unintelligible to him, for it was arcane +or <em>a secret</em>. Nevertheless, Jerome coolly sets down every commentary +upon it, except his own, as <em>heretical</em>. More than that, Jerome knew +that this <em>original Gospel of Matthew</em> was the expounder of the only true +doctrine of Christ; and that it was the work of an evangelist who had +been the friend and companion of Jesus. He knew that if of the two +<cite>Gospels</cite>, the Hebrew in question and the Greek belonging to our present +Scripture, one was spurious, hence heretical, it was not that of the Nazarenes; +and yet, knowing all this, Jerome becomes more zealous than ever +in his persecutions of the “Hæretics.” Why? Because to accept it +was equivalent to reading the death-sentence of the established Church. +The <cite>Gospel according to the Hebrews</cite> was but too well known to have +been the only one accepted for four centuries by the Jewish Christians, +the Nazarenes and the Ebionites. And neither of the latter accepted the +<em>divinity</em> of Christ.</p> + +<p>If the commentaries of Jerome on the Prophets, his famous <cite>Vulgate</cite>, +and numerous polemical treatises are all as trustworthy as this version +of the <cite>Gospel according to Matthew</cite>, then we have a divine revelation +indeed.</p> + +<p>Why wonder at the unfathomable mysteries of the Christian religion, +since it is perfectly <em>human</em>? Have we not a letter written by one of the +most respected Fathers of the Church to this same Jerome, which shows +better than whole volumes their traditionary policy? This is what <em>Saint</em> +Gregory of Nazianzen wrote to his friend and confidant <em>Saint</em> Jerome: +“Nothing can impose better on a people than <em>verbiage</em>; the less they +understand the more they admire. Our fathers and doctors have often +said, not what they thought, but what circumstances and necessity forced +them to.”</p> + +<p>But to return to our Sophia-Achamoth and the belief of the genuine, +primitive Christians.</p> + +<p>After having produced Ilda-Baoth, Ilda from ילד, a child, and Baoth +from בויץ <a id="hebrew2"></a>, the egg, or בהות, <i>Baoth</i>, a waste, a desolation, Sophia-Achamoth +suffered so much from the contact with matter, that after extraordinary +struggles she escapes at last out of the muddy chaos. Although unacquainted +with the pleroma, the region of her mother, she reached the +middle space and succeeded in shaking off the material parts which +have stuck to her spiritual nature; after which she immediately built a +strong barrier between the world of intelligences (spirits) and the world +of matter. Ilda-Baoth, is thus the “son of darkness,” the creator of our +sinful world (the physical portion of it). He follows the example of +Bythos and produces from himself six stellar spirits (sons). They are all +in his own image, and reflections one of the other, which become darker + +<span class="pagenum"><a id="Page_184">184</a></span> +as they successively recede from their father. With the latter, they all +inhabit seven regions disposed like a ladder, beginning under the middle +space, the region of their mother, Sophia-Achamoth, and ending with our +earth, the <em>seventh</em> region. Thus they are the genii of the seven planetary +spheres of which the lowest is the region of our earth (the sphere which +surrounds it, our æther). The respective names of these genii of the +spheres are <i>Iòve</i> (Jehovah), <i>Sabaoth</i>, <i>Adonai</i>, <i>Eloi</i>, <i>Ouraios</i>, <i>Astaphaios</i>.<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">[313]</a> +The first four, as every one knows, are the mystic names of the Jewish +“Lord + <span class="lock">God,”<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">[314]</a></span> + he being, as C. W. King expresses it, “thus degraded by the +Ophites into the appellations of the subordinates of the Creator; “the +two last names are those of the genii of fire and water.”</p> + +<p>Ilda-Baoth, whom several sects regarded as the God of Moses, was +not a pure spirit; he was ambitious and proud, and rejecting the spiritual +light of the middle space offered him by his mother Sophia-Achamoth, +he set himself to create a world of his own. Aided by his sons, the six +planetary genii, he fabricated man, but this one proved a failure. It +was a monster; soulless, ignorant, and crawling on all fours on the +ground like a material beast. Ilda-Baoth was forced to implore the help +of his spiritual mother. She communicated to him a ray of her divine +light, and so animated man and endowed him with a soul. And now +began the animosity of Ilda-Baoth toward his own creature. Following +the impulse of the divine light, man soared higher and higher in his aspirations; +very soon he began presenting not the image of his Creator +Ilda-Baoth but rather that of the Supreme Being, the “primitive man,” +Ennoia. Then the Demiurgus was filled with rage and envy; and fixing +his jealous eye on the abyss of matter, his looks envenomed with passion +were suddenly reflected in it as in a mirror; the reflection became animate, +and there arose out of the abyss Satan, serpent, Ophiomorphos—“the +embodiment of envy and of cunning. He is the union of all that +is most base in matter, with the hate, envy, and craft of a spiritual <span class="lock">intelligence.”<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">[315]</a></span></p> + +<p>After that, always in spite at the perfection of man, Ilda-Baoth created +the three kingdoms of nature, the mineral, vegetable, and animal, with all +evil instincts and properties. Impotent to annihilate the Tree of Knowledge, +which grows in his sphere as in every one of the planetary regions, +but bent upon detaching “man” from his spiritual protectress, Ilda-Baoth +forbade him to eat of its fruit, for fear it should reveal to mankind the + +<span class="pagenum"><a id="Page_185">185</a></span> +mysteries of the superior world. But Sophia-Achamoth, who loved and +protected the man whom she had animated, sent her own genius Ophis, in +the form of a serpent to induce man to transgress the selfish and unjust +command. And “man” suddenly became capable of comprehending +the mysteries of creation.</p> + +<p>Ilda-Baoth revenged himself by punishing the first pair, for man, +through his <em>knowledge</em>, had already provided for himself a companion out +of his spiritual and material half. He imprisoned man and woman in a +dungeon of matter, in the body so unworthy of his nature, wherein man +is still enthralled. But Achamoth protected him still. She established +between her celestial region and “man,” a current of divine light, and +kept constantly supplying him with this <em>spiritual</em> illumination.</p> + +<p>Then follow allegories embodying the idea of dualism, or the struggle +between good and evil, spirit and matter, which is found in every cosmogony, +and the source of which is again to be sought in India. The +types and antitypes represent the heroes of this Gnostic Pantheon, borrowed +from the most ancient mythopœic ages. But, in these personages, +Ophis and Ophiomorphos, Sophia and Sophia-Achamoth, Adam-Kadmon, +and Adam, the planetary genii and the divine Æons, we can also recognize +very easily the models of our biblical copies—the euhemerized patriarchs. +The archangels, angels, virtues and powers, are all found, under +other names, in the <cite>Vedas</cite> and the Buddhistic system. The Avestic +Supreme Being, Zero-ana, or “Boundless Time,” is the type of all these +Gnostic and kabalistic “Depths,” “Crowns,” and even of the Chaldean +En-Soph. The six Amshaspands, created through the “Word” of Ormazd, +the “First-Born,” have their reflections in Bythos and his emanations, +and the antitype of Ormazd—Ahriman and his devs also enter +into the composition of Ilda-Baoth and his six <em>material</em>, though not wholly +evil, planetary genii.</p> + +<p>Achamoth, afflicted with the evils which befall humanity, notwithstanding +her protection, beseeches the celestial mother Sophia—her antitype—to +prevail on the unknown <span class="smcap">Depth</span> to send down Christos (the son and +emanation of the “Celestial Virgin”) to the help of perishing humanity. +Ilda-Baoth and his six sons of matter are shutting out the divine light +from mankind. Man must be saved. Ilda-Baoth had already sent his +own agent, John the Baptist, from the race of Seth, whom he protects—as +a prophet to his people; but only a small portion listened to him—the +Nazarenes, the opponents of the Jews, on account of their worshipping + <span class="lock">Iurbo-Adunai.<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">[316]</a></span> + Achamoth had assured her son, Ilda-Baoth, that the + +<span class="pagenum"><a id="Page_186">186</a></span> +reign of Christos would be only temporal, and thus induced him to send +the forerunner, or precursor. Besides that, she made <em>him cause</em> the birth +of the <em>man</em> Jesus from the Virgin Mary, her own type on earth, “for +the creation of a material personage could only be the work of the Demiurgus, +not falling within the province of a higher power. As soon as +Jesus was born, Christos, the perfect, uniting himself with Sophia (wisdom +and spirituality), descended through the seven planetary regions, assuming +in each an analogous form, and concealing his true nature from their +genii, while he attracted into himself the sparks of divine light which they +retained in their essence. Thus, Christos entered into the <em>man</em> Jesus at +the moment of his baptism in the Jordan. From that time Jesus began +to work miracles; before that, he had been completely ignorant of his +<span class="lock">mission.”<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">[317]</a></span></p> + +<p>Ilda-Baoth, discovering that Christos was bringing to an end his own +kingdom of matter, stirred up the Jews against him, and Jesus was put to + <span class="lock">death.<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">[318]</a></span> + When on the Cross, Christos and Sophia left his body and returned +to their own sphere. The material body of the man Jesus was +abandoned to the earth, but he himself was given a body made up of +<i>æther</i> (astral soul). “Thenceforward he consisted of merely <em>soul</em> and +<em>spirit</em>,” which was the reason why the disciples did not recognize him after +the resurrection. In this spiritual state of a <em>simulacrum</em>, Jesus remained +on earth for eighteen months after he had risen. During this last +sojourn, “he received from Sophia that perfect knowledge, that true +Gnosis, <em>which he communicated to the very few among the apostles</em> who +were capable of receiving the same.”</p> + +<p>“Thence, ascending up into the middle space, he sits on the right +hand of Ilda-Baoth, but unperceived by him, and there collects all the +souls which shall have been purified by the knowledge of Christ. When +he has collected all the spiritual light that exists in matter, out of Ilda-Baoth’s +empire, the redemption will be accomplished and the world will +be destroyed. Such is the meaning of the re-absorption of all the spiritual +light into the pleroma or fulness, whence it originally descended.”</p> + +<p> +<span class="pagenum"><a id="Page_187">187</a></span> +The foregoing is from the description given by Theodoret and adopted +by King in his <cite>Gnostics</cite>, with additions from Epiphanius and Irenæus. +But the former gives a very imperfect version, concocted partly from the +descriptions of Irenæus, and partly from his own knowledge of the later +Ophites, who, toward the end of the third century, had blended already +with several other sects. Irenæus also confounds them very frequently, +and the real theogony of the Ophites is given by none of them correctly. +With the exception of a change in names, the above-given theogony is +that of all the Gnostics, and also of the Nazarenes. Ophis is but the +successor of the Egyptian <i>Chnuphis</i>, the Good Serpent with a lion’s radiating +head, and was held from days of the highest antiquity as an emblem +of wisdom, or Thauth, the instructor and Saviour of humanity, the “Son +of God.” “Oh men, live soberly ... win your immortality!” exclaims +Hermes, the thrice-great Trismegistus. “Instructor and guide of humanity, +I will lead you on to salvation.” Thus the oldest sectarians regarded +Ophis, the Agathodæmon, as identical with Christos; the serpent being +the emblem of celestial wisdom and eternity, and, in the present case, the +antitype of the Egyptian Chnuphis-serpent. These Gnostics, the earliest +of our Christian era, held: “That the supreme Æon, having emitted other +Æons out of himself, one of them, a female, <i>Prunnikos</i> (concupiscence), +descended into the chaos, whence, unable to escape, she remained suspended +in the mid-space, being too clogged by matter to return above, and +not falling lower where there was nothing in affinity with her nature. She +then produced her son Ilda-Baoth, the God of the Jews, who, in his turn, +produced seven Æons, or + <span class="lock">angels,<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">[319]</a></span> + who created the seven heavens.”</p> + +<p>In this plurality of heavens the Christians believed from the first, for +we find Paul teaching of their existence, and speaking of a man “caught +up to the <em>third</em> heaven” (2 <abbr title="Corinthians thirteen"><cite>Corin.</cite>, + xiii.</abbr>). From these seven angels +Ilda-Baoth shut up all that was above him, lest they should know of anything +superior to himself.<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">[320]</a> + They then created man in the image of their +Father,<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">[321]</a> + but prone and crawling on the earth like a worm. But the +heavenly mother, Prunnikos, wishing to deprive Ilda-Baoth of the power + + +<span class="pagenum"><a id="Page_188">188</a></span> +with which she had unwittingly endowed him, infused into man a celestial +spark—the spirit. Immediately man rose upon his feet, soared in mind +beyond the limits of the seven spheres, and glorified the Supreme Father, +<em>Him that is above Ilda-Baoth</em>. Hence, the latter, full of jealousy, cast +down his eyes upon the lowest stratum of matter, and begot a potency in +the form of a serpent, whom they (the Ophites) call his son. Eve, obeying +him as the son of God, was persuaded to eat of the Tree of <span class="lock">Knowledge.<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">[322]</a></span></p> + +<p>It is a self-evident fact that the serpent of the <cite>Genesis</cite>, who appears +suddenly and without any preliminary introduction, must have been the +antitype of the Persian Arch-Devs, whose head is Ash-Mogh, the “two-footed +serpent of lies.” If the <em>Bible</em>-serpent had been deprived of his +limbs before he had tempted woman unto sin, why should God specify as +a punishment that he should go “upon his belly?” Nobody supposes +that he walked upon the extremity of his tail.</p> + +<p>This controversy about the supremacy of Jehovah, between the Presbyters +and Fathers on the one hand, and the Gnostics, the Nazarenes, +and all the sects declared heterodox, as a last resort, on the other, lasted +till the days of Constantine, and later. That the peculiar ideas of the +Gnostics about the <em>genealogy</em> of Jehovah, or the proper place that had +to be assigned, in the Christian-Gnostic Pantheon, to the God of the Jews, +were at first deemed neither blasphemous nor heterodox is evident +in the difference of opinions held on this question by Clemens of Alexandria, +for instance, and Tertullian. The former, who seems to have +known of Basilides better than anybody else, saw nothing heterodox or +blamable in the mystical and transcendental views of the new Reformer. +“In his eyes,” remarks the author of <cite>The Gnostics</cite>, speaking of +Clemens, “Basilides was not a heretic, <i>i.e.</i>, an innovator as regards the +doctrines of the Christian Church, but a mere theosophic philosopher, +who sought to express <em>ancient truths</em> under new forms, and perhaps to +combine them with the new faith, the truth of which he could admit +without necessarily renouncing the old, exactly as is the case with the +learned Hindus of our <span class="lock">day.”<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">[323]</a></span></p> + +<p>Not so with Irenæus and + <span class="lock">Tertullian.<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">[324]</a></span> + The principal works of the +latter <em>against the Heretics</em>, were written after his separation from the +Catholic Church, when he had ranged himself among the zealous followers +of Montanus; and teem with unfairness and bigoted prejudice.<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">[325]</a> + +<span class="pagenum"><a id="Page_189">189</a></span> +He has exaggerated every Gnostic opinion to a monstrous absurdity, +and his arguments are not based on coercive reasoning but simply on +the blind stubbornness of a partisan fanatic. Discussing Basilides, the +“pious, god-like, theosophic philosopher,” as Clemens of Alexandria +thought him, Tertullian exclaims: “After this, Basilides, the <i>heretic</i>, +broke + <span class="lock">loose.<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">[326]</a></span> + He asserted that there is a Supreme God, by name +Abraxas, by whom Mind was created, whom the Greeks call <i>Nous</i>. +From her emanated the Word; from the Word, Providence; from Providence, +Virtue and Wisdom; from these two again, Virtues, <i>Principalities,<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">[327]</a> +and Powers</i> were made; thence infinite productions and emissions +of angels. Among the lowest angels, indeed, and those that +made this world, he sets <i>last of all</i> the god of the Jews, whom he denies +to be God himself, affirming that he is but one of the <span class="lock">angels.”<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">[328]</a></span></p> + +<p>It would be equally useless to refer to the direct apostles of Christ, +and show them as holding in their controversies that Jesus never made +any difference between his “Father” and the “Lord-God” of Moses. +For the <i>Clementine Homilies</i>, in which occur the greatest argumentations +upon the subject, as shown in the disputations alleged to have taken +place between Peter and Simon the Magician, are now also proved to +have been falsely attributed to Clement the Roman. This work, if written +by an Ebionite—as the author of <cite>Supernatural Religion</cite> declares in common +with some other commentators<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">[329]</a>—must have been written either far +later than the Pauline period, generally assigned to it, or the dispute + +<span class="pagenum"><a id="Page_190">190</a></span> +about the identity of Jehovah with God, the “Father of Jesus,” have +been distorted by later interpolations. This disputation is in its very +essence antagonistic to the early doctrines of the Ebionites. The latter, +as demonstrated by Epiphanius and Theodoret, were the direct followers +of the Nazarene sect<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">[330]</a> (the Sabians), the “Disciples of John.” He +says, unequivocally, that the Ebionites believed in the <cite>Æons</cite> (emanations), +that the Nazarenes were <em>their instructors</em>, and that “each imparted +to the other out of his own wickedness.” Therefore, holding the same +beliefs as the Nazarenes did, an Ebionite would not have given even so +much chance to the doctrine supported by Peter in the <cite>Homilies</cite>. The +old Nazarenes, as well as the later ones, whose views are embodied in +the <cite>Codex Nazaræus</cite>, never called Jehovah otherwise than <i>Adonai</i>, +<i>Iurbo</i>, the God of the <i>Abortive</i><a id="FNanchor_331" href="#Footnote_331" class="fnanchor">[331]</a> (the orthodox Jews). They kept +their beliefs and religious tenets so <em>secret</em> that even Epiphanius, writing +as early as the end of the fourth + <span class="lock">century,<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">[332]</a></span> + confesses his ignorance as to +their real doctrine. “Dropping the name of Jesus,” says the Bishop of +Salamis, “they neither call themselves <i>Iessaens</i>, nor continue to hold the +name of the Jews, nor name themselves Christians, but <i>Nazarenes</i>.... +The resurrection of the dead is confessed by them ... but concerning +Christ, <em>I cannot say</em> whether they think him a <em>mere man</em>, or as the <em>truth +is</em>, confess that he was born through the <em>Holy Pneuma</em> from the <span class="lock">Virgin.”<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">[333]</a></span></p> + +<p>While Simon Magus argues in the <cite>Homilies</cite> from the standpoint of +every Gnostic (Nazarenes and Ebionites included), Peter, as a true +apostle of circumcision, holds to the old Law and, as a matter of course, +seeks to blend his belief in the divinity of Christ with his old Faith in +the “Lord God” and ex-protector of the “chosen people.” As the +author of <cite>Supernatural Religion</cite> shows, the Epitome,<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">[334]</a> “a blending of +the other two, probably intended to purge them from heretical doctrine”<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">[335]</a> +and, together with a great majority of critics, assigns to the +<cite>Homilies</cite>, a date not earlier than the end of the third century, we may +well infer that they must differ widely with their original, if there ever +was one. Simon the Magician proves throughout the whole work that + +<span class="pagenum"><a id="Page_191">191</a></span> +the Demiurgus, the Architect of the World, is not the highest Deity; +and he bases his assertions upon the words of Jesus himself, who states +repeatedly that “no man knew the Father.” Peter is made in the +<cite>Homilies</cite> to repudiate, with a great show of indignation, the assertion that +the Patriarchs were not deemed worthy to know the Father; to which +Simon objects again by quoting the words of Jesus, who thanks the +“Lord of Heaven and earth that what was concealed from the wise” +he has “revealed to babes,” proving very logically that according to +these very words the Patriarchs could not have known the “Father.” +Then Peter argues, in his turn, that the expression, “what is <em>concealed</em> +from the wise,” etc., referred to the concealed <em>mysteries</em> + of the <span class="lock">creation.<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">[336]</a></span></p> + +<p>This argumentation of Peter, therefore, had it even emanated from +the apostle himself, instead of being a “religious romance,” as the author +of <cite>Supernatural Religion</cite> calls it, would prove nothing whatever in favor +of the identity of the God of the Jews, with the “Father” of Jesus. At +best it would only demonstrate that Peter had remained from first to last +“an apostle of circumcision,” a Jew faithful to his old law, and a defender +of the <cite>Old Testament</cite>. This conversation proves, moreover, the weakness +of the cause he defends, for we see in the apostle a man who, +although in most intimate relations with Jesus, can furnish us nothing in +the way of direct proof that he ever thought of teaching that the all-wise +and all-good Paternity he preached was the morose and revengeful thunderer +of Mount Sinai. But what the <cite>Homilies</cite> do prove, is again our +assertion that there was a secret doctrine preached by Jesus to the few +who were deemed worthy to become its recipients and custodians. “And +Peter said: ‘We remember that our Lord and teacher, as commanding, +said to us, guard the mysteries for me, and the sons of my house. Wherefore +also he explained to his disciples, <em>privately</em>, the <em>mysteries of the kingdoms +of the heavens</em>.’”<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">[337]</a></p> + +<p>If we now recall the fact that a portion of the Mysteries of the +“Pagans” consisted of the απορῥήτα, <i>aporrheta</i>, or secret discourses; that +the secret <i>Logia</i> or discourses of Jesus contained in the original <cite>Gospel +according to Matthew</cite>, the meaning and interpretation of which <abbr title="Saint">St.</abbr> Jerome +confessed to be “a difficult task” for him to achieve, were of the same +nature; and if we remember, further, that to some of the interior or final +Mysteries only a very select few were admitted; and that finally it was +from the number of the latter that were taken all the ministers of the holy +“Pagan” rites, we will then clearly understand this expression of Jesus +quoted by Peter: “Guard <em>the Mysteries for me and the sons of my + +<span class="pagenum"><a id="Page_192">192</a></span> +house</em>,” <i>i.e.</i>, of my doctrine. And, if we understand it rightly, we cannot +avoid thinking that this “secret” doctrine of Jesus, even the technical +expressions of which are but so many duplications of the Gnostic and +Neo-platonic mystic phraseology—that this doctrine, we say, was based +on the same transcendental philosophy of Oriental <cite>Gnosis</cite> as the rest of +the religions of those and earliest days. That none of the later Christian +sects, despite their boasting, were the inheritors of it, is evident from the +contradictions, blunders, and clumsy repatching of the mistakes of every +preceding century by the discoveries of the succeeding one. These mistakes, +in a number of manuscripts claimed to be authentic, are sometimes +so ridiculous as to bear on their face the evidence of being pious forgeries. +Thus, for instance, the utter ignorance of some patristic champions of +the very gospels they claimed to defend. We have mentioned the accusation +against Marcion by Tertullian and Epiphanius of mutilating the +<em>Gospel</em> ascribed to Luke, and erasing from it that which is now proved +to have never been in that Gospel at all. Finally, the method adopted +by Jesus of speaking in parables, in which he only followed the example +of his sect, is attributed in the <cite>Homilies</cite> to a prophecy of <cite>Isaiah</cite>! Peter +is made to remark: “For Isaiah said: ‘I will open my mouth in parables, +and I will utter things that have been kept secret from the foundation +of the world.’” This erroneous reference to Isaiah of a sentence +given in <cite>Psalms</cite> <abbr title="seventy-eight">lxxviii.</abbr> 2, is found not only in the apocryphal <cite>Homilies</cite>, +but also in the Sinaitic <cite>Codex</cite>. Commenting on the fact in the <i>Supernatural +Religion</i>, the author states that “Porphyry, in the third century, +twitted Christians with this erroneous ascription by their inspired evangelist +to Isaiah of a passage from a <cite>Psalm</cite>, and reduced the Fathers to great + <span class="lock">straits.”<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">[338]</a></span> + Eusebius and Jerome tried to get out of the difficulty by +ascribing the mistake to an “ignorant scribe;” and Jerome even went +to the length of asserting that the name of Isaiah never stood after the +above sentence in any of the old codices, but that the name of Asaph was +found in its place, only “<em>ignorant</em> men had removed + <span class="lock">it.”<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">[339]</a></span> + To this, the +author again observes that “the fact is that the reading ‘Asaph’ for +‘Isaiah’ is not found in any manuscript extant; and, although ‘Isaiah’ +has <em>disappeared</em> from all but a few obscure codices, it cannot be denied +that the name anciently stood in the text. In the Sinaitic <cite>Codex</cite>, which +is probably the earliest manuscript extant ... and which is assigned to +the fourth century,” he adds, “the prophet <cite>Isaiah</cite> stands in the text by +the first hand, <em>but is erased</em> by the <span class="lock">second.”<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">[340]</a></span></p> + +<p>It is a most suggestive fact that there is not a word in the so-called + +<span class="pagenum"><a id="Page_193">193</a></span> +sacred <em>Scriptures</em> to show that Jesus was actually regarded as a God by +his disciples. Neither before nor after his death did they pay him divine +honors. Their relation to him was only that of disciples and “master;” +by which name they addressed him, as the followers of Pythagoras and +Plato addressed their respective masters before them. Whatever words +may have been put into the mouths of Jesus, Peter, John, Paul, and +others, there is not a single act of adoration recorded on their part, nor +did Jesus himself ever declare his identity with <em>his Father</em>. He accused +the Pharisees of <em>stoning</em> their prophets, not of deicide. He termed himself +the son of God, but took care to assert repeatedly that they were +all the children of God, who was the Heavenly Father of all. In preaching +this, he but repeated a doctrine taught ages earlier by Hermes, +Plato, and other philosophers. Strange contradiction! Jesus, whom we +are asked to worship as the one living God, is found, immediately after +his Resurrection, saying to Mary Magdalene: “I am not yet ascended +<em>to my Father</em>; but go to my brethren, and say unto them, I ascend unto +<em>my Father</em> and <em>your</em> Father, and to <em>my</em> God and + <em>your</em> God!” (<cite>John</cite> +<abbr title="twenty">xx.</abbr> 17.)</p> + +<p>Does this look like identifying himself with his Father? “<em>My</em> Father +and <em>your</em> Father, <em>my</em> God and <em>your</em> God,” implies, + on his part, a desire to +be considered on a perfect equality with his brethren—nothing more. +Theodoret writes: “The hæretics agree with us respecting the beginning +of all things.... But they say there is not one Christ (God), but one +above, and the other below. And this last <em>formerly dwelt in many</em>; +but <em>the Jesus</em>, they at one time say is <em>from</em> God, at another they +call him a + <span class="lock"><span class="smcap">Spirit</span>.”<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">[341]</a></span> + This spirit is the Christos, the <i>messenger</i> +of life, who is sometimes called the Angel <i>Gabriel</i> (in Hebrew, the +mighty one of God), and who took with the Gnostics the place of the +Logos, while the Holy Spirit was considered + <span class="lock"><i>Life</i>.<a id="FNanchor_342" href="#Footnote_342" class="fnanchor">[342]</a></span> + With the sect of +the Nazarenes, though, the Spiritus, or Holy Ghost, had less honor. +While nearly every Gnostic sect considered it a Female Power, whether +they called it <i>Binah</i>, נינה, <i>Sophia</i>, the Divine Intellect, with the Nazarene +sect it was the <i>Female Spiritus</i>, the astral light, the genetrix of all +things of <em>matter</em>, the chaos in its evil aspect, made <i lang="la">turbido</i> by the Demiurge. +At the creation of man, “it was light on the side of the <span class="smcap">Father</span>, +and it was light (material light) on the side of the <span class="allsmcap">MOTHER</span>. And this +is the ‘<em>two-fold</em> + <span class="lock">man,’”<a id="FNanchor_343" href="#Footnote_343" class="fnanchor">[343]</a></span> + says the <cite>Sohar</cite>. “That day (the last one) will +perish the seven badly-disposed stellars, also the sons of man, who have +confessed the <i>Spiritus</i>, the Messias (false), the Deus, and the <span class="smcap">Mother</span> +of the <span class="smcap">Spiritus</span> shall <span class="lock">perish.”<a id="FNanchor_344" href="#Footnote_344" class="fnanchor">[344]</a></span></p> + +<p><span class="pagenum"><a id="Page_194">194</a></span> + +Jesus enforced and illustrated his doctrines with signs and wonders; +and if we lay aside the claims advanced on his behalf by his deifiers, he +did but what other kabalists did; and only <em>they</em> at that epoch, when, for +two centuries the sources of prophecy had been completely dried up, and +from this stagnation of public “miracles” had originated the skepticism +of the unbelieving sect of the Sadducees. Describing the “heresies” of +those days, Theodoret, who has no idea of the hidden meaning of the +word Christos, the <em>anointed</em> messenger, complains that they (the Gnostics) +assert <i>that this Messenger or Delegatus changes his body from time to +time</i>, “<em>and goes into other bodies, and at each time is differently manifested</em>. +And these (the overshadowed prophets) use incantations and +invocations of various demons and baptisms in the confession of their +principles.... They embrace astrology and magic, and the mathematical +error,” (?) he <span class="lock">says.<a id="FNanchor_345" href="#Footnote_345" class="fnanchor">[345]</a></span></p> + +<p>This “mathematical error,” of which the pious writer complains, led +subsequently to the rediscovery of the heliocentric system, erroneous as +it may still be, and forgotten since the days of another “magician” who +taught it—Pythagoras. Thus, the wonders of healing and the thaums +of Jesus, which he imparted to his followers, show that they were learning, +in their daily communication with him, the theory and practice of +the new ethics, day by day, and in the familiar intercourse of intimate +friendship. Their faith was progressively developed, like that of all +neophytes, simultaneously with the increase of knowledge. We must +bear in mind that Josephus, who certainly must have been well informed +on the subject, calls the skill of expelling demons “a science.” This +growth of faith is conspicuously shown in the case of Peter, who, from +having lacked enough faith to support him while he could walk on the +water from the boat to his Master, at last became so expert a thaumaturgist, +that Simon Magus is said to have offered him money to teach him +the secret of healing, and other wonders. And Philip is shown to have +become an Æthrobat as good as Abaris of Pythagorean memory, but less +expert than Simon Magus.</p> + +<p>Neither in the <cite>Homilies</cite> nor any other early work of the apostles, is there +anything to show that either of his friends and followers regarded Jesus +as anything more than a prophet. The idea is as clearly established in +the <cite>Clementines</cite>. Except that too much room is afforded to Peter to establish +the identity of the Mosaic God with the Father of Jesus, the whole +work is devoted to Monotheism. The author seems as bitter against +Polytheism as against the claim to the divinity of + <span class="lock">Christ.<a id="FNanchor_346" href="#Footnote_346" class="fnanchor">[346]</a></span> + He seems + +<span class="pagenum"><a id="Page_195">195</a></span> + +to be utterly ignorant of the Logos, and his speculation is confined to +Sophia, the Gnostic wisdom. There is no trace in it of a hypostatic +trinity, but the same overshadowing of the Gnostic “wisdom (Christos +and Sophia) is attributed in the case of Jesus as it is in those of Adam, +Enoch, Noah, Abraham, Isaac, Jacob, and + <span class="lock">Moses.<a id="FNanchor_347" href="#Footnote_347" class="fnanchor">[347]</a></span> + These personages +are all placed on one level, and called ‘true prophets,’ and the seven +pillars of the world.” More than that, Peter vehemently denies the fall +of Adam, and with him, the doctrine of atonement, as taught by Christian +theology, utterly falls to the ground, <em>for he combats it as a + blasphemy</em>.<a id="FNanchor_348" href="#Footnote_348" class="fnanchor">[348]</a> +Peter’s theory of sin is that of the Jewish kabalists, and even, in a certain +way, Platonic. Adam not only never sinned, but, “as a true prophet, +possessed of the Spirit of God, which afterwards was in Jesus, <em>could not</em> +sin.”<a id="FNanchor_349" href="#Footnote_349" class="fnanchor">[349]</a> + In short, the whole of the work exhibits the belief of the author +in the kabalistic doctrine of permutation. The <cite>Kabala</cite> teaches the doctrine +of transmigration of the <span class="lock">spirit.<a id="FNanchor_350" href="#Footnote_350" class="fnanchor">[350]</a></span> + “Mosah is the <i>revolutio</i> of Seth +and <span class="lock">Hebel.”<a id="FNanchor_351" href="#Footnote_351" class="fnanchor">[351]</a></span></p> + +<p>“Tell me who it is who brings about the <em>re-birth</em> (the revolutio)?” +is asked of the wise Hermes. “God’s Son, the <em>only man</em>, through the +will of God,” is the answer of the <span class="lock">“heathen.”<a id="FNanchor_352" href="#Footnote_352" class="fnanchor">[352]</a></span></p> + +<p>“God’s son” is the immortal spirit assigned to every human being. +It is this divine entity which is the “<em>only man</em>,” for the casket which contains +our soul, and the soul itself, are but half-entities, and without its +overshadowing both body and astral soul, the two are but an animal <em>duad</em>. +It requires a trinity to form the complete “man,” and allow him to remain +immortal at every “re-birth,” or <i>revolutio</i>, throughout the subsequent +and ascending spheres, every one of which brings him nearer to the +refulgent realm of eternal and <em>absolute</em> light.</p> + +<p>“God’s <span class="smcap">First-born</span>, who is the ‘holy Veil,’ the ‘Light of Lights,’ +it is he who sends the revolutio of the Delegatus, for he is the <em>First +Power</em>,” says the <span class="lock">kabalist.<a id="FNanchor_353" href="#Footnote_353" class="fnanchor">[353]</a></span></p> + +<p>“The pneuma (spirit) and the dunamis (power), which is from the +God, it is right to consider nothing else than the <i>Logos</i>, who is <em>also</em> (?) +First-begotten to the God,” argues a <span class="lock">Christian.<a id="FNanchor_354" href="#Footnote_354" class="fnanchor">[354]</a></span></p> + +<p>“Angels and powers are in heaven!” says Justin, thus bringing +forth a purely kabalistic doctrine. The Christians adopted it from the + +<span class="pagenum"><a id="Page_196">196</a></span> + +<cite>Sohar</cite> and the hæretical sects, and if Jesus mentioned them, it was not in +the official synagogues that he learned the theory, but directly in the +kabalistic teachings. In the Mosaic books, very little mention is made +of them, and Moses, who holds direct communications with the “Lord +God,” troubles himself very little about them. The doctrine was a +secret one, and deemed by the orthodox synagogue heretical. Josephus +calls the Essenes heretics, saying: “Those admitted among the Essenes +must swear to communicate their doctrines to no one any otherwise <em>than +as he received them himself</em>, and equally to preserve the books <em>belonging +to their sect</em>, and the <em>names of the</em> + <span class="lock"><em>angels</em>.”<a id="FNanchor_355" href="#Footnote_355" class="fnanchor">[355]</a></span> + The Sadducees did not +believe in angels, neither did the uninitiated Gentiles, who limited their +Olympus to gods and demi-gods, or “spirits.” Alone, the kabalists and +theurgists hold to that doctrine from time immemorial, and, as a consequence, +Plato, and Philo Judæus after him, followed first by the Gnostics, +and then by the Christians.</p> + +<p>Thus, if Josephus never wrote the famous interpolation forged by +Eusebius, concerning Jesus, on the other hand, he has described in +the Essenes all the principal features that we find prominent in the Nazarene. +When praying, they sought <span class="lock">solitude.<a id="FNanchor_356" href="#Footnote_356" class="fnanchor">[356]</a></span> + “When thou prayest, +enter into thy closet ... and pray to thy Father which is in secret” +(<cite>Matthew</cite> <abbr title="six">vi.</abbr> 6). “Everything spoken by them (Essenes) is stronger +than an oath. Swearing is shunned by them” (<cite>Josephus</cite> <abbr title="Two">II.</abbr>, <abbr title="eight">viii.</abbr>, 6). “But +I say unto you, swear not at all ... but let your communication be yea, +yea; nay, nay” (<cite>Matthew</cite> <abbr title="five">v.</abbr> 34-37).</p> + +<p>The Nazarenes, as well as the Essenes and the Therapeutæ, believed +more in their own interpretations of the “hidden sense” of the more ancient +Scriptures, than in the later laws of Moses. Jesus, as we have +shown before, felt but little veneration for the commandments of his predecessor, +with whom Irenæus is so anxious to connect him.</p> + +<p>The Essenes “enter into the houses of <em>those whom they never saw +previously</em>, as if they were their intimate friends” (<cite>Josephus</cite> <abbr title="Two">II.</abbr>, <abbr title="eight">viii.</abbr>, 4). +Such was undeniably the custom of Jesus and his disciples.</p> + +<p>Epiphanius, who places the Ebionite “heresy” on one level with that +of the Nazarenes, also remarks that the Nazaraioi come next to the +<span class="lock">Cerinthians,<a id="FNanchor_357" href="#Footnote_357" class="fnanchor">[357]</a></span> + so much vituperated against by <span class="lock">Irenæus.<a id="FNanchor_358" href="#Footnote_358" class="fnanchor">[358]</a></span></p> + +<p><span class="pagenum"><a id="Page_197">197</a></span> + +Munk, in his work on <cite>Palestine</cite>, affirms that there were 4,000 Essenes +living in the desert; that they had their mystical books, and predicted the +<span class="lock">future.<a id="FNanchor_359" href="#Footnote_359" class="fnanchor">[359]</a></span> + The Nabatheans, with very little difference indeed, adhered to +the same belief as the Nazarenes and the Sabeans, and all of them +honored John the Baptist more than his successor Jesus. The Persian +Iezidi say that they originally came to Syria from Busrah. They use +baptism, and believe in seven archangels, though paying at the same time +reverence to Satan. Their prophet Iezed, who flourished long prior to +<span class="lock">Mahomet,<a id="FNanchor_360" href="#Footnote_360" class="fnanchor">[360]</a></span> + taught that God will send a messenger, and that the latter +would reveal to him a book which is already written in heaven from the +<span class="lock">eternity.<a id="FNanchor_361" href="#Footnote_361" class="fnanchor">[361]</a></span> + The Nabatheans inhabited the Lebanon, as their descendants +do to the present day, and their religion was from its origin purely kabalistic. +Maimonides speaks of them as if he identified them with the Sabeans. +“I will mention to thee the writings ... respecting the belief and +institutions of the <i>Sabeans</i>,” he says. “The most famous is the book <cite>The +Agriculture of the Nabathæans</cite>, which has been translated by Ibn Wahohijah. +This book is full of heathenish foolishness.... It speaks of the +preparations of <span class="smcap">Talismans</span>, the drawing down of the powers of the <span class="smcap">Spirits</span>, +<span class="smcap">Magic</span>, <span class="smcap">Demons</span>, + and ghouls, which make their abode in the + <span class="lock">desert.”<a id="FNanchor_362" href="#Footnote_362" class="fnanchor">[362]</a></span></p> + +<p>There are traditions among the tribes living scattered about <em>beyond</em> +the Jordan, as there are many such also among the descendants of the +Samaritans at Damascus, Gaza, and at Naplosa (the ancient Shechem). +Many of these tribes have, notwithstanding the persecutions of eighteen +centuries, retained the faith of their fathers in its primitive simplicity. +It is there that we have to go for traditions based on <em>historical</em> truths, +however disfigured by exaggeration and inaccuracy, and compare them +with the religious legends of the Fathers, which they call revelation. Eusebius +states that before the siege of Jerusalem the small Christian community—comprising +members of whom many, if not all, knew Jesus and his +apostles personally—took refuge in the little town of Pella, on the opposite +shore of the Jordan. Surely these simple people, separated for centuries +from the rest of the world, ought to have preserved their traditions +fresher than any other nations! It is in Palestine that we have to search +for the <em>clearest</em> waters of Christianity, let alone its source. The first +Christians, after the death of Jesus, all joined together for a time, whether + +<span class="pagenum"><a id="Page_198">198</a></span> + +they were Ebionites, Nazarenes, Gnostics, or others. They had no Christian +dogmas in those days, and their Christianity consisted in believing +Jesus to be a prophet, this belief varying from seeing in him simply a +“just <span class="lock">man,”<a id="FNanchor_363" href="#Footnote_363" class="fnanchor">[363]</a></span> + or a holy, inspired prophet, a vehicle used by Christos and +Sophia to manifest themselves through. These all united together in +opposition to the synagogue and the tyrannical technicalities of the Pharisees, +until the primitive group separated in two distinct branches—which, +we may correctly term the Christian kabalists of the Jewish Tanaïm school, +and the Christian kabalists of the Platonic + <span class="lock">Gnosis.<a id="FNanchor_364" href="#Footnote_364" class="fnanchor">[364]</a></span> + The former were +represented by the party composed of the followers of Peter, and John, the +author of the <cite>Apocalypse</cite>; the latter ranged with the Pauline Christianity, +blending itself, at the end of the second century, with the Platonic philosophy, +and engulfing, still later, the Gnostic sects, whose symbols and +misunderstood mysticism overflowed the Church of Rome.</p> + +<p>Amid this jumble of contradictions, what Christian is secure in confessing +himself such? In the old Syriac <cite>Gospel according to Luke</cite> (<abbr title="three">iii.</abbr> 22), +the Holy Spirit is said to have descended in the likeness of a dove. +“Jesua, full of the sacred Spirit, returned from Jordan, and the Spirit led +him into the desert” (old Syriac, <cite>Luke</cite> <abbr title="four">iv.</abbr> 1, + <cite>Tremellius</cite>). “The difficulty,” +says Dunlap, “was that the Gospels declared that John the Baptist +saw the Spirit (the Power of God) descend upon Jesus after he had +reached manhood, and if the Spirit then first descended upon him, there +was some ground for the opinion of the Ebionites and Nazarenes who +denied his <em>preceding</em> existence, and refused him the attributes of the +<span class="smcap">Logos</span>. The Gnostics, on the other hand, objected to the flesh, but conceded +the <span class="lock">Logos.”<a id="FNanchor_365" href="#Footnote_365" class="fnanchor">[365]</a></span></p> + +<p>John’s <cite>Apocalypsis</cite>, and the explanations of sincere Christian bishops, +like Synesius, who, to the last, adhered to the Platonic doctrines, +make us think that the wisest and safest way is to hold to that sincere +primitive faith which seems to have actuated the above-named bishop. +This best, sincerest, and most unfortunate of Christians, addressing the +“Unknown,” exclaims: “Oh Father of the Worlds ... Father of the +Æons ... <em>Artificer of the Gods</em>, it is holy to praise!” But Synesius +had Hypatia for instructor, and this is why we find him confessing in all +sincerity his opinions and profession of faith. “The rabble desires + +<span class="pagenum"><a id="Page_199">199</a></span> + +nothing better than to be deceived.... As regards myself, therefore, +<em>I will always be a philosopher with myself</em>, but I <em>must be priest</em> with the +people.”</p> + +<p>“Holy is God the Father of all being, holy is God, whose wisdom is +carried out into execution by his own Powers!... Holy art Thou, who +through the Word had created all! Therefore, I believe in Thee, and +bear testimony, and go into the <span class="allsmcap">LIFE</span> and + <span class="lock"><span class="allsmcap">LIGHT</span>.”<a id="FNanchor_366" href="#Footnote_366" class="fnanchor">[366]</a></span> + Thus speaks +Hermes Trismegistus, the heathen divine. What Christian bishop +could have said better than that?</p> + +<p>The apparent discrepancy of the four gospels as a whole, does not +prevent every narrative given in the <cite>New Testament</cite>—however + much disfigured—having +a ground-work of truth. To this, are cunningly adapted +details made to fit the later exigencies of the Church. So, propped up +partially by indirect evidence, still more by blind faith, they have become, +with time, articles of faith. Even the fictitious massacre of the “Innocents” +by King Herod has a certain foundation to it, in its allegorical +sense. Apart from the now-discovered fact that the whole story of such +a massacre of the Innocents is bodily taken from the Hindu <cite>Bagaved-gitta</cite>, +and Brahmanical traditions, the legend refers, moreover, allegorically, +to an historical fact. King Herod is the type of Kansa, the tyrant +of Madura, the maternal uncle of Christna, to whom astrologers predicted +that a son of his niece Devaki would deprive him of his throne. +Therefore he gives orders to kill the male child that is born to her; but +Christna escapes his fury through the protection of Mahadeva (the great +God) who causes the child to be carried away to another city, out of +Kansa’s reach. After that, in order to be sure and kill the right boy, on +whom he failed to lay his murderous hands, Kansa has all the male newborn +infants within his kingdom killed. Christna is also worshipped by +the gopas (the shepherds) of the land.</p> + +<p>Though this ancient Indian legend bears a very suspicious resemblance +to the more modern biblical romance, Gaffarel and others attribute +the origin of the latter to the persecutions during the Herodian reign of +the kabalists and the <em>Wise men</em>, who had not remained strictly orthodox. +The latter, as well as the prophets, were nicknamed the “Innocents,” and +the “Babes,” on account of their holiness. As in the case of certain +degrees of modern Masonry, the adepts reckoned their grade of initiation +by a <em>symbolic</em> age. Thus Saul who, when chosen king, was “a +choice and goodly man,” and “from his shoulders upward was higher +than any of the people,” is described in Catholic versions, as “child +of <em>one year</em> when he began to reign,” which, in its literal sense, is a palpable + +<span class="pagenum"><a id="Page_200">200</a></span> + +absurdity. But in <cite>1 Samuel</cite> <abbr title="ten">x.</abbr>, his anointing by Samuel and initiation +are described; and at verse 6th, Samuel uses this significant language: +“... the Spirit of the Lord will come upon thee and thou +shalt prophesy with them, <em>and shalt be turned into another man</em>.” The +phrase above quoted is thus made plain—he had received one +degree of initiation and was symbolically described as “a child one +year old.” The Catholic <cite>Bible</cite>, from which the text is quoted, with +charming candor says in a foot-note: “It is extremely difficult to +explain” (meaning that Saul was a child of one year). But undaunted +by any difficulty the Editor, nevertheless, does take upon himself +to explain it, and adds: “<em>A child of one year.</em> That is, <em>he was +good and like an innocent child</em>.” An interpretation as ingenious as it +is pious; and which if it does no good can certainly do no + <span class="lock">harm.<a id="FNanchor_367" href="#Footnote_367" class="fnanchor">[367]</a></span></p> + +<p>If the explanation of the kabalists is rejected, then the whole subject +falls into confusion; worse still—for it becomes a direct plagiarism +from the Hindu legend. All the commentators have agreed that a litteral +massacre of young children is nowhere mentioned in history; and +that, moreover, an occurrence like that would have made such a bloody +page in Roman annals that the record of it would have been preserved for us +by every author of the day. Herod himself was subject to the Roman +law; and undoubtedly he would have paid the penalty of such a monstrous +crime, with his own life. But if, on the one hand, we have not +the slightest trace of this fable in history, on the other, we find in the + +<span class="pagenum"><a id="Page_201">201</a></span> +official complaints of the Synagogue abundant evidence of the persecution +of the initiates. The <cite>Talmud</cite> also corroborates it.</p> + +<p>The Jewish version of the birth of Jesus is recorded in the <cite>Sepher-Toldos +Jeshu</cite> in the following words:</p> + +<p>“Mary having become the mother of a Son, named Jehosuah, and +the boy growing up, she entrusted him to the care of the Rabbi Elhanan, +and the child progressed in knowledge, for he was well gifted with spirit +and understanding.</p> + +<p>“Rabbi Jehosuah, son of Perachiah, continued the education of Jehosuah +(Jesus) after Elhanan, and <em>initiated</em> him in the <em>secret</em> knowledge;” +but the King, Janneus, having given orders to slay all the initiates, Jehosuah +Ben Perachiah, fled to Alexandria, in Egypt, taking the boy with him.</p> + +<p>While in Alexandria, continues the story, they were received in the +house of a rich and learned lady (personified Egypt). Young Jesus +found her beautiful, notwithstanding “<em>a defect in her eyes</em>,” and declared +so to his master. Upon hearing this, the latter became so angry that his +pupil should find in the land of bondage anything good, that “he cursed +him and drove the young man from his presence.” Then follow a series +of adventures told in allegorical language, which show that Jesus supplemented +his initiation in the Jewish <cite>Kabala</cite> with an additional acquisition +of the secret wisdom of Egypt. When the persecution ceased, they +both returned to <span class="lock">Judea.<a id="FNanchor_368" href="#Footnote_368" class="fnanchor">[368]</a></span></p> + +<p>The real grievances against Jesus are stated by the learned author +of <cite>Tela Ignea Satanæ</cite> (the fiery darts of Satan) to be two in number: +1st, that he had discovered the great Mysteries of their Temple, by +having been initiated in Egypt; and <abbr title="Second">2d</abbr>, that he had profaned them by +exposing them to the vulgar, who misunderstood and disfigured them. +This is what they <span class="lock">say:<a id="FNanchor_369" href="#Footnote_369" class="fnanchor">[369]</a></span></p> + +<p>“There exists, in the sanctuary of the living God, a cubical stone, on +which are sculptured the holy characters, the combination of which gives +the explanation of the attributes and powers of the incommunicable +name. This explanation is the secret key of all the occult sciences and +forces in nature. It is what the Hebrews call the <i>Scham hamphorash</i>. +This stone is watched by two lions of gold, who roar as soon as it is +<span class="lock">approached.<a id="FNanchor_370" href="#Footnote_370" class="fnanchor">[370]</a></span> + The gates of the temple were never lost sight of, and the + +<span class="pagenum"><a id="Page_202">202</a></span> +door of the sanctuary opened but once a year, to admit the High Priest +alone. But Jesus, who had learned in Egypt the ‘great secrets’ at the +initiation, forged for himself invisible keys, and thus was enabled to penetrate +into the sanctuary unseen.... He copied the characters on the +cubical stone, and hid them in his <span class="lock">thigh;<a id="FNanchor_371" href="#Footnote_371" class="fnanchor">[371]</a></span> + after which, emerging from +the temple, he went abroad and began astounding people with his miracles. +The dead were raised at his command, the leprous and the obsessed +were healed. He forced the stones which lay buried for ages at the bottom +of the sea to rise to the surface until they formed a mountain, from +the top of which he preached.” The <cite>Sepher Toldos</cite> states further that, +<em>unable to displace</em> the cubical stone of the sanctuary, Jesus fabricated one +of clay, which he showed to the nations and passed it off for the true +cubical stone of Israel.</p> + +<p>This allegory, like the rest of them in such books, is written “<em>inside +and outside</em>”—it has its secret meaning, and ought to be read two ways. +The kabalistic books explain its mystical meaning. Further, the same +Talmudist says, in substance, the following: Jesus was thrown in + <span class="lock">prison,<a id="FNanchor_372" href="#Footnote_372" class="fnanchor">[372]</a></span> +and kept there forty days; then flogged as a seditious rebel; then stoned +as a blasphemer in a place called Lud, and finally allowed to expire upon +a cross. “All this,” explains Levi, “because he revealed to the people +the truths which they (the Pharisees) wished to bury for their own use. +He had divined the occult theology of Israel, had compared it with the +wisdom of Egypt, and found thereby the reason for a universal religious +<span class="lock">synthesis.”<a id="FNanchor_373" href="#Footnote_373" class="fnanchor">[373]</a></span></p> + +<p>However cautious one ought to be in accepting anything about Jesus +from Jewish sources, it must be confessed that in some things they seem +to be more correct in their statements (whenever their direct interest in +stating facts is not concerned) than our good but too jealous Fathers. +One thing is certain, James, the “Brother of the Lord,” is silent about +the <em>resurrection</em>. He terms Jesus nowhere “Son of God,” nor even +Christ-God. Once only, speaking of Jesus, he calls him the “Lord of +Glory,” but so do the Nazarenes when writing about their prophet <i>Iohanan +bar Zacharia</i>, or John, son of Zacharias (<abbr title="Saint">St.</abbr> + John Baptist). Their favorite +expressions about their prophet are the same as those used by James +when speaking of Jesus. A man “of the seed of a man,” “Messenger of +Life,” of light, “my Lord Apostle,” “King sprung of Light,” and so on. +“Have not the faith of our <em>Lord</em> <span class="smcap">Jesus</span> + Christ, <em>the Lord of Glory</em>” etc., + +<span class="pagenum"><a id="Page_203">203</a></span> +says James in his epistle (<abbr title="two">ii.</abbr> 1), presumably + addressing Christ as <span class="smcap">God</span>. +“Peace to thee, my <em>Lord</em>, <span class="smcap">John</span> Abo Sabo, Lord of Glory!” says the +<cite>Codex Nazaræus</cite> (<abbr title="two">ii.</abbr>, 19), known to address but a prophet. “Ye have +condemned and killed the <em>Just</em>,” says James (v. 6). “Iohanan (John) is +the <em>Just</em> one, he comes in the way of <em>justice</em>,” says Matthew + (<abbr title="twenty-one">xxi.</abbr> 32, +Syriac text).</p> + +<p>James does not even call Jesus <em>Messiah</em>, in the sense given to the +title by the Christians, but alludes to the kabalistic “King Messiah,” +who is Lord of <span class="lock">Sabaoth<a id="FNanchor_374" href="#Footnote_374" class="fnanchor">[374]</a></span> + (<abbr title="five">v.</abbr> 4), and repeats several times that the +“Lord” will come, but identifies the latter nowhere with Jesus. “Be +patient, therefore, brethren, unto the coming of the Lord ... be +patient, for the coming of the Lord <em>draweth nigh</em>” (<abbr title="verses">v.</abbr> 7, 8). And he +adds: “Take, my brethren, the prophet (Jesus) <em>who has spoken in the +name of the Lord</em> for an example of suffering, affliction, and of patience.” +Though in the present version the word “prophet” stands in the plural, +yet this is a deliberate falsification of the original, the purpose of which +is too evident. James, immediately after having cited the “prophets” as +an example, adds: “Behold ... ye have <i>heard</i> of the patience of Job, +and <em>have seen the end</em> of the Lord”—thus combining the examples of +these two admirable characters, and placing them on a perfect equality. +But we have more to adduce in support of our argument. Did not Jesus +himself glorify the prophet of the Jordan? “What went ye out for to +see? A prophet? Yea, I say unto you, and more than a prophet.... +Verily, I say unto you, among them that are born <em>of women</em> there hath +not risen a greater than John the Baptist.”</p> + +<p>And of whom was he who spoke thus born? It is but the Roman +Catholics who have changed Mary, the mother of Jesus, into a <em>goddess</em>. +In the eyes of all other Christians she was a woman, whether his own +birth was immaculate or otherwise. According to strict logic, then, Jesus +confessed John <em>greater</em> than himself. Note how completely this matter +is disposed of by the language employed by the Angel Gabriel when +addressing Mary: “Blessed art thou among <em>women</em>.” These words are +unequivocal. He does not adore her as the Mother of God, nor does he +call her <em>goddess</em>; he does not even address her as “Virgin,” but he calls +her <em>woman</em>, and only distinguishes her above other women as having had +better fortune, through her purity.</p> + +<p>The Nazarenes were known as Baptists, Sabians, and John’s Christians. +Their belief was that the Messiah was not the Son of God, but simply +a prophet who would follow John. “Johanan, the Son of the Abo +Sabo Zachariah, shall say to himself, ‘Whoever will believe in my <em>justice</em> + +<span class="pagenum"><a id="Page_204">204</a></span> + +and my <span class="smcap">Baptism</span> shall be joined to my association; he shall share with +me the seat which is the abode of life, of the supreme Mano, and of living +fire” (<cite>Codex Nazaræus</cite>, <abbr title="two">ii.</abbr>, + <abbr title="page">p.</abbr> 115). Origen remarks “there are some who +said of John (the Baptist) that he was the <em>anointed</em> + <span class="lock">(Christus).<a id="FNanchor_375" href="#Footnote_375" class="fnanchor">[375]</a></span> The +Angel Rasiel of the kabalists is the Angel <i>Gabriel</i> of the Nazarenes, and +it is the latter who is chosen of all the celestial hierarchy by the Christians +to become the messenger of the ‘annunciation.’ The genius sent +by the ‘Lord of Celsitude’ is Æbel Zivo, whose name is also called +<span class="smcap">Gabriel</span> <span class="lock">Legatus.”<a id="FNanchor_376" href="#Footnote_376" class="fnanchor">[376]</a></span> + Paul must have had the sect of the Nazarenes in +mind when he said: “And last of all he (Jesus) was seen of me also, as +<em>of one born out of due time</em>” (<cite>1 <abbr title="Corinthians">Corinth.</abbr></cite>, +<abbr title="fifteen">xv.</abbr> 8), thus reminding his listeners +of the expression usual to the Nazarenes, who termed the Jews “the +abortions, or born out of time.” Paul prides himself of belonging to a +<span class="lock">hæresy.<a id="FNanchor_377" href="#Footnote_377" class="fnanchor">[377]</a></span></p> + +<p>When the metaphysical conceptions of the Gnostics, who saw in Jesus +the Logos and the anointed, began to gain ground, the earliest Christians +separated from the Nazarenes, who accused Jesus of perverting the doctrines +of John, and changing the baptism of the + <span class="lock">Jordan.<a id="FNanchor_378" href="#Footnote_378" class="fnanchor">[378]</a></span> + “Directly,” +says Milman, “as it (the Gospel) got <em>beyond</em> the borders of Palestine, +and the name of ‘Christ’ had acquired sanctity and veneration in the +Eastern cities, he became a kind of <em>metaphysical impersonation</em>, while the +religion lost its purely moral cast and assumed the character of a <em>speculative</em> +<span class="lock"><em>theogony</em>.”<a id="FNanchor_379" href="#Footnote_379" class="fnanchor">[379]</a></span> + The only half-original document that has reached us +from the primitive apostolic days, is the <i>Logia</i> of Matthew. The real, +genuine doctrine has remained in the hands of the Nazarenes, in this +<cite>Gospel of Matthew</cite> containing the “secret doctrine,” the “Sayings of +Jesus,” mentioned by Papias. These sayings were, no doubt, of the same +nature as the small manuscripts placed in the hands of the neophytes, +who were candidates for the Initiations into the Mysteries, and which +contained the <cite>Aporrheta</cite>, the revelations of some important rites and +symbols. For why should Matthew take such precautions to make them +“<em>secret</em>” were it otherwise?</p> + +<p>Primitive Christianity had its grip, pass-words, and degrees of initiation. +The innumerable Gnostic gems and amulets are weighty proofs of +it. It is a whole symbolical science. The kabalists were the first to +embellish the universal <span class="lock">Logos,<a id="FNanchor_380" href="#Footnote_380" class="fnanchor">[380]</a></span> + with such terms as “Light of Light,” the + +<span class="pagenum"><a id="Page_205">205</a></span> + +Messenger of <span class="smcap">Life</span> and + <span class="lock"><span class="smcap">Light</span>,<a id="FNanchor_381" href="#Footnote_381" class="fnanchor">[381]</a></span> + and we find these expressions adopted +<i lang="la">in toto</i> by the Christians, with the addition of nearly all the Gnostic terms +such as Pleroma (fulness), Archons, Æons, etc. As to the “First-Born,” +the First, and the “Only-Begotten,” these are as old as the world. +Origen shows the word “Logos” as existing among the Brachmanes. +“The <i>Brachmanes</i> say that the God is <em>Light</em>, not such as one sees, nor +such as the sun and fire; but they have the <em>God</em> <span class="smcap">Logos</span>, not the articulate, +the Logos of the Gnosis, through whom the highest <span class="allsmcap">MYSTERIES</span> of +the Gnosis are seen by the <span class="lock">wise.”<a id="FNanchor_382" href="#Footnote_382" class="fnanchor">[382]</a></span> + The <cite>Acts</cite> and the fourth <cite>Gospel</cite> +teem with Gnostic expressions. The kabalistic: “God’s first-born +emanated from the Most High,” together with <em>that which is the “Spirit +of the Anointing;”</em> and again “they called him the anointed of the +<span class="lock">Highest,”<a id="FNanchor_383" href="#Footnote_383" class="fnanchor">[383]</a></span> + are reproduced in Spirit and substance by the author of the +<cite>Gospel according to John</cite>. “That was <em>the true light</em>,” and “the light +shineth in darkness.” “And the <span class="allsmcap">WORD</span> <em>was made flesh</em>.” “And his +<em>fulness</em> (pleroma) have all we received,” etc. (<cite>John</cite> <abbr title="one">i.</abbr> et seq.).</p> + +<p>The “Christ,” then, and the “Logos” existed ages before Christianity; +the Oriental Gnosis was studied long before the days of Moses, and +we have to seek for the origin of all these in the archaic periods of the +primeval Asiatic philosophy. Peter’s second <cite>Epistle</cite> and Jude’s fragment, +preserved in the <cite>New Testament</cite>, show by their phraseology that they +belong to the kabalistic Oriental Gnosis, for they use the same expressions +as did the Christian Gnostics who built a part of their system from +the Oriental <cite>Kabala</cite>. “Presumptuous are they (the Ophites), self-willed, +they are not afraid to speak evil of <span class="smcap">Dignities</span>,” + says Peter (<abbr title="second">2d</abbr> Epistle +<abbr title="two">ii.</abbr> 10), the original model for the later abusive + Tertullian and <span class="lock">Irenæus.<a id="FNanchor_384" href="#Footnote_384" class="fnanchor">[384]</a></span> +“Likewise (even as Sodom and Gomorrah) also these <em>filthy</em> dreamers +defile the flesh, despise <span class="smcap">Dominion</span> and speak evil of <span class="smcap">Dignities</span>,” says +Jude, repeating the very words of Peter, and thereby expressions consecrated +in the <cite>Kabala</cite>. <em>Dominion</em> is the “Empire,” the <em>tenth</em> of the +kabalistic <span class="lock">sephiroth.<a id="FNanchor_385" href="#Footnote_385" class="fnanchor">[385]</a></span> + The <em>Powers</em> and Dignities are the subordinate + +<span class="pagenum"><a id="Page_206">206</a></span> + +genii of the Archangels and Angels of the +<span class="lock"><cite>Sohar</cite>.<a id="FNanchor_386" href="#Footnote_386" class="fnanchor">[386]</a></span> +These emanations +are the very life and soul of the <cite>Kabala</cite> and Zoroastranism; and +the <cite>Talmud</cite> itself, in its present state, is all borrowed from the <cite>Zend-avesta</cite>. +Therefore, by adopting the views of Peter, Jude, and other Jewish +apostles, the Christians have become but a dissenting sect of the Persians, +for they do not even interpret the meaning of all such <em>Powers</em> as +the true kabalists do. Paul’s warning his converts against the worshipping +of angels, shows how well he appreciated, even so early as his period, +the dangers of borrowing from a metaphysical doctrine the philosophy of +which could be rightly interpreted but by its well-learned adherents, the +Magi and the Jewish Tanaïm. “Let no man beguile you of your reward +in a voluntary humility and <em>worshipping of angels</em>, intruding into those +things which he hath not seen, vainly puffed up by his fleshly +<span class="lock">mind,”<a id="FNanchor_387" href="#Footnote_387" class="fnanchor">[387]</a></span> is +a sentence laid right at the door of Peter and his champions. In the +<cite>Talmud</cite>, Michael is Prince of Water, who has <em>seven</em> inferior spirits subordinate +to him. He is the patron, the guardian angel of the Jews, as +Daniel informs us (<abbr title="five">v.</abbr> 21), and the Greek Ophites, who identified him with +their Ophiomorphos, the personified creation of the envy and malice of +Ilda-Baoth, the Demiurgus (Creator of the <em>material</em> world), and undertook +to prove that he was also Samuel, the Hebrew prince of the evil +spirits, or Persian devs, were naturally regarded by the Jews as blasphemers. +But did Jesus ever sanction this belief in angels except in so +far as hinting that they were the messengers and subordinates of God? +And here the origin of the later splits between Christian beliefs is directly +traceable to these two early contradictory views.</p> + +<p>Paul, believing in all such occult powers in the world “unseen,” but +ever “present,” says: “Ye walked according to the <span class="smcap">Æon</span> of this world, +according to the <i>Archon</i> (Ilda-Baoth, the <i>Demiurg</i>) that has the domination +of the air,” and “We wrestle not against flesh and blood, but +against the <i>dominations</i>, the <i>powers</i>; the lords of darkness, the mischievousness +of spirits in the upper regions.” This sentence, “Ye were dead +in sin and error,” for “ye walked according to the <cite>Archon</cite>,” or Ilda-Baoth, +the God and creator of matter of the Ophites, shows unequivocally +that: 1st, Paul, notwithstanding some dissensions with the more important +doctrines of the Gnostics, shared more or less their cosmogonical views +on the emanations; and <abbr title="Second">2d</abbr>, that he was fully aware that this Demiurge, + +<span class="pagenum"><a id="Page_207">207</a></span> + +whose Jewish name was Jehovah, was <em>not</em> the God preached by Jesus. +And now, if we compare the doctrine of Paul with the religious views of +Peter and Jude, we find that, not only did they worship Michael, the +Archangel, but that also they <em>reverenced</em> <span class="smcap">Satan</span>, because the latter was +also, before his fall, an angel! This they do quite openly, and abuse the +<span class="lock">Gnostics<a id="FNanchor_388" href="#Footnote_388" class="fnanchor">[388]</a></span> + for speaking “evil” of him. No one can deny the following: +Peter, when denouncing those who are not afraid to speak evil of “<em>dignities</em>,” +adds immediately, “Whereas angels, which are greater in power +and might, <em>bring not railing accusations</em> against them (the dignities) +before the Lord” (<abbr title="two">ii.</abbr> 11). Who are the dignities? Jude, in his general +epistle, makes the word as clear as day. The <em>dignities</em> are the <span class="allsmcap">DEVILS</span>!! +Complaining of the disrespect shown by the Gnostics to the <em>powers</em> and +<em>dominions</em>, Jude argues in the very words of Peter: “And yet, Michael, +the Archangel, when contending <em>with the devil</em>, he disputed about the +body of Moses, <em>durst not bring against him a railing accusation</em>, but said, +The Lord rebuke thee” (<abbr title="one">i.</abbr> 9). Is this plain enough? If not, then we +have the <cite>Kabala</cite> to prove who were the <em>dignities</em>.</p> + +<p>Considering that <cite>Deuteronomy</cite> tells us that the “<em>Lord</em>” Himself +buried Moses in a valley of Moab (<abbr title="thirty-four">xxxiv.</abbr> 6), “and no man knoweth of +his sepulchre unto this day,” this biblical <i lang="la">lapsus linguæ</i> of Jude gives a +strong coloring to the assertions of some of the Gnostics. They claimed +but what was secretly taught by the Jewish kabalists themselves; to +wit: that the highest supreme God was unknown and invisible; “the +King of Light is a closed eye;” that Ilda-Baoth, the Jewish second Adam, +was the real Demiurge; and that Iao, Adonai, Sabaoth, and Eloi were +the quaternary emanation which formed the unity of the God of the Hebrews—Jehovah. +Moreover, the latter was also called Michael and +Samael by them, and regarded but as an angel, several removes from the +Godhead. In holding to such a belief, the Gnostics countenanced the +teachings of the greatest of the Jewish doctors, Hillel, and other Babylonian +divines. Josephus shows the great deference of the official Synagogue +in Jerusalem to the wisdom of the schools of Central Asia. The colleges +of Sora, Pumbiditha, and Nahaidea were considered the headquarters of +esoteric and theological learning by all the schools of Palestine. The +Chaldean version of the <cite>Pentateuch</cite>, made by the well-known Babylonian +divine, Onkelos, was regarded as the most authoritative of all; and it is +according to this learned Rabbi that Hillel and other Tanaïm after him +held that the Being who appeared to Moses in the burning bush, on +Mount Sinai, and who finally buried him, was the <em>angel</em> of the Lord, + +<span class="pagenum"><a id="Page_208">208</a></span> + +Memro, and not the Lord Himself; and that he whom the Hebrews of the +<cite>Old Testament</cite> mistook for <i>Iahoh</i> was but His messenger, one of His sons, +or emanations. All this establishes but one logical conclusion—namely, +that the Gnostics were by far the superiors of the disciples, in point of +education and general information; even in a knowledge of the religious +tenets of the Jews themselves. While they were perfectly well-versed in +the Chaldean wisdom, the well-meaning, pious, but fanatical as well as +ignorant disciples, unable to fully understand or grasp the religious spirit +of their own system, were driven in their disputations to such convincing +logic as the use of “brute beasts,” “sows,” “dogs,” and other epithets +so freely bestowed by Peter.</p> + +<p>Since then, the epidemic has reached the apex of the sacerdotal hierarchy. +From the day when the founder of Christianity uttered the warning, +that he who shall say to his brother, “Thou fool, shall be in danger +of hell-fire,” all who have passed as its leaders, beginning with the ragged +fishermen of Galilee, and ending with the jewelled pontiffs, have seemed +to vie with each other in the invention of opprobrious epithets for their +opponents. So we find Luther passing a final sentence on the Catholics, +and exclaiming that “The Papists are all asses, put them in whatever +form you like; whether they are boiled, roasted, baked, fried, skinned, +hashed, they will be always the same asses.” Calvin called the victims +he persecuted, and occasionally burned, “malicious barking dogs, full of +bestiality and insolence, base corrupters of the sacred writings,” etc. +Dr. Warburton terms the Popish religion “an impious farce,” and Monseigneur +Dupanloup asserts that the Protestant Sabbath service is the +“Devil’s mass,” and all clergymen are “thieves and ministers of the +Devil.”</p> + +<p>The same spirit of incomplete inquiry and ignorance has led the +Christian Church to bestow on its most holy apostles, titles assumed by +their most desperate opponents, the “Hæretics” and Gnostics. So we +find, for instance, Paul termed the vase of election “<i lang="la">Vas Electionis</i>,” a +title chosen by <span class="lock"><cite>Manes</cite>,<a id="FNanchor_389" href="#Footnote_389" class="fnanchor">[389]</a></span> + the greatest heretic of his day in the eyes of the +Church, Manes meaning, in the Babylonian language, the chosen vessel +or <span class="lock">receptacle.<a id="FNanchor_390" href="#Footnote_390" class="fnanchor">[390]</a></span></p> + +<p>So with the Virgin Mary. They were so little gifted with originality, +that they copied from the Egyptian and Hindu religions their several + +<span class="pagenum"><a id="Page_209">209</a></span> + +apostrophes to their respective Virgin-mothers. The juxtaposition of a +few examples will make this clear.</p> + +<table class="smaller"> +<tr><td></td> + <td class="tdc"><span class="smcap">Hindu.</span></td> + <td class="tdc"><span class="smcap">Egyptian.</span></td> + <td class="tdc"><span class="smcap">Roman Catholic.</span></td></tr> + +<tr><td></td> + <td class="tdc vlt"><i>Litany of our Lady Nari: Virgin.</i><br>(<i>Also Devanaki.</i>)</td> + <td class="tdc vlt"><i>Litany of our Lady Isis: Virgin.</i></td> + <td class="tdc vlt"><i>Litany of our Lady of Loretto: Virgin.</i></td></tr> + +<tr><td class="tdr vlt">1.</td> + <td class="tdl vlt pad3">Holy Nari—Mariāma, Mother of perpetual fecundity.</td> + <td class="tdl vlt pad3">Holy Isis, universal mother—Muth.</td> + <td class="tdl vlt pad3">Holy Mary, mother of divine grace.</td></tr> + +<tr><td class="tdr vlt">2.</td> + <td class="tdl vlt pad3">Mother of an incarnated God—Vishnu (Devanaki).</td> + <td class="tdl vlt pad3">Mother of Gods—Athyr.</td> + <td class="tdl vlt pad3">Mother of God.</td></tr> + +<tr><td class="tdr vlt">3.</td> + <td class="tdl vlt pad3">Mother of Christna.</td> + <td class="tdl vlt pad3"> Mother of Horus.</td> + <td class="tdl vlt pad3">Mother of Christ.</td></tr> + +<tr><td class="tdr vlt">4.</td> + <td class="tdl vlt pad3">Eternal Virginity—Kanyabâva.</td> + <td class="tdl vlt pad3">Virgo generatrix—Neith.</td> + <td class="tdl vlt pad3">Virgin of Virgins. + +<tr><td class="tdr vlt">5.</td> + <td class="tdl vlt pad3">Mother—Pure Essence, Akasa.</td> + <td class="tdl vlt pad3">Mother-soul of the universe—Anouké.</td> + <td class="tdl vlt pad3">Mother of Divine Grace.</td></tr> + +<tr><td class="tdr vlt">6.</td> + <td class="tdl vlt pad3">Virgin most chaste—Kanya.</td> + <td class="tdl vlt pad3"> Virgin sacred earth—Isis.</td> + <td class="tdl vlt pad3">Virgin most chaste.</td></tr> + +<tr><td class="tdr vlt">7.</td> + <td class="tdl vlt pad3">Mother Taumatra, of the <i>five</i> virtues or elements.</td> + <td class="tdl vlt pad3">Mother of all the virtues—Thmei, with the same qualities.</td> + <td class="tdl vlt pad3">Mother most pure. Mother undefiled. Mother inviolate. + Mother most amiable. Mother most admirable.</td></tr> + +<tr><td class="tdr vlt">8.</td> + <td class="tdl vlt pad3">Virgin Trigana (of the three elements, power or richness, love, and mercy).</td> + <td class="tdl vlt pad3">Illustrious Isis, most powerful, merciful, just. (<i>Book of the Dead.</i>)</td> + <td class="tdl vlt pad3">Virgin most powerful. Virgin most merciful. Virgin most faithful.</td></tr> + +<tr><td class="tdr vlt">9.</td> + <td class="tdl vlt pad3">Mirror of Supreme Conscience—Ahancara.</td> + <td class="tdl vlt pad3">Mirror of Justice and Truth—Thmei.</td> + <td class="tdl vlt pad3">Mirror of Justice.</td></tr> + +<tr><td class="tdr vlt">10.</td> + <td class="tdl vlt pad3">Wise Mother—Saraswati.</td> + <td class="tdl vlt pad3">Mysterious mother of the world—<i>Buto</i> (secret wisdom).</td> + <td class="tdl vlt pad3">Seat of Wisdom.</td></tr> + +<tr><td class="tdr vlt">11.</td> + <td class="tdl vlt pad3">Virgin of the white Lotos, Pedma or Kamala.</td> + <td class="tdl vlt pad3">Sacred Lotos.</td> + <td class="tdl vlt pad3"> Mystical Rose.</td></tr> + +<tr><td class="tdr vlt">12.</td> + <td class="tdl vlt pad3">Womb of Gold—Hyrania.</td> + <td class="tdl vlt pad3">Sistrum of Gold.</td> + <td class="tdl vlt pad3">House of Gold.</td></tr> + +<tr><td class="tdr vlt">13.</td> + <td class="tdl vlt pad3">Celestial Light—Lakshmi.</td> + <td class="tdl vlt pad3">Astarté (Syrian), Astaroth (Jewish).</td> + <td class="tdl vlt pad3">Morning Star.</td></tr> + +<tr><td class="tdr vlt">14.</td> + <td class="tdl vlt pad3">Ditto.</td> + <td class="tdl vlt pad3">Argua of the Moon.</td> + <td class="tdl vlt pad3">Ark of the Covenant.</td></tr> + +<tr><td class="tdr vlt">15.</td> + <td class="tdl vlt pad3">Queen of Heaven, and of the universe—Sakti.</td> + <td class="tdl vlt pad3">Queen of Heaven, and of the universe—Sati.</td> + <td class="tdl vlt pad3">Queen of Heaven.</td></tr> + +<tr><td class="tdr vlt">16.</td> + <td class="tdl vlt pad3">Mother soul of all beings—Paramatma.</td> + <td class="tdl vlt pad3">Model of all mothers—Athor.</td> + <td class="tdl vlt pad3">Mater Dolorosa.</td></tr> + +<tr><td class="tdr vlt">17.</td> + <td class="tdl vlt pad3">Devanaki is conceived without sin, and immaculate herself. (According to the Brahmanic fancy.)</td> + <td class="tdl vlt pad3">Isis is a Virgin Mother.</td> + <td class="tdl vlt pad3">Mary conceived without sin. (In accordance with later orders.)</td></tr> + +</table> + +<p><span class="pagenum"><a id="Page_210">210</a></span> + +If the Virgin Mary has her nuns, who are consecrated to her and +bound to live in chastity, so had Isis her nuns in Egypt, as Vesta had +hers at Rome, and the Hindu Nari, “mother of the world hers.” The +virgins consecrated to her cultus—the Devadasi of the temples, who +were the nuns of the days of old—lived in great chastity, and were +objects of the most extraordinary veneration, as the holy women of the +goddess. Would the missionaries and some travellers reproachfully point +to the modern Devadasis, or Nautch-girls? For all response, we would +beg them to consult the official reports of the last quarter century, cited +in chapter <abbr title="Two">II.</abbr>, as to certain discoveries made at the razing of convents, +in Austria and Italy. Thousands of infants’ skulls were exhumed from +ponds, subterranean vaults, and gardens of convents. Nothing to match +<em>this</em> was ever found in heathen lands.</p> + +<p>Christian theology, getting the doctrine of the archangels and angels +directly from the Oriental <cite>Kabala</cite>, of which the Mosaic <cite>Bible</cite> is but an +allegorical screen, ought at least to remember the hierarchy invented by +the former for these personified emanations. The hosts of the Cherubim +and Seraphim, with which we generally see the Catholic Madonnas surrounded +in their pictures, belong, together with the Elohim and Beni +Elohim of the Hebrews, to the <em>third</em> kabalistic world, <i>Jezirah</i>. This +world is but one remove higher than <i>Asiah</i>, the fourth and lowest world, +in which dwell the grossest and most material beings—the <i>klippoth</i>, who +delight in evil and mischief, and whose chief is <i>Belial</i>!</p> + +<p>Explaining, in his way, of course, the various “heresies” of the first +two centuries, Irenæus says: “Our Hæretics hold ... that <span class="smcap">Propator</span> +is known but to the <em>only-begotten</em> son, that is to the <em>mind</em>” (the nous). +It was the Valentinians, the followers of the “profoundest doctor of the +Gnosis,” Valentinus, who held that “there was a perfect <span class="smcap">Aiôn</span>, who +existed before Bythos, or Buthon (the Depth), called Propator.” This is +again kabalistic, for in the <cite>Sohar</cite> of Simon Ben Iochaï, we read the following: +“<cite lang="la">Senior occultatus est et absconditus; Microprosopus manifestus +est, et non manifestus</cite>” (Rosenroth: <cite>The Sohar Liber Mysteries</cite>, <abbr title="four">iv.</abbr>, 1).</p> + +<p>In the religious metaphysics of the Hebrews, the Highest One is an +abstraction; he is “without form or being,” “with no likeness with anything +<span class="lock">else.”<a id="FNanchor_391" href="#Footnote_391" class="fnanchor">[391]</a></span> + And even Philo calls the Creator, the <i>Logos</i> who stands +next God, “the <span class="allsmcap">SECOND</span> God.” “The + <em>second</em> God who is his + <span class="lock"><span class="allsmcap">WISDOM</span>.”<a id="FNanchor_392" href="#Footnote_392" class="fnanchor">[392]</a></span> +God is <span class="allsmcap">NOTHING</span>, he is nameless, and therefore called <i>Ain-Soph</i>—the word +<i>Ain</i> meaning <span class="lock"><i>nothing</i>.<a id="FNanchor_393" href="#Footnote_393" class="fnanchor">[393]</a></span> + But if, according to the older Jews, Jehovah is +<i>the</i> God, and He manifested Himself several times to Moses and the + +<span class="pagenum"><a id="Page_211">211</a></span> + +prophets, and the Christian Church anathematized the Gnostics who denied +the fact—how comes it, then, that we read in the fourth gospel that “<em>No +man hath seen God</em> <span class="allsmcap">AT ANY TIME</span>, but the + <em>only-begotten</em> Son ... he hath +declared him?” The very words of the Gnostics, in spirit and substance. +This sentence of <abbr title="Saint">St.</abbr> John—or rather whoever wrote the gospel now +bearing his name—floors all the Petrine arguments against Simon Magus, +without appeal. The words are repeated and emphasized in chapter <abbr title="six">vi.</abbr>: +“<em>Not that any man hath seen the Father</em>, save he which is of God, he +(Jesus) hath seen the Father” (46)—the very objection brought forward +by Simon in the <cite>Homilies</cite>. These words prove that either the author of +the fourth evangel had no idea of the existence of the <cite>Homilies</cite>, or that +he was <i>not</i> John, the friend and companion of Peter, whom he contradicts +point-blank with this emphatic assertion. Be it as it may, this sentence, +like many more that might be profitably cited, blends Christianity completely +with the Oriental Gnosis, and hence with the <span class="allsmcap">KABALA</span>.</p> + +<p>While the doctrines, ethical code, and observances of the Christian +religion were all appropriated from Brahmanism and Buddhism, its ceremonials, +vestments, and pageantry were taken bodily from Lamaism. +The Romish monastery and nunnery are almost servile copies of similar +religious houses in Thibet and Mongolia, and interested explorers of Buddhist +lands, when obliged to mention the unwelcome fact, have had no +other alternative left them but, with an anachronism unsurpassed in recklessness, +to charge the offense of plagiarism upon the religious system +their own mother Church had despoiled. This makeshift has served its +purpose and had its day. The time has at last come when this page of +history must be written.</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> +<span class="pagenum"><a id="Page_212">212</a></span> +<h3 class="nobreak" id="CHAPTER_V">CHAPTER <abbr title="Five">V.</abbr></h3> +</div> + +<div class="poetry-container"> +<div class="poetry smaller"> + <div class="verse indent0a">“Learn to know all, but keep thyself unknown.”—<span class="smcap">Gnostic Maxim.</span></div> + <div class="stanza"> + <div class="verse indent0a">“There is one God supreme over all gods, diviner than mortals,</div> + <div class="verse indent0">Whose form is not like unto man’s, and as unlike his nature;</div> + <div class="verse indent0">But vain mortals imagine that gods <i>like themselves are begotten</i></div> + <div class="verse indent0">With human sensations, and voice, and corporeal members.”</div> + <div class="author">—<span class="smcap">Xenophanes</span>: <abbr title="Clemens Alexandrinus Stromata, five"><cite>Clem. Al. Strom.</cite>, v.</abbr> 14, § 110.</div> + </div> + </div> +</div> + +<div class="blockquot smaller"> + +<p>“<span class="smcap">Tychiades.</span>—Can you tell me the reason, Philocles, why most men desire to lye, and delight not +only to speak fictions themselves, but give busie attention to others who do?</p> + +<p>“<span class="smcap">Philocles.</span>—There be many reasons, Tychiades, which compell some to speak lyes, because they +see ’tis profitable.”—<i>A Dialogue of Lucian.</i></p> + + +<p>“<span class="smcap">Spartan.</span>—Is it to thee, or to God, that I must confess?</p> + +<p>“<span class="smcap">Priest.</span>—To God.</p> + +<p>“<span class="smcap">Spartan.</span>—Then, <span class="allsmcap">MAN</span>, stand back!”—<span class="smcap">Plutarch</span>: <i>Remarkable Lacedemonian Sayings</i>.</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">We</span> will now give attention to some of the most important Mysteries +of the <cite>Kabala</cite>, and trace their relations to the philosophical +myths of various nations.</p> + +<p>In the oldest Oriental <cite>Kabala</cite>, the Deity is represented as three circles +in one, shrouded in a certain smoke or chaotic exhalation. In the +preface to the <cite>Sohar</cite>, which transforms the three primordial circles into +<span class="smcap">Three Heads</span>, over these is described an exhalation or smoke, neither +black nor white, but colorless, and circumscribed within a circle. This +is the unknown <span class="lock">Essence.<a id="FNanchor_394" href="#Footnote_394" class="fnanchor">[394]</a></span> + The origin of the Jewish image may, perhaps, +be traced to Hermes’ <i>Pimander</i>, the Egyptian <i>Logos</i>, who appears within +a cloud of a humid nature, with a smoke escaping from + <span class="lock">it.<a id="FNanchor_395" href="#Footnote_395" class="fnanchor">[395]</a></span> + In the <cite>Sohar</cite> +the highest God is, as we have shown in the preceding chapter, and as +in the case of the Hindu and Buddhist philosophies, a pure abstraction, +whose objective existence is denied by the latter. It is Hakama, the +“<span class="smcap">Supreme Wisdom</span>, that cannot be understood by reflection,” and that +lies within and without the <span class="smcap">Cranium</span> of <span class="smcap">Long</span> + <span class="lock"><span class="smcap">Face</span><a id="FNanchor_396" href="#Footnote_396" class="fnanchor">[396]</a></span> + (Sephira), the +uppermost of the three “Heads.” It is the “boundless and the infinite +En-Soph,” the No-Thing.</p> + +<p>The “three Heads,” superposed above each other, are evidently taken +from the three mystic triangles of the Hindus, which also superpose each +other. The highest “head” contains the <i>Trinity in Chaos</i>, out of which +springs the manifested trinity. En-Soph, the unrevealed forever, who is + +<span class="pagenum"><a id="Page_213">213</a></span> + +boundless and unconditioned, cannot create, and +therefore it seems to us a great error to attribute to him a +“creative thought,” as is commonly done by the interpreters. In every +cosmogony this supreme Essence is <em>passive</em>; if boundless, infinite, +and unconditioned, it can have no <em>thought</em> nor <em>idea</em>. It acts not +as the result of volition, but in obedience to its own nature, +and <em>according to the fatality of the law of which it is itself +the embodiment</em>. Thus, with the Hebrew kabalists, En-Soph is +non-existent עַיִן, for it is incomprehensible to our finite intellects, +and therefore cannot exist to our minds. Its first emanation was +Sephira, the crown כתר. <a id="hebrew3"></a> When the time for an active period had +come, then was produced a natural expansion of this Divine +essence from within outwardly, obedient to eternal and immutable +law; and from this eternal and infinite light (which to us is +darkness) was emitted a spiritual + <span class="lock">substance.<a id="FNanchor_397" href="#Footnote_397" class="fnanchor">[397]</a></span> + This was the +First Sephiroth, containing in herself the other nine ספירות Sephiroth, +or intelligences. In their totality and unity they represent the +archetypal man, Adam Kadmon, the πρωτόγονος, who in +his individuality or unity is yet dual, or bisexual, the Greek +<em>Didumos</em>, for he is the prototype of all humanity. Thus we +obtain three trinities, each contained in a “head.” In the first +head, or face (the three-faced Hindu Trimurti), we find +<em>Sephira</em>, the first androgyne, at the apex of the upper +triangle, emitting <em>Hackama</em>, or Wisdom, a masculine and active +potency—also called Jah, יה—and <em>Binah</em>, בינה, or Intelligence, a +female and passive potency, also represented by the name Jehovah יהוה. +These three form the first trinity or “face” of the Sephiroth. This +triad emanated <em>Hesed</em>, חסד, or Mercy, a masculine active potency, +also called <em>El</em>, from which emanated <em>Geburah</em> דין, or Justice, also +called Eloha, a feminine passive potency; from the +union of these two was produced Tiphereth תפארת, <a id="hebrew4"></a> Beauty, Clemency, +the Spiritual Sun, known by the divine name <em>Elohim</em>; and +the second triad, “face,” or “head,” was formed. These emanating, in +their turn, the masculine potency <em>Netzah</em>, נצח, Firmness, or +Jehovah Sabaoth, who issued the feminine passive potency <em>Hod</em>, הוד, Splendor, +or Elohim Sabaoth; the two produced <em>Jesod</em>, יסוד, Foundation, who is +the mighty living one <em>El-Chai</em>, thus yielding the third trinity or +“head.” The tenth Sephiroth is rather a duad, and is represented on +the diagrams as the lowest circle. It is Malchuth or Kingdom, מלכות, and +Shekinah שכינה, <a id="hebrew5"></a> also called Adonai, and <em>Cherubim</em> among the angelic +hosts. The first “Head” is called the Intellectual world; the second +“Head” is the Sensuous, or the world of Perception, and the third is +the Material or Physical world.</p> + +<p>“Before he gave any shape to the universe,” says the <cite>Kabala</cite>, “before + +<span class="pagenum"><a id="Page_214">214</a></span> + +he produced any form, he was alone without any form and resemblance +to anything else. Who, then, can comprehend him, how he was before +the creation, since he was formless? Hence, it is forbidden to represent +him by any form, similitude, or even by his sacred name, by a single +letter, or a single point.... The Aged of the Aged, the Unknown of +the Unknown, has a form, and yet no form. He has a form whereby the +universe is preserved, and yet has no form, because he cannot be comprehended. +When he first assumed a form (in Sephira, his first emanation), +he caused nine splendid lights to emanate from +<span class="lock">it.”<a id="FNanchor_398" href="#Footnote_398" class="fnanchor">[398]</a></span></p> + +<p>And now we will turn to the Hindu esoteric Cosmogony and definition +of “Him who is, and yet is not.”</p> + +<p>“From him who <span class="lock">is,<a id="FNanchor_399" href="#Footnote_399" class="fnanchor">[399]</a></span> + from this immortal Principle which exists in our +minds but cannot be perceived by the senses, is born Purusha, the +Divine male and female, who became <i>Narayana</i>, or the Divine Spirit +moving on the water.”</p> + +<p>Swayambhuva, the unknown essence of the Brahmans, is identical with +En-Soph, the unknown essence of the kabalists. As with the latter, the +ineffable name could not be pronounced by the Hindus, under the penalty +of death. In the ancient primitive trinity of India, that which may +be certainly considered as pre-Vedic, the <em>germ</em> which fecundates the +<em>mother-principle</em>, the mundane egg, or the universal womb, is called <i>Nara</i>, +the Spirit, or the Holy Ghost, which emanates from the primordial essence. +It is like Sephira, the oldest emanation, called the <i>primordial point</i>, and the +<i>White Head</i>, for it is the point of divine light appearing from within the +fathomless and boundless darkness. In <cite>Manu</cite> it is “<span class="smcap">Nara</span>, or the Spirit +of God, which moves on Ayana (Chaos, or place of motion), and is called +<span class="smcap">Narayana</span>, or moving on the + <span class="lock">waters.”<a id="FNanchor_400" href="#Footnote_400" class="fnanchor">[400]</a></span> + In Hermes, the Egyptian, we +read: “In the beginning of the time there was naught in the chaos.” +But when the “<em lang="la">verbum</em>,” issuing from the void like a “colorless smoke,” +makes its appearance, then “this verbum moved on the humid +<span class="lock">principle.”<a id="FNanchor_401" href="#Footnote_401" class="fnanchor">[401]</a></span> +And in <cite>Genesis</cite> we find: “And darkness was upon the face +of the deep (chaos). And the Spirit of God moved upon the face of the +waters.” In the <cite>Kabala</cite>, the emanation of the primordial passive principle +(Sephira), by dividing itself into two parts, active and passive, emits +Chochma-Wisdom and Binah-Jehovah, and in conjunction with these two +acolytes, which complete the trinity, becomes the Creator of the abstract +Universe; the physical world being the production of later and still +more material <span class="lock">powers.<a id="FNanchor_402" href="#Footnote_402" class="fnanchor">[402]</a></span> + In the Hindu Cosmogony, Swayambhuva emits + +<span class="pagenum"><a id="Page_215">215</a></span> + +Nara and Nari, its bisexual emanation, and dividing its parts into two +halves, male and female, these fecundate the mundane egg, within which +develops Brahma, or rather Viradj, the Creator. “The starting-point of +the Egyptian mythology,” says Champollion, “is a triad ... namely, +Kneph, Neith, and Phtah; and Ammon, the male, the father; Muth, the +female and mother; and Khons, the son.”</p> + +<p>The ten Sephiroth are copies taken from the ten Prâdjapatis created +by Viradj, called the “Lords of all beings,” and answering to the biblical +Patriarchs.</p> + +<p>Justin Martyr explains some of the “heresies” of the day, but in a +very unsatisfactory manner. <em>He shows, however, the identity of all the +world-religions at their starting-points.</em> The first <em>beginning</em> opens invariably +with the <em>unknown</em> and passive deity, producing from himself a certain + +<span class="pagenum"><a id="Page_216">216</a></span> + +active power or virtue, “Rational,” which is sometimes called +<span class="smcap">Wisdom</span>, sometimes the <span class="smcap">Son</span>, +very often God, Angel, Lord, and <span class="lock"><span class="smcap">Logos</span>.<a id="FNanchor_403" href="#Footnote_403" class="fnanchor">[403]</a></span> +The latter is sometimes applied to the very first emanation, but in several +systems it proceeds from the first androgyne or double ray produced at +the beginning by the unseen. Philo depicts this wisdom as male and +female. But though its first manifestation had a beginning, for it proceeded +from <span class="lock"><i>Oulom</i><a id="FNanchor_404" href="#Footnote_404" class="fnanchor">[404]</a></span> + (Aiôn, time), the highest of the Æons, when emitted +from the Fathers, it had remained with him <em>before all creations</em>, for it is +part of <span class="lock">him.<a id="FNanchor_405" href="#Footnote_405" class="fnanchor">[405]</a></span> + Therefore, Philo Judæus calls Adam Kadmon “<i>mind</i>” +(the Ennoia of <i>Bythos</i> in the Gnostic system). “The mind, let it be +named <span class="lock">Adam.”<a id="FNanchor_406" href="#Footnote_406" class="fnanchor">[406]</a></span></p> + +<p>Strictly speaking, it is difficult to view the Jewish <cite>Book of Genesis</cite> +otherwise than as a chip from the trunk of the mundane tree of universal +Cosmogony, rendered in Oriental allegories. As cycle succeeded cycle, +and one nation after another came upon the world’s stage to play its brief +part in the majestic drama of human life, each new people evolved from +ancestral traditions its own religion, giving it a local color, and stamping +it with its individual characteristics. While each of these religions had +its distinguishing traits, by which, were there no other archaic vestiges, +the physical and psychological status of its creators could be estimated, +all preserved a common likeness to one prototype. This parent cult was +none other than the primitive “wisdom-religion.” The Israelitish <cite>Scriptures</cite> +are no exception. Their national history—if they can claim any +autonomy before the return from Babylon, and were anything more than +migratory septs of Hindu pariahs, cannot be carried back a day beyond +Moses; and if this ex-Egyptian priest must, from theological necessity, be +transformed into a Hebrew patriarch, we must insist that the Jewish nation +was lifted with that smiling infant out of the bulrushes of Lake Moeris. +Abraham, their alleged father, belongs to the universal mythology. Most +likely he is but one of the numerous aliases of <i>Zeruan</i> (Saturn), the king +of the golden age, who is also called the old man (emblem of +<span class="lock">time).<a id="FNanchor_407" href="#Footnote_407" class="fnanchor">[407]</a></span></p> + +<p>It is now demonstrated by Assyriologists that in the old Chaldean +books Abraham is called Zeru-an, or Zerb-an—meaning one very rich in +gold and silver, and a mighty + <span class="lock">prince.<a id="FNanchor_408" href="#Footnote_408" class="fnanchor">[408]</a></span> + He is also called Zarouan and +Zarman—a decrepit old + <span class="lock">man.<a id="FNanchor_409" href="#Footnote_409" class="fnanchor">[409]</a></span></p> + +<p><span class="pagenum"><a id="Page_217">217</a></span> + +The ancient Babylonian legend is that Xisuthrus (Hasisadra of the +Tablets, or Xisuthrus) sailed with his ark to Armenia, and his son Sim +became supreme king. Pliny says that Sim was called Zeruan; and +Sim is Shem. In Hebrew, his name writes שם, <a id="hebrew6"></a><i>Shem</i>—a sign. Assyria +is held by the ethnologists to be the land of Shem, and Egypt called +that of Ham. Shem, in the tenth chapter of <cite>Genesis</cite> is made the father +of all the children of Eber, of Elam (Oulam or Eilam), and Ashur (Assur +or Assyria). The “<i>nephelim</i>,” or fallen men, <i>Gebers</i>, mighty men spoken +of in <cite>Genesis</cite> (<abbr title="six">vi.</abbr> 4), come from <i>Oulam</i>, “men of <i>Shem</i>.” Even Ophir, +which is evidently to be sought for in the India of the days of Hiram, is +made a descendant of Shem. The records are purposely mixed up to +make them fit into the frame of the Mosaic <cite>Bible</cite>. But <cite>Genesis</cite>, from its +first verse down to the last, has naught to do with the “chosen people;” +it belongs to the world’s history. Its appropriation by the Jewish authors +in the days of the so-called <em>restoration</em> of the destroyed books of the Israelites, +by Ezra, proves nothing, and, until now, has been self-propped +on an alleged divine revelation. It is simply a compilation of the universal +legends of the universal humanity. Bunsen says that in the +“Chaldean tribe immediately connected with Abraham, we find reminiscences +of dates disfigured and misunderstood, as genealogies of single +men, or indications of epochs. The Abrahamic recollections go back at +least three millenia beyond the grandfather of + <span class="lock">Jacob.”<a id="FNanchor_410" href="#Footnote_410" class="fnanchor">[410]</a></span></p> + +<p>Alexander Polyhistor says that Abraham was born at Kamarina or +<i>Uria</i>, a city of soothsayers, and <em>invented astronomy</em>. Josephus claims +the same for Terah, Abraham’s father. The tower of Babel was built as +much by the direct descendants of Shem as by those of the “accursed” +Ham and Canaan, for the people in those days were “one,” and the +“whole earth was of one language;” and Babel was simply an astrological +tower, and its builders were astrologers and adepts of the primitive +Wisdom-Religion, or, again, what we term Secret Doctrine.</p> + +<p>The Berosian Sybil says: Before the Tower, Zeru-an, Titan, and +Yapetosthe governed the earth, Zeru-an wished to be supreme, but his +two brothers resisted, when their sister, Astlik, intervened and appeased +them. It was agreed that Zeru-an should rule, but his male children +should be put to death; and strong Titans were appointed to carry this +into effect.</p> + +<p>Sar (circle, saros) is the Babylonian god of the sky. He is also +Assaros or Asshur (the son of Shem), and Zero—Zero-ana, the chakkra, +or wheel, boundless time. Hence, as the first step taken by Zoroaster, +while founding his new religion, was to change the most sacred deities + +<span class="pagenum"><a id="Page_218">218</a></span> + +of the Sanscrit <cite>Veda</cite> into names of evil spirits, in his Zend <cite>Scriptures</cite>, +and even to reject a number of them, we find no traces in the <cite>Avesta</cite> of +Chakkra—the symbolic circle of the sky.</p> + +<p>Elam, another of the sons of Shem, is <i>Oulam</i> עולם, <a id="hebrew7"></a>and refers to an +order or cycle of events. In <cite>Ecclesiastes</cite> <abbr title="three">iii.</abbr> 11, it is termed “world.” +In <cite>Ezekiel</cite> <abbr title="twenty-six">xxvi.</abbr> 20, “of old time.” In <cite>Genesis</cite> <abbr title="three">iii.</abbr> 22, the word stands +as “forever;” and in chapter <abbr title="nine">ix.</abbr> 16, “eternal.” Finally, the term is +completely defined in <cite>Genesis</cite> <abbr title="six">vi.</abbr> 4, in the following words: “There were +<i>nephelim</i> (giants, fallen men, or Titans) on the earth.” The word is +synonymous with Æon, αιων. In <cite>Proverbs</cite> <abbr title="eight">viii.</abbr> 23, it reads: “I was +effused from <i>Oulam</i>, from <i>Ras</i>” (wisdom). By this sentence, the +wise king-kabalist refers to one of the mysteries of the human spirit—the +immortal crown of the man-trinity. While it ought to read as above, and +be interpreted kabalistically to mean that the <em>I</em> (or my eternal, immortal +<i lang="la">Ego</i>), the spiritual entity, was effused from the boundless and nameless +eternity, through the creative wisdom of the unknown God, it reads in the +canonical translation: “The Lord possessed me in the beginning of his +way, before his works of old!” which is unintelligible nonsense, without +the kabalistic interpretation. When Solomon is made to say that <em>I</em> was +“from the beginning ... while, as yet, he (the Supreme Deity) had not +made the earth nor the highest part of the dust of the world ... I was +there,” and “when he appointed the foundations of the earth ... then +I was by him, <em>as one brought up with him</em>,” what can the kabalist mean +by the “<em>I</em>,” but his own divine spirit, a drop effused from that eternal +fountain of light and wisdom—the universal spirit of the Deity?</p> + +<p>The thread of glory emitted by En-Soph from the highest of the three +kabalistic heads, through which “all things shine with light,” the thread +which makes its exit through Adam <i>Primus</i>, is the individual spirit of +every man. “I was daily his (En-Soph’s) delight, rejoicing always before +him ... and my delights were <em>with the sons of men</em>,” adds Solomon, +in the same chapter of the <cite>Proverbs</cite>. The immortal spirit delights +in the <em>sons of men</em>, who, without this spirit, are but dualities (physical +body and astral soul, or that <em>life-principle</em> which animates even the lowest +of the animal kingdom). But, we have seen that the doctrine teaches +that this spirit cannot unite itself with that man in whom matter and the +grossest propensities of his animal soul will be ever crowding it out. +Therefore, Solomon, who is made to speak under the inspiration of his +own spirit, that possesses him for the time being, utters the following +words of wisdom: “Hearken unto me, my son” (the dual man), +“blessed are they who keep my ways.... Blessed is the man that +heareth me, watching daily at my gates.... For whoso <em>findeth me, +findeth life</em>, and shall obtain favor of the Lord.... But he that + +<span class="pagenum"><a id="Page_219">219</a></span> + +sinneth <em>against me</em> wrongeth his <em>own soul</em> ... and loves <em>death</em>” (<cite>Proverbs</cite> +<abbr title="seven">vii.</abbr> 1-36).</p> + +<p>This chapter, as interpreted, is made by some theologians, like everything +else, to apply to Christ, the “Son of God,” who states repeatedly, +that he who follows him obtains eternal life, and conquers death. But +even in its distorted translation it can be demonstrated that it referred to +anything but to the alleged Saviour. Were we to accept it in this sense, +then, the Christian theology would have to return, <i lang="la">nolens volens</i>, to +Averroism and Buddhism; to the doctrine of emanation, in short; for +Solomon says: “I was effused” from Oulam and Rasit, both of which +are a part of the Deity; and thus Christ would not be as their doctrine +claims, God himself, but only an <em>emanation</em> of Him, like the Christos of +the Gnostics. Hence, the meaning of the personified Gnostic Æon, +the word signifying cycles or determined periods in the eternity and at +the same time, representing a hierarchy of celestial beings—spirits. +Thus Christ is sometimes termed the “Eternal Æon.” But the word +“eternal” is erroneous in relation to the Æons. Eternal is that which +has neither beginning nor end; but the “Emanations” or Æons, although +having lived as absorbed in the divine essence from the eternity, when +once individually emanated, must be said to have a beginning. They may +be therefore <em>endless</em> in this spiritual life, never eternal.</p> + +<p>These endless emanations of the one First Cause, all of which were +gradually transformed by the popular fancy into distinct gods, spirits, +angels, and demons, were so little considered immortal, that all were +assigned a limited existence. And this belief, common to all the peoples +of antiquity, to the Chaldean Magi as well as to the Egyptians, and even +in our day held by the Brahmanists and Buddhists, most triumphantly +evidences the monotheism of the ancient religious systems. This doctrine +calls the life-period of all the inferior divinities, “one day of Parabrahma.” +After a cycle of fourteen milliards, three hundred and twenty-millions +of human years—the tradition says—the trinity itself, with all the +lesser divinities, will be annihilated, together with the universe, and cease +to exist. Then another universe will gradually emerge from the pralaya +(dissolution), and men on earth will be enabled to comprehend +<span class="smcap">Swayambhuva</span> as he is. Alone, this primal cause will exist forever, in +all his glory, filling the infinite space. What better proof could be adduced +of the deep reverential feeling with which the “heathen” regard the one +Supreme eternal cause of all things visible and invisible.</p> + +<p>This is again the source from which the ancient kabalists derived +identical doctrines. If the Christians understood <cite>Genesis</cite> in their own +way, and, if accepting the texts literally, they enforced upon the uneducated +masses the belief in a creation of our world out of nothing; and + +<span class="pagenum"><a id="Page_220">220</a></span> + +moreover assigned to it a <em>beginning</em>, it is surely not the Tanaïm, the sole +expounders of the hidden meaning contained in the <cite>Bible</cite>, who are to be +blamed. No more than any other philosophers had they ever believed +either in spontaneous, limited, or <i lang="la">ex nihilo</i> creations. The <cite>Kabala</cite> has +survived to show that their philosophy was precisely that of the modern +Nepäl Buddhists, the Svâbhâvikas. They believed <em>in the eternity and +the indestructibility of matter</em>, and hence in many prior creations and +destructions of worlds, before our own. “There were old worlds +which <span class="lock">perished.”<a id="FNanchor_411" href="#Footnote_411" class="fnanchor">[411]</a></span> + “From this we see that the Holy One, blessed be +His name, had successively created and destroyed sundry worlds, before +he created the present world; and when he created this world he said: +‘This pleases me; the previous ones did not please + <span class="lock">me.’”<a id="FNanchor_412" href="#Footnote_412" class="fnanchor">[412]</a></span> Moreover, +they believed, again like the Svâbhâvikas, now termed Atheists, that every +thing proceeds (is created) from its own nature and that once that the +first impulse is given by that Creative Force inherent in the “Self-created +substance,” or Sephira, everything evolves out of itself, following +its pattern, the more spiritual prototype which precedes it in the scale of +infinite creation. “The indivisible point which has no limit, and cannot +be comprehended (for it is absolute), expanded from within, and formed +a brightness which served as a garment (a veil) to the indivisible points.... +It, too, expanded from within.... Thus, <em>everything originated +through</em> a constant upheaving agitation, and thus finally the world +<span class="lock">originated.”<a id="FNanchor_413" href="#Footnote_413" class="fnanchor">[413]</a></span></p> + +<p>In the later Zoroastrian books, after that Darius had restored both +the worship of Ormazd and added to it the purer magianism of the primitive +<i>Secret Wisdom</i>—חכמות־נסתרה,<a id="hebrew8"></a> of which, as the inscription tells us, +he was himself a hierophant, we see again reappearing the Zeru-ana, or +boundless time, represented by the Brahmans in the <i>chakkra</i>, or a circle; +that we see figuring on the uplifted finger of the principal deities. +Further on, we will show the relation in which it stands to the Pythagorean, +mystical numbers—the first and the last—which is a <em>zero</em> (0), +and to the greatest of the Mystery-Gods IAO. The identity of this +symbol alone, in all the old religions, is sufficient to show their common +descent from one primitive + <span class="lock">Faith.<a id="FNanchor_414" href="#Footnote_414" class="fnanchor">[414]</a></span> + This term of “boundless time,” +which can be applied but to the <span class="allsmcap">ONE</span> who has neither beginning nor end, is + +<span class="pagenum"><a id="Page_221">221</a></span> + +called by the Zoroastrians Zeruana-Akarene, because he has always existed. +“His glory,” they say, is too exalted, his light too resplendent for either +human intellect or mortal eyes to grasp and see. His primal emanation +is eternal light which, from having been previously concealed in +darkness, was called out to manifest itself, and thus was formed Ormazd, +“the King of Life.” He is the first-born of boundless time, but like his +own antitype, or preëxisting spiritual idea, has lived within primitive +darkness from all eternity. His <i>Logos</i> created the pure intellectual +world. After the lapse of three grand + <span class="lock">cycles<a id="FNanchor_415" href="#Footnote_415" class="fnanchor">[415]</a></span> + he created the material +world in six periods. The six Amshaspands, or <i>primitive</i> spiritual men, +whom Ormazd created in his own image, are the mediators between this +world and himself. Mithras is an emanation of the Logos and the chief +of the twenty-eight <i>izeds</i>, who are the tutelary angels over the spiritual +portion of mankind—the souls of men. The <i>Ferouers</i> are infinite in +number. They are the ideas or rather the ideal conceptions of things +which formed themselves in the mind of Ormazd or Ahuramazda before +he willed them to assume a concrete form. They are what Aristotle +terms “privations” of forms and substances. The religion of Zarathustra, +as he is always called in the <cite>Avesta</cite>, is one from which the ancient +Jews have the most borrowed. In one of the Yashts, Ahuramazda, the +Supreme, gives to the seer as one of his sacred names, <i>Ahmi</i>, “I am;” +and in another place, <cite>ahmi yat ahmi</cite>, “I am that I am,” as Jehovah is +alleged to have given it to Moses.</p> + +<p>This Cosmogony, adopted with a change of names in the Rabbinical +<cite>Kabala</cite>, found its way, later, with some additional speculations of Manes, +the half-Magus, half-Platonist, into the great body of Gnosticism. The +real doctrines of the Basilideans, Valentinians, and the Marcionites cannot +be correctly ascertained in the prejudiced and calumnious writings of +the Fathers of the Church; but rather in what remains of the works of +the Bardesanesians, known as the Nazarenes. It is next to impossible, +now that all their manuscripts and books are destroyed, to assign to any +of these sects its due part in dissenting views. But there are a few men +still living who have preserved books and direct traditions about the +Ophites, although they care little to impart them to the world. Among +the unknown sects of Mount Lebanon and Palestine the truth has been +concealed for more than a thousand years. And their <em>diagram</em> of the +Ophite scheme differs with the description of it given by Origen and +hence with the <em>diagram</em> of + <span class="lock">Matter.<a id="FNanchor_416" href="#Footnote_416" class="fnanchor">[416]</a></span></p> + +<p><span class="pagenum"><a id="Page_222">222</a></span> + +The kabalistic trinity is one of the models of the Christian one. “The +<span class="allsmcap">ANCIENT</span> whose name be sanctified, is with three heads, but which make +only <span class="lock">one.”<a id="FNanchor_417" href="#Footnote_417" class="fnanchor">[417]</a></span> + <i lang="la">Tria capita exsculpa sunt, unum intra alterum, et alterum +supra alterum.</i> Three heads are inserted in one another, and one over +the other. The first head is the Concealed Wisdom (<i>Sapientia Abscondita</i>). +Under this head is the <span class="allsmcap">ANCIENT</span> (Pythagorean <i>Monad</i>), the most +hidden of mysteries; a head which is no head (<i lang="la">caput quod non est caput</i>); +no one can know what that is in this head. No intellect is able to comprehend +this <span class="lock">wisdom.<a id="FNanchor_418" href="#Footnote_418" class="fnanchor">[418]</a></span> + This <i>Senior Sanctissimus</i> is surrounded by the +three heads. He is the eternal <span class="allsmcap">LIGHT</span> of the wisdom; and the wisdom is +the source from which all the manifestations have begun. These three +heads, included in <span class="allsmcap">ONE HEAD</span> (which is no head); and these three are +bent down (overshadow) <span class="allsmcap">SHORT-FACE</span> (the son) and through them all +things shine with <span class="lock">light.<a id="FNanchor_419" href="#Footnote_419" class="fnanchor">[419]</a></span> + “En-Soph emits a thread from El or <i>Al</i> (the +highest God of the Trinity), and the light follows the thread and enters, +and passing through makes its exit through Adam <i>Primus</i> (Kadmon), +who is <em>concealed</em> until the plan for arranging (<i lang="la">statum dispositionis</i>) is +ready; it threads through him from his head to his feet; and in him (in +the concealed Adam) is the figure of <span class="allsmcap">A</span> + <span class="lock"><span class="allsmcap">MAN</span>.”<a id="FNanchor_420" href="#Footnote_420" class="fnanchor">[420]</a></span></p> + +<p>“Whoso wishes to have an insight into the sacred unity, let him consider +a flame rising from a burning coal or a burning lamp. He will see +first a two-fold light—a bright white, and a black or blue light; the white +light is <em>above</em>, and ascends in a direct light, while the blue, or dark light, +is <em>below</em>, and seems as the chair of the former, yet both are so intimately +connected together that they constitute only one flame. The seat, however, +formed by the blue or dark light, is again connected with the burning +matter which is <em>under</em> it again. The white light never changes its color, +it always remains white; but various shades are observed in the lower +light, whilst the lowest light, moreover, takes two directions; <em>above</em>, it is +connected with the white light, and <em>below</em> with the burning matter. Now, +this is constantly consuming itself, and perpetually ascends to the upper +light, and thus everything merges into a single + <span class="lock">unity.”<a id="FNanchor_421" href="#Footnote_421" class="fnanchor">[421]</a></span></p> + +<p>Such were the ancient ideas of the trinity in the unity, as an abstraction. +Man, who is the microcosmos of the macrocosmos, or of the + +<span class="pagenum"><a id="Page_223">223</a></span> + +archetypal heavenly man, Adam Kadmon, is likewise a trinity; for he is +<em>body</em>, <em>soul</em>, and <em>spirit</em>.</p> + +<p>“All that is created by the ‘Ancient of the Ancients’ can live and +exist only by a male and a female,” says the + <span class="lock">Sohar.<a id="FNanchor_422" href="#Footnote_422" class="fnanchor">[422]</a></span> + He alone, to whom +no one can say, “Thou,” for he is the spirit of the <span class="smcap">White-Head</span> in +whom the “<span class="smcap">Three Heads</span>” are united, is uncreated. Out of the subtile +fire, on one side of the White Head, and of the “subtile air,” on +the other, emanates Shekinah, his veil (the femininized Holy Ghost). +“This air,” says Idra Rabba, “is the most occult (occultissimus) attribute +of the Ancient of the + <span class="lock">Days.<a id="FNanchor_423" href="#Footnote_423" class="fnanchor">[423]</a></span> + The Ancienter of the Ancienter is the +<em>Concealed</em> of the <span class="lock">Concealed.<a id="FNanchor_424" href="#Footnote_424" class="fnanchor">[424]</a></span> + All things are Himself, and Himself is +concealed on every <span class="lock">way.<a id="FNanchor_425" href="#Footnote_425" class="fnanchor">[425]</a></span> + The <em>cranium</em> of the <span class="smcap">White-Head</span> has no +beginning, but its end has a shining reflection and a <em>roundness</em> which is +our universe.”</p> + +<p>“They regard,” says Klenker, “the first-born as man and wife, in so +far as his light includes in itself all other lights, and in so far as his +spirit of life or breath of life includes all other life spirits in + <span class="lock">itself.”<a id="FNanchor_426" href="#Footnote_426" class="fnanchor">[426]</a></span> +The kabalistic Shekinah answers to the Ophite Sophia. Properly +speaking, Adam Kadmon is the Bythos, but in this emanation-system, +where everything is calculated to perplex and place an obstacle to +inquiry, he is the <em>Source</em> of Light, the first “primitive man,” and at the +same time <em>Ennoia</em>, the Thought of Bythos, the Depth, for he is +Pimander.</p> + +<p>The Gnostics, as well as the Nazarenes, allegorizing on the personification, +said that the <em>First</em> and <em>Second</em> man loved the beauty of Sophia, +(Sephira) the first woman, and thus the Father and the Son fecundated +the heavenly “Woman” and, from primal darkness procreated the visible +light (Sephira is the Invisible, or Spiritual Light), “whom they +called the <span class="smcap">Anointed Christum</span>, or King + <span class="lock">Messiah.”<a id="FNanchor_427" href="#Footnote_427" class="fnanchor">[427]</a></span> + This Christus is +the <em>Adam of Dust</em> before his fall, with the spirit of the Adonai, his +Father, and Shekinah Adonai, his mother, upon him; for Adam Primus +is Adon, Adonai, or Adonis. The primal existence manifests itself by +its wisdom, and produces the <em>Intelligible</em> <span class="smcap">Logos</span> (all visible creation). +This wisdom was venerated by the Ophites under the form of a serpent. +So far we see that the first and second life are the two Adams, or the +first and the second man. In the former lies <i>Eva</i>, or the yet unborn +spiritual Eve, and she is within Adam <i>Primus</i>, for she is a part of himself, +who is androgyne. The Eva of dust, she who will be called in + +<span class="pagenum"><a id="Page_224">224</a></span> + +<cite>Genesis</cite> “the mother of all that live,” is <em>within</em> Adam the Second. +And now, from the moment of its first manifestation, the <span class="smcap">Lord Mano</span>, +the Unintelligible Wisdom, disappears from the scene of action. It will +manifest itself only as Shekinah, the <span class="allsmcap">GRACE</span>; for the <span class="smcap">Corona</span> is “the +innermost Light of all Lights,” and hence it is darkness’s own + <span class="lock">substance.<a id="FNanchor_428" href="#Footnote_428" class="fnanchor">[428]</a></span></p> + +<p>In the <cite>Kabala</cite>, Shekinah is the ninth emanation of Sephira, which +contains the whole of the ten Sephiroth within herself. She belongs to +the third triad and is produced together with <i>Malchuth</i> or “Kingdom,” +of which she is the female counterpart. Otherwise she is held to be +higher than any of these; for she is the “Divine Glory,” the “veil,” or +“garment,” of En-Soph. The Jews, whenever she is mentioned in the +<cite>Targum</cite>, say that she is the glory of Jehovah, which dwelt in the tabernacle, +manifesting herself like a visible cloud; the “Glory” rested over +the Mercy-Seat in the <i lang="la">Sanctum Sanctorum</i>.</p> + +<p>In the Nazarene or Bardesanian System, which may be termed the +Kabala within the Kabala, the Ancient of Days—<i lang="la">Antiquus Altus</i>, who +is the Father of the Demiurgus of the universe, is called the <em>Third</em> Life, +or <i>Abatur</i>; and he is the Father of Fetahil, who is the architect of +the visible universe, which he calls into existence by the powers of his +genii, at the order of the “Greatest;” the Abatur answering to the +“Father” of Jesus in the later Christian theology. These two superior +<em>Lives</em> then, are the crown within which dwells the greatest <i>Ferho</i>. “Before +any creature came into existence the Lord Ferho + <span class="lock">existed.”<a id="FNanchor_429" href="#Footnote_429" class="fnanchor">[429]</a></span> This +one is the First Life, formless and invisible; in whom the living Spirit +of <span class="smcap">Life</span> exists, the Highest <span class="smcap">Grace</span>. The two are <span class="allsmcap">ONE</span> from eternity, +for they are the Light and the <span class="allsmcap">CAUSE</span> of the Light. Therefore, they +answer to the kabalistic concealed <em>wisdom</em>, and to the concealed Shekinah—the +Holy Ghost. “This light, which is manifested, is the garment +of the Heavenly Concealed,” says Idra Suta. And the “heavenly +man” is the superior Adam. “No one knows his paths except <i>Macroprosopus</i>” +(Long-face)—the Superior <em>active</em> + <span class="lock">god.<a id="FNanchor_430" href="#Footnote_430" class="fnanchor">[430]</a></span> + “Not as I am <em>written</em> +will I be read; in this world my name will be written Jehovah and read +<span class="lock">Adonai,”<a id="FNanchor_431" href="#Footnote_431" class="fnanchor">[431]</a></span> + say the Rabbins, very correctly. Adonai is the Adam Kadmon; +he is <span class="smcap">Father</span> and <span class="smcap">Mother</span> both. By this double mediatorship +the Spirit of the “Ancient of the Ancient” descends upon the <i>Microprosopus</i> +(Short-face) or the Adam of Eden. And the “Lord God breathes +into his nostrils the breath of life.”</p> + +<p>When the woman separates herself from her androgyne, and becomes + +<span class="pagenum"><a id="Page_225">225</a></span> + +a distinct individuality, the first story is repeated over again. Both the +Father and Son, the two Adams, love her beauty; and then follows the +allegory of the temptation and fall. It is in the <cite>Kabala</cite>, as in the Ophite +system, in which both the Ophis and the Ophiomorphos are emanations +emblematized as serpents, the former representing Eternity, Wisdom, +and Spirit (as in the Chaldean Magism of Aspic-worship and Wisdom-Doctrine +in the olden times), and the latter Cunning, Envy, and Matter. +Both spirit and matter are serpents; and Adam Kadmon becomes the +Ophis who tempts himself—man and woman—to taste of the “Tree of +Good and Evil,” in order to teach them the mysteries of spiritual wisdom. +Light tempts Darkness, and Darkness attracts Light, for Darkness +is <em>matter</em>, and “the <em>Highest</em> Light shines not in its <em>Tenebræ</em>.” +With knowledge comes the temptation of the Ophiomorphos, and he +prevails. The dualism of every existing religion is shown forth by the +fall. “I have gotten a man from <em>the Lord</em>,” exclaims Eve, when the +Dualism, Cain and Abel—evil and good—is born. “And the Adam +knew Hua, his woman (<i>astu</i>), and she became pregnant and bore <i>Kin</i>, +and she said: קינתי איש את־יהוה: <i>Kiniti ais</i> Yava.—I have gained or +obtained a husband, even <i>Yava</i>—Is, Ais—man.” “<i lang="la">Cum arbore peccati +Deus creavit seculum.</i>”</p> + +<p>And now we will compare this system with that of the Jewish Gnostics—the +Nazarenes, as well as with other philosophies.</p> + +<p>The <span class="smcap">Ish Amon</span>, the pleroma, or the boundless circle within which lie +“all forms,” is the <span class="allsmcap">THOUGHT</span> of the power divine; it works in <span class="allsmcap">SILENCE</span>, +and suddenly light is begotten by darkness; it is called the <span class="allsmcap">SECOND</span> life; +and this one produces, or generates the <span class="allsmcap">THIRD</span>. This third light is “the +<span class="allsmcap">FATHER</span> of all things that live,” as <span class="smcap">Eua</span> is the “mother of all that +live.” He is the Creator who calls inert matter into life, through his +vivifying spirit, and, therefore, is called the ancient of the world. Abatur +is the Father who creates the first Adam, who creates in his turn the +second. Abatur opens a gate and walks to the dark water (chaos), and +looking down into it, the darkness reflects the image of Himself ... +and lo! a <span class="smcap">Son</span> is formed—the Logos or Demiurge; Fetahil, who is the +builder of the <em>material</em> world, is called into existence. According to the +Gnostic dogma, this was the <i>Metatron</i>, the Archangel Gabriel, or messenger +of life; or, as the biblical allegory has it, the androgynous Adam-Kadmon +again, the <span class="smcap">Son</span>, who, with his Father’s spirit, produces the +<span class="allsmcap">ANOINTED</span>, or Adam before his fall.</p> + +<p>When Swayambhuva, the “Lord who exists through himself,” feels +impelled to manifest himself, he is thus described in the Hindu sacred +books.</p> + +<p>Having been impelled to produce various beings from his own divine + +<span class="pagenum"><a id="Page_226">226</a></span> + +substance, he first manifested the waters which developed within themselves +a productive seed.</p> + +<p>The seed became a germ bright as gold, blazing like the luminary +with a thousand beams; and in that egg he was born himself, in the form +of <span class="smcap">Brahma</span>, the great principle of all the beings + (<cite>Manu</cite>, book <abbr title="one">i.,</abbr> slokas +8, 9).</p> + +<p>The Egyptian Kneph, or Chnuphis, Divine Wisdom, represented by +a serpent, produces an egg from his mouth, from which issues Phtha. +In this case Phtha represents the universal germ, as well as Brahmä, who +is of the neuter gender, when the final <i>a</i> has a diaresis on + <span class="lock">it;<a id="FNanchor_432" href="#Footnote_432" class="fnanchor">[432]</a></span> + otherwise +it becomes simply one of the names of the Deity. The former was the +model of the <span class="smcap">Three Lives</span> of the Nazarenes, as that of the kabalistic +“Faces,” <span class="smcap">Pharazupha</span>, which, in its turn, furnished the model for the +Christian Trinity of Irenæus and his followers. The egg was the primitive +matter which served as a material for the building of the visible universe; +it contained, as well as the Gnostic Pleroma, the kabalistic Shekinah, +the man and wife, the spirit and life, “whose light includes all +other lights” or life-spirits. This first manifestation was symbolized by a +serpent, which is at first <em>divine</em> wisdom, but, <em>falling into generation</em>, +becomes polluted. Phtha is the heavenly man, the Egyptian Adam-Kadmon, +or Christ, who, in conjunction with the female Holy Ghost, the +<span class="smcap">Zoe</span>, produces the five elements, air, water, fire, earth, and ether; the +latter being a servile copy from the Buddhist A’d, and his five Dhyana +Buddhas, as we have shown in the preceding chapter. The Hindu +Swayambhuva-Nara, develops from himself the <em>mother-principle</em>, enclosed +within his own divine essence—Nari, the immortal Virgin, who, when +impregnated by his spirit, becomes Taumâtra, the mother of the five +elements—air, water, fire, earth, and ether. Thus may be shown how +from the Hindu cosmogony all others proceed.</p> + +<p>Knorr von Rosenroth, busying himself with the interpretation of the +<cite>Kabala</cite>, argues that, “In this first state (of secret wisdom), the infinite +God Himself can be understood as ‘Father’ (of the new covenant). +But the <em>Light</em> being let down by the Infinite through a canal into the +‘primal Adam,’ or <em>Messiah</em>, and joined with him, can be applied to the +name <span class="smcap">Son</span>. And the influx emitted down from him (the Son) to the +lower parts (of the universe), can be applied to the character of the Holy +<span class="lock">Ghost.”<a id="FNanchor_433" href="#Footnote_433" class="fnanchor">[433]</a></span> + Sophia-Achamoth, the half-spiritual, half-material <span class="smcap">Life</span>, which +vivifies the inert matter in the depths of chaos, is the Holy Ghost of the +Gnostics, and the <i>Spiritus</i> (female) of the Nazarenes. She is—be it remembered—the + +<span class="pagenum"><a id="Page_227">227</a></span> + +<em>sister</em> of <i>Christos</i>, the perfect emanation, and both are +children or emanations of Sophia, the purely spiritual and intellectual +daughter of Bythos, the Depth. For the elder Sophia is Shekinah, the +Face of God, “God’s Shekinah, which is his + <span class="lock">image.”<a id="FNanchor_434" href="#Footnote_434" class="fnanchor">[434]</a></span></p> + +<p>“The <i>Son</i> Zeus-Belus, or Sol-Mithra is an image of the Father, an +emanation from the <em>Supreme Light</em>,” says Movers. “He passed for +<span class="lock">Creator.”<a id="FNanchor_435" href="#Footnote_435" class="fnanchor">[435]</a></span></p> + +<p>“Philosophers say the first air is <i lang="la">anima mundi</i>. But the garment +(Shekinah) is higher than the first air, since it is joined closer to the En-Soph, +the <span class="lock">Boundless.”<a id="FNanchor_436" href="#Footnote_436" class="fnanchor">[436]</a></span> + Thus <i>Sophia</i> is Shekinah, and Sophia-Achamoth +the <i lang="la">anima mundi</i>, the astral light of the kabalists, which contains the +spiritual and material germs of all <em>that is</em>. For the Sophia-Achamoth, +like <i>Eve</i>, of whom she is the prototype, is “the mother of all that live.”</p> + +<p>There are three trinities in the Nazarene system as well as in the +Hindu philosophy of the ante and early Vedic period. While we see +the few translators of the <cite>Kabala</cite>, the Nazarene <cite>Codex</cite>, and other abstruse +works, hopelessly floundering amid the interminable pantheon of names, +unable to agree as to a system in which to classify them, for the one +hypothesis contradicts and overturns the other, we can but wonder at all +this trouble, which could be so easily overcome. But even now, when +the translation, and even the perusal of the ancient Sanscrit has become +so easy as a point of comparison, they would never think it possible that +every philosophy—whether Semitic, Hamitic, or Turanian, as they call it, +has its key in the Hindu sacred works. Still facts are there, and facts +are not easily destroyed. Thus, while we find the Hindu trimurti triply +manifested as</p> + +<table class="smaller"> +<tr><td class="tdh vlt">Nara (or Para-Pouroucha),</td> + <td class="tdl pad3 vlt">Agni,</td> + <td class="tdl pad3 vlt">Brahma,</td> + <td class="tdl pad3 vlt">the Father,</td></tr> +<tr><td class="tdh vlt">Nari (Mariama),</td> + <td class="tdl pad3 vlt">Vaya,</td> + <td class="tdl pad3 vlt">Vishnu,</td> + <td class="tdl pad3 vlt">the Mother,</td></tr> +<tr><td class="tdh vlt">Viradj (Brahmä),</td> + <td class="tdl pad3 vlt">Surya,</td> + <td class="tdl pad3 vlt">Siva,</td> + <td class="tdl pad3 vlt">the Son,</td></tr> +</table> + +<p class="unindent">and the Egyptian trinity as follows:</p> + +<table class="smaller"> +<tr><td class="tdh vlt">Kneph (or Amon),</td> + <td class="tdl pad3 vlt">Osiris,</td> + <td class="tdl pad3 vlt">Ra (Horus),</td> + <td class="tdl pad3 vlt">the Father,</td></tr> +<tr><td class="tdh vlt">Maut (or Mut),</td> + <td class="tdl pad3 vlt">Isis,</td> + <td class="tdl pad3 vlt">Isis,</td> + <td class="tdl pad3 vlt">the Mother,</td></tr> +<tr><td class="tdh vlt">Khons,</td> + <td class="tdl pad3 vlt">Horus,</td> + <td class="tdl pad3 vlt">Malouli,</td> + <td class="tdl pad3 vlt">the Son;<a id="FNanchor_437" href="#Footnote_437" class="fnanchor">[437]</a></td></tr> +</table> + +<p class="unindent">the Nazarene System runs,</p> + +<table class="smaller"> +<tr><td class="tdh vlt">Ferho (Ish-Amon),</td> + <td class="tdl pad3 vlt">Mano,</td> + <td class="tdl pad3 vlt">Abatur,</td> + <td class="tdl pad3 vlt"> the Father,</td></tr> +<tr><td class="tdh vlt">Chaos (dark water),</td> + <td class="tdl pad3 vlt">Spiritus (female),</td> + <td class="tdl pad3 vlt">Netubto,</td> + <td class="tdl pad3 vlt">the Mother,</td></tr> +<tr><td class="tdh vlt">Fetahil,</td> + <td class="tdl pad3 vlt">Ledhaio,</td> + <td class="tdl pad3 vlt">Lord Jordan,</td> + <td class="tdl pad3 vlt">the Son.</td></tr> +</table> + +<p>The first is the concealed or non-manifested trinity—a pure abstraction. +The other the active or the one revealed in the results of creation, + +<span class="pagenum"><a id="Page_228">228</a></span> +proceeding out of the former—its spiritual prototype. The third is the +mutilated image of both the others, crystallized in the form of human +dogmas, which vary according to the exuberance of the national materialistic +fancy.</p> + +<p>The Supreme Lord of splendor and of light, luminous and refulgent, +before which no other existed, is called Corona (the crown); Lord Ferho, +the unrevealed life which existed in the former from eternity; and Lord +Jordan—the spirit, the living water of + <span class="lock">grace.<a id="FNanchor_438" href="#Footnote_438" class="fnanchor">[438]</a></span> + He is the one through +whom alone we can be saved; and thus he answers to the Shekinah, the +spiritual garment of En-Soph, or the Holy Ghost. These three constitute +the trinity in <i lang="la">abscondito</i>. The second trinity is composed of the three +lives. The first is the similitude of Lord Ferho, through whom he has +proceeded forth; and the second Ferho is the King of Light—<span class="smcap">Mano</span> +(<i lang="la">Rex Lucis</i>). He is the heavenly life and light, and older than the +Architect of heaven and + <span class="lock">earth.<a id="FNanchor_439" href="#Footnote_439" class="fnanchor">[439]</a></span> + The second life is <i>Ish Amon</i> (Pleroma), +the vase of election, containing the visible thought of the <i lang="la">Iordanus Maximus</i>—the +<i>type</i> (or its intelligible reflection), the prototype of the living +water, who is the “spiritual + <span class="lock">Jordan.”<a id="FNanchor_440" href="#Footnote_440" class="fnanchor">[440]</a></span> + Third life, which is produced +by the other two, is <span class="smcap">Abatur</span> (<i>Ab</i>, the Parent or Father). This is the +mysterious and decrepit “Aged of the Aged,” the “Ancient <i lang="la">Senem sui +obtegentem et grandævum mundi</i>.” This latter third Life is the Father of +the Demiurge Fetahil, the Creator of the world, whom the Ophites call +<span class="lock">Ilda-Baoth,<a id="FNanchor_441" href="#Footnote_441" class="fnanchor">[441]</a></span> + though Fetahil is the <em>only-begotten one</em>, the reflection of +the Father, Abatur, who begets him by looking into the “dark + <span class="lock">water;”<a id="FNanchor_442" href="#Footnote_442" class="fnanchor">[442]</a></span> +but the Lord Mano, “the Lord of loftiness, the Lord of all genii,” is +higher than the Father, in this kabalistic <cite>Codex</cite>—one is purely spiritual, +the other material. So, for instance, while Abatur’s “only begotten” +one is the genius Fetahil, the Creator of the physical world, Lord Mano, +the “Lord of Celsitude,” who is the son of Him, who is “the Father of +all who preach the Gospel,” produces also an “only-begotten” one, the +Lord Lehdaio, “a just Lord.” He is the Christos, the anointed, who +pours out the “grace” of the Invisible Jordan, the Spirit of the <em>Highest +Crown</em>.</p> + +<p>In the Arcanum, “in the assembly of splendor, lighted by <span class="smcap">Mano</span>, to +whom the scintillas of splendor owe their origin,” the genii who live in +light “rose, they went to the visible Jordan, and flowing water ... they +assembled for a counsel ... and called forth the Only-Begotten Son + +<span class="pagenum"><a id="Page_229">229</a></span> + +of an imperishable image, and who cannot be conceived by reflection, +Lehdaio, the just Lord, and sprung from Lehdaio, the just lord, whom +the life had produced by his <span class="lock">word.”<a id="FNanchor_443" href="#Footnote_443" class="fnanchor">[443]</a></span></p> + +<p>Mano is the chief of the seven Æons, who are Mano (<i lang="la">Rex Lucis</i>) +Aiar Zivo, Ignis Vivus, Lux, Vita, Aqua Viva (the living water of +baptism, the genius of the Jordan), and Ipsa Vita, the chief of the six +genii, which form with him the mystic <em>seven</em>. The Nazarene Mano is +simply the copy of the Hindu first Manu—the emanation of Manu +Swayambhuva—from whom evolve in succession the six other Manus, +types of the subsequent races of men. We find them all represented by +the apostle-kabalist John in the “seven lamps of fire” burning before +the throne, which are the seven spirits of + <span class="lock">God,<a id="FNanchor_444" href="#Footnote_444" class="fnanchor">[444]</a></span> + and in the seven angels +bearing the seven vials. Again in Fetahil we recognize the original of +the Christian doctrine.</p> + +<p>In the <cite>Revelation</cite> of Joannes Theologos it is said: “I turned and +saw in the midst of the <em>seven</em> candlesticks one like unto the Son of +man ... his head and his hairs were white like wool, as white as snow; +and his eyes were as a flame of fire ... and his feet like unto fine brass, +as if they burned in a furnace” (<abbr title="one">i.</abbr> 13, 14, 15). <cite>John</cite> here repeats, as is +well known, the words of Daniel and Ezekiel. “The Ancient of Days +... whose hair was white as pure wool ... etc.” And “the appearance +of a <em>man</em> ... above the throne ... and the appearance of fire, +and it had brightness round + <span class="lock">about.”<a id="FNanchor_445" href="#Footnote_445" class="fnanchor">[445]</a></span> + The fire being “the glory of the +Lord.” Fetahil is son of the man, the Third Life, and his upper part +is represented as white as snow, while standing near the throne of the +living fire he has the appearance of a flame.</p> + +<p>All these “apocalyptic” visions are based on the description of the +“white head” of the Sohar, in whom the kabalistic trinity is united. +The white head, “which conceals in its cranium the spirit,” and which is +environed by subtile fire. The “appearance of a man” is that of Adam +Kadmon, through which passes the thread of light represented by the +fire. Fetahil is the <i lang="la">Vir Novissimis</i> (the newest man), the son of Abatur,<a id="FNanchor_446" href="#Footnote_446" class="fnanchor">[446]</a> +the latter being the “man,” or the <em>third</em> + <span class="lock">life,<a id="FNanchor_447" href="#Footnote_447" class="fnanchor">[447]</a></span> + now the third personage of +the trinity. <cite>John</cite> sees “one like unto the son of man,” holding in his +right hand seven stars, and standing between “seven golden candlesticks” +(<cite>Revelation</cite> <abbr title="one">i.</abbr>). Fetahil takes his “stand on high,” according to +the will of his father, “the highest Æon who has seven sceptres,” and + +<span class="pagenum"><a id="Page_230">230</a></span> + +seven genii, who astronomically represent the seven planets or stars. +He stands “shining in the garment of the Lord’s, resplendent by the +agency of the + <span class="lock">genii.”<a id="FNanchor_448" href="#Footnote_448" class="fnanchor">[448]</a></span> + He is the Son of his Father, Life, and his mother, +Spirit, or + <span class="lock">Light.<a id="FNanchor_449" href="#Footnote_449" class="fnanchor">[449]</a></span> + The Logos is represented in the <cite>Gospel according to +John</cite> as one in whom was “<em>Life</em>, and the life was the <em>light</em> of men” (<abbr title="one">i.</abbr> 4). +Fetahil is the Demiurge, and his father created the visible universe of +matter through + <span class="lock">him.<a id="FNanchor_450" href="#Footnote_450" class="fnanchor">[450]</a></span> + In the <cite>Epistle of Paul to the Ephesians</cite> (<abbr title="three">iii.</abbr> 9), +God is said to have “<em>created all things</em> by Jesus.” In the <cite>Codex</cite> the +Parent-<span class="smcap">Life</span> says: “Arise, go, our son first-begotten, ordained for all +<span class="lock">creatures.”<a id="FNanchor_451" href="#Footnote_451" class="fnanchor">[451]</a></span> + “As the living father hath sent me,” says Christ, “God +sent his only-begotten son that we might + <span class="lock">live.”<a id="FNanchor_452" href="#Footnote_452" class="fnanchor">[452]</a></span> + Finally, having performed +his work on earth, Fetahil reascends to his father Abatur. “<i lang="la">Et +qui, relicto quem procreavit mundo, ad Abatur suum patrem</i> + <span class="lock"><i lang="la">contendit.</i>”<a id="FNanchor_453" href="#Footnote_453" class="fnanchor">[453]</a></span> +“My father sent me ... I go to the Father,” repeats Jesus.</p> + +<p>Laying aside the theological disputes of Christianity which try to +blend together the Jewish Creator of the first chapter of <cite>Genesis</cite> with +the “Father” of the <cite>New Testament</cite>, Jesus states repeatedly of his +Father that “He is <em>in secret</em>.” Surely he would not have so termed the +ever-present “Lord God” of the Mosaic books, who showed Himself to +Moses and the Patriarchs, and finally allowed all the elders of Israel +to look on + <span class="lock">Himself.<a id="FNanchor_454" href="#Footnote_454" class="fnanchor">[454]</a></span> + When Jesus is made to speak of the temple at +Jerusalem as of his “Father’s house,” he does not mean the physical +building, which he maintains he can destroy and then again rebuild in +three days, but of the temple of Solomon; the wise kabalist, who indicates +in his <cite>Proverbs</cite> that every man is the temple of God, or of his +own divine spirit. This term of the “Father who is in secret,” we find +used as much in the <cite>Kabala</cite> as in the <cite>Codex Nazaræus</cite>, and elsewhere. +No one has ever seen the wisdom concealed in the “Cranium,” and +no one has beheld the “Depth” (Bythos). Simon, the <em>Magician</em>, +preached “one Father unknown to + <span class="lock">all.”<a id="FNanchor_455" href="#Footnote_455" class="fnanchor">[455]</a></span></p> + +<p>We can trace this appellation of a “secret” God still farther back. +In the <cite>Kabala</cite> the “Son” of the <em>concealed</em> Father who dwells in light +and glory, is the “Anointed,” the <i>Seir-Anpin</i>, who unites in himself all +the Sephiroth, he is Christos, or the Heavenly man. It is through +Christ that the Pneuma, or the Holy Ghost, creates “all things” + +<span class="pagenum"><a id="Page_231">231</a></span> + +(<cite>Ephesians</cite> <abbr title="three">iii.</abbr> 9), and produces the four elements, air, water, fire, and +earth. This assertion is unquestionable, for we find Irenæus basing on +this fact his best argument for the necessity of there being four gospels. +There can be neither more nor fewer than four—he argues. “For as +there are four quarters of the world, and four general winds (<a id="Greekch2"></a>καθολικὰ πνεύματα) ... it is right that she (the Church) should have four pillars. +From which it is manifest that the Word, <em>the maker of all</em>, he <em>who sitteth +upon the Cherubim</em> ... as David says, supplicating his advent, ‘Thou +that sittest between the Cherubim, shine forth!’ For the Cherubim also +are <em>four-faced</em> and their faces are symbols of the working of the Son of +<span class="lock">God.”<a id="FNanchor_456" href="#Footnote_456" class="fnanchor">[456]</a></span></p> + +<p>We will not stop to discuss at length the special holiness of the four-faced +Cherubim, although we might, perhaps, show their origin in all +the ancient pagodas of India, in the <i>vehans</i> (or vehicles) of their chief +gods; as likewise we might easily attribute the respect paid to them to +the kabalistic wisdom, which, nevertheless, the Church rejects with +great horror. But, we cannot resist the temptation to remind the +reader that he may easily ascertain the several significances attributed +to these Cherubs by reading the <cite>Kabala</cite>. “When the souls are to leave +their abode,” says the <cite>Sohar</cite>, holding to the doctrine of the pre-existence +of souls in the world of emanations, “each soul separately +appears before the Holy King, dressed in a sublime form, with the features +in which it is to appear in this world. It is from this sublime form +that the image proceeds” (<cite>Sohar</cite>, <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 104 ab). Then it goes on to +say that the types or forms of these faces are four in number—those of +the angel or man, of the lion, the bull, and the eagle. Furthermore, +we may well express our wonder that Irenæus should not have re-enforced +his argument for the four gospels—by citing the whole Pantheon +of the four-armed Hindu gods?</p> + +<p>Ezekiel in representing his four animals, now called Cherubim, as +types of the four symbolical beings, which, in his visions support the +throne of Jehovah, had not far to go for his models. The Chaldeo-Babylonian +protecting genii were familiar to him; the Sed, Alap or +<i>Kirub</i> (Cherubim), the bull, with the human face; the Nirgal, human-headed +lion; Oustour the Sphinx-man; and the Nathga, with its eagle’s +head. The religion of the masters—the idolatrous Babylonians and +Assyrians—was transferred almost bodily into the revealed Scripture of +the Captives, and from thence came into Christianity.</p> + +<p>Already, we find Ezekiel addressed by the likeness of the glory +of the Lord, “as Son of man.” This peculiar title is used repeatedly + +<span class="pagenum"><a id="Page_232">232</a></span> + +throughout the whole book of this prophet, which is as kabalistic as +the “roll of a book” which the “Glory” causes him to eat. It is written +<em>within</em> and <em>without</em>; and its real meaning is identical with that of +the <cite>Apocalypse</cite>. It appears strange that so much stress should be laid +on this peculiar appellation, said to have been applied by Jesus to himself, +when, in the symbolical or kabalistic language, a prophet is so +addressed. It is as extraordinary to see Irenæus indulging in such +graphic descriptions of Jesus as to show him, “the maker of all, sitting +upon a Cherubim,” unless he identifies him with Shekinah, whose usual +place was among the Charoubs of the Mercy Seat. We also know that +the Cherubim and Seraphim are titles of the “Old Serpent” (the orthodox +Devil) the Seraphs being the burning or fiery serpents, in kabalistic +symbolism. The ten emanations of Adam Kadmon, called the +Sephiroth, have all emblems and titles corresponding to each. So, for +instance, the last two are Victory, or Jehovah-Sabaoth, whose symbol +is the right column of Solomon, the Pillar <i>Jachin</i>; while <span class="allsmcap">GLORY</span> is the +left Pillar, or Boaz, and its name is “the Old Serpent,” and also “Seraphim +and <span class="lock">Cherubim.”<a id="FNanchor_457" href="#Footnote_457" class="fnanchor">[457]</a></span></p> + +<p>The “Son of man” is an appellation which could not be assumed +by any one but a kabalist. Except, as shown above, in the <cite>Old Testament</cite>, +it is used but by one prophet—Ezekiel, the kabalist. In their +mysterious and mutual relations, the Æons or Sephiroth are represented +in the <cite>Kabala</cite> by a great number of circles, and sometimes by the figure +of a <span class="allsmcap">MAN</span>, which is symbolically formed out of such circles. This man +is Seir-Anpin, and the 243 numbers of which his figure consists relate +to the different orders of the celestial hierarchy. The original idea of +this figure, or rather the model, may have been taken from the Hindu +Brahma, and the various castes typified by the several parts of his body, +as King suggests in his <cite>Gnostics</cite>. In one of the grandest and most +beautiful cave-temples at Ellora, Nasak, dedicated to Vishvakarma, +son of Brahma, is a representation of this God and his attributes. To +one acquainted with Ezekiel’s description of the “likeness of four +living creatures,” every one of which had four faces and the hands of +a man under its wings, + <span class="lock">etc.,<a id="FNanchor_458" href="#Footnote_458" class="fnanchor">[458]</a></span> + this figure at Ellora must certainly appear +absolutely <em>biblical</em>. Brahma is called the father of “man,” as well as +Jupiter and other highest gods.</p> + +<p>It is in the Buddhistic representations of Mount Meru, called by the +Burmese <i>Myé-nmo</i>, and by the Siamese <i>Sineru</i>, that we find one of the +originals of the Adam Kadmon, Seir-Anpin, the “heavenly man,” and +of all the Æons, Sephiroth, Powers, Dominions, Thrones, Virtues, and + +<span class="pagenum"><a id="Page_233">233</a></span> + +Dignities of the <cite>Kabala</cite>. Between two pillars, which are connected by +an arch, the key-stone of the latter is represented by a <em>crescent</em>. This is +the domain in which dwells the Supreme Wisdom of A’di Buddha, the +Supreme and invisible Deity. Beneath this highest central point comes +the circle of the direct emanation of the Unknown—the circle of Brahma +with some Hindus, of the first <em>avatar</em> of Buddha, according to others. +This answers to Adam Kadmon and the ten Sephiroth. Nine of the +emanations are encircled by the tenth, and occasionally represented by +pagodas, each of which bears a name which expresses one of the chief +attributes of the manifested Deity. Then below come the seven stages, +or heavenly spheres, each sphere being encircled by a sea. These are +the celestial mansions of the <i>devatas</i>, or gods, each losing somewhat in +holiness and purity as it approaches the earth. Then comes Meru itself, +formed of numberless circles within three large ones, typifying the trinity +of man; and for one acquainted with the numerical value of the letters in +biblical names, like that of the “Great Beast,” or that of Mithra μειθρας αβραξας, + and others, it is an easy matter to establish the identity of the +Meru-gods with the emanations or Sephiroth of the kabalists. Also the +genii of the Nazarenes, with their special missions, are all found on this +most ancient mythos, a most perfect representation of the symbolism of +the “secret doctrine,” as taught in archaic ages.</p> + +<p>King gives a few hints—though doubtless too insufficient to teach +anything important, for they are based upon the calculations of Bishop + Newton<a id="FNanchor_459" href="#Footnote_459" class="fnanchor">[459]</a>—as + to this mode of finding out mysteries in the value of letters. +However, we find this great archæologist, who has devoted so much time +and labor to the study of Gnostic gems, corroborating our assertion. He +shows that the entire theory is Hindu, and points out that the durga, or +female counterpart of each Asiatic god, is what the kabalists term active + <span class="lock"><i>Virtue</i><a id="FNanchor_460" href="#Footnote_460" class="fnanchor">[460]</a></span> + in the celestial hierarchy, a term which the Christian Fathers +adopted and repeated, without fully appreciating, and the meaning of +which the later theology has utterly disfigured. But to return to Meru.</p> + +<p><span class="pagenum"><a id="Page_234">234</a></span> + +The whole is surrounded by the Maha Samut, or the great sea—the +astral light and ether of the kabalists and scientists; and within the central +circles appears “the likeness of a man.” He is the Achadoth of +the Nazarenes, the twofold unity, or the androgyne man; the heavenly +incarnation, and a perfect representation of Seir-Anpin (short-face), the +son of <i>Arich Anpin</i> + <span class="lock">(long-face).<a id="FNanchor_461" href="#Footnote_461" class="fnanchor">[461]</a></span> + This likeness is now represented in +many lamaseries by Gautama-Buddha, the last of the incarnated avatars. +Still lower, under the Meru, is the dwelling of the great Naga, who is +called <i>Rajah Naga</i>, the king-serpent—the serpent of <cite>Genesis</cite>, the Gnostic +Ophis—and the goddess of the earth, Bhumây Nari, or Yâma, who waits +upon the great dragon, for she is Eve, “the mother of all that live.” Still +lower is the eighth sphere, the infernal regions. The uppermost regions +of Brahma are surrounded by the sun, moon, and planets, the seven stellars +of the Nazarenes, and just as they are described in the <cite>Codex</cite>.</p> + +<p>“The seven impostor-Dæmons who deceive the sons of Adam. The +name of one is <i>Sol</i>; of another <i>Spiritus Venereus</i>, Astro; of the third +<i>Nebu</i>, Mercurius <i>a false Messiah</i>; ... the name of a fourth is Sin +<i>Luna</i>; the fifth is <i>Kiun</i>, Saturnus; the sixth, Bel-Zeus; the seventh, + <span class="lock">Nerig-<i>Mars</i>.”<a id="FNanchor_462" href="#Footnote_462" class="fnanchor">[462]</a></span> + Then there are “<i>Seven Lives</i> procreated,” seven good +Stellars, “which are from Cabar Zio, and are those bright ones who shine +in their own form and splendor that pours from on high.... At the +gate of the <span class="smcap">House of Life</span> the throne is fitly placed for the Lord of +Splendor, and there are <span class="allsmcap">THREE</span> + <span class="lock">habitations.”<a id="FNanchor_463" href="#Footnote_463" class="fnanchor">[463]</a></span> + The habitations of the +<i>Trimurti</i>, the Hindu trinity, are placed beneath the key-stone—the golden +crescent, in the representation of Meru. “And there was under his feet +(of the God of Israel) as it were a paved work of a sapphire-stone” +(<cite>Exodus</cite> <abbr title="twenty-four">xxiv.</abbr> 10). Under the crescent is the heaven of Brahma, all +paved with sapphires. The paradise of Indra is resplendent with a thousand +suns; that of Siva (Saturn), is in the northeast; his throne is formed +of lapis-lazuli and the floor of heaven is of fervid gold. “When he sits +on the throne he blazes with fire up to <em>the loins</em>.” At Hurdwar, during +the fair, in which he is more than ever Mahadeva, the highest god, the +attributes and emblems sacred to the Jewish “Lord God,” may be recognized +one by one in those of Siva. The Binlang + <span class="lock">stone,<a id="FNanchor_464" href="#Footnote_464" class="fnanchor">[464]</a></span> + sacred to this +Hindu deity, is an unhewn stone like the Beth-el, consecrated by the +Patriarch Jacob, and set up by him “for a pillar,” and like the latter + +<span class="pagenum"><a id="Page_235">235</a></span> + +Binlang is <em>anointed</em>. We need hardly remind the student that the <i>linga</i>, +the emblem sacred to Siva and whose temples are modelled after this +form, is identical in shape, meaning, and purpose with the “pillars” set +up by the several patriarchs to mark their adoration of the Lord God. +In fact, one of these patriarchal lithoï might even now be carried in the +Sivaitic processions of Calcutta, without its Hebrew derivation being suspected. +The four arms of Siva are often represented with appendages +like wings; he has <em>three</em> eyes and a <em>fourth</em> in the crescent, obtained +by him at the churning of the ocean, as Pâncha Mukhti Siva has four +heads.</p> + +<p>In this god we recognize the description given by Ezekiel, in the first +chapter of his book, of his vision, in which he beholds the “likeness of a +man” in the four living creatures, who had “four faces, four wings,” +who had one pair of “straight feet ... which sparkled like the color <em>of +burnished</em> brass ... and their rings were full of eyes round about them +four.” It is the throne and heaven of Siva that the prophet describes in +saying “... and there was the likeness of a throne as the appearance +of a sapphire stone ... and I saw as the color of amber (gold) as the appearance +of fire around about ... from his loins even upward, and from +the appearance of his loins even downward, I saw as it were the appearance +of fire” (<cite>Ezekiel</cite> <abbr title="one">i.</abbr> 27). “And his feet like unto fine brass, as if +they burned in a furnace” (<cite>Revelation</cite> <abbr title="one">i.</abbr> 15). “As for their faces ... +one had the face of a cherub, and the face of a lion ... they also had +the face of <em>an ox</em> and the face of an eagle” (<cite>Ezekiel</cite> <abbr title="one">i.</abbr> 10, <abbr title="ten">x.</abbr> 14). This +<em>fourfold</em> appearance which we find in the two <em>cherubims</em> of gold on the +two ends of the ark; these symbolic four <em>faces</em> being adopted, moreover, +later, one by each evangelist, as may be easily ascertained from the +pictures of Matthew, Mark, Luke, and + <span class="lock">John,<a id="FNanchor_465" href="#Footnote_465" class="fnanchor">[465]</a></span> + prefixed to their respective +gospels in the Roman Vulgate and Greek <cite>Bibles</cite>.</p> + +<p>“Taaut, the great god of the Phœnicians,” says Sanchoniathon, “to +express the character of Saturn or Kronos, made his image having four +eyes ... two before, two behind, open and closed, and four wings, two +expanded, two folded. The eyes denote that the god sees in sleep, and +sleeps in waking; the position of the wings that he flies in rest, and rests +in flying.”</p> + +<p>The identity of Saturn with Siva is corroborated still more when we +consider the emblem of the latter, the <i>damara</i>, which is an hour-glass, to +show the progress of time, represented by this god in his capacity of a +destroyer. The bull Nardi, the <i>vehan</i> of Siva and the most sacred emblem + +<span class="pagenum"><a id="Page_236">236</a></span> + +of this god, is reproduced in the Egyptian Apis; and in the bull +created by Ormazd and killed by Ahriman. The religion of Zoroaster, +all based upon the “secret doctrine,” is found held by the people of +Eritene; it was the religion of the Persians when they conquered the +Assyrians. From thence it is easy to trace the introduction of this emblem +of <span class="smcap">Life</span> represented by the Bull, in every religious system. The +college of the Magians had accepted it with the change of + <span class="lock">dynasty;<a id="FNanchor_466" href="#Footnote_466" class="fnanchor">[466]</a></span> +Daniel is described as a Rabbi, the chief of the Babylonian astrologers +and + <span class="lock">Magi;<a id="FNanchor_467" href="#Footnote_467" class="fnanchor">[467]</a></span> + therefore we see the Assyrian little bulls and the attributes +of Siva reappearing under a hardly modified form in the cherubs of the +Talmudistic Jews, as we have traced the bull Apis in the sphinxes or +cherubs of the Mosaic Ark; and as we find it several thousand years +later in the company of one of the Christian evangelists, Luke.</p> + +<p>Whoever has lived in India long enough to acquaint himself even +superficially with the native deities, must detect the similarity between +Jehovah and other gods besides Siva. As Saturn, the latter was +always held in great respect by the Talmudists. He was held in +reverence by the Alexandrian kabalists as the direct inspirer of the law +and the prophets; one of the names of Saturn was Israel, and we will +show, in time, his identity in a certain way with Abram, which Movers and +others hinted at long since. Thus it cannot be wondered at if Valentinus, +Basilides, and the Ophite Gnostics placed the dwelling of their +Ilda-Baoth, also a destroyer as well as a creator, in the planet Saturn; +for it was he who gave the law in the wilderness and spoke through the +prophets. If more proof should be required we will show it in the testimony +of the canonical <cite>Bible</cite> itself. In <cite>Amos</cite> the “Lord” pours vials +of wrath upon the people of Israel. He rejects their burnt-offerings and +will not listen to their prayers, but inquires of Amos, “have ye offered +unto <i>me</i> sacrifices and offerings in the wilderness forty years, O house of +Israel?” “But ye have borne the tabernacles of your Moloch and +<i>Chiun</i> your images, the <em>star of your god</em>” (<abbr title="verses">v.</abbr> 25, 26). Who are Moloch +and <i>Chiun</i> but Baal—Saturn—Siva, and <i>Chiun</i>, Kivan, the same Saturn +whose star the Israelites had made to themselves? There seems no +escape in this case; all these deities are identical.</p> + +<p>The same in the case of the numerous Logoï. While the Zoroastrian +Sosiosh is framed on that of the tenth Brahmanical Avatar, and the fifth +Buddha of the followers of Gautama; and we find the former, after having +passed part and parcel into the kabalistic system of king Messiah, reflected +in the Apostle Gabriel of the Nazarenes, and Æbel-Zivo, the +Legatus, sent on earth by the Lord of Celsitude and Light; all of these—Hindu + +<span class="pagenum"><a id="Page_237">237</a></span> + +and Persian, Buddhist and Jewish, the Christos of the Gnostics +and the Philonean Logos—are found combined in “the Word made +flesh” of the fourth <cite>Gospel</cite>. Christianity includes all these systems, +patched and arranged to meet the occasion. Do we take up the <cite>Avesta</cite>—we +find there the dual system so prevalent in the Christian scheme. +The struggle between + <span class="lock">Ahriman,<a id="FNanchor_468" href="#Footnote_468" class="fnanchor">[468]</a></span> + Darkness, and Ormazd, Light, has been +going on in the world continually since the beginning of time. When the +worst arrives and Ahriman will seem to have conquered the world and +corrupted all mankind, <em>then will appear the Saviour</em> of mankind, Sosiosh. +He will come seated upon a white horse and followed by an army of good +genii equally mounted on milk-white + <span class="lock">steeds.<a id="FNanchor_469" href="#Footnote_469" class="fnanchor">[469]</a></span> + And this we find faithfully +copied in the <cite>Revelation</cite>: “I saw heaven opened, and beheld a +<em>white horse</em>; and he that sat upon him was called faithful and true.... +And the armies which were in heaven followed him upon white horses” +(<cite>Revelation</cite> <abbr title="nineteen">xix.</abbr> 11, 14). + Sosiosh himself is but a later Persian <em>permutation</em> +of the Hindu Vishnu. The figure of this god may be found unto +this day representing him as the Saviour, the “Preserver” (the preserving +spirit of God), in the temple of Rama. The picture shows him in his +tenth incarnation—the <i>Kalki avatar</i>, which is yet to come—as an armed +warrior mounted upon a white horse. Waving over his head the sword +destruction, he holds in his other hand a discus, made up of rings encircled +in one another, an emblem of the revolving cycles or great + <span class="lock">ages,<a id="FNanchor_470" href="#Footnote_470" class="fnanchor">[470]</a></span> +for Vishnu will thus appear but at the end of the <i>Kaliyug</i>, answering to +the end of the world expected by our Adventists. “And out of his +mouth goeth a sharp sword ... on his head were many crowns” +(<cite>Revelation</cite> <abbr title="nineteen">xix.</abbr> 12). Vishnu is often represented with several crowns +superposed on his head. “And I saw an angel standing on the Sun” +(17). The <em>white horse is the horse of the</em> + <span class="lock"><em>Sun</em>.<a id="FNanchor_471" href="#Footnote_471" class="fnanchor">[471]</a></span> + Sosiosh, the Persian +Saviour, is also born of a + <span class="lock">virgin,<a id="FNanchor_472" href="#Footnote_472" class="fnanchor">[472]</a></span> + and at the end of days he will come as +a Redeemer to regenerate the world, but he will be preceded by two +prophets, who will come to announce + <span class="lock">him.<a id="FNanchor_473" href="#Footnote_473" class="fnanchor">[473]</a></span> + Hence the Jews who had +Moses and Elias, are now waiting for the Messiah. “Then comes the + +<span class="pagenum"><a id="Page_238">238</a></span> + +general <em>resurrection</em>, when the good will immediately enter into this +happy abode—the regenerated earth; and Ahriman and his angels +(the + <span class="lock">devils),<a id="FNanchor_474" href="#Footnote_474" class="fnanchor">[474]</a></span> + and the wicked, be purified by immersion in a lake of +molten metal.... Henceforward, all will enjoy unchangeable happiness, +and, headed by Sosiosh, ever sing the praises of the Eternal + <span class="lock">One.”<a id="FNanchor_475" href="#Footnote_475" class="fnanchor">[475]</a></span> +The above is a perfect repetition of Vishnu in his tenth avatar, for he +will then throw the wicked into the infernal abodes in which, after purifying +themselves, they will be pardoned—even those devils which rebelled +against Brahma, and were hurled into the bottomless pit by + <span class="lock">Siva,<a id="FNanchor_476" href="#Footnote_476" class="fnanchor">[476]</a></span> + as +also the “blessed ones” will go to dwell with the gods, over the Mount +Meru.</p> + +<p>Having thus traced the similarity of views respecting the Logos, Metatron, +and Mediator, as found in the <cite>Kabala</cite> and the <cite>Codex</cite> of the Christian +Nazarenes and Gnostics, the reader is prepared to appreciate the +audacity of the Patristic scheme to reduce a purely metaphysical figure +into concrete form, and make it appear as if the finger of prophecy had +from time immemorial been pointing down the vista of ages to Jesus as +the coming Messiah. A theomythos intended to symbolize the coming +day, near the close of the great cycle, when the “glad tidings” from +heaven should proclaim the universal brotherhood and common faith of +humanity, the day of regeneration—was violently distorted into an accomplished +fact.</p> + +<p>“Why callest thou me good? there is none good but <em>one, that is +God</em>,” says Jesus. Is this the language of a God? of the second person +in the Trinity, who is identical with the First? And if this Messiah, or +Holy Ghost of the Gnostic and Pagan Trinities, had come in his person, +what did he mean by distinguishing between himself the “Son of man,” +and the Holy Ghost? “And whosoever shall speak a word against the +Son of man, it shall be forgiven him; but unto him that blasphemeth +against the Holy Ghost, it shall not be forgiven,” he + <span class="lock">says.<a id="FNanchor_477" href="#Footnote_477" class="fnanchor">[477]</a></span> + And how +account for the marvellous identity of this very language, with the precepts +enunciated, centuries before, by the Kabalists and the “Pagan” +initiates? The following are a few instances out of many.</p> + +<p>“No one of the gods, no man or Lord, can be good, but <em>only God +alone</em>,” says + <span class="lock">Hermes.<a id="FNanchor_478" href="#Footnote_478" class="fnanchor">[478]</a></span></p> + +<p><span class="pagenum"><a id="Page_239">239</a></span> + +“To be a good man is impossible, God alone possesses this privilege,” +repeats Plato, with a slight + <span class="lock">variation.<a id="FNanchor_479" href="#Footnote_479" class="fnanchor">[479]</a></span></p> + +<p>Six centuries before Christ, the Chinese philosopher Confucius said +that his doctrine was simple and easy to comprehend (<cite>Lûn-yù</cite>, <abbr title="chapter">chap.</abbr> 5, +<abbr title="Section">§</abbr> 15). To which one of his disciples added: “The doctrine of our +Master consists in having an invariable correctness of heart, and in +doing toward others as we would that they should do to + <span class="lock">us.”<a id="FNanchor_480" href="#Footnote_480" class="fnanchor">[480]</a></span></p> + +<p>“Jesus of Nazareth, a man approved of God among you by + <span class="lock">miracles,”<a id="FNanchor_481" href="#Footnote_481" class="fnanchor">[481]</a></span> +exclaims Peter, long after the scene of Calvary. “There was a <em>man</em> sent +from God, whose name was + <span class="lock">John,”<a id="FNanchor_482" href="#Footnote_482" class="fnanchor">[482]</a></span> + says the fourth <cite>Gospel</cite>, thus placing +the Baptist on an equality with Jesus. John the Baptist, in one of the +most solemn acts of his life, that of baptizing Christ, thinks not that he +is going to baptize <em>a God</em>, but uses the word man. “This is he of whom +I said, after me cometh + <span class="lock"><em>a man</em>.”<a id="FNanchor_483" href="#Footnote_483" class="fnanchor">[483]</a></span> + Speaking of himself, Jesus says, “You +seek to kill <em>me, a man</em> that hath told you the truth, which <em>I have heard +of</em> + <span class="lock"><em>God</em>.”<a id="FNanchor_484" href="#Footnote_484" class="fnanchor">[484]</a></span> + Even the blind man of Jerusalem, healed by the great thaumaturgist, +full of gratitude and admiration for his benefactor, in narrating +the miracle does not call Jesus God, but simply says, “... <em>a man</em> +that is called Jesus, made + <span class="lock">clay.”<a id="FNanchor_485" href="#Footnote_485" class="fnanchor">[485]</a></span></p> + +<p>We do not close the list for lack of other instances and proofs, but +simply because what we now say has been repeated and demonstrated +by others, many times before us. But there is no more incurable evil +than blind and unreasoning fanaticism. Few are the men who, like Dr. +Priestley, have the courage to write, “We find nothing like divinity +ascribed to Christ before Justin Martyr (<span class="allsmcap">A.D.</span> 141), who, from being a +philosopher, became a + <span class="lock">Christian.”<a id="FNanchor_486" href="#Footnote_486" class="fnanchor">[486]</a></span></p> + +<p>Mahomet appeared nearly six hundred + <span class="lock">years<a id="FNanchor_487" href="#Footnote_487" class="fnanchor">[487]</a></span> + after the presumed +deicide. The Græco-Roman world was still convulsed with religious dissensions, +withstanding all the past imperial edicts and forcible Christianization. +While the Council of Trent was disputing about the <cite>Vulgate</cite>, the +unity of God quietly superseded the trinity, and soon the Mahometans +outnumbered the Christians. Why? Because their prophet never +sought to identify himself with Allah. Otherwise, it is safe to say, he +would not have lived to see his religion flourish. Till the present day +Mahometanism has made and is now making more proselytes than Christianity. +Buddha Siddhârtha came as a simple mortal, centuries before +Christ. The religious ethics of this faith are now found to far exceed + +<span class="pagenum"><a id="Page_240">240</a></span> + +in moral beauty anything ever dreamed of by the Tertullians and Augustines.</p> + +<p>The true spirit of Christianity can alone be fully found in Buddhism; +partially, it shows itself in other “heathen” religions. Buddha never +made of himself a god, nor was he deified by his followers. The Buddhists +are now known to far outnumber Christians; they are enumerated +at nearly 500,000,000. While cases of conversion among Buddhists, +Brahmanists, Mahometans, and Jews become so rare as to show how sterile +are the attempts of our missionaries, atheism and materialism spread +their gangrenous ulcers and gnaw every day deeper at the very heart +of Christianity. There are no atheists among heathen populations, and +those few among the Buddhists and Brahmans who have become infected +with materialism may always be found to belong to large cities densely +thronged with Europeans, and only among educated classes. Truly says +Bishop Kidder: “Were a wise man to choose his religion from those +who profess it, perhaps Christianity would be the last religion he would +choose!”</p> + +<p>In an able little pamphlet from the pen of the popular lecturer, J. +M. Peebles, M.D., the author quotes, from the London <cite>Athenæum</cite>, an +article in which are described the welfare and civilization of the inhabitants +of Yarkand and Kashgar, “who seem virtuous and happy.” +“Gracious Heavens!” fervently exclaims the honest author, who himself +was once a Universalist clergyman, “Grant to keep Christian missionaries +<em>away</em> from ‘happy’ and heathen + <span class="lock">Tartary!”<a id="FNanchor_488" href="#Footnote_488" class="fnanchor">[488]</a></span></p> + +<p>From the earliest days of Christianity, when Paul upbraided the +<em>Church</em> of Corinth for a crime “as is not so much as named among the +Gentiles—that one should have his father’s wife;” and for their making +a pretext of the “Lord’s Supper” for <i lang="fr">debauch</i> and drunkenness +(<cite>1 Corinthians</cite>, <abbr title="five">v.</abbr> 1), the profession of the name of Christ has ever been +more a pretext than the evidence of holy feeling. However, a correct +form of this verse is: “Everywhere the lewd practice among you is +heard about, such a lewd practice as is nowhere among the heathen +nations—even the having or marrying of the father’s wife.” The Persian +influence would seem to be indicated in this language. The practice +existed “nowhere among the nations,” except in Persia, where it +was esteemed especially meritorious. Hence, too, the Jewish stories of +Abraham marrying his sister, Nahor, his niece, Amram his father’s sister, +and Judah his son’s widow, whose children appear to have been legitimate. +The Aryan tribes esteemed endogamic marriages, while the +Tartars and all barbarous nations required all alliances to be exagamous.</p> + +<p><span class="pagenum"><a id="Page_241">241</a></span> + +There was but one apostle of Jesus worthy of that name, and that +was Paul. However disfigured were his <cite>Epistles</cite> by dogmatic hands +before being admitted into the Canon, his conception of the great and +divine figure of the philosopher who died for his idea can still be traced +in his addresses to the various Gentile nations. Only, he who would +understand him better yet must study the Philonean <i>Logos</i> reflecting now +and then the Hindu <i>Sabda</i> (logos) of the Mimansa school.</p> + +<p>As to the other apostles, those whose names are prefixed to the <cite>Gospels</cite>—we +cannot well believe in their veracity when we find them attributing +to their Master miracles surrounded by circumstances, recorded, if +not in the oldest books of India, at least in such as antedated Christianity, +and in the very phraseology of the traditions. Who, in his days of +simple and blind credulity, but marvelled at the touching narrative given +in the <cite>Gospels according to Mark</cite> and <cite>Luke</cite> of the resurrection of the +daughter of Jairus? Who has ever doubted its originality? And yet +the story is copied entirely from the <cite>Hari-Purana</cite>, and is recorded among +the miracles attributed to Christna. We translate it from the French +version:</p> + +<p>“The King Angashuna caused the betrothal of his daughter, the +beautiful Kalavatti, with the young son of Vamadeva, the powerful King +of Antarvédi, named Govinda, to be celebrated with great pomp.</p> + +<p>“But as Kalavatti was amusing herself in the groves with her companions, +she was stung by a serpent and died. Angashuna tore his +clothes, covered himself with ashes, and cursed the day when he was +born.</p> + +<p>“Suddenly, a great rumor spread through the palace, and the following +cries were heard, a thousand times repeated: ‘<cite>Pacya pitaram; pacya +gurum!</cite>’ ‘The Father, the Master!’ Then Christna approached, +smiling, leaning on the arm of Ardjuna.... ‘Master!’ cried Angashuna, +casting himself at his feet, and sprinkling them with his tears, ‘See +my poor daughter!’ and he showed him the body of Kalavatti, stretched +upon a mat....</p> + +<p>“‘Why do you weep?’ replied Christna, in a gentle voice. ‘<cite>Do +you not see that she is sleeping?</cite> Listen to the sound of her breathing, +like the sigh of the night wind which rustles the leaves of the trees. +See, her cheeks resuming their color, her eyes, whose lids tremble as if +they were about to open; her lips quiver as if about to speak; she is +sleeping, I tell you; and hold! see, she moves, <em>Kalavatti! Rise and +walk!</em>’</p> + +<p>“Hardly had Christna spoken, when the breathing, warmth, movement, +and life returned little by little, into the corpse, and the young +girl, obeying the injunction of the demi-god, rose from her couch and + +<span class="pagenum"><a id="Page_242">242</a></span> + +rejoined her companions. But the crowd marvelled and cried out: +‘This is a god, since death is no more for him than + <span class="lock">sleep?’”<a id="FNanchor_489" href="#Footnote_489" class="fnanchor">[489]</a></span></p> + +<p>All such parables are enforced upon Christians, with the addition of +dogmas which, in their extraordinary character, leave far behind them the +wildest conceptions of heathenism. The Christians, in order to believe +in a Deity, have found it necessary to kill their God, that they themselves +should live!</p> + +<p>And now, the Supreme, unknown one, the Father of grace and +mercy, and his celestial hierarchy are managed by the Church as though +they were so many theatrical stars and supernumeraries under salary! Six +centuries before the Christian era, Xenophones had disposed of such +anthropomorphism by an immortal satire, recorded and preserved by +Clement of Alexandria:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent9">“There is one God Supreme ...</div> + <div class="verse indent0">Whose form is not like unto man’s, and as unlike his nature;</div> + <div class="verse indent0">But vain mortals imagine that gods like themselves are begotten</div> + <div class="verse indent0">With human sensations, and voice, and corporeal members;</div> + <div class="verse indent0">So if oxen or lions had hands and could work in man’s fashion,</div> + <div class="verse indent0">And trace out with chisel or brush their conception of Godhead</div> + <div class="verse indent0">Then would horses depict gods like horses, and oxen like oxen,</div> + <div class="verse indent0">Each kind the Divine with its own form and nature endowing.”<a id="FNanchor_490" href="#Footnote_490" class="fnanchor">[490]</a></div> + </div> +</div> + +<p>And hear Vyasa—the poet-pantheist of India, who, for all the +scientists can prove, may have lived, as Jacolliot has it, some fifteen +thousand years ago—discoursing on Maya, the illusion of the senses:</p> + +<p>“All religious dogmas only serve to obscure the intelligence of +man.... Worship of divinities, under the allegories of which is hidden +respect for natural laws, drives away truth to the profit of the basest +superstitions” (<cite>Vyasa Maya</cite>).</p> + +<p>It was given to Christianity to paint us God Almighty after the model +of the kabalistic abstraction of the “Ancient of Days.” From old +frescos on cathedral ceilings; Catholic missals, and other icons and +images, we now find him depicted by the poetic brush of Gustave Doré. +The awful, unknown majesty of Him, whom no “heathen” dared to +reproduce in concrete form, is figuring in our own century in <cite>Doré’s +Illustrated Bible</cite>. Treading upon clouds that float in mid-air, darkness +and chaos behind him and the world beneath his feet, a majestic old +man stands, his left hand gathering his flowing robes about him, and his +right raised in the gesture of command. He has spoken the Word, and + +<span class="pagenum"><a id="Page_243">243</a></span> + +from his towering person streams an effulgence of Light—the Shekinah. +As a poetic conception, the composition does honor to the artist, but +does it honor God? Better, the chaos behind Him, than the figure +itself; for there, at least, we have a solemn mystery. For our part, we +prefer the silence of the ancient heathens. With such a gross, anthropomorphic, +and, as we conceive, blasphemous representation of the First +Cause, who can feel surprised at any iconographic extravagance in the representation +of the Christian Christ, the apostles, and the putative Saints? +With the Catholics <abbr title="Saint">St.</abbr> Peter becomes quite naturally the janitor of +Heaven, and sits at the door of the celestial kingdom—a ticket-taker to +the Trinity!</p> + +<p>In a religious disturbance which recently occurred in one of the +Spanish-American provinces, there were found upon the bodies of some +of the killed, passports signed by the Bishop of the Diocese and +addressed to <abbr title="Saint">St.</abbr> Peter; bidding him “<cite>admit the bearer as a true son of +the Church</cite>.” It was subsequently ascertained that these unique documents +were issued by the Catholic prelate just before his deluded +parishioners went into the fight at the instigation of their priests.</p> + +<p>In their immoderate desire to find evidence for the authenticity of +the <cite>New Testament</cite>, the best men, the most erudite scholars even among +Protestant divines, but too often fall into deplorable traps. We cannot +believe that such a learned commentator as Canon Westcott could have +left himself in ignorance as to Talmudistic and purely kabalistic +writings. How then is it that we find him quoting, with such serene +assurance as presenting “striking analogies to the <cite>Gospel of <abbr title="Saint">St.</abbr> John</cite>,” +passages from the work of <cite>The Pastor of Hermas</cite>, which are complete +sentences from the kabalistic literature? “The view which Hermas +gives of Christ’s nature and work is no less harmonious with apostolic +doctrine, and it offers striking analogies to the <cite>Gospel of <abbr title="Saint">St.</abbr> John</cite>.... +He (Jesus) is a rock higher than the mountains, able to hold +the whole world, ancient, and yet having a new gate!... He is +older than creation, so that he took counsel with the Father about the +creation which he made.... No one shall enter in unto him otherwise +than by his + <span class="lock">Son.”<a id="FNanchor_491" href="#Footnote_491" class="fnanchor">[491]</a></span></p> + +<p>Now while—as the author of <cite>Supernatural Religion</cite> well proves—there + +<span class="pagenum"><a id="Page_244">244</a></span> + +is nothing in this which looks like a corroboration of the doctrine taught +in the fourth gospel, he omits to state that nearly everything expressed +by the pseudo-Hermas in relation to his parabolic conversation with the +“Lord” is a plain quotation, with repeated variations, from the <cite>Sohar</cite> +and other kabalistic books. We may as well compare, so as to leave +the reader in no difficulty to judge for himself.</p> + +<p>“God,” says Hermas, “planted the vineyard, that is, He created the +people and gave them to His Son; and the Son ... himself cleansed +their sins, etc.;” <i>i.e.</i>, the Son washed them in his blood, in commemoration +of which Christians drink wine at the communion. In the <cite>Kabala</cite> +it is shown that the Aged of the Aged, or “<i>Long-Face</i>,” plants a vineyard, +the latter typifying mankind; and a vine, meaning Life. The +Spirit of “<em>King</em> Messiah” is, therefore, shown as washing his garments +in <em>the wine</em> from above, from the creation of the + <span class="lock">world.<a id="FNanchor_492" href="#Footnote_492" class="fnanchor">[492]</a></span> + Adam, or +A-Dam is “blood.” The life of the flesh is in the blood (nephesh—soul), +<cite>Leviticus</cite> <abbr title="seventeen">xvii.</abbr> And Adam-Kadmon is the Only-Begotten. Noah also +plants a vineyard—the allegorical hot-bed of future humanity. As a consequence +of the adoption of the same allegory, we find it reproduced in +the Nazarene <cite>Codex</cite>. Seven vines are procreated, which spring from +Iukabar Ziva, and Ferho (or Parcha) Raba waters + <span class="lock">them.<a id="FNanchor_493" href="#Footnote_493" class="fnanchor">[493]</a></span> + When the +blessed will ascend among the creatures of Light, they shall see Iavar-Zivo, +<em>Lord of</em> <span class="smcap">Life</span>, and the First + <span class="lock"><span class="smcap">Vine</span>!<a id="FNanchor_494" href="#Footnote_494" class="fnanchor">[494]</a></span> + These kabalistic metaphora +are thus naturally repeated in the <cite>Gospel according to John</cite> (<abbr title="fifteen">xv.</abbr> 1): “I +am the true vine, and my Father is the husbandman.” In <cite>Genesis</cite> (<abbr title="forty-nine">xlix.</abbr> ), +the dying Jacob is made to say, “The sceptre shall not depart from +Judah (the lion’s whelp), nor a lawgiver from between his feet, until Shiloh +(Siloh) comes.... Binding his colt unto <em>the vine</em>, and his ass’s colt unto +the choice vine, he washed his garments <em>in wine</em>, and his clothes <em>in the +blood of grapes</em>.” Shiloh is “King Messiah,” as well as the Shiloh in +Ephraim, which was to be made the capital and the place of the sanctuary. +In <cite>The Targum of Onkelos</cite>, the Babylonian, the words of Jacob +read: “Until the <em>King Messiah</em> shall come.” The prophecy has failed +in the Christian as well as in the kabalistico-Jewish sense. The sceptre +has departed from Judah, whether the Messiah has already or will come, +unless we believe, with the kabalists, that Moses was the first Messiah, +who transferred his soul to + <span class="lock">Joshua—Jesus.<a id="FNanchor_495" href="#Footnote_495" class="fnanchor">[495]</a></span></p> + +<p>Says Hermas: “And, in the middle of the plain, he showed me a +great <em>white</em> rock, which had risen out of the plain, and the rock was + +<span class="pagenum"><a id="Page_245">245</a></span> + +higher than the mountains, rectangular, so as to be able to hold the whole +world; but that rock was old, having a gate hewn out of it, and the hewing +out of the gate seemed to me to be recent.” In the <cite>Sohar</cite>, we +find: “To 40,000 superior worlds the <em>white</em> of the skull of His Head +(of the most Sacred Ancient <i lang="la">in absconditus</i>) is + <span class="lock">extended.<a id="FNanchor_496" href="#Footnote_496" class="fnanchor">[496]</a> ...</span> + When +<i>Seir</i> (the first reflection and image of his Father, the Ancient of the Ancient) +will, through the mystery of the seventy names of Metatron, descend +into Iezirah (the third world), he will open a new gate.... The +Spiritus Decisorius will cut and divide the garment (Shekinah) into two + <span class="lock">parts.<a id="FNanchor_497" href="#Footnote_497" class="fnanchor">[497]</a></span> ... At the coming of King Messiah, from the sacred cubical +stone of the Temple a <em>white light</em> will be arising during forty days. This +will expand, until <em>it encloses the whole world</em>.... At that time King +Messiah will allow himself to be revealed, and will be seen coming out +of the gate of the garden of Odan (Eden). ‘He will be revealed in the +land + <span class="lock">Galil.’<a id="FNanchor_498" href="#Footnote_498" class="fnanchor">[498]</a></span> ... When ‘he has made satisfaction for the sins of +Israel, he will lead them on through a <em>new gate</em> to the seat of judgment.’<a id="FNanchor_499" href="#Footnote_499" class="fnanchor">[499]</a> +At the <em>Gate of the House of Life</em>, the throne is prepared for +the Lord of <span class="lock">Splendor.”<a id="FNanchor_500" href="#Footnote_500" class="fnanchor">[500]</a></span></p> + +<p>Further on, the commentator introduces the following quotation: +“This <em>rock</em> and this <em>gate</em> are the Son of God. ‘How, Lord,’ I said, ‘is +the rock old and the gate new?’ ‘Listen,’ He said, ‘and understand, +thou ignorant man. The <em>Son of God is older than all of his creation</em>, so +that he was a Councillor with the Father in His works of creation; and +for this is he + <span class="lock">old.’”<a id="FNanchor_501" href="#Footnote_501" class="fnanchor">[501]</a></span></p> + +<p>Now, these two assertions are not only purely kabalistic, without +even so much as a change of expression, but Brahmanical and Pagan +likewise. “<i lang="la">Vidi virum excellentem cœli terræque conditore natu majorem.</i>... +I have seen the most excellent (superior) <span class="allsmcap">MAN</span>, who is older by birth +than the maker of heaven and earth,” says the kabalistic + <span class="lock"><cite>Codex</cite>.<a id="FNanchor_502" href="#Footnote_502" class="fnanchor">[502]</a></span> + The +Eleusinian Dionysus, whose particular name was <i>Iacchos</i> (Iaccho, Iahoh)<a id="FNanchor_503" href="#Footnote_503" class="fnanchor">[503]</a>—the +God from whom the liberation of souls was expected—was considered +older than the Demiurge. At the mysteries of the Anthesteria at +the lakes (the Limnæ), after the usual baptism by purification of water, +the <i>Mystæ</i> were made to pass through to another door (gate), and one + +<span class="pagenum"><a id="Page_246">246</a></span> +particularly for that purpose, which was called “the gate of Dionysus,” +and that of “the <em>purified</em>.”</p> + +<p>In the <cite>Sohar</cite>, the kabalists are told that the work-master, the Demiurge, +said to the Lord: “Let us make man after our + <span class="lock">image.”<a id="FNanchor_504" href="#Footnote_504" class="fnanchor">[504]</a></span> + In the +original texts of the first chapter of <cite>Genesis</cite>, it stands: “And the <i>Elohim</i> +(translated as the Supreme God), who are the highest gods or powers, +said: Let us make man in <i>our</i> (?) image, after <em>our</em> likeness.” In the +<cite>Vedas</cite>, Brahma holds counsel with Parabrahma, as to the best mode to +proceed to create the world.</p> + +<p>Canon Westcott, quoting Hermas, shows him asking: “And why is +the gate <em>new</em>, Lord? I said. ‘Because,’ he replied, ‘he was manifested +at the last of the days of the dispensation; for this cause the gate was +made new, in order that they who shall be saved might enter by it into +the Kingdom of + <span class="lock">God.’”<a id="FNanchor_505" href="#Footnote_505" class="fnanchor">[505]</a></span> + There are two peculiarities worthy of note +in this passage. To begin with, it attributes to “the Lord” a false statement +of the same character as that so emphasized by the Apostle John; +and which brought, at a later period, the whole of the orthodox Christians, +who accepted the apostolic allegories as literal, to such inconvenient +straits. Jesus, as Messiah, was <em>not</em> manifested at the last of the +days; for the latter are yet to come, notwithstanding a number of divinely-inspired +prophecies, followed by disappointed hopes, as a result, to testify +to his immediate coming. The belief that the “last times” had come, +was natural, when once the coming of King Messiah had been acknowledged. +The second peculiarity is found in the fact that the <em>prophecy</em> could +have been accepted at all, when even its approximate determination +is a direct contradiction of Mark, who makes Jesus distinctly state +that neither the angels, nor the Son himself, know of that day or that + <span class="lock">hour.<a id="FNanchor_506" href="#Footnote_506" class="fnanchor">[506]</a></span> + We might add that, as the belief undeniably originated with the +<cite>Apocalypse</cite>, it ought to be a self-evident proof that it belonged to the +calculations peculiar to the kabalists and the Pagan sanctuaries. It was +the secret computation of a cycle, which, according to their reckoning, +was ending toward the latter part of the first century. It may also be +held as a corroborative proof, that the <cite>Gospel according to Mark</cite>, as well +as that ascribed to <cite>John</cite>, and the <cite>Apocalypse</cite>, were written by men, +of whom neither was sufficiently acquainted with the other. The Logos +was first definitely called <i>petra</i> (rock) by Philo; the word, moreover, as +we have shown elsewhere, means, in Chaldaic and Phœnician, “interpreter.” +Justin Martyr calls him, throughout his works, “angel,” and +makes a clear distinction between the Logos and God the Creator. + +<span class="pagenum"><a id="Page_247">247</a></span> + +“The Word of God is His Son ... and he is also called Angel and +Apostle, for he declares whatever we ought to know (interprets), and is +sent to declare whatever is + <span class="lock">disclosed.”<a id="FNanchor_507" href="#Footnote_507" class="fnanchor">[507]</a></span></p> + +<p>“Adan Inferior is distributed into its own paths, into thirty-two sides +of paths, yet it is not known to any one but <i>Seir</i>. But no one knows +the <span class="smcap">Superior Adan</span> nor His paths, except that Long Face”—the +Supreme + <span class="lock">God.<a id="FNanchor_508" href="#Footnote_508" class="fnanchor">[508]</a></span> + Seir is the Nazarene “genius,” who is called Æbel +Zivo; and Gabriel Legatus—also “Apostle + <span class="lock">Gabriel.”<a id="FNanchor_509" href="#Footnote_509" class="fnanchor">[509]</a></span> + The Nazarenes +held with the kabalists that even the Messiah who was to come did not +know the “<em>Superior</em> Adan,” the concealed Deity; no one except the +<em>Supreme</em> God; thus showing that above the Supreme Intelligible Deity, +there is one still more secret and unrevealed. Seir-Anpin is the third +God, while “Logos,” according to Philo Judæus, is the second one.<a id="FNanchor_510" href="#Footnote_510" class="fnanchor">[510]</a> +This is distinctly shown in the <cite>Codex</cite>. The false Messiah shall say: +“I am Deus, son of Deus; my Father sent me here.... I am the first +<em>Legate</em>, I am Æbel Zivo, I am come from on high! But distrust him; +for he will not be Æbel Zivo. Æbel Zivo will not permit himself to be +seen in this + <span class="lock">age.”<a id="FNanchor_511" href="#Footnote_511" class="fnanchor">[511]</a></span> + Hence the belief of some Gnostics that it was not +Æbel Zivo (Archangel Gabriel) who “<em>overshadowed</em>” Mary, but Ilda-Baoth, +who formed the <em>material body</em> of Jesus; <em>Christos</em> uniting himself +with him only at the moment of baptism in the Jordan.</p> + +<p>Can we doubt Nork’s assertion that “the Bereshith Rabba, the oldest +part of the Midrash Rabboth, <em>was known to the Church Fathers in a +Greek</em> + <span class="lock"><em>translation</em>?”<a id="FNanchor_512" href="#Footnote_512" class="fnanchor">[512]</a></span></p> + +<p>But if, on the one hand, they were sufficiently acquainted with the +different religious systems of their neighbors to have enabled them to +build a new religion alleged to be distinct from all others, their ignorance +of the <cite>Old Testament</cite> itself, let alone the more complicated questions +of Grecian metaphysics, is now found to have been deplorable. +“So, for instance, in <cite>Matthew</cite> <abbr title="twenty-seven">xxvii.</abbr> + 9 f., the passage from <cite>Zechariah</cite> +<abbr title="eleven">xi.</abbr> 12, 13, is attributed to Jeremiah,” says the author of <cite>Supernatural +Religion</cite>. “In <cite>Mark</cite> <abbr title="one">i.</abbr> 2, + a quotation from <cite>Malachi</cite> <abbr title="three">iii.</abbr> 1, is ascribed + +<span class="pagenum"><a id="Page_248">248</a></span> + +to Isaiah. In <cite>1 Corinthians</cite>, <abbr title="two">ii.</abbr> 9, a passage is quoted as <cite>Holy +Scripture</cite>, which is not found in the <cite>Old Testament</cite> at all, but which is +taken, as Origen and Jerome state, from an apocryphal work, <cite>The Revelation +of Elias</cite> (Origen: <cite>Tract.</cite> <abbr title="thirty-five">xxxv.</abbr>), and the passage is similarly +quoted by the so-called <cite>Epistle of Clement to the Corinthians</cite> (<abbr title="thirty-four">xxxiv.</abbr>)”. +How reliable are the pious Fathers in their explanations of divers heresies +may be illustrated in the case of Epiphanius, who mistook the +Pythagorean sacred Tetrad, called in the Valentinian <i>Gnosis</i>, Kol-Arbas, +for a <em>heretic</em> + <span class="lock"><em>leader</em>.<a id="FNanchor_513" href="#Footnote_513" class="fnanchor">[513]</a></span> + What with the involuntary blunders, and deliberate +falsifications of the teachings of those who differed in views with +them; the canonization of the mythological Aura Placida (gentle +breeze), into a pair of Christian martyrs—<abbr title="Saint">St.</abbr> Aura and <abbr title="Saint">St.</abbr> Placida;<a id="FNanchor_514" href="#Footnote_514" class="fnanchor">[514]</a> +the deification of a <em>spear</em> and a <em>cloak</em>, under the names of <abbr title="Saints">SS.</abbr> Longimus +and + <span class="lock">Amphibolus;<a id="FNanchor_515" href="#Footnote_515" class="fnanchor">[515]</a></span> + and the Patristic quotations from prophets, of what +was never in those prophets at all; one may well ask in blank amazement +whether the so-called religion of Christ has ever been other than +an incoherent dream, since the death of the Great Master.</p> + +<p>So malicious do we find the holy Fathers in their unrelenting persecution +of pretended + <span class="lock">“<em>hæresies</em>,”<a id="FNanchor_516" href="#Footnote_516" class="fnanchor">[516]</a></span> + that we see them telling, without hesitation +the most preposterous untruths, and inventing entire narratives, +the better to impress their own otherwise unsupported arguments upon +ignorance. If the mistake in relation to the tetrad had at first originated +as a simple consequence of an unpremeditated blunder of Hippolytus, +the explanations of Epiphanius and others who fell into the same +absurd + <span class="lock">error<a id="FNanchor_517" href="#Footnote_517" class="fnanchor">[517]</a></span> + have a less innocent look. When Hippolytus gravely +denounces the great heresy of the Tetrad, Kol-Arbas, and states that +the imaginary Gnostic leader is, “Kalorbasus, who endeavors to explain + +<span class="pagenum"><a id="Page_249">249</a></span> + +religion by measures and + <span class="lock">numbers,”<a id="FNanchor_518" href="#Footnote_518" class="fnanchor">[518]</a></span> + we may simply smile. But when +Epiphanius, with abundant indignation, elaborates upon the theme, +“which is Heresy <abbr title="Fifteen">XV.</abbr>,” and pretending to be thoroughly acquainted with +the subject, adds: “A certain Heracleon follows after Colorbasus, +which is Heresy + <span class="lock"><abbr title="Sixteen">XVI.</abbr>,”<a id="FNanchor_519" href="#Footnote_519" class="fnanchor">[519]</a></span> + then he lays himself open to the charge of +deliberate falsification.</p> + +<p>If this zealous <em>Christian</em> can boast so unblushingly of having caused +“<em>by his information</em> seventy women, even of rank, to be sent into exile, +<em>through the seductions of some</em> in whose number he had himself been +drawn into joining their sect,” he has left us a fair standard by which to +judge him. C. W. King remarks, very aptly, on this point, that “it may +reasonably be suspected that this worthy renegade had in this case saved +himself from the fate of his fellow-religionists by turning evidence against +them, on the opening of the + <span class="lock">persecution.”<a id="FNanchor_520" href="#Footnote_520" class="fnanchor">[520]</a></span></p> + +<p>And thus, one by one, perished the Gnostics, the only heirs to whose +share had fallen a few stray crumbs of the unadulterated truth of primitive +Christianity. All was confusion and turmoil during these first centuries, +till the moment when all these contradictory dogmas were finally forced +upon the Christian world, and examination was forbidden. For long ages +it was made a sacrilege, punishable with severe penalties, often death, to +seek to comprehend that which the Church had so conveniently elevated +to the rank of <em>divine</em> mystery. But since biblical critics have taken upon +themselves to “set the house in order,” the cases have become reversed. +Pagan creditors now come from every part of the globe to claim their +own, and Christian theology begins to be suspected of complete bankruptcy. +Such is the sad result of the fanaticism of the “orthodox” sects, +who, to borrow an expression of the author of “The Decline and Fall of +the Roman Empire,” never were, like the Gnostics, “the most polite, the +most learned, and most wealthy of the Christian name.” And, if not all +of them “smelt garlic,” as Renan will have it, on the other hand, none +of these Christian saints have ever shrunk from spilling their neighbor’s +blood, if the views of the latter did not agree with their own.</p> + +<p>And so all our philosophers were swept away by the ignorant and +superstitious masses. The Philaletheians, the lovers of truth, and their +eclectic school, perished; and there, where the young Hypatia had taught +the highest philosophical doctrines; and where Ammonius Saccas had +explained that “the <em>whole which Christ had in view</em> was to reinstate and +restore to its primitive integrity the wisdom of the ancients—to reduce + +<span class="pagenum"><a id="Page_250">250</a></span> + +within bounds the universally prevailing dominion of superstition ... +and to exterminate the various errors that had found their way into the +different popular + <span class="lock">religions”<a id="FNanchor_521" href="#Footnote_521" class="fnanchor">[521]</a>—there,</span> + we say, freely raved the οι πολλοι of +Christianity. No more precepts from the mouth of the “God-taught +philosopher,” but others expounded by the incarnation of a most cruel, +fiendish superstition.</p> + +<p>“If thy father,” wrote <abbr title="Saint">St.</abbr> Jerome, “lies down across thy threshold, if +thy mother uncovers to thine eyes the bosom which suckled thee, trample +on thy father’s lifeless body, trample on thy mother’s bosom, and, with +eyes unmoistened and dry, fly to the Lord who calleth thee!!”</p> + +<p>This sentence is equalled, if not outrivalled, by this other, pronounced +in a like spirit. It emanates from another father of the early Church, the +eloquent Tertullian, who hopes to see all the “philosophers” in the +gehenna fire of Hell. “What shall be the magnitude of that scene!... +How shall I laugh! How shall I rejoice! How shall I triumph when I +see so many illustrious kings who were said to have mounted into heaven, +groaning with Jupiter, their god, in the lowest darkness of hell! Then +shall the soldiers who have persecuted the name of Christ burn in more +cruel fire than any they had kindled for the + <span class="lock">saints!”<a id="FNanchor_522" href="#Footnote_522" class="fnanchor">[522]</a></span></p> + +<p>These murderous expressions illustrate the spirit of Christianity till +this day. But do they illustrate the teachings of Christ? By no means. +As Eliphas Levi says, “The God in the name of whom we would trample +on our mother’s bosom we must see in the hereafter, a hell gaping widely +at his feet, and an exterminating sword in his hand.... Moloch burned +children but a few seconds; it was reserved to the disciples of a god who +is alleged to have died to redeem humanity on the cross, to create a new +Moloch whose burning stake is + <span class="lock">eternal!”<a id="FNanchor_523" href="#Footnote_523" class="fnanchor">[523]</a></span></p> + +<p>That this spirit of true Christian love has safely crossed nineteen centuries +and rages now in America, is fully instanced in the case of the rabid +Moody, the revivalist, who exclaims: “I have a son, and no one but +God knows how I love him; but I would see those beautiful eyes dug out +of his head to-night, rather than see him grow up to manhood and go +down to the grave without Christ and without hope!!”</p> + +<p>To this an American paper, of Chicago, very justly responds: “This +is the spirit of the inquisition, which we are told is dead. If Moody in +his zeal would ‘dig out’ the eyes of his darling son, to what lengths may +he not go with the sons of others, whom he may love less? It is the +spirit of Loyola, gibbering in the nineteenth century, and prevented from +lighting the fagot flame and heating red-hot the instruments of torture +only by the arm of law.”</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_251">251</a></span> +<h3 class="nobreak" id="CHAPTER_VI">CHAPTER <abbr title="Six">VI.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“The curtains of Yesterday drop down, the curtains of To-morrow roll up; but Yesterday and To-morrow +both <em>are</em>.”—<cite>Sartor Resartus</cite>: Natural Supernaturalism.</p> + + +<p>“May we not then be permitted to examine the authenticity of the Bible? which since the second century +has been put forth as the criterion of scientific truth? To maintain itself in a position so exalted, it +must challenge human criticism.”—<cite>Conflict between Religion and Science.</cite></p> + + +<p>“One kiss of Nara upon the lips of Nari and all Nature wakes.”—<span class="smcap">Vina Snati</span> (A Hindu Poet).</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">We</span> must not forget that the Christian Church owes its present canonical +<cite>Gospels</cite>, and hence its whole religious dogmatism, to the <cite>Sortes +Sanctorum</cite>. Unable to agree as to which were the most divinely-inspired +of the numerous gospels extant in its time, the mysterious Council of Nicea +concluded to leave the decision of the puzzling question to miraculous +intervention. This Nicean Council may well be called mysterious. +There was a mystery, first, in the mystical number of its 318 bishops, on +which Barnabas (<abbr title="eight">viii.</abbr> 11, 12, 13) lays such a stress; added to this, there +is no agreement among ancient writers as to the time and place of its +assembly, nor even as to the bishop who presided. Notwithstanding +the grandiloquent eulogium of + <span class="lock">Constantine,<a id="FNanchor_524" href="#Footnote_524" class="fnanchor">[524]</a></span> + Sabinus, the Bishop of +Heraclea, affirms that “except Constantine, the emperor, and Eusebius +Pamphilus, these bishops were a set of <em>illiterate, simple</em> creatures, that +understood nothing;” which is equivalent to saying that they were a set +of fools. Such was apparently the opinion entertained of them by Pappus, +who tells us of the bit of magic resorted to to decide which were the +<em>true</em> gospels. In his <cite>Synodicon</cite> to that Council Pappus says, having +“promiscuously put all the books that were referred to the Council for +determination under a communion-table in a church, they (the bishops) +besought the Lord that the <em>inspired</em> writings might get upon the table, +while the spurious ones remained underneath, and <em>it happened accordingly</em>.” +But we are not told who kept the keys of the council chamber +over night!</p> + +<p>On the authority of ecclesiastical eye-witnesses, therefore, we are at +liberty to say that the Christian world owes its “Word of God” to a + +<span class="pagenum"><a id="Page_252">252</a></span> + +method of divination, for resorting to which the Church subsequently +condemned unfortunate victims as conjurers, enchanters, magicians, +witches, and vaticinators, and burnt them by thousands! In treating of +this truly divine phenomenon of the self-sorting manuscripts, the Fathers of +the Church say that God himself presides over the <cite>Sortes</cite>. As we have +shown elsewhere, Augustine confesses that he himself used this sort of +divination. But opinions, like revealed religions, are liable to change. +That which for nearly fifteen hundred years was imposed on Christendom +as a book, of which every word was written under the direct supervision +of the Holy Ghost; of which not a syllable, nor a comma could be +changed without sacrilege, is now being retranslated, revised, corrected, +and clipped of whole verses, in some cases of entire chapters. And +yet, as soon as the new edition is out, its doctors would have us accept +it as a new “Revelation” of the nineteenth century, with the alternative +of being held as an infidel. Thus, we see that, no more <em>within</em> than +<em>without</em> its precincts, is the infallible Church to be trusted more than +would be reasonably convenient. The forefathers of our modern divines +found authority for the <cite>Sortes</cite> in the verse where it is said: “The lot +is cast into the lap, but the whole disposing thereof is of the + <span class="lock">Lord;”<a id="FNanchor_525" href="#Footnote_525" class="fnanchor">[525]</a></span> +and now, their direct heirs hold that “the whole disposing thereof is of +the Devil.” Perhaps, they are unconsciously beginning to endorse the +doctrine of the Syrian Bardesanes, that the actions of God, as well as of +man, <em>are subject to necessity</em>?</p> + +<p>It was no doubt, also, according to strict “necessity” that the Neo-platonists +were so summarily dealt with by the Christian mob. In those +days, the doctrines of the Hindu naturalists and antediluvian Pyrrhonists +were forgotten, if they ever had been known at all, to any but a few +philosophers; and Mr. Darwin, with his modern <em>discoveries</em>, had not even +been mentioned in the prophecies. In this case the law of the survival +of the fittest was reversed; the <em>Neo-platonists were doomed to destruction +from the day when they openly sided with Aristotle</em>.</p> + +<p>At the beginning of the fourth century crowds began gathering at the +door of the academy where the learned and unfortunate Hypatia expounded +the doctrines of the divine Plato and Plotinus, and thereby impeded +the progress of Christian proselytism. She too successfully dispelled the +mist hanging over the religious “mysteries” invented by the Fathers, +not to be considered dangerous. This alone would have been sufficient +to imperil both herself and her followers. It was precisely the teachings + +<span class="pagenum"><a id="Page_253">253</a></span> + +of this Pagan philosopher, which had been so freely borrowed by the Christians +to give a finishing touch to their otherwise incomprehensible +scheme, that had seduced so many into joining the new religion; and +now the Platonic light began shining so inconveniently bright upon +the pious patchwork, as to allow every one to see whence the +“revealed” doctrines were derived. But there was a still greater peril. +Hypatia had studied under Plutarch, the head of the Athenian school, +and had learned all the secrets of theurgy. While she lived to instruct +the multitude, no <em>divine</em> miracles could be produced before one who +could divulge the natural causes by which they took place. Her doom +was sealed by Cyril, whose eloquence she eclipsed, and whose authority, +built on degrading superstitions, had to yield before hers, which was +erected on the rock of immutable natural law. It is more than curious +that Cave, the author of the <cite>Lives of the Fathers</cite>, should find it incredible +that Cyril sanctioned her murder on account of his “general character.” +A saint who will sell the gold and silver vessels of his church, and +then, after spending the money, lie at his trial, as he did, may well be suspected +of anything. Besides, in this case, the Church had to fight for +her life, to say nothing of her future supremacy. Alone, the hated and +erudite Pagan scholars, and the no less learned Gnostics, held in their +doctrines the hitherto concealed wires of all these theological marionettes. +Once the curtain should be lifted, the connection between the +old Pagan and the new Christian religions would be exposed; and then, +what would have become of the Mysteries into which it is sin and blasphemy +to pry? With such a coincidence of the astronomical allegories +of various Pagan myths with the dates adopted by Christianity for the +nativity, crucifixion, and resurrection, and such an identity of rites and ceremonies, +what would have been the fate of the new religion, had not the +Church, under the pretext of serving Christ, got rid of the too-well-informed +philosophers? To guess what, if the <i lang="fr">coup d’état</i> had then +failed, might have been the prevailing religion in our own century would +indeed, be a hard task. But, in all probability, the state of things +which made of the middle ages a period of intellectual darkness, which +degraded the nations of the Occident, and lowered the European of those +days almost to the level of a Papuan savage—could not have occurred.</p> + +<p>The fears of the Christians were but too well founded, and their +pious zeal and prophetic insight was rewarded from the very first. In +the demolition of the Serapeum, after the bloody riot between the +Christian mob and the Pagan worshippers had ended with the interference +of the emperor, a Latin cross, of a perfect Christian shape, was discovered +hewn upon the granite slabs of the adytum. This was a lucky discovery, +indeed; and the monks did not fail to claim that the cross had + +<span class="pagenum"><a id="Page_254">254</a></span> + +been hallowed by the Pagans in a “spirit of prophecy.” At least, Sozomen, +with an air of triumph, records the + <span class="lock">fact.<a id="FNanchor_526" href="#Footnote_526" class="fnanchor">[526]</a></span> + But, archæology and +symbolism, those tireless and implacable enemies of clerical false pretences, +have found in the hieroglyphics of the legend running around the +design, at least a partial interpretation of its meaning.</p> + +<p>According to King and other numismatists and archæologists, the +cross was placed there as the symbol of eternal life. Such a Tau, or +Egyptian cross, was used in the Bacchic and Eleusinian Mysteries. Symbol +of the dual generative power, it was laid upon the breast of the initiate, +after his “new birth” was accomplished, and the Mystæ had returned +from their baptism in the sea. It was a mystic sign that his spiritual +birth had regenerated and united his astral soul with his divine spirit, +and that he was ready to ascend in spirit to the blessed abodes of light +and glory—the Eleusinia. The Tau was a magic talisman at the same +time as a religious emblem. It was adopted by the Christians through +the Gnostics and kabalists, who used it largely, as their numerous gems +testify, and who had the Tau (or handled cross) from the Egyptians, and +the Latin cross from the Buddhist missionaries, who brought it from India, +where it can be found until now, two or three centuries <span class="allsmcap">B.C.</span> The +Assyrians, Egyptians, ancient Americans, Hindus, and Romans had it in +various, but very slight modifications of shape. Till very late in the +mediæval ages, it was considered a potent spell against epilepsy and +demoniacal possession; and the “signet of the living God,” brought down +in <abbr title="Saint">St.</abbr> John’s vision by the angel ascending from the east to “seal the +servants of our God in their foreheads,” was but the same mystic Tau—the +Egyptian cross. In the painted glass of <abbr title="Saint">St.</abbr> Dionysus (France), this +angel is represented as stamping this sign on the forehead of the elect; +the legend reads, <span class="allsmcap">SIGNVM</span> ΤΑΥ. In King’s <cite>Gnostics</cite>, the author reminds +us that “this mark is commonly born by <abbr title="Saint">St.</abbr> Anthony, an <em>Egyptian</em> + <span class="lock">recluse.”<a id="FNanchor_527" href="#Footnote_527" class="fnanchor">[527]</a></span> + What the real meaning of the Tau was, is explained to us by +the Christian <abbr title="Saint">St.</abbr> John, the Egyptian Hermes, and the Hindu Brahmans. +It is but too evident that, with the apostle, at least, it meant the “Ineffable +Name,” as he calls this “signet of the living God,” a few chapters +further + <span class="lock">on,<a id="FNanchor_528" href="#Footnote_528" class="fnanchor">[528]</a></span> + the “<em>Father’s name written in their foreheads</em>.”</p> + +<p>The Brahmâtma, the chief of the Hindu initiates, had on his head-gear +two keys, symbol of the revealed mystery of life and death, placed cross-like; + +<span class="pagenum"><a id="Page_255">255</a></span> + +and, in some Buddhist pagodas of Tartary and Mongolia, the +entrance of a chamber within the temple, generally containing the staircase +which leads to the inner + <span class="lock">daghôba,<a id="FNanchor_529" href="#Footnote_529" class="fnanchor">[529]</a></span> + and the porticos of some + <span class="lock"><i>Prachida</i><a id="FNanchor_530" href="#Footnote_530" class="fnanchor">[530]</a></span> +are ornamented with a cross formed of two fishes, and as found +on some of the zodiacs of the Buddhists. We should not wonder at all +at learning that the sacred device in the tombs in the Catacombs, at Rome, +the “Vesica piscis,” was derived from the said Buddhist zodiacal sign. +How general must have been that geometrical figure in the world-symbols, +may be inferred from the fact that there is a Masonic tradition that +Solomon’s temple was built on three foundations, forming the “triple +Tau,” or three crosses.</p> + +<p>In its mystical sense, the Egyptian cross owes its origin, as an emblem, +to the realization by the earliest philosophy of an androgynous +dualism of every manifestation in nature, which proceeds from the abstract +ideal of a likewise androgynous deity, while the Christian emblem is +simply due to chance. Had the Mosaic law prevailed, Jesus should have +been + <span class="lock">lapidated.<a id="FNanchor_531" href="#Footnote_531" class="fnanchor">[531]</a></span> + The crucifix was an instrument of torture, and utterly +common among Romans as it was unknown among Semitic nations. +It was called the “Tree of Infamy.” It is but later that it was adopted +as a Christian symbol; but, during the first two decades, the apostles +looked upon it with + <span class="lock">horror.<a id="FNanchor_532" href="#Footnote_532" class="fnanchor">[532]</a></span> + It is certainly not the Christian Cross that +John had in mind when speaking of the “signet of the living God,” but +the <em>mystic</em> Tau—the Tetragrammaton, or mighty name, which, on the +most ancient kabalistic talismans, was represented by the four Hebrew +letters composing the Holy Word.</p> + +<p>The famous Lady Ellenborough, known among the Arabs of Damascus, +and in the desert, after her last marriage, as <i>Hanoum Medjouyé</i>, had +a talisman in her possession, presented to her by a Druze from Mount +Lebanon. It was recognized by a certain sign on its left corner, to belong +to that class of gems which is known in Palestine as a “<em>Messianic</em>” +amulet, of the second or third century, <span class="allsmcap">B.C.</span> + It is a green stone of a pentagonal +form; at the bottom is engraved a fish; higher, Solomon’s + <span class="lock">seal;<a id="FNanchor_533" href="#Footnote_533" class="fnanchor">[533]</a></span> + +<span class="pagenum"><a id="Page_256">256</a></span> + +and still higher, the four Chaldaic letters——Jod, He, Vau, He, IAHO, which +form the name of the Deity. These are arranged in quite an unusual +way, running from below upward, in reversed order, and forming the +Egyptian Tau. Around these there is a legend which, as the gem is +not our property, we are not at liberty to give. The Tau, in its mystical +sense, as well as the <i lang="la">crux ansata</i>, is the <i>Tree of Life</i>.</p> + +<div class="figleft"> + <img src="images/p256.jpg" + alt="symbols in pentagon"> +</div><!--end figcenter--> + +<p>It is well known, that the earliest Christian emblems—before it was +ever attempted to represent the bodily appearance of Jesus—were the +Lamb, the Good Shepherd, and <em>the Fish</em>. The origin of the latter emblem, +which has so puzzled the archæologists, thus becomes comprehensible. +The whole secret lies in the easily-ascertained +fact that, while in the <cite>Kabala</cite>, +the King Messiah is called “Interpreter,” +or Revealer of the mystery, and shown +to be the <em>fifth</em> emanation, in the <cite>Talmud</cite>—for +reasons we will now explain—the +Messiah is very often designated as “<span class="smcap">Dag</span>,” +or the Fish. This is an inheritance from +the Chaldees, and relates—as the very +name indicates—to the Babylonian Dagon, +the man-fish, who was the instructor and +interpreter of the people, to whom he appeared. Abarbanel explains +the name, by stating that the sign of his (Messiah’s) coming “is the conjunction +of Saturn and Jupiter in the sign + <span class="lock"><i>Pisces</i>.”<a id="FNanchor_534" href="#Footnote_534" class="fnanchor">[534]</a></span> + Therefore, as the +Christians were intent upon identifying their Christos with the Messiah +of the <cite>Old Testament</cite>, they adopted it so readily as to forget that its true +origin might be traced still farther back than the Babylonian Dagon. +How eagerly and closely the ideal of Jesus was united, by the early +Christians, with every imaginable kabalistic and Pagan tenet, may be +inferred from the language of Clemens, of Alexandria, addressed to his +brother co-religionists.</p> + +<p>When they were debating upon the choice of the most appropriate +symbol to remind them of Jesus, Clemens advised them in the following +words: “Let the engraving upon the gem of your ring be either <em>a dove</em>, +or <em>a ship running before the wind</em> (the Argha), or <em>a fish</em>.” Was the good +father, when writing this sentence, laboring under the recollection of +Joshua, son of Nun (called <i>Jesus</i> in the Greek and Slavonian versions); +or had he forgotten the real interpretation of these Pagan symbols? + +<span class="pagenum"><a id="Page_257">257</a></span> + +Joshua, son of Nun, or Nave (<i>Navis</i>), could have with perfect propriety +adopted the image of a <em>ship</em>, or even of a fish, for Joshua means Jesus, son +of the fish-god; but it was really too hazardous to connect the emblems +of Venus, Astarte, and all the Hindu goddesses—the <i>argha</i>, <i>dove</i>, and +<i>fish</i>—with the “immaculate” birth of their god! This looks very much +as if in the early days of Christianity but little difference was made between +Christ, Bacchus, Apollo, and the Hindu Christna, the incarnation +of Vishnu, with whose first avatar this symbol of the fish originated.</p> + +<p>In the <cite>Hari-purana</cite>, in the <cite>Bagaved-gitta</cite>, as well as in several other +books, the god Vishnu is shown as having assumed the form of a fish with +a human head, in order to reclaim the <cite>Vedas</cite> lost during the deluge. Having +enabled Visvamitra to escape with all his tribe in the ark, Vishnu, +pitying weak and ignorant humanity, remained with them for some time. +It was this god who taught them to build houses, cultivate the land, and to +thank the unknown Deity whom he represented, by building temples and +instituting a regular worship; and, as he remained half-fish, half-man, all +the time, at every sunset he used to return to the ocean, wherein he passed +the night.</p> + +<p>“It is he,” says the sacred book, “who taught men, after the diluvium, +all that was necessary for their happiness.</p> + +<p>“One day he plunged into the water and returned no more, for the +earth had covered itself again with vegetation, fruit, and cattle.</p> + +<p>“But he had taught the Brahmas the secret of all things” (<cite>Hari-purana</cite>).</p> + +<p>So far, we see in this narrative the <em>double</em> of the story given by the +Babylonian Berosus about Oannes, the fish-man, who is no other than +Vishnu—unless, indeed, we have to believe that it was Chaldea which +civilized India!</p> + +<p>We say again, we desire to give nothing on our sole authority. Therefore +we cite Jacolliot, who, however criticised and contradicted on other +points, and however loose he may be in the matter of chronology (though +even in this he is nearer right than those scientists who would have all +Hindu books written since the Council of Nicea), at least cannot be +denied the reputation of a good Sanscrit scholar. And he says, while +analyzing the word <i>Oan</i>, or Oannes, that <i>O</i> in Sanscrit is an interjection +expressing an invocation, as O, Swayambhuva! O, God! etc; and <i>An</i> +is a radical, signifying in Sanscrit a spirit, a being; and, we presume, what +the Greeks meant by the word <i>Dæmon</i>, a semi-god.</p> + +<p>“What an extraordinary antiquity,” he remarks, “this fable of Vishnu, +disguised as a fish, gives to the sacred books of the Hindus; especially +in presence of the fact that the <cite>Vedas</cite> and <cite>Manu</cite> reckon more <em>than twenty-five +thousand years of existence</em>, as proved by the most serious as the most + +<span class="pagenum"><a id="Page_258">258</a></span> + +authentic documents. Few peoples, says the learned Halhed, have their +annals more authentic or serious than the + <span class="lock">Hindus.”<a id="FNanchor_535" href="#Footnote_535" class="fnanchor">[535]</a></span></p> + +<p>We may, perhaps, throw additional light upon the puzzling question of +the fish-symbol by reminding the reader that according to <cite>Genesis</cite> the first +created of living beings, the first type of animal life, was the fish. “And +the Elohim said: ‘Let the waters bring forth abundantly the moving +creature that <em>hath life</em>’ ... and God created great whales ... and the +morning and the evening were the <em>fifth day</em>.” Jonah is swallowed by a +big fish, and is cast out again three days later. This the Christians regard +as a premonition of the three days’ sepulture of Jesus which preceded his +resurrection—though the statement of the three days is as fanciful as much +of the rest, and adopted to fit the well-known threat to destroy the temple +and rebuild it again in <em>three</em> days. Between his burial and alleged resurrection +there intervened but <em>one day</em>—the Jewish Sabbath—as he was +buried on Friday evening and rose to life at dawn on Sunday. However, +whatever other circumstance may be regarded as a prophecy, the story of +Jonah cannot be made to answer the purpose.</p> + +<p>“Big Fish” is Cetus, the latinized form of Keto-κητω and keto is Dagon, +Poseidon, the female gender of it being Keton Atar-gatis—the Syrian +goddess, and Venus, of Askalon. The figure or bust of Der-Keto or +Astarte was generally represented on the prow of the ships. Jonah (the +Greek Iona, or <i>dove</i> sacred to Venus) fled to Jaffa, where the god Dagon, +the man-fish, was worshipped, and dared not go to Níneveh, <em>where the +dove was revered</em>. Hence, some commentators believe that when Jonah +was thrown overboard and was swallowed by a fish, we must understand +that he was picked up by one of these vessels, on the prow of which was +the figure of <i>Keto</i>. But the kabalists have another legend, to this effect: +They say that Jonah was a run-away priest from the temple of the goddess +where the dove was worshipped, and desired to abolish idolatry and institute +monotheistic worship. That, caught near Jaffa, he was held prisoner +by the devotees of Dagon in one of the prison-cells of the temple, +and that it is the strange form of the cell which gave rise to the allegory. +In the collection of Mose de Garcia, a Portuguese kabalist, there is a drawing +representing the interior of the temple of Dagon. In the middle +stands an immense idol, the upper portion of whose body is human, and +the lower fish-like. Between the belly and the tail is an aperture which +can be closed like the door of a closet. In it the transgressors against +the local deity were shut up until further disposal. The drawing in +question was made from an old tablet covered with curious drawings +and inscriptions in old Phœnician characters, describing this Venetian + +<span class="pagenum"><a id="Page_259">259</a></span> + +<i lang="fr">oubliette</i> of biblical days. The tablet itself was found in an excavation a +few miles from Jaffa. Considering the extraordinary tendency of Oriental +nations for puns and allegories, is it not barely possible that the “big +fish” by which Jonah was swallowed was simply the cell within the belly +of Dagon?</p> + +<p>It is significant that this double appellation of “Messiah” and +“Dag” (fish), of the Talmudists, should so well apply to the Hindu +Vishnu, the “Preserving” Spirit, and the second personage of the +Brahmanic trinity. This deity, having already manifested itself, is still +regarded as the future Saviour of humanity, and is the selected +Redeemer, who will appear at its tenth incarnation or <i>avatar</i>, like the +Messiah of the Jews, to lead the blessed onward, and restore to them the +primitive <cite>Vedas</cite>. At his first avatar, Vishnu is alleged to have appeared +to humanity, in form like a fish. In the temple of Rama, there is a +representation of this god which answers perfectly to that of Dagon, as +given by Berosus. He has the body of a man issuing from the mouth +of a fish, and holds in his hands the lost <cite>Veda</cite>. Vishnu, moreover, is the +water-god, in one sense, the Logos of the Parabrahm, for as the three +persons of the manifested god-head constantly interchange their attributes, +we see him in the same temple represented as reclining on the +seven-headed serpent, Ananta (eternity), and moving, like the <em>Spirit</em> of +God, on the face of the primeval waters.</p> + +<p>Vishnu is evidently the Adam Kadmon of the kabalists, for Adam is +the Logos or the first Anointed, as Adam Second is the King Messiah.</p> + +<p>Lakmy, or Lakshmi, the passive or feminine counterpart of Vishnu, +the creator and the preserver, is also called Ada Maya. She is the +“Mother of the World,” Damatri, the Venus Aphrodite of the Greeks; +also Isis and Eve. While Venus is born from the sea-foam, Lakmy +springs out from the water at the churning of the sea; when born, she is +so beautiful that all the gods fall in love with her. The Jews, borrowing +their types wherever they could get them, made their first woman after the +pattern of Lakmy. It is curious that Viracocha, the Supreme Being in +Peru, means, literally translated, “foam of the sea.”</p> + +<p>Eugene Burnouf, the great authority of the French school, announces +his opinion in the same spirit: “We must learn one day,” he observes, +“that all ancient traditions disfigured by emigration and legend, belong +to the history of India.” Such is the opinion of Colebrooke, Inman, +King, Jacolliot, and many other Orientalists.</p> + +<p>We have said above, that, according to the secret computation peculiar +to the students of the hidden science, Messiah is the fifth emanation, +or potency. In the Jewish <cite>Kabala</cite>, where the ten Sephiroth emanate +from Adam Kadmon (placed below the crown), he comes fifth. So in + +<span class="pagenum"><a id="Page_260">260</a></span> + +the Gnostic system; so in the Buddhistic, in which the fifth Buddha—Maitree, +will appear at his last advent to save mankind before the final +destruction of the world. If Vishnu is represented in his forthcoming +and last appearance as the <em>tenth</em> avatar or incarnation, it is only because +every unit held as an androgyne manifests itself doubly. The Buddhists +who reject this dual-sexed incarnation reckon but five. Thus, while +Vishnu is to make his last appearance in his tenth, Buddha is said to do +the same in his fifth + <span class="lock">incarnation.<a id="FNanchor_536" href="#Footnote_536" class="fnanchor">[536]</a></span></p> + +<p>The better to illustrate the idea, and show how completely the real +meaning of the avatars, known only to the students of the secret +doctrine was misunderstood by the ignorant masses, we elsewhere give +the diagrams of the Hindu and Chaldeo-Kabalistic avatars and + <span class="lock">emanations.<a id="FNanchor_537" href="#Footnote_537" class="fnanchor">[537]</a></span> +This basic and true fundamental stone of the secret cycles, +shows on its very face, that far from taking their revealed <cite>Vedas</cite> and +<cite>Bible</cite> literally, the Brahman-pundits, and the Tanaïm—the scientists +and philosophers of the pre-Christian epochs—speculated on the creation +and development of the world quite in a Darwinian way, both anticipating +him and his school in the natural selection of species, gradual +development, and transformation.</p> + +<p>We advise every one tempted to enter an indignant protest against +this affirmation to read more carefully the books of Manu, even in the +incomplete translation of Sir William Jones, and the more or less careless +one of Jacolliot. If we compare the Sanchoniathon Phœnician +Cosmogony, and the record of Berosus with the <i>Bhagavatta</i> and <cite>Manu</cite>, +we will find enunciated exactly the same principles as those now offered +as the latest developments of modern science. We have quoted from +the Chaldean and Phœnician records in our first volume; we will now +glance at the Hindu books.</p> + +<p>“When this world had issued out of darkness, the subtile elementary +principles produced the vegetal seed which animated first the plants; +from the plants, life passed into fastastical bodies which were born <em>in the +ilus of the waters</em>; then, through a series of forms and various animals, +it reached + <span class="lock"><span class="allsmcap">MAN</span>.”<a id="FNanchor_538" href="#Footnote_538" class="fnanchor">[538]</a></span></p> + +<p>“He (man, before becoming such) will pass successively through +plants, worms, insects, fish, serpents, tortoises, cattle, and wild animals; +such is the inferior degree.”</p> + +<p>“Such, from Brahma down to the vegetables, are declared the transmigrations +which take place in this + <span class="lock">world.”<a id="FNanchor_539" href="#Footnote_539" class="fnanchor">[539]</a></span></p> + +<p><span class="pagenum"><a id="Page_261">261</a></span> + +In the Sanchoniathonian Cosmogony, men are also evolved out of +the ilus of the + <span class="lock">chaos,<a id="FNanchor_540" href="#Footnote_540" class="fnanchor">[540]</a></span> + and the same evolution and transformation of +species are shown.</p> + +<p>And now we will leave the rostrum to Mr. Darwin: “I believe that +animals have descended from at most only four or five + <span class="lock">progenitors.”<a id="FNanchor_541" href="#Footnote_541" class="fnanchor">[541]</a></span></p> + +<p>Again: “I should infer from analogy that probably all the organic +beings which have ever lived on this earth, have descended from some +one primordial + <span class="lock">form.<a id="FNanchor_542" href="#Footnote_542" class="fnanchor">[542]</a></span> +... I view all beings, not as special creations, but +as the lineal descendants of some few beings which lived long <em>before the +first bed of the Silurian system was</em> + <span class="lock"><em>deposited</em>.”<a id="FNanchor_543" href="#Footnote_543" class="fnanchor">[543]</a></span></p> + +<p>In short, they lived in the Sanchoniathonian chaos, and in the <i>ilus</i> +of Manu. Vyasa and Kapila go still farther than Darwin and Manu. +“They see in Brahma but the name of the universal germ; <em>they deny +the existence of a First Cause</em>; and pretend that everything in nature +found itself developed only in consequence of material and fatal +forces,” says + <span class="lock">Jacolliot.<a id="FNanchor_544" href="#Footnote_544" class="fnanchor">[544]</a></span></p> + +<p>Correct as may be this latter quotation from Kapila, it demands a +few words of explanation. Jacolliot repeatedly compares Kapila and +Veda Vyasa with Pyrrho and Littré. We have nothing against such a +comparison with the Greek philosopher, but we must decidedly object to +any with the French Comtist; we find it an unmerited fling at the memory +of the great Aryan sage. Nowhere does this prolific writer state +the repudiation by either ancient or modern Brahmans of God—the +“unknown,” universal Spirit; nor does any other Orientalist accuse the +Hindus of the same, however perverted the general deductions of our +savants about Buddhistic atheism. On the contrary, Jacolliot states more +than once that the learned Pundits and educated Brahmans have never +shared the popular superstitions; and affirms their unshaken belief in +the unity of God and the soul’s immortality, although most assuredly +neither Kapila, nor the initiated Brahmans, nor the followers of the +Vedanta school would ever admit the existence of an anthropomorphic +creator, a “First Cause” in the Christian sense. Jacolliot, in his <cite>Indo-European +and African Traditions</cite>, is the first to make an onslaught on +Professor Müller, for remarking that the Hindu gods were “masks +without actors ... names without being, and not beings without + <span class="lock">names.”<a id="FNanchor_545" href="#Footnote_545" class="fnanchor">[545]</a></span> + Quoting, in support of his argument, numerous verses from +the sacred Hindu books, he adds: “Is it possible to refuse to the +author of these stanzas a definite and clear conception of the divine + +<span class="pagenum"><a id="Page_262">262</a></span> + +force, of the Unique Being, master and Sovereign of the Universe?... +Were the altars then built to a + <span class="lock">metaphor?”<a id="FNanchor_546" href="#Footnote_546" class="fnanchor">[546]</a></span></p> + +<p>The latter argument is perfectly just, so far as Max Müller’s negation +is concerned. But we doubt whether the French rationalist understands +Kapila’s and Vyasa’s philosophy better than the German philologist +does the “theological twaddle,” as the latter terms the <cite>Atharva-Veda</cite>. +Professor Müller and Jacolliot may have ever so great claims to +erudition, and be ever so familiar with Sanscrit and other ancient +Oriental languages, but both lack the key to the thousand and one mysteries +of the old secret doctrine and its philosophy. Only, while the +German philologist does not even take the trouble to look into this magical +and “theological twaddle,” we find the French Indianist never losing +an opportunity to investigate. Moreover, he honestly admits his incompetency +to ever fathom this ocean of mystical learning. In its existence +he not only firmly believes, but throughout his works he incessantly calls +the attention of science to its unmistakable traces at every step in +India. Still, though the learned Pundits and Brahmans—his “revered +masters” of the pagodas of Villenoor and Chélambrum in the + <span class="lock">Carnatic,<a id="FNanchor_547" href="#Footnote_547" class="fnanchor">[547]</a></span> +as it seems, positively refused to reveal to him the mysteries of +the magical part of the + <span class="lock"><cite>Agrouchada-Parikshaï</cite>,<a id="FNanchor_548" href="#Footnote_548" class="fnanchor">[548]</a></span> + and of Brahmâtma’s + <span class="lock">triangle,<a id="FNanchor_549" href="#Footnote_549" class="fnanchor">[549]</a></span> + he persists in the honest declaration that everything is possible +in Hindu metaphysics, even to the Kapila and Vyasa systems having +been hitherto misunderstood.</p> + +<p>M. Jacolliot weakens his assertion immediately afterward with the following +contradiction:</p> + +<p>“We were one day inquiring of a Brahman of the pagoda of Chélambrum, +who belonged to the <em>skeptical school of the naturalists of Vyasa</em>, +whether he believed in the existence of God. He answered us, smiling: +‘<cite>Aham eva param Brahma</cite>’—I am myself a god.</p> + +<p>“‘What do you mean by that?’</p> + +<p>“‘I mean that every being on earth, however humble, is an immortal +portion of the immortal + <span class="lock">matter.’”<a id="FNanchor_550" href="#Footnote_550" class="fnanchor">[550]</a></span></p> + +<p>The answer is one which would suggest itself to every ancient philosopher, +Kabalist and Gnostic, of the early days. It contains the very +spirit of the delphic and kabalistic commandment, for esoteric philosophy +solved, ages ago, the problem of what man was, is, and will be. If persons + +<span class="pagenum"><a id="Page_263">263</a></span> + +believing the <cite>Bible</cite> verse which teaches that the “Lord God formed +man of the dust of the ground, and breathed into his nostrils the breath +of life,” reject at the same time the idea that every atom of this dust, as +every particle of this “living soul,” contains “God” within itself, then we +pity the logic of that Christian. He forgets the verses which precede the +one in question. God blesses equally every beast of the field and every +living creature, in the water as in the air, and He endows them all with +<em>life</em>, which is a breath of His own Spirit, and the <em>soul</em> of the animal. +Humanity is the Adam Kadmon of the “Unknown,” His microcosm, and +His only representative on earth, and every man is a god on earth.</p> + +<p>We would ask this French scholar, who seems so familiar with every +sloka of the books of Manu, and other Vedic writers, the meaning of this +sentence so well known to him:</p> + +<p>“Plants and vegetation reveal a multitude of forms because of their +precedent actions; they are surrounded by darkness, but are nevertheless +endowed with an interior soul, and feel equally pleasure and pain” +(<cite>Manu</cite>, book <abbr title="one">i.</abbr>).</p> + +<p>If the Hindu philosophy teach the presence of a degree of <em>soul</em> in +the lowest forms of vegetable life, and even in every atom in space, how +is it possible that it should deny the same immortal principle to man? +And if it once admit the immortal spirit in man, how can it logically +deny the existence of the parent source—I will not say the first, but the +eternal Cause? Neither rationalists nor sensualists, who do not comprehend +Indian metaphysics, should estimate the ignorance of Hindu metaphysicians +by their own.</p> + +<p>The grand cycle, as we have heretofore remarked, includes the progress +of mankind from its germ in the primordial man of spiritual form +to the deepest depth of degradation he can reach—each successive step +in the descent being accompanied by a greater strength and grossness of +the physical form than its precursor—and ends with the Flood. But +while the grand cycle, or age, is running its course, seven minor cycles are +passed, each marking the evolution of a new race out of the preceding one, +on a new world. And each of these races, or grand types of humanity, +breaks up into subdivisions of families, and they again into nations and +tribes, as we see the earth’s inhabitants subdivided to-day into Mongols, +Caucasians, Indians, etc.</p> + +<p>Before proceeding to show by diagrams the close resemblance between +the esoteric philosophies of all the ancient peoples, however geographically +remote from each other, it will be useful to briefly explain the real +ideas which underlie all those symbols and allegorical representations and +have hitherto so puzzled the uninitiated commentators. Better than anything, +it may show that religion and science were closer knit than twins + +<span class="pagenum"><a id="Page_264">264</a></span> +in days of old; that they were one in two and two in one from the very +moment of their conception. With mutually convertible attributes, science +was spiritual and religion was scientific. Like the androgyne man of the +first chapter of <cite>Genesis</cite>—“male and female,” passive and active; created +in the image of the Elohim. Omniscience developed omnipotency, the +latter called for the exercise of the former, and thus the giant had +dominion given him over all the four kingdoms of the world. But, like +the second Adam, these androgynes were doomed to “fall and lose their +powers” as soon as the two halves of the duality separated. The fruit of +the Tree of Knowledge gives death without the fruit of the Tree of Life. +Man must know <em>himself</em> before he can hope to know the ultimate genesis +even of beings and powers less developed in their inner nature than himself. +So with religion and science; united two in one they were infallible, +for the spiritual intuition was there to supply the limitations of physical +senses. Separated, exact science rejects the help of the inner voice, +while religion becomes merely dogmatic theology—each is but a corpse +without a soul.</p> + +<p>The esoteric doctrine, then, teaches, like Buddhism and Brahmanism, +and even the persecuted <cite>Kabala</cite>, that the one infinite and unknown Essence +exists from all eternity, and in regular and harmonious successions is +either passive or active. In the poetical phraseology of Manu these conditions +are called the “day” and the “night” of Brahma. The latter is +either “awake” or “asleep.” The Svâbhâvikas, or philosophers of the +oldest school of Buddhism (which still exists in Nepaul), speculate but +upon the active condition of this “Essence,” which they call Svabhâvât, +and deem it foolish to theorize upon the abstract and “unknowable” +power in its passive condition. Hence they are called atheists by both +Christian theology and modern scientists; for neither of the two are able +to understand the profound logic of their philosophy. The former will +allow of no other God than the personified <em>secondary</em> powers which have +blindly worked out the visible universe, and which became with them the +anthropomorphic God of the Christians—the Jehovah, roaring amid +thunder and lightning. In its turn, rationalistic science greets the Buddhists +and the Svâbhâvikas as the “positivists” of the archaic ages. If +we take a one-sided view of the philosophy of the latter, our materialists +may be right in their own way. The Buddhists maintain that there is <em>no</em> +Creator but an infinitude of <em>creative powers</em>, which collectively form the +one eternal substance, the <em>essence</em> of which is inscrutable—hence not a +subject for speculation for any true philosopher. Socrates invariably +refused to argue upon the mystery of universal being, yet no one would +ever have thought of charging him with atheism, except those who were +bent upon his destruction. Upon inaugurating an active period, says the + +<span class="pagenum"><a id="Page_265">265</a></span> + +<cite>Secret Doctrine</cite>, an expansion of this Divine essence, <em>from within outwardly</em>, +occurs in obedience to eternal and immutable law, and the phenomenal +or visible universe is the ultimate result of the long chain of +cosmical forces thus progressively set in motion. In like manner, when +the passive condition is resumed, a contraction of the Divine essence +takes place, and the previous work of creation is gradually and progressively +undone. The visible universe becomes disintegrated, its material +dispersed; and “darkness,” solitary and alone, broods once more over +the face of the “deep.” To use a metaphor which will convey the idea +still more clearly, an outbreathing of the “unknown essence” produces +the world; and an inhalation causes it to disappear. <em>This process has +been going on from all eternity, and our present universe is but one of an +infinite series which had no beginning and will have no end.</em></p> + +<p>Thus we are enabled to build our theories solely on the visible manifestations +of the Deity, on its objective natural phenomena. To apply to +these creative principles the term God is puerile and absurd. One might +as well call by the name of Benvenuto Cellini the fire which fuses the +metal, or the air that cools it when it is run in the mould. If the inner +and ever-concealed spiritual, and to our minds abstract, Essence within +these forces can ever be connected with the creation of the physical universe, +it is but in the sense given to it by Plato. <span class="smcap">It</span> may be termed, at +best, the framer of the abstract universe which developed gradually in the +Divine Thought within which it had lain dormant.</p> + +<p>In Chapter <abbr title="Eight">VIII.</abbr> we will attempt to show the esoteric meaning of +<cite>Genesis</cite>, and its complete agreement with the ideas of other nations. The +six days of creation will be found to have a meaning little suspected by +the multitude of commentators, who have exercised their abilities to the +full extent in attempting to reconcile them by turns with Christian theology +and un-Christian geology. Disfigured as the <cite>Old Testament</cite> is, yet in its +symbolism are preserved enough of the original in its principal features +to show the family likeness to the cosmogonies of older nations than +the Jews.</p> + +<p>We here give the diagrams of the Hindu and the Chaldeo-Jewish cosmogonies. +The antiquity of the diagram of the former may be inferred +from the fact that many of the Brahmanical pagodas are designed and +built on this figure, called the + <span class="lock">“Sri-Iantara.”<a id="FNanchor_551" href="#Footnote_551" class="fnanchor">[551]</a></span> + And yet we find the highest +honors paid to it by the Jewish and mediæval kabalists, who call it +“Solomon’s seal.” It will be quite an easy matter to trace it to its origin, +once we are reminded of the history of the king-kabalist and his transactions +with King Hiram and Ophir—the country of peacocks, gold, and +ivory—for which land we have to search in old India.</p> + +<div class="figcenter"> + <img src="images/p264a.jpg" + alt="The Glory of Ensoph"> +</div><!--end figcenter--> + +<br> + +<div class="figcenter"> + <img src="images/p264b.jpg" + alt="ADITI"> +</div><!--end figcenter--> + +<p class="p2 center"> +<span class="pagenum"><a id="Page_266">266</a></span> + +EXPLANATION OF THE TWO DIAGRAMS<br> +<br> +<span class="allsmcap">REPRESENTING THE</span><br> +<br> +CHAOTIC AND THE FORMATIVE PERIODS, BEFORE AND AFTER<br> +OUR UNIVERSE BEGAN TO BE EVOLVED.</p> + +<p class="tall allsmcap center">FROM THE ESOTERIC BRAHMANICAL, BUDDHISTIC, AND CHALDEAN<br> +STANDPOINTS, WHICH AGREE IN EVERY RESPECT WITH THE EVOLUTIONARY<br> +THEORY OF MODERN SCIENCE.<br> +</p> + +<div class="new-parallel-page smaller"> +<div class="left-page"> + +<p class="center"><span class="smcap">The Hindu Doctrine.</span> +<br> +<i>The Upper Triangle</i></p> + +<p>Contains the Ineffable Name. It is the, +AUM—to be pronounced only mentally, +under penalty of death. The Unrevealed +Para-Brahma, the Passive-Principle; +absolute and unconditioned “mukta,” +which cannot enter into the condition of a +Creator, as the latter, in order to <em>think</em>, +<em>will</em>, and <em>plan</em>, must be bound and conditioned +(baddha); hence, in one sense, be a +finite being. “<span class="smcap">This</span> (Para-Brahma) was +absorbed in the non-being, imperceptible, +without any distinct attribute, non-existent +for our senses. He was absorbed in +his (to us) eternal (to himself) periodical, +sleep,” for it was one of the “Nights +of Brahma.” Therefore he is not the <em>First</em> +but the Eternal Cause. He is the Soul +of Souls, whom no being can comprehend +in this state. But “he who studies the +secret Mantras and comprehends the +<i>Vâch</i>” (the Spirit or hidden voice of the +Mantras, the active manifestation of the +latent Force) will learn to understand him + will learn the +in his “revealed” aspect.</p> + +</div><!--end left page--> + +<div class="right-page"> + +<p class="center"><span class="smcap">The Chaldean Doctrine.</span><br> + +<i>The Upper Triangle</i></p> + +<p>Contains the Ineffable Name. It is En-Soph, +the Boundless, the Infinite, whose +name is known to no one but the initiated, +and could not be pronounced aloud under +the penalty of death.</p> + +<p>No more than Para-Brahma can En-Soph +create, for he is in the same condition +of non-being as the former; he is עין <a id="hebrew10"></a> non-existent +so long as he lies in his latent +or passive state within <i>Oulom</i> (the boundless +and termless time); as such he is not +the Creator of the visible universe, neither +is he the <i>Aur</i> (Light). He will become +the latter when the period of creation +shall have compelled him to expand the +Force within himself, according to the +Law of which he is the embodiment and +essence.</p> + +<p>“Whosoever acquaints himself with + ה״ד the Mercaba and the <i>lahgash</i> (secret +speech or <span class="lock">incantation),<a id="FNanchor_552" href="#Footnote_552" class="fnanchor">[552]</a></span> +secret of secrets.”</p> + +</div><!--end right page--> +</div><!--end parallel page--> + +<br> +<hr class="chap x-ebookmaker-drop"> + +<p>Both “<span class="smcap">This</span>” and En-Soph, in their first manifestation of Light, emerging +from within Darkness, may be summarized in the Svabhâvât, the Eternal +and the uncreated Self-existing Substance which produces all; while +everything which is of its essence produces itself out of its own nature.</p> + + +<div class="new-parallel-page smaller"> +<div class="left-page"> + +<p class="center"><i>The Space Around the Upper Triangle.</i></p> + +<p>When the “Night of Brahma” was +ended, and the time came for the Self-Existent +to manifest <em>Itself</em> by revelation, +it made its glory visible by sending forth +from its Essence an active Power, which, +female at first, subsequently becomes + +<span class="pagenum"><a id="Page_267">267</a></span> + +androgyne. It is Aditi, the “Infinite,”<a id="FNanchor_553" href="#Footnote_553" class="fnanchor">[553]</a> +the Boundless, or rather the “Un-bounded.” +Aditi is the “mother” of all +the gods, and Aditi is the Father and the +Son.<a id="FNanchor_554" href="#Footnote_554" class="fnanchor">[554]</a> “Who will give us back to the great +Aditi, that I may see father and mother?”<a id="FNanchor_555" href="#Footnote_555" class="fnanchor">[555]</a> +It is in conjunction with the latter female, +Force, that the Divine but latent Thought +produces the great “Deep”—water. +“Water is born from a transformation of +light ... and from a <em>modification</em> of the +water is born the earth,” says Manu (book <abbr title="one">i.</abbr>). + +“Ye are born of Aditi from the water, +you who are born of the earth, hear ye all +my call.”<a id="FNanchor_556" href="#Footnote_556" class="fnanchor">[556]</a> + +In this water (or primeval chaos) the +“Infinite” androgyne, which, with the +Eternal Cause, forms the first abstract +Triad, rendered by <span class="smcap">Aum</span>, deposited the +germ of universal life. It is the Mundane +Egg, in which took place the gestation of +Pūrūsha, or the manifested Brahma. The +germ which fecundated the <em>Mother</em> Principle +(the water) is called Nara, the Divine +Spirit or Holy <span class="lock">Ghost,<a id="FNanchor_558" href="#Footnote_558" class="fnanchor">[558]</a></span> and the waters +themselves, are an emanation of the former, +Nari, while the Spirit which brooded over +it is called Narayana.<a id="FNanchor_559" href="#Footnote_559" class="fnanchor">[559]</a> +“In that egg, the great Power sat inactive +a whole <em>year of the Creator</em>, at the +close of which, by his thought alone, he +caused the egg to divide <span class="lock">itself.”<a id="FNanchor_560" href="#Footnote_560" class="fnanchor">[560]</a></span> The +upper half became heaven, the lower, the + +<span class="pagenum"><a id="Page_268">268</a></span> + +earth (both yet in their ideal, not their +manifested form).</p> + +<p>Thus, this second triad, only another +name for the first one (never pronounced +aloud), and which is the real pre-Vedic +and primordial <em>secret</em> Trimurti, consisted +of</p> + +<table> +<tr><td class="tdl">Nara,<td> + <td class="tdl pad3">Father-Heaven,</td></tr> +<tr><td class="tdl">Nari,<td> + <td class="tdl pad3">Mother-Earth,</td></tr> +<tr><td class="tdl">Viradj,<td> + <td class="tdl pad3">the Son—or Universe.</td></tr> +</table> + +<p>The Trimurti, comprising Brahma, the +Creator, Vishnu, the Preserver, and Siva, +the Destroyer and Regenerator, belongs to +a later period. It is an anthropomorphic +afterthought, invented for the more popular +comprehension of the uninitiated +masses. The <i>Dikshita</i>, the initiate, knew +better. Thus, also, the profound allegory +under the colors of a ridiculous fable, given +in the <cite>Aytareya</cite> <span class="lock"><cite>Brahmana</cite>,<a id="FNanchor_562" href="#Footnote_562" class="fnanchor">[562]</a></span> which resulted +in the representations in some temples +of Brahm-Nara, assuming the form +of a bull, and his daughter, Aditi-Nari, that +of a heifer, contains the same metaphysical +idea as the “fall of man,” or that of the +Spirit into generation—matter. The All-pervading +Divine Spirit embodied under +the symbols of Heaven, the Sun, and +Heat (fire)—the correlation of cosmic +forces—fecundates Matter or Nature, the +daughter of Spirit. And Para-Brahma +himself has to submit to and bear the +penance of the curses of the other gods +(Elohim) for such an incest. (See corresponding +column.) According to the immutable, +and, therefore, fatal law, both +Nara and Nari are mutually Father and +Mother, as well as Father and Daughter.<a id="FNanchor_563" href="#Footnote_563" class="fnanchor">[563]</a> +Matter, through infinite transformation, is +the gradual product of Spirit. The unification +of one Eternal Supreme Cause required +such a correlation; and if nature be + +<span class="pagenum"><a id="Page_269">269</a></span> + +the product or effect of that Cause, in its +turn it has to be fecundated by the same +divine Ray which produced nature itself. +The most absurd cosmogonical allegories, +if analyzed without prejudice, will be found +built on strict and logical necessarianism.</p> + +<p>“Being was born from not-being,” says +a verse in the <span class="lock"><cite>Rig-Veda</cite>.<a id="FNanchor_564" href="#Footnote_564" class="fnanchor">[564]</a></span> The first being +had to become androgyne and finite, by the +very fact of its creation as a being. And +thus even the sacred Trimurti, containing +Brahma, Vishnu, and Siva will have an +end when the “night” of Para-Brahma +succeeds the present “day,” or period of +universal activity.</p> + +<p>The second, or rather the first, triad—-as +the highest one is a pure abstraction—is +the intellectual world. The Vâch which +surrounds it is a more definite transformation +of Aditi. Besides its occult significance +in the secret Mantrâm, Vâch is +personified as the active power of Brahma +proceeding from him. In the <cite>Vedas</cite> she +is made to speak of herself as the supreme +and universal soul. “I bore the Father +on the head of the universal mind, and <em>my +origin is in the midst of the ocean</em>; and +therefore do I pervade all beings.... +Originating all beings, I pass like the breeze +(Holy Ghost). I am above this heaven, +beyond this earth; and <em>what is the Great +One that am</em> <span class="lock"><em>I</em>.”<a id="FNanchor_565" href="#Footnote_565" class="fnanchor">[565]</a></span> Literally, Vâch is +speech, the power of awakening, through +the metrical arrangement contained in the +number and syllables of the <span class="lock">Mantras,<a id="FNanchor_566" href="#Footnote_566" class="fnanchor">[566]</a></span> + corresponding powers in the invisible world. +In the sacrificial Mysteries Vâch stirs up +the Brahma (<i>Brahma jinvati</i>), or the +power lying latent at the bottom of every +magical operation. It existed from eternity +as the Yajna (its latent form), lying +dormant in Brahma from “no-beginning,” +and proceeded forth from him as Vâch (the +active power). It is the key to the “Traividyâ,” + +<span class="pagenum"><a id="Page_270">270</a></span> + +the thrice sacred science which +teaches the Yajus (the sacrificial Mysteries).<a id="FNanchor_567" href="#Footnote_567" class="fnanchor">[567]</a></p> + +<p>Having done with the unrevealed triad, +and the first triad of the Sephiroth, called +the “intellectual world,” little remains to +be said. In the great geometrical figure +which has the double triangle in it, the +central circle represents the world within +the universe. The double triangle belongs +to one of the most important, if it is not +in itself the most important, of the mystic +figures in India. It is the emblem of the +Trimurti three in one. The triangle with +its apex upward indicates the male principle, +downward the female; the two typifying, +at the same time, spirit and matter. +This world within the infinite universe is +the microcosm within the macrocosm, as +in the Jewish <cite>Kabala</cite>. It is the symbol of +the womb of the universe, the terrestrial +egg, whose archetype is the golden mundane +egg. It is from within this spiritual +bosom of mother nature that proceed all +the great saviours of the universe—the +avatars of the invisible Deity.</p> + +<p>“Of him who is and yet is not, from the +not-being, Eternal Cause, is born the being +Pouroucha,” says Manu, the legislator. +Pouroucha is the “divine male,” the <em>second</em> +god, and the avatar, or the Logos of Para-Brahma +and his divine son, who in his +turn produced Viradj, the son, or the ideal +type of the universe. “Viradj begins the +work of creation by producing the ten +Pradjapati, ‘the lords of all beings.’”</p> + +<p>According to the doctrine of Manu, the +universe is subjected to a periodical and +never-ending succession of creations and +dissolutions, which periods of creation are +named Manvântara.</p> + +<p>“It is the germ (which the Divine Spirit +produced from its own substance) which +never perishes in the being, for it becomes +the soul of Being, and at the +period of <i>pralaya</i> (dissolution) it returns +to absorb itself again <em>into the Divine</em> +Spirit, <em>which itself</em> rests from all eternity + +<span class="pagenum"><a id="Page_271">271</a></span> + +within Swayambhuva, the ‘Self-Existent’” +(<cite>Institutes of Manu</cite>, book <abbr title="one">i.</abbr>).</p> + +<p>As we have shown, neither the Svâbhâvikas, +Buddhist philosophers—nor the +Brahmans believe in a creation of them +universe <i lang="la">ex nihilo</i>, but both believe in +the <i>Prakriti</i>, the indestructibility of matter.</p> + +<p>The evolution of species, and the successive +appearance of various new types is +very distinctly shown in <cite>Manu</cite>.</p> + +<p>“From earth, heat, and water, are born +all creatures, whether animate or inanimate, +produced by the germ which the +Divine Spirit drew from its own substance. +Thus has Brahma established the series of +transformations from the plant up to man, +and from man up to the primordial essence.... +Among them each succeeding +being (or element) acquires the quality of +the preceding; and in as many degrees as +each of them is advanced, with so many +properties is it said to be endowed” +(<cite>Manu</cite>, book <abbr title="one">i.</abbr>, sloka 20).<a id="FNanchor_570" href="#Footnote_570" class="fnanchor">[570]</a></p> + +<p>This, we believe, is the veritable theory +of the modern evolutionists.</p> +<br> + +</div><!--end left parallel page--> + + +<div class="right-page"> + +<p class="center"><i>The Space Around the Upper Triangle.</i></p> + +<p>When the active period had arrived, +En-Soph sent forth from within his own +eternal essence, Sephira, the active +Power, called the Primordial Point, and +the Crown, <i>Keter</i>. It is only through her +that the “Un-bounded Wisdom” could +give a concrete form to his abstract +Thought. Two sides of the upper triangle, +the right side and the base, are composed +of unbroken lines; the third, the +left side, is dotted. It is through the latter +that emerges Sephira. Spreading in +every direction, she finally encompasses the +whole triangle. In this emanation of the +female active principle from the left side +of the mystic triangle, is foreshadowed the +creation of Eve from Adam’s left rib. +Adam is the Microcosm of the Macrocosm, +and is created in the image of the Elohim. +In the Tree of Life עצחיום <a id="hebrew9"></a> the triple +triad is disposed in such a manner that the +three male Sephiroth are on the right, the +three female on the left, and the four +uniting principles in the centre. From the +Invisible Dew falling from the Higher +“Head” Sephira creates primeval water, +or chaos taking shape. It is the first step +toward the solidification of Spirit, which +through various modifications will produce +earth.<a id="FNanchor_557" href="#Footnote_557" class="fnanchor">[557]</a> + “<cite>It requires earth and water to +make a living soul</cite>,” says Moses.</p> + +<p>When Sephira emerges like an active +power from within the latent Deity, she is +female; when she assumes the office of a +creator, she becomes a male; hence, she +is androgyne. She is the “Father and +Mother Aditi,” of the Hindu Cosmogony. +After rooding over the “Deep,” the +“Spirit of God” produces its own image +in the water, the Universal Womb, symbolized +in <cite>Manu</cite> by the Golden Egg. In +the kabalistic Cosmogony, Heaven and + Earth are personified by Adam Kadmon +and the second Adam. The first Ineffable + Triad, contained in the abstract idea of the +“Three Heads,” was a “mystery name.” +It was composed of En-Soph, Sephira, +and Adam Kadmon, the Protogonos, the +latter being identical with the former, +when <span class="lock">bisexual.<a id="FNanchor_561" href="#Footnote_561" class="fnanchor">[561]</a></span> +In every triad there is +a male, a female, and an androgyne. +Adam-Sephira is the Crown (Keter). It +sets itself to the work of creation, by first + producing Chochmah, Male Wisdom, a + masculine active potency, represented by + חה, jah, or the Wheels of Creation, אפּוַים, <a id="hebrew11"></a> from + which proceeds Binah, Intelligence, +female and passive potency, which is <i>Jehovah</i>, + יהוה, whom we find in the <cite>Bible</cite> figuring + as the Supreme. But this Jehovah +is not the kabalistic Jodcheva. The +<em>binary</em> is the fundamental corner-stone of +<i>Gnosis</i>. As the binary is the Unity multiplying +itself and self-creating, the kabalists +show the “Unknown” passive En-Soph, +as emanating from himself, Sephira, +which, becoming visible light, is said to +produce Adam Kadmon. But, in the hidden +sense, Sephira and Adam are one and +the same light, only latent and active, invisible + and visible. The second Adam, as +the human tetragram, produces in his + turn Eve, out of his side. It is this second +triad, with which the kabalists have + hitherto dealt, hardly hinting at the Supreme +and Ineffable One, and never committing +anything to writing. All knowledge + concerning the latter was imparted +orally. It is the <em>second</em> Adam, then, who +is the unity represented by <i>Jod</i>, emblem + of the kabalistic male principle, and, at +the same time, he is Chochmah, <i>Wisdom</i>, +while <i>Binah</i> or Jehovah is Eve; the first +Chochmah issuing from Keter, or the androgyne, +Adam Kadmon, and the second, +Binah, from Chochmah. If we combine +with <i>Jod</i> the three letters which form the +name of Eve, we will have the divine +tetragram pronounced <span class="smcap">Ievo-hevah</span>, Adam + and Eve, יחוה, Jehovah, male and female, + or the idealization of humanity embodied +in the first man. Thus is it that we can +prove that, while the Jewish kabalists, in + common with their initiated masters, the + Chaldeans and the Hindus, adored the +Supreme and Unknown God, in the sacred +silence of their sanctuaries, the ignorant +masses of every nation were left to adore +something which was certainly less than +the Eternal Substance of the Buddhists, +the so-called Atheists. As Brahma, the +deity manifested in the mythical <cite>Manu</cite>, or +the first man (born of Swayambhuva, or +the Self-existent), is finite, so Jehovah, + embodied in Adam and Eve, is but a +<em>human</em> god. He is the symbol of humanity, +a mixture of good with a portion of +unavoidable evil; of spirit fallen into matter. +In worshipping Jehovah, we simply +worship nature, as embodied in man, half-spiritual +and half-material, at best: we +are Pantheists, when not fetich worshippers, +like the idolatrous Jews, who +sacrificed on high places, in groves, to the +personified male and female principle, +ignorant of <span class="smcap">Iao</span>, the Supreme “Secret +Name” of the Mysteries.</p> + +<p>Shekinah is the Hindu Vâch, and praised +in the same terms as the latter. Though +shown in the kabalistic Tree of Life as proceeding +from the ninth Sephiroth, yet +Shekinah is the “veil” of En-Soph, and + the “garment” of Jehovah. The “veil,” +for it succeeded for long ages in concealing +the real supreme God, the universal Spirit, +and masking Jehovah, the exoteric deity, +made the Christians accept him as the +“father” of the initiated Jesus. Yet the +kabalists, as well as the Hindu <i>Dikshita</i>, +know the power of the Shekinah or +Vâch, and call it the “secret + wisdom,” חכמח־נסהדח.</p> + +<p>The triangle played a prominent part in +the religious symbolism of every great +nation; for everywhere it represented the +three great principles—spirit, force, and +matter; or the active (male), passive (female), +and the dual or correlative principle +which partakes of both and binds the two +together. It was the <i>Arba</i> or mystic +<span class="lock">“four,”<a id="FNanchor_568" href="#Footnote_568" class="fnanchor">[568]</a></span> +summarized in the unity of one supreme +Deity. It is found in the Egyptian pyramids, +whose equal sides tower up until +lost in one crowning point. In the kabalistic +diagram the central circle of the +Brahmanical figure is replaced by the cross; +the celestial perpendicular and the terrestrial +horizontal base <span class="lock">line.<a id="FNanchor_569" href="#Footnote_569" class="fnanchor">[569]</a></span> + But the idea +is the same: Adam Kadmon is the type +of humanity as a collective totality within +the unity of the creative God and the universal +spirit.</p> + +<p>“Of him who is formless, the non-existent +(also the eternal, but <em>not</em> First Cause), +is born the heavenly man.” But after he +created the form of the heavenly man + אדמעלאה, he “used it as a vehicle wherein +to descend,” says the <cite>Kabala</cite>. Thus Adam +Kadmon is the avatar of the concealed +power. After that the heavenly Adam +creates or engenders by the combined +power of the Sephiroth, the earthly Adam. +The work of creation is also begun by +Sephira in the creation of the ten Sephiroth +(who are the Pradjapatis of the +<cite>Kabala</cite>, for they are likewise the Lords of +all beings).</p> + +<p>The <cite>Sohar</cite> asserts the same. According +to the kabalistic doctrine there were old +worlds (see Idra Suta: <cite>Sohar</cite>, <abbr title="three, page">iii., p</abbr>. + 292 b). Everything will return some day to +that from which it first proceeded. “All +things of which this world consists, spirit as +well as body, will return to their principal, +and the roots from which they proceeded” +(<cite>Sohar</cite>, <abbr title="two">ii.</abbr>, 218 b). The kabalists also +maintain the indestructibility of matter, +albeit their doctrine is shrouded still more +carefully than that of the Hindus. The +creation is eternal, and the universe is the +“garment,” or “the veil of God”—Shekinah; +and the latter is immortal and +eternal as Him within whom it has ever +existed. Every world is made after the +pattern of its predecessor, and each more +gross and material than the preceding one. +In the <cite>Kabala</cite> all were called sparks. +Finally, our present grossly materialistic +world was formed.</p> + +<p>In the Chaldean account of the period +which preceded the Genesis of our world, +Berosus speaks of a time when there +existed nothing but darkness, and an abyss +of waters, filled with hideous monsters, +“produced of a two-fold principle.... +These were creatures in which were combined +the limbs of every species of animals. +In addition to these fishes, reptiles, +serpents, with other monstrous animals, +which assumed each other’s shape +and countenance.”<a id="FNanchor_571" href="#Footnote_571" class="fnanchor">[571]</a></p> + +</div><!--end right page--> +</div><!--end parallel page--> + +<div class="break"> +<hr class="p2 chap x-ebookmaker-drop"> + +<span class="pagenum"><a id="Page_272">272</a></span> +</div> + +<p>In the first book of Manu, we read: “Know that the sum of 1,000 +divine ages, composes the totality of one day of Brahma; and that one +night is equal to that day.” One thousand divine ages is equal to +4,320,000,000 of human years, in the Brahmanical calculations.</p> + +<p>“At the expiration of each night, Brahma, who has been asleep, +awakes, and through the sole energy of the motion causes to emanate +from himself the spirit, which in its essence <em>is</em>, and yet is not.”</p> + +<p>“Prompted by the desire to create, the Spirit (first of the emanations) +operates the creation and gives birth to ether, which the sages consider +as having the faculty of transmitting sound.</p> + +<p>“Ether begets air whose property is tangible, and which is necessary +to life.</p> + +<p>“Through a transformation of the air, light is produced.</p> + +<p>“From air and light, which begets heat, water is formed, and the +water is the womb of all the living germs.”</p> + +<p>Throughout the whole immense period of progressive creation, covering +4,320,000,000 years, ether, air, water and fire (heat), are constantly +forming matter under the never-ceasing impulse of the Spirit, or the <em>unrevealed</em> +God who fills up the whole creation, for he is in all, and all is in +him. This computation, which was secret and which is hardly hinted +at even now, led Higgins into the error of dividing every ten ages into +6,000 years. Had he added a few more ciphers to his sums he might have +come nearer to a correct explanation of the neroses, or + secret <span class="lock">cycles.<a id="FNanchor_572" href="#Footnote_572" class="fnanchor">[572]</a></span></p> + +<p>In the <cite>Sepher Jezireh</cite>, the kabalistic Book of Creation, the author +has evidently repeated the words of Manu. In it, the Divine Substance +is represented as having alone existed from the eternity, boundless and +absolute; and emitted from itself the Spirit. “One is the Spirit of the +living God, blessed be His Name, who liveth for ever! Voice, Spirit, +and Word, this is the Holy + <span class="lock">Spirit;”<a id="FNanchor_573" href="#Footnote_573" class="fnanchor">[573]</a></span> + and this is the kabalistic abstract +Trinity, so unceremoniously anthropomorphized by the Fathers. From +this triple <span class="allsmcap">ONE</span> emanated the whole Cosmos. First from <span class="allsmcap">ONE</span> emanated +number <span class="allsmcap">TWO</span>, or Air, the creative element; and then number <span class="allsmcap">THREE</span>, +<i>Water</i>, proceeded from the air; <i>Ether</i> or <i>Fire</i> complete the mystic four, +the <span class="lock">Arba-il.<a id="FNanchor_574" href="#Footnote_574" class="fnanchor">[574]</a></span> + “When the Concealed of the Concealed wanted to reveal +Himself, he first made a point (primordial point, or the first Sephira, air +or Holy Ghost), shaped it into a sacred form (the ten Sephiroth, or the +Heavenly man), and covered it with a rich and splendid garment, <em>that is +the</em> + <span class="lock"><em>world</em>.”<a id="FNanchor_575" href="#Footnote_575" class="fnanchor">[575]</a></span> + “He maketh the wind His messengers, flaming Fire his + +<span class="pagenum"><a id="Page_273">273</a></span> +servants,” says the <cite>Jezireh</cite>, showing the cosmical character of the later +euhemerized + <span class="lock">angels,<a id="FNanchor_576" href="#Footnote_576" class="fnanchor">[576]</a></span> + and that the Spirit permeates every minutest atom +of the + <span class="lock">Cosmos.<a id="FNanchor_577" href="#Footnote_577" class="fnanchor">[577]</a></span></p> + +<p>When the cycle of creation is run down, the energy of the manifested +word is weakening. He alone, the Unconceivable, is unchangeable (ever +latent), but the Creative Force, though also eternal, as it has been in the +former from “no beginning,” yet must be subject to periodical cycles of +activity and rest; as it had a <em>beginning</em> in one of its aspects, when it first +emanated, therefore must also have an end. Thus, the evening succeeds +the day, and the night of the deity approaches. Brahma is gradually +falling asleep. In one of the books of <cite>Sohar</cite>, we read the following:</p> + +<p>“As Moses was keeping a vigil on Mount Sinai, in company with the +Deity, who was concealed from his sight by a cloud, he felt a great fear +overcome him and suddenly asked: ‘Lord, where art Thou ... sleepest +thou, O Lord?’ And the <em>Spirit</em> answered him: ‘I never sleep; +were I to fall asleep for a moment <em>before my time</em>, all the Creation would +crumble into dissolution in one instant.’” And Vamadeva-Modēly describes +the “Night of Brahma,” or the second period of the Divine Unknown +existence, thus:</p> + +<p>“Strange noises are heard, proceeding from every point.... These +are the precursors of the Night of Brahma; <em>dusk rises at the horizon</em> and +the Sun passes away behind the thirtieth degree of Macara (sign of the +zodiac), and will reach no more the sign of the <i>Minas</i> (zodiacal <i>pisces</i>, +or fish). The gurus of the pagodas appointed to watch the rās-chakr +(Zodiac), may now break their circle and instruments, for they are henceforth +useless.</p> + +<p>“Gradually light pales, heat diminishes, uninhabitable spots multiply +on the earth, the air becomes more and more rarefied; the springs of +waters dry up, the great rivers see their waves exhausted, the ocean +shows its sandy bottom, and plants die. Men and animals decrease in +size daily. Life and motion lose their force, planets can hardly gravitate +in space; they are extinguished one by one, like a lamp which the hand +of the chokra (servant) neglects to replenish. Sourya (the Sun) flickers +and goes out, matter falls into dissolution (pralaya), and Brahma +merges back into Dyäus, the Unrevealed God, and his task being accomplished, +he falls asleep. Another day is passed, night sets in and continues +until the future dawn.</p> + +<p><span class="pagenum"><a id="Page_274">274</a></span> + +“And now again re-enter into the golden egg of His Thought, the +germs of all that exist, as the divine Manu tells us. During His peaceful +rest, the animated beings, endowed with the principles of action, cease +their functions, and all feeling (manas) becomes dormant. When they +are all absorbed in the <span class="smcap">Supreme Soul</span>, this Soul of all the beings sleeps +in complete repose, till the day when it resumes its form, and awakes +again from its primitive <span class="lock">darkness.”<a id="FNanchor_578" href="#Footnote_578" class="fnanchor">[578]</a></span></p> + +<p>If we now examine the ten mythical avatars of Vishnu, we find them +recorded in the following progression:</p> + +<p>1. Matsya-Avatar: as a fish. It will also be his tenth and last avatar, +at the end of the Kali-yug.</p> + +<p>2. Kurm-Avatar: as a tortoise.</p> + +<p>3. Varaha: as a boar.</p> + +<p>4. Nara-Sing: as a <i>man-lion</i>; last animal stage.</p> + +<p>5. Vamuna: as a dwarf; first step toward the human form.</p> + +<p>6. Parasu-Rama: as a hero, but yet an imperfect man.</p> + +<p>7. Rama-Chandra: as the hero of Ramayâna. Physically a perfect +man; his next of kin, friend and ally Hanoumā, the monkey-god. <em>The +monkey endowed with</em> + <span class="lock"><em>speech.</em><a id="FNanchor_579" href="#Footnote_579" class="fnanchor">[579]</a></span></p> + +<p>8. Christna-Avatar: the Son of the Virgin Devanaguy (or Devaki) +one formed by God, or rather by the manifested Deity Vishnu, who is +identical with Adam + <span class="lock">Kadmon.<a id="FNanchor_580" href="#Footnote_580" class="fnanchor">[580]</a></span> + Christna is also called Kaneya, the +Son of the Virgin.</p> + +<p>9. Gautama-Buddha, Siddhârtha, or Sakya-muni. (The Buddhists +reject this doctrine of their Buddha being an incarnation of Vishnu.)</p> + +<p>10. This avatar has not yet occurred. It is expected in the future, +like the Christian Advent, the idea of which was undoubtedly copied +from the Hindu. When Vishnu appears for the last time he will come as +a “Saviour.” According to the opinion of some Brahmans he will appear +himself under the form of the horse Kalki. Others maintain that he +will be mounting it. This horse is the envelope of the spirit of evil, +and Vishnu will mount it, invisible to all, till he has conquered it for +the last time. The “Kalki-Avataram,” or the last incarnation, divides + +<span class="pagenum"><a id="Page_275">275</a></span> + +Brahmanism into two sects. That of the Vaïhnâva refuses to recognize +the incarnations of their god Vishnu in animal forms literally. They +claim that these must be understood as allegorical.</p> + +<p>In this diagram of avatars we see traced the gradual evolution and +transformation of all species out of the ante-Silurian mud of Darwin +and the <i>ilus</i> of Sanchoniathon and Berosus. Beginning with the Azoic +time, corresponding to the <i>ilus</i> in which Brahma implants the creative +germ, we pass through the Palæozoic and Mesozoic times, covered by the +first and second incarnations as the fish and tortoise; and the Cenozoic, +which is embraced by the incarnations in the animal and semi-human +forms of the boar and man-lion; and we come to the fifth and crowning +geological period, designated as the “era of mind, or age of man,” +whose symbol in the Hindu mythology is the dwarf—the first attempt of +nature at the creation of man. In this diagram we should follow the +main-idea, not judge the degree of knowledge of the ancient philosophers +by the literal acceptance of the popular form in which it is presented to +us in the grand epical poem of <cite>Maha-Bharata</cite> and its chapter + the <cite>Bagaved-gitta</cite>.</p> + +<p>Even the four ages of the Hindu chronology contain a far more philosophical +idea than appears on the surface. It defines them according to +both the psychological or mental and the physical states of man during +their period. Crita-yug, the golden age, the “age of joy,” or spiritual +innocence of man; Treta-yug, the age of silver, or that of fire—the period +of supremacy of man and of giants and of the sons of God; Dwapara-yug, +the age of bronze—a mixture already of purity and impurity (spirit and +matter), the age of doubt; and at last our own, the Kali-yug, or age of +iron, of darkness, misery, and sorrow. In this age, Vishnu had to incarnate +himself in Christna, in order to save humanity from the goddess +Kali, consort of Siva, the all-annihilating—the goddess of death, destruction, +and human misery. Kali is the best emblem to represent the “fall +of man;” the falling of spirit into the degradation of matter, with all its +terrific results. We have to rid ourselves of Kali before we can ever +reach “Moksha,” or Nirvana, the abode of blessed Peace and Spirit.</p> + +<p>With the Buddhists the last incarnation is the fifth. When Maitree-Buddha +comes, then our present world will be destroyed; and a new +and a better one will replace it. The four arms of every Hindu Deity +are the emblems of the four preceding manifestations of our earth from +its invisible state, while its head typifies the fifth and last <i>Kalki</i>-Avatar, +when this would be destroyed, and the power of Budh—Wisdom (with +the Hindus, of Brahma), will be again called into requisition to manifest +itself—as a <i>Logos</i>—to create the future world.</p> + +<p>In this diagram, the male gods typify Spirit in its deific attributes, + +<span class="pagenum"><a id="Page_276">276</a></span> + +while their female counterparts—the <i>Sakti</i>, represent the active energies +of these attributes. The <i>Durga</i> (active virtue), is a subtile, invisible +force, which answers to Shekinah—the garment of En-Soph. She is the +Sakti through which the passive “Eternal” calls forth the visible universe +from its first ideal conception. Every one of the three personages of +the exoteric Trimurti are shown as using their <i>Sakti</i> as a <i>Vehan</i> (vehicle). +Each of them is for the time being the form which sits upon the +mysterious wagon of Ezekiel.</p> + +<p>Nor do we see less clearly carried out in this succession of avatars, +the truly philosophical idea of a simultaneous spiritual and physical +evolution of creatures and man. From a fish the progress of this dual +transformation carries on the physical form through the shape of a tortoise, +a boar, and a man-lion; and then, appearing in the dwarf of +humanity, it shows Parasu Rama physically, a perfect, spiritually, an +undeveloped entity, until it carries mankind personified by one god-like +man, to the apex of physical and spiritual perfection—a god on earth. +In Christna and the other Saviours of the world we see the philosophical +idea of the progressive dual development understood and as clearly +expressed in the <cite>Sohar</cite>. The “Heavenly man,” who is the Protogonos, +Tikkun, the first-born of God, or the universal Form and Idea, engenders +Adam. Hence the latter is god-born in humanity, and endowed +with the attributes of all the ten Sephiroth. These are: Wisdom, +Intelligence, Justice, Love, Beauty, Splendor, Firmness, etc. They make +him the Foundation or basis, “<em>the mighty living one</em>,” אלחי, and the +crown of creation, thus placing him as the Alpha and Omega to reign +over the “kingdom”—Malchuth. “Man is both the import and the +highest degree of creation,” says the <cite>Sohar</cite>. “As soon as man was +created, everything was complete, including the upper and nether +worlds, for everything is comprised in man. He unites in himself all +forms” (<abbr title="three, page">iii., p.</abbr> 48 a).</p> + +<p>But this does not relate to our degenerated mankind; it is only occasionally +that men are born who are the types of what man should be, +and yet is not. The first races of men were spiritual, and their protoplastic +bodies were not composed of the gross and material substances +of which we see them composed now-a-day. The first men were created +with all the faculties of the Deity, and powers far transcending those of +the angelic host; for they were the direct emanations of Adam Kadmon, +the primitive man, the Macrocosm; while the present humanity is +several degrees removed even from the earthly Adam, who was the +Microcosm, or “the little world.” Seir Anpin, the mystical figure +of the Man, consists of 243 numbers, and we see in the circles which +follow each other that it is the angels which emanated from the “Primitive + +<span class="pagenum"><a id="Page_277">277</a></span> + +Man,” not the Sephiroth from angels. Hence, man was intended +from the first to be a being of both a progressive and retrogressive nature. +Beginning at the apex of the divine cycle, he gradually began receding +from the centre of Light, acquiring at every new and lower sphere of being +(worlds each inhabited by a different race of human beings) a more solid +physical form and losing a portion of his <em>divine</em> faculties.</p> + +<p>In the “fall of Adam” we must see, not the personal transgression +of man, but simply the law of the dual evolution. Adam, or “Man,” +begins his career of existences by dwelling in the garden of Eden +“dressed in the celestial garment, which <em>is a garment of heavenly +light</em>” (<cite>Sohar</cite>, <abbr title="two">ii.</abbr>, 229 b); but when expelled he is “clothed” by God, +or the eternal law of Evolution or necessarianism, with coats of skin. +But even on this earth of material degradation—in which the divine +spark (Soul, a corruscation of the Spirit) was to begin its physical progression +in a series of imprisonments from a stone up to a man’s body—if +he but exercise his <span class="allsmcap">WILL</span> and call his deity to his help, man can transcend +the powers of the angel. “Know ye not that we shall judge +angels?” asks Paul (<cite>1 Corinthians</cite>, <abbr title="six">vi.</abbr> 3). The real man is the Soul +(Spirit), teaches the <cite>Sohar</cite>. “The mystery of the earthly man is after +the mystery of the heavenly man ... the wise can read the mysteries +in the human face” (<abbr title="two">ii.</abbr>, 76 a).</p> + +<p>This is still another of the many sentences by which Paul must be +recognized as an initiate. For reasons fully explained, we give far more +credit for genuineness to certain Epistles of the apostles, now dismissed +as apocryphal, than to many suspicious portions of the <cite>Acts</cite>. And we +find corroboration of this view in the <cite>Epistle of Paul to Seneca</cite>. In +this message Paul styles Seneca “my respected master,” while Seneca +terms the apostle simply “brother.”</p> + +<p>No more than the true religion of Judaic philosophy can be judged by +the absurdities of the exoteric <cite>Bible</cite>, have we any right to form an +opinion of Brahmanism and Buddhism by their nonsensical and sometimes +disgusting popular forms. If we only search for the true essence +of the philosophy of both <cite>Manu</cite> and the <cite>Kabala</cite>, we will find that +Vishnu is, as well as Adam Kadmon, the expression of the universe +itself; and that his incarnations are but concrete and various embodiments +of the manifestations of this “Stupendous Whole.” “I am the +Soul, O, Arjuna. I am the Soul which exists in the heart of all beings; +and I am the beginning and the middle, and also the end of existing +things,” says Vishnu to his disciple, in <cite>Bagaved-gitta</cite> (<abbr title="chapter ten">ch. x.</abbr>, <abbr title="page">p.</abbr> 71).</p> + +<p>“I am Alpha and Omega, the beginning and the end.... I am the +first and the last,” says Jesus to John (<abbr title="Revelation one"><cite>Rev.</cite> i.</abbr> 6, 17).</p> + +<p>Brahma, Vishnu, and Siva are a trinity in a unity, and, like the + +<span class="pagenum"><a id="Page_278">278</a></span> +Christian trinity, they are mutually convertible. In the esoteric doctrine +they are one and the same manifestation of him “whose name is too +sacred to be pronounced, and whose power is too majestic and infinite to +be imagined.” Thus by describing the avatars of one, all others are +included in the allegory, with a change of form but not of substance. It +is out of such manifestations that emanated the many worlds that were, and +that will emanate the one—which is to come.</p> + +<p>Coleman, followed in it by other Orientalists, presents the seventh +avatar of Vishnu in the most caricatured + <span class="lock">way.<a id="FNanchor_581" href="#Footnote_581" class="fnanchor">[581]</a></span> + Apart from the fact +that the <cite>Ramayana</cite> is one of the grandest epic poems in the world—the +source and origin of Homer’s inspiration—this avatar conceals one of +the most scientific problems of our modern day. The learned Brahmans +of India never understood the allegory of the famous war between men, +giants, and monkeys, otherwise than in the light of the transformation of +species. It is our firm belief that were European academicians to seek +for information from some learned native Brahmans, instead of unanimously +and incontinently rejecting their authority, and were they, like +Jacolliot—against whom they have nearly all arrayed themselves—to +seek for light in the oldest documents scattered about the country in +pagodas, they might learn strange but not useless lessons. Let any one +inquire of an <em>educated</em> Brahman the reason for the respect shown to monkeys—the +origin of which feeling is indicated in the story of the valorous +feats of Hanoumā, the generalissimo and faithful ally of the hero of + <span class="lock">Ramayana,<a id="FNanchor_582" href="#Footnote_582" class="fnanchor">[582]</a></span> +and he would soon be disabused of the erroneous idea that the +Hindus accord deific honors to a monkey-<em>god</em>. He would, perhaps, learn—were +the Brahman to judge him worthy of an explanation—that the +Hindu sees in the ape but what Manu desired he should: the transformation +of species most directly connected with that of the human family—a +bastard branch engrafted on their own stock before the final perfection +of the + <span class="lock">latter.<a id="FNanchor_583" href="#Footnote_583" class="fnanchor">[583]</a></span> + He might learn, further, that in the eyes of the educated + +<span class="pagenum"><a id="Page_279">279</a></span> + +“heathen” the spiritual or <em>inner</em> man is one thing, and his terrestrial, physical +casket another. That <em>physical</em> nature, the great combination of +physical correlations of forces ever creeping on toward perfection, has to +avail herself of the material at hand; she models and remodels as she +proceeds, and finishing her crowning work in man, presents him alone as +a fit tabernacle for the overshadowing of the Divine spirit. But the latter +circumstance does not give man the right of life and death over the animals +lower than himself in the scale of <em>nature</em>, or the right to torture +them. Quite the reverse. Besides being endowed with a soul—of which +every animal, and even plant, is more or less possessed—man has his immortal +<em>rational</em> soul, or <i>nous</i>, which ought to make him at least equal in +magnanimity to the elephant, who treads so carefully, lest he should crush +weaker creatures than himself. It is this feeling which prompts Brahman +and Buddhist alike to construct hospitals for sick animals, and even insects, +and to prepare refuges wherein they may finish their days. It is this same +feeling, again, which causes the Jaïn sectarian to sacrifice one-half of his +life-time to brushing away from his path the helpless, crawling insects, +rather than recklessly deprive the smallest of life; and it is again +from this sense of highest benevolence and charity toward the weaker, +however abject the creature may be, that they honor one of the natural +modifications of their own dual nature, and that later the popular belief +in metempsychosis arose. No trace of the latter is to be found in the +<cite>Vedas</cite>; and the true interpretation of the doctrine, discussed at length +in <cite>Manu</cite> and the Buddhistic sacred books, having been confined from the +first to the learned sacerdotal castes, the false and foolish popular ideas +concerning it need occasion no surprise.</p> + +<p>Upon those who, in the remains of antiquity, see evidence that +modern times can lay small claim to originality, it is common to charge +a disposition to exaggerate and distort facts. But the candid reader will +scarcely aver that the above is an example in point. There were evolutionists +before the day when the mythical Noah is made, in the <cite>Bible</cite>, to +float in his ark; and the ancient scientists were better informed, and had +their theories more logically defined than the modern evolutionists.</p> + +<p>Plato, Anaxagoras, Pythagoras, the Eleatic schools of Greece, as well +as the old Chaldean sacerdotal colleges, all taught the doctrine of the + +<span class="pagenum"><a id="Page_280">280</a></span> + +dual evolution; the doctrine of the transmigration of souls referring only +to the progress of man from world to world, after death here. Every +philosophy worthy of the name, taught that the <em>spirit</em> of man, if not the +<em>soul</em>, was preëxistent. “The Essenes,” says Josephus, “believed that +the souls were immortal, and that they descended from the ethereal +spaces to be chained to + <span class="lock">bodies.”<a id="FNanchor_584" href="#Footnote_584" class="fnanchor">[584]</a></span> + In his turn, Philo Judæus says, the +“air is full of them (of souls); those which are nearest the earth, descending +to be tied to mortal bodies, <a id="Greekch4"></a>παλινδρομοῦσι αὖθις, return to other +bodies, being desirous to live in + <span class="lock">them.”<a id="FNanchor_585" href="#Footnote_585" class="fnanchor">[585]</a></span> + In the <cite>Sohar</cite>, the soul is made +to plead her freedom before God: “Lord of the Universe! I am happy +in this world, and do not wish to go into another world, where I shall be +a handmaid, and be exposed to all kinds of + <span class="lock">pollutions.”<a id="FNanchor_586" href="#Footnote_586" class="fnanchor">[586]</a></span> + The doctrine +of fatal necessity, the everlasting immutable Law, is asserted in the +answer of the Deity: “Against thy will thou becomest an embryo, and +against thy will thou art + <span class="lock">born.”<a id="FNanchor_587" href="#Footnote_587" class="fnanchor">[587]</a></span> + Light would be incomprehensible +without darkness, to make it manifest by contrast; good would be no +good without evil, to show the priceless nature of the boon; and so, +personal virtue could claim no merit, unless it had passed through the +furnace of temptation. Nothing is eternal and unchangeable, save the +Concealed Deity. Nothing that is finite—whether because it had a +beginning, or must have an end—can remain stationary. It must either +progress or recede; and a soul which thirsts after a reünion with its +spirit, which alone confers upon it immortality, must purify itself through +cyclic transmigrations, onward toward the only Land of Bliss and Eternal +Rest, called in the <cite>Sohar</cite>, “The Palace of Love,” היבל אהבת; in the +Hindu religion, “Moksha;” among the Gnostics, the “Pleroma of +eternal Light;” and by the Buddhists, Nirvana. The Christian calls it +the “Kingdom of Heaven,” and claims to have alone found the truth, +whereas he has but invented a new name for a doctrine which is coëval +with man.</p> + +<p>The proof that the transmigration of the soul does not relate to man’s +condition on this earth <em>after</em> death, is found in the <cite>Sohar</cite>, notwithstanding +the many incorrect renderings of its translators. “All souls which +have alienated themselves in heaven from the Holy One—blessed be His +Name—have thrown themselves into an abyss at their very existence, +and have anticipated the time when they are to descend on + <span class="lock">earth.<a id="FNanchor_588" href="#Footnote_588" class="fnanchor">[588]</a></span>... + +<span class="pagenum"><a id="Page_281">281</a></span> + +Come and see when the soul reaches the abode of Love.... The soul +could not bear this light, but for the luminous mantle which she puts on. +For, just as the soul, when sent to this earth, puts on an earthly garment +to preserve herself here, so she receives above a shining garment, in +order to be able to look without injury into the mirror, whose light proceeds +from the Lord of + <span class="lock">Light.”<a id="FNanchor_589" href="#Footnote_589" class="fnanchor">[589]</a></span> + Moreover, the <cite>Sohar</cite> teaches that the +soul cannot reach the abode of bliss, unless she has received the “holy +kiss,” or the re-union of the soul <em>with the substance from which she +emanated</em>—spirit. All souls are dual, and, while the latter is a feminine +principle, the spirit is masculine. While imprisoned in body, man is a +trinity, unless his pollution is such as to have caused his divorce from +the spirit. “Woe to the soul which prefers to her divine husband +(spirit), the earthly wedlock with her terrestrial body,” records a text of +the <cite>Book of the</cite> + <span class="lock"><cite>Keys</cite>.<a id="FNanchor_590" href="#Footnote_590" class="fnanchor">[590]</a></span></p> + +<p>These ideas on the transmigrations and the trinity of man, were held +by many of the early Christian Fathers. It is the jumble made by the +translators of the <cite>New Testament</cite> and ancient philosophical treatises +between soul and spirit, that has occasioned the many misunderstandings. +It is also one of the many reasons why Buddha, Plotinus, and so many +other initiates are now accused of having longed for the total extinction +of their souls—“absorption unto the Deity,” or “reunion with the universal +soul,” meaning, according to modern ideas, annihilation. The +animal soul must, of course, be disintegrated of its particles, before it is +able to link its purer essence forever with the immortal spirit. But the +translators of both the <cite>Acts</cite> and the <cite>Epistles</cite>, + who laid the foundation +of the <cite>Kingdom of Heaven</cite>, and the modern commentators on the +Buddhist <cite>Sutra of the Foundation of the Kingdom of Righteousness</cite>, have +muddled the sense of the great apostle of Christianity, as of the great +reformer of India. The former have smothered the word φυχικος, so that +no reader imagines it to have any relation with <i>soul</i>; and with this confusion +of <em>soul</em> and <em>spirit</em> together, <cite>Bible</cite> readers get only a perverted +sense of anything on the subject; and the interpreters of the latter have +failed to understand the meaning and object of the Buddhist four degrees +of Dhyâna.</p> + +<p>In the writings of Paul, the entity of man is divided into a trine—flesh, +psychical existence or <em>soul</em>, and the overshadowing and at the same time +interior entity or <span class="smcap">Spirit</span>. His phraseology is very definite, when he +teaches the <i>anastasis</i>, or the continuation of life of those who have died. +He maintains that there is a <em>psychical</em> body which is sown in the +corruptible, and a spiritual body that is raised in incorruptible substance. + +<span class="pagenum"><a id="Page_282">282</a></span> + +“The first man is of the earth earthy, the second man from +heaven.” Even James (<abbr title="three">iii.</abbr> 15) identifies the soul by saying that its +“wisdom descendeth not from the above but is terrestrial, <em>psychical</em>, +<em>demoniacal</em>” (see Greek text). Plato, speaking of the Soul (<i>psuché</i>), observes +that “when she allies herself to the <i>nous</i> (divine substance, a god, +as psuché is a goddess), she does everything aright and felicitously; but +the case is otherwise when she attaches herself to <i>Annoia</i>.” What Plato +calls <i>nous</i>, Paul terms the <i>Spirit</i>; and Jesus makes the <i>heart</i> what Paul +says of the <i>flesh</i>. The natural condition of mankind was called in +Greek αποστασια; the new condition αναστασις. In Adam came the +former (death), in Christ the latter (resurrection), for it is he who first +publicly taught mankind the “Noble Path” to Eternal life, as Gautama +pointed the same Path to Nirvana. To accomplish both ends there was +but one way, according to the teachings of both. “Poverty, chastity, +contemplation or inner prayer; contempt for wealth and the illusive joys +of this world.”</p> + +<p>“Enter on this Path and put an end to sorrow; verily the Path has +been preached by me, who have found out how to quench the darts of +grief. You yourselves must make the effort; <em>the Buddhas are only +preachers</em>. The thoughtful who enter the Path are freed from the bondage +of the Deceiver + <span class="lock">(Marâ).<a id="FNanchor_591" href="#Footnote_591" class="fnanchor">[591]</a></span></p> + +<p>“Enter ye in at the strait gate: for wide is the gate, and broad is the +way that leadeth to destruction.... Follow me.... Every one that +heareth these sayings and doeth them not, shall be likened unto a foolish +man” (<cite>Matthew</cite> <abbr title="seven">vii.</abbr> and <abbr title="eight">viii.</abbr>). + “<cite>I can of mine own self do nothing</cite>” +(<cite>John</cite> <abbr title="five">v.</abbr> 30). “The care of this world, and the deceitfulness of riches, +choke the word” (<cite>Matthew</cite> <abbr title="thirteen">xiii.</abbr> 22), say the Christians; and it is only +by shaking off all delusions that the Buddhist enters on the “Path” +which will lead him “away from the restless tossing waves of the ocean +of life,” and take him “to the calm City of Peace, to the real joy and +rest of Nirvana.”</p> + +<p>The Greek philosophers are alike made misty instead of mystic by +their too learned translators. The Egyptians revered the Divine Spirit, +the One-Only One, as <span class="smcap">Nout</span>. It is most evident that it is from that word +that Anaxagoras borrowed his denominative <i>nous</i>, or, as he calls it, Νοῦς αυτοκρατης—the + Mind or Spirit self-potent, the αρχητης κινησεως. “All +things,” says he, “were in chaos; then came Νοῦς and introduced order.” +He also denominated this Νοῦς the One that ruled the many. In his +idea Νοῦς was God; and the <i>Logos</i> was man, the emanation of the former. +The external powers perceived <i>phenomena</i>; the <i>nous</i> alone recognized + +<span class="pagenum"><a id="Page_283">283</a></span> + +<i>noumena</i> or subjective things. This is purely Buddhistic and +esoteric.</p> + +<p>Here Socrates took his clew and followed it, and Plato after him, +with the whole world of interior knowledge. Where the old Ionico-Italian +world culminated in Anaxagoras, the new world began with +Socrates and Plato. Pythagoras made the <em>Soul</em> a self-moving unit, with +three elements, the <i>nous</i>, the <i>phren</i> and the <i>thumos</i>; the latter two, +shared with the brutes; the former only, being his essential <em>self</em>. So the +charge that he taught transmigration is refuted; he taught no more than +Gautama-Buddha ever did, whatever the popular superstition of the +Hindu rabble made of it after his death. Whether Pythagoras borrowed +from Buddha, or Buddha from somebody else, matters not; the esoteric +doctrine is the same.</p> + +<p>The Platonic School is even more distinct in enunciating all this.</p> + +<p>The real selfhood was at the basis of all. Socrates therefore taught +that he had a δαιμόνιον (<i>daimonion</i>), a spiritual something which put him +in the road to wisdom. He himself knew nothing, but this put him in +the way to learn all.</p> + +<p>Plato followed him with a full investigation of the principles of being. +There was an <i>Agathon</i>, Supreme God, who produced in his own mind a +<em>paradeigma</em> of all things.</p> + +<p>He taught that in man was “the immortal principle of the soul,” a +mortal body, and a “separate mortal kind of soul,” which was placed in +a separate receptacle of the body from the other; the immortal part was +in the head (<cite>Timæus</cite> <abbr title="nineteen">xix.</abbr>, + <abbr title="twenty">xx.</abbr>) the other in the trunk (<abbr title="forty-four">xliv.</abbr>).</p> + +<p>Nothing is plainer than that Plato regarded the interior man as constituted +of two parts—one always the same, formed of the same entity as +Deity, and one mortal and corruptible.</p> + +<p>“Plato and Pythagoras,” says Plutarch, “distribute the soul into two +parts, the rational (noëtic) and irrational (<i>agnoia</i>); that that part of +the soul of man which is rational, is eternal; for though it be not God, +yet it is the product of an eternal deity, but that part of the soul which +is divested of reason (<i>agnoia</i>) dies.”</p> + +<p>“Man,” says Plutarch, “is compound; and they are mistaken who think +him to be compounded of two parts only. For they imagine that the +understanding is a part of the soul, but they err in this no less than those +who make the soul to be a part of the body, for the understanding (<i>nous</i>) +as far exceeds the soul, as the soul is better and diviner than the body. +Now this composition of the soul (φυχη) with the understanding (νοῦς) +makes reason; and with the body, passion; of which the one is the beginning +or principle of pleasure and pain, and the other of virtue and +vice. Of these three parts conjoined and compacted together, the earth + +<span class="pagenum"><a id="Page_284">284</a></span> + +has given the body, the moon the soul, and the sun the understanding to +the generation of man.</p> + +<p>“Now of the deaths we die, <em>the one makes man two of three</em>, and the +other, <em>one</em> of (out of) two. The former is in the region and jurisdiction +of Demeter, whence the name given to the Mysteries τελειν resembled that +given to death, τελευταν. The Athenians also heretofore called the deceased +sacred to Demeter. As for the <em>other death</em> it is in the moon or +region of Persophoné. And as with the one the terrestrial, so with the +other the celestial Hermes doth dwell. This suddenly and with violence +plucks the soul from the body; but Proserpina mildly and in a long time +disjoins the understanding from the soul. For this reason she is called +<i>Monogenes</i>, <i>only-begotten</i>, or rather <i>begetting one alone</i>; for the better +part of man becomes alone when it is separated by her. Now both the +one and the other happens thus according to nature. It is ordained by +Faith that every soul, whether with or without understanding (νοῦς), when +gone out of the body, should wander for a time, though not all for the same, +in the region lying between the earth and moon. For those that have been +unjust and dissolute suffer there the punishment due to their offences; +but the good and virtuous are there detained till they are purified, and +have, by expiation, purged out of them all the infections they might have +contracted from the contagion of the body, as if from foul health, living in +the mildest part of the air, called the Meadows of Hades, where they must +remain for a certain prefixed and appointed time. And then, as if they +were returning from a wandering pilgrimage or long exile into their country, +they have a taste of joy, such as they principally receive who are initiated +into Sacred Mysteries, mixed with trouble, admiration, and each +one’s proper and peculiar hope.”</p> + +<p>The <i>dæmonium</i> of Socrates was this νοῦς, mind, spirit, or understanding +of the divine in it. “The νοῦς of Socrates,” says Plutarch, “was pure +and mixed itself with the body no more than necessity required.... Every +soul hath some portion of νοῦς, reason, a man cannot be a man without it; +but as much of each soul as is mixed with flesh and appetite is changed +and through pain or pleasure becomes irrational. Every soul doth not mix +herself after one sort; some plunge themselves into the body, and so, in +this life their whole frame is corrupted by appetite and passion; others +are mixed as to some part, but the purer part [nous] still remains <em>without +the body</em>. It is not drawn down into the body, but it swims above and +touches (overshadows) the extremest part of the man’s head; it is like a +cord to hold up and direct the subsiding part of the soul, as long as it +proves obedient and is not overcome by the appetites of the flesh. The +part that is plunged into the body is called <i>soul</i>. But the incorruptible +part is called the <i>nous</i> and <em>the vulgar think it is within them</em>, as they + +<span class="pagenum"><a id="Page_285">285</a></span> + +likewise imagine the image reflected from a glass to be in that glass. But +the more intelligent, who know it to be without, call it a Daëmon” (a +god, a spirit).</p> + +<p>“The soul, like to a dream, flies quick away, which it does not immediately, +as soon as it is separated from the body, but afterward, when it is +alone and divided from the understanding (<i>nous</i>).... The soul being +moulded and formed by the understanding (<i>nous</i>), and itself moulding and +forming the body, by embracing it on every side, receives from it an impression +and form; so that although it be separated both from the understanding +and the body, it nevertheless so retains still its figure and resemblance +for a long time, that it may, with good right, be called its +image.</p> + +<p>“And of these souls the moon is the element, because souls resolve +into her, as the bodies of the deceased do into earth. Those, indeed, who +have been virtuous and honest, living a quiet and philosophical life, without +embroiling themselves in troublesome affairs, are quickly resolved; +because, being left by the nous, understanding, and no longer using the +corporeal passions, they incontinently vanish away.”</p> + +<p>We find even Irenæus, that untiring and mortal enemy of every +Grecian and “heathen” heresy, explain his belief in the trinity of man. +The perfect man, according to his views, consists of <i>flesh</i>, <i>soul</i>, and <i>spirit</i>. +<span lang="la">“... carne, anima, spiritu, altero quidem figurante, spiritu, altero quod +formatur, carne. Id vero quod inter haec est duo, est anima, quae +aliquando subsequens spiritum elevatur ab eo, aliquando autem consentient +carni in terrenas concupiscentias”</span> (<cite>Irenæus</cite> <abbr title="five">v.</abbr>, 1).</p> + +<p>And Origen, in his <cite>Sixth Epistle to the Romans</cite>, says: “There is a +threefold partition of man, the body or flesh, the lowest part of our +nature, on which the old serpent by original sin inscribed the law of sin, +and by which we are tempted to vile things, and as oft as we are overcome +by temptations are joined fast to the Devil; the spirit, in or by +which we express the likeness of the divine nature in which the very Best +Creator, from the archetype of his own mind, engraved with his finger +(that is, his spirit), the eternal law of honesty; by this we are joined (conglutinated) +to God and made one with God. In the third, the soul mediates +between these, which, as in a factious republic, cannot but join with +one party or the other, is solicited this way and that and is at liberty to +choose the side to which it will adhere. If, renouncing the flesh, it betakes +itself to the party of the spirit it will itself become spiritual, but if it cast +itself down to the cupidities of the flesh it will degenerate itself into +body.”</p> + +<p>Plato (in <cite>Laws</cite> <abbr title="ten">x.</abbr>) defines <i>soul</i> as “the motion that is able to move +itself.” “Soul is the most ancient of all things, and the commencement + +<span class="pagenum"><a id="Page_286">286</a></span> + +of motion.” “Soul was generated prior to body, and body is posterior +and secondary, as being, according to nature, ruled over by the ruling +soul.” “The soul which administers all things that are moved in every +way, administers likewise the heavens.”</p> + +<p>“Soul then leads everything in heaven, and on earth, and in the sea, +by its movements—the names of which are, to will, to consider, to take +care of, to consult, to form opinions true and false, to be in a state of joy, +sorrow, confidence, fear, hate, love, together with all such primary movements +as are allied to these ... being a goddess herself, she ever takes as +an ally <span class="smcap">Nous</span>, a god, and disciplines all things correctly and happily; but +when with <i>Annoia</i>—not <i>nous</i>—it works out everything the contrary.”</p> + +<p>In this language, as in the Buddhist texts, the negative is treated as +essential existence. <em>Annihilation</em> comes under a similar exegesis. The +positive state, is essential being but no manifestation as such. When the +spirit, in Buddhistic parlance, entered <i>nirvana</i>, it lost objective existence +but retained subjective. To objective minds this is becoming absolute +nothing; to subjective, <span class="allsmcap">NO</span>-thing, nothing to be displayed to sense.</p> + +<p>These rather lengthy quotations are necessary for our purpose. +Better than anything else, they show the agreement between the oldest +“Pagan” philosophies—not “assisted by the light of divine revelation,” +to use the curious expression of Laboulaye in relation to Buddha—and +the early Christianity of some Fathers. Both Pagan philosophy and +Christianity, however, owe their elevated ideas on the soul and spirit of +man and the unknown Deity to Buddhism and the Hindu Manu. No wonder +that the Manicheans maintained that Jesus was a permutation of +Gautama; that Buddha, Christ, and Mani were one and the same + <span class="lock">person,<a id="FNanchor_592" href="#Footnote_592" class="fnanchor">[592]</a></span> +for the teachings of the former two were identical. It was the doctrine +of old India that Jesus held to when preaching the complete renunciation +of the world and its vanities in order to reach the kingdom of Heaven, +Nirvana, where “men neither marry nor are given in marriage, but live +like the angels.”</p> + +<p>It is the philosophy of Siddhârtha-Buddha again that Pythagoras +expounded, when asserting that the <i>ego</i> (νοῦς) was eternal with God, and +that the soul only passed through various stages (Hindu <i>Rupa-locas</i>) to arrive +at the divine excellence; meanwhile the <i>thumos</i> returned to the earth, and +even the <i>phren</i> was eliminated. Thus the <em>metempsychosis</em> was only a +succession of disciplines through refuge-heavens (called by the Buddhists + <span class="lock"><i>Zion</i>),<a id="FNanchor_593" href="#Footnote_593" class="fnanchor">[593]</a></span> + to work off the exterior mind, to rid the <i>nous</i> of the <i>phren</i>, or soul, + +<span class="pagenum"><a id="Page_287">287</a></span> + +the Buddhist “Winyanaskandaya,” <em>that principle that lives</em> from <i>Karma</i> +and the Skandhas (groups). It is the latter, the metaphysical personations +of the “deeds” of man, whether good or bad, which, after the death of +his body, incarnate themselves, so to say, and form their many invisible but +never-dying compounds into a new body, or rather into an ethereal being, +the <em>double</em> of what man was <em>morally</em>. It is the astral body of the kabalist +and the “incarnated deeds” which form the new sentient self as his +<i>Ahancara</i> (the ego, self-consciousness), given to him by the sovereign +Master (the breath of God) can never perish, for it is immortal <i lang="la">per se</i> as +a spirit; hence the sufferings of the newly-born <em>self</em> till he rids himself of +every earthly thought, desire, and passion.</p> + +<p>We now see that the “four mysteries” of the Buddhist doctrine have +been as little understood and appreciated as the “wisdom” hinted at by +Paul, and spoken “among them that are <em>perfect</em>” (initiated), the “mystery-wisdom” +which “none of the <i>Archons</i> of this world + <span class="lock">knew.”<a id="FNanchor_594" href="#Footnote_594" class="fnanchor">[594]</a></span> + The +fourth degree of the Buddhist Dhyâna, the fruit of Samâdhi, which leads +to the utmost perfection, to <i>Viconddham</i>, a term correctly rendered by +Burnouf in the verb + <span class="lock">“<i>perfected</i>,”<a id="FNanchor_595" href="#Footnote_595" class="fnanchor">[595]</a></span> + is wholly misunderstood by others, as +well as in himself. Defining the condition of Dhyâna, <abbr title="Saint">St.</abbr> Hilaire argues +thus:</p> + +<p>“Finally, having attained the fourth degree, the ascetic possesses no +more this feeling of beatitude, however obscure it may be ... he has +also lost all memory ... he has reached impassibility, as near a neighbor +of Nirvana as can be.... However, this absolute impassibility does not +hinder the ascetic from acquiring, at this very moment, <em>omniscience and the +magical power; a flagrant contradiction, about which the Buddhists</em> no +more disturb themselves than about so many + <span class="lock">others.”<a id="FNanchor_596" href="#Footnote_596" class="fnanchor">[596]</a></span></p> + +<p>And why should they, when these contradictions are, in fact, no contradictions +at all? It ill behooves us to speak of contradictions in other +peoples’ religions, when those of our own have bred, besides the three +great conflicting bodies of Romanism, Protestantism, and the Eastern +Church, a thousand and one most curious smaller sects. However it +may be, we have here a term applied to one and the same thing by the +Buddhist holy “mendicants” and Paul, the Apostle. When the latter +says: “If so be that I might attain the <em>resurrection</em> from among the +dead [the Nirvana], not as though I had already attained, or were already +<em>perfect</em>” + <span class="lock">(initiated),<a id="FNanchor_597" href="#Footnote_597" class="fnanchor">[597]</a></span> + he uses an expression common among the initiated +Buddhists. When a Buddhist ascetic has reached the “fourth degree,” he +is considered a rahat. He produces every kind of phenomena by the + +<span class="pagenum"><a id="Page_288">288</a></span> + +sole power of his freed spirit. A <i>rahat</i>, say the Buddhists, is one who has +acquired the power of flying in the air, becoming invisible, commanding +the elements, and working all manner of wonders, commonly, and as erroneously, +called <i>meipo</i> (miracles). He is a <em>perfect</em> man, a demi-god. A +god he will become when he reaches Nirvana; for, like the initiates +of both Testaments, the worshippers of Buddha know that they “are +gods.”</p> + +<p>“Genuine Buddhism, overleaping the barrier between finite and infinite +mind, urges its followers to aspire, <em>by their own efforts</em>, to that divine +perfectibility of which it teaches that man is capable, and by attaining +which man becomes <em>a god</em>,” says Brian Houghton + <span class="lock">Hodgson.<a id="FNanchor_598" href="#Footnote_598" class="fnanchor">[598]</a></span></p> + +<p>Dreary and sad were the ways, and blood-covered the tortuous paths +by which the world of the Christians was driven to embrace the Irenæan +and Eusebian Christianity. And yet, unless we accept the views of the +ancient Pagans, what claim has our generation to having solved any of +the mysteries of the “kingdom of heaven?” What more does the most +pious and learned of Christians know of the future destiny and progress +of our immortal spirits than the heathen philosopher of old, or the +modern “Pagan” beyond the Himalaya? Can he even boast that he +knows as much, although he works in the full blaze of “divine” revelation? +We have seen a Buddhist holding to the religion of his fathers, both +in theory and practice; and, however blind may be his faith, however +absurd his notions on some particular doctrinal points, later engraftings +of an ambitious clergy, yet in practical works his Buddhism is far more +Christ-like in deed and spirit than the average life of our Christian priests +and ministers. The fact alone that his religion commands him to “honor +his own faith, but never slander that of other + <span class="lock">people,”<a id="FNanchor_599" href="#Footnote_599" class="fnanchor">[599]</a></span> + is sufficient. It +places the Buddhist lama immeasurably higher than any priest or clergyman +who deems it his sacred duty to curse the “heathen” to his face, +and sentence him and his religion to “eternal damnation.” Christianity +becomes every day more a religion of pure emotionalism. The doctrine +of Buddha is entirely based on practical works. A general love of all +beings, human and animal, is its nucleus. A man who knows that unless he +toils for himself he has to starve, and understands that he has no scapegoat +to carry the burden of his iniquities for him, is ten times as likely to +become a better man than one who is taught that murder, theft, and profligacy +can be washed in one instant as white as snow, if he but believes +in a God who, to borrow an expression of Volney, “once took food upon +earth, and is now himself the food of his people.”</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_289">289</a></span> +<h3 class="nobreak" id="CHAPTER_VII">CHAPTER <abbr title="Seven">VII.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“Of the tenets of the Druzes, nothing authentic has ever come to light; the popular belief amongst +their neighbors is, that they adore an idol in the form of a calf.”—<span class="smcap">King</span>: + <cite>The Gnostics and their Remains</cite>.</p> + + +<p>“O ye Lords of Truth without fault, who are forever cycling for eternity ... save me from the +annihilation of this Region of the <em>Two Truths</em>.”—<cite>Egyptian Ritual of the Dead.</cite></p> + + +<p>“Pythagoras correctly regarded the “Ineffable Name” of God ... as the Key to the Mysteries +of the universe.”—<span class="smcap">Pancoast</span>: <cite>Blue and Red Light</cite>.</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">In</span> the next two chapters we shall notice the most important of the +Christian secret sects—the so-called “Heresies” which sprang into +existence between the first and fourth centuries of our era.</p> + +<p>Glancing rapidly at the Ophites and Nazareans, we shall pass to their +scions which yet exist in Syria and Palestine, under the name of Druzes +of Mount Lebanon; and near Basra or Bassorah, in Persia, under that of +Mendæans, or Disciples of <abbr title="Saint">St.</abbr> John. All these sects have an immediate +connection with our subject, for they are of kabalistic parentage and have +once held to the secret “Wisdom Religion,” recognizing as the One +Supreme, the Mystery-God of the <em>Ineffable Name</em>. Noticing these numerous +secret societies of the past, we will bring them into direct comparison +with several of the modern. We will conclude with a brief survey +of the Jesuits, and of that venerable nightmare of the Roman Catholic +Church—modern Freemasonry. All of these modern as well as ancient +fraternities—present Freemasonry excepted—were and are more or less +connected with magic—practically, as well as theoretically; and, every one +of them—Freemasonry <em>not</em> excepted—was and still is accused of +demonolatry, blasphemy, and licentiousness.</p> + +<p>Our object is not to write the history of either of them; but only to +compare these sorely-abused communities with the Christian sects, past +and present, and then, taking historical facts for our guidance, to defend +the secret science as well as the men who are its students and champions +against any unjust imputation.</p> + +<p>One by one the tide of time engulfed the sects of the early centuries, +until of the whole number only one survived in its primitive integrity. +That one still exists, still teaches the doctrine of its founder, still exemplifies +its faith in works of power. The quicksands which swallowed up + +<span class="pagenum"><a id="Page_290">290</a></span> + +every other outgrowth of the religious agitation of the times of Jesus, with +its records, relics, and traditions, proved firm ground for this. Driven +from their native land, its members found refuge in Persia, and to day +the anxious traveller may converse with the direct descendants of the +“Disciples of John,” who listened, on the Jordan’s shore, to the “man +sent from God,” and were baptized and believed. This curious people, +numbering 30,000 or more, are miscalled “Christians of <abbr title="Saint">St.</abbr> John,” but +in fact should be known by their old name of Nazareans, or their new one +of Mendæans.</p> + +<p>To term them Christians, is wholly unwarranted. They neither believe +in Jesus as Christ, nor accept his atonement, nor adhere to his +Church, nor revere its “Holy Scriptures.” Neither do they worship the +Jehovah-God of the Jews and Christians, a circumstance which of course +proves that their founder, John the Baptist, did not worship him either. +And if not, what right has he to a place in the <cite>Bible</cite>, or in the portrait-gallery +of Christian saints? Still further, if Ferho was his God, and he +was “a man sent by God,” he must have been sent by Lord Ferho, and +in his name baptized and preached? Now, if Jesus was baptized by +John, the inference is that he was baptized according to his own faith; +therefore, Jesus too, was a believer in Ferho, or Faho, as they call him; +a conclusion that seems the more warranted by his silence as to the name +of his “Father.” And why should the hypothesis that <i>Faho</i> is but one +of the many corruptions of Fho or Fo, as the Thibetans and Chinese call +Buddha, appear ridiculous? In the North of Nepaul, Buddha is more +often called <i>Fo</i> than <i>Buddha</i>. The Book of <cite>Mahawānsa</cite> shows how +early the work of Buddhistic proselytism began in Nepaul; and history +teaches that Buddhist monks crowded into + <span class="lock">Syria<a id="FNanchor_600" href="#Footnote_600" class="fnanchor">[600]</a></span> + and Babylon in the + +<span class="pagenum"><a id="Page_291">291</a></span> + +century preceding our era, and that Buddhasp (Bodhisatva) the alleged +Chaldean, was the founder of Sabism or + <span class="lock"><em>baptism</em>.<a id="FNanchor_601" href="#Footnote_601" class="fnanchor">[601]</a></span></p> + +<p>What the actual Baptists, <i>el-Mogtasila</i>, or Nazareans, do believe, is +fully set forth in other places, for they are the very Nazarenes of whom +we have spoken so much, and from whose <cite>Codex</cite> we have quoted. Persecuted +and threatened with annihilation, they took refuge in the Nestorian +body, and so allowed themselves to be arbitrarily classed as Christians, +but as soon as opportunity offered, they separated, and now, for +several centuries have not even nominally deserved the appellation. +That they are, nevertheless, so called by ecclesiastical writers, is perhaps +not very difficult to comprehend. They know too much of early Christianity +to be left outside the pale, to bear witness against it with their +traditions, without the stigma of heresy and backsliding being fastened +upon them to weaken confidence in what they might say.</p> + +<p>But where else can science find so good a field for biblical research as +among this too neglected people? No doubt of their inheritance of the +Baptist’s doctrine; their traditions are without a break. What they teach +now, their forefathers taught at every epoch where they appear in history. +They are the disciples of that John who is said to have foretold the +advent of Jesus, baptized him, and declared that the latchet of his shoe +he (John) was not worthy to unloose. As they two—the Messenger and +the Messiah—stood in the Jordan, and the elder was consecrating the +younger—his own cousin, too, humanly speaking—the heavens opened +and God Himself, in the shape of a dove, descended in a glory upon his +“Beloved Son!” How then, if this tale be true, can we account for the +strange infidelity which we find among these surviving Nazareans? So +far from believing Jesus the Only Begotten Son of God, they actually +told the Persian missionaries, who, in the seventeenth century, first discovered +them to Europeans, that the Christ of the <cite>New Testament</cite> was +“a false teacher,” and that the Jewish system, as well as that of Jesus (?), +came from the realm of darkness! Who knows better than they? +Where can more competent living witnesses be found? Christian ecclesiastics + +<span class="pagenum"><a id="Page_292">292</a></span> + +would force upon us an anointed Saviour heralded by John, and +the disciples of this very Baptist, from the earliest centuries, have stigmatized +this ideal personage as an impostor, and his putative Father, Jehovah, +“a spurious God,” the Ilda-Baoth of the Ophites! Unlucky for +Christianity will be the day when some fearless and honest scholar shall +persuade their elders to let him translate the contents of their secret +books and compile their hoary traditions! It is a strange delusion that +makes some writers think that the Nazareans have no other sacred literature, +no other literary relics than four doctrinal works, and that curious +volume full of astrology and magic which they are bound to peruse at +the sunset hour, on every Sol’s day (Sunday).</p> + +<p>This search after truth leads us, indeed, into devious ways. Many are +the obstacles that ecclesiastical cunning has placed in the way of our finding +the primal source of religious ideas. Christianity is on trial, and has +been, ever since science felt strong enough to act as Public Prosecutor. +A portion of the case we are drafting in this book. What of truth is there +in this Theology? Through what sects has it been transmitted? <em>Whence +was it primarily derived?</em> To answer, we must trace the history of the +World Religion, alike through the secret Christian sects as through those of +other great religious subdivisions of the race; <em>for the Secret Doctrine is +the Truth</em>, and that religion is nearest divine that has contained it with +least adulteration.</p> + +<p>Our search takes us hither and thither, but never aimlessly do we +bring sects widely separated in chronological order, into critical juxtaposition. +There is one purpose in our work to be kept constantly in +view—the analysis of religious beliefs, and the definition of their descent +from the past to the present. What has most blocked the way is Roman +Catholicism; and not until the secret principles of this religion are +uncovered can we comprehend the iron staff upon which it leans to +steady its now tottering steps.</p> + +<p>We will begin with the Ophites, Nazareans, and the modern Druzes. +The personal views of the author, as they will be presented in the +diagrams, will be most decidedly at variance with the prejudiced speculations +of Irenæus, Theodoret, and Epiphanius (the sainted renegade, +who sold his brethren), inasmuch as they will reflect the ideas of certain +kabalists in close relations with the mysterious Druzes of Mount +Lebanon. The Syrian <i>okhals</i>, or Spiritualists, as they are sometimes +termed, are in possession of a great many ancient manuscripts and +gems, bearing upon our present subject.</p> + +<p>The first <em>scheme</em>—that of the Ophites—from the very start, as we have +shown, varies from the description given by the Fathers, inasmuch as +it makes Bythos or depth, a female emanation, and assigns her a place + +<span class="pagenum"><a id="Page_293">293</a></span> + +answering to that of Pleroma, only in a far superior region; whereas, +the Fathers assure us that the Gnostics gave the name of Bythos to the +First Cause. As in the kabalistic system, it represents the boundless +and infinite void within which is concealed in darkness the Unknown +Primal motor of all. It envelops <span class="smcap">Him</span> like a veil: in short we recognize +again the “Shekinah” of the En-Soph. Alone, the name of ΙΑΩ, +Iao, marks the upper centre, or rather the presumed spot where the +Unknown One may be supposed to dwell. Around the Iao, runs the +legend, <span lang="el">ϹΕΜΕϹ ΕΙΛΑΜ ΑΒΡΑΣΑΞ</span>. “The eternal Sun-Abrasax” (the +Central Spiritual Sun of all the kabalists, represented in some diagrams +of the latter by the circle of Tiphereth).</p> + +<p>From this region of unfathomable Depth, issues forth a circle formed +of spirals; which, in the language of symbolism, means a grand cycle, +κυκλος, composed of smaller ones. Coiled within, so as to follow the +spirals, lies the serpent—emblem of wisdom and eternity—the Dual +Androgyne: the cycle representing <i>Ennoia</i> or the Divine mind, and the +Serpent—the Agathodaimon, Ophis—the Shadow of the Light. Both +were the Logoï of the Ophites; or the unity as Logos manifesting itself +as a double principle of good and evil; for, according to their views, these +two principles are immutable, and existed from all eternity, as they will +ever continue to exist.</p> + +<p>This symbol accounts for the adoration by this sect of the Serpent, +as the Saviour, coiled either around the Sacramental loaf or a Tau. As +a unity, Ennoia and Ophis are the Logos; when separated, one is the +Tree of Life (Spiritual); the other, the Tree of Knowledge of Good and +Evil. Therefore, we find Ophis urging the first human couple—the material +production of Ilda-Baoth, but which owed its spiritual principle to +Sophia-Achamoth—to eat of the forbidden fruit, although Ophis represents +Divine Wisdom.</p> + +<p>The Serpent, the Tree of Knowledge of Good and Evil, and the Tree +of Life, are all symbols transplanted from the soil of India. The Arasa-Maram, +the banyan tree, so sacred with the Hindus, since Vishnu, during +one of his incarnations, reposed under its mighty shade, and there taught +humanity philosophy and sciences, is called the Tree of Knowledge and +the Tree of Life. Under the protective umbrage of this king of the +forests, the Gurus teach their pupils their first lessons on immortality and +initiate them in the mysteries of life and death. The <i>Java</i>-<span class="smcap">Aleim</span> of +the Sacerdotal College are said, in the Chaldean tradition, to have taught +the sons of men to become like one of them. To the present day + <span class="lock">Foh-tchou,<a id="FNanchor_602" href="#Footnote_602" class="fnanchor">[602]</a></span> + who lives in his Foh-Maëyu, or temple of Buddha, on the + +<span class="pagenum"><a id="Page_294">294</a></span> +top of + <span class="lock">“Kouin-long-sang,”<a id="FNanchor_603" href="#Footnote_603" class="fnanchor">[603]</a></span> + the great mountain, produces his greatest +religious miracles under a tree called in Chinese Sung-Ming-Shŭ, or the +Tree of Knowledge and the Tree of Life, for ignorance is death, and +knowledge alone gives immortality. This marvellous display takes +place every three years, when an immense concourse of Chinese Buddhists +assemble in pilgrimage at the holy place.</p> + +<p>Ilda-Baoth, the “Son of Darkness,” and the creator of the material +world, was made to inhabit the planet Saturn, which identifies him still +more with the Jewish Jehovah, who was Saturn himself, according to +the Ophites, and is by them denied his Sinaitic name. From Ilda-Baoth +emanate six spirits, who respectively dwell with their father in the seven +planets. These are Saba—or Mars; Adonai—Sol, or the + <span class="lock">Sun;<a id="FNanchor_604" href="#Footnote_604" class="fnanchor">[604]</a></span> + Ievo—the +Moon; Eloi—Jupiter; Astaphoi—Mercury (spirit of water); and +Ouraïos—Venus, spirit of + <span class="lock">fire.<a id="FNanchor_605" href="#Footnote_605" class="fnanchor">[605]</a></span></p> + +<p>In their functions and description as given, these seven planets are +identical with the Hindu <i>Sapta-Loca</i>, the seven places or spheres, or the +superior and inferior worlds; for they represent the kabalistic seven +spheres. With the Ophites, they belong to the lower spheres. The +monograms of these Gnostic planets are also Buddhistic, the latter differing, +albeit slightly, from those of the usual astrological “houses.” In +the explanatory notes which accompany the diagram, the names of Cirenthius +(the disciple of Simon Magus), of Menander, and of certain other +Gnostics, whose names are not to be met with in the Patristic writings, +are often mentioned; such as Parcha (Ferho), for + <span class="lock">instance.<a id="FNanchor_606" href="#Footnote_606" class="fnanchor">[606]</a></span></p> + +<p>The author of the diagram claims, moreover, for his sect, the greatest +antiquity, bringing forward, as a proof, that their “forefathers” were +the builders of all the “Dracontia” temples, even of those beyond “the +great waters.” He asserts that the “Just One,” who was the mouthpiece +of the Eternal Æon (Christos), himself sent his disciples into the +world, placing them under the double protection of Sige (Silence, the + +<span class="pagenum"><a id="Page_295">295</a></span> + +Logos), and Ophis, the Agathodæmon. The author alludes, no doubt, +to the favorite expression of Jesus, “be wise as serpents, and harmless +as doves.” On the diagram, Ophis is represented as the Egyptian Cnuphis +or Kneph, called Dracontiæ. He appears as a serpent standing +erect on its tail, with a lion’s head, crowned and radiated, and bearing +on the point of each ray one of the seven Greek vowels—symbol of the +seven celestial spheres. This figure is quite familiar to those who are +acquainted with the Gnostic + <span class="lock">gems,<a id="FNanchor_607" href="#Footnote_607" class="fnanchor">[607]</a></span> + and is borrowed from the Egyptian +<i>Hermetic books</i>. The description given in the <cite>Revelation</cite>, of one “like +unto the Son of Man,” with his seven stars, and who is the Logos, is +another form of Ophis.</p> + +<p>The Nazarene diagram, except in a change of names, is identical with +that of the Gnostics, who evidently borrowed their ideas from it, adding a +few appellations from the Basiledean and Valentinian systems. To avoid +repetition, we will now simply present the two in parallel.</p> + +<p>Thus, we find that, in the Nazarene Cosmogony, the names of their +powers and genii stand in the following relations to those of the +Gnostics:</p> + +<div class="indent1"> +<table class="smaller"> +<tr><td class="tdc"><span class="smcap">Nazarene.</span></td> + <td class="tdc"><span class="smcap">Gnostic-Ophite.</span></td></tr> + +<tr><td class="tdc"><i>First Trinity.</i></td> + <td class="tdc"><i>First Unity in a Trinity.</i></td></tr> + +<tr><td class="lefthang">Lord <span class="smcap">Ferho</span>—the Life which is no Life—the + Supreme God. The <i>Cause</i> which + produces the Light, or the Logos <i lang="la">in + abscondito</i>. The water of Jordanus + Maximus—the water of Life, or Ajar, + the feminine principle. Unity in a + Trinity, enclosed within the <span class="smcap">Ish Amon</span>.</td> + + <td class="lefthang pad3"><span class="smcap">Iao</span>—the Ineffable Name of the Unknown + Deity—Abraxas, and the “Eternal + Spiritual Sun.” Unity enclosed within + the Depth, Bythos, feminine principle—the + boundless circle, within which lie + all ideal forms. From this Unity emanates + the</td></tr> + +<tr><td class="tdc"><i>Second Trinity.</i></td> + <td class="tdc"><i>Second Trinity.</i></td></tr> + +<tr><td class="tdc">(The manifestation of the first.)</td> + <td class="tdc">(Idem.)</td></tr> + +<tr><td class="tdl">1. Lord <span class="smcap">Mano</span>—the King of Life and + Light—<i>Rex Lucis</i>. First <span class="smcap">Life</span>, or the + primitive man.</td> + <td class="tdl vlt pad3">1. Ennoia—mind.</td></tr> + +<tr><td class="tdl">2. Lord Jordan—manifestation or emanation + of Jordan Maximus—the waters of + grace. Second <span class="smcap">Life</span>.</td> + <td class="tdl vlt pad3">2. Ophis, the Agathodæmon.</td></tr> + +<tr><td class="tdl vlt">3. The Superior Father—Abatur. Third + <span class="smcap">Life</span>.</td> + <td class="tdl vlt pad3">3. Sophia Androgyne—wisdom; who, in + her turn—fecundated with the Divine + Light—produces</td></tr> + +<tr><td class="tdh">This Trinity produces also a duad—Lord + Ledhoio, and Fetahil, the genius (the + former, a perfect emanation, the latter, + imperfect).<span class="pagenum"><a id="Page_296">296</a></span></td> + <td class="tdh vlt">Christos and Sophia-Achamoth (one perfect, + the other imperfect), as an emanation.</td></tr> + +<tr><td class="tdh vlt">Lord Jordan—“the Lord of all Jordans,” + manifests <span class="smcap">Netubto</span> (Faith <i>without</i> + <span class="lock">Works).<a id="FNanchor_608" href="#Footnote_608" class="fnanchor">[608]</a></span></td> + <td class="tdh">Sophia-Achamoth emanates Ilda-Baoth—the Demiurge, who produces material + and soulless creation. “Works <i>without</i> + Faith” (or <span class="lock">grace).<a href="#Footnote_608" class="fnanchor">[608]</a></span></td></tr> +</table> +</div> + +<p>Moreover, the Ophite seven planetary genii, who emanated one from +the other, are found again in the Nazarene religion, under the name of +the “seven impostor-dæmons,” or stellars, who “will deceive all the +sons of Adam.” These are <i>Sol</i>; <i>Spiritus Venereus</i> (Holy Spirit, in her +material + <span class="lock">aspect),<a id="FNanchor_609" href="#Footnote_609" class="fnanchor">[609]</a></span> + the mother of the “seven badly-disposed stellars,” +answering to the Gnostic Achamoth; <i>Nebu</i>, or Mercury, “a false Messiah, +who will deprave the ancient worship of God;”<a id="FNanchor_610" href="#Footnote_610" class="fnanchor">[610]</a> <span class="smcap">Sin</span> (or Luna, +or Shuril); <span class="smcap">Kiun</span> (Kivan, or Saturn); Bel-Jupiter; and the seventh, +<i>Nerig</i>, Mars (<cite>Codex Nazaræus</cite>, <abbr title="page">p.</abbr> 57).</p> + +<p>The Christos of the Gnostics is the chief of the seven Æons, <abbr title="Saint">St.</abbr> +John’s seven spirits of God; the Nazarenes have also their seven genii +or good Æons, whose chief is <i>Rex Lucis</i>, <span class="smcap">Mano</span>, their Christos. The +<i>Sapta Rishis</i>, the seven sages of India, inhabit the <i>Sapta-Poura</i>, or the +seven celestial cities.</p> + +<p>What less or more do we find in the Universal Ecclesia, until the days +of the Reformation, and in the Roman Popish Church after the separation? +We have compared the relative value of the Hindu Cosmogony; the +Chaldeo, Zoroastrian, Jewish <cite>Kabala</cite>; and that of the so-termed Hæretics. +A correct diagram of the Judaico-<span class="smcap">Christian</span> religion, to enforce which +on the heathen who have furnished it, are expended such great sums +every year, would still better prove the identity of the two; but we lack +space and are also spared the necessity of proving what is already thoroughly +demonstrated.</p> + +<p>In the Ophite gems of King (<cite>Gnostics</cite>), we find the name of Iao repeated, +and often confounded with that of Ievo, while the latter simply +represents one of the genii antagonistic to Abraxas. In order that these +names may not be taken as identical with the name of the Jewish Jehovah +we will at once explain this word. It seems to us surpassingly strange +that so many learned archæologists should have so little insisted that +there was more than one Jehovah, and disclaimed that the name originated + +<span class="pagenum"><a id="Page_297">297</a></span> + +with Moses. Iao is certainly a title of the Supreme Being, and belongs +<em>partially</em> to the Ineffable Name; but it neither originated with nor +was it the sole property of the Jews. Even if it had pleased Moses to +bestow the name upon the tutelar “Spirit,” the alleged protector and +national deity of the “Chosen people of Israel,” there is yet no possible +reason why other nationalities should receive Him as the Highest and +One-living God. But we deny the assumption altogether. Besides, there +is the fact that Yaho or Iao was a “mystery name” from the beginning, יהוה and <a id="hebrew12"></a> יה never +came into use before King David. Anterior to his +time, few or no proper names were compounded with <i>iah</i> or jah. It +looks rather as though David, being a sojourner among the Tyrians and +Philistines (<cite>2 Samuel</cite>), brought thence the name of Jehovah. He made +Zadok high-priest, from whom came the Zadokites or Sadducees. He +lived and ruled first at Hebron חברון, Habir-on or Kabeir-town, where the +rites of the four (mystery-gods) were celebrated. Neither David nor +Solomon recognized either Moses or the law of Moses. They aspired to +build a temple to יהוה, like the structures erected by Hiram to Hercules +and Venus, Adon and Astarte.</p> + +<p>Says Fürst: “The very ancient name of God, Yâho, written in the +Greek Ιαω, appears, apart <em>from its derivation</em>, to have been an old mystic +name of the Supreme deity of the Shemites. (Hence it was told to +Moses when initiated at <span class="smcap">Hor-eb</span>—the <i>cave</i>, under the direction of Jethro, +the Kenite or Cainite priest of Midian.) In an old religion of the Chaldeans, +whose remains are to be found amongst the Neo-platonists, the +highest divinity enthroned above the seven heavens, representing the +Spiritual Light-Principle + <span class="lock">(<i>nous</i>)<a id="FNanchor_611" href="#Footnote_611" class="fnanchor">[611]</a></span> + and also conceived as + <span class="lock">Demiurgus,<a id="FNanchor_612" href="#Footnote_612" class="fnanchor">[612]</a></span> +was called Ιαω יחד, who was, like the Hebrew Yâho, mysterious and unmentionable, +and whose name was communicated to the initiated. The +Phœnicians had a Supreme God whose name was trilateral and <em>secret</em>, and +he was <span class="lock">Ιαω.”<a id="FNanchor_613" href="#Footnote_613" class="fnanchor">[613]</a></span></p> + +<p>But while Fürst insists that the name has a Semitic origin, there are +other scholars who trace it farther than he does, and look back beyond +the classification of the Caucasians.</p> + +<p>In Sanscrit we have Jah and Jaya, or Jaa and Ja-ga, and this throws +light on the origin of the famous festival of the car of Jaga-nath, commonly +called Jaggernâth. Javhe means “he who is,” and Dr. Spiegel +traces even the Persian name of God, “Ahura,” to the root + <span class="lock"><i>ah</i>,<a id="FNanchor_614" href="#Footnote_614" class="fnanchor">[614]</a></span> + which + +<span class="pagenum"><a id="Page_298">298</a></span> + +in Sanscrit is pronounced <i>as</i>, to breathe, and <i>asu</i>, became, therefore, in +time, synonymous with + <span class="lock">“Spirit.”<a id="FNanchor_615" href="#Footnote_615" class="fnanchor">[615]</a></span> + Rawlinson strongly supports the +opinion of an Aryan or Vedic influence on the early Babylonian mythology. +We have given, a few pages back, the strongest possible proofs of +the identity of Vishnu with Dag-on. The same may be adduced for the +title of Ιαω, and its Sanscrit root traced in every country. <span class="smcap">Ju</span> or <i>Jovis</i> +is the oldest Latin name for God. “As male he is Ju-<i>piter</i>, or <i>Ju</i>, the +father, pitär being Sanscrit for father; as feminine, Ju-<i>no</i> or Ju, the +comforter—דוח being the Phœnician word for rest and + <span class="lock">comfort.”<a id="FNanchor_616" href="#Footnote_616" class="fnanchor">[616]</a></span> + Professor +Max Müller shows that although “Dyaus,” sky, does not occur as +a masculine in the ordinary Sanscrit, yet it does occur in the <cite>Veda</cite>, “and +thus bears witness to the early Aryan worship of Dyaus, the Greek +Zeus” (<cite>The Veda</cite>).</p> + +<p>To grasp the real and primitive sense of the term ΙΑΩ, and the reason +of its becoming the designation for the most mysterious of all deities, we +must search for its origin in the figurative phraseology of all the primitive +people. We must first of all go to the most ancient sources for our +information. In one of the <cite>Books of Hermes</cite>, for instance, we find him +saying that the number <span class="allsmcap">TEN</span> is the mother of the soul, and that the <em>life</em> +and <em>light</em> are therein united. For “the number 1 (one) is born from the +spirit, and the number 10 (ten) from + <span class="lock">matter;”<a id="FNanchor_617" href="#Footnote_617" class="fnanchor">[617]</a></span> + “the unity has made +the <span class="allsmcap">TEN</span>, the <span class="allsmcap">TEN</span> the <span class="lock">unity.”<a id="FNanchor_618" href="#Footnote_618" class="fnanchor">[618]</a></span></p> + +<p>The kabalistic <i>gemantria</i>—one of the methods for extracting the hidden +meaning from letters, words, and sentences—is arithmetical. It +consists in applying to the letters of a word the sense they bear as numbers, +in <em>outward</em> shape as well as in their individual sense. Moreover, +by the <i>Themura</i> (another method used by the kabalists) any word could +be made to yield its mystery out of its anagram. Thus, we find the author +of <cite>Sepher Jezira</cite> saying, one or two centuries before our + <span class="lock">era:<a id="FNanchor_619" href="#Footnote_619" class="fnanchor">[619]</a></span> + “<span class="smcap">One</span>, +the spirit of the <i>Alahim</i> of + <span class="lock">Lives.”<a id="FNanchor_620" href="#Footnote_620" class="fnanchor">[620]</a></span> + So again, in the oldest kabalistic +diagrams, the <em>ten</em> Sephiroth are represented as wheels or circles, and +Adam Kadmon, the primitive man, as an <em>upright</em> pillar. “Wheels and + +<span class="pagenum"><a id="Page_299">299</a></span> + +seraphim and the holy creatures” (chioth), says Rabbi + <span class="lock">Akiba.<a id="FNanchor_621" href="#Footnote_621" class="fnanchor">[621]</a></span> + In +another system of the same branch of the symbolical <cite>Kabala</cite>, called Athbach—which +arranges the letters of the alphabet by pairs in three rows—all +the couples in the first row bear the numerical value <em>ten</em>; and in the +system of Simeon + <span class="lock">Ben-Shetah,<a id="FNanchor_622" href="#Footnote_622" class="fnanchor">[622]</a></span> + the uppermost couple—the most +sacred of all, is preceded by the Pythagorean cipher, one and a nought, or +zero—10.</p> + +<p>If we can once appreciate the fact that, among all the peoples of +the highest antiquity, the most natural conception of the First Cause manifesting +itself in its creatures, and that to this they could not but ascribe +the creation of all, was that of an androgyne deity; that the male principle +was considered the vivifying invisible spirit, and the female, mother nature; +we shall be enabled to understand how that mysterious cause came at first +to be represented (in the picture-writings, perhaps) as the combination +of the Alpha and Omega of numbers, a decimal, then as IAO, a trilateral +name, containing in itself a deep allegory.</p> + +<p><i>IAO</i>, in such a case, would—etymologically considered—mean +the “Breath of Life,” generated or springing forth between an upright +male and an egg-shaped female principle of nature; for, in Sanscrit, <i>as</i> +means “to be,” “to live or exist;” and originally it meant “to breathe.” +“From it,” says Max Müller, “in its original sense of breathing, the +Hindus formed ‘asu,’ breath, and ‘asura,’ the name of God, whether it +meant the breathing one or the giver of + <span class="lock">breath.”<a id="FNanchor_623" href="#Footnote_623" class="fnanchor">[623]</a></span> + It certainly meant +the latter. In Hebrew, “Ah” and “Iah” mean life. Cornelius Agrippa, +in his treatise on the <cite>Preëminence of Woman</cite>, shows that “the word Eve +suggests comparison with the mystic symbols of the kabalists, the name +of the woman having affinity with the ineffable Tetragrammaton, the most +sacred name of the divinity.” Ancient names were always consonant +with the things they represented. In relation to the mysterious name of +the Deity in question, the hitherto inexplicable hint of the kabalists as to +the efficacy of the letter H, “which Abram took away from his wife +Sarah” and “put <em>into the middle of his own name</em>,” becomes clear.</p> + +<p>It may perhaps be argued, by way of objection, that it is not ascertained +as yet at what period of antiquity the <em>nought</em> occurs for the first +time in Indian manuscripts or inscriptions. Be that as it may, the case +presents circumstantial evidence of too strong a character not to carry a +conviction of probability with it. According to Max Müller “the two +words ‘cipher’ and ‘zero,’ which are in reality but one ... are sufficient + +<span class="pagenum"><a id="Page_300">300</a></span> + +to prove that our figures are borrowed from the + <span class="lock">Arabs.”<a id="FNanchor_624" href="#Footnote_624" class="fnanchor">[624]</a></span> + Cipher is the +Arabic “cifron,” and means <em>empty</em>, a translation of the Sanscrit name of +the nought “synya,” he says. The Arabs had their figures from Hindustan, +and never claimed the discovery for + <span class="lock">themselves.<a id="FNanchor_625" href="#Footnote_625" class="fnanchor">[625]</a></span> + As to the Pythagoreans, +we need but turn to the ancient manuscripts of Boëthius’s +<cite>Geometry</cite>, composed in the sixth century, to find in the Pythagorean + <span class="lock">numerals<a id="FNanchor_626" href="#Footnote_626" class="fnanchor">[626]</a></span> + the 1 and the <em>nought</em>, as the first and final cipher. And Porphyry, +who quotes from the Pythagorean + <span class="lock"><cite>Moderatus</cite>,<a id="FNanchor_627" href="#Footnote_627" class="fnanchor">[627]</a></span> + says that the numerals +of Pythagoras were “hieroglyphical symbols, by means whereof +he explained ideas concerning the nature of things.”</p> + +<p>Now, if the most ancient Indian manuscripts show as yet no trace of +decimal notation in them, Max Müller states very clearly that until now +he has found but nine letters (the initials of the Sanscrit numerals) in +them—on the other hand we have records as ancient to supply the wanted +proof. We speak of the sculptures and the sacred imagery in the most +ancient temples of the far East. Pythagoras derived his knowledge from +India; and we find Professor Max Müller corroborating this statement, +at least so far as allowing the <em>Neo</em>-Pythagoreans to have been the first +teachers of “ciphering” among the Greeks and Romans; that “they, +at Alexandria, or in Syria, became acquainted with the Indian figures, +and adapted them to the Pythagorean abacus” (our figures). This +cautious allowance implies that Pythagoras himself was acquainted with +but <em>nine</em> figures. So that we might reasonably answer that although we +possess no certain proof that the decimal notation was known to Pythagoras, +who lived on the very close of the archaic + <span class="lock">ages,<a id="FNanchor_628" href="#Footnote_628" class="fnanchor">[628]</a></span> + we yet have +sufficient evidence to show that the full numbers, as given by Boëthius, +were known to the Pythagoreans, even before Alexandria was + <span class="lock">built.<a id="FNanchor_629" href="#Footnote_629" class="fnanchor">[629]</a></span> +This evidence we find in Aristotle, who says that “some philosophers +hold that ideas and numbers are of the same nature, and amount to <span class="allsmcap">TEN</span> +in + <span class="lock">all.”<a id="FNanchor_630" href="#Footnote_630" class="fnanchor">[630]</a></span> + This, we believe, will be sufficient to show that the decimal +notation was known among them at least as early as four centuries <span class="allsmcap">B.C.</span>, +for Aristotle does not seem to treat the question as an innovation of the +“Neo-Pythagoreans.”</p> + +<p>Besides, as we have remarked above, the representations of the +archaic deities, on the walls of the temples, are of themselves quite suggestive +enough. So, for instance, Vishnu is represented in the Kurmavatara +(his second avatar) as a tortoise sustaining a circular pillar, on which +the semblance of himself (Maya, or the illusion) sits with all his attributes. + +<span class="pagenum"><a id="Page_301">301</a></span> +While one hand holds a flower, another a club, the third a shell, the +fourth, generally the upper one, or at the right—holds on his forefinger, extended +as the cipher 1, the <i>chakra</i>, or discus, which resembles a ring, or +a wheel, and might be taken for the nought. In his first avatar, the +Matsyavatam, when emerging from the fish’s mouth, he is represented in +the same + <span class="lock">position.<a id="FNanchor_631" href="#Footnote_631" class="fnanchor">[631]</a></span> + The ten-armed Durga of Bengal; the ten-headed +Ravana, the giant; Parvati—as Durga, Indra, and Indrani, are found +with this attribute, which is a perfect representation of the + <span class="lock">May-pole.<a id="FNanchor_632" href="#Footnote_632" class="fnanchor">[632]</a></span></p> + +<p>The holiest of the temples among the Hindus, are those of Jaggarnâth. +This deity is worshipped equally by all the sects of India, and +<em>Jagg</em>arnâth is named “The Lord of the World.” He is the god of +the Mysteries, and his temples, which are most numerous in Bengal, are +all of a pyramidal form.</p> + +<p>There is no other deity which affords such a variety of etymologies +as Iaho, nor a name which can be so variously pronounced. It is +only by associating it with the Masoretic points that the later Rabbins +succeeded in making Jehovah read “Adonaï”—or Lord. Philo Byblus +spells it in Greek letters ΙΕΥΩ—IEOV. Theodoret says that the +Samaritans pronounced it <i>Iabè</i> (<i>Yahva</i>) and the Jews Yaho; which +would make it as we have shown I-ah-O. Diodorus states that “among +the Jews they relate that Moses called the God <a id="Greekch5"></a>Ιαω.” It is on the +authority of the <cite>Bible</cite> itself, therefore, that we maintain that before his +initiation by Jethro, his father-in-law, Moses had never known the word +Iaho. The future Deity of the sons of Israel calls out from the burning +bush and gives His name as “I am that I am,” and specifies carefully +that He is the “Lord God of the Hebrews” (<abbr title="Exodus three"><cite>Exod.</cite> iii.</abbr> 18), not of the +other nations. Judging him by his own acts, throughout the Jewish +records, we doubt whether Christ himself, had he appeared in the days of +the <cite>Exodus</cite>, would have been welcomed by the irascible Sinaitic Deity. +However, “The Lord God,” who becomes, on His own confession, Jehovah +only in the 6th chapter of <cite>Exodus</cite> (verse 3) finds his veracity put to +a startling test in <cite>Genesis</cite> <abbr title="twenty-two">xxii.</abbr> + 14, in which <em>revealed</em> passage Abraham +builds an altar to <em>Jehovah-jireh</em>.</p> + +<p>It would seem, therefore, but natural to make a difference between +the mystery-God Ιαω, adopted from the highest antiquity by all who participated +in the esoteric knowledge of the priests, and his phonetic counterparts, +whom we find treated with so little reverence by the Ophites +and other Gnostics. Once having burdened themselves like the Azazel + +<span class="pagenum"><a id="Page_302">302</a></span> + +of the wilderness with the sins and iniquities of the Jewish nation, it now +appears hard for the Christians to have to confess that those whom they +thought fit to consider the “chosen people” of God—their sole predecessors +in monotheism—were, till a very late period, as idolatrous and polytheistic +as their neighbors. The shrewd Talmudists have escaped the +accusation for long centuries by screening themselves behind the Masoretic +invention. But, as in everything else, truth was at last brought to +light. We know now that Ihoh יהוה must be read Iahoh and Iah, not +Jehovah. Iah of the Hebrews is plainly the Iacchos (Bacchus) of the +Mysteries; the God “from whom the liberation of souls was expected—Dionysus, +Iacchos, Iahoh, + <span class="lock">Iah.”<a id="FNanchor_633" href="#Footnote_633" class="fnanchor">[633]</a></span> + Aristotle then was right when he +said: “Jon יהוה was Oromasdes and Ahriman Pluto, for the God of heaven, +Ahura-mazda, rides on a chariot which the <em>Horse of the Sun</em> follows.”<a id="FNanchor_634" href="#Footnote_634" class="fnanchor">[634]</a> +And Dunlap quotes <cite>Psalm</cite> <abbr title="sixty-eight">lxviii.</abbr> 4, which reads:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Praise him by his name Iach (יה),<a id="hebrew13"></a></div> + <div class="verse indent0">Who rides upon the heavens, as on a horse,”</div> + </div> +</div> + +<p class="unindent">and then shows that “the Arabs represented Iauk (Iach) by a horse. The +Horse of the Sun + <span class="lock">(Dionysus).”<a id="FNanchor_635" href="#Footnote_635" class="fnanchor">[635]</a></span> + Iah is a softening of Iach, “he +explains.” ח <i>ch</i> and ה <i>h</i> interchange; so <i>s</i> softens to <i>h</i>. The Hebrews +express the idea of <span class="smcap">Life</span> both by a <i>ch</i> and an <i>h</i>; as chiach, to be, hiah, +to be; Iach, God of Life, Iah, “I + <span class="lock"><i>am</i>.”<a id="FNanchor_636" href="#Footnote_636" class="fnanchor">[636]</a></span> + Well then may we repeat +these lines of Ausonius:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Ogugiâ calls me Bacchus; Egypt thinks me Osiris;</div> + <div class="verse indent0">The Musians name me Ph’anax; the Indi consider me Dionysus;</div> + <div class="verse indent0">The Roman Mysteries call me Liber; the Arabian race Adonis!”</div> + </div> +</div> + +<p class="unindent">And the chosen people Adoni and Jehovah—we may add.</p> + +<p>How little the philosophy of the old secret doctrine was understood, is +illustrated in the atrocious persecutions of the Templars by the Church, +and in the accusation of their worshipping the Devil under the shape of +the goat—Baphomet! Without going into the old Masonic mysteries, +there is not a Mason—of those we mean who <em>do know something</em>—but +has an idea of the true relation that Baphomet bore to Azâzêl, the scapegoat +of the + <span class="lock">wilderness,<a id="FNanchor_637" href="#Footnote_637" class="fnanchor">[637]</a></span> + whose character and meaning are entirely perverted + +<span class="pagenum"><a id="Page_303">303</a></span> + +in the Christian translations. “This terrible and venerable name +of God,” says + <span class="lock">Lanci,<a id="FNanchor_638" href="#Footnote_638" class="fnanchor">[638]</a></span> + librarian to the Vatican, “through the pen of biblical +glossers, has been a <em>devil</em>, a mountain, a <em>wilderness</em>, and a <i>he-goat</i>.” +In Mackenzie’s <cite>Royal Masonic Cyclopædia</cite>, the author very correctly +remarks that “this word should be divided into Azaz and El,” for “it +signifies God of Victory, but is here used in the sense of <em>author of Death</em>, +in contrast to Jehovah, the <em>author of Life</em>; the latter received a dead +goat as an + <span class="lock">offering.”<a id="FNanchor_639" href="#Footnote_639" class="fnanchor">[639]</a></span> + The Hindu Trinity is composed of three personages, +which are convertible into one. The <i>Trimurti</i> is one, and in its +abstraction indivisible, and yet we see a metaphysical division taking +place from the first, and while Brahma, though collectively representing +the three, remains behind the scenes, Vishnu is the Life-Giver, the Creator, +and the Preserver, and Siva is the <i>Destroyer</i>, and the <i>Death-giving</i> +deity. “Death to the <i>Life-Giver</i>, life to the <i>Death-dealer</i>. The symbolical +antithesis is grand and beautiful,” says + <span class="lock">Gliddon.<a id="FNanchor_640" href="#Footnote_640" class="fnanchor">[640]</a></span> + “<i lang="la">Deus est +Dæmon inversus</i>” of the kabalists now becomes clear. It is but the +intense and cruel desire to crush out the last vestige of the old philosophies +by perverting their meaning, for fear that their own dogmas should +not be rightly fathered on them, which impels the Catholic Church to +carry on such a systematic persecution in regard to Gnostics, Kabalists, +and even the comparatively innocent Masons.</p> + +<p>Alas, alas! How little has the divine seed, scattered broadcast by +the hand of the meek Judean philosopher, thrived or brought forth fruit. +He, who himself had shunned hypocrisy, warned against public prayer, +showing such contempt for any useless exhibition of the same, could he +but cast his sorrowful glance on the earth, from the regions of eternal +bliss, would see that this seed fell neither on sterile rock nor by the +way-side. Nay, it took deep root in the most prolific soil; one enriched +even to plethora with lies and human gore!</p> + +<p>“For, if the truth of God hath more abounded, <em>through my lie</em> unto +his glory; why yet am I also judged as a sinner?” naïvely inquires Paul, +the best and sincerest of all the apostles. And he then adds: “<em>Let us do +evil</em>, that good may come!” (<cite>Romans</cite> <abbr title="three">iii.</abbr> 7, 8). This is a confession +which we are asked to believe as having been a direct inspiration from +God! It explains, if it does not excuse, the maxim adopted later by the +Church that “it is an act of virtue to deceive and lie, when by such +means the interests of <em>the Church</em> might be + <span class="lock">promoted.”<a id="FNanchor_641" href="#Footnote_641" class="fnanchor">[641]</a></span> + A maxim + +<span class="pagenum"><a id="Page_304">304</a></span> + +applied in its fullest sense by that accomplished professor in forgery, the +Armenian Eusebius; or yet, that innocent-looking bible-kaleidoscopist—Irenæus. +And these men were followed by a whole army of pious +assassins, who, in the meanwhile, had improved upon the system of +deceit, by proclaiming that it was lawful even to kill, when by murder +they could enforce the new religion. Theophilus, “that perpetual +enemy of peace and virtue,” as the famous bishop was called; Cyril, +Athanasius, the murderer of Arius, and a host of other canonized +“Saints,” were all but too worthy successors of <em>Saint</em> Constantine, who +drowned his wife in boiling water; butchered his little nephew; murdered, +with his own pious hand, two of his brothers-in-law; killed his own son +Crispus, bled to death several men and women, and smothered in a well +an old monk. However, we are told by Eusebius that this Christian +Emperor was rewarded by a <em>vision</em> of Christ himself, bearing his cross, +who instructed him to march to other triumphs, inasmuch as he would +always protect him!</p> + +<p>It is under the shade of the Imperial standard, with its famous sign, +“<i lang="la">In hoc signo vinces</i>,” that “<em>visionary</em>” Christianity, which had crept +on since the days of Irenæus, arrogantly proclaimed its rights in the full +blaze of the sun. The Labarum had most probably furnished the model +for the <em>true</em> cross, which was “miraculously,” and agreeably to the +Imperial will, found a few years later. Nothing short of such a remarkable +vision, impiously doubted by some severe critics—Dr. Lardner for +one—and a fresh miracle to match, could have resulted in the finding of +a cross where there had never before been one. Still, we have either to +believe the phenomenon or dispute it at the risk of being treated as infidels; +and this, notwithstanding that upon a careful computation we +would find that the fragments of the “true Cross” had multiplied themselves +even more miraculously than the five loaves in the invisible +bakery, and the two fishes. In all cases like this, where miracles can be +so conveniently called in, there is no room for dull fact. History must +step out that fiction may step in.</p> + +<p>If the alleged founder of the Christian religion is now, after the +lapse of nineteen centuries, preached—more or less unsuccessfully however—in +every corner of the globe, we are at liberty to think that the +doctrines attributed to him would astonish and dismay him more than +any one else. A system of deliberate falsification was adopted from the +first. How determined Irenæus was to crush truth and build up a +Church of his own on the mangled remains of the seven primitive +churches mentioned in the <cite>Revelation</cite>, may be inferred from his quarrel +with Ptolemæus. And this is again a case of evidence against which no +blind faith can prevail. Ecclesiastical history assures us that Christ’s + +<span class="pagenum"><a id="Page_305">305</a></span> + +ministry was but of three years’ duration. There is a decided discrepancy +on this point between the first three synoptics and the fourth gospel; +but it was left for Irenæus to show to Christian posterity that so +early as <span class="allsmcap">A.D.</span> 180—the probable time when this Father wrote his works +against heresies—even such pillars of the Church as himself either knew +nothing certain about it, or deliberately lied and falsified dates to support +their own views. So anxious was the worthy Father to meet every +possible objection against his plans, that no falsehood, no sophistry, was +too much for him. How are we to understand the following; and who +is the falsifier in this case? The argument of Ptolemæus was that Jesus +was too young to have taught anything of much importance; adding +that “Christ preached for <em>one year only</em>, and then suffered in the twelfth +month.” In this Ptolemæus was very little at variance with the gospels. +But Irenæus, carried by his object far beyond the limits of prudence, +from a mere discrepancy between one and three years, makes it <em>ten</em> and +even twenty years! “Destroying his (Christ’s) whole work, and <em>robbing +him of that age</em> which is <em>both necessary</em> and more honorable than any +other; that more advanced age, I mean, during which also, as a teacher, +he excelled all others.” And then, having no certain data to furnish, he +throws himself back on <em>tradition</em>, and claims that Christ had preached +for over <span class="allsmcap">TEN</span> years! (book <abbr title="two, chapter">ii., c.</abbr> 22, <abbr title="pages">pp.</abbr> 4, 5). In another place he +makes Jesus fifty years old.</p> + +<p>But we must proceed in our work of showing the various origins of +Christianity, as also the sources from which Jesus derived his own ideas +of God and humanity.</p> + +<p>The Koinobi lived in Egypt, where Jesus passed his early youth. They +were usually confounded with the Therapeutæ, who were a branch of this +widely-spread society. Such is the opinion of Godfrey Higgins and De +Rebold. After the downfall of the principal sanctuaries, which had +already begun in the days of Plato, the many different sects, such as the +Gymnosophists and the Magi—from whom Clearchus very erroneously +derives the former—the Pythagoreans, the Sufis, and the Reshees of +Kashmere, instituted a kind of international and universal Freemasonry, +among their esoteric societies. “These Rashees,” says Higgins, “are +the Essenians, Carmelites, or Nazarites of the + <span class="lock">temple.”<a id="FNanchor_642" href="#Footnote_642" class="fnanchor">[642]</a></span> + “That occult +science known by ancient priests under the name of <i>regenerating fire</i>,” +says father Rebold, “... a science that for more than 3,000 years was +the peculiar possession of the Indian and Egyptian priesthood, into the +knowledge of which Moses was initiated at Heliopolis, where he was +educated; and Jesus among the Essenian priests of Egypt or Judea; + +<span class="pagenum"><a id="Page_306">306</a></span> + +and by which these two great reformers, <em>particularly the latter</em>, wrought +many of the miracles mentioned in the + <span class="lock"><i>Scriptures</i>.”<a id="FNanchor_643" href="#Footnote_643" class="fnanchor">[643]</a></span></p> + +<p>Plato states that the mystic Magian religion, known under the name +of <i>Machagistia</i>, is the most uncorrupted form of worship in things divine. +Later, the Mysteries of the Chaldean sanctuaries were added to it by one +of the Zoroasters and Darius Hystaspes. The latter completed and perfected +it still more with the help of the knowledge obtained by him from +the learned ascetics of India, whose rites were identical with those of the +initiated + <span class="lock">Magi.<a id="FNanchor_644" href="#Footnote_644" class="fnanchor">[644]</a></span> + Ammian, in his history of Julian’s Persian expedition, +gives the story by stating that one day Hystaspes, as he was boldly penetrating +into the unknown regions of Upper India, had come upon a certain +wooded solitude, the tranquil recesses of which were “occupied by those +exalted sages, the Brachmanes (or Shamans). Instructed by their teaching +in the science of <em>the motions of the</em> world and of the heavenly bodies, and +in <em>pure religious rites</em> ... he transfused them into the creed of the Magi. +The latter, coupling these doctrines with their <em>own peculiar science of +foretelling the future</em>, have handed down the whole through their descendants +to succeeding + <span class="lock">ages.”<a id="FNanchor_645" href="#Footnote_645" class="fnanchor">[645]</a></span> + It is from these descendants that the Sufis, +chiefly composed of Persians and Syrians, acquired their proficient knowledge +in astrology, medicine, and the esoteric doctrine of the ages. “The +Sufi doctrine,” says C. W. King, “involved the grand idea of one universal +creed which could be secretly held under any profession of an outward +faith; and, in fact, took virtually the same view of religious systems +as that in which the ancient philosophers had regarded such + <span class="lock">matters.”<a id="FNanchor_646" href="#Footnote_646" class="fnanchor">[646]</a></span> +The mysterious Druzes of Mount Lebanon are the descendants of all +these. Solitary Copts, earnest students scattered hither and thither +throughout the sandy solitudes of Egypt, Arabia Petræa, Palestine, and +the impenetrable forests of Abyssinia, though rarely met with, may sometimes +be seen. Many and various are the nationalities to which belong +the disciples of that mysterious school, and many the side-shoots of that + +<span class="pagenum"><a id="Page_307">307</a></span> + +one primitive stock. The secresy preserved by these sub-lodges, as well +as by the one and supreme great lodge, has ever been proportionate to +the activity of religious persecutions; and now, in the face of the growing +materialism, their very existence is becoming a + <span class="lock">mystery.<a id="FNanchor_647" href="#Footnote_647" class="fnanchor">[647]</a></span></p> + +<p>But it must not be inferred, on that account, that such a mysterious +brotherhood is but a fiction, not even <em>a name</em>, though it remains unknown +to this day. Whether its affiliates are called by an Egyptian, Hindu, or +Persian name, it matters not. Persons belonging to one of these sub-brotherhoods +have been met by trustworthy, and not unknown persons, +besides the present writer, who states a few facts concerning them, by the +special permission of one <em>who has a right to give it</em>. In a recent and +very valuable work on secret societies, K. R. H. Mackenzie’s <cite>Royal +Masonic Cyclopædia</cite>, we find the learned author himself, an honorary +member of the Canongate Kilwinning Lodge, <abbr title="Number">No.</abbr> 2 (Scotland), and a +Mason not likely to be imposed upon, stating the following, under the +head, <cite>Hermetic Brothers of Egypt</cite>:</p> + +<p>“An occult fraternity, which has endured from very ancient times, +having a hierarchy of officers, secret signs, and passwords, and a peculiar +method of instruction in science, religion, and philosophy.... If +we may believe those who, at the present time, profess to belong to it, +<em>the philosopher’s stone</em>, <em>the elixir of life</em>, <em>the art of invisibility</em>, and the +power of communication directly with the ultramundane life, are parts +of the inheritance they possess. The writer has met with only three persons +who maintained the actual existence of this body of religious philosophers, +and who hinted that they themselves were actually members. +There was no reason to doubt the good faith of these individuals—apparently +unknown to each other, and men of moderate competence, +blameless lives, austere manners, and almost ascetic in their habits. + +<span class="pagenum"><a id="Page_308">308</a></span> + +They all appeared to be men of forty to forty-five years of age, and evidently +of vast erudition ... their knowledge of languages not to be +doubted.... They never remained long in any one country, but passed +away without creating + <span class="lock">notice.”<a id="FNanchor_648" href="#Footnote_648" class="fnanchor">[648]</a></span></p> + +<p>Another of such sub-brotherhoods is the sect of the Pitris, in India. +Known by name, now that Jacolliot has brought it into public notice, it +yet is more arcane, perhaps, than the brotherhood that Mr. Mackenzie +names the “Hermetic Brothers.” What Jacolliot learned of it, was from +fragmentary manuscripts delivered to him by Brahmans, who had their +reasons for doing so, we must believe. The <cite>Agrouchada Parikshai</cite> gives +certain details about the association, as it was in days of old, and, when +explaining mystic rites and magical incantations, explains nothing at all, +so that the mystic L’om, L’Rhum, Sh’hrum, and Sho-rim Ramaya-Namaha, +remain, for the mystified writer, as much a puzzle as ever. To +do him justice, though, he fully admits the fact, and does not enter upon +useless speculations.</p> + +<p>Whoever desires to assure himself that there now exists a religion +which has baffled, for centuries, the impudent inquisitiveness of missionaries, +and the persevering inquiry of science, let him violate, if he can, +the seclusion of the Syrian Druzes. He will find them numbering over +80,000 warriors, scattered from the plain east of Damascus to the western +coast. They covet no proselytes, shun notoriety, keep friendly—as far +as possible—with both Christians and Mahometans, respect the religion +of every other sect or people, but will never disclose their own secrets. +Vainly do the missionaries stigmatize them as infidels, idolaters, brigands, +and thieves. Neither threat, bribe, nor any other consideration will +induce a Druze to become a convert to dogmatic Christianity. We have +heard of two in fifty years, and both have finished their careers in prison, +for drunkenness and theft. They proved to be “real + <span class="lock"><i>Druzes</i>,”<a id="FNanchor_649" href="#Footnote_649" class="fnanchor">[649]</a></span> + said one + +<span class="pagenum"><a id="Page_309">309</a></span> +of their chiefs, in discussing the subject. There never was a case of an +<em>initiated</em> Druze becoming a Christian. As to the uninitiated, they are +never allowed to even see the sacred writings, and none of them have +the remotest idea where these are kept. There are missionaries in +Syria who boast of having in their possession a few copies. The volumes +alleged to be the correct expositions from these secret books (such +as the translation by <span lang="fr">Petis de la Croix</span>, in 1701, from the works presented +by Nasr-Allah to the French king), are nothing more than a compilation +of “secrets,” known more or less to every inhabitant of the southern +ranges of Lebanon and Anti-Libanus. They were the work of an apostate +Dervish, who was expelled from the sect Hanafi, for improper conduct—the +embezzlement of the money of widows and orphans. The +<cite>Exposé de la Religion des Druzes</cite>, in two volumes, by Sylvestre de Sacy +(1828), is another net-work of hypotheses. A copy of this work was to +be found, in 1870, on the window-sill of one of their principal <i>Holowey</i>, +or place of religious meeting. To the inquisitive question of an English +traveller, as to their rites, the + <span class="lock"><i>Okhal</i>,<a id="FNanchor_650" href="#Footnote_650" class="fnanchor">[650]</a></span> + a venerable old man, who spoke +English as well as French, opened the volume of de Sacy, and, offering +it to his interlocutor, remarked, with a benevolent smile: “Read this +instructive and truthful book; I could explain to you neither better nor +more correctly the secrets of God and our blessed Hamsa, than it does.” +The traveller understood the hint.</p> + +<p>Mackenzie says they settled at Lebanon about the tenth century, and +“seem to be a mixture of Kurds, Mardi-Arabs, and other semi-civilized +tribes. Their religion is compounded of Judaism, Christianity, and Mahometanism. +They have a regular order of priesthood and <em>a kind of hierarchy</em> +... there is a regular system of passwords and signs.... Twelve +month’s probation, to which either sex is admitted, preceded initiation.”</p> + +<p>We quote the above only to show how little even persons as trustworthy +as Mr. Mackenzie really know of these mystics.</p> + +<p>Mosheim, who knows as much, or we should rather say as little, as any +others, is entitled to the merit of candidly admitting that “their religion +is peculiar to themselves, and is involved in some mystery.” We should +say it was—rather!</p> + +<p>That their religion exhibits traces of Magianism and Gnosticism is +natural, as the whole of the Ophite esoteric philosophy is at the bottom +of it. But the characteristic dogma of the Druzes is the absolute unity + +<span class="pagenum"><a id="Page_310">310</a></span> + +of God. He is the essence of life, and although incomprehensible and +invisible, is to be known through <em>occasional manifestations in human</em> + <span class="lock"><em>form</em>.<a id="FNanchor_651" href="#Footnote_651" class="fnanchor">[651]</a></span> + Like the Hindus they hold that he was incarnated more than +once on earth. Hamsa was the <em>precursor</em> of the last manifestation to be +(the tenth + <span class="lock"><i>avatar</i>)<a id="FNanchor_652" href="#Footnote_652" class="fnanchor">[652]</a></span> + not the inheritor of Hakem, who is yet to come. +Hamsa was the personification of the “Universal Wisdom.” Boha-eddin +in his writings calls him Messiah. The whole number of his disciples, +or those who at different ages of the world have imparted wisdom +to mankind, which the latter as invariably have forgotten and rejected in +course of time, is one hundred and sixty-four (164, the kabalistic <i>s d k</i>). +Therefore, their stages or degrees of promotion after initiation are five; +the first three degrees are typified by the “three feet of the candlestick +of the inner Sanctuary, which holds the light of the <em>five</em> elements;” the +last two degrees, the most important and terrifying in their solemn +grandeur belonging to the highest orders; and the whole five degrees +emblematically represent the said five mystic Elements. The “three +feet are the holy <i>Application</i>, the <i>Opening</i>, and the <i>Phantom</i>,” says one +of their books; on man’s inner and outer soul, and his body, a phantom, +a passing shadow. The body, or matter, is also called the “Rival,” for +“he is the minister of sin, the Devil ever creating dissensions between the +Heavenly Intelligence (spirit) and the soul, which he tempts incessantly.” +Their ideas on transmigration are Pythagorean and kabalistic. The +spirit, or Temeami (the divine soul), was in Elijah and John the Baptist; +and the soul of Jesus was that of H’amsa; that is to say, of the same degree +of purity and sanctity. Until their resurrection, by which they understand +the day when the spiritual bodies of men will be absorbed into +God’s own essence and being (the Nirvana of the Hindus), the souls +of men will keep their astral forms, except the few chosen ones who, +from the moment of their separation from their bodies, begin to exist as +pure spirits. The life of man they divide into soul, body, and intelligence, +or mind. It is the latter which imparts and communicates to the +soul the divine spark from its H’amsa (Christos).</p> + +<p>They have seven great commandments which are imparted equally +to all the uninitiated; and yet, even these well-known articles of faith +have been so mixed up in the accounts of outside writers, that, in one +of the best Cyclopædias of America (Appleton’s), they are garbled after +the fashion that may be seen in the comparative tabulation below; the +spurious and the true order parallel:</p> + +<table class="smaller"> + + +<tr><td class="tdc vlt"><span class="smcap">Correct Version of the Commandments as Imparted Orally by the Teachers.</span><a id="FNanchor_653" href="#Footnote_653" class="fnanchor">[653]</a></td> + <td class="tdc vlt"><span class="smcap">Garbled Version Reported by the Christian Missionaries and given in Pretended Expositions.</span><a id="FNanchor_654" href="#Footnote_654" class="fnanchor">[654]</a> + <span class="pagenum"><a id="Page_311">311</a></span></td></tr> + +<tr><td class="tdl vlt">1. <em>The unity of God</em>, or the infinite oneness of Deity.</td> + <td class="tdl vlt pad3">1. (2) “‘Truth in words,’ meaning in + practice, <em>only truth to the religion and + to the initiated; it is lawful to act and + to speak falsehood to men of another + creed</em>.”<a id="FNanchor_655" href="#Footnote_655" class="fnanchor">[655]</a></td></tr> + +<tr><td class="tdl vlt">2. <em>The essential excellence of Truth.</em></td> + <td class="tdl vlt pad3"> 2. (7) “Mutual help, watchfulness, and + protection.”</td></tr> + +<tr><td class="tdl vlt">3. Toleration; right given to all men and + women to freely express their opinions on + religious matters, and make the latter + subservient to reason.</td> + <td class="tdl vlt pad3">3. (?) “To renounce all other + religions.”<a id="FNanchor_656" href="#Footnote_656" class="fnanchor">[656]</a></td></tr> + +<tr><td class="tdl vlt">4. Respect to all men and women according to their character and conduct.</td> + <td class="tdl vlt pad3">4. (?) “To be separate from infidels of + every kind, not externally but only in + heart.”<a id="FNanchor_657" href="#Footnote_657" class="fnanchor">[657]</a></td></tr> + +<tr><td class="tdl vlt">5. Entire submission to God’s decrees.</td> + <td class="tdl vlt pad3">5. (1) “Recognize God’s eternal unity.”</td></tr> + +<tr><td class="tdl vlt">6. Chastity of body, mind, and soul.</td> + <td class="tdl vlt pad3">6. (5) “Satisfied with God’s acts.”</td></tr> + +<tr><td class="tdl vlt">7. Mutual help under all conditions.</td> + <td class="tdl vlt pad3">7. (5) “Resigned to God’s will.”</td></tr> +</table> + +<p>As will be seen, the only exposé in the above is that of the great +ignorance, perhaps malice, of the writers who, like Sylvestre de Sacy, +undertake to enlighten the world upon matters concerning which they +know nothing.</p> + +<p>“Chastity, honesty, meekness, and mercy,” are thus the four theological +virtues of all Druzes, besides several others demanded from the +initiates: “murder, theft, cruelty, covetousness, slander,” the five sins, to +which several other sins are added in the sacred tablets, but which we +must abstain from giving. The morality of the Druzes is strict and + +<span class="pagenum"><a id="Page_312">312</a></span> +uncompromising. Nothing can tempt one of these Lebanon Unitarians +to go astray from what he is taught to consider his duty. <em>Their ritual +being unknown to outsiders</em>, their would-be historians have hitherto denied +them one. Their “Thursday meetings” are open to all, but no interloper +has ever participated in the rites of initiation which take place +occasionally on Fridays in the greatest secresy. Women are admitted +to them as well as men, and they play a part of great importance at the +initiation of men. The probation, unless some extraordinary exception +is made, is long and severe. Once, in a certain period of time, a solemn +ceremony takes place, during which all the elders and the initiates of +the highest two degrees start out for a pilgrimage of several days to a +certain place in the mountains. They meet within the safe precincts of +a monastery said to have been erected during the earliest times of the +Christian era. Outwardly one sees but old ruins of a once grand edifice, +used, says the legend, by some Gnostic sects as a place of worship during +the religious persecutions. The ruins above ground, however, are but +a convenient mask; the subterranean chapel, halls, and cells, covering +an area of ground far greater than the upper building; while the richness +of ornamentation, the beauty of the ancient sculptures, and the +gold and silver vessels in this sacred resort, appear like “a dream of +glory,” according to the expression of an initiate. As the lamaseries +of Mongolia and Thibet are visited upon grand occasions by the holy +shadow of “Lord Buddha,” so here, during the ceremonial, appears the +resplendent ethereal form of Hamsa, the Blessed, which instructs the +faithful. The most extraordinary feats of what would be termed magic +take place during the several nights that the convocation lasts; and one +of the greatest mysteries—faithful copy of the past—is accomplished +within the discreet bosom of our mother earth; not an echo, nor the +faintest sound, not a glimmer of light betrays without the grand secret +of the initiates.</p> + +<p>Hamsa, like Jesus, was a mortal man, and yet “Hamsa” and “Christos” +are synonymous terms as to their inner and hidden meaning. Both +are symbols of the <i>Nous</i>, the divine and higher soul of man—his spirit. +The doctrine taught by the Druzes on that particular question of the +duality of spiritual man, consisting of one soul mortal, and another immortal, +is identical with that of the Gnostics, the older Greek philosophers, +and other initiates.</p> + +<p>Outside the East we have met one initiate (and only one), who, for +some reasons best known to himself, does not make a secret of his initiation +into the Brotherhood of Lebanon. It is the learned traveller and +artist, Professor A. L. Rawson, of New York City. This gentleman has +passed many years in the East, four times visited Palestine, and has travelled + +<span class="pagenum"><a id="Page_313">313</a></span> + +to Mecca. It is safe to say that he has a priceless store of facts +about the beginnings of the Christian Church, which none but one who +had had free access to repositories closed against the ordinary traveller +could have collected. Professor Rawson, with the true devotion of a +man of science, noted down every important discovery he made in the +Palestinian libraries, and every precious fact orally communicated to him +by the mystics he encountered, and some day they will see the light. He +has most obligingly sent us the following communication, which, as the +reader will perceive, fully corroborates what is above written from our +personal experience about the strange fraternity incorrectly styled the +Druzes:</p> + +<div class="blockquot"> +<p class="right r1 smaller"> +“<span class="smcap">34 Bond <abbr title="Saint">St.</abbr>, New York</span>, June 6, 1877.<br> +</p> + +<p>“... Your note, asking me to give you an account of my initiation into a secret +order among the people commonly known as Druzes, in Mount Lebanon, was received +this morning. I took, as you are fully aware, an obligation at that time to conceal +within my own memory the greater part of the ‘mysteries,’ with the most interesting +parts of the ‘instructions;’ so that what is left may not be of any service to the public. +Such information as I can rightfully give, you are welcome to have and use as you may +have occasion.</p> + +<p>“The probation in my case was, by <em>special dispensation</em>, made one month, during +which time I was ‘shadowed’ by a priest, who served as my cook, guide, interpreter, and +general servant, that he might be able to testify to the fact of my having strictly conformed +to the rules in diet, ablutions, and other matters. He was also my instructor in +the text of the ritual, which we recited from time to time for practice, in dialogue or in +song, as it may have been. Whenever we happened to be near a Druze village, on a +Thursday, we attended the ‘open’ meetings, where men and women assembled for +instruction and worship, and to expose to the world generally their religious practices. +I was never present at a Friday ‘close’ meeting before my initiation, nor do I believe +any one else, man or woman, ever was, except by collusion with a priest, and that is +not probable, for a false priest forfeits his life. The practical jokers among them sometimes +‘fool’ a too curious ‘Frank’ by a sham initiation, especially if such a one is suspected +of having some connection with the missionaries at Beirut or elsewhere.</p> + +<p>“The initiates include both women and men, and the ceremonies are of so peculiar +a nature that both sexes are required to assist in the ritual and ‘work.’ The ‘furniture’ +of the ‘prayer-house’ and of the ‘vision-chamber’ is simple, and except for convenience +may consist of but a strip of carpet. In the ‘Gray Hall’ (the place is never +named, and is underground, <em>not far</em> from Bayt-ed-Deen) there are some rich decorations +and valuable pieces of ancient furniture, the work of Arab silversmiths five or six +centuries ago, inscribed and dated. The day of initiation must be a continual fast from +daylight to sunset in winter, or six o’clock in summer, and the ceremony is from beginning +to end a series of trials and temptations, calculated to test the endurance of the +candidate under physical and mental pressure. It is seldom that any but the young man +or woman succeeds in ‘winning’ all the ‘prizes,’ since <em>nature will sometimes exert itself</em> +in spite of the most stubborn will, and the neophyte fail of passing some of the tests. +In such a case the probation is extended another year, when another trial is had.</p> + +<p>“Among other tests of the neophyte’s self-control are the following: Choice pieces + +<span class="pagenum"><a id="Page_314">314</a></span> + +of cooked meat, savory soup, pilau, and other appetizing dishes, with sherbet, coffee, +wine, and water, are set, as if accidentally, in his way, and he is left alone for a time +with the tempting things. To a hungry and fainting soul the trial is severe. But a +more difficult ordeal is when the seven priestesses retire, all but one, the youngest and +prettiest, and the door is closed and barred on the outside, after warning the candidate +that he will be left to his ‘reflections,’ for half an hour. Wearied by the long-continued +ceremonial, weak with hunger, parched with thirst, and a sweet reaction coming after +the tremendous strain to keep his animal nature in subjection, this moment of privacy +and of temptation is brimful of peril. The beautiful young vestal, timidly approaching, +and with glances which lend a double magnetic allurement to her words, begs him in +low tones to ‘bless her.’ Woe to him if he does! A hundred eyes see him from secret +peep-holes, and only to the ignorant neophyte is there the appearance of concealment +and opportunity.</p> + +<p>“There is no infidelity, idolatry, or other really bad feature in the system. They +have the relics of what was once a grand form of nature-worship, which has been contracted +under a despotism into a secret order, hidden from the light of day, and exposed +only in the smoky glare of a few burning lamps, in some damp cave or chapel under +ground. The chief tenets of their religious teachings are comprised in seven ‘tablets,’ +which are these, to state them in general terms:</p> + +<p>“1. The unity of God, or the infinite oneness of deity.</p> + +<p>“2. The essential excellence of truth.</p> + +<p>“3. The law of toleration as to all men and women in opinion.</p> + +<p>“4. Respect for all men and women as to character and conduct.</p> + +<p>“5. Entire submission to God’s decrees as to fate.</p> + +<p>“6. Chastity of body and mind and soul.</p> + +<p>“7. Mutual help under all conditions.</p> + +<p>“These tenets are not printed or written. Another set is printed or written to +mislead the unwary, but with these we are not concerned.</p> + +<p>“The chief results of the initiation seemed to be a kind of mental illusion or sleep-waking, +in which the neophyte saw, or thought he saw, the images of people who were +known to be absent, and in some cases thousands of miles away. I thought (or perhaps +it was my mind at work) I saw friends and relatives that I knew at the time were +in New York State, while I was then in Lebanon. How these results were produced I +cannot say. They appeared in a dark room, when the ‘guide’ was talking, the ‘company’ +singing in the next ‘chamber,’ and near the close of the day, when I was tired +out with fasting, walking, talking, singing, robing, unrobing, seeing a great many people +in various conditions as to dress and undress, and with great mental strain in resisting +certain physical manifestations that result from the appetites when they overcome the +will, and in paying close attention to the passing scenes, hoping to remember them—so +that I may have been unfit to judge of any new and surprising phenomena, and more +especially of those apparently magical appearances which have always excited my suspicion +and distrust. I know the various uses of the magic-lantern, and other apparatus, +and took care to examine the room where the ‘visions’ appeared to me the same evening, +and the next day, and several times afterwards, and knew that, in my case, there +was no use made of any machinery or other means besides the voice of the ‘guide and +instructor.’ On several occasions afterward, when at a great distance from the ‘chamber,’ +the same or similar visions were produced, as, for instance, in Hornstein’s Hotel at +Jerusalem. A daughter-in-law of a well-known Jewish merchant in Jerusalem is an +initiated ‘sister,’ and can produce the visions almost at will on any one who will live + +<span class="pagenum"><a id="Page_315">315</a></span> + +strictly according to the rules of the Order for a few weeks, more or less, according to +their nature, as gross or refined, etc.</p> + +<p>“I am quite safe in saying that the initiation is so peculiar that it could not be +printed so as to instruct one who had not been ‘worked’ through the ‘chamber.’ So +it would be even more impossible to make an exposé of them than of the Freemasons. +The real secrets are acted and not spoken, and require several initiated persons to assist +in the work.</p> + +<p>“It is not necessary for me to say how some of the notions of that people seem to +perpetuate certain beliefs of the ancient Greeks—as, for instance, the idea that a man +has two souls, and many others—for you probably were made familiar with them in +your passage through the ‘upper’ and ‘lower chamber.’ If I am mistaken in supposing +you an ‘initiate,’ please excuse me. I am aware that the closest friends often +conceal that ‘sacred secret’ from each other; and even husband and wife may live—as +I was informed in Dayr-el-Kamar was the fact in one family there—for twenty years +together and yet neither know anything of the initiation of the other. You, undoubtedly, +have good reasons for keeping your own counsel.</p> + +<p class="right r1"> +<span style="margin-right: 5.5em;">“Yours truly,</span><br> +“<span class="smcap">A. L. Rawson</span>.”<br> +</p> +</div> + +<p>Before we close the subject we may add that if a stranger ask for +admission to a “Thursday” meeting he will never be refused. Only, if +he is a Christian, the <i>okhal</i> will open a <cite>Bible</cite> and read from it; and if a +Mahometan, he will hear a few chapters of the <cite>Koran</cite>, and the ceremony +will end with this. They will wait until he is gone, and then, shutting +well the doors of their convent, take to their own rites and books, passing +for this purpose into their subterranean sanctuaries. “The Druzes +remain, even more than the Jews, a peculiar people,” says Colonel + <span class="lock">Churchill,<a id="FNanchor_658" href="#Footnote_658" class="fnanchor">[658]</a></span> + one of the few fair and strictly impartial writers. “They marry +within their own race; they are rarely if ever converted; they adhere +tenaciously to their traditions, and they baffle all efforts to discover their +cherished secrets.... The bad name of that caliph whom they claim +as their founder is fairly compensated by the pure lives of many whom +they honor as saints, and by the heroism of their feudal leaders.”</p> + +<p>And yet the Druzes may be said to belong to one of the least esoteric +of secret societies. There are others far more powerful and learned, the +existence of which is not even suspected in Europe. There are many +branches belonging to the great “Mother Lodge” which, mixed up with +certain communities, may be termed secret sects within other sects. One +of them is the sect commonly known as that of Laghana-Sastra. It reckons +several thousand adepts who are scattered about in small groups in +the south of the Dekkan, India. In the popular superstition, this sect is +dreaded on account of its great reputation for magic and sorcery. The +Brahmans accuse its members of atheism and sacrilege, for none of them + +<span class="pagenum"><a id="Page_316">316</a></span> + +will consent to recognize the authority of either the <cite>Vedas</cite> or <cite>Manu</cite>, except +so far as they conform to the versions in their possession, and which +they maintain are professedly the only original texts; the Laghana-Sastra +have neither temples nor priests, but, twice a month, every member of +the community has to absent himself from home for three days. Popular +rumor, originated among their women, ascribes such absences to pilgrimages +performed to their places of fortnightly resort. In some secluded +mountainous spots, unknown and inaccessible to other sects, hidden far +from sight among the luxurious vegetation of India, they keep their bungalows, +which look like small fortresses, encircled as they are by lofty +and thick walls. These, in their turn, are surrounded by the sacred trees +called <i>assonata</i>, and in Tamül <i>arassa maram</i>. These are the “sacred +groves,” the originals of those of Egypt and Greece, whose initiates also +built their temples within such “groves” inaccessible to the + <span class="lock">profane.<a id="FNanchor_659" href="#Footnote_659" class="fnanchor">[659]</a></span></p> + +<p>It will not be found without interest to see what Mr. John Yarker, <abbr title="Junior">Jr.</abbr>, +has to say on some modern secret societies among the Orientals. “The +nearest resemblance to the Brahmanical Mysteries, is probably found in +the very ancient ‘<i>Paths</i>’ of the Dervishes, which are usually governed +by twelve officers, the oldest ‘Court’ superintending the others by right +of seniority. Here the master of the ‘Court’ is called ‘<i>Sheik</i>,’ and +has his deputies, ‘Caliphs,’ or successors, of which there may be many +(as, for instance, in the brevet degree of a Master Mason). The order is +divided into at least four columns, pillars, or degrees. The first step is +that of ‘Humanity,’ which supposes attention to the written law, and +‘annihilation in the <i>Sheik</i>.’ The second is that of the ‘Path,’ in +which the ‘<i>Murid</i>,’ or disciple, attains spiritual powers and ‘self-annihilation’ +into the ‘Peer’ or founder of the ‘Path.’ The third stage is +called ‘Knowledge,’ and the ‘<i>Murid</i>’ is supposed to become inspired, +called ‘annihilation into the Prophet.’ The fourth stage leads him even +to God, when he becomes a part of the Deity and sees Him in all things. +The first and second stages have received modern subdivisions, as +‘Integrity,’ ‘Virtue,’ ‘Temperance,’ ‘Benevolence.’ After this the +Sheik confers upon him the grade of ‘Caliph,’ or Honorary Master, for +in their mystical language, ‘the man must die before the saint can be +born.’ It will be seen that this kind of mysticism is applicable to Christ +as founder of a ‘Path.’”</p> + +<p>To this statement, the author adds the following on the Bektash Dervishes, +who “often initiated the Janizaries. They wear <em>a small marble +cube spotted with blood</em>. Their ceremony is as follows: Before reception +a year’s probation is required, during which false secrets are + +<span class="pagenum"><a id="Page_317">317</a></span> + +given to test the candidate; he has two godfathers <em>and is divested of all +metals and even clothing</em>; from the wool of a sheep a cord is made for +his neck, and a girdle for his loins; he is led into the centre of a square +room, presented as a slave, and seated upon a large stone with twelve +escallops; his arms are crossed upon his breast, his body inclined forward, +his right toes extended over his left foot; after various prayers he +is placed in a particular manner, with his hand in a peculiar way in that +of the Sheik, who repeats a verse from the <cite>Koran</cite>: ‘Those who on +giving thee their hand swear to thee an oath, swear it to God, the hand +of God is placed in their hand; whoever violates this oath, will do so to +his hurt, and to whoever remains faithful God will give a magnificent +reward.’ Placing the hand below the chin is their sign, perhaps in +memory of their vow. All use the double triangles. The Brahmans +inscribe the angles with their trinity, and they possess also the Masonic +sign of distress as used in + <span class="lock">France.”<a id="FNanchor_660" href="#Footnote_660" class="fnanchor">[660]</a></span></p> + +<p>From the very day when the first mystic found the means of communication +between this world and the worlds of the invisible host, between +the sphere of matter and that of pure spirit, he concluded that to +abandon this mysterious science to the profanation of the rabble was to +lose it. An abuse of it might lead mankind to speedy destruction; it +was like surrounding a group of children with explosive batteries, and +furnishing them with matches. The first self-made adept initiated but a +select few, and kept silence with the multitudes. He recognized his God +and felt the great Being within himself. The “Âtman,” the + <span class="lock">Self,<a id="FNanchor_661" href="#Footnote_661" class="fnanchor">[661]</a></span> + the + +<span class="pagenum"><a id="Page_318">318</a></span> + +mighty Lord and Protector, once that man knew him as the “<i>I am</i>,” the +“<i>Ego Sum</i>” the “<i>Ahmi</i>,” showed his full power to him who could recognize +the “<cite>still small voice</cite>.” From the days of the primitive man described +by the first Vedic poet, down to our modern age, there has not +been a philosopher worthy of that name, who did not carry in the silent +sanctuary of his heart the grand and mysterious truth. If initiated, he +learnt it as a sacred science; if otherwise, then, like Socrates repeating to +himself, as well as to his fellow-men, the noble injunction, “O man, know +thyself,” he succeeded in recognizing his God within himself. “Ye are +gods,” the king-psalmist tells us, and we find Jesus reminding the scribes +that the expression, “Ye are gods,” was addressed to other mortal men, +claiming for himself the same privilege without any + <span class="lock">blasphemy.<a id="FNanchor_662" href="#Footnote_662" class="fnanchor">[662]</a></span> + And, as +a faithful echo, Paul, while asserting that we are all “the temple of the +living + <span class="lock">God,”<a id="FNanchor_663" href="#Footnote_663" class="fnanchor">[663]</a></span> + cautiously adds, that after all these things are only for the +“wise,” and it is “unlawful” to speak of them.</p> + +<p>Therefore, we must accept the reminder, and simply remark that +even in the tortured and barbarous phraseology of the <cite>Codex Nazaræus</cite>, +we detect throughout the same idea. Like an undercurrent, rapid and +clear, it runs without mixing its crystalline purity with the muddy and +heavy waves of dogmatism. We find it in the <cite>Codex</cite>, as well as in the +<cite>Vedas</cite>, in the <cite>Avesta</cite>, as in the <cite>Abhidharma</cite>, and in <cite>Kapila’s Sânkhya +Sûtras</cite> not less than in the <cite>Fourth Gospel</cite>. We cannot attain the +“Kingdom of Heaven,” unless we unite ourselves indissolubly with our +<i lang="la">Rex Lucis</i>, the Lord of Splendor and of Light, our Immortal God. We +must first conquer immortality and “take the Kingdom of Heaven by +violence,” offered to our material selves. “The first man is of the earth +earthy; the <em>second</em> man <em>is from heaven</em>.... Behold, I show you a <i>mystery</i>,” +says Paul (<cite>1 Corinthians</cite>, <abbr title="fifteen">xv.</abbr> 47). In the religion of Sakya-Mum, +which learned commentators have delighted so much of late to set +down as purely <em>nihilistic</em>, the doctrine of immortality is very clearly defined, +notwithstanding the European or rather Christian ideas about +Nirvana. In the sacred Jaïna books, of Patuna, the dying Gautama-Buddha + +<span class="pagenum"><a id="Page_319">319</a></span> + +is thus addressed: “Arise into <i>Nirvi</i> (Nirvana) from this decrepit +body into which thou hast been sent. Ascend into <em>thy former +abode</em>, O blessed Avatar!” This seems to us the very opposite of Nihilism. +If Gautama is invited to reäscend into his “former abode,” and +this abode is Nirvana, then it is incontestable that Buddhistic philosophy +does <em>not</em> teach final annihilation. As Jesus is alleged to have appeared +to his disciples after death, so to the present day is Gautama believed +to descend from Nirvana. And if he has an existence there, then this +state cannot be a synonym for <i>annihilation</i>.</p> + +<p>Gautama, no less than all other great reformers, had a doctrine for +his “elect” and another for the outside masses, though the main object +of his reform consisted in initiating all, so far as it was permissible and +prudent to do, without distinction of castes or wealth, to the great truths +hitherto kept so secret by the selfish Brahmanical class. Gautama-Buddha +it was whom we see the first in the world’s history, moved by +that generous feeling which locks the whole humanity within one embrace, +inviting the “poor,” the “lame,” and the “blind” to the King’s +festival table, from which he excluded those who had hitherto sat alone, +in haughty seclusion. It was he, who, with a bold hand, first opened +the door of the sanctuary to the pariah, the fallen one, and all those +“afflicted by men” clothed in gold and purple, often far less worthy +than the outcast to whom their finger was scornfully pointing. All this +did Siddhârtha six centuries before another reformer, as noble and as loving, +though less favored by opportunity, in another land. If both, +aware of the great danger of furnishing an uncultivated populace with the +double-edged weapon of <em>knowledge which gives power</em>, left the innermost +corner of the sanctuary in the profoundest shade, who, that is acquainted +with human nature, can blame them for it? But while one was actuated +by prudence, the other was forced into such a course. Gautama left +the esoteric and most dangerous portion of the “secret knowledge” untouched, +and lived to the ripe old age of eighty, with the certainty of having +taught the essential truths, and having converted to them one-third +of the world; Jesus promised his disciples the knowledge which confers +upon man the power <em>of producing far greater miracles than he ever did +himself</em>, and he died, leaving but a few faithful men, only half way to +knowledge, to struggle with the world to which they could impart but +what they <em>half</em>-knew themselves. Later, their followers disfigured truth +still more than they themselves had done.</p> + +<p>It is not true that Gautama never taught anything concerning a +future life, or that he denied the immortality of the soul. Ask any intelligent +Buddhist his ideas on Nirvana, and he will unquestionably express +himself, as the well-known Wong-Chin-Fu, the Chinese orator, now + +<span class="pagenum"><a id="Page_320">320</a></span> + +travelling in this country, did in a recent conversation with us about +<i>Niepang</i> (Nirvana). “This condition,” he remarked, “we all understand +to mean a final reünion with God, coïncident with the perfection of +the human spirit by its ultimate disembarrassment of matter. It is the +very opposite of personal annihilation.”</p> + +<p>Nirvana means the certitude of personal immortality in <em>Spirit</em>, not in +<em>Soul</em>, which, as a finite emanation, must certainly disintegrate its particles +a compound of human sensations, passions, and yearning for some objective +kind of existence, before the immortal spirit of the <em>Ego</em> is quite +freed, and henceforth secure against further transmigration in any form. +And how can man ever reach this state so long as the <i>Upadāna</i>, that +state of longing for <i>life</i>, more life, does not disappear from the sentient +being, from the <i>Ahancara</i> clothed, however, in a sublimated body? It is +the “Upādana” or the intense desire which produces WILL, and it is +<em>will</em> which develops <em>force</em>, and the latter generates <em>matter</em>, or an object +having form. Thus the disembodied <i>Ego</i>, through this sole undying desire +in him, unconsciously furnishes the conditions of his successive self-procreations +in various forms, which depend on his mental state and +<i>Karma</i>, the good or bad deeds of his preceding existence, commonly +called “merit and demerit.” This is why the “Master” recommended +to his mendicants the cultivation of the four degrees of Dhȳana, the noble +“Path of the Four Truths,” <i>i.e.</i>, that gradual acquirement of stoical indifference +for either life or death; that state of spiritual self-contemplation +during which man utterly loses sight of his physical and dual individuality, +composed of soul and body; and uniting himself with his third +and higher immortal self the <em>real and heavenly man</em> merges, so to say, into +the divine Essence, whence his own spirit proceeded like a spark from the +common hearth. Thus the Arhat, the holy mendicant, can reach Nirvana +while yet on earth; and his spirit, totally freed from the trammels of the +“psychical, terrestrial, <em>devilish</em> wisdom,” as James calls it, and being in its +own nature omniscient and omnipotent, can on earth, through the sole +power of his <em>thought</em>, produce the greatest of phenomena.</p> + +<p>“It is the missionaries in China and India, who first started this falsehood +about Niepang, or Nïepana (Nirvana),” says Wong-Chin-Fu. Who +can deny the truth of this accusation after reading the works of the Abbé +Dubois, for instance? A missionary who passes forty years of his life in +India, and then writes that the “Buddhists admit of no other God but +the body of man, and have no other object but the satisfaction of their +senses,” utters an untruth which can be proved on the testimony of the +laws of the Talapoins of Siam and Birmah; laws, which prevail unto +this very day and which sentence a sahân, or <i>punghi</i> (a learned man; +from the Sanscrit <i>pundit</i>), as well as a simple Talapoin, to death by + +<span class="pagenum"><a id="Page_321">321</a></span> + +decapitation, for the crime of unchastity. No foreigner can be admitted +into their <i>Kyums</i>, or Viharas (monasteries); and yet there are French +writers, otherwise impartial and fair, who, speaking of the great severity +of the rules to which the Buddhist monks are subjected in these communities, +and without possessing one single fact to corroborate their skepticism, +bluntly say, that “notwithstanding the great laudations bestowed +upon them (Talapoins) by certain travellers, merely on the <em>strength of +appearances</em>, I do not believe at all in their + <span class="lock">chastity.”<a id="FNanchor_664" href="#Footnote_664" class="fnanchor">[664]</a></span></p> + +<p>Fortunately for the Buddhist talapoins, lamas, sahâns, + <span class="lock">upasampadas,<a id="FNanchor_665" href="#Footnote_665" class="fnanchor">[665]</a></span> +and even + <span class="lock">samenaïras,<a id="FNanchor_666" href="#Footnote_666" class="fnanchor">[666]</a></span> + they have popular records and facts for themselves, +which are weightier than the unsupported personal opinion of +a Frenchman, born in Catholic lands, whom we can hardly blame for +having lost all faith in clerical virtue. When a Buddhist monk becomes +guilty (which does not happen once in a century, perhaps) of criminal +conversation, he has neither a congregation of tender-hearted members, +whom he can move to tears by an eloquent confession of his guilt, nor +a Jesus, on whose overburdened, long-suffering bosom are flung, as in a +common Christian dust-box, all the impurities of the race. No Buddhist +transgressor can comfort himself with visions of a Vatican, within whose +sin-encompassing walls black is turned into white, murderers into sinless +saints, and golden or silvery lotions can be bought at the confessional to +cleanse the tardy penitent of greater or lesser offenses against God and +man.</p> + +<p>Except a few impartial archæologists, who trace a direct Buddhistic +element in Gnosticism, as in all those early short-lived sects we know +of very few authors, who, in writing upon primitive Christianity, have +accorded to the question its due importance. Have we not facts enough +to, at least, suggest some interest in that direction? Do we not learn +that, as early as in the days of Plato, there were “Brachmans”—read +Buddhist, Samaneans, Saman, or Shaman missionaries—in Greece, and +that, at one time, they had overflowed the country? Does not Pliny +show them established on the shores of the Dead Sea, for “thousands of +ages?” After making every necessary allowance for the exaggeration, we +still have several centuries <span class="allsmcap">B.C.</span> left as a margin. And is it possible that +their influence should not have left deeper traces in all these sects than +is generally thought? We know that the Jaïna sect claims Buddhism +as derived from its tenets—that Buddhism existed before Siddhârtha, +better known as Gautama-Buddha. The Hindu Brahmans who, by + +<span class="pagenum"><a id="Page_322">322</a></span> + +the European Orientalists, are denied the right of knowing anything about +their own country, or understanding their own language and records better +than those who have never been in India, on the same principle as the +Jews are forbidden, by the Christian theologians, to interpret their own +Scriptures—the Brahmans, we say, have authentic records. And these +show the incarnation from the Virgin Avany of the first Buddha—<em>divine +light</em>—as having taken place more than some thousands of years <span class="allsmcap">B.C.</span>, +on the island of Ceylon. The Brahmans reject the claim that it was an +avatar of Vishnu, but admit the appearance of a reformer of Brahmanism +at that time. The story of the Virgin Avany and her divine son, Sâkya-muni, +is recorded in one of the sacred books of the Cinghalese Buddhists—the +<i>Nirdhasa</i>; and the Brahmanic chronology fixes the great +Buddhistic revolution and religious war, and the subsequent spread of +Sâkya-muni’s doctrine in Thibet, China, Japan, and other places at 4,620 +years + <span class="lock"><span class="allsmcap">B.C.</span><a id="FNanchor_667" href="#Footnote_667" class="fnanchor">[667]</a></span></p> + +<p>It is clear that Gautama-Buddha, the son of the King of Kapilavastu, +and the descendant of the first Sakya, through his father, who was of the +Kshatriya, or warrior-caste, did not invent his philosophy. Philanthropist +by nature, his ideas were developed and matured while under the tuition +of Tir-thankara, the famous guru of the Jaïna sect. The latter claim +the present Buddhism as a diverging branch of their own philosophy, and +themselves, as the only followers of the first Buddha who were allowed +to remain in India, after the expulsion of all other Buddhists, probably +because they had made a compromise, and admitted some of the Brahmanic +notions. It is, to say the least, curious, that three dissenting and +inimical religions, like Brahmanism, Buddhism, and Jaïnism, should agree +so perfectly in their traditions and chronology, as to Buddhism, and that +our scientists should give a hearing but to their own unwarranted speculations +and hypotheses. If the birth of Gautama may, with some show +of reason, be placed at about 600 <span class="allsmcap">B.C.</span>, then the preceding Buddhas +ought to have some place allowed them in chronology. The Buddhas are +not gods, but simply individuals overshadowed by the spirit of Buddha—the +divine ray. Or is it because, unable to extricate themselves from +the difficulty by the help of their own researches only, our Orientalists prefer +to obliterate and deny the whole, rather than accord to the Hindus the +right of knowing something of their own religion and history? Strange +way of discovering truths!</p> + +<p>The common argument adduced against the Jaïna claim, of having been +the source of the restoration of ancient Buddhism, that the principal + +<span class="pagenum"><a id="Page_323">323</a></span> + +tenet of the latter religion is opposed to the belief of the Jaïnas, is not a +sound one. Buddhists, say our Orientalists, deny the existence of a +Supreme Being; the Jaïnas admit one, but protest against the assumption +that the “He” can ever interfere in the regulation of the universe. +We have shown in the preceding chapter that the Buddhists do not deny +any such thing. But if any disinterested scholar could study carefully the +Jaïna literature, in their thousands of books preserved—or shall we say +hidden—in Rajpootana, Jusselmere, at Patun, and other + <span class="lock">places;<a id="FNanchor_668" href="#Footnote_668" class="fnanchor">[668]</a></span> + and especially +if he could but gain access to the oldest of their sacred volumes, +he would find a perfect identity of philosophical thought, if not of popular +rites, between the Jaïnas and the Buddhists. The Adi-Buddha and +Adinâtha (or Adiswara) are identical in essence and purpose. And +now, if we trace the Jaïnas back, with their claims to the ownership of +the oldest cave-temples (those superb specimens of Indian architecture +and sculpture), and their records of an almost incredible antiquity, we +can hardly refuse to view them in the light which they claim for themselves. +We must admit, that in all probability they are the only true descendants +of the primitive owners of old India, dispossessed by those +conquering and mysterious hordes of white-skinned Brahmans whom, in the +twilight of history, we see appearing at the first as wanderers in the valleys +of Jumna and Ganges. The books of the Srawacs—the only descendants +of the Arhâtas or earliest Jaïnas, the naked forest-hermits of +the days of old, might throw some light, perhaps, on many a puzzling +question. But will our European scholars, so long as they pursue their +own policy, ever have access to the <em>right</em> volumes? We have our doubts +about this. Ask any trustworthy Hindu how the missionaries have dealt +with those manuscripts which unluckily fell into their hands, and then see +if we can blame the natives for trying to save from desecration the “gods +of their fathers.”</p> + +<p>To maintain their ground Irenæus and his school had to fight hard with +the Gnostics. Such, also, was the lot of Eusebius, who found himself hopelessly +perplexed to know how the Essenes should be disposed of. The +ways and customs of Jesus and his apostles exhibited too close a resemblance +to this sect to allow the fact to pass unexplained. Eusebius tried +to make people believe that the Essenes were the first Christians. His +efforts were thwarted by Philo Judæus, who wrote his historical account +of the Essenes and described them with the minutest care, long before +there had appeared a single Christian in Palestine. But, if there +were no <em>Christians</em>, there were Chr<em>e</em>stians long before the era of Christianity; +and the Essenes belonged to the latter as well as to all other initiated + +<span class="pagenum"><a id="Page_324">324</a></span> + +brotherhoods, without even mentioning the Christnites of India. Lepsius +shows that the word <i>Nofre</i> means Chrēstos, “good,” and that one of +the titles of Osiris, “Onnofre,” must be translated “the goodness of +God made + <span class="lock">manifest.”<a id="FNanchor_669" href="#Footnote_669" class="fnanchor">[669]</a></span> + “The worship of Christ was not universal at +this early date,” explains Mackenzie, “by which I mean that Christolatry +had not been introduced; but the worship of <i>Chrēstos</i>—the Good +Principle—had preceded it by many centuries, and even survived the +general adoption of Christianity, as shown on monuments still in existence.” ... +Again, we have an inscription which is pre-Christian on an +epitaphial tablet (Spon. <abbr title="Miscellanea eruditae antiquitatis"><cite>Misc. Erud.</cite>, Ant.</abbr>, <abbr title="ten">x.</abbr> + <abbr title="eighteen">xviii.</abbr> 2). <a id="Greekch6"></a><span lang="el">Υακινθε Λαρισαιων Δημοσιε Ηρως Χρηστε Χαιρε</span>, and de Rossi (<cite>Roma Sotteranea</cite>, tome <abbr title="one">i.</abbr>, tav. +<abbr title="twenty-one">xxi.</abbr>) gives us another example from the catacombs—“Ælia Chreste, in + <span class="lock">Pace.”<a id="FNanchor_670" href="#Footnote_670" class="fnanchor">[670]</a></span> + And, <i>Kris</i>, as Jacolliot shows, means in Sanscrit “sacred.”</p> + +<p>The meritorious stratagems of the trustworthy Eusebius thus proved +lost labor. He was triumphantly detected by Basnage, who, says Gibbon, +“examined with the utmost critical accuracy the curious treatise of Philo, +which describes the Therapeutæ,” and found that “by proving it was composed +as early as the time of Augustus, he has demonstrated, in spite of +Eusebius and a crowd of modern Catholics, that the Therapeutæ were +neither Christians nor monks.”</p> + +<p>As a last word, the <em>Christian</em> Gnostics sprang into existence toward +the beginning of the second century, and just at the time when the Essenes +most mysteriously faded away, which indicated that they were the identical +Essenes, and moreover pure <i>Christists</i>, <abbr title="namely">viz.</abbr>: they believed and were +those who best understood what one of their own brethren had preached. +In insisting that the letter Iota, mentioned by Jesus in <cite>Matthew</cite> (<abbr title="five">v.</abbr> 18), +indicated a secret doctrine in relation to the ten æons, it is sufficient to +demonstrate to a kabalist that Jesus belonged to the Freemasonry of +those days; for Ι, which is Iota in Greek, has other names in other languages; +and is, as it was among the Gnostics of those days, a pass-word, +meaning the <span class="smcap">Sceptre</span> of the <span class="smcap">Father</span>, in Eastern brotherhoods which exist +to this very day.</p> + +<p>But in the early centuries these facts, if known, were purposely +ignored, and not only withheld from public notice as much as possible, +but vehemently denied whenever the question was forced upon discussion. +The denunciations of the Fathers were rendered bitter in proportion to +the truth of the claim which they endeavored to refute.</p> + +<p>“It comes to this,” writes Irenæus, complaining of the Gnostics, + +<span class="pagenum"><a id="Page_325">325</a></span> + +“they neither consent to Scripture nor + <span class="lock">tradition.”<a id="FNanchor_671" href="#Footnote_671" class="fnanchor">[671]</a></span> + And why should we +wonder at that, when even the commentators of the nineteenth century, +with nothing but fragments of the Gnostic manuscripts to compare with +the voluminous writings of their calumniators, have been enabled to detect +fraud on nearly every page? How much more must the polished and +learned Gnostics, with all their advantages of personal observation and +knowledge of fact, have realized the stupendous scheme of fraud that was +being consummated before their very eyes! Why should they accuse +Celsus of maintaining that their religion was all based on the speculations +of Plato, with the difference that his doctrines were far more pure and +rational than theirs, when we find Sprengel, seventeen centuries later, +writing the following?—“Not only did they (the Christians) think to discover +the dogmas of Plato in the books of Moses, but, moreover, they +fancied that, by introducing Platonism into Christianity, they would <em>elevate +the dignity of this religion and make it more popular among the</em> + <span class="lock"><em>nations</em>.”<a id="FNanchor_672" href="#Footnote_672" class="fnanchor">[672]</a></span></p> + +<p>They introduced it so well, that not only was the Platonic philosophy +selected as a basis for the trinity, but even the legends and mythical +stories which had been current among the admirers of the great philosopher—as +a time-honored custom required in the eyes of his posterity +such an allegorical homage to every hero worthy of deification—were +revamped and used by the Christians. Without going so far as India, did +they not have a ready model for the “miraculous conception,” in the +legend about Periktionè, Plato’s mother? In her case it was also +maintained by popular tradition that she had immaculately conceived +him, and that the god Apollo was his father. Even the annunciation by +an angel to Joseph “in a dream,” the Christians copied from the message +of Apollo to Ariston, Periktionè’s husband, that the child to be born from +her was the offspring of that god. So, too, Romulus was said to be the +son of Mars, by the virgin Rhea Sylvia.</p> + +<p>It is generally held by all the symbolical writers that the Ophites +were found guilty of practicing the most licentious rites during their +religious meetings. The same accusation was brought against the +Manichæans, the Carpocratians, the Paulicians, the Albigenses—in short, +against every Gnostic sect which had the temerity to claim the right to +think for itself. In our modern days, the 160 American sects and the 125 +sects of England are not so often troubled with such accusations; times +are changed, and even the once all-powerful clergy have to either bridle +their tongues or prove their slanderous accusations.</p> + +<p>We have carefully looked over the works of such authors as Payne + +<span class="pagenum"><a id="Page_326">326</a></span> + +Knight, C. W. King, and Olshausen, which treat of our subject; we have +reviewed the bulky volumes of Irenæus, Tertullian, Sozomen, Theodoret; +and in none but those of Epiphanius have we found any accusation based +upon direct evidence of an eye-witness. “They say;” “<em>Some</em> say;” +“We have heard”—such are the general and indefinite terms used by +the patristic accusers. Alone Epiphanius, whose works are invariably +referred to in all such cases, seems to chuckle with delight whenever he +couches a lance. We do not mean to take upon ourselves to defend the +sects which inundated Europe at the eleventh century, and which brought +to light the most wonderful creeds; we limit our defense merely to those +Christian sects whose theories were usually grouped under the generic +name of <i>Gnosticism</i>. These are those which appeared immediately after +the alleged crucifixion, and lasted till they were nearly exterminated +under the rigorous execution of the Constantinian law. The greatest +guilt of these were their syncretistic views, for at no other period of the +world’s history had truth a poorer prospect of triumph than in those days +of forgery, lying, and deliberate falsification of facts.</p> + +<p>But before we are forced to believe the accusations, may we not be +permitted to inquire into the historical characters of their accusers? Let +us begin by asking, upon what ground does the Church of Rome build +her claim of supremacy for her doctrines over those of the Gnostics? +Apostolic succession, undoubtedly. The succession <em>traditionally</em> instituted +by the direct Apostle Peter. But what if this prove a fiction? +Clearly, the whole superstructure supported upon this one imaginary stilt +would fall in a tremendous crash. And when we do inquire carefully, we +find that we must take the word of Irenæus <em>alone</em> for it—of Irenæus, who +did not furnish one single valid proof of the claim which he so audaciously +advanced, and who resorted for that to endless forgeries. He gives +authority neither for his dates nor his assertions. This Smyrniote worthy +has not even the brutal but sincere faith of Tertullian, for he contradicts +himself at every step, and supports his claims solely on acute sophistry. +Though he was undoubtedly a man of the shrewdest intellect and great +learning, he fears not, in some of his assertions and arguments, to even +appear an idiot in the eyes of posterity, so long as he can “carry the situation.” +Twitted and cornered at every step by his not less acute and +learned adversaries, the Gnostics, he boldly shields himself behind blind +faith, and in answer to their merciless logic falls upon imaginary tradition +invented by himself. Reber wittily remarks: “As we read his misapplications +of words and sentences, we would conclude that he was a +lunatic if we did not know that he was something + <span class="lock">else.”<a id="FNanchor_673" href="#Footnote_673" class="fnanchor">[673]</a></span></p> + +<p><span class="pagenum"><a id="Page_327">327</a></span> + +So boldly mendacious does this “holy Father” prove himself in many +instances, that he is even contradicted by Eusebius, more cautious if not +more truthful than himself. He is driven to that necessity in the face of +unimpeachable evidence. So, for instance, Irenæus asserts that Papias, +Bishop of Hierapolis, was a direct hearer of <abbr title="Saint">St.</abbr> + <span class="lock">John;<a id="FNanchor_674" href="#Footnote_674" class="fnanchor">[674]</a></span> + and Eusebius +is compelled to show that Papias never pretended to such a claim, but +simply stated that he had received his <em>doctrine from those who had known</em> + <span class="lock"><em>John</em>.<a id="FNanchor_675" href="#Footnote_675" class="fnanchor">[675]</a></span></p> + +<p>In one point, the Gnostics had the best of Irenæus. They drove him, +through mere fear of inconsistency, to the recognition of their kabalistic +doctrine of atonement; unable to grasp it in its allegorical meaning, +Irenæus presented, with Christian theology as we find it in its present +state of “original sin <em>versus</em> Adam,” a doctrine which would have filled +Peter with pious horror if he had been still alive.</p> + +<p>The next champion for the propagation of Apostolic Succession, is +Eusebius himself. Is the word of this Armenian Father any better than +that of Irenæus? Let us see what the most competent critics say of +him. And before we turn to modern critics at all, we might remind the +reader of the scurrilous terms in which Eusebius is attacked by George +Syncellus, the Vice-Patriarch of Constantinople (eighth century), for +his audacious falsification of the Egyptian Chronology. The opinion of +Socrates, an historian of the fifth century, is no more flattering. He fearlessly +charges Eusebius with perverting historical dates, in order to please +the Emperor Constantine. In his chronographic work, before proceeding +to falsify the synchronistic tables <em>himself</em>, in order to impart to Scriptural +chronology a more trustworthy appearance, Syncellus covers Eusebius +with the choicest of monkish Billingsgate. <em>Baron Bunsen has verified +the justness if not justified the politeness of this abusive reprehension.</em> +His elaborate researches in the rectification of the <cite>Egyptian List of +Chronology</cite>, by Manetho, led him to confess that throughout his work, +the Bishop of Cæsarea “had undertaken, in a very <em>unscrupulous</em> and +arbitrary spirit, to mutilate history.” “Eusebius,” he says, “is the originator +of that systematic theory of synchronisms which has so often subsequently +maimed and mutilated history in its procrustean + <span class="lock">bed.”<a id="FNanchor_676" href="#Footnote_676" class="fnanchor">[676]</a></span> + To +this the author of the <cite>Intellectual Development of Europe</cite> adds: “Among +those who have been the most guilty of this offense, the name of the +celebrated Eusebius, the Bishop of Cæsarea ... should be + <span class="lock">designated!”<a id="FNanchor_677" href="#Footnote_677" class="fnanchor">[677]</a></span></p> + +<p>It will not be amiss to remind the reader that it is the same Eusebius +who is charged with the interpolation of the famous paragraph concerning + +<span class="pagenum"><a id="Page_328">328</a></span> + + <span class="lock">Jesus,<a id="FNanchor_678" href="#Footnote_678" class="fnanchor">[678]</a></span> + which was so miraculously found, in his time, in the writings of +Josephus, the sentence in question having till that time remained perfectly +unknown. Renan, in his <cite>Life of Jesus</cite>, expresses a contrary opinion. +“I believe,” says he, “the passage respecting Jesus to be authentic. <em>It +is perfectly in the style of Josephus</em>; and, <em>if</em> this historian had made mention +of Jesus, it is <em>thus</em> that he must have spoken of him.”</p> + +<p>Begging this eminent scholar’s pardon, we must again contradict him. +Laying aside his cautious “<em>if</em>,” we will merely show that though the short +paragraph may possibly be genuine, and “perfectly in the style of Josephus,” +its several parentheses are most palpably later forgeries; and “<em>if</em>” +Josephus had made any mention of Christ at all, it is <em>not</em> thus that he would +“have spoken of him.” The whole paragraph consists of but a few lines, +and reads: “At this time was <i>Iasous</i>, a ‘<span class="allsmcap">WISE</span> + <span class="lock"><span class="allsmcap">MAN</span>,’<a id="FNanchor_679" href="#Footnote_679" class="fnanchor">[679]</a></span> + if, at least, <em>it is +right to call him a man</em>! (ἄνδρα) for he was a doer of surprising works, +and a teacher of such men as receive “the truths” with pleasure.... +<em>This was the</em> <span class="smcap">Anointed</span> (!!). And, on an accusation by the first men +among us, having been condemned by Pilate to the cross, they did not +stop loving him who loved them. For <em>he appeared to them on the third +day alive</em>, and the divine prophets having said these and many other +wonderful things concerning him.”</p> + +<p>This paragraph (of sixteen lines in the original) has two unequivocal +assertions and one qualification. The latter is expressed in the following +sentence: “If, at least, it is right to call him a man.” The unequivocal +assertions are contained in “This is the <span class="smcap">Anointed</span>,” and in +that Jesus “appeared to them <em>on the third day alive</em>.” History shows +us Josephus as a thorough, uncompromising, stiff-necked, orthodox Jew, +though he wrote for “the Pagans.” It is well to observe the false position +in which these sentences would have placed a true-born Jew, if they +had really emanated from him. Their “Messiah” was then and is still +expected. The Messiah is the <em>Anointed</em>, and <i lang="la">vice versa</i>. And Josephus +is made to admit that the “first men” among them have accused and +crucified <i>their</i> Messiah and Anointed!! No need to comment any further +upon such a preposterous + <span class="lock">incongruity,<a id="FNanchor_680" href="#Footnote_680" class="fnanchor">[680]</a></span> + even though supported by +so ripe a scholar as Renan.</p> + +<p>As to that patristic fire-brand, Tertullian, whom des Mousseaux +apotheosizes in company with his other demi-gods, he is regarded by +Reuss, Baur, and Schweigler, in quite a different light. The untrustworthiness +of statement and inaccuracy of Tertullian, says the author + +<span class="pagenum"><a id="Page_329">329</a></span> + +of <cite>Supernatural Religion</cite>, are often apparent. Reuss characterizes his +Christianism as “<cite>âpre</cite>, <cite>insolent</cite>, <cite>brutal</cite>, <cite>ferrailleur</cite>.” It is without +unction and without charity, sometimes even <em>without loyalty</em>, when he +finds himself confronted with opposition. “If,” remarks this author, +“in the second century all parties except certain Gnostics were intolerant, +Tertullian was the most intolerant of all!”</p> + +<p>The work begun by the early Fathers was achieved by the sophomorical +Augustine. His supra-transcendental speculations on the Trinity; +his imaginary dialogues with the Father, Son, and the Holy Spirit, +and the <em>disclosures</em> and covert allusions about his ex-brethren, the +Manicheans, have led the world to load Gnosticism with opprobrium, and +have thrown into a deep shadow the insulted majesty of the one God, +worshipped in reverential silence by every “heathen.”</p> + +<p><em>And thus is it that the whole pyramid of Roman Catholic dogmas +rests not upon proof, but upon assumption.</em> The Gnostics had cornered +the Fathers too cleverly, and <em>the only salvation of the latter was a resort +to forgery</em>. For nearly four centuries, the great historians nearly cotemporary +with Jesus had not taken the slightest notice either of his life or +death. Christians wondered at such an unaccountable omission of what the +Church considered the greatest events in the world’s history. Eusebius +saved the battle of the day. Such are the men who have slandered +the Gnostics.</p> + +<p>The first and most unimportant sect we hear of is that of the <i>Nicolaïtans</i>, +of whom John, in the <cite>Apocalypse</cite>, makes the voice in his vision +say that he hates their + <span class="lock">doctrine.<a id="FNanchor_681" href="#Footnote_681" class="fnanchor">[681]</a></span> + These Nicolaïtans were the followers, +however, of Nicolas of Antioch, one of the “seven” chosen by the +“twelve” to make distribution from the common fund to the proselytes at +Jerusalem (<cite>Acts</cite> <abbr title="two">ii.</abbr> 44, 45, <abbr title="six">vi.</abbr> 1-5), hardly more than a few weeks, or +perhaps months, after the + <span class="lock">Crucifixion;<a id="FNanchor_682" href="#Footnote_682" class="fnanchor">[682]</a></span> + and a man “of honest report, +<em>full of the Holy Ghost and wisdom</em>” (verse 3). Thus it would appear that +the “Holy Ghost and wisdom” from on high, were no more a shield +against the accusation of “hæresy” than though they had never overshadowed +the “chosen ones” of the apostles.</p> + +<p>It would be but too easy to detect what kind of heresy it was that +offended, even had we not other and more authentic sources of information +in the kabalistic writings. The accusation and the precise nature +of the “abomination” are stated in the second chapter of the book of +<cite>Revelation</cite>, verses 14, 15. The sin was merely—<em>marriage</em>. John was a + +<span class="pagenum"><a id="Page_330">330</a></span> + +“virgin;” several of the Fathers assert the fact on the authority of +tradition. Even Paul, the most liberal and high-minded of them all, +finds it difficult to reconcile the position of a married man with that of +a faithful servant of God. There is also “a difference between a wife +and a + <span class="lock">virgin.”<a id="FNanchor_683" href="#Footnote_683" class="fnanchor">[683]</a></span> + The latter cares “for the things of the Lord,” and the +former only for “how she may please her husband.” “If any man think +that he behaveth uncomely towards his virgin ... let them marry. +Nevertheless, he that standeth steadfast in his heart, and hath power over +his own will, and hath so decreed ... that he will keep <em>his virgin</em>, +doeth well.” So that he who marries “doeth well ... but he that +giveth her not in marriage <em>doeth better</em>.” “Art thou loosed from a +wife?” he asks, “seek not a wife” (27). And remarking that according +to his judgment, both will be happier if they do not marry, he +adds, as a weighty conclusion: “And I think also that I have the spirit +of God” (40). Far from this spirit of tolerance are the words of +John. According to his vision there are “but the hundred and forty and +four thousand, which were <em>redeemed</em> from the earth,” and “these are +they which were not defiled with women; for <em>they were</em> + <span class="lock"><em>virgins</em>.”<a id="FNanchor_684" href="#Footnote_684" class="fnanchor">[684]</a></span> + This +seems conclusive; for except Paul there is not one of these primitive +<i>Nazari</i>, there “set apart” and vowed to God, who seemed to make a +great difference between “sin” within the relationship of legal marriage, +and the “abomination” of adultery.</p> + +<p>With such views and such narrow-mindedness, it was but natural that +these fanatics should have begun by casting this <em>iniquity</em> as a slur in the +faces of brethren, and then “bearing on progressively” with their accusations. +As we have already shown, it is only Epiphanius whom we find +giving such minute details as to the Masonic “grips” and other signs of +recognition among the Gnostics. He had once belonged to their number, +and therefore it was easy for him to furnish particulars. Only how +far the worthy Bishop is to be relied upon is a very grave question. One +need fathom human nature but very superficially to find that there seldom +was yet a traitor, a renegade, who, in a moment of danger turned +“State’s evidence,” who would not lie as remorselessly as he betrayed. +Men never forgive or relent toward those whom they injure. We hate +our victims in proportion to the harm we do them. This is a truth as old +as the world. On the other hand, it is preposterous to believe that such +persons as the Gnostics, who, according to Gibbon, were the wealthiest, +proudest, most polite, as well as the most learned “of the Christian +name,” were guilty of the disgusting, libidinous actions of which Epiphanius +delights to accuse them. Were they even like that “set of tatterdemalions, + +<span class="pagenum"><a id="Page_331">331</a></span> + +almost naked, with fierce looks,” that Lucian describes as Paul’s + <span class="lock">followers,<a id="FNanchor_685" href="#Footnote_685" class="fnanchor">[685]</a></span> + we would hesitate to believe such an infamous story. How +much less probable then that men who were Platonists, as well as Christians, +should have ever been guilty of such preposterous rites.</p> + +<p>Payne Knight seems never to suspect the testimony of Epiphanius. +He argues that “if we make allowance for the willing exaggerations of +religious hatred, and consequent popular prejudice, the general conviction +that these sectarians had rites and practices of a licentious character +appears too strong to be entirely disregarded.” If he draws an honest +line of demarcation between the Gnostics of the first three centuries and +those mediæval sects whose doctrines “rather closely resembled modern +communism,” we have nothing to say. Only, we would beg every critic +to remember that if the Templars were accused of that most “abominable +crime” of applying the “holy kiss” to the root of Baphomet’s + <span class="lock">tail,<a id="FNanchor_686" href="#Footnote_686" class="fnanchor">[686]</a></span> + <abbr title="Saint">St.</abbr> +Augustine is also suspected, and on very good grounds, too, of having +allowed his community to go somewhat astray from the primitive way of +administering the “holy kiss” at the feast of the Eucharist. The holy +Bishop seems quite too anxious as to certain details of the ladies’ toilet +for the “kiss” to be of a strictly orthodox + <span class="lock">nature.<a id="FNanchor_687" href="#Footnote_687" class="fnanchor">[687]</a></span> + Wherever there +lurks a true and sincere religious feeling, there is no room for worldly +details.</p> + +<p>Considering the extraordinary dislike exhibited from the first by Christians +to all manner of cleanliness, we cannot enough wonder at such +a strange solicitude on the part of the holy Bishop for his female parishioners, +unless, indeed, we have to excuse it on the ground of a lingering +reminiscence of Manichean rites!</p> + +<p>It would be hard, indeed, to blame any writer for entertaining such +suspicions of immorality as those above noticed, when the records of many +historians are at hand to help us to make an impartial investigation. +“Hæretics” are accused of crimes in which the Church has more or less +openly indulged even down to the beginning of our century. In 1233 +Pope Gregory <abbr title="Nine">IX.</abbr> issued two bulls against the Stedingers “for various +<em>heathen</em> and magical + <span class="lock">practices,”<a id="FNanchor_688" href="#Footnote_688" class="fnanchor">[688]</a></span> + and the latter, as a matter of course, were +exterminated in the name of Christ and his Holy Mother. In 1282 a +parish priest of Inverkeithing, named John, performed rites on Easter day +by far worse than “magical.” Collecting a crowd of young girls, he forced +them to enter into “divine ecstasies” and Bacchanalian fury, dancing the + +<span class="pagenum"><a id="Page_332">332</a></span> + +old Amazonian circle-dance around the figure of the heathen “god of the +gardens.” Notwithstanding that upon the complaint of some of his +parishioners he was cited before his bishop, he retained his benefice +because he proved that <em>such was the common usage of the</em> + <span class="lock"><em>country</em>.<a id="FNanchor_689" href="#Footnote_689" class="fnanchor">[689]</a></span> + The +Waldenses, those “earliest Protestants,” were accused of the most unnatural +horrors; burned, butchered, and exterminated for calumnies heaped +upon them by their accusers. Meanwhile the latter, in open triumph, +forming their heathen processions of “Corpus Christi,” with emblems +modelled on those of Baal-Peor and “Osiris,” and every city in Southern +France carrying, in yearly processions on Easter days, loaves and cakes +fashioned like the so-much-decried emblems of the Hindu Sivites and +Vishnites, as late as + <span class="lock">1825!<a id="FNanchor_690" href="#Footnote_690" class="fnanchor">[690]</a></span></p> + +<p>Deprived of their old means for slandering Christian sects whose religious +views differ from their own, it is now the turn of the “heathen,” +Hindus, Chinese, and Japanese, to share with the ancient religions the +honor of having cast in their teeth denunciations of their “libidinous +religions.”</p> + +<p>Without going far for proofs of equal if not surpassing immorality, we +would remind Roman Catholic writers of certain <i lang="fr">bas-reliefs</i> on the doors of +<abbr title="Saint">St.</abbr> Peter’s Cathedral. They are as brazen-faced as the door itself; but +less so than any author, who, knowing all this, feigns to ignore historical +facts. A long succession of Popes have reposed their pastoral eyes upon +these brazen pictures of the vilest obscenity, through those many centuries, +without ever finding the slightest necessity for removing them. +Quite the contrary; for we might name certain Popes and Cardinals who +made it a life-long study to copy these heathen suggestions of “nature-gods,” +in practice as well as in theory.</p> + +<p>In Polish Podolia there was some years ago, in a Roman Catholic +Church, a statue of Christ, in black marble. It was reputed to perform +miracles on certain days, such as having its hair and beard grow in the +sight of the public, and indulging in other <em>less</em> innocent wonders. This +show was finally prohibited by the Russian Government. When in 1585 +the Protestants took Embrun (Department of the Upper Alps), they +found in the churches of this town relics of such a character, that, as the +Chronicle expresses it, “old Huguenot soldiers were seen to blush, +several weeks after, at the bare mention of the discovery.” In a corner +of the Church of <abbr title="Saint">St.</abbr> Fiacre, near Monceaux, in France, there was—and +it still is there, if we mistake not—a seat called “the chair of <abbr title="Saint">St.</abbr> Fiacre,” + +<span class="pagenum"><a id="Page_333">333</a></span> + +which had the reputation of conferring fecundity upon barren women. A +rock in the vicinity of Athens, not far from the so-called “Tomb of +Socrates,” is said to be possessed of the same virtue. When, some +twenty years since, the Queen Amelia, perhaps in a merry moment, was +said to have tried the experiment, there was no end of most insulting +abuse heaped upon her, by a Catholic Padre, on his way through Syra to +some mission. The Queen, he declared, was a “superstitious heretic!” +“an abominable witch!” “Jezebel using magic arts.” Much more the +zealous missionary would doubtless have added, had he not found himself, +right in the middle of his vituperations, landed in a pool of mud, outside +the window. The virtuous elocutionist was forced to this unusual transit +by the strong arm of a Greek officer, who happened to enter the room at +the right moment.</p> + +<p>There never was a great religious reform that was not pure at the +beginning. The first followers of Buddha, as well as the disciples of Jesus, +were all men of the highest morality. The aversion felt by the reformers +of all ages to vice under any shape, is proved in the cases of Sâkya-muni, +Pythagoras, Plato, Jesus, <abbr title="Saint">St.</abbr> Paul, Ammonius Sakkas. The great Gnostic +leaders—if less successful—were not less virtuous in practice nor less +morally pure. Marcion, + <span class="lock">Basilides,<a id="FNanchor_691" href="#Footnote_691" class="fnanchor">[691]</a></span> + Valentinus, were renowned for their +ascetic lives. The Nicolaïtans, who, if they did not belong to the great +body of the Ophites, were numbered among the small sects which were +absorbed in it at the beginning of the second century, owe their origin, as +we have shown, to Nicolas of Antioch, “a man of honest report, full of +the Holy Ghost and wisdom.” How absurd the idea that such men +would have instituted “libidinous rites.” As well accuse Jesus of having +promoted the similar rites which we find practiced so extensively by +the mediæval <em>orthodox</em> Christians behind the secure shelter of monastic +walls.</p> + +<p>If, however, we are asked to credit such an accusation against the +Gnostics, an accusation transferred with tenfold acrimony, centuries +later, to the unfortunate heads of the Templars, why should we not believe +the same of the orthodox Christians? Minucius Felix states that +“the first Christians were accused by the world of inducing, during the +ceremony of the “Perfect Passover,” each neophyte, on his admission, +to plunge a knife into an infant concealed under a heap of flour; the +body then serving for a banquet to the whole congregation. After they +had become the dominant party, they (the Christians) transferred this +charge to their own + <span class="lock">dissenters.”<a id="FNanchor_692" href="#Footnote_692" class="fnanchor">[692]</a></span></p> + +<p><span class="pagenum"><a id="Page_334">334</a></span> + +The real crime of heterodoxy is plainly stated by John in his <cite>Epistles</cite> +and <cite>Gospel</cite>. “He that confesseth not that Jesus Christ is come in the +flesh ... is a deceiver and <em>an antichrist</em>” (2 <cite>Epistle</cite> 7). In his previous +<cite>Epistle</cite>, he teaches his flock that there are <em>two</em> trinities (7, 8)—in short, +the Nazarene system.</p> + +<p>The inference to be drawn from all this is, that the made-up and dogmatic +Christianity of the Constantinian period is simply an offspring of the +numerous conflicting sects, half-castes themselves, born of Pagan parents. +Each of these could claim representatives converted to the so-called <em>orthodox</em> +body of Christians. And, as every newly-born dogma had to be carried +out by the majority of votes, every sect colored the main substance with +its own hue, till the moment when the emperor enforced this <em>revealed</em> +olla-podrida, of which he evidently did not himself understand a word, +upon an unwilling world as the <em>religion of Christ</em>. Wearied in the vain +attempt to sound this fathomless bog of international speculations, unable +to appreciate a religion based on the pure spirituality of an ideal conception, +Christendom gave itself up to the adoration of brutal force as +represented by a Church backed up by Constantine. Since then, among +the thousand rites, dogmas, and ceremonies copied from Paganism, the +Church can claim but one invention as thoroughly original with her—namely, +the doctrine of eternal damnation, and one custom, that of the +anathema. The Pagans rejected both with horror. “An execration is a +fearful and grievous thing,” says Plutarch. “Wherefore, the priestess at +Athens was commended for refusing to curse Alkibiades (for desecration +of the Mysteries) when the people required her to do it; <em>for</em>, she said, +<em>that she was a priestess of prayers and not of</em> + <span class="lock"><em>curses</em>.”<a id="FNanchor_693" href="#Footnote_693" class="fnanchor">[693]</a></span></p> + +<p>“Deep researches would show,” says Renan, “that nearly everything +in Christianity is mere baggage brought from the Pagan Mysteries. The +primitive Christian worship is nothing but a mystery. The whole interior +police of the Church, the degrees of initiation, the command of silence, +and a crowd of phrases in the ecclesiastical language, have no other +origin.... The revolution which overthrew Paganism <em>seems</em> at first +glance ... an absolute rupture with the past ... but <em>the popular faith +saved its most familiar symbols from shipwreck</em>. Christianity introduced, +at first, so little change into the habits of private and social life, that with +great numbers in the fourth and fifth centuries it remains uncertain whether +they were Pagans or Christians; many seem even to have pursued an +irresolute course between the two worships.” Speaking further of <em>Art</em>, +which formed an essential part of the ancient religion, he says that “<cite>it +had to break with scarce one of its traditions</cite>. Primitive Christian art is + +<span class="pagenum"><a id="Page_335">335</a></span> + +really nothing but Pagan art in its decay, or in its lower departments. +The Good Shepherd of the catacombs in Rome is a copy from the Aristeus, +or from the Apollo Nornius, which figure in the same posture on the +Pagan sarcophagi, and still carries the flute of Pan in the midst of the four +half-naked seasons. On the Christian tombs of the Cemetery of <abbr title="Saint">St.</abbr> Calixtus, +Orpheus charms the animals. Elsewhere, the Christ as Jupiter-Pluto, +and Mary as Proserpina, receive the souls that Mercury, wearing +the broad-brimmed hat and carrying in his hand the rod of the soul-guide +(<i>psychopompos</i>), brings to them, in presence of the three fates. Pegasus, +the symbol of the apotheosis; Psyche, the symbol of the immortal soul; +Heaven, personified by an old man, the river Jordan; and Victory, figure +on a host of Christian monuments.”</p> + +<p>As we have elsewhere shown, the primitive Christian community was +composed of small groups scattered about and organized in secret societies, +with passwords, grips, and signs. To avoid the relentless persecutions +of their enemies, they were obliged to seek safety and hold meetings in +deserted catacombs, the fastnesses of mountains, and other safe retreats. +Like disabilities were naturally encountered by each religious reform +at its inception. From the very first appearance of Jesus and his twelve +disciples, we see them congregating apart, having secure refuges in the +wilderness, and among friends in Bethany, and elsewhere. Were Christianity +not composed of “<em>secret communities</em>,” from the start, history +would have more <em>facts</em> to record of its founder and disciples than it has.</p> + +<p>How little Jesus had impressed his personality upon his own century, +is calculated to astound the inquirer. Renan shows that Philo, who died +toward the year 50, and who was born many years earlier than Jesus, living +all the while in Palestine while the “glad tidings” were being preached +all over the country, according to the <cite>Gospels</cite>, had never heard of him! +Josephus, the historian, who was born three or four years after the death +of Jesus, mentions his execution in a short sentence, and even those few +words were altered “by a <em>Christian hand</em>,” says the author of the <cite>Life +of Jesus</cite>. Writing at the close of the first century, when Paul, the learned +propagandist, is said to have founded so many churches, and Peter is +alleged to have established the apostolic succession, which the Irenæo-Eusebian +chronology shows to have already included three bishops of + <span class="lock">Rome,<a id="FNanchor_694" href="#Footnote_694" class="fnanchor">[694]</a></span> + Josephus, the painstaking enumerator and careful historian of +even the most unimportant sects, entirely ignores the existence of a +Christian sect. Suetonius, secretary of Adrian, writing in the first quarter +of the second century, knows so little of Jesus or his history as to say +that the Emperor Claudius “banished all the Jews, who were continually + +<span class="pagenum"><a id="Page_336">336</a></span> + +making disturbances, at the instigation of one <i>Crestus</i>,” meaning Christ, +we must + <span class="lock">suppose.<a id="FNanchor_695" href="#Footnote_695" class="fnanchor">[695]</a></span> + The Emperor Adrian himself, writing still later, was +so little impressed with the tenets or importance of the new sect, that in +a letter to Servianus he shows that he believes the Christians to be worshippers +of <span class="lock">Serapis.<a id="FNanchor_696" href="#Footnote_696" class="fnanchor">[696]</a></span> + “In the second century,” says C. W. King, “the +syncretistic sects that had sprung up in Alexandria, the very hot-bed of +Gnosticism, found out in Serapis a prophetic type of Christ as the Lord +and Creator of all, and Judge of the living and the + <span class="lock">dead.”<a id="FNanchor_697" href="#Footnote_697" class="fnanchor">[697]</a></span> + Thus, while +the “Pagan” philosophers had never viewed Serapis, or rather the +abstract idea which was embodied in him, as otherwise than a representation +of the Anima Mundi, the Christians anthropomorphized the “Son +of God” and his “Father,” finding no better model for him than the idol +of a Pagan myth! “There can be no doubt,” remarks the same author, +“that the head of Serapis, marked, as the face is, by a grave and pensive +majesty, supplied the first idea for the conventional portraits of the +<span class="lock">Saviour.”<a id="FNanchor_698" href="#Footnote_698" class="fnanchor">[698]</a></span></p> + +<p>In the notes taken by a traveller—whose episode with the monks +on Mount Athos we have mentioned elsewhere—we find that, during +his early life, Jesus had frequent intercourse with the Essenes belonging +to the Pythagorean school, and known as the Koinobi. We believe it +rather hazardous on the part of Renan to assert so dogmatically, as he +does, that Jesus “ignored the very name of Buddha, of Zoroaster, of +Plato;” that he had never read a Greek nor a Buddhistic book, “although +he had more than one element in him, which, unawares to himself, +proceeded from Buddhism, Parsism, and the Greek + <span class="lock">wisdom.”<a id="FNanchor_699" href="#Footnote_699" class="fnanchor">[699]</a></span> + This +is conceding half a miracle, and allowing as much to chance and coincidence. +It is an abuse of privilege, when an author, who claims to write +historical facts, draws convenient deductions from hypothetical premises, +and then calls it a biography—a <em>Life</em> of Jesus. No more than any other +compiler of legends concerning the problematical history of the Nazarene +prophet, has Renan one inch of secure foothold upon which to +maintain himself; nor can any one else assert a claim to the contrary, +except on inferential evidence. And yet, while Renan has not one +solitary fact to show that Jesus had never studied the metaphysical tenets +of Buddhism and Parsism, or heard of the philosophy of Plato, his opponents + +<span class="pagenum"><a id="Page_337">337</a></span> + +have the best reasons in the world to suspect the contrary. When +they find that—1, all his sayings are in a Pythagorean spirit, when not +<em>verbatim</em> repetitions; 2, his code of ethics is purely Buddhistic; 3, his +mode of action and walk in life, Essenean; and 4, his mystical mode of expression, +his parables, and his ways, those of an initiate, whether Grecian, +Chaldean, or Magian (for the “Perfect,” who spoke the <em>hidden</em> wisdom, +were of the same school of archaic learning the world over), it is difficult +to escape from the logical conclusion that he belonged to that same body +of initiates. It is a poor compliment paid the Supreme, this forcing upon +Him four gospels, in which, contradictory as they often are, there is not +a single narrative, sentence, or peculiar expression, whose parallel may +not be found in some older doctrine or philosophy. Surely, the Almighty—were +it but to spare future generations their present perplexity—might +have brought down with Him, at His <em>first and only</em> incarnation on earth, +something original—something that would trace a distinct line of demarcation +between Himself and the score or so of incarnate Pagan gods, who +had been born of virgins, had all been saviours, and were either killed, or +otherwise sacrificed themselves for humanity.</p> + +<p>Too much has already been conceded to the emotional side of the +story. What the world needs is a less exalted, but more faithful view of +a personage, in whose favor nearly half of Christendom has dethroned +the Almighty. It is not the erudite, world-famous scholar, whom we +question for what we find in his <cite lang="fr">Vie de Jesus</cite>, + nor is it one of his <em>historical</em> +statements. We simply challenge a few unwarranted and untenable +assertions that have found their way past the emotional narrator, into the +otherwise beautiful pages of the work—a life built altogether on mere +probabilities, and yet that of one who, if accepted as an historical personage, +has far greater claims upon our love and veneration, fallible as he is +with all his greatness, than if we figure him as an omnipotent God. It is +but in the latter character that Jesus must be regarded by every reverential +mind as a failure.</p> + +<p>Notwithstanding the paucity of old philosophical works now extant, we +could find no end of instances of perfect identity between Pythagorean, +Hindu, and <cite>New Testament</cite> sayings. There is no lack of proofs upon +this point. What is needed is a Christian public that will examine what +will be offered, and show common honesty in rendering its verdict. +Bigotry has had its day, and done its worst. “We need not be frightened,” +says Professor Müller, “if we discover traces of truth, traces even of +Christian truth, among the sages and lawgivers of other nations.”</p> + +<p>After reading the following philosophical aphorisms, who can believe +that Jesus and Paul had never read the Grecian and Indian philosophers?</p> + +<p><span class="pagenum"><a id="Page_338">338</a></span></p> + +<table class="smaller"> + +<tr><td class="tdc vlt"><span class="smcap">Sentences from Sextus, the Pythagorean, + and other Heathen.</span></td> + <td class="tdc vlt"><span class="smcap">Verses from the New Testament.</span><a id="FNanchor_700" + href="#Footnote_700" class="fnanchor">[700]</a></td></tr> + +<tr><td class="tdl vlt">1. “Possess not treasures, but those + things which no one can take from + you.”</td> + <td class="tdl vlt pad3">1. “Lay not up for yourselves treasures + upon earth, where moth and rust doth + corrupt, and where thieves break + through and steal” (<cite>Matthew</cite> <abbr title="six">vi.</abbr> 19).</td></tr> + +<tr><td class="tdl vlt">2. “It is better for a part of the body + which contains purulent matter, and + threatens to infect the whole, <em>to be + burnt</em>, than to continue so in <em>another + state</em> (life).”</td> + <td class="tdl vlt pad3">2. “And if thy hand offend thee, cut it + off; it is better for thee to enter <em>unto + life</em> maimed, than go to hell,” etc. + (<cite>Mark</cite> <abbr title="nine">ix.</abbr> 43).</td></tr> + +<tr><td class="tdl vlt">3. “You have in yourself something <em>similar + to God</em>, and therefore use yourself + <em>as the temple of God</em>.”</td> + <td class="tdl vlt pad3">3. “Know ye not ye are <em>the temple of + God</em>, and that the Spirit of God dwelleth + in you?” (<cite>1 Corinthians</cite>, <abbr title="three">iii.</abbr> 16).</td></tr> + +<tr><td class="tdl vlt">4. “The greatest honor which can be paid + to God, is to know and imitate his <em>perfection</em>.”</td> + <td class="tdl vlt pad3">4. “That ye may be the children of your + Father, which is in Heaven, be ye perfect + even as your <em>Father is perfect</em>” + (<cite>Matthew</cite> <abbr title="five">v.</abbr> 45-48).</td></tr> + +<tr><td class="tdl vlt">5. “What I do not wish men to do to + me, I also wish not to do to men” + (<cite>Analects of Confucius</cite>, <abbr title="page">p.</abbr> 76; see Max + Müller’s <cite>The Works of Confucius</cite>).</td> + <td class="tdl vlt pad3">5. “Do ye unto others as ye would that + others should do to you.”</td></tr> + +<tr><td class="tdl vlt">6. “The moon shines even in the house + of the wicked” (<cite>Manu</cite>).</td> + <td class="tdl vlt pad3">6. “He maketh his sun to rise on the + evil and on the good, and sendeth rain + on the just and on the unjust” (<cite>Matthew</cite> + <abbr title="five">v.</abbr> 45).</td></tr> + +<tr><td class="tdl vlt">7. “They who give, have things given to + them; those who withhold, have things + taken from them” (Ibid.).</td> + <td class="tdl vlt pad3">7. “Whosoever hath, to him shall be + given ... but whosoever hath not, + from him shall be taken away” (<cite>Matthew</cite> + <abbr title="thirteen">xiii.</abbr> 12).</td></tr> + +<tr><td class="tdl vlt">8. “Purity of mind alone sees God” (Ibid.)—still + a popular saying in India.</td> + <td class="tdl vlt pad3">8. “Blessed are the pure in heart, for + they shall see God” (<cite>Matthew</cite> <abbr title="five">v.</abbr> 8).</td></tr> + +</table> + +<p>Plato did not conceal the fact that he derived his best philosophical +doctrines from Pythagoras, and that himself was merely the first to reduce +them to systematic order, occasionally interweaving with them metaphysical +speculations of his own. But Pythagoras himself got his recondite +doctrines, first from the descendants of Mochus, and later, from the Brahmans +of India. He was also initiated into the Mysteries among the +hierophants of Thebes, the Persian and Chaldean Magi. Thus, step by +step do we trace the origin of most of our Christian doctrines to Middle +Asia. Drop out from Christianity the personality of Jesus, so sublime, +because of its unparalleled simplicity, and what remains? History and + +<span class="pagenum"><a id="Page_339">339</a></span> + +comparative theology echo back the melancholy answer, “A crumbling +skeleton formed of the oldest Pagan myths!”</p> + +<p>While the mythical birth and life of Jesus are a faithful copy of +those of the Brahmanical Christna, his historical character of a religious +reformer in Palestine is the true type of Buddha in India. In more +than one respect their great resemblance in philanthropic and spiritual +aspirations, as well as external circumstances is truly striking. Though +the son of a king, while Jesus was but a carpenter, Buddha was not of +the high Brahmanical caste by birth. Like Jesus, he felt dissatisfied with +the dogmatic spirit of the religion of his country, the intolerance and +hypocrisy of the priesthood, their outward show of devotion, and their +useless ceremonials and prayers. As Buddha broke violently through the +traditional laws and rules of the Brahmans, so did Jesus declare war +against the Pharisees, and the proud Sadducees. What the Nazarene +did as a consequence of his humble birth and position, Buddha did as a +voluntary penance. He travelled about as a beggar; and—again like +Jesus—later in life he sought by preference the companionship of publicans +and sinners. Each aimed at a social as well as at a religious +reform; and giving a death-blow to the old religions of his countries, +each became the founder of a new one.</p> + +<p>“The reform of Buddha,” says Max Müller, “had originally much +more of a social than of a religious character. The most important element +of Buddhist reform has always been its social and moral code, not +its metaphysical theories. <em>That moral code is one of the most perfect +which the world has ever known</em> ... and he whose meditations had +been how to deliver the soul of man from misery and the fear of death, had +delivered the people of India from a degrading thraldom and from +priestly tyranny.” Further, the lecturer adds that were it otherwise, +“Buddha might have taught whatever philosophy he pleased, and we +should hardly have heard his name. The people would not have minded +him, and his system would only have been a drop in the ocean of philosophic +speculation by which India was deluged at all + <span class="lock">times.”<a id="FNanchor_701" href="#Footnote_701" class="fnanchor">[701]</a></span></p> + +<p>The same with Jesus. While Philo, whom Renan calls Jesus’s elder +brother, Hillel, Shammai, and Gamaliel, are hardly mentioned—Jesus +has become a God! And still, pure and divine as was the moral code +taught by Christ, it never could have borne comparison with that of +Buddha, but for the tragedy of Calvary. That which helped forward the +deification of Jesus was his dramatic death, the voluntary sacrifice of his +life, alleged to have been made for the sake of mankind, and the later +convenient dogma of the atonement, invented by the Christians. In + +<span class="pagenum"><a id="Page_340">340</a></span> + +India, where life is valued as of no account, the crucifixion would have +produced little effect, if any. In a country where—as all the Indianists +are well aware—religious fanatics set themselves to dying by inches, +in penances lasting for years; where the most fearful macerations are +self-inflicted by fakirs; where young and delicate widows, in a spirit of +bravado against the government, as much as out of religious fanaticism, +mount the funeral pile with a smile on their face; where, to quote the words +of the great lecturer, “Men in the prime of life throw themselves under +the car of Juggernâth, to be crushed to death by the idol they believe in, +where the plaintiff who cannot get redress starves himself to death at +the door of his judge; where the philosopher who thinks he has learned +all which this world can teach him, and who longs for absorption into the +Deity, quietly steps into the Ganges, in order to arrive at the other shore +of + <span class="lock">existence,”<a id="FNanchor_702" href="#Footnote_702" class="fnanchor">[702]</a></span> + in such a country even a voluntary crucifixion would +have passed unnoticed. In Judea, and even among braver nations than the +Jews—the Romans and the Greeks—where every one clung more or less +to life, and most people would have fought for it with desperation, the +tragical end of the great Reformer was calculated to produce a profound +impression. The names of even such minor heroes as Mutius Scævola, +Horatius Cocles, the mother of the Gracchi, and others, have descended +to posterity; and, during our school-days, as well as later in life, their +histories have awakened our sympathy and commanded a reverential admiration. +But, can we ever forget the scornful smile of certain Hindus, +at Benares, when an English lady, the wife of a clergyman, tried to +impress them with the greatness of the sacrifice of Jesus, in giving <em>his</em> +life for us? Then, for the first time the idea struck us how much the +pathos of the great drama of Calvary had to do with subsequent events +in the foundation of Christianity. Even the imaginative Renan was +moved by this feeling to write in the last chapter of his <cite lang="fr">Vie de Jesus</cite>, a +few pages of singular and sympathetic + <span class="lock">beauty.<a id="FNanchor_703" href="#Footnote_703" class="fnanchor">[703]</a></span></p> + +<p><span class="pagenum"><a id="Page_341">341</a></span> + +Apollonius, a contemporary of Jesus of Nazareth, was, like him, an +enthusiastic founder of a new spiritual school. Perhaps less metaphysical +and more practical than Jesus, less tender and perfect in his nature, he +nevertheless inculcated the same quintessence of spirituality, and the +same high moral truths. His great mistake was to confine them too +closely to the higher classes of society. While to the poor and the humble +Jesus preached “Peace on earth and good will to men,” Apollonius was +the friend of kings, and moved with the aristocracy. He was born among +the latter, and himself a man of wealth, while the “Son of man,” representing +the people, “had not where to lay his head;” nevertheless, +the two “miracle-workers” exhibited striking similarity of purpose. Still +earlier than Apollonius had appeared Simon Magus, called “the great +Power of God.” His “miracles” are both more wonderful, more varied, +and better attested than those either of the apostles or of the Galilean +philosopher himself. Materialism denies the fact in both cases, but history +affirms. Apollonius followed both; and how great and renowned +were his miraculous works in comparison with those of the alleged +founder of Christianity as the kabalists claim, we have history again, and +Justin Martyr, to + <span class="lock">corroborate.<a id="FNanchor_704" href="#Footnote_704" class="fnanchor">[704]</a></span></p> + +<p>Like Buddha and Jesus, Apollonius was the uncompromising enemy +of all outward show of piety, all display of useless religious ceremonies +and hypocrisy. If, like the Christian Saviour, the sage of Tyana had +by preference sought the companionship of the poor and humble; and +if instead of dying comfortably, at over one hundred years of age, he had +been a voluntary martyr, proclaiming divine Truth from a + <span class="lock">cross,<a id="FNanchor_705" href="#Footnote_705" class="fnanchor">[705]</a></span> + his + +<span class="pagenum"><a id="Page_342">342</a></span> + +blood might have proved as efficacious for the subsequent dissemination +of spiritual doctrines as that of the Christian Messiah.</p> + +<p>The calumnies set afloat against Apollonius, were as numerous as +they were false. So late as eighteen centuries after his death he was +defamed by Bishop Douglas in his work against miracles. In this the +Right Reverend bishop crushed himself against historical facts. If we +study the question with a dispassionate mind, we will soon perceive that +the ethics of Gautama-Buddha, Plato, Apollonius, Jesus, Ammonius Sakkas, +and his disciples, were all based on the same mystic philosophy. +That all worshipped one God, whether they considered Him as the +“Father” of humanity, who lives in man as man lives in Him, or as the +Incomprehensible Creative Principle; all led God-like lives. Ammonius, +speaking of his philosophy, taught that their school dated from the days of +Hermes, who brought his wisdom from India. It was the same mystical +contemplation throughout, as that of the Yogin: the communion of the +Brahman with his own luminous Self—the “Atman.” And this Hindu +term is again kabalistic, <i lang="fr">par excellence</i>. Who is “Self?” is asked in the +<cite>Rig-Veda</cite>; “Self is the Lord of all things ... all things are contained in +this Self; all selves are contained in this Self. Brahmân itself is but + <span class="lock">Self,”<a id="FNanchor_706" href="#Footnote_706" class="fnanchor">[706]</a></span> + is the answer. Says Idra Rabba: “All things are Himself, and +Himself is <i>concealed</i> on every + <span class="lock">side.”<a id="FNanchor_707" href="#Footnote_707" class="fnanchor">[707]</a></span> + The “Adam Kadmon of the +kabalists contains in himself all the souls of the Israelites, and he is himself +in every soul,” says the + <span class="lock"><cite>Sohar</cite>.<a id="FNanchor_708" href="#Footnote_708" class="fnanchor">[708]</a></span> + The groundwork of the Eclectic +School was thus identical with the doctrines of the Yogin, the Hindu mystics, + +<span class="pagenum"><a id="Page_343">343</a></span> + +and the earlier Buddhism of the disciples of Gautama. And when +Jesus assured his disciples that “the spirit of truth, whom the world cannot +receive because <em>it seeth Him not</em>, neither knoweth Him,” dwells +<em>with</em> and <em>in</em> them, who “are in Him and He in + <span class="lock">them,”<a id="FNanchor_709" href="#Footnote_709" class="fnanchor">[709]</a></span> + he but expounded +the same tenet that we find running through every philosophy +worthy of that name.</p> + +<p>Laboulaye, the learned and skeptical French savant, does not believe +a word of the miraculous portion of Buddha’s life; nevertheless, he has +the candor to speak of Gautama as being <em>only second to</em> Christ in the +great purity of his ethics and personal morality. For both of these +opinions he is respectfully rebuked by des Mousseaux. Vexed at this +scientific contradiction of his accusations of demonolatry against Gautama-Buddha, +he assures his readers that <span lang="fr">“ce savant distingué n’a point +etudié cette</span> + <span class="lock">question.”<a id="FNanchor_710" href="#Footnote_710" class="fnanchor">[710]</a></span></p> + +<p>“I do not hesitate to say,” remarks in his turn Barthelemy <abbr title="Saint">St.</abbr> Hilaire, +“that, except Christ alone, there is not among the founders of religions, +a figure either more pure or more touching than that of Buddha. His +life is spotless. His constant heroism equals his convictions.... He +is the perfect model of all the virtues he preaches; his abnegation, his +charity, his unalterable sweetness of disposition, do not fail him for one +instant. He abandoned, at the age of twenty-nine, his father’s court to +become a monk and a beggar ... and when he dies in the arms of his +disciples, it is with the serenity of a sage who practiced virtue all his life, +and who dies convinced of having found the + <span class="lock">truth.”<a id="FNanchor_711" href="#Footnote_711" class="fnanchor">[711]</a></span> + This deserved panegyric +is no stronger than the one which Laboulaye himself pronounced, +and which occasioned des Mousseaux’s wrath. “It is more than difficult,” +adds the former, “to understand how men not assisted by revelation could +have soared so high and approached so near the + <span class="lock">truth.”<a id="FNanchor_712" href="#Footnote_712" class="fnanchor">[712]</a></span> + Curious that +there should be so many lofty souls “not assisted by revelation!”</p> + +<p>And why should any one feel surprised that Gautama could die with +philosophical serenity? As the kabalists justly say, “Death does not +exist, and man never steps outside of universal life. Those whom we +think dead live still in us, as we live in them.... The more one lives +for his kind, the less need he fear to + <span class="lock">die.”<a id="FNanchor_713" href="#Footnote_713" class="fnanchor">[713]</a></span> + And, we might add, that he +who <em>lives</em> for humanity does even more than him who dies for it.</p> + +<p>The <em>Ineffable name</em>, in the search for which so many kabalists—unacquainted +with any Oriental or even European adept—vainly consume +their knowledge and lives, dwells latent in the heart of every man. This + +<span class="pagenum"><a id="Page_344">344</a></span> + +mirific name which, according to the most ancient oracles, “rushes into the +infinite worlds <a id="Greekch7"></a>ακοιμητω στροφαλιγγι,” can be obtained in a twofold way: +by regular initiation, and through the “small voice” which Elijah heard +in the cave of Horeb, the mount of God. And “when Elijah heard it +he wrapped his <em>face in his mantle</em> and stood in the entering of the cave. +And behold there came <em>the</em> voice.”</p> + +<p>When Apollonius of Tyana desired to hear the “small voice,” he used +to wrap himself up entirely in a mantle of fine wool, on which he placed +both his feet, after having performed certain magnetic passes, and pronounced +not the “name” but an invocation well known to every adept. +Then he drew the mantle over his head and face, and his translucid or +astral spirit was free. On ordinary occasions he wore wool no more than +the priests of the temples. The possession of the secret combination of +the “name” gave the hierophant supreme power over every being, human +or otherwise, inferior to himself in soul-strength. Hence, when Max +Müller tells us of the Quichè “Hidden majesty which was never to be +opened by human hands,” the kabalist perfectly understands what was +meant by the expression, and is not at all surprised to hear even this most +erudite philologist exclaim: “What it was we do not know!”</p> + +<p>We cannot too often repeat that it is only through the doctrines of +the more ancient philosophies that the religion preached by Jesus may be +understood. It is through Pythagoras, Confucius, and Plato, that we can +comprehend the idea which underlies the term “Father” in the <cite>New Testament</cite>. +Plato’s ideal of the Deity, whom he terms the one everlasting, +invisible God, the Fashioner and Father of all + <span class="lock">things,<a id="FNanchor_714" href="#Footnote_714" class="fnanchor">[714]</a></span> + is rather the +“Father” of Jesus. It is this Divine Being of whom the Grecian sage +says that He can neither be envious nor the originator of evil, for He can +produce nothing but what is good and + <span class="lock">just,<a id="FNanchor_715" href="#Footnote_715" class="fnanchor">[715]</a></span> + is certainly not the Mosaic +Jehovah, the “<em>jealous</em> God,” but the God of Jesus, who “alone is good.” +He extols His all-embracing, divine + <span class="lock">power,<a id="FNanchor_716" href="#Footnote_716" class="fnanchor">[716]</a></span> + and His omnipotence, but +at the same time intimates that, as He is unchangeable, He can never +desire to change his laws, <i>i.e.</i>, to extirpate evil from the world through a + <span class="lock">miracle.<a id="FNanchor_717" href="#Footnote_717" class="fnanchor">[717]</a></span> +He is omniscient, and nothing escapes His watchful + <span class="lock">eye.<a id="FNanchor_718" href="#Footnote_718" class="fnanchor">[718]</a></span> +His justice, which we find embodied in the law of compensation and +retribution, will leave no crime without punishment, no virtue without its + <span class="lock">reward;<a id="FNanchor_719" href="#Footnote_719" class="fnanchor">[719]</a></span> + and therefore he declares that the only way to honor God is to +cultivate moral purity. He utterly rejects not only the anthropomorphic + +<span class="pagenum"><a id="Page_345">345</a></span> + +idea that God could have a material + <span class="lock">body,<a id="FNanchor_720" href="#Footnote_720" class="fnanchor">[720]</a></span> + but “rejects with disgust +those fables which ascribe passions, quarrels, and crimes of all sorts to +the minor + <span class="lock">gods.”<a id="FNanchor_721" href="#Footnote_721" class="fnanchor">[721]</a></span> + He indignantly denies that God allows Himself to +be propitiated, or rather bribed, by prayers and + <span class="lock">sacrifices.<a id="FNanchor_722" href="#Footnote_722" class="fnanchor">[722]</a></span></p> + +<p>The <cite>Phædrus</cite> of Plato displays all that man once was, and that which +he may yet become again. “Before man’s spirit sank into sensuality and +was embodied with it through the loss of his wings, he lived among the +gods in the airy [spiritual] world where everything is true and pure.” In +the <cite>Timæus</cite> he says that “there was a time when mankind did not perpetuate +itself, but lived as pure spirits.” In the future world, says +Jesus, “they neither marry nor are given in marriage,” but “live as the +angels of God in Heaven.”</p> + +<p>The researches of Laboulaye, Anquetil Duperron, Colebrooke, Barthelemy +<abbr title="Saint">St.</abbr> Hilaire, Max Müller, Spiegel, Burnouf, Wilson, and so many +other linguists, have brought some of the truth to light. And now that +the difficulties of the Sanscrit, the Thibetan, the Singhalese, the Zend, +the Pehlevi, the Chinese, and even of the Burmese, are partially conquered, +and the <cite>Vedas</cite>, and the <cite>Zend-Avesta</cite>, the Buddhist texts, and +even Kapila’s <cite>Sûtras</cite> are translated, a door is thrown wide open, which, +once passed, must close forever behind any speculative or ignorant calumniators +of the old religions. Even till the present time, the clergy +have, to use the words of Max Müller—“generally appealed to the +deviltries and orgies of heathen worship ... but they have seldom, if +ever, endeavored to discover the true and original character of the +strange forms of faith and worship which they call the work of the + <span class="lock">devil.”<a id="FNanchor_723" href="#Footnote_723" class="fnanchor">[723]</a></span> + When we read the true history of Buddha and Buddhism, by +Müller, and the enthusiastic opinions of both expressed by Barthelemy +<abbr title="Saint">St.</abbr> Hilaire, and Laboulaye; and when, finally, a Popish missionary, an +eye-witness, and one who least of all can be accused of partiality to the +Buddhists—the Abbé Huc, we mean—finds occasion for nothing but admiration +for the high individual character of these “devil-worshippers;” +we must consider Sakyâ-muni’s philosophy as something more than the +religion of fetishism and atheism, which the Catholics would have us +believe it. Huc was a missionary and it was his first duty to regard +Buddhism as no better than an outgrowth of the worship of Satan. The +poor Abbé was struck off the list of missionaries at + <span class="lock">Rome,<a id="FNanchor_724" href="#Footnote_724" class="fnanchor">[724]</a></span> + after his + +<span class="pagenum"><a id="Page_346">346</a></span> + +book of travels was published. This illustrates how little we may expect +to learn the truth about the religions of other people, through missionaries, +when their accounts are first revised by the superior ecclesiastical +authorities, and the former severely punished for telling the truth.</p> + +<p>When these men who have been and still are often termed “the obscene +ascetics,” the devotees of different sects of India in short, generally +termed “Yogi,” were asked by Marco Polo, “how it comes that they +are not ashamed to go stark naked as they do?” they answered the +inquirer of the thirteenth century as a missionary of the nineteenth was +answered. “We go naked,” they say, “because naked we came into +the world, and we desire to have nothing about us that is of this world. +Moreover, we have no sin of the flesh to be conscious of, and therefore, +we are not ashamed of our nakedness any more than you are to show +your hand or your face. You who are conscious of the sins of the flesh, +do well to have shame, and to cover your + <span class="lock">nakedness.”<a id="FNanchor_725" href="#Footnote_725" class="fnanchor">[725]</a></span></p> + +<p>One could make a curious list of the excuses and explanations of +the clergy to account for similarities daily discovered between Romanism +and heathen religions. Yet the summary would invariably lead to one +sweeping claim: The doctrines of Christianity were plagiarized by the +Pagans the world over! Plato and his older Academy stole the ideas +from the Christian revelation—said the Alexandrian Fathers!! The +Brahmans and Manu borrowed from the Jesuit missionaries, and the +<cite>Bhagaved-gita</cite> was the production of Father Calmet, who transformed +Christ and John into Christna and Arjuna to fit the Hindu mind!! The +trifling fact that Buddhism and Platonism both antedated Christianity, +and the <cite>Vedas</cite> had already degenerated into Brahmanism before the days +of Moses, makes no difference. The same with regard to Apollonius +of Tyana. Although his thaumaturgical powers could not be denied in the +face of the testimony of emperors, their courts, and the populations of +several cities; and although few of these had ever heard of the Nazarene +prophet whose “miracles” had been witnessed by a few apostles only, +whose very individualities remain to this day a problem in history, yet +Apollonius has to be accepted as the “monkey of Christ.”</p> + +<p><span class="pagenum"><a id="Page_347">347</a></span> + +If of really pious, good, and honest men, many are yet found among +the Catholic, Greek, and Protestant clergy, whose sincere faith has the +best of their reasoning powers, and who having never been among +heathen populations, are unjust only through ignorance, it is not so with +the missionaries. The invariable subterfuge of the latter is to attribute to +demonolatry the really Christ-like life of the Hindu and Buddhist +ascetics and many of the lamas. Years of sojourn among “heathen” +nations, in China, Tartary, Thibet, and Hindustan have furnished them +with ample evidence how unjustly the so-called idolators have been slandered. +The missionaries have not even the excuse of sincere faith to +give the world that they mislead; and, with very few exceptions, one +may boldly paraphrase the remark made by Garibaldi, and say that: +“<cite>A priest knows himself to be an impostor, unless he be a fool, or have +been taught to lie from boyhood</cite>.”</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_348">348</a></span> +<h3 class="nobreak" id="CHAPTER_VIII">CHAPTER <abbr title="Eight">VIII.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“Christian and Catholic sons may accuse their fathers of the crime of heresy ... although they +may know that their parents will be burnt with fire and put to death for it.... And not only may they +refuse them food, <em>if they attempt to turn them from the Catholic faith</em>, <span class="allsmcap">BUT THEY MAY ALSO JUSTLY +KILL THEM</span>.”—<cite>Jesuit Precept</cite> (<span class="smcap">F. Stephen Fagundez</span>, in <cite>Præcepta Decalogi</cite>. Lugduni, 1640).</p> + +<p class="p2">“<i>Most Wise.</i>—What hour is it?</p> + +<p>“<i>Respect. K. S. Warden.</i>—It is the first hour of the day, the time when the veil of the temple was +rent asunder, when darkness and consternation were spread over the earth—when the light was darkened—when +the implements of Masonry were broken—when the flaming star disappeared—when the cubic +stone was broken—when the ‘<span class="allsmcap">WORD</span>’ was lost.”—<br> +  <cite lang="la">Magna est Veritas et Prævalebit.</cite></p> +</div> + +<p class="p2 center"> +<img src="images/p362a.jpg" + alt="Title or description">—JAH-BUH-LUN.<br> +</p> + + +<p class="p2 drop-cap"><span class="smcap">The</span> greatest of the + kabalistic works of the Hebrews—the <cite>Sohar</cite> זהר—was +compiled by Rabbi Simeon Ben-Iochaï. According to +some critics, this was done years before the Christian era; according to +others only after the destruction of the temple. However, it was completed +only by the son of Simeon, Rabbi Eleazar, and his secretary, +Rabbi Abba; for the work is so immense and the subjects treated so +abstruse that even the whole life of this Rabbi, called the Prince of kabalists, +did not suffice for the task. On account of its being known that he +was in possession of this knowledge, and of the <i>Mercaba</i>, which insured +the reception of the “Word,” his very life was endangered, and he had to +fly to the wilderness, where he lived in a cave for twelve years, surrounded +by faithful disciples, and finally died there amid signs and + <span class="lock">wonders.<a id="FNanchor_726" href="#Footnote_726" class="fnanchor">[726]</a></span></p> + +<p>But voluminous as is the work, and containing as it does the main points +of the secret and oral tradition, it still does not embrace it all. It is well + +<span class="pagenum"><a id="Page_349">349</a></span> + +known that this venerable kabalist never imparted the most important +points of his doctrine otherwise than orally, and to a very limited number +of friends and disciples, including his only son. Therefore, without the +final initiation into the <cite>Mercaba</cite> the study of the <cite>Kabala</cite> will be ever +incomplete, and the <cite>Mercaba</cite> can be taught only in “darkness, in a +deserted place, and after many and terrific trials.” Since the death of +Simeon Ben-Iochai this hidden doctrine has remained an inviolate secret +for the outside world. Delivered <em>only as a mystery</em>, it was communicated +to the candidate orally, “<em>face to face and mouth to ear</em>.”</p> + +<p>This Masonic commandment, “mouth to ear, and the word at low +breath,” is an inheritance from the Tanaïm and the old Pagan Mysteries. +Its modern use must certainly be due to the indiscretion of some renegade +kabalist, though the “word” itself is but a “substitute” for the “lost +word,” and is a comparatively modern invention, as we will further show. +The real sentence has remained forever in the sole possession of the +adepts of various countries of the Eastern and Western hemispheres. Only +a limited number among the chiefs of the Templars, and some Rosicrucians +of the seventeenth century, always in close relations with Arabian +alchemists and initiates, could really boast of its possession. From the +seventh to the fifteenth centuries there was no one who could claim it in +Europe; and although there had been alchemists before the days of Paracelsus, +he was the first who had passed through the true initiation, that +last ceremony which conferred on the adept the power of travelling toward +the “burning bush” over the holy ground, and to “burn the golden calf +in the fire, grind it to powder, and strow it upon the water.” Verily, +then, this magic <em>water</em>, and the “lost word,” resuscitated more than one +of the pre-Mosaic Adonirams, Gedaliahs, and Hiram Abiffs. The real +word now substituted by <i>Mac Benac</i> and Mah was used ages before its +pseudo-magical effect was tried on the “widow’s sons” of the last two +centuries. Who was, in fact, the first operative Mason of any consequence? +Elias Ashmole, <em>the last of the Rosicrucians and alchemists</em>. +Admitted to the freedom of the Operative Masons’ Company in London, +in 1646, he died in 1692. At that time Masonry was not what it became +later; it was neither a political nor a Christian institution, but a true +secret organization, which admitted into the ties of fellowship all men +anxious to obtain the priceless boon of liberty of conscience, and avoid +clerical + <span class="lock">persecution.<a id="FNanchor_727" href="#Footnote_727" class="fnanchor">[727]</a></span> + Not until about thirty years after his death did +what is now termed modern Freemasonry see the light. It was born +on the 24th day of June, 1717, in the Apple-tree Tavern, Charles Street, +Covent Garden, London. And it was then, as we are told in Anderson’s + +<span class="pagenum"><a id="Page_350">350</a></span> + +<cite>Constitutions</cite>, that the only four lodges in the south of England elected +Anthony Sayer first Grand Master of Masons. Notwithstanding its great +youth, this grand lodge has ever claimed the acknowledgment of its supremacy +by the whole body of the fraternity throughout the whole world, as +the Latin inscription on the plate put beneath the corner-stone of Freemasons’ +Hall, London, in 1775, would tell to those who could see it. But +of this more anon.</p> + +<p>In <cite lang="de">Die Kabbala</cite>, by Franck, the author, following its “esoteric ravings,” +as he expresses it, gives us, in addition to the translations, his +commentaries. Speaking of his predecessors, he says that Simeon Ben-Iochai +mentions repeatedly what the “companions” have taught in the older +works. And the author cites one “Ieba, the <em>old</em>, and Hamnuna, the + <span class="lock"><em>old</em>.”<a id="FNanchor_728" href="#Footnote_728" class="fnanchor">[728]</a></span> + But what the two “old” ones mean, or who they were, in fact, +he tells us not, for he does not know himself.</p> + +<p>Among the venerable sect of the Tanaïm, or rather the Tananim, the +wise men, there were those who taught the secrets practically and initiated +some disciples into the grand and final Mystery. But the <cite>Mishna Hagiga</cite>, +<abbr title="second">2d</abbr> section, say that the table of contents of the <cite>Mercaba</cite> “must +only be delivered to wise old + <span class="lock">ones.”<a id="FNanchor_729" href="#Footnote_729" class="fnanchor">[729]</a></span> + The <cite>Gemara</cite> is still more dogmatic. +“The more important secrets of the Mysteries were not even +revealed to all priests. Alone the initiates had them divulged.” And so +we find the same great secresy prevalent in every ancient religion.</p> + +<p>But, as we see, neither the <cite>Sohar</cite> nor any other kabalistic volume +contains merely Jewish wisdom. The doctrine itself being the result of +whole millenniums of thought, is therefore the joint property of adepts of +every nation under the sun. Nevertheless, the <cite>Sohar</cite> teaches practical +occultism more than any other work on that subject; not as it is translated +though, and commented upon by its various critics, but with the +secret signs on its margins. These signs contain the hidden instructions, +apart from the metaphysical interpretations and apparent absurdities so +fully credited by Josephus, who was never initiated, and gave out the +<em>dead letter</em> as he had received + <span class="lock">it.<a id="FNanchor_730" href="#Footnote_730" class="fnanchor">[730]</a></span></p> + +<p>The real practical magic contained in the <cite>Sohar</cite> and other kabalistic +works, is only of use to those who read it <em>within</em>. The Christian apostles—at + +<span class="pagenum"><a id="Page_351">351</a></span> + +least, those who are said to have produced “miracles” <em>at</em> + <span class="lock"><em>will</em><a id="FNanchor_731" href="#Footnote_731" class="fnanchor">[731]</a></span>—had +to be acquainted with this science. It ill-behooves a Christian to +look with horror or derision upon “magic” gems, amulets, and other +talismans against the “evil eye,” which serve as charms to exercise a +mysterious influence, either on the possessor, or the person whom the +magician desires to control. There are still extant a number of such +charmed amulets in public and private collections of antiquities. Illustrations +of convex gems, with mysterious legends—the meaning of which +baffles all scientific inquiry—are given by many collectors. King shows +several such in his <cite>Gnostics</cite>, and he describes a white carnelian (chalcedony), +covered on both sides with interminable legends, to interpret +which would ever prove a failure; yes, in every case, perhaps, but that +of a Hermetic student or an adept. But we refer the reader to his interesting +work, and the talismans described in his plates, to show that even +the “Seer of Patmos” himself was well-versed in this kabalistic science +of talismans and gems. <abbr title="Saint">St.</abbr> John clearly alludes to the potent “white +carnelian”—a gem well-known among adepts, as the “<i>alba petra</i>,” or the +stone of initiation, on which the word “<i>prize</i>” is generally found engraved, +as it was given to the candidate who had successfully passed +through all the preliminary trials of a neophyte. The fact is, that no +less than the <cite>Book of Job</cite>, the whole <cite>Revelation</cite>, is simply an allegorical +narrative of the Mysteries and initiation therein of a candidate, who is +John himself. No high Mason, well versed in the different degrees, can +fail to see it. The numbers <em>seven</em>, <em>twelve</em>, and others are all so many +lights thrown over the obscurity of the work. Paracelsus maintained the +same some centuries ago. And when we find the “one like unto the Son +of man” saying (<abbr title="chapter two">chap. ii.</abbr> 17): “<em>To him that overcometh</em>, will I give to +eat of the <em>hidden manna</em>, and will give him a <span class="allsmcap">WHITE STONE</span>, and in the +stone a new name written”—the word—which <em>no man knoweth</em> saving <em>he +that receiveth it</em>, what Master Mason can doubt but it refers to the last +head-line of this chapter?</p> + +<p>In the pre-Christian Mithraïc Mysteries, the candidate who fearlessly +overcame the “<em>twelve</em> Tortures,” which preceded the final initiation, +received a small round cake or wafer of unleavened bread, symbolizing, +<em>in one of its meanings</em>, the solar disk and known as the heavenly bread +or “manna,” and having figures traced on it. A <em>lamb</em>, or a <em>bull</em> was +killed, and with the blood the candidate had to be sprinkled, as in the +case of the Emperor Julian’s initiation. The <em>seven</em> rules or mysteries + +<span class="pagenum"><a id="Page_352">352</a></span> + +were then delivered to the “newly-born” that are represented in the +<cite>Revelation</cite> as the seven seals which are opened “in order” (see chap. +<abbr title="five">v.</abbr> and <abbr title="six">vi.</abbr>). There can be no doubt that the Seer of Patmos referred to +this ceremony.</p> + +<p>The origin of the Roman Catholic amulets and “relics” blessed by the +Pope, is the same as that of the “Ephesian Spell,” or magical characters +engraved either on a stone or drawn on a piece of parchment; the Jewish +amulets with verses out of the Law, and called <i>phylacteria</i>, φυλακτηρια +and the Mahometan charms with verses of the <cite>Koran</cite>. All these were +used as protective magic spells; and worn by the believers on their +persons. Epiphanius, the worthy ex-Marcosian, who speaks of these +charms when used by the Manicheans as amulets, that is to say, things +worn round the neck (Periapta), and “incantations and <em>such-like trickery</em>,” +cannot well throw a slur upon the “<em>trickery</em>” of the Pagans and +Gnostics, without including the Roman Catholic and Popish amulets.</p> + +<p>But consistency is a virtue which we fear is losing, under Jesuit influence, +the slight hold it may ever have had on the Church. That crafty, +learned, conscienceless, terrible soul of Jesuitism, within the body of Romanism, +is slowly but surely possessing itself of the whole prestige and +spiritual power that clings to it. For the better exemplification of our +theme it will be necessary to contrast the moral principles of the ancient +Tanaïm and Theurgists with those professed by the modern Jesuits, who +practically control Romanism to-day, and are the hidden enemy that +would-be reformers must encounter and overcome. Throughout the whole +of antiquity, where, in what land, can we find anything like this Order or +anything even approaching it? We owe a place to the Jesuits in this +chapter on secret societies, for more than any other they are a secret +body, and have a far closer connection with actual Masonry—in France +and Germany at least—than people are generally aware of. The cry of +an outraged public morality was raised against this Order from its very + <span class="lock">birth.<a id="FNanchor_732" href="#Footnote_732" class="fnanchor">[732]</a></span> + Barely fifteen years had elapsed after the bull approving its constitution +was promulgated, when its members began to be driven away from +one place to the other. Portugal and the Low Countries got rid of them, +in 1578; France in 1594; Venice in 1606; Naples in 1622. From <abbr title="Saint">St.</abbr> +Petersburg they were expelled in 1815, and from all Russia in 1820.</p> + +<p>It was a promising child from its very teens. What it grew up to be +every one knows well. The Jesuits have done more moral harm in this +world than all the fiendish armies of the mythical Satan. Whatever extravagance +may seem to be involved in this remark, will disappear when + +<span class="pagenum"><a id="Page_353">353</a></span> + +our readers in America, who now know little about them, are made acquainted +with their principles (principio) and rules as they appear in +various works written by the Jesuits themselves. We beg leave to remind +the public that every one of the statements which follow in quotation +marks are extracted from authenticated manuscripts, or folios printed +by this distinguished body. Many are copied from the large + <span class="lock">Quarto<a id="FNanchor_733" href="#Footnote_733" class="fnanchor">[733]</a></span> +published by the authority of, and verified and collated by the Commissioners +of the French Parliament. The statements therein were collected +and presented to the King, in order that, as the <span lang="fr">“Arrest du Parlement du +5 Mars, 1762,”</span> expresses it, “the elder son of the Church might be made +aware of the perversity of this doctrine.... A doctrine authorizing +Theft, Lying, Perjury, Impurity, every Passion and Crime, teaching +Homicide, Parricide, and Regicide, overthrowing religion in order to +substitute for it superstition, by favoring <em>Sorcery</em>, Blasphemy, Irreligion, +and Idolatry ... etc.” Let us then examine the ideas on <em>magic</em> of +the Jesuits. Writing on this subject in his secret instructions, Anthony + <span class="lock">Escobar<a id="FNanchor_734" href="#Footnote_734" class="fnanchor">[734]</a></span> + says:</p> + +<p>“It is lawful ... to make use of the science acquired <em>through the +assistance of the Devil</em>, provided the preservation and use of that knowledge +do not depend upon the Devil, <em>for the knowledge is good in itself, +and the sin by which it was acquired has gone</em> + <span class="lock"><i>by</i>.”<a id="FNanchor_735" href="#Footnote_735" class="fnanchor">[735]</a></span> + Hence, +why should not a Jesuit cheat the Devil as well as he cheats every +layman?</p> + +<p>“<cite>Astrologers and soothsayers are either bound, or are not bound, to +restore the reward of their divination, if the event does not come to pass.</cite> +I own,” remarks the <em>good</em> Father Escobar, “that the former opinion +does not at all please me, because, when the astrologer or diviner has +exerted all the diligence <em>in the diabolic art</em> which is essential to his purpose, +he has fulfilled his duty, whatever may be the result. As the physician +... is not bound to restore his fee ... if his patient should +die; so neither is the astrologer bound to restore his charge ... except + +<span class="pagenum"><a id="Page_354">354</a></span> + +where he has used no effort, or was ignorant of his diabolic art; +because, when he has used his endeavors he has not + <span class="lock">deceived.”<a id="FNanchor_736" href="#Footnote_736" class="fnanchor">[736]</a></span></p> + +<p>Further, we find the following on astrology: “If any one affirms, +through conjecture founded upon the influence of the stars and the +character, disposition of a man, that he will be a soldier, an ecclesiastic, +or a bishop, <em>this divination may be devoid of all sin</em>; because the stars +and the disposition of the man may have the power of inclining the human +will to a certain lot or rank, but not of constraining + <span class="lock">it.”<a id="FNanchor_737" href="#Footnote_737" class="fnanchor">[737]</a></span></p> + +<p>Busembaum and Lacroix, in <cite>Theologia</cite> + <span class="lock"><cite>Moralis</cite>,<a id="FNanchor_738" href="#Footnote_738" class="fnanchor">[738]</a></span> + say, “Palmistry +may be considered lawful, if from the lines and divisions of the hands it +can ascertain the disposition of the body, and conjecture, with probability, +the propensities and affections of the + <span class="lock">soul.”<a id="FNanchor_739" href="#Footnote_739" class="fnanchor">[739]</a></span></p> + +<p>This noble fraternity, which many preachers have of late so vehemently +denied to have ever been a <em>secret</em> one, has been sufficiently proved +as such. Their constitutions were translated into Latin by the Jesuit +Polancus, and printed in the college of the Society at Rome, in 1558. +“They were jealously kept secret, the greater part of the Jesuits themselves +knowing only extracts from + <span class="lock">them.<a id="FNanchor_740" href="#Footnote_740" class="fnanchor">[740]</a></span> + <em>They were never produced to +the light until 1761, when they were published by order of the French +Parliament</em> in 1761, 1762, in the famous process of Father Lavalette.” +The degrees of the Order are: <abbr title="One">I.</abbr> Novices; <abbr title="Two">II.</abbr> Lay Brothers, or temporal +Coadjutors; <abbr title="Three">III.</abbr> Scholastics; <abbr title="Four">IV.</abbr> Spiritual Coadjutors; <abbr title="Five">V.</abbr> Professed +of Three Vows; <abbr title="Six">VI.</abbr> Professed of Five Vows. “There is also a +secret class, known only to the General and a few faithful Jesuits, which, +perhaps more than any other, contributed to the dreaded and mysterious +power of the Order,” says Niccolini. The Jesuits reckon it among the +greatest achievements of their Order that Loyola supported, by a special +memorial to the Pope, a petition for the reörganization of that abominable +and abhorred instrument of wholesale butchery—the infamous tribunal +of the Inquisition.</p> + +<p>This Order of Jesuits is now all-powerful in Rome. They have been +reinstalled in the Congregation of Extraordinary Ecclesiastical Affairs, in +the Department of the Secretary of State, and in the Ministry of Foreign + +<span class="pagenum"><a id="Page_355">355</a></span> + +Affairs. The Pontifical Government was for years previous to Victor +Emanuel’s occupation of Rome entirely in their hands. The Society +now numbers 8,584 members. But we must see what are their chief +rules. By what is seen above, in becoming acquainted with their mode +of action, we may ascertain what the whole Catholic body is likely to be. +Says Mackenzie: “The Order has secret signs and passwords, according +to the degrees to which the members belong, and as they wear no +particular dress, it is very difficult to recognize them, unless they reveal +themselves as members of the Order; for they may appear as Protestants +or Catholics, democrats or aristocrats, infidels or bigots, according to +the special mission with which they are entrusted. Their spies are everywhere, +of all apparent ranks of society, and they may appear learned and +wise, or simple or foolish, as their instructions run. There are Jesuits of +both sexes, and all ages, and it is a well-known fact that members of the +Order, of high family and delicate nurture, are acting as menial servants +in Protestant families, and doing other things of a similar nature in aid of +the Society’s purposes. We cannot be too much on our guard, for the +whole Society, being founded on a law of unhesitating obedience, can +bring its force on any given point with unerring and fatal + <span class="lock">accuracy.”<a id="FNanchor_741" href="#Footnote_741" class="fnanchor">[741]</a></span></p> + +<p>The Jesuits maintain that “the Society of Jesus is not of human invention, +<em>but it proceeded from him whose name it bears</em>. For Jesus himself +described that rule of life which the Society follows, <em>first by his example</em>, +and afterwards by his + <span class="lock">words.”<a id="FNanchor_742" href="#Footnote_742" class="fnanchor">[742]</a></span></p> + +<p>Let, then, all pious Christians listen and acquaint themselves with this +alleged “rule of life” and precepts of their God, as exemplified by the +Jesuits. Peter Alagona (<cite><abbr title="Saint">St.</abbr> Thomæ Aquinatis Summæ Theologiæ Compendium</cite>) +says: “By the command of God it is lawful to kill an innocent +person, to steal, or commit ... (<i lang="la">Ex mandato Dei licet occidere innocentem, +furari, fornicari</i>); because he is the Lord of life and death, and +all things, <em>and it is due to him thus to fulfil his command</em>” (<span lang="la">Ex primâ +secundæ, <abbr title="Quæestiones">Quæst.</abbr></span>, 94).</p> + +<p>“A man of a religious order, who for a short time lays aside his habit +<em>for a sinful purpose</em>, is free from heinous sin, and does not incur the +penalty of excommunication” (<abbr title="Liber three, section">Lib. iii., sec.</abbr> 2., <abbr title="Problem">Probl.</abbr> 44, + <span class="lock"><abbr title="number">n.</abbr> 212).<a id="FNanchor_743" href="#Footnote_743" class="fnanchor">[743]</a></span></p> + +<p><span class="pagenum"><a id="Page_356">356</a></span> + +John Baptist Taberna (<cite>Synopsis Theologiæ Practicæ</cite>), propounds the +following question: “Is a judge bound to restore the bribe which he has +received for passing sentence?” <em>Answer: “If he has received the bribe +for passing an unjust sentence, it is probable that he may keep it.... +This opinion is maintained and defended by fifty-eight</em> + <span class="lock"><em>doctors”</em><a id="FNanchor_744" href="#Footnote_744" class="fnanchor">[744]</a></span> + (Jesuits).</p> + +<p>We must abstain at present from proceeding further. So disgustingly +licentious, hypocritical, and demoralizing are nearly all of these precepts, +that it was found impossible to put many of them in print, except in the +Latin + <span class="lock">language.<a id="FNanchor_745" href="#Footnote_745" class="fnanchor">[745]</a></span> + We will return to some of the more decent as we proceed, +for the sake of comparison. But what are we to think of the +future of the Catholic world, if it is to be controlled in word and deed by +this villainous society? And that it is to be so, we can hardly doubt, as +we find the Cardinal Archbishop of Cambrai loudly proclaiming the same +to all the faithful? His pastoral has made a certain noise in France; +and yet, as two centuries have rolled away since the <i lang="fr">exposé</i> of these infamous +principles, the Jesuits have had ample time to lie so successfully +in denying the just charges, that most Catholics will never believe such +a thing. The <em>infallible</em> Pope, Clement <abbr title="Fourteen">XIV.</abbr> (Ganganelli), suppressed +them on the 23d of July, 1773, and yet they came to life again; and +another equally infallible Pope, Pius <abbr title="Seven">VII.</abbr>, reëstablished them on the 7th +of August, 1814.</p> + +<p>But we will hear what Monseigneur of Cambrai is swift to proclaim +in 1876. We quote from a secular paper:</p> + +<p>“Among other things, he maintains that <em>Clericalism, Ultramontanism, +and Jesuitism are one and the same thing—that is to say, Catholicism</em>—and +that the distinctions between them have been created by the enemies +of religion. There was a time, he says, when a certain theological +opinion was commonly professed in France concerning the authority of +the Pope. It was restricted to our nation, and was of recent origin. The +civil power during a century and a half imposed official instruction. +Those who profess these opinions were called Gallicans, and those who +protested were called Ultramontanes, because they had their doctrinal +centre beyond the Alps, at Rome. To-day the distinction between the +two schools is no longer admissible. Theological Gallicanism can no +longer exist, since this opinion has ceased to be tolerated by the Church. +<em>It has been solemnly condemned, past all return, by the Œcumenical Council +of the Vatican. One cannot now be Catholic without being Ultramontane—and</em> +<span class="lock"><em>Jesuit.</em>”<a id="FNanchor_746" href="#Footnote_746" class="fnanchor">[746]</a></span></p> + +<p><span class="pagenum"><a id="Page_357">357</a></span> + +This settles the question. We leave inferences for the present, and +proceed to compare some of the practices and precepts of the Jesuits, +with those of individual mystics and organized castes and societies of +the ancient time. Thus the fair-minded reader may be placed in a position +to judge between them as to the tendency of their doctrines to benefit +or degrade humanity.</p> + +<p>Rabbi Jehoshua Ben Chananea, who died about <span class="allsmcap">A.D.</span> 72, openly +declared that he had performed “miracles” by means of the <cite>Book of +Sepher Jezireh</cite>, and challenged every + <span class="lock">skeptic.<a id="FNanchor_747" href="#Footnote_747" class="fnanchor">[747]</a></span> + Franck, quoting from the +Babylonian <cite>Talmud</cite>, names two other thaumaturgists, Rabbis Chanina +and <span class="lock">Oshoi.<a id="FNanchor_748" href="#Footnote_748" class="fnanchor">[748]</a></span></p> + +<p>Simon Magus was doubtless a pupil of the Tanaïm of Samaria, the +reputation which he left behind, together with the title given to him of +“the Great Power of God,” testifies strongly in favor of the ability of +his teachers. The calumnies so zealously disseminated against him by +the unknown authors and compilers of the <cite>Acts</cite> and other writings, +could not cripple the truth to such an extent as to conceal the fact that +no Christian could rival him in thaumaturgic deeds. The story told +about his falling during an aërial flight, breaking both his legs, and then +committing suicide, is ridiculous. Instead of praying mentally that it +should so happen, why did not the apostles pray rather that they should +be allowed to outdo Simon in wonders and miracles, for then they might +have proved their case far more easily than they did, and so converted +thousands to Christianity. Posterity has heard but one side of the story. +Were the disciples of Simon to have a chance, we might find, perhaps, +that it was Peter who broke both his legs, had we not known that this +apostle was too prudent ever to venture himself in Rome. On the confession +of several ecclesiastical writers, no apostle ever performed such +“supernatural wonders.” Of course pious people will say this only +the more proves that it was the “Devil” who worked through Simon.</p> + +<p>Simon was accused of blasphemy against the Holy Ghost, because +he introduced it as the “Holy Spiritus, the <i>Mens</i> (Intelligence), or the +mother of all.” But we find the same expression used in the <cite>Book of +Enoch</cite>, in which, in contradistinction to the “Son of Man,” he says +“Son of the Woman.” In the <cite>Codex</cite> of the Nazarenes, and in the +<cite>Sohar</cite>, as well in the <cite>Books of Hermes</cite>, the expression is usual; and +even in the apocryphal <cite>Evangelium</cite> of the Hebrews we read that Jesus +himself admitted the sex of the Holy Ghost by using the expression, +“<cite>My mother, the Holy Pneuma</cite>.”</p> + +<p>But what is the heresy of Simon, or what the blasphemies of all the + +<span class="pagenum"><a id="Page_358">358</a></span> + +heretics, in comparison with that of the same Jesuits who have now so +completely mastered the Pope, ecclesiastical Rome, and the entire Catholic +world? Listen again to their profession of faith.</p> + +<p>“Do what your conscience tells you to be good and commanded: +if, through invincible error, you believe lying or blasphemy to be commanded +by God, +<span class="lock"><em>blaspheme</em>.”<a id="FNanchor_749" href="#Footnote_749" class="fnanchor">[749]</a></span></p> + +<p>“Omit to do what your conscience tells you is forbidden: omit the +worship of God, if you invincibly believe it to be prohibited by +<span class="lock">God.”<a id="FNanchor_750" href="#Footnote_750" class="fnanchor">[750]</a></span></p> + +<p>“There is an implied law ... obey an invincibly erroneous dictate +of conscience. As often as you believe invincibly that a lie is + <span class="lock">commanded—<em>lie</em>.”<a id="FNanchor_751" href="#Footnote_751" class="fnanchor">[751]</a></span></p> + +<p>“Let us suppose a Catholic to believe invincibly that the worship of +images is forbidden: in such a case our Lord Jesus Christ will be obliged +to say to him, “<cite>Depart from me thou cursed ... because thou hast worshipped +mine image</cite>.” So, neither, is there any absurdity in supposing +that Christ may say, “<cite>Come thou blessed ... because thou hast lied, +believing invincibly, that in such a case I commanded the</cite> + <span class="lock"><cite>lie</cite>.”<a id="FNanchor_752" href="#Footnote_752" class="fnanchor">[752]</a></span></p> + +<p>Does not this—but no! words fail to do justice to the emotions that +these astonishing precepts must awaken in the breast of every honest +person. Let silence, resulting from <em>invincible</em> disgust, be our only adequate +tribute to such unparalleled moral obliquity.</p> + +<p>The popular feeling in Venice (1606), when the Jesuits were driven +out from that city, expressed itself most forcibly. Great crowds had +accompanied the exiles to the sea-shore, and the farewell cry which +resounded after them over the waves, was, “<i lang="it">Ande in malora!</i>” (Get +away! and woe be to you.) “That cry was echoed throughout the two +following centuries;” says Michelet, who gives this statement, “in +Bohemia in 1618 ... in India in 1623 ... and throughout all Christendom +in 1773.”</p> + +<p>In what particular was then Simon Magus a blasphemer, if he only +did that which his conscience invincibly told him was true? And in +what particular were ever the “Heretics,” or even <em>infidels</em> of the worst +kind more reprehensible than the Jesuits—those of + <span class="lock">Caen,<a id="FNanchor_753" href="#Footnote_753" class="fnanchor">[753]</a></span> + for instance—who +say the following:</p> + +<p>“The Christian religion is ... <em>evidently</em> credible, but not <em>evidently +true</em>. It is evidently credible; for it is evident that whoever embraces + +<span class="pagenum"><a id="Page_359">359</a></span> + +it is prudent. <em>It is not evidently true</em>; for it either teaches obscurely, or +the things which it teaches are obscure. And they who affirm that the +Christian religion is evidently true, are obliged to confess that it is evidently +false.”</p> + +<p>“Infer from hence—</p> + +<p>“1. That it is <em>not</em> evident that there is now any true religion in the +world.</p> + +<p>“2. That it is <em>not</em> evident that of all religions existing upon the +earth, the Christian religion is the most true; for have you travelled over +all countries of the world, or do you know that others have?...</p> + +<hr class="tb"> + +<p>“4. That it is <em>not</em> evident that the predictions of the prophets were +given by inspiration of God; for what refutation will you bring against +me, if I deny that they were true prophecies, or assert that they were +only conjectures?</p> + +<p>“5. That it is <em>not</em> evident that the miracles were real, which are recorded +to have been wrought by Christ; although no one can prudently +deny them (Position 6).</p> + +<p>“Neither is an avowed belief in Jesus Christ, in the Trinity, in all +the articles of Faith, and in the Decalogue, necessary to Christians. The +only explicit belief which was necessary to the former (Jews) and is +necessary to the latter (Christians) is 1, of God; 2, of a rewarding +God” (Position 8).</p> + +<p>Hence, it is also more than “evident” that there are moments in +the life of the greatest liar when he may utter some truths. It is in this +case so perfectly exemplified by the “good Fathers,” that we can see +more clearly than ever whence proceeded the solemn condemnations at +the Œcumenical Council of 1870, of certain “heresies,” and the enforcement +of other articles of faith in which none believed less than those who +inspired the Pope to issue them. History has yet perhaps to learn that +the octogenarian Pope, intoxicated with the fumes of his newly-enforced +infallibility, was but the faithful echo of the Jesuits. “An old man is +raised trembling upon the <i lang="fr">pavois</i> of the Vatican;” says Michelet, “every +thing becomes absorbed and confined in him.... For fifteen centuries +Christendom had submitted to the spiritual yoke of the Church.... But +that yoke was not sufficient for them; they wanted the whole world to +bend under the hand of one master. Here my own words are too weak; +I shall borrow those of others. They (the Jesuits) wanted (this is the +accusation flung in their faces by the Bishop of Paris in the full Council +of Trent) <cite lang="fr">faire de l’épouse de Jesus Christ une prostituée aux volontés d’un</cite> +<span class="lock"><cite lang="fr">homme</cite>.”<a id="FNanchor_754" href="#Footnote_754" class="fnanchor">[754]</a></span></p> + +<p><span class="pagenum"><a id="Page_360">360</a></span> + +They have succeeded. The Church is henceforth an inert tool, and +the Pope a poor weak instrument in the hands of this Order. But for +how long? Until the end comes, well may sincere Christians remember +the prophetic lamentations of the thrice-great Trismegistus over his own +country: “Alas, alas, my son, a day will come when the sacred hieroglyphics +will become but idols. <em>The world will mistake the emblems of +science for gods</em>, and accuse grand Egypt of having worshipped hell-monsters. +But those who will calumniate us thus, will themselves worship +Death instead of Life, folly in place of wisdom; they will denounce +love and fecundity, fill their temples with dead men’s bones, as relics, +and waste their youth in solitude and tears. Their <em>virgins will be widows +(nuns) before being wives</em>, and consume themselves in grief; because +men will have despised and profaned the sacred mysteries of + <span class="lock">Isis.”<a id="FNanchor_755" href="#Footnote_755" class="fnanchor">[755]</a></span></p> + +<p>How correct this prophecy has proved we find in the following Jesuit +precept, which again we extract from the Report of the Commissioners +to the Parliament of Paris:</p> + +<p>“The more true opinion is, <em>that all inanimate and irrational things +may be legitimately worshipped</em>,” says Father Gabriel Vasquez, treating of +Idolatry. “If the doctrine which we have established be rightly understood, +not only may a painted image and every holy thing, set forth by +public authority for the worship of God, be properly adored with God as +the image of Himself, but also any other thing of this world, whether it +be inanimate and irrational, or in its nature + <span class="lock">rational.”<a id="FNanchor_756" href="#Footnote_756" class="fnanchor">[756]</a></span></p> + +<p>“Why may we not adore and worship with God, apart from danger, +anything whatsoever of this world; for God is in it according to His +essence ... [This is precisely what the Pantheist and Hindu philosophy +maintains.] and preserves it continually by His power; and when +we bow down ourselves before it and impress it with a kiss, we present +ourselves before God, the author of it, with the whole soul, as unto the +prototype of the image [follow instances of relics, etc.].... To this we +may add that, since everything of this world is the work of God, and God +is always abiding and working in it, we may more readily conceive Him +to be in it than a saint in the vesture which belonged to him. And, +therefore, <em>without regarding in any way the dignity of the thing created, +to direct our thoughts to God, while we give to the creature the sign and +mark of submission by a kiss or prostration, is neither vain nor superstitious, +but an act of the purest</em> + <span class="lock"><em>religion</em>.”<a id="FNanchor_757" href="#Footnote_757" class="fnanchor">[757]</a></span></p> + +<p>A precept this, which, whether or not doing honor to the Christian +Church, may at least be profitably quoted by any Hindu, Japanese, or + +<span class="pagenum"><a id="Page_361">361</a></span> + +other heathen when rebuked for his worship of idols. We purposely +quote it for the benefit of our respected “heathen” friends who will see +these lines.</p> + +<p>The prophecy of Hermes is less equivocal than either of the alleged prophecies +of Isaiah, which have furnished a pretext for saying that the gods +of all the nations were demons. Only, facts are stronger, sometimes, than +the strongest faith. All that the Jews learned, they had from older +nations than themselves. The Chaldean Magi were their masters in the +secret doctrine, and it was during the Babylonian captivity that they +learned its metaphysical as well as practical tenets. Pliny mentions +three schools of Magi: one that he shows to have been founded at an +unknown antiquity; the other established by Osthanes and Zoroaster; +the third by Moses and Jambres. And all the knowledge possessed by +these different schools, whether Magian, Egyptian, or Jewish, was derived +from India, or rather from both sides of the Himalayas. Many a lost +secret lies buried under wastes of sand, in the Gobi Desert of Eastern +Turkestan, and the wise men of Khotan have preserved strange traditions +and knowledge of alchemy.</p> + +<p>Baron Bunsen shows that the origin of the ancient prayers and hymns +of the Egyptian <cite>Book of the Dead</cite> is <em>anterior</em> to Menes, and belongs, +probably, to the pre-Menite Dynasty of Abydos, between 3100 and 4500 +<span class="allsmcap">B.C.</span> The learned Egyptologist makes the era of Menes, or National +Empire, as not later than 3059 <span class="allsmcap">B.C.</span>, and demonstrates that “the system +of Osirian worship and mythology was already + <span class="lock">formed”<a id="FNanchor_758" href="#Footnote_758" class="fnanchor">[758]</a></span> + before this era +of Menes.</p> + +<p>We find in the hymns of this scientifically-established pre-Edenic epoch +(for Bunsen carries us back several centuries <em>beyond</em> the year of the creation +of the world, 4004 <span class="allsmcap">B.C.</span>, as fixed by biblical chronology) precise +lessons of morality, identical in substance, and nearly so in form of +expression, with those preached by Jesus in his Sermon on the Mount. +We give the authority of the most eminent Egyptologists and hierologists +for our statement. “The inscriptions of the twelfth Dynasty are filled +with ritualistic formulæ,” says Bunsen. Extracts from the Hermetic +books are found on monuments of the earliest dynasties, and “on those +of the twelfth (dynasty) portions of an <em>earlier</em> ritual are by no means +uncommon.... <em>To feed the</em> hungry, give drink to the thirsty, clothe the +naked, bury the <em>dead</em> ... <em>formed the first duty of a pious man</em>.... +The doctrine of the immortality of the soul is as old as this period” +(Tablet, <abbr title="British Museum"><cite>Brit. Mus.</cite></abbr>, + <span class="lock">562).<a id="FNanchor_759" href="#Footnote_759" class="fnanchor">[759]</a></span></p> + +<p><span class="pagenum"><a id="Page_362">362</a></span> + +And far older, perhaps. It dates from the time when the soul was an +<em>objective</em> being, hence when it could hardly be denied by <em>itself</em>; when +humanity was a spiritual race and death existed not. Toward the decline +of the cycle of life, the ethereal <em>man-spirit</em> then fell into the sweet slumber +of temporary unconsciousness in one sphere, only to find himself awakening +in the still brighter light of a higher one. But while the spiritual man +is ever striving to ascend higher and higher toward its source of being, +passing through the cycles and spheres of individual life, physical man +had to descend with the great cycle of universal creation until it found +itself clothed with the terrestrial garments. Thenceforth the soul was +too deeply buried under physical clothing to reässert its existence, except +in the cases of those more spiritual natures, which, with every cycle, became +more rare. And yet none of the pre-historical nations ever thought of +denying either the existence or the immortality of the inner man, the real +“self.” Only, we must bear in mind the teachings of the old philosophies: +the spirit alone is immortal—the soul, <i lang="la">per se</i>, is neither eternal nor +divine. When linked too closely with the physical brain of its terrestrial +casket, it gradually becomes a <em>finite</em> mind, a simple animal and sentient +life-principle, the <i>nephesh</i> of the Hebrew + <span class="lock"><cite>Bible</cite>.<a id="FNanchor_760" href="#Footnote_760" class="fnanchor">[760]</a></span></p> + +<p>The doctrine of man’s <em>triune</em> nature is as clearly defined in the Hermetic +books as it is in Plato’s system, or again in that of the Buddhist +and Brahmanical philosophies. And this is one of the most important +as well as least understood of the doctrines of Hermetic science. The +Egyptian Mysteries, so imperfectly known by the world, and only through + +<span class="pagenum"><a id="Page_363">363</a></span> + +the few brief allusions to them in the <cite>Metamorphosis of Apuleius</cite>, taught +the greatest virtues. They unveiled to the aspirant in the “higher” mysteries +of initiation that which many of our modern Hermetic students vainly +search for in the kabalistic books, and which no obscure teachings of the +Church, under the guidance of the Order of Jesuits, will ever be able to +unveil. To compare, then, the ancient secret societies of the hierophants +with the artificially-produced hallucinations of those few followers of +Loyola, who were, perchance, sincere at the beginning of their career, is +to insult the former. And yet, in justice to them, we are compelled to +do so.</p> + +<p>One of the most unconquerable obstacles to initiation, with the Egyptians +as with the Greeks, was any degree of murder. One of the greatest +titles to admission in the Order of Jesuits is a <em>murder</em> in defence of Jesuitism. +“<cite>Children may kill their parents if they compel them to abandon the +Catholic faith.</cite>”</p> + +<p>“Christian and Catholic sons,” says Stephen Fagundez, “may accuse +their fathers of the crime of heresy if they wish to turn them from the faith, +although they may know that their parents will be burned with fire, and +put to death for it, as Tolet teaches.... And not only may they refuse +them food ... <em>but they may also justly kill</em> + <span class="lock"><em>them</em>.”<a id="FNanchor_761" href="#Footnote_761" class="fnanchor">[761]</a></span></p> + +<p>It is well known that Nero, the Emperor, <em>had never dared</em> seek +initiation into the Mysteries on account of the murder of Agrippina!</p> + +<p>Under Section <abbr title="Fourteen">XIV.</abbr> of the <cite>Principles of the Jesuits</cite>, we find on +<cite>Homicide</cite> the following Christian principles inculcated by Father Henry +Henriquez, in <cite>Summæ Theologiæ Moralis</cite>. Tomus 1, Venetiis, 1600 +(Ed. Coll. Sion): “If an adulterer, even though he should be an ecclesiastic +... being attacked by the husband, kills his aggressor ... <em>he is not +considered irregular</em>: <i lang="la">non ridetur irregularis</i> + (<abbr title="Liber Fourteen">Lib. XIV.</abbr>, <i lang="la">de Irregularitatæ</i>, +<abbr title="chapter">c.</abbr> 10, <abbr title="Section">§</abbr> 3).</p> + +<p>“If a father were obnoxious to the State (being in banishment), and +to the society at large, and there were no other means of averting such +an injury, then I should approve of this” (for a son to kill his father), +says <abbr title="Section Fifteen">Sec. XV.</abbr>, <cite>on Parricide and</cite> + <span class="lock"><cite>Homicide</cite>.<a id="FNanchor_762" href="#Footnote_762" class="fnanchor">[762]</a></span></p> + +<p>“It will be lawful for an ecclesiastic, or one of the religious order, +<em>to kill a calumniator</em> who threatens to spread atrocious accusations against +himself or his + <span class="lock">religion,”<a id="FNanchor_763" href="#Footnote_763" class="fnanchor">[763]</a></span> + is the rule set forth by the Jesuit Francis +Amicus.</p> + +<p><span class="pagenum"><a id="Page_364">364</a></span> + +So far, good. We are informed by the highest authorities what a +man in the Catholic communion may do that the common law and +public morality stamp as criminal, and still continue in the odor of +Jesuitical sanctity. Now suppose we again turn the medal and see what +principles were inculcated by Pagan Egyptian moralists before the world +was blessed with these modern improvements in ethics.</p> + +<p>In Egypt every city of importance was separated from its burial +place by a sacred lake. The same ceremony of judgment which the +<cite>Book of the Dead</cite> describes as taking place in the world of Spirit, +took place on earth during the burial of the mummy. Forty-two judges +or assessors assembled on the shore and judged the departed “soul” +according to its actions when in the body, and it was only upon a +unanimous approval of this <i lang="la">post-mortem</i> jury that the boatman, who +represented the Spirit of Death, could convey the justified defunct’s body +to its last resting-place. After that the priests returned within the sacred +precincts and instructed the neophytes upon the probable solemn +drama which was then taking place in the invisible realm whither the soul +had fled. The immortality of the spirit was strongly inculcated by the + <span class="lock">Al-om-jah.<a id="FNanchor_764" href="#Footnote_764" class="fnanchor">[764]</a></span> + In the <em>Crata Nepoa</em><a id="FNanchor_765" href="#Footnote_765" class="fnanchor">[765]</a> + the following is described as the <em>seven</em> +degrees of the initiation.</p> + +<p>After a preliminary trial at Thebes, where the neophyte had to pass +through many trials, called the “Twelve Tortures,” he was commanded +to govern his passions and never lose for a moment the idea of his God. +Then as a symbol of the wanderings of the unpurified soul, he had to +ascend several ladders and wander in darkness in a cave with many +doors, all of which were locked. When he had overcome the dreadful +trials, he received the degree of <i>Pastophoris</i>, the second and third +degrees being called the <i>Neocoris</i>, and the <i>Melanephoris</i>. Brought into +a vast subterranean chamber thickly furnished with mummies lying in +state, he was placed in presence of the coffin which contained the +mutilated body of Osiris covered with blood. This was the hall called +“Gates of Death,” and it is most certainly to this mystery that the passages +in the <cite>Book of Job</cite> (<abbr title="thirty-eight">xxxviii.</abbr> + 17) and other portions of the <cite>Bible</cite> +allude when these gates are spoken + <span class="lock">of.<a id="FNanchor_766" href="#Footnote_766" class="fnanchor">[766]</a></span> + In chapter <abbr title="ten">x.</abbr>, we give the esoteric +interpretation of the “Book of Job,” which is the poem of initiation +<i lang="fr">par excellence</i>.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Have the gates of death been opened to thee?</div> + <div class="verse indent0">Hast thou seen the doors of the shadow of death?”</div> + </div> +</div> + +<p class="unindent"> +<span class="pagenum"><a id="Page_365">365</a></span> + +asks the “Lord”—<i>i.e.</i>, the Al-om-jah, the Initiator—of Job, alluding to +this third degree of initiation.</p> + +<p>When the neophyte had conquered the terrors of this trial, he was +conducted to the “Hall of Spirits,” to be judged by them. Among the +rules in which he was instructed, he was commanded “<em>never to either +desire or seek revenge; to be always ready to help a brother in danger, +even unto the risk of his own life; to bury every dead body; to honor his +parents above all</em>; respect old age and protect those weaker than himself; +and finally, to ever bear in mind the hour of death, and that of +resurrection, in a new and imperishable + <span class="lock">body.”<a id="FNanchor_767" href="#Footnote_767" class="fnanchor">[767]</a></span> + Purity and chastity +were highly recommended, and <em>adultery threatened with death</em>.</p> + +<p>Then the Egyptian neophyte was made a <i>Kristophores</i>. In this +degree the mystery-name of IAO was communicated to him. The fifth +degree was that of <i>Balahala</i>, and he was instructed by Horus, in alchemy, +the “word” being <i>chemia</i>. In the sixth, the priestly dance in the circle +was taught him, in which he was instructed in astronomy, for it represented +the course of the planets. In the seventh degree, he was initiated into +the final Mysteries. After a final probation in a building set apart for it, +the <i>Astronomus</i>, as he was now called, emerged from these sacred apartments +called <i>Manneras</i>, and received a cross—the <i>Tau</i>, which, at +death, had to be laid upon his breast. He was a hierophant.</p> + +<p>We have read above the rules of these holy initiates of the <em>Christian</em> +Society of Jesus. Compare them with those enforced upon the Pagan +postulant, and Christian (!) morality with that inculcated in those mysteries +of the Pagans upon which all the thunders of an avenging Deity +are invoked by the Church. Had the latter no mysteries of its own? +Or were they in any wise purer, nobler, or more inciting to a holy, +virtuous life? Let us hear what Niccolini has to say, in his able <cite>History +of the Jesuits</cite>, of the <em>modern</em> mysteries of the Christian + <span class="lock">cloister.<a id="FNanchor_768" href="#Footnote_768" class="fnanchor">[768]</a></span></p> + +<p>“In most monasteries, and more particularly in those of the Capuchins +and reformed (reformati), there begins at Christmas a series of +feasts, which continues till Lent. All sorts of games are played, the most +splendid banquets are given, and in the small towns, above all, the refectory +of the convent is the best place of amusement for the greater number +of the inhabitants. At carnivals, two or three very magnificent +entertainments take place; the board so profusely spread that one might +imagine that Copia had here poured forth the whole contents of her horn. +It must be remembered that these two orders live by + <span class="lock">alms.<a id="FNanchor_769" href="#Footnote_769" class="fnanchor">[769]</a></span> + The + +<span class="pagenum"><a id="Page_366">366</a></span> + +sombre silence of the cloister is replaced by a confused sound of merrymaking, +and its gloomy vaults now echo with other songs than those of +the psalmist. A ball enlivens and terminates the feast; and, to render +it still more animated, and perhaps to show <em>how completely their vow of +chastity has eradicated all their carnal appetite</em>, some of the young monks +appear coquettishly dressed in the garb of the fair sex, and begin the +dance, along with others, transformed into gay cavaliers. <em>To describe the +scandalous scene which ensues would be but to disgust my readers.</em> I +will only say that I have myself often been a spectator at such saturnalia.”</p> + +<p>The cycle is moving down, and, as it descends, the physical and bestial +nature of man develops more and more at the expense of the +Spiritual + <span class="lock">Self.<a id="FNanchor_770" href="#Footnote_770" class="fnanchor">[770]</a></span> + With what disgust may we not turn from this religious +farce called modern Christianity, to the noble faiths of old!</p> + +<p><span class="pagenum"><a id="Page_367">367</a></span> + +In the Egyptian <cite>Funeral Ritual</cite> found among the hymns of the <cite>Book +of the Dead</cite>, and which is termed by Bunsen “that precious and mysterious +book,” we read an address of the deceased, in the character of +Horus, detailing all that he has done for his father Osiris. Among other +things the deity says:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent0a">“30. I have given thee thy <em>Spirit</em>.</div> + <div class="verse indent0">31. I have given thee thy <em>Soul</em>.</div> + <div class="verse indent0">32. I have given thee thy force (body),” etc.</div> + </div> +</div> + +<p>In another place the entity, addressed as “Father” by the disembodied +soul, is shown to mean the “spirit” of man; for the verse says: +“I have made my soul come and speak with <em>his Father</em>,” its + <span class="lock"><em>Spirit</em>.<a id="FNanchor_771" href="#Footnote_771" class="fnanchor">[771]</a></span></p> + +<p>The Egyptians regarded their <cite>Ritual</cite> as essentially a Divine inspiration; +in short, as modern Hindus do the <cite>Vedas</cite>, and modern Jews their Mosaic +books. Bunsen and Lepsius show that the term <i>Hermetic</i> means inspired; +for it is Thoth, the Deity itself, that speaks and reveals to +his elect among men the will of God and the arcana of divine things. +Portions of them are expressly stated “to have been written by the very +finger of Thoth himself;” to have been the work and composition of the +great + <span class="lock">God.<a id="FNanchor_772" href="#Footnote_772" class="fnanchor">[772]</a></span> + “At a later period their Hermetic character is still more +distinctly recognized, and on a coffin of the 26th Dynasty, Horus announces +to the deceased that Thoth himself has brought him the books +of his divine words, or Hermetic + <span class="lock">writings.”<a id="FNanchor_773" href="#Footnote_773" class="fnanchor">[773]</a></span></p> + +<p>Since we are aware that Moses was an Egyptian priest, or at least +that he was learned in all their <em>wisdom</em>, we need not be astonished that +he should write in <cite>Deuteronomy</cite> (<abbr title="nine">ix.</abbr> 10), + “And the <i>Lord</i> delivered unto +me two tables of stones written with the finger of <span class="smcap">God</span>;” or to find in +<cite>Exodus</cite> <abbr title="thirty-one">xxxi.</abbr>, “And he (the Lord) gave unto Moses ... two tables +of testimony, tables of stone, written with the finger of God.”</p> + +<p>In the Egyptian notions, as in those of all other faiths founded on +philosophy, man was not merely, as with the Christians, a union of soul +and body; he was a trinity when spirit was added to it. Besides, that +doctrine made him consist of <i>kha</i>—body; <i>khaba</i>—astral form, or shadow; +<i>ka</i>—animal soul or life-principle; <i>ba</i>—the higher soul; and <i>akh</i>—terrestrial +intelligence. They had also a sixth principle named <i>Sah</i>—or mummy; +but the functions of this one commenced only after the death of the +body. After due purification, during which the soul, separated from its +body, continued to revisit the latter in its mummified condition, this + +<span class="pagenum"><a id="Page_368">368</a></span> + +astral soul “became a God,” for it was finally absorbed into “the +Soul of the world.” It became transformed into one of the creative +deities, “the god of + <span class="lock">Phtah,”<a id="FNanchor_774" href="#Footnote_774" class="fnanchor">[774]</a></span> + the Demiurgos, a generic name for the +creators of the world, rendered in the <cite>Bible</cite> as the Elohim. In the +<cite>Ritual</cite> the good or purified <em>soul</em>, “in conjunction with its higher or +<em>uncreated</em> spirit, is more or less the victim of the dark influence of the +dragon Apophis. If it has attained the final knowledge of the heavenly +and the infernal mysteries—the <i>gnosis</i>, <i>i.e.</i>, complete reünion with the +spirit, it will triumph over its enemies; if not the soul could not escape +its <em>second death</em>. It is ‘the lake that burneth with fire and brimstone’ +(elements), into which those that are cast undergo a ‘second + <span class="lock">death’”<a id="FNanchor_775" href="#Footnote_775" class="fnanchor">[775]</a></span> +(<cite>Apocalypse</cite>). This death is the gradual dissolution of the astral form +into its primal elements, alluded to several times already in the course of +this work. But this awful fate can be avoided by the knowledge of the +“Mysterious Name”—the + <span class="lock">“Word,”<a id="FNanchor_776" href="#Footnote_776" class="fnanchor">[776]</a></span> + say the kabalists.</p> + +<p>And what then was the penalty attached to the neglect of it? When +a man leads a naturally pure, virtuous life, there is none whatever; except +a delay in the world of spirits, until he finds himself sufficiently purified +to receive it from his Spiritual “Lord,” one of the mighty Host. But +if otherwise, the “soul,” as a half animal principle, becomes paralyzed, +and grows unconscious of its subjective half—the Lord—and in proportion +to the sensuous development of the brain and nerves, sooner or +later, it finally loses sight of its divine mission on earth. Like the <i>Vourdalak</i>, +or Vampire, of the Servian tale, the brain feeds and lives and + +<span class="pagenum"><a id="Page_369">369</a></span> + +grows in strength and power at the expense of its spiritual parent. Then +the already half-unconscious soul, now fully intoxicated by the fumes of +earthly life, becomes senseless, beyond hope of redemption. It is powerless +to discern the splendor of its higher spirit, to hear the warning voice +of its “guardian Angel,” and its “God.” It aims but at the development +and fuller comprehension of natural, earthly life; and thus, can +discover but the mysteries of physical nature. Its grief and fear, hope +and joy, are all closely blended with its terrestrial existence. It ignores +all that cannot be demonstrated by either its organs of action, or sensation. +It begins by becoming virtually dead; it dies at last completely. +It is <em>annihilated</em>. Such a catastrophe may often happen long years before +the final separation of the <em>life</em>-principle from the body. When death +arrives, its iron and clammy grasp finds work with <em>life</em> as usual; but +there is no more a soul to liberate. The whole essence of the latter has +been already absorbed by the vital system of the physical man. Grim +death frees but a spiritual corpse; at best an idiot. Unable either to +soar higher or awaken from lethargy, it is soon dissolved in the elements +of the terrestrial atmosphere.</p> + +<p>Seers, righteous men, who had attained to the highest science of the +inner man and the knowledge of truth, have, like Marcus Antoninus, received +instructions “from the gods,” in sleep and otherwise. Helped by +the purer spirits, those that dwell in “regions of eternal bliss,” they have +watched the process and warned mankind repeatedly. Skepticism may +sneer; <em>faith</em>, based on <em>knowledge</em> and spiritual science, believes and +affirms.</p> + +<p>Our present cycle is preëminently one of such soul-deaths. We +elbow soulless men and women at every step in life. Neither can we +wonder, in the present state of things, at the gigantic failure of Hegel’s +and Schelling’s last efforts at some metaphysical construction of a system. +When facts, palpable and tangible facts of phenomenal Spiritualism +happen daily and hourly, and yet are denied by the majority of “civilized” +nations, little chance is there for the acceptance of purely abstract +metaphysics by the ever-growing crowd of materialists.</p> + +<p>In the book called by Champollion <cite lang="fr">Le Manifestation à la Lumière</cite>, +there is a chapter on the <cite>Ritual</cite> which is full of mysterious dialogues, +with addresses to various “Powers” by the soul. Among these dialogues +there is one which is more than expressive of the potentiality of the +“Word.” The scene is laid in the “Hall of the Two Truths.” The +“Door,” the “Hall of Truth,” and even the various parts of the gate, +address the soul which presents itself for admission. They all forbid it +entrance unless it tells them their mystery, or mystic names. What student +of the Secret Doctrines can fail to recognize in these names an identity + +<span class="pagenum"><a id="Page_370">370</a></span> + +of meaning and purpose with those to be met with in the <cite>Vedas</cite>, the +later works of the Brahmans, and the <cite>Kabala</cite>?</p> + +<p>Magicians, Kabalists, Mystics, Neo-platonists and Theurgists of +Alexandria, who so surpassed the Christians in their achievements in the +secret science; Brahmans or Samaneans (Shamans) of old; and modern +Brahmans, Buddhists, and Lamaists, have all claimed that a certain +power attaches to these various names, pertaining to one ineffable +Word. We have shown from personal experience how deeply the belief +is rooted to this day in the popular mind all over + <span class="lock">Russia,<a id="FNanchor_777" href="#Footnote_777" class="fnanchor">[777]</a></span> + that the +Word works “miracles” and is at the bottom of every magical feat. +Kabalists mysteriously connect <em>Faith</em> with it. So did the apostles, basing +their assertions on the words of Jesus, who is made to say: “If +ye have faith as a grain of mustard seed ... nothing shall be impossible +unto you,” and Paul, repeating the words of Moses, tells that “the +<span class="allsmcap">WORD</span> is nigh thee, even in thy mouth, and in thy heart; that is, the <em>word +of faith</em>” (<cite>Romans</cite> <abbr title="ten">x.</abbr> 8). But who, except the initiates, can boast of comprehending +its full significance?</p> + +<p>In our days it is as it was in olden times, to believe in the biblical +“miracles” requires <em>faith</em>; but to be enabled to produce them one’s self +demands a knowledge of the esoteric meaning of the “word.” “If +Christ,” say Dr. Farrar and Canon Westcott, “wrought no miracles, then +the <cite>gospels</cite> are untrustworthy.” But even supposing that he did work +them, would that prove that gospels written by others than himself are +any more trustworthy? And if not, to what purpose is the argument? +Besides, such a line of reasoning would warrant the analogy that miracles +performed by other religionists than Christians ought to make <em>their</em> +gospels trustworthy. Does not this imply at least an equality between +the Christian Scriptures and the Buddhist sacred books? For these +equally abound with phenomena of the most astounding character. +Moreover, the Christians have no longer <em>genuine</em> miracles produced +through their priests, for they have <em>lost the Word</em>. But many a Buddhist +Lama or Siamese Talapoin—unless all travellers have conspired to +lie—has been and now is able to duplicate every phenomenon described +in the <cite>New Testament</cite>, and even do more, without any pretence of suspension +of natural law or divine intervention either. In fact, Christianity +proves that it is as dead in faith as it is dead in works, while Buddhism +is full of vitality and supported by practical proofs.</p> + +<p>The best argument in favor of the genuineness of Buddhist “miracles” +lies in the fact that Catholic missionaries, instead of denying them +or treating them as simple jugglery—as some Protestant missionaries do + +<span class="pagenum"><a id="Page_371">371</a></span> + +have often found themselves in such straits as to be forced to adopt the +forlorn alternative of laying the whole on the back of the Devil. And +so belittled do the Jesuits feel themselves in the presence of these genuine +servants of God, that with an unparalleled cunning, they concluded +to act in the case of the Talapoins and Buddhists as Mahomet is said to +have acted with the mountain. “And seeing that it would not move +toward him, the Prophet moved himself toward the mountain.” Finding +that they could not catch the Siamese with the birdlime of their +pernicious doctrines in Christian garb, they disguised themselves, and +for centuries appeared among the poor, ignorant people as Talapoins, +until exposed. They have even voted and adopted a resolution +forthwith, which has now all the force of an ancient article of faith. +“Naaman, the Syrian,” say the Jesuits of Caen, “did not dissemble his +faith when he bowed the knee with the king in the house of Rimmon; +<em>neither do the Fathers of the Society of Jesus dissemble, when they adopt +the institute and the habit of the Talapoins of Siam</em>” (<span lang="la">nec dissimulant +Patres S. J. Talapoinorum Siamensium institutum vestemque affectantes</span>.—<cite>Position</cite> +9, 30 <abbr title="January">Jan.</abbr>, 1693).</p> + +<p>The potency contained in the <cite>Mantras</cite> and the <cite>Vâch</cite> of the Brahmans +is as much believed in at this day as it was in the early Vedic period. +The “Ineffable Name” of every country and religion relates to that which +the Masons affirm to be the mysterious characters emblematic of the +nine names or attributes by which the Deity was known to the initiates. +The Omnific Word traced by Enoch on the two deltas of purest +gold, on which he engraved two of the mysterious characters, is perhaps +better known to the poor, uneducated “heathen” than to the highly +accomplished Grand High Priests and Grand Z.’s of the Supreme Chapters +of Europe and America. Only why the companions of the Royal +Arch should so bitterly and constantly lament its loss, is more than we +can understand. This word of M. M. is, as they will tell themselves, +entirely composed of consonants. Hence, we doubt whether any of +them could ever have mastered its pronunciation, had it even been +“brought to light from the secret vault,” instead of its several corruptions. +However, it is to the land of Mizraim that the grandson of Ham +is credited with having carried the sacred delta of the Patriarch Enoch. +Therefore, it is in Egypt, and in the East alone that the mysterious +“Word” must be sought.</p> + +<p>But now that so many of the most important secrets of Masonry +have been divulged by friend and foe, may we not say, without suspicion +of malice or ill-feeling, that since the sad catastrophe of the Templars, +no “Lodge” in Europe, still less in America, has ever known anything +worth concealing. Reluctant to be misunderstood, we say <em>no</em> Lodge, + +<span class="pagenum"><a id="Page_372">372</a></span> + +leaving a few <em>chosen</em> brethren entirely out of question. The frantic +denunciations of the Craft by Catholic and Protestant writers appear +simply ridiculous, as also the affirmation of the Abbé Barruel that everything +“betrays our Freemasons as the descendants of those proscribed +Knights” Templars of 1314. The <cite>Memoirs of Jacobinism</cite> by this +Abbé, an eye-witness to the horrors of the first Revolution, is devoted +in great measure to the Rosicrucians and other Masonic fraternities. +The fact alone that he traces the modern Masons to the Templars, and +points them out as secret assassins, trained to political murder, shows +how little he knew of them, but how ardently he desired, at the same +time, to find in these societies convenient scape-goats for the crimes and +sins of another secret society which, since its existence, has harbored +more than one dangerous political assassin—the Society of Jesus.</p> + +<p>The accusations against Masons have been mostly half guess-work, +half-unquenchable malice and predetermined vilification. Nothing conclusive +and certain of a criminal character has been directly proven +against them. Even their abduction of Morgan has remained a matter +of conjecture. The case was used at the time as a political convenience +by huckstering politicians. When an unrecognizable corpse +was found in Niagara River, one of the chiefs of this unscrupulous class, +being informed that the identity was exceedingly questionable, unguardedly +exposed the whole plot by saying: “Well, no matter, <cite>he’s a +good enough Morgan until after the election</cite>!” On the other hand, we +find the Order of the Jesuits not only permitting, in certain cases, but +actually <em>teaching and inciting to “High treason and Regicide.”</em><a id="FNanchor_778" href="#Footnote_778" class="fnanchor">[778]</a></p> + +<p><span class="pagenum"><a id="Page_373">373</a></span> + +A series of <cite>Lectures</cite> upon Freemasonry and its dangers, as delivered +in 1862, by James Burton Robertson, Professor of Modern History in the +Dublin University, are lying before us. In them the lecturer quotes profusely +as his authorities the said Abbé (Barruel, a natural enemy of the +Masons, <em>who cannot be caught at the confessional</em>), and Robison, a well-known +apostate-Mason of 1798. As usual with every party, whether +belonging to the Masonic or anti-Masonic side, the traitor from the opposing +camp is welcomed with praise and encouragement, and great care is +taken to whitewash him. However convenient for certain political +reasons the celebrated Committee of the Anti-Masonic Convention of +1830 (<abbr title="United States">U. S.</abbr> of America) may have found it to adopt this most Jesuitical +proposition of Puffendorf that “oaths oblige not when they are absurd +and impertinent,” and that other which teaches that “an oath obliges not +if God does not accept + <span class="lock">it,”<a id="FNanchor_779" href="#Footnote_779" class="fnanchor">[779]</a></span> + yet no truly honest man would accept such +sophistry. We sincerely believe that the better portion of humanity will +ever bear in mind that there exists a moral code of honor far more binding +than an oath, whether on the <cite>Bible</cite>, <cite>Koran</cite>, or <cite>Veda</cite>. The Essenes +never swore on anything at all, but their “ayes” and “nays” were as +good and far better than an oath. Besides, it seems surpassingly strange +to find nations that call themselves Christian instituting customs in civil +and ecclesiastical courts diametrically opposed to the command of their + <span class="lock">God,<a id="FNanchor_780" href="#Footnote_780" class="fnanchor">[780]</a></span> + who distinctly forbids any swearing at all, “neither by heaven ... + +<span class="pagenum"><a id="Page_374">374</a></span> + +nor by the earth ... nor by the head.” It seems to us that to maintain +that “an oath obliges not if God does not accept it,” besides being an +absurdity—as no man living, whether he be fallible or infallible, can +learn anything of God’s secret thoughts—is <em>anti-Christian</em> in the full +sense of the + <span class="lock">word.<a id="FNanchor_781" href="#Footnote_781" class="fnanchor">[781]</a></span> + The argument is brought forward only because it is +convenient and answers the object. Oaths will never be binding till +each man will fully understand that humanity is the highest manifestation +on earth of the Unseen Supreme Deity, and each man an incarnation of +his God; and when the sense of <em>personal</em> responsibility will be so developed +in him that he will consider forswearing the greatest possible insult +to himself, as well as to humanity. No oath is now binding, unless taken +by one who, without any oath at all, would solemnly keep his simple +promise of honor. Therefore, to bring forward as authorities such men +as Barruel or Robison is simply obtaining the public confidence under +false pretenses. It is not the “spirit of <em>Masonic malice</em> whose heart +coins slanders like a mint,” but far more that of the Catholic clergy and +their champions; and a man who would reconcile the two ideas of honor +and perjury, in any case whatever, is not to be trusted himself.</p> + +<p>Loud is the claim of the nineteenth century to preëminence in civilization +over the ancients, and still more clamorous that of the churches +and their sycophants that Christianity has redeemed the world from barbarism +and idolatry. How little both are warranted, we have tried to +prove in these two volumes. The light of Christianity has only served to +show how much more hypocrisy and vice its teachings have begotten in +the world since its advent, and how immensely superior were the ancients +over us in every point of + <span class="lock">honor.<a id="FNanchor_782" href="#Footnote_782" class="fnanchor">[782]</a></span> + The clergy, by teaching the helplessness +of man, his utter dependence on Providence, and the doctrine of atonement, +have crushed in their faithful followers every atom of self-reliance +and self-respect. So true is this, that it is becoming an axiom that the +most honorable men are to be found among atheists and the so-called +“infidels.” We hear from Hipparchus that in the days of <em>heathenism</em> +“the shame and disgrace that justly attended the violation of his oath +threw the poor wretch into a fit of madness and despair, so that he cut his +throat and perished by his own hands, and his memory was so abhorred +after his death that his body lay upon the shore of the island of Samos, +and had no other burial than the sands of the + <span class="lock">sea.”<a id="FNanchor_783" href="#Footnote_783" class="fnanchor">[783]</a></span> + But in our own + +<span class="pagenum"><a id="Page_375">375</a></span> + +century we find ninety-six delegates to the United States Anti-Masonic +Convention, every one doubtless a member of some Protestant Church, +and claiming the respect due to men of honor and gentlemen, offering the +most Jesuitical arguments against the validity of a Masonic oath. The +Committee, pretending to quote the authority of “the most distinguished +guides in the philosophy of morals, and claiming the most ample support +of <em>the</em> + <span class="lock"><em>inspired</em><a id="FNanchor_784" href="#Footnote_784" class="fnanchor">[784]</a></span> + ... who wrote before Freemasonry existed,” +resolved that, as an oath was “a transaction between man on one part +and the Almighty Judge on the other,” and the Masons were all infidels +and “unfit for civil trust,” therefore their oaths had to be considered +illegal and not + <span class="lock">binding.<a id="FNanchor_785" href="#Footnote_785" class="fnanchor">[785]</a></span></p> + +<p>But we will return to these <cite>Lectures</cite> of Robertson and his charges +against Masonry. The greatest accusation brought against the latter is +that Masons reject a <em>personal</em> God (this on the authority of Barruel and +Robison), and that they claim to be in possession of a “secret to make +men better and happier than Christ, his apostles and his Church have made +them.” Were the latter accusation but half true, it might yet allow the +consoling hope that they had really found that secret by breaking off entirely +from the mythical Christ of the Church and the official Jehovah. +But both the accusations are simply as malicious as they are absurd and +untrue; as we shall presently see.</p> + +<p>Let it not be imagined that we are influenced by personal feeling in +any of our reflections upon Masonry. So far from this being the case +we unhesitatingly proclaim our highest respect for the original purposes +of the Order and some of our most valued friends are within its membership. +We say naught against Masonry as it should be, but denounce it +as, thanks to the intriguing clergy, both Catholic and Protestant, it now +begins to be. Professedly the most absolute of democracies, it is practically +the appanage of aristocracy, wealth, and personal ambition. Professedly +the teacher of true ethics, it is debased into a propaganda of +anthropomorphic theology. The half-naked apprentice, brought before +the master during the initiation of the first degree, is taught that at the +door of the lodge every social distinction is laid aside, and the poorest +brother is the peer of every other, though a reigning sovereign or an imperial +prince. In practice, the Craft turns lickspittle in every monarchical +country, to any regal scion who may deign, for the sake of using it as +a political tool, to put on the once symbolical lambskin.</p> + +<p>How far gone is the Masonic Fraternity in this direction, we can judge + +<span class="pagenum"><a id="Page_376">376</a></span> + +from the words of one of its highest authorities. John Yarker, Junior, of +England; Past Grand Warden of the Grand Lodge of Greece; Grand +Master of the Rite of Swedenborg; also Grand Master of the Ancient +and Primitive Rite of Masonry, and Heaven only knows what + <span class="lock">else,<a id="FNanchor_786" href="#Footnote_786" class="fnanchor">[786]</a></span> +says that Masonry could lose nothing by “the adoption of a higher (not +pecuniary) standard of membership and morality, with exclusion from the +‘purple’ of all who <em>inculcate frauds, sham, historical degrees, and other +immoral abuses</em>” (page 158). And again, on page 157: “As the Masonic +Fraternity is now governed, the Craft is fast becoming the paradise +of the <i lang="fr">bon vivant</i>; of the ‘charitable’ hypocrite, who forgets the version +of <abbr title="Saint">St.</abbr> Paul, and decorates his breast with the ‘charity jewel’ (having by +this judicious expenditure obtained the ‘purple’ he metes out judgment +to other brethren of greater ability and morality but less means); the +manufacturer of paltry Masonic tinsel; the rascally merchant who swindles +in hundreds, and even thousands, by appealing to the tender consciences +of those few who do regard their O. B.’s; and the Masonic +‘Emperors’ and other charlatans who make power or money out of the +aristocratic pretensions which they have tacked on to our institution—<i lang="la">ad +captandum vulgus</i>.”</p> + +<p>We have no wish to make a pretence of exposing secrets long since +hawked about the world by perjured Masons. Everything vital, whether +in symbolical representations, rites, or passwords, as used in modern Freemasonry, +is known in the Eastern fraternities; though there seems to be +no intercourse or connection between them. If Medea is described by +Ovid as having “arm, breast, and knee made bare, left foot slipshod;” +and Virgil, speaking of Dido, shows this “Queen herself ... now resolute +on death, having one foot bare, + <span class="lock">etc.,”<a id="FNanchor_787" href="#Footnote_787" class="fnanchor">[787]</a></span> + why doubt that there are +in the East <em>real</em> “Patriarchs of the sacred Vedas,” explaining the esotericism +of pure Hindu theology and Brahmanism quite as thoroughly as +European “Patriarchs?”</p> + +<p>But, if there are a few Masons who, from study of kabalistic and other +rare works, and coming in personal communication with “Brothers” +from the far-away East, have learned something of <em>esoteric</em> Masonry, it is +not the case with the hundreds of American Lodges. While engaged on +this chapter, we have received most unexpectedly, through the kindness +of a friend, a copy of Mr. Yarker’s volume, from which passages are +quoted above. It is brimful of learning and, what is more, of <em>knowledge</em>, + +<span class="pagenum"><a id="Page_377">377</a></span> + +as it seems to us. It is especially valuable at this moment, since it corroborates, +in many particulars, what we have said in this work. Thus, +we read in it the following:</p> + +<p>“We think we have sufficiently established the fact of the connection +of Freemasonry with other speculative rites of antiquity, as well as +the antiquity and purity of the old English Templar-Rite of <em>seven +degrees</em>, and the spurious derivation of many of the other rites + <span class="lock">therefrom.”<a id="FNanchor_788" href="#Footnote_788" class="fnanchor">[788]</a></span></p> + +<p>Such high Masons need not be told, though Craftsmen in general do, +that the time has come to remodel Masonry, and restore those ancient +landmarks, borrowed from the early sodalities, which the eighteenth century +founders of speculative Freemasonry meant to have incorporated in +the fraternity. There are no longer any secrets left unpublished; the +Order is degenerating into a convenience for selfish men to use, and bad +men to debase.</p> + +<p>It is but recently that a majority of the Supreme Councils of the Ancient +and Accepted Rite assembled at Lausanne, justly revolting against such +a blasphemous belief as that in a personal Deity, invested with all human +attributes, pronounced the following words: “Freemasonry proclaims, +as it has proclaimed from its origin, the existence of a <em>creative principle</em>, +under the name of the great Architect of the universe.” Against this, a +small minority has protested, urging that “belief in a <em>creative principle</em> +is not <em>the belief in God, which Freemasonry requires of every candidate</em> +before he can pass its very threshold.”</p> + +<p>This confession does not sound like the rejection of a personal God. +Could we have had the slightest doubt upon the subject, it would be +thoroughly dispelled by the words of General Albert + <span class="lock">Pike,<a id="FNanchor_789" href="#Footnote_789" class="fnanchor">[789]</a></span> + perhaps the +greatest authority of the day, among American Masons, who raises himself +most violently against this innovation. We cannot do better than +quote his words:</p> + +<p>“This <i lang="fr">Principe Createur</i> is no new phrase—it is but an old term +revived. <em>Our adversaries, numerous and formidable</em>, will say, and will +have the right to say, that our <i lang="fr">Principe Createur</i> is identical with the +<i lang="fr">Principe Generateur</i> of the Indians and Egyptians, and may fitly be +symbolized as it was symbolized anciently, by the Lingæ.... To +accept this, in lieu of a personal God, is TO ABANDON CHRISTIANITY, +and <em>the worship of Jehovah</em>, and return to wallow in the styes +of Paganism.”</p> + +<p><span class="pagenum"><a id="Page_378">378</a></span> + +And are those of <em>Jesuitism</em>, then, so much cleaner? “Our adversaries, +numerous and formidable.” That sentence says all. Who these +so formidable enemies are, is useless to inquire. They are the Roman +Catholics, and some of the Reformed Presbyterians. To read what the +two factions respectively write, we may well ask which adversary is the +more afraid of the other. But, what shall it profit any one to organize +against a fraternity that does not even dare to have a belief of its own for +fear of giving offense? And pray, how, if Masonic oaths mean anything, +and Masonic penalties are regarded as more than burlesque, can any +adversaries, numerous or few, feeble or strong, know what goes on inside +the lodge, or penetrate beyond that “brother terrible, or the tiler, who +guards, with a drawn sword, the portals of the lodge?” Is, then, this +“brother terrible” no more formidable than Offenbach’s <i>General Boum</i>, +with his smoking pistol, jingling spurs, and towering <i lang="fr">panache</i>? Of +what use the millions of men that make up this great fraternity, the world +over, if they cannot be so cemented together as to bid defiance to all +adversaries? Can it be that the “mystic tie” is but a rope of sand, and +Masonry but a toy to feed the vanity of a few leaders who rejoice in +ribbons and regalia? Is its authority as false as its antiquity? It +seems so, indeed; and yet, as “even the fleas have smaller fleas to bite +’em,” there are Catholic alarmists, even here, who pretend to fear +Masonry!</p> + +<p>And yet, these same Catholics, in all the serenity of their traditional +impudence, publicly threaten America, with its 500,000 Masons, and +34,000,000 Protestants, with a union of Church and State under the +direction of Rome! The danger which threatens the free institutions of +this republic, we are told, will come from “the principles of Protestantism +logically developed.” The present Secretary of the Navy—the <abbr title="Honorable">Hon.</abbr> +R. W. Thompson, of Indiana, having actually dared, in his own free +Protestant country, to publish a book recently on <cite>Papacy and the Civil +Power</cite>, in which his language is as moderate as it is gentlemanly and +fair, a Roman Catholic priest, at Washington, D. C.—the very seat of +Government—denounces him with violence. What is better, a representative +member of the Society of Jesus, Father F. X. Weninger, <abbr title="Doctor of Divinity">D.D.</abbr>, +pours upon his devoted head a vial of wrath that seems to have been +brought direct from the Vatican cellars. “The assertions,” he says, +“which Mr. Thompson makes on the necessary antagonism between the +Catholic Church and free institutions, are characterized by pitiful ignorance +and blind audacity. He is reckless of logic, of history, of common +sense, of charity; and presents himself before the loyal American people +as a narrow-minded bigot. No scholar would venture to repeat the stale +calumnies which have so often been refuted.... In answer to his accusations + +<span class="pagenum"><a id="Page_379">379</a></span> + +against the Church as the enemy of liberty, I tell him that, if ever +this country should become a Catholic country, that is, if Catholics +should ever be in the majority, and <em>have the control of political power</em>, +then he would see the principles of our Constitution carried out to the +fullest extent; he would see that these States would be in very deed +<em>United</em>. He would behold a people living in peace and harmony; joined +in the bonds of one faith, their hearts beating in unison with love of their +fatherland, with charity and forbearance toward all, and respecting the +rights and consciences even of their slanderers.”</p> + +<p>In behalf of this “Society of Jesus,” he advises Mr. Thompson to +send his book to the Czar, Alexander <abbr title="Two">II.</abbr>, and to Frederick William, +Emperor of Germany. He may expect from them, as a token of their +sympathy, the orders of <abbr title="Saint">St.</abbr> Andrew and of the Black Eagle. “From clear-minded, +self-thinking, patriotic Americans, he cannot expect anything +but the <em>decoration</em> of their contempt. As long as American hearts <em>will</em> +beat in American bosoms, and the blood of their fathers <i>shall</i> flow in +their veins, such efforts as Thompson’s <em>shall</em> not succeed. True, genuine +Americans will protect the Catholic Church in this country and <em>will +finally join it</em>.” After that, having thus, as he seems to think, left the +corpse of his impious antagonist upon the field, he marches off emptying +the dregs of his exhausted bottle after the following fashion: “We leave +the volume, whose argument we have killed, as a carcass to be devoured +by those Texan buzzards—those stinking birds—we mean that kind of +men who love to feed on corruption, calumnies, and lies, and are attracted +by the stench of them.”</p> + +<p>This last sentence is worthy to be added as an appendix to the <cite lang="la">Discorsi +del Somma Pontifice Pio <abbr title="Nine">IX.</abbr></cite>, by Don Pasquale di Franciscis, immortalized +in the contempt of Mr. Gladstone.—<i lang="fr">Tel maître tel Valet!</i></p> + +<p>Moral: This will teach fair-minded, sober, and gentlemanly writers that +even so well-bred an antagonist as Mr. Thompson has shown himself in +his book, cannot hope to escape the only available weapon in the Catholic +armory—Billingsgate. The whole argument of the author shows that +while forcible, he intends to be fair; but he might as well have attacked +with a Tertullianistic violence, for his treatment would not have been +worse. It will doubtless afford him some consolation to be placed in the +same category with schismatic and infidel emperors and kings.</p> + +<p>While Americans, including Masons, are now warned to prepare themselves +to join the Holy Apostolic and Roman Catholic Church, we are +glad to know that there are some as loyal and respected as any in Masonry +who support our views. Conspicuous among them is our venerable +friend, Mr. Leon Hyneman, P. M., and a member of the Grand Lodge +of Pennsylvania. For eight or nine years he was editor of the <cite>Masonic</cite> + +<span class="pagenum"><a id="Page_380">380</a></span> +<cite>Mirror and Keystone</cite>, and is an author of repute. He assures us personally +that for over thirty years he has combated the design to erect +into a Masonic dogma, belief in a <em>personal</em> God. In his work, <cite>Ancient +York and London Grand Lodges</cite>, he says (<abbr title="page">p.</abbr> 169): “Masonry, instead of +unfolding professionally with the intellectual advancement of scientific +knowledge and general intelligence, has departed from the original aims +of the fraternity, and is apparently inclining towards a sectarian society. +That is plainly to be seen ... in the persistent determination not to +expunge the sectarian innovations interpolated in the Ritual.... It would +appear that the Masonic fraternity of this country are as indifferent to +ancient landmarks and usages of Masonry, as the Masons of the past +century, under the London Grand Lodge were.” It was this conviction +which prompted him, in 1856, when Jacques Etienne Marconis de Nègre, +Grand Hierophant of the Rite of Memphis, came to America and tendered +him the Grand Mastership of the Rite in the United States, and the +Ancient and Accepted Rite offered him an Honorary <abbr title="thirty-third">33d</abbr>—to refuse +both.</p> + +<p>The Temple was the last European secret organization which, as a +body, had in its possession some of the mysteries of the East. True, +there were in the past century (and perhaps still are) isolated “Brothers” +faithfully and secretly working under the direction of Eastern Brotherhoods. +But these, when they did belong to European societies, invariably +joined them for objects unknown to the Fraternity, though at the same +time for the benefit of the latter. It is through them that modern +Masons have all they know of importance; and the similarity now found +between the Speculative Rites of antiquity, the mysteries of the Essenes, +Gnostics, and the Hindus, and the highest and oldest of the Masonic +degrees well prove the fact. If these mysterious brothers became possessed +of the secrets of the societies, they could never reciprocate the +confidence, though in their hands these secrets were safer, perhaps, than +in the keeping of European Masons. When certain of the latter were +found worthy of becoming affiliates of the Orient, they were secretly +instructed and initiated, but the others were none the wiser for that.</p> + +<p>No one could ever lay hands on the Rosicrucians, and notwithstanding +the alleged discoveries of “secret chambers,” <em>vellums</em> called “T,” +and of fossil knights with ever-burning lamps, this ancient association +and its true aims are to this day a mystery. Pretended Templars and +sham Rose-Croix, with a few genuine kabalists, were occasionally +burned, and some unlucky Theosophists and alchemists sought and put +to the torture; delusive confessions even were wrung from them by the +most ferocious means, but yet, the true Society remains to-day as it has +ever been, unknown to all, especially to its cruelest enemy—the Church.</p> + +<p><span class="pagenum"><a id="Page_381">381</a></span> + +As to the modern Knights Templar and those Masonic Lodges which +now claim a direct descent from the ancient Templars, their persecution +by the Church was a farce from the beginning. They have not, nor have +they ever had any secrets, dangerous to the Church. Quite the contrary; +for we find J. G. Findel saying that the Scottish degrees, or the Templar +system, only dates from 1735-1740, and “<em>following its Catholic tendency, +took up its chief residence in the Jesuit College of Clermont, in Paris</em>, and +hence was called the Clermont system.” The present Swedish system +has also something of the Templar element in it, but free from Jesuits +and interference with politics; however, it asserts that it has Molay’s +Testament in the original, for a Count Beaujeu, a nephew of Molay, +<em>never heard of elsewhere</em>—says Findel—transplanted Templarism into +Freemasonry, and thus procured for his uncle’s ashes a mysterious +sepulchre. It is sufficient to prove this a Masonic fable that on this pretended +monument the day of Molay’s funeral is represented as March +11, 1313, while the day of his death was March 19, 1313. This spurious +production, which is neither genuine Templarism, nor genuine Freemasonry, +has never taken firm root in Germany. But the case is otherwise +in France.</p> + +<p>Writing upon this subject, we must hear what Wilcke has to say of +these pretensions:</p> + +<p>“The present Knight Templars of Paris will have it, that they are +direct descendants from the ancient Knights, and endeavor to prove this +by documents, interior regulations, and secret doctrines. Foraisse says +the Fraternity of Freemasons was founded in Egypt, Moses communicating +the secret teaching to the Israelites, Jesus to the Apostles, and +thence it found its way to the Knight Templars. Such inventions are +necessary ... to the assertion that the Parisian Templars are the offspring +of the ancient order. All these asseverations, unsupported by +history, were fabricated <em>in the High Chapter of Clermont</em> (Jesuits), and +preserved by the Parisian Templars as a legacy left them by those political +revolutionists, the Stuarts and the Jesuits.” Hence we find the +Bishops + <span class="lock">Gregoire<a id="FNanchor_790" href="#Footnote_790" class="fnanchor">[790]</a></span> + and + <span class="lock">Münter<a id="FNanchor_791" href="#Footnote_791" class="fnanchor">[791]</a></span> + supporting them.</p> + +<p>Connecting the modern with the ancient Templars, we can at best, +therefore, allow them an adoption of certain rites and ceremonies of +purely <em>ecclesiastical</em> character after they had been cunningly inoculated +into that grand and antique Order by the clergy. Since this desecration, +it gradually lost its primitive and simple character, and went fast to its +final ruin. Founded in 1118 by the Knights Hugh de Payens and + +<span class="pagenum"><a id="Page_382">382</a></span> + +Geoffrey de <abbr title="Saint">St.</abbr> Omer, nominally for the protection of the pilgrims, its +true aim was the restoration of the primitive secret worship. The true +version of the history of Jesus, and the early Christianity was imparted to +Hugh de Payens, by the Grand-Pontiff of the Order of the Temple (of +the Nazarene or Johanite sect), one named Theocletes, after which it +was learned by some Knights in Palestine, from the higher and more +intellectual members of the <abbr title="Saint">St.</abbr> John sect, who were initiated into its + <span class="lock">mysteries.<a id="FNanchor_792" href="#Footnote_792" class="fnanchor">[792]</a></span> + Freedom of intellectual thought and the restoration of +one and universal religion was their secret object. Sworn to the vow +of obedience, poverty, and chastity, they were at first the true Knights +of John the Baptist, crying in the wilderness and living on wild honey +and locusts. Such is the tradition and the true kabalistic version.</p> + +<p>It is a mistake to state that the Order became only later anti-Catholic. +It was so from the beginning, and the red cross on the white mantle, the +vestment of the Order, had the same significance as with the initiates +in every other country. It pointed to the four quarters of the compass, +and was the emblem of the + <span class="lock">universe.<a id="FNanchor_793" href="#Footnote_793" class="fnanchor">[793]</a></span> + When, later, the Brotherhood +was transformed into a Lodge, the Templars had, in order to avoid persecution, +to perform their own ceremonies in the greatest secresy, generally +in the hall of the chapter, more frequently in isolated caves or +country houses built amidst woods, while the ecclesiastical form of worship +was carried on publicly in the chapels belonging to the Order.</p> + +<p>Though of the accusations brought against them by order of Philip +<abbr title="Four">IV.</abbr>, many were infamously false, the main charges were certainly correct, +from the stand-point of what is considered by the Church, <em>heresy</em>. +The present-day Templars, adhering strictly as they do to the <cite>Bible</cite>, can +hardly claim descent from those who did not believe in Christ, as God-man, +or as the Saviour of the world; who rejected the miracle of his +birth, and those performed by himself; who did not believe in transubstantiation, +the saints, holy relics, purgatory, etc. The Christ Jesus was, +in their opinion, a false prophet, but the man Jesus a Brother. They +regarded John the Baptist as their patron, but never viewed him in the +light in which he is presented in the <cite>Bible</cite>. They reverenced the doctrines + +<span class="pagenum"><a id="Page_383">383</a></span> + +of alchemy, astrology, magic, kabalistic talismans, and adhered to +the secret teachings of their chiefs in the East. “In the last century,” +says Findel, “when Freemasonry erroneously supposed herself the daughter +of Templarism, great pains were taken to regard the Order of Knights-Templars +as innocent.... For this purpose not only legends and unrecorded +events were fabricated, but pains were taken to repress the truth. +The Masonic admirers of the Knights-Templars bought up the whole of +the documents of the lawsuit published by Moldenwaher, because they +proved the culpability of the + <span class="lock">Order.”<a id="FNanchor_794" href="#Footnote_794" class="fnanchor">[794]</a></span></p> + +<p>This culpability consisted in their “heresy” against the Roman +Catholic Church. While the real “Brothers” died an ignominious death, +the spurious Order which tried to step into their shoes became exclusively +a branch of the Jesuits under the immediate tutelage of the latter. +True-hearted, honest Masons, ought to reject with horror any connection, +let alone descent from these.</p> + +<p>“The Knights of <abbr title="Saint">St.</abbr> John of Jerusalem,” writes Commander + <span class="lock">Gourdin,<a id="FNanchor_795" href="#Footnote_795" class="fnanchor">[795]</a></span> +“sometimes called the Knights Hospitallers, and the Knights of +Malta, were not Freemasons. On the contrary, they seem to have been +inimical to Freemasonry, for in 1740, the Grand Master of the Order of +Malta caused the Bull of Pope Clement <abbr title="Twelve">XII.</abbr> to be published in that +island, and forbade the meetings of the Freemasons. On this occasion +several Knights and many citizens left the island; and in 1741, the +Inquisition persecuted the Freemasons at Malta. The Grand Master +proscribed their assemblies under severe penalties, and six Knights +were banished from the island in perpetuity for having assisted at a +meeting. In fact, unlike the Templars, they had not even a secret form +of reception. Reghellini says that he was unable to procure a copy +of the secret Ritual of the Knights of Malta. The reason is obvious—there +was none!”</p> + +<p>And yet American Templarism comprises three degrees. 1, Knight +of the Red Cross; 2, Knight Templar; and 3, Knight of Malta. It +was introduced from France into the United States, in 1808, and the +first <i>Grand Encampment General</i> was organized on June 20, 1816, with +Governor De Witt Clinton, of New York, as Grand Master.</p> + +<p>This inheritance of the Jesuits should hardly be boasted of. If the +Knights Templar desire to make good their claims, they must choose +between a descent from the “heretical,” anti-Christian, kabalistic, +primitive Templars, or connect themselves with the Jesuits, and nail + +<span class="pagenum"><a id="Page_384">384</a></span> + +their tesselated carpets directly on the platform of ultra-Catholicism! +Otherwise, their claims become a mere pretense.</p> + +<p>So impossible does it become for the originators of the <em>ecclesiastical</em> +pseudo-order of Templars, invented, according to Dupuy, in France, by +the adherents of the Stuarts, to avoid being considered a branch of the +Order of the Jesuits, that we are not surprised to see an anonymous author, +rightly suspected of belonging to the Jesuit Chapter at Clermont, publishing +a work in 1751, in Brussels, on the lawsuit of the Knights Templar. +In this volume, in sundry mutilated notes, additions, and commentaries, +he represents the <em>innocence</em> of the Templars of the accusation +of “heresy,” thus robbing them of the greatest title to respect and admiration +that these early free-thinkers and martyrs have won!</p> + +<p>This last pseudo-order was constituted at Paris, on the 4th of November, +1804, by virtue of a <em>forged Constitution</em>, and ever since it has “contaminated +genuine Freemasonry,” as the highest Masons themselves tell +us. <i lang="fr">La Charte de transmission</i> (<span lang="la">tabula aurea Larmenii</span>) presents the +outward appearance of such extreme antiquity “that Gregoire confesses +that if all the other relics of the Parisian treasury of the Order had not +silenced his doubts as to their ancient descent, the sight of this charter +would at the very first glance have persuaded + <span class="lock">him.”<a id="FNanchor_796" href="#Footnote_796" class="fnanchor">[796]</a></span> + The first Grand +Master of this spurious Order was a physician of Paris, Dr. Fahre-Palaprat, +who assumed the name of Bernard Raymond.</p> + +<p>Count Ramsay, a Jesuit, was the first to start the idea of the Templars +being joined to the Knights of Malta. Therefore, we read from his pen +the following:</p> + +<p>“Our forefathers (!!!), the Crusaders, assembled in the Holy Land +from all Christendom, wished to unite in a fraternity embracing all +nations, that when bound together, heart and soul, for mutual improvement, +they might, in the course of time, represent one single intellectual +people.”</p> + +<p>This is why the Templars are made to join the <abbr title="Saint">St.</abbr> John’s Knights, +and the latter got into the craft of Masonry known as <abbr title="Saint">St.</abbr> John’s Masons.</p> + +<p>In the <cite>Sceau Rompu</cite>, in 1745, we find, therefore, the following most +impudent falsehood, worthy of the Sons of Loyola: “The lodges were +dedicated to <abbr title="Saint">St.</abbr> John, because <em>the Knights</em>-Masons had in the holy wars +in Palestine joined the Knights of <abbr title="Saint">St.</abbr> John.”</p> + +<p>In 1743, the Kadosh degree was invented at Lyons (so writes Thory, +at least), and “it represents the <em>revenge of the Templars</em>.” And here +we find Findel saying that “the Order of Knights Templars had been +abolished in 1311, and to that epoch they were obliged to have recourse + +<span class="pagenum"><a id="Page_385">385</a></span> + +when, after the banishment of several Knights from Malta, in 1740, +because they were Freemasons, it was no longer possible to keep up a +connection with the Order of <abbr title="Saint">St.</abbr> John, or Knights of Malta, then in the +plenitude of their power <em>under the sovereignty of the Pope</em>.”</p> + +<p>Turning to Clavel, one of the best Masonic authorities, we read: +“It is clear that the erection of the French Order of the Knight Templars +is not more ancient than the year 1804, and that it cannot lay any legitimate +claim to being the continuation of the so-called society of ‘la petite +Resurrection des Templiers,’ nor this latter, either, extend back to the +ancient Order of the Knights Templars.” Therefore, we see these pseudo-Templars, +under the guidance of the worthy Father Jesuits, forging in Paris, +1806, the famous charter of Larmenius. Twenty years later, this nefast +and subterranean body, guiding the hand of assassins, directed it toward +one of the best and greatest princes in Europe, whose mysterious death, +unfortunately for the interests of truth and justice, has never been—for +political reasons—investigated and proclaimed to the world as it ought to +have been. It is this prince, a Freemason himself, who was the last +depository of the secrets of the true Knights Templar. For long centuries +these had remained unknown and unsuspected. Holding their +meetings once every <em>thirteen</em> years, at Malta, and their Grand Master +advising the European brothers of the place of <i lang="fr">rendezvous</i> but a few hours +in advance, these representatives of the once mightiest and most glorious +body of Knights assembled on the fixed day, from various points of the +earth. <em>Thirteen</em> in number, in commemoration of the year of the death +of Jacques Molay (1313), the now Eastern brothers, among whom were +crowned heads, planned together the future religious and political fate of +the nations; while the Popish Knights, their murderous and bastard successors, +slept soundly in their beds, without a dream disturbing their +guilty consciences.</p> + +<p>“And yet,” says Rebold, “notwithstanding the confusion they had +created (1736-72), the Jesuits had accomplished but one of their designs, +<abbr title="namely">viz.</abbr>: <em>denaturalyzing and bringing into disrepute the Masonic Institution</em>. +Having succeeded, as they believed, in destroying it in one form, they +were determined to use it in another. With this determination, they +arranged the systems styled ‘Clerkship of the Templars,’ an amalgamation +of the different histories, events, and characteristics of the crusades mixed +with the reveries of the alchemists. <em>In this combination Catholicism +governed all, and the whole fabrication moved upon wheels, representing +the great object for which the Society of Jesus was</em> + <span class="lock"><em>organized.</em>”<a id="FNanchor_797" href="#Footnote_797" class="fnanchor">[797]</a></span></p> + +<p>Hence, the rites and symbols of Masonry which though “Pagan” in + +<span class="pagenum"><a id="Page_386">386</a></span> + +origin, are all applied to and all flavor of Christianity. A Mason has to +declare his belief in a <em>personal</em> God, Jehovah, and in the Encampment +degrees also in Christ, before he can be accepted in the Lodge, while the +Johanite Templars believed in the unknown and invisible Principle, +whence proceeded the Creative Powers misnamed <em>gods</em>, and held to the +Nazarene version of Ben-Panther being the sinful father of Jesus, who +thus proclaimed himself “the son of god and of + <span class="lock">humanity.”<a id="FNanchor_798" href="#Footnote_798" class="fnanchor">[798]</a></span> + This also +accounts for the fearful oaths of the Masons taken <em>on the Bible</em>, and for +their lectures servilely agreeing with the Patriarcho-Biblical Chronology. +In the American Order of Rose Croix, for instance, when the neophyte +approaches the altar, the “Sir Knights are called to order, and the captain +of the guard makes his proclamation.” “To the glory of the sublime +architect of the universe (Jehovah-Binah?), under the auspices of the +Sovereign Sanctuary of <em>Ancient</em> and <em>Primitive</em> Freemasonry,” etc., etc. +Then the Knight Orator strikes 1 and tells the neophyte that the antique +legends of Masonry date back <span class="allsmcap">FORTY</span> centuries; claiming no greater +antiquity for the oldest of them than 622 <span class="allsmcap">A.M.</span>, at which time he says +Noah was born. Under the circumstances this will be regarded as a +liberal concession to chronological preferences. After that + <span class="lock">Masons<a id="FNanchor_799" href="#Footnote_799" class="fnanchor">[799]</a></span> + are +apprised that it was about the year 2188 <span class="allsmcap">B.C.</span>, that Mizraim led colonies +into Egypt, and laid the foundation of the Kingdom of Egypt, which +kingdom lasted 1,663 years (!!!). Strange chronology, which, if it piously +conforms with that of the <cite>Bible</cite>, disagrees entirely with that of history. +The mythical nine names of the Deity, imported into Egypt, according + +<span class="pagenum"><a id="Page_387">387</a></span> + +to the Masons, only in the twenty-second century <span class="allsmcap">B.C.</span>, are found on +monuments reckoned twice as old by the best Egyptologists. Nevertheless +we must take at the same time into consideration, that the Masons +are themselves ignorant of these names.</p> + +<p>The simple truth is that modern Masonry is a sadly different thing +from what the once universal secret fraternity was in the days when the +Brahma-worshippers of the AUM, exchanged grips and passwords with +the devotees of TUM, and the adepts of every country under the sun +were “Brothers.”</p> + +<p>What was then that mysterious name, that mighty “word” through +whose potency the Hindu as well as the Chaldean and Egyptian initiate +performed his wonders? In chapter <abbr title="115">cxv.</abbr> of the Egyptian <cite>Funeral +Ritual</cite>, entitled “The chapter of coming out to the Heaven ... and +of knowing the Spirits of An” (Heliopolis), Horus says: “I knew the +Spirits of An. The greatly glorious does not pass over it ... unless +the gods give me the <span class="allsmcap">WORD</span>.” In another hymn the soul, transformed, +exclaims: “Make road for me to Rusta. I am the Great One, dressed as +the Great One. I have come! I have come! Delicious to me are the +kings of Osiris. I am creating the water (through the power of the +<em>Word</em>).... Have I not seen the hidden secrets ... I have given +truth to the Sun. I am clear. I am adored for my purity” (<abbr title="117 to 119">cxvii.-cxix.</abbr> +The chapters of the going into and coming out from the Rusta). +In another place the mummy’s roll expresses the following: “I am the +Great God (spirit) existing of myself, the creator of <em>His Name</em>.... I +know the name of this Great God that is there.”</p> + +<p>Jesus is accused by his enemies of having wrought miracles, and +shown by his own apostles to have expelled <em>demons</em> by the power of the +<span class="smcap">Ineffable Name</span>. The former firmly believed that he had stolen it in +the Sanctuary. “And he cast the spirits with his <em>word</em> ... and +healed all that were sick” (<cite>Matthew</cite> <abbr title="eighteen">xviii.</abbr> 16). When the Jewish +rulers ask Peter (<cite>Acts</cite> <abbr title="four">iv.</abbr> 7): + “By what power, or by what <em>name</em>, have +ye done this?” Peter replies, “By the <span class="smcap">Name</span> of Jesus Christ of +Nazareth.” But does this mean the name of Christ, as the interpreters +would make us believe; or does it signify, “by the <span class="smcap">Name</span> which +was in the possession of Jesus of Nazareth,” the initiate, who was accused +by the Jews to have learned it but who had it really through initiation? +Besides, he states repeatedly that all that he does he does in +“<em>His Father’s Name</em>,” not in his own.</p> + +<p>But who of the modern Masons has ever heard it pronounced? In +their own <cite>Ritual</cite>, they confess that they never have. The “Sir +Orator” tells the “Sir Knight,” that the passwords which he received +in the preceding degrees are all “so many corruptions” of the true name + +<span class="pagenum"><a id="Page_388">388</a></span> + +of God engraved on the triangle; and that therefore they have adopted a +“substitute” for it. Such also is the case in the Blue Lodge, where the +Master, representing King Solomon, agrees with King Hiram that the +Word * * * “shall be used as a <em>substitute</em> for the Master’s word, until +wiser ages shall discover the true one. What Senior Deacon, of all the +thousands who have assisted in bringing candidates from darkness to +light; or what Master who has whispered this mystic “word” into the +ears of supposititious Hiram Abiffs, while holding them on the five points +of fellowship, has suspected the real meaning of even this substitute, +which they impart “at low breath?” How few new-made Master +Masons but go away imagining that it has some occult connection with +the “marrow in the bone.” What do they know of that mystical personage +known to some adepts as the “venerable <span class="smcap">Mah</span>,” or of the mysterious +Eastern Brothers who obey him, whose name is abbreviated +in the first syllable of the three which compose the Masonic substitute—The +<span class="smcap">Mah</span>, who lives at this very day in a spot unknown to all but +initiates, and the approaches to which are through trackless wildernesses, +untrodden by Jesuit or missionary foot, for it is beset by dangers +fit to appall the most courageous explorers? And yet, for generations +this meaningless jingle of vowels and consonants has been repeated +in noviciate ears, as though it possessed even so much potency +as would deflect from its course a thistle-down floating in the air! +Like Christianity, Freemasonry is a corpse from which the spirit long ago +fled.</p> + +<p>In this connection, place may well be given to a letter from Mr. +Charles Sotheran, Corresponding Secretary of the New York Liberal +Club, which was received by us on the day after the date it bears. Mr. +Sotheran is known as a writer and lecturer on antiquarian, mystical, and +other subjects. In Masonry, he has taken so many of the degrees as to +be a competent authority as regards the Craft. He is 32 ∴ A. and P. R., +94 ∴ Memphis, K. R✠, K. Kadosh, M. M. 104, Eng., etc. He is also +an initiate of the modern English Brotherhood of the Rosie Cross and +other secret societies, and Masonic editor of the <cite>New York Advocate</cite>. +Following is the letter, which we place before the Masons as we desire +that they should see what one of their own number has to say:</p> + +<div class="blockquot small"> +<p class="right r1"> +“<span class="smcap">New York Press Club</span>, January 11th, 1877.<br> +</p> + +<p>“In response to your letter, I willingly furnish the information desired with respect +to the antiquity and present condition of Freemasonry. This I do the more cheerfully +since we belong to the same secret societies, and you can thus better appreciate the +necessity for the reserve which at times I shall be obliged to exhibit. You rightly refer +to the fact that Freemasonry, no less than the effete theologies of the day, has its fabulous +history to narrate. Clogged up as the Order has been by the rubbish and drift of +absurd biblical legends, it is no wonder that its usefulness has been impaired and its + +<span class="pagenum"><a id="Page_389">389</a></span> + +work as a civilizer hampered. Fortunately the great anti-Masonic excitement that +raged in the United States during a portion of this century, forced a considerable band +of workers to delve into the true origin of the Craft, and bring about a healthier state +of things. The agitation in America also spread to Europe and the literary efforts of +Masonic authors on both sides of the Atlantic, such as Rebold, Findel, Hyneman, +Mitchell, Mackenzie, Hughan, Yarker and others well-known to the fraternity, is now +a matter of history. One effect of their labors has been, in a great measure, to bring +the history of Masonry into an open daylight, where even its teachings, jurisprudence, +and ritual are no longer secret from those of the ‘profane,’ who have the wit to read +as they run.</p> + +<p>“You are correct in saying that the <cite>Bible</cite> is the ‘great light’ of European and +American Masonry. In consequence of this the theistic conception of God and the +biblical cosmogony have been ever considered two of its great corner-stones. Its +chronology seems also to have been based upon the same pseudo-revelation. Thus +Dr. Dalcho, in one of his treatises asserts that the principles of the Masonic Order +were presented at and coëval with the creation. It is therefore not astonishing that +such a pundit should go on to state that God was the first Grand Master, Adam the +second, and the last named initiated Eve into the Great Mystery, as I suppose many +a Priestess of Cybelè and ‘Lady’ Kadosh were afterward. The <abbr title="Reverend">Rev.</abbr> Dr. Oliver, +another Masonic authority, gravely records what may be termed the minutes of a +Lodge where Moses presided as Grand Master, Joshua as Deputy Grand Master, and +Aholiab and Bezaleel as Grand Wardens! The temple at Jerusalem, which recent +archæologists have shown to be a structure with nothing like the pretended antiquity +of its erection, and incorrectly called after a monarch whose name proves his mystical +character, Sol-Om-On (the name of the sun in three languages), plays, as you correctly +observe, a considerable share in Masonic mystery. Such fables as these, and the +traditional Masonic colonization of ancient Egypt, have given the Craft the credit of +an illustrious origin to which it has no right, and before whose forty centuries of +legendary history, the mythologies of Greece and Rome fade into insignificance. The +Egyptian, Chaldean, and other theories necessary to each fabricator of ‘high degrees’ +have also each had their short period of prominence. The last ‘axe to grind’ +has consecutively been the fruitful mother of unproductiveness.</p> + +<p>“We both agree that all the ancient priesthoods had their esoteric doctrines and +secret ceremonies. From the Essenic brotherhood, an evolution of the Hindu Gymnosophists, +doubtless proceeded the Solidarities of Greece and Rome as described +by so-called ‘Pagan’ writers. Founded on these and copying them in the matter of +ritual, signs, grips, passwords, etc., were developed the mediæval guilds. Like the present +livery companies of London, the relics of the English trade-guilds, the operative +Masons were but a guild of workmen with higher pretensions. From the French +name ‘Maçon,’ derived from ‘Mas,’ an old Norman noun meaning ‘a house,’ comes +our English ‘Mason,’ a house builder. As the London companies alluded to present +now and again the Freedom of the ‘<em>Liveries</em>’ to outsiders, so we find the trade-guilds +of Masons doing the same. Thus the founder of the Ashmolean Museum was made free +of the Masons at Warrington, in Lancashire, England, on the 16th October, 1646. +The entrance of such men as Elias Ashmole into the Operative Fraternity paved the +way for the great ‘Masonic Revolution of 1717,’ when <span class="smcap">Speculative</span> Masonry came +into existence. The Constitutions of 1723 and 1738, by the Masonic impostor Anderson, +were written up for the newly-fledged and first Grand Lodge of ‘Free and +Accepted Masons’ of England, from which body all others over the world hail to-day.</p> + +<p>“These bogus constitutions, written by Anderson, were compiled about then, and in +order to palm off his miserable rubbish yclept history, on the Craft, he had the audacity +to state that nearly all the documents relating to Masonry in England had been +destroyed by the 1717 reformers. Happily, in the British Museum, Bodleian Library, +and other public institutions, Rebold, Hughan and others have discovered sufficient +evidence in the shape of old Operative Masonic charges to disprove this statement.</p> + +<p>“The same writers, I think, have conclusively upset the tenability of two other +documents palmed upon Masonry, namely, the spurious charter of Cologne of 1535, and +the forged questions, supposed to have been written by Leylande, the antiquary, +from a MS. of King Henry <abbr title="Six">VI.</abbr> of England. In the last named, Pythagoras is referred + +<span class="pagenum"><a id="Page_390">390</a></span> + +to as having—‘formed a great lodge, at Crotona, and made many Masons, some +of whom travelled into France, and there made many, from whence, in process of time, +the art passed into England.’ Sir Christopher Wren, architect of <abbr title="Saint">St.</abbr> Paul’s Cathedral, +London, often called the ‘Grand Master of Freemasons,’ was simply the Master or +President of the London Operative Masons Company. If such a tissue of fable could +interweave itself into the history of the Grand Lodges which now have charge of the +first three symbolical degrees, it is hardly astonishing that the same fate should befall +nearly all of the High Masonic Degrees which have been aptly termed ‘an incoherent +medley of opposite principles.’</p> + +<p>“It is curious to note too that most of the bodies which work these, such as the +Ancient and Accepted Scottish Rite, the Rite of Avignon, the Order of the Temple, +Fessler’s Rite, the ‘Grand Council of the Emperors of the East and West—Sovereign +Prince Masons,’ etc., etc., are nearly all the offspring of the sons of Ignatius Loyola. +The Baron Hundt, Chevalier Ramsay, Tschoudy, Zinnendorf, and numerous others who +founded the grades in these rites, worked under instructions from the General of the +Jesuits. The nest where these high degrees were hatched, and no Masonic rite is free +from their baleful influence more or less, was the Jesuit College of Clermont at Paris.</p> + +<p>“That bastard foundling of Freemasonry, the ‘Ancient and Accepted Scottish +Rite,’ which is unrecognized by the Blue Lodges was the enunciation, primarily, of the +brain of the Jesuit Chevalier Ramsay. It was brought by him to England in 1736-38, +to aid the cause of the Catholic Stuarts. The rite in its present form of thirty-three +degrees was reorganized at the end of the eighteenth century by some half dozen Masonic +adventurers at Charleston, South Carolina. Two of these, Pirlet a tailor, and a +dancing master named Lacorne, were fitting predecessors for a later resuscitation by a +gentleman of the name of Gourgas, employed in the aristocratic occupation of a ship’s +clerk, on a boat trading between New York and Liverpool. Dr. Crucefix, <i lang="la">alias</i> Goss, +the <em>inventor</em> of certain patent medicines of an objectionable character, ran the institution +in England. The powers under which these worthies acted was a document +claimed to have been signed by Frederick the Great at Berlin, on May 1st, 1786, and +by which were revised the Masonic Constitution and Status of the High Degrees of the +Ancient and Accepted Rite. This paper was an impudent forgery and necessitated the +issuing of a protocol by the Grand Lodges of the Three Globes of Berlin, which conclusively +proved the whole arrangement to be false in every particular. On claims +supported by this supposititious document, the Ancient and Accepted Rite have swindled +their confiding brothers in the Americas and Europe out of thousands of dollars, to the +shame and discredit of humanity.</p> + +<p>“The modern Templars, whom you refer to in your letter, are but mere magpies in +peacock’s plumes. The aim of the Masonic Templars is the sectarianization, or rather +the Christianizing of Masonry, a fraternity which is supposed to admit the Jew, Parsee, +Mahometan, Buddhist, in fact every religionist within its portals who accepts the +doctrine of a personal god, and spirit-immortality. According to the belief of a section, +if not all the Israelites, belonging to the Craft in America—Templarism is Jesuitism.</p> + +<p>“It seems strange, now that the belief in a personal God is becoming extinct, and +that even the theologian has transformed his deity into an indescribable nondescript, +that there are those who stand in the way of the general acceptation of the sublime pantheism +of the primeval Orientals, of Jacob Boehme, of Spinoza. Often in the Grand +Lodge and subordinate lodges of this and other jurisdictions, the old doxology is sung, +with its ‘Praise Father, Son, and Holy Ghost,’ to the disgust of Israelites and free-thinking +brethren, who are thus unnecessarily insulted. This could never occur in +India, where the great light in a lodge may be the <cite>Koran</cite>, the <cite>Zend-Avesta</cite>, or one of +the <cite>Vedas</cite>. The sectarian Christian spirit in Masonry must be put down. To-day there +are German Grand Lodges which will not allow Jews to be initiated, or Israelites from +foreign countries to be accepted as brethren within their jurisdiction. The French +Masons have, however, revolted against this tyranny, and the Grand Orient of France +does now permit the atheist and materialist to fellowship in the Craft. A standing +rebuke upon the claimed universality of Masonry is the fact that the French brethren +are now repudiated.</p> + +<p>“Notwithstanding its many faults—and speculative Masonry is but human, and +therefore fallible—there is no institution that has done so much, and is yet capable of + +<span class="pagenum"><a id="Page_391">391</a></span> + +such great undertakings in the future, for human, religious, and political improvement. +In the last century the Illuminati taught, ‘peace with the cottage, war with the palace,’ +throughout the length and breadth of Europe. In the last century the United States +was freed from the tyranny of the mother country by the action of the Secret Societies +more than is commonly imagined. Washington, Lafayette, Franklin, Jefferson, Hamilton, +were Masons. And in the nineteenth century it was Grand Master Garibaldi, +33, who unified Italy, working in accordance with the spirit of the faithful brotherhood, +as the Masonic, or rather carbonari, principles of ‘liberty, equality, humanity, +independence, unity,’ taught for years by brother Joseph Mazzini.</p> + +<p>“Speculative Masonry has much, too, within its ranks to do. One is to accept +woman as a co-worker of man in the struggle of life, as the Hungarian Masons have +done lately by initiating the Countess Haideck. Another important thing is also to +recognize practically the brotherhood of all humanity by refusing none on account of +color, race, position, or creed. The dark-skinned should not be only theoretically the +brother of the light. The colored Masons who have been duly and regularly raised +stand at every lodge-door in America craving admission, and they are refused. And +there is South America to be conquered to a participation in the duties of humanity.</p> + +<p>“If Masonry be, as claimed, a progressive science and a school of pure religion, it +should ever be found in the advance guard of civilization, not in the rear. If it be but +an empirical effort, a crude attempt of humanity to solve some of the deepest problems +of the race, and no more, then it must give place to fitter successors, perchance one of +those that you and I know of, one that may have acted the prompter at the side of the +chiefs of the Order, during its greatest triumphs, whispering to them as the dæmon did +in the ear of Socrates.</p> + +<p class="right r1"> +<span style="margin-right: 3em;">“Yours most Sincerely,</span><br> +“<span class="smcap">Charles Sotheran</span>.”<br> +</p> +</div> + +<p>Thus falls to ruins the grand epic poem of Masons, sung by so many +mysterious Knights as another revealed gospel. As we see, the Temple +of Solomon is being undermined and brought to the ground by its own +chief “Master Masons,” of this century. But if, following the ingenious +exoteric description of the <cite>Bible</cite>, there are yet Masons who persist in +regarding it as once an actual structure, who, of the students of the esoteric +doctrine will ever consider this mythic temple otherwise than an +allegory, embodying the secret science? Whether or not there ever was +a real temple of that name, we may well leave to archæologists to decide; +but that the detailed description thereof in <cite>1 Kings</cite> is purely allegorical, +no serious scholar, proficient in the ancient as well as mediæval jargon +of the kabalists and alchemists, can doubt. The building of the Temple +of Solomon is the symbolical representation of the gradual acquirement +of the <i>secret</i> wisdom, or magic; the erection and development of the +spiritual from the earthly; the manifestation of the power and splendor +of the spirit in the physical world, through the wisdom and genius of the +builder. The latter, when he has become an adept, is a mightier king +than Solomon himself, the emblem of the sun or <em>Light</em> himself—the light +of the real subjective world, shining in the darkness of the objective universe. +This is the “Temple” which can be reared <em>without the sound +of the hammer, or any tool of iron being heard in the house while it is +“in building.”</em></p> + +<p><span class="pagenum"><a id="Page_392">392</a></span> + +In the East, this science is called, in some places, the “seven-storied,” +in others, the “nine-storied” Temple; every story answers +allegorically to a degree of knowledge acquired. Throughout the countries +of the Orient, wherever magic and the wisdom-religion are studied, +its practitioners and students are known among their craft as Builders—for +they build the temple of knowledge, of secret science. Those of the +adepts who are active, are styled practical or <em>operative</em> Builders, while +the students, or neophytes are classed as <em>speculative</em> or theoretical. The +former exemplify in works their control over the forces of inanimate as +well as animate nature; the latter are but perfecting themselves in the +rudiments of the sacred science. These terms were evidently borrowed +at the beginning by the unknown founders of the first Masonic guilds.</p> + +<p>In the now popular jargon, “Operative Masons” are understood to +be the bricklayers and the handicraftsmen, who composed the Craft down +to Sir Christopher Wren’s time; and “Speculative Masons,” all members +of the Order, as now understood. The sentence attributed to Jesus, +“Thou art Peter ... upon this rock I will build my church; and the +gates of hell shall not prevail against it,” disfigured, as it is, by mistranslation +and misinterpretation, plainly indicates its real meaning. We have +shown the signification of <i>Pater</i> and <i>Petra</i>, with the hierophants—the +interpretation traced on the tables of stone of the final initiation, was +handed by the initiator to the chosen future interpreter. Having acquainted +himself with its mysterious contents, which revealed to him the +mysteries of creation, the initiated became a <em>builder</em> himself, for he was +made acquainted with the <em>dodecahedron</em>, or the geometrical figure on +which the universe was built. To what he had learned in previous initiations +of the use of the rule and of architectural principles, was added a +cross, the perpendicular and horizontal lines of which were supposed to +form the foundation of the spiritual temple, by placing them across the +junction, or central primordial point, the element of all + <span class="lock">existences,<a id="FNanchor_800" href="#Footnote_800" class="fnanchor">[800]</a></span> + representing +the first concrete idea of deity. Henceforth he could, as a +Master builder (see <cite>1 Corinthians</cite>, <abbr title="three">iii.</abbr> 10), erect a temple of wisdom on +that rock of <i>Petra</i>, for himself; and having laid a sure foundation, let +“another build thereon.”</p> + +<p>The Egyptian hierophant was given a square head-dress, which he +had to wear always, and a square (see Mason’s marks), without which he +could never go abroad. The perfect <em>Tau</em> formed of the perpendicular +(descending male ray, or spirit) a horizontal line (or matter, female ray), +and the mundane circle was an attribute of Isis, and, it is but at his death +that the Egyptian cross was laid on the breast of his mummy. These + +<span class="pagenum"><a id="Page_393">393</a></span> + +square hats are worn unto this day by the Armenian priests. The claim +that the cross is purely a Christian symbol introduced after our era, is +strange indeed, when we find Ezekiel stamping the foreheads of the men +of Judah, who feared the Lord (<cite>Ezekiel</cite> <abbr title="nine">ix.</abbr> 4), with the <i>signa Thau</i>, as +it is translated in the Vulgate. In the ancient Hebrew this sign was +formed thus <sub><img src="images/p393a.jpg" alt="tilted cross"></sub> + but in the original Egyptian hieroglyphics as a perfect +Christian cross <sub><img src="images/p393b.jpg" alt="erect cross"></sub>. + In the <cite>Revelation</cite>, also, the “Alpha and +Omega” (spirit and matter), the first and the last, stamps the name of +his Father in the foreheads of the <em>elect</em>.</p> + +<p>And if our statements are wrong, if Jesus was not an initiate, a Master-builder, +or Master-Mason as it is now called, how comes it, that on the +most ancient cathedrals we find his figure with Mason’s marks about his +person? In the Cathedral of Santa Croce, Florence, over the main portal +can be seen the figure of Christ holding a perfect square in his hand.</p> + +<p>The surviving “Master-builders” of the <em>operative</em> craft of the true +Temple, may go literally <em>half-naked</em> and wander <em>slipshod</em> for ever—now +not for the sake of a puerile ceremony, but because, like the “Son of +man,” they have not where to lay their heads—and yet be the only surviving +possessors of the “Word.” Their “cable-tow” is the sacred +triple cord of certain Brahman-Sannyâsi, or the string on which certain +lamas hang their <i>yu-stone</i>; but with these apparently valueless talismans, +not one of them would part for all the wealth of Solomon and Sheba. +The seven-knotted bamboo stick of the fakir can become as powerful as +the rod of Moses “which was created between the evenings, and on +which was engraven and set forth the great and glorious <span class="smcap">Name</span>, with +which he was to do the wonders in Mizraim.”</p> + +<p>But these “operative workmen” have no fear that their secrets will +be disclosed by treacherous ex-high priests of chapters, though their +generation may have received them through others than “Moses, Solomon, +and Zerubbabel.” Had Moses Michael Hayes, the Israelite Brother +who introduced Royal Arch Masonry into this country (in December. + <span class="lock">1778),<a id="FNanchor_801" href="#Footnote_801" class="fnanchor">[801]</a></span> + had a prophetic presentiment of future treasons, he might have +instituted more efficacious obligations than he has.</p> + +<p>Truly, the grand omnific Royal Arch word, “<cite>long lost but now found</cite>,” +has fulfilled its prophetic promise. The password of that degree is no +more “<span class="smcap">I am that I am</span>.” It is now simply “I was but am no more!”</p> + +<div class="figcenter"> +<img src="images/p393c.jpg" + alt="pigpen cipher"> +</div><!--end figcenter--> + +<p><span class="pagenum"><a id="Page_394">394</a></span> + +That we may not be accused of vain boasting, we shall give the keys +to several of the secret ciphers of the most exclusive and important of +the so-called higher Masonic degrees. If we mistake not, these have +never before been revealed to the outside world (except that of the +Royal Arch Masons, in 1830), but have been most jealously guarded +within the various Orders. We are under neither promise, obligation, nor +oath, and therefore violate no confidence. Our purpose is not to gratify +an idle curiosity; we wish merely to show Masons and the affiliates of +all other Western societies—the Company of Jesus included—that it is +impossible for them to be secure in the possession of any secrets that it +is worth an Eastern Brotherhood’s while to discover. Inferentially, it +may also show them that if the latter can lift the masks of European +societies, they are nevertheless successful in wearing their own visors; +for, if any one thing is universally acknowledged, it is that the real secrets +of not a single surviving ancient brotherhood are in possession of the +profane.</p> + +<p>Some of these ciphers were used by the Jesuits in their secret correspondence +at the time of the Jacobin conspiracy, and when Masonry (the +alleged successor to the Temple) was employed by the Church for political +purposes.</p> + +<p>Findel says (see his <cite>History of Freemasonry</cite>, <abbr title="page">p.</abbr> 253) that in the +eighteenth century, “besides the modern Knights Templar, we see the +Jesuits ... disfiguring the fair face of Freemasonry. Many Masonic +authors, who were fully cognizant of the period, and knew exactly all the +incidents occurring, positively assert that then and still later the Jesuits +exercised a pernicious influence, or at least endeavored to do so, upon the +fraternity.” Of the Rosicrucian Order he remarks, upon the authority of +<abbr title="Professor">Prof.</abbr> Woog, that its “aim at first ... was nothing less than the support +and advancement of Catholicism. <em>When this religion manifested a determination +entirely to repress liberty of thought</em> ... the Rosicrucians enlarged +their designs likewise to check, if possible, the progress of this +widely-spreading enlightenment.”</p> + +<p>In the <cite>Sincerus Renatus</cite> (the truly converted) of S. Richter, of Berlin +(1714), we note that laws were communicated for the government of the +“Golden Rosicrucians,” which “bear unmistakable evidences of Jesuitical +intervention.”</p> + +<p>We will begin with the cryptographs of the “Sovereign Princes Rose +Croix,” also styled <i>Knights of <abbr title="Saint">St.</abbr> Andrew, Knights of the Eagle and +Pelican, Heredom, Rosæ Crucis, Rosy Cross, Triple Cross, Perfect +Brother, Prince Mason, and so on</i>. The “Heredom Rosy Cross” also +claims a Templar origin, in + <span class="lock">1314.<a id="FNanchor_802" href="#Footnote_802" class="fnanchor">[802]</a></span></p> + +<p><span class="pagenum"><a id="Page_395">395</a></span></p> + +<p class="center"><span class="smcap">Cipher of the</span></p> + +<p class="p0 center">S ∴ P ∴ R ∴ C ∴</p> + +<div class="figcenter"> + <img src="images/p395a.jpg" + alt="S P R C cipher"> +</div><!--end figcenter--> + +<p class="p2 center"><span class="smcap">Cipher of the Knight Rose Croix of Heredom</span></p> + +<p class="p0 center smaller">(of Kilwining).</p> +<div class="figcenter"> + <img src="images/p395b.jpg" + alt="Rose Croix cipher"> +</div><!--end figcenter--> + + +<p class="p2 center"> +<span class="smcap">Cipher of the Knights Kadosh.</span></p> +<p class="p0 center smaller">(Also White and Black Eagle and Grand Elected Knight Templar.)<br> +</p> + +<div class="figcenter"> + <img src="images/p395c.jpg" + alt="Rose Croix cipher"> +</div><!--end figcenter--> + + +<p>The Knights Kadosh have another cipher—or rather hieroglyph—which, +in this case, is taken from the Hebrew, possibly to be the more +in keeping with the <cite>Bible</cite> Kadeshim of the + <span class="lock">Temple.<a id="FNanchor_803" href="#Footnote_803" class="fnanchor">[803]</a></span></p> + +<p><span class="pagenum"><a id="Page_396">396</a></span></p> + +<p class="p2 center"><span class="smcap">Hieroglyph of the K</span> ∴ <span class="smcap">Kad</span> ∴</p> +<div class="figcenter"> + <img src="images/p396a.jpg" + alt="Hieoglyph"> +</div><!--end figcenter--> + +<p>As for the Royal Arch cipher, it has been exposed before now, but we +may well present it slightly amplified.</p> + +<p>The cipher consists of certain combinations of right angles, with or +without points or dots. Following is the basis of its</p> + +<p class="center"><i>Formation.</i></p> + +<div class="divcenter80"> + <img src="images/p396c.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p><span class="pagenum"><a id="Page_397">397</a></span> + +Now, the alphabet consists of twenty-six letters, and these two signs +being dissected, form thirteen distinct characters, thus:</p> + +<div class="divcenter80"> + <img src="images/p397a.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p>A point placed within each gives thirteen more, thus:</p> + +<div class="divcenter80"> + <img src="images/p397b.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p>Making a total of twenty-six, equal to the number of letters in the +English alphabet.</p> + +<p>There are two ways, at least, of combining and using these characters +for the purposes of secret correspondence. One method is to call +the first sign, <img src="images/p397e.jpg" alt="a symbol"> a; the same, with a point, ⟓ b, etc. Another is to +apply them, in their regular course, to the first half of the alphabet, +<img src="images/p397e.jpg" alt="a symbol"> a, ⊓ b, and so on, to m; after which, repeat them with a dot, +beginning with ⟓ n, <img src="images/p397h.jpg" alt="o symbol"> o, etc., to ⋖ z.</p> + +<p>The alphabet, according to the first method, stands thus:</p> + +<div class="divcenter80"> + <img src="images/p397j.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p>According to the second method, thus:</p> + +<div class="divcenter80"> + <img src="images/p397k.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p>Besides these signs, the French Masons, evidently under the tuition +of their accomplished masters—the Jesuits, have perfected this cipher in +all its details. So they have signs even for commas, diphthongs, accents, +dots, etc., and these are</p> + +<div class="figcenter"> + <img src="images/p397l.jpg" + alt="Royal Arch cipher"> +</div><!--end figcenter--> + +<p><span class="pagenum"><a id="Page_398">398</a></span> + +Let this suffice. We might, if we chose, give the cipher alphabets +with their keys, of another method of the Royal Arch Masons, strongly +resembling a certain Hindu character; of the G ∴ El ∴ of the Mystic +City; of a well-known form of the Devanagari script of the (French) Sages +of the Pyramids; and of the Sublime Master of the Great Work, and +others. But we refrain; only, be it understood, for the reason that some +of these alone of all the side branches of the original Blue Lodge Freemasonry, +contain the promise of a useful future. As for the rest, they +may and will go to the ash-heap of time. High Masons will understand +what we mean.</p> + +<p>We must now give some proofs of what we have stated, and demonstrate +that the word Jehovah, if Masonry adheres to it, will ever remain +as a substitute, never be identical with the lost mirific name. This is so +well known to the kabalists, that in their careful etymology of the יהוה +they show it beyond doubt to be only one of the many substitutes for the +real name, and composed of the two-fold name of the first androgyne—Adam +and Eve, Jod (or Yodh), Vau and He-Va—the female serpent as +a symbol of Divine Intelligence proceeding from the <span class="smcap">One</span>-Generative or +<em>Creative</em> + <span class="lock">Spirit.<a id="FNanchor_804" href="#Footnote_804" class="fnanchor">[804]</a></span> + Thus, Jehovah is not the sacred name at all. Had +Moses given to Pharaoh the <em>true</em> “name,” the latter would not have answered +as he did, for the Egyptian King-Initiates knew it as well as +Moses, who had learned it with them. <em>The</em> “name” was at that time +the common property of the adepts of all the nations in the world, and +Pharaoh knew certainly the “name” of the Highest God mentioned in +the <cite>Book of the Dead</cite>. But instead of that, Moses (if we accept the +allegory of <cite>Exodus</cite> literally), gives Pharaoh the name of <i>Yeva</i>, the expression +or form of the Divine name used by all the <i>Targums</i> as passed +by Moses. Hence Pharaoh’s reply: “And who is that + <span class="lock"><i>Yeva</i><a id="FNanchor_805" href="#Footnote_805" class="fnanchor">[805]</a></span> + that I +should obey his voice?”</p> + +<p>“Jehovah” dates only from the Masoretic innovation. When the +Rabbis, for fear that they should lose the keys to their own doctrines, +then written exclusively in consonants, began to insert their vowel-points +in their manuscripts, they were utterly ignorant of the true pronunciation +of the <span class="allsmcap">NAME</span>. Hence, they gave it the sound of <i>Adonah</i>, and +made it read <i>Ja-ho-vah</i>. Thus the latter is simply a fancy, a perversion +of the Holy Name. And how could they know it? Alone, out of all +their nation the high priests had it in their possession, and respectively +passed it to their successors, as the Hindu Brahmaâtma does before his +death. Once a year only, on the day of atonement, the high priest was + +<span class="pagenum"><a id="Page_399">399</a></span> + +allowed to pronounce it in a whisper. Passing behind the veil into the +inner chamber of the sanctuary, the Holy of Holies, with trembling lips +and downcast eyes he called upon the dreaded <span class="allsmcap">NAME</span>. The bitter persecution +of the kabalists, who received the precious syllables after +deserving the favor by a whole life of sanctity, was due to a suspicion +that they misused it. At the opening of this chapter we have told the +story of Simeon Ben-Iochaï, one of the victims to this priceless knowledge, +and see how little he deserved his cruel treatment.</p> + +<p>The <cite>Book of Jasher</cite>, a work—as we are told by a very learned +Hebrew divine, of New York—composed in Spain in the twelfth century +as “a popular tale,” and that had not “the sanction of the Rabbinical +College of Venice,” is full of kabalistical, alchemical, and magical allegories. +Admitting so much, it must still be said that there are few popular +tales but are based on historical truths. The <cite>Norsemen in Iceland</cite>, +by Dr. G. W. Dasent, is also a collection of popular tales, but they contain +the key to the primitive religious worship of that people. So with +the <cite>Book of Jasher</cite>. It contains the whole of the <cite>Old Testament</cite> in a +condensed form, and as the Samaritans held, <i>i.e.</i>, the five <cite>Books of +Moses</cite>, without the Prophets. Although rejected by the orthodox Rabbis, +we cannot help thinking that, as in the case of the apocryphal <cite>Gospels</cite>, +which were written earlier than the canonical ones, the <cite>Book of Jasher</cite> +is the true original from which the subsequent <cite>Bible</cite> was in part composed. +Both the apocryphal <cite>Gospels</cite> and <cite>Jasher</cite>, are a series of religious +tales, in which miracle is heaped upon miracle, and which narrate the +popular legends as they first originated, without any regard to either +chronology or dogma. Still both are corner-stones of the Mosaic and +Christian religions. That there was a <cite>Book of Jasher</cite> prior to the +Mosaic <cite>Pentateuch</cite> is clear, for it is mentioned in <cite>Joshua</cite>, <cite>Isaiah</cite>, and +<cite>2 Samuel</cite>.</p> + +<p>Nowhere is the difference between the Elohists and Jehovists so +clearly shown as in <cite>Jasher</cite>. Jehovah is here spoken of as the Ophites +held him to be, a Son of Ilda-Baoth, or Saturn. In this Book, the Egyptian +Magi, when asked by Pharaoh “Who is he, of whom Moses speaks as +the <em>I am</em>?” reply that the God of Moses “we have learned, is the Son +of the Wise, the Son of ancient kings” (<abbr title="chapter seventy-nine">ch. lxxix.</abbr> + <span class="lock">45).<a id="FNanchor_806" href="#Footnote_806" class="fnanchor">[806]</a></span> + Now, those +who assert that <cite>Jasher</cite> is a forgery of the twelfth century—and we +readily believe it—should nevertheless explain the curious fact that, while +the above text is <em>not</em> to be found in the <cite>Bible</cite>, the answer to it <em>is</em>, and is, + +<span class="pagenum"><a id="Page_400">400</a></span> + +moreover, couched in unequivocal terms. At <cite>Isaiah</cite> <abbr title="nineteen">xix.</abbr> 11, the +“Lord God” complains of it very wrathfully to the prophet, and says: +“Surely the princes of Zoan <em>are fools</em>, the counsel of the wise counsellors +of Pharaoh is become brutish; how say ye unto Pharaoh, I am the +Son of the Wise, the Son of ancient kings?” which is evidently a reply +to the above. At <cite>Joshua</cite> <abbr title="ten">x.</abbr> 13, <cite>Jasher</cite> is referred to in corroboration of +the outrageous assertion that the sun stood still, and the moon stayed +until the people had avenged themselves. “Is not this written in the +<cite>Book of Jasher</cite>?” says the text. And at <cite>2 Samuel</cite>, <abbr title="one">i.</abbr> 19, the same book +is again quoted. “Behold,” it says, “it is written in the <cite>Book of Jasher</cite>.” +Clearly, <cite>Jasher</cite> must have existed; it must have been regarded as authority; +must have been older than Joshua; and, since the verse in <cite>Isaiah</cite> +unerringly points to the passage above quoted, we have at least as much +reason to accept the current edition of <cite>Jasher</cite> as a transcription, excerpt, +or compilation of the original work, as we have to revere the Septuagint +<cite>Pentateuch</cite>, as the primitive Hebraic sacred records.</p> + +<p>At all events, Jehovah is not the ancient of the ancient, or “aged of +the aged,” of the <cite>Sohar</cite>; for we find him, in this book, counselling with +God the Father as to the creation of the world. “The work-master spoke +to the Lord. Let us make man after our image” (<cite>Sohar</cite> <abbr title="one, folio">i., fol.</abbr> 25). +Jehovah is but the Metatron, and perhaps, not even the highest, but +only one of the Æons; for he whom Onkelos calls <i>Memro</i>, the “Word,” +is not the <em>exoteric</em> Jehovah of the <cite>Bible</cite>, nor is he +Jahve יַהְוֶה the +Existing One.</p> + +<p>It was the secresy of the early kabalists, who were anxious to screen +the real Mystery name of the “Eternal” from profanation, and later the +prudence which the mediæval alchemists and occultists were compelled to +adopt to save their lives, that caused the inextricable confusion of divine +names. This is what led the people to accept the Jehovah of the <cite>Bible</cite> +as the name of the “One living God.” Every Jewish elder, prophet, +and other man of any importance knew the difference; but as the difference +lay in the vocalization of the “name,” and its right pronunciation +led to death, the common people were ignorant of it, for no initiate would +risk his life by teaching it to them. Thus the Sinaitic deity came gradually +to be regarded as identical with “Him whose name is known but +to the wise.” When Capellus translates: “Whosoever shall pronounce +the name of Jehovah, shall suffer death,” he makes two mistakes. The +first is in adding the final letter <i>h</i> to the name, if he wants this deity to +be considered either male or androgynous, for the letter makes the name +feminine, as it really should be, considering it is one of the names of +Binah, the third emanation; his second error is in asserting that the word +<i>nokeb</i> means only to pronounce <em>distinctly</em>. It means to pronounce <em>correctly</em>. + +<span class="pagenum"><a id="Page_401">401</a></span> + +Therefore, the biblical name Jehovah may be considered simply +a <em>substitute</em>, which, as belonging to one of the “powers” got to be viewed +as that of the “Eternal.” There is an evident mistake (one of the very +many), in one of the texts in <cite>Leviticus</cite>, which has been corrected by +Cahen, and which proves that the interdiction did not at all concern the +name of the exoteric Jehovah, whose numerous other names could also +be pronounced without any penalty being + <span class="lock">incurred.<a id="FNanchor_807" href="#Footnote_807" class="fnanchor">[807]</a></span> + In the vicious +English version, the translation runs thus: “And he that blasphemeth +the name of the Lord, shall surely be put to death,” <abbr title="Leviticus twenty-four"><cite>Levit.</cite> xxiv.</abbr> 16. +Cahen renders it far more correctly, thus: “And he that blasphemeth +the name of the <em>Eternal</em> shall die,” etc. The “Eternal” being something +higher than the exoteric and personal + <span class="lock">“Lord.”<a id="FNanchor_808" href="#Footnote_808" class="fnanchor">[808]</a></span></p> + +<p>As with the Gentile nations, the symbols of the Israelites were ever +bearing, directly or indirectly, upon sun-worship. The exoteric Jehovah +of the <cite>Bible</cite> is a <em>dual</em> god, like all the other gods; and the fact that David—who +is entirely ignorant of Moses—praises his “Lord,” and assures +him that the “Lord <em>is</em> a great God, and a great King above all gods,” +may be of a very great importance to the descendants of Jacob and +David, but their national God concerns us in no wise. We are quite +ready to show the “Lord God” of Israel the same respect as we do to +Brahma, Zeus, or any other secondary deity. But we decline, most emphatically, +to recognize in him either the Deity worshipped by Moses, +or the “Father” of Jesus, or yet the “Ineffable Name” of the kabalists. +Jehovah is, perhaps, one of the <i>Elohim</i>, who was concerned in +the <em>formation</em> (which is not creation) of the universe, one of the architects +who built from pre-existing matter, but he never was the “Unknowable” +Cause that created “bara,” in the night of the Eternity. These +Elohim first form and bless; then they <em>curse</em> and <em>destroy</em>; as one of these +Powers, Jehovah is therefore by turns beneficent and malevolent; at one +moment he punishes and then repents. He is the antitype of several of +the patriarchs—of Esau and of Jacob, the allegorical twins, emblems of +the ever manifest dual principle in nature. So Jacob, who is Israel, is +the left pillar—the feminine principle of Esau, who is the right pillar and +the male principle. When he wrestles with Malach-Iho, the Lord, it is +the latter who becomes the <em>right</em> pillar, and Jacob-Israel names God; +although the <cite>Bible</cite>-interpreters have endeavored to transform him into a +mere “angel of the Lord” (<cite>Genesis</cite> <abbr title="thirty-two">xxxii.</abbr>), Jacob conquers him—as matter +will but too often conquer spirit—but his <em>thigh</em> is put out of joint in the +fight.</p> + +<p><span class="pagenum"><a id="Page_402">402</a></span> + +The name of Israel has its derivation from Isaral or Asar, the Sun-God, +who is known as Suryal, Surya, and Sur. Isra-el means “striving +with God.” The “sun rising upon Jacob-Israel,” is the <em>Sun</em>-God Isaral, +fecundating <em>matter</em> or earth, represented by the <em>female</em>-Jacob. As usual, +the allegory has more than one hidden meaning in the <cite>Kabala</cite>. Esau, +Æsaou, Asu, is also the sun. Like the “Lord,” Esau fights with Jacob +and prevails not. The God-<em>Sun</em> first strives against, and then rises on +him in covenant.</p> + +<p>“And as he passed over Penuel, <em>the sun rose upon him</em>, and he +(Jacob) <em>halted upon his thigh</em>” (Genesis <abbr title="thirty-two">xxxii.</abbr> 31). <em>Israel</em> Jacob, +opposed by his brother Esau, is <em>Samael</em>, and “the names of Samael are +Azazel and <em>Satan</em>” (the opposer).</p> + +<p>If it will be argued that Moses was unacquainted with the Hindu +philosophy and, therefore, could not have taken Siva, the regenerator and +the destroyer, as his model for Jehovah, then we must admit that there was +some miraculous international intuition which prompted every nation to +choose for its exoteric national deity the dual type we find in the “Lord +God” of Israel. All these fables speak for themselves. Siva, Jehovah, +Osiris, are all the symbols of the active principle in nature <i lang="fr">par excellence</i>. +They are the forces which preside at the formation or <em>regeneration</em> of +matter and its destruction. They are the types of Life and Death, ever +fecundating and decomposing under the never-ceasing influx of the +<i lang="la">anima mundi</i>, the Universal intellectual Soul, the invisible but ever-present +spirit which is behind the correlation of the blind forces. This +spirit alone is immutable, and therefore the forces of the universe, cause +and effect, are ever in perfect harmony with this one great Immutable +Law. Spiritual Life is the one primordial principle <em>above</em>; Physical Life +is the primordial principle <em>below</em>, but they are one under their dual +aspect. When the Spirit is completely untrammelled from the fetters of +correlation, and its essence has become so purified as to be re-united with +its <span class="allsmcap">CAUSE</span>, it may—and yet who can tell whether it really will—have a +glimpse of the Eternal Truth. Till then, let us not build ourselves idols +in our own image, and accept the shadows for the Eternal Light.</p> + +<p>The greatest mistake of the age was to attempt a comparison of the +relative merits of all the ancient religions, and scoff at the doctrines of +the <cite>Kabala</cite> and other superstitions.</p> + +<p>But truth is stranger than fiction; and this world-old adage finds its +application in the case in hand. The “wisdom” of the archaic ages or +the “secret doctrine” embodied in the <cite>Oriental Kabala</cite>, of which, as +we have said, the Rabbinical is but an abridgment, did not die out with +the Philoletheans of the last Eclectic school. The <i>Gnosis</i> lingers still +on earth, and its votaries are many, albeit unknown. Such secret + +<span class="pagenum"><a id="Page_403">403</a></span> + +brotherhoods have been mentioned before Mackenzie’s time, by more +than one great author. If they have been regarded as mere fictions of +the novelist, that fact has only helped the “brother-adepts” to keep their +incognito the more easily. We have personally known several of them +who, to their great merriment had had the story of their lodges, the +communities in which they lived, and the wondrous powers which they +had exercised for many long years, laughed at and denied by unsuspecting +skeptics to their very faces. Some of these brothers belong to the +small groups of “travellers.” Until the close of the happy Louis-Philippian +reign, they were pompously termed by the Parisian garçon and +trader, the <i lang="fr">nobles étrangers</i>, and as innocently believed to be “Boyards,” +Valachian “Gospodars,” Indian “Nabobs,” and Hungarian “Margraves,” +who had gathered at the capital of the civilized world to admire its +monuments and partake of its dissipations. There are, however, some +<em>insane</em> enough to connect the presence of certain of these mysterious +guests in Paris with the great political events that subsequently took +place. Such recall at least as very remarkable coincidences, the breaking +out of the Revolution of ‘93, and the earlier explosion of the South +Sea Bubble, soon after the appearance of “noble foreigners,” who had +convulsed all Paris for more or less longer periods, by either their mystical +doctrines or “supernatural gifts.” The <abbr title="Saint">St.</abbr> Germains and Cagliostros +of this century, having learned bitter lessons from the vilifications +and persecutions of the past, pursue different tactics now-a-days.</p> + +<p>But there are numbers of these mystic brotherhoods which have +naught to do with “civilized” countries; and it is in their unknown +communities that are concealed the skeletons of the past. These +“adepts” could, if they chose, lay claim to strange ancestry, and exhibit +verifiable documents that would explain many a mysterious page in +both sacred and profane history. Had the keys to the hieratic writings +and the secret of Egyptian and Hindu symbolism been known to the +Christian Fathers, they would not have allowed a single monument +of old to stand unmutilated. And yet, if we are well informed—and we +think we are—there was not one such in all Egypt, but the secret records +of its hieroglyphics were carefully registered by the sacerdotal caste. +These records still exist, though “not extant” for the general public, +though perhaps the monuments may have passed away for ever out of +human sight.</p> + +<p>Of forty-seven tombs of the kings, near Gornore, recorded by the +Egyptian priests on their sacred registers, only seventeen were known to +the public, according to Diodorus Siculus, who visited the place about +sixty years <span class="allsmcap">B.C.</span> Notwithstanding this <em>historical</em> evidence, we assert that +the whole number exist to this day, and the royal tomb discovered by + +<span class="pagenum"><a id="Page_404">404</a></span> + +Belzoni among the sandstone mountains of Biban el-Melook (Melech?) +is but a feeble specimen of the rest. We will add, furthermore, that the +Arab-Christians, the monks, scattered around in their poor, desolate +convents on the borderland of the great Lybian Desert, know of the +existence of such unbetrayed relics. But they are Copts, sole remnants +of the true Egyptian race, and the Copt predominating over the Christian +monk in their natures, they keep silent; for what reason it is not for us +to tell. There are some who believe that their monkish attire is but a +blind, and that they have chosen these desolate homes among arid deserts +and surrounded by Mahometan tribes, for some ulterior purposes of their +own. Be it as it may, they are held in great esteem by the Greek monks +of Palestine; and there is a rumor current among the Christian pilgrims +of Jerusalem, who throng the Holy Sepulchre at every Easter, that the +holy fire from heaven will never descend so <em>miraculously</em> as when these +monks of the desert are present to draw it down by their + <span class="lock">prayers.<a id="FNanchor_809" href="#Footnote_809" class="fnanchor">[809]</a></span></p> + +<p>“The kingdom of Heaven suffereth violence, and the violent take +it by force.” Many are the candidates at the doors of those who are +supposed to know the path that leads to the secret brotherhoods. The +great majority are refused admittance, and these turn away interpreting +the refusal as an evidence of the non-existence of any such secret society. +Of the minority accepted, more than two-thirds fail upon trial. The +seventh rule of the ancient Rosicrucian brotherhoods, which is universal +among all true secret societies: “the Rosy-Crux becomes and is not +<em>made</em>,” is more than the generality of men can bear to have applied to +them. But let no one suppose that of the candidates who fail, any will +divulge to the world even the trifle they may have learned, as some +Masons do. None know better than themselves how unlikely it is that +a neophyte should ever talk of what was imparted to him. Thus these +societies will go on and hear themselves denied without uttering a word +until the day shall come for them to throw off their reserve and show +how completely they are masters of the situation.</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_405">405</a></span> +<h3 class="nobreak" id="CHAPTER_IX">CHAPTER <abbr title="Nine">IX.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“All things are governed in the bosom of this triad.”—<span class="smcap">Lydus</span>: + <cite>De Mensibus</cite>, 20.</p> + + +<p>“Thrice let the heaven be turned on its perpetual axis.”—<span class="smcap">Ovid</span>: + <cite>Fast</cite> <abbr title="four">iv.</abbr></p> + + +<p>“And Balaam said unto Balak, Build me here <em>seven</em> altars, and prepare me here <em>seven</em> oxen and +<em>seven</em> rams.”—<cite>Numbers</cite> <abbr title="twenty-three">xxiii</abbr>. 1, 2.</p> + + +<p>“In <em>seven</em> days all creatures who have offended me shall be destroyed by a deluge, but thou shalt be +secured in a vessel miraculously formed; take, therefore ... and with <em>seven</em> holy men, your respective +wives, and pairs of all animals, enter the ark without fear; then shalt thou know God face to face, and all +thy questions shall be answered.”—<cite>Bagavedgitta.</cite></p> + + +<p>“And the Lord said, I will destroy man ... from the face of the earth.... But with thee will I +establish my covenant.... Come thou and all thy house into the ark.... For yet <em>seven</em> days and I +will cause it to rain upon the earth.”—<cite>Genesis</cite> <abbr title="six">vi.</abbr>, <abbr title="seven">vii.</abbr></p> + + +<p>“The Tetraktys was not only principally honored because all symphonies are found to exist within it, +but also because it appears to contain the nature of all things.”—<span class="smcap">Theos. of Smyrna</span>: <cite>Mathem.</cite>, <abbr title="page">p.</abbr> 147.</p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">Our</span> task will have been ill-performed if the preceding chapters +have not demonstrated that Judaism, earlier and later Gnosticism, +Christianity, and even Christian Masonry, have all been erected upon +identical cosmical myths, symbols, and allegories, whose full comprehension +is possible only to those who have inherited the key from their inventors.</p> + +<p>In the following pages we will endeavor to show how much these have +been misinterpreted by the widely-different, yet intimately-related systems +enumerated above, in fitting them to their individual needs. Thus +not only will a benefit be conferred upon the student, but a long-deferred, +and now much-needed act of justice will be done to those earlier +generations whose genius has laid the whole human race under obligation. +Let us begin by once more comparing the myths of the <cite>Bible</cite> with +those of the sacred books of other nations, to see which is the original, +which copies.</p> + +<p>There are but two methods which, correctly explained, can help us to +this result. They are—the <cite>Vedas</cite>, Brahmanical literature and the Jewish +<cite>Kabala</cite>. The former has, in a most philosophical spirit, conceived +these grandiose myths; the latter borrowing them from the Chaldeans +and Persians, shaped them into a history of the Jewish nation, in which +their spirit of philosophy was buried beyond the recognition of all but + +<span class="pagenum"><a id="Page_406">406</a></span> + +the elect, and under a far more absurd form than the Aryan had given +them. The <cite>Bible</cite> of the Christian Church is the latest receptacle of this +scheme of disfigured allegories which have been erected into an edifice of +superstition, such as never entered into the conceptions of those from +whom the Church obtained her knowledge. The abstract fictions of antiquity, +which for ages had filled the popular fancy with but flickering shadows +and uncertain images, have in Christianity assumed the shapes of real +personages, and become accomplished facts. Allegory, metamorphosed, +becomes sacred history, and Pagan myth is taught to the people as a revealed +narrative of God’s intercourse with His chosen people.</p> + +<p>“The myths,” says Horace in his <cite>Ars Poetica</cite>, “have been invented +by wise men to strengthen the laws and teach moral truths.” While +Horace endeavored to make clear the very spirit and essence of the +ancient myths, Euhemerus pretended, on the contrary, that “myths were +the legendary history of kings and heroes, transformed into gods by the +admiration of the nations.” It is the latter method which was inferentially +followed by Christians when they agreed upon the acceptation +of euhemerized patriarchs, and mistook them for men who had really +lived.</p> + +<p>But, in opposition to this pernicious theory, which has brought forth +such bitter fruit, we have a long series of the greatest philosophers the +world has produced: Plato, Epicharmus, Socrates, Empedocles, Plotinus, +and Porphyry, Proclus, Damascenus, Origen, and even Aristotle. The +latter plainly stated this verity, by saying that a tradition of the highest +antiquity, transmitted to posterity under the form of various myths, teaches +us that the first principles of nature may be considered as “gods,” for +the <i>divine</i> permeates all nature. All the rest, details and personages, +were added later for the clearer comprehension of the vulgar, and but +too often with the object of supporting laws invented in the common interest.</p> + +<p>Fairy tales do not exclusively belong to nurseries; all mankind—except +those few who in all ages have comprehended their hidden meaning and +tried to open the eyes of the superstitious—have listened to such tales in +one shape or the other and, after transforming them into sacred symbols, +called the product <span class="smcap">Religion</span>!</p> + +<p>We will try to systematize our subject as much as the ever-recurring +necessity to draw parallels between the conflicting opinions that have +been based on the same myths will permit. We will begin by the book +of <cite>Genesis</cite>, and seek for its hidden meaning in the Brahmanical traditions +and the Chaldeo-Judaïc <cite>Kabala</cite>.</p> + +<p>The first Scripture lesson taught us in our infancy is that God created +the world in six days, and rested on the <em>seventh</em>. Hence, a peculiar solenmity + +<span class="pagenum"><a id="Page_407">407</a></span> + +is supposed to attach to the seventh day, and the Christians, adopting +the rigid observances of the Jewish sabbath, have enforced it upon us +with the substitution of the first, instead of the seventh day of the week.</p> + +<p>All systems of religious mysticism are based on numerals. With +Pythagoras, the Monas or unity, emanating the duad, and thus forming the +trinity, and the quaternary or Arba-il (the mystic <em>four</em>), compose the +number seven. The sacredness of numbers begins with the great First—the +<span class="allsmcap">ONE</span>, and ends only with the nought or zero—symbol of the +infinite and boundless circle which represents the universe. All the intervening +figures, in whatever combination, or however multiplied, represent +philosophical ideas, from vague outlines down to a definitely-established +scientific axiom, relating either to a moral or a physical fact +in nature. They are a key to the ancient views on cosmogony, in its +broad sense, including man and beings, and the evolution of the human +race, spiritually as well as physically.</p> + +<p>The number <em>seven</em> is the most sacred of all, and is, undoubtedly, of +Hindu origin. Everything of importance was calculated by and fitted into +this number by the Aryan philosophers—ideas as well as localities. Thus +they have the</p> + +<p><i>Sapta-Rishi</i>, or seven sages, typifying the seven diluvian primitive +races (post-diluvian as some say).</p> + +<p><i>Sapta-Loka</i>, the seven inferior and superior worlds, whence each of +these Rishis proceeded, and whither he returned in glory before reaching +the final bliss of + <span class="lock">Moksha.<a id="FNanchor_810" href="#Footnote_810" class="fnanchor">[810]</a></span></p> + +<p><i>Sapta-Kula</i>, or seven castes—the Brahmans assuming to represent the +direct descendants of the highest of + <span class="lock">them.<a id="FNanchor_811" href="#Footnote_811" class="fnanchor">[811]</a></span></p> + +<p>Then, again, the Sapta-Pura (seven holy cities); Sapta-Duipa (seven +holy islands); Sapta-Samudra (the seven holy seas); Sapta-Parvata +(the seven holy mountains); Sapta-Arania (the seven deserts); Sapta-Vruksha +(the seven sacred trees); and so on.</p> + +<p><span class="pagenum"><a id="Page_408">408</a></span> + +In the Chaldeo-Babylonian incantation, this number reappears again as +prominently as among the Hindus. The number is <em>dual</em> in its attributes, +<i>i.e.</i>, holy in one of its aspects it becomes nefast under other conditions. +Thus the following incantation we find traced on the Assyrian tablets, +now so correctly interpreted.</p> + +<p>“The evening of evil omen, the region of the sky, which produces +misfortune....</p> + +<p>“Message of pest.</p> + +<p>“Deprecators of Nin-Ki-gal.</p> + +<p>“The seven gods of the vast sky.</p> + +<p>“The seven gods of the vast earth.</p> + +<p>“The seven gods of blazing spheres.</p> + +<p>“The seven gods of celestial legion.</p> + +<p>“The seven gods maleficent.</p> + +<p>“The seven phantoms—bad.</p> + +<p>“The seven phantoms of maleficent flames....</p> + +<p>“Bad demon, bad <i>alal</i>, bad <i>gigim</i>, bad <i>telal</i> ... bad god, bad <i>maskim</i>.</p> + +<p>“Spirit of seven heavens remember.... Spirit of seven earths remember +... etc.”</p> + +<p>This number reappears likewise on almost every page of <cite>Genesis</cite>, +and throughout the Mosaic books, and we find it conspicuous (see following +chapter) in the <cite>Book of Job</cite> and the Oriental <cite>Kabala</cite>. If the +Hebrew Semitics adopted it so readily, we must infer that it was not +blindly, but with a thorough knowledge of its secret meaning; hence, +that they must have adopted the doctrines of their “heathen” neighbors +as well. It is but natural, therefore, that we should seek in <em>heathen</em> +philosophy for the interpretation of this number, which again reappeared +in Christianity with its <em>seven</em> sacraments, <em>seven</em> churches in Asia Minor, +<em>seven</em> capital sins, <em>seven</em> virtues (four cardinal and three theological), etc.</p> + +<p>Have the <em>seven</em> prismatic colors of the rainbow seen by Noah no other +meaning than that of a covenant between God and man to refresh the +memory of the former? To the kabalist, at least, they have a significance +inseparable from the seven labors of magic, the seven upper +spheres, the seven notes of the musical scale, the seven numerals of Pythagoras, +the seven wonders of the world, the seven ages, and even the +seven steps of the Masons, which lead to the Holy of Holies, after passing +the flights of <em>three</em> and <em>five</em>.</p> + +<p>Whence the identity then of these enigmatical, ever-recurring numerals +that are found in every page of the Jewish Scriptures, as in every ola and +sloka of Buddhistic and Brahmanical books? Whence these numerals that +are the soul of the Pythagorean and Platonic thought, and that no unilluminated +Orientalist nor biblical student has ever been able to fathom? + +<span class="pagenum"><a id="Page_409">409</a></span> + +And yet they have a key ready in their hand, did they but know how to +use it. Nowhere is the mystical value of human language and its effects +on human action so perfectly understood as in India, nor any better +explained than by the authors of the oldest <cite>Brahmanas</cite>. Ancient as their +epoch is now found to be, they only try to express, in a more concrete +form, the abstract metaphysical speculations of their own ancestors.</p> + +<p>Such is the respect of the Brahmans for the sacrificial mysteries, that +they hold that the world itself sprang into creation as a consequence of a +“sacrificial word” pronounced by the First Cause. This word is the +“Ineffable name” of the kabalists, fully discussed in the last chapter.</p> + +<p>The secret of the <cite>Vedas</cite>, “Sacred Knowledge” though they may be, +is impenetrable without the help of the <cite>Brahmanas</cite>. Properly speaking, +the <cite>Vedas</cite> (which are written in verse and comprised in four books) constitute +that portion called the <i>Mantra</i>, or magical prayer, and the <cite>Brahmanas</cite> +(which are in prose) contain their key. While the Mantra part is +alone holy, the Brahmana portion contains all the theological exegesis, +and the speculations and explanations of the sacerdotal. Our Orientalists, +we repeat, will make no substantial progress toward a comprehension +of Vedic literature until they place a proper valuation upon works now +despised by them; as, for instance, the <cite>Aitareya</cite> and <cite>Kaushîtaki Brâhmanas</cite>, +which belong to the <cite>Rig-Veda</cite>.</p> + +<p>Zoroaster was called a <i>Manthran</i>, or speaker of Mantras, and, according +to Haug, one of the earliest names for the Sacred Scriptures of the +Parsis was <i>Mânthra-speñta</i>. The power and significance of the Brahman +who acts as the Hotri-priest at the Soma-Sacrifice, consists in his possession +and full knowledge of the uses of the sacred word or speech—<i>Vâch</i>. +The latter is personified in Sara-isvati, the wife of Brahma, who +is the goddess of the sacred or “Secret Knowledge.” She is usually depicted +as riding upon a peacock with its tail all spread. The eyes upon +the feathers of the bird’s tail, symbolize the sleepless eyes that see all +things. To one who has the ambition of becoming an adept of the +“Secret doctrines,” they are a reminder that he must have the hundred +eyes of Argus to see and comprehend all things.</p> + +<p>And this is why we say that it is not possible to solve fully the deep +problems underlying the Brahmanical and Buddhistic sacred books without +having a perfect comprehension of the esoteric meaning of the Pythagorean +numerals. The greatest power of this Vâch, or Sacred Speech, is +developed according to the form which is given to the Mantra by the officiating +Hotri, and this form consists wholly in the numbers and syllables of +the sacred metre. If pronounced slowly and in a certain rhythm, one +effect is produced; if quickly and with another rhythm, there is a different +result. “Each metre,” says Haug, “is the invisible master of something + +<span class="pagenum"><a id="Page_410">410</a></span> + +visible in this world; it is, as it were, its exponent and ideal. This +great significance of the metrical speech is derived from the number of +syllables of which it consists, for each thing has (just as in the Pythagorean +system) a certain numerical proportion. All these things, metres +(chhandas), stomas, and prishthas, are liable to be as eternal and divine +as the words themselves they contain. The earliest Hindu divines did +not only believe in a primitive revelation of the words of the sacred texts, +but even in that of the various forms. These forms, along with their contents, +the everlasting <em>Veda</em>-words, are symbols expressive of things of the +invisible world, and in several respects comparable to the Platonic +ideas.”</p> + +<p><em>This testimony from an unwilling witness shows again the identity +between the ancient religions as to their secret doctrine.</em> The Gâyatri +metre, for example, consists of <em>thrice eight</em> syllables, and is considered +the most sacred of metres. It is the metre of Agni, the fire-god, and becomes +at times the emblem of Brahma himself, the chief creator, and +“fashioner of man” in his own image. Now Pythagoras says that “The +number eight, or the Octad, is the first cube, that is to say, squared in +all senses, as a die, proceeding from its base two, or even number; <em>so is +man four-square or perfect</em>.” Of course few, except the Pythagoreans +and kabalists, can fully comprehend this idea; but the illustration will +assist in pointing out the close kinship of the numerals with the Vedic +<i>Mantras</i>. The chief problems of every theology lie concealed beneath +this imagery of fire and the varying rhythm of its flames. The burning +bush of the <cite>Bible</cite>, the Zoroastrian and other sacred fires, Plato’s universal +soul, and the Rosicrucian doctrines of both soul and body of man being +evolved out of fire, the reasoning and immortal element which permeates +all things, and which, according to Herakleitus, Hippocrates, and Parmenides, +is God, have all the same meaning.</p> + +<p>Each metre in the <cite>Brahmanas</cite> corresponds to a number, and as +shown by Haug, as it stands in the sacred volumes, is a prototype of +some visible form on earth, and its effects are either good or evil. The +“sacred speech” can save, but it can kill as well; its many meanings +and faculties are well known but to the <i>Dikshita</i> (the adept), who has +been initiated into many mysteries, and whose “spiritual birth” is completely +achieved; the Vâch of the <i>mantra</i> is a spoken power, which +awakes another corresponding and still more occult power, each allegorically +personified by some god in the world of spirits, and, according as +it is used, responded to either by the gods or the <i>Rakshasas</i> (bad spirits). +In the Brahmanical and Buddhist ideas, a curse, a blessing, a vow, a +desire, an idle thought, can each assume a visible shape and so manifest +itself <em>objectively</em> to the eyes of its author, or to him that it concerns. + +<span class="pagenum"><a id="Page_411">411</a></span> +Every sin becomes incarnated, so to say, and like an avenging fiend +persecutes its perpetrator.</p> + +<p>There are words which have a destructive quality in their very syllables, +as though objective things; for every sound awakens a corresponding +one in the invisible world of spirit, and the repercussion produces either +a good or bad effect. Harmonious rhythm, a melody vibrating softly in +the atmosphere, creates a beneficent and sweet influence around, and +acts most powerfully on the psychological as well as physical natures of +every living thing on earth; it reacts even on inanimate objects, for matter +is still spirit in its essence, invisible as it may seem to our grosser senses.</p> + +<p>So with the numerals. Turn wherever we will, from the Prophets to +the Apocalypse, and we will see the biblical writers constantly using +the numbers <em>three</em>, <em>four</em>, <em>seven</em>, and <em>twelve</em>.</p> + +<p>And yet we have known some partisans of the <cite>Bible</cite> who maintained +that the <cite>Vedas</cite> were copied from the Mosaic + <span class="lock">books!<a id="FNanchor_812" href="#Footnote_812" class="fnanchor">[812]</a></span> + The <cite>Vedas</cite>, +which are written in Sanscrit, a language whose grammatical rules and +forms, as Max Müller and other scholars confess, were <em>completely established</em> +long before the days when the great wave of emigration bore it +from Asia all over the Occident, are there to proclaim their parentage of +every philosophy, and every religious institution developed later among +Semitic peoples. And which of the numerals most frequently occur in +the Sanscrit chants, those sublime hymns to creation, to the unity of +God, and the countless manifestations of His power? <span class="smcap">One</span>, <span class="allsmcap">THREE</span>, and +<span class="allsmcap">SEVEN</span>. Read the hymn by Dirghatamas.</p> + +<p>“<span class="smcap">To Him who represents all the Gods.</span>”</p> + +<p>“The <em>God</em> here present, our blessed patron, our sacrificer, has a +brother who spreads himself in mid-air. There exists a <em>third</em> Brother +whom we sprinkle with our libations.... It is he whom I have seen +master of men and armed with <em>seven</em> + <span class="lock">rays.”<a id="FNanchor_813" href="#Footnote_813" class="fnanchor">[813]</a></span></p> + +<p>And again:</p> + +<p>“<em>Seven</em> Bridles aid in guiding a car which has but <span class="allsmcap">ONE</span> wheel, and +which is drawn by a single horse that shines with <em>seven</em> rays. The +wheel has <em>three</em> limbs, an immortal wheel, never-wearying, whence hang +all the worlds.”</p> + +<p>“Sometimes <em>seven</em> horses drag a car of <em>seven</em> wheels, and <em>seven</em> personages +mount it, accompanied by <em>seven</em> fecund nymphs of the water.”</p> + +<p>And the following again, in honor of the fire-god—<i>Agni</i>, who is so +clearly shown but a spirit subordinate to the <span class="smcap">One</span> God.</p> + +<p><span class="pagenum"><a id="Page_412">412</a></span> + +“Ever <span class="allsmcap">ONE</span>, although having <em>three</em> forms of double nature (androgynous)—he +rises! and the priests offer to <i>God</i>, in the act of sacrifice, their +prayers which reach the heavens, borne aloft by Agni.”</p> + +<p>Is this a coincidence, or, rather, as reason tells us, the result of the +derivation of many national cults from one primitive, universal religion? +A <em>mystery</em> for the uninitiated, the <em>unveiling</em> of the most sublime (because +correct and true) psychological and physiological problems for the +initiate. Revelations of the personal spirit of man which is divine because +that spirit is not only the emanation of the <span class="allsmcap">ONE</span> Supreme God, but +is the only God man is able, in his weakness and helplessness, to comprehend—to +feel <em>within</em> himself. This truth the Vedic poet clearly confesses, +when saying:</p> + +<p>“The Lord, Master of the universe and full of wisdom, has entered +with me (into me)—weak and ignorant—and has formed me of <em>himself</em> +in that + <span class="lock">place<a id="FNanchor_814" href="#Footnote_814" class="fnanchor">[814]</a></span> + where the spirits obtain, by the help of <em>Science</em>, the peaceful +enjoyment of the <em>fruit</em>, as sweet as ambrosia.”</p> + +<p>Whether we call this fruit “an apple” from the Tree of Knowledge, +or the <i>pippala</i> of the Hindu poet, it matters not. It is the fruit of esoteric +wisdom. Our object is to show the existence of a religious system in India +for many thousands of years before the exoteric fables of the Garden +of Eden and the Deluge had been invented. Hence the identity of doctrines. +Instructed in them, each of the initiates of other countries became, +in his turn, the founder of some great school of philosophy in the West.</p> + +<p>Who of our Sanscrit scholars has ever felt interested in discovering +the real sense of the following hymns, palpable as it is: “<em>Pippala</em>, the +sweet fruit of that tree upon which come <em>spirits</em> who love the <em>science</em> (?) +and where <em>the gods produce all marvels</em>. This is a mystery for him <em>who +knows not the Father</em> of the world.”</p> + +<p>Or this one again:</p> + +<p>“These stanzas bear at their head a title which announces that they +are consecrated to the <i>Viswadévas</i> (that is to say, to all the gods). He +who knows not the Being whom I sing <em>in all his manifestations</em>, will +comprehend nothing of my verses; those who do know <span class="smcap">Him</span> are not +strangers to this reünion.”</p> + +<p>This refers to the reünion and parting of the immortal and mortal +parts of man. “The immortal Being,” says the preceding stanza, “is in +the cradle of the mortal Being. The two eternal spirits go and come +everywhere; only some men know the one without knowing the other” +(<i>Dirghatamas</i>).</p> + +<p>Who can give a correct idea of Him of whom the <cite>Rig-Veda</cite> says: + +<span class="pagenum"><a id="Page_413">413</a></span> +“That which is One the wise call it in divers manners.” That One +is sung by the Vedic poets in all its manifestations in nature; and the +books considered “childish and foolish” teach how at will to call the +beings of wisdom for our instruction. They teach, as Porphyry says: +“a liberation from all terrene concerns ... a flight of the <em>alone</em> to the +<span class="smcap">Alone</span>.”</p> + +<p>Professor Max Müller, whose every word is accepted by his school +as philological gospel, is undoubtedly right in one sense when in determining +the nature of the Hindu gods, he calls them “masks without an +actor ... names without being, not beings without + <span class="lock">names.”<a id="FNanchor_815" href="#Footnote_815" class="fnanchor">[815]</a></span> + For he +but proves thereby the monotheism of the ancient Vedic religion. But +it seems to us more than dubious whether he or any scientist of his +school needed hope to fathom the old + <span class="lock">Aryan<a id="FNanchor_816" href="#Footnote_816" class="fnanchor">[816]</a></span> + thought, without an accurate +study of those very “masks.” To the materialist, as to the scientist, +who for various reasons endeavors to work out the difficult problem of +compelling facts to agree with either their own hobbies or those of the +<cite>Bible</cite>, they may seem but the empty shells of phantoms. Yet such +authorities will ever be, as in the past, the unsafest of guides, except in +matters of exact science. The <cite>Bible</cite> patriarchs are as much “masks +without actors,” as the pragâpatis, and yet, if the living personage behind +these masks is but an abstract shadow there is an idea embodied in every +one of them which belongs to the philosophical and scientific theories of +ancient + <span class="lock">wisdom.<a id="FNanchor_817" href="#Footnote_817" class="fnanchor">[817]</a></span> + And who can render better service in this work than +the native Brahmans themselves, or the kabalists?</p> + +<p>To deny, point-blank, any sound philosophy in the later Brahmanical +speculations upon the <cite>Rig-Veda</cite>, is equivalent to refusing to ever correctly +understand the mother-religion itself, which gave rise to them, and +which is the expression of the inner thought of the direct ancestors of +these later authors of the <cite>Brahmanas</cite>. If learned Europeans can so + +<span class="pagenum"><a id="Page_414">414</a></span> + +readily show that all the Vedic gods are but empty masks, they must also +be ready to demonstrate that the Brahmanical authors were as incapable +as themselves to discover these “actors” anywhere. This done, not +only the three other sacred books which Max Müller says “do not deserve +the name of <cite>Vedas</cite>,” but the <cite>Rig-Veda</cite> itself becomes a meaningless +jumble of words; for what the world-renowned and subtile intellect of +the ancient Hindu sages failed to understand, no modern scientist, however +learned, can hope to fathom. Poor Thomas Taylor was right in +saying that “philology is not philosophy.”</p> + +<p>It is, to say the least, illogical to admit that there is a hidden thought +in the literary work of a race perhaps ethnologically different from our +own; and then, because it is utterly unintelligible to us whose spiritual +development during the several thousand intervening years has bifurcated +into quite a contrary direction—deny that it has any sense in it at all. +But this is precisely what, with all due respect for erudition, Professor +Max Müller and his school do in this instance, at least. First of all, we +are told that, albeit cautiously and with some effort, yet we may still +walk in the footsteps of these authors of the <cite>Vedas</cite>. “We shall feel that +we are brought face to face and mind to mind with men yet intelligible +to us <em>after we have freed ourselves from our modern conceits</em>. We shall +not succeed always; words, verses, nay whole hymns in the <cite>Rig-Veda</cite>, +will and must remain to us a dead letter.... For, with a few exceptions +... the whole world of the Vedic ideas is so entirely beyond our +own intellectual horizon, that instead of translating, we can as yet only +guess and + <span class="lock">combine.”<a id="FNanchor_818" href="#Footnote_818" class="fnanchor">[818]</a></span></p> + +<p>And yet, to leave us in no possible doubt as to the true value of his +words, the learned scholar, in another passage, expresses his opinion on +these same Vedas (with one exception) thus: “The only important, the +only real Veda, is the <cite>Rig-Veda</cite>—the other so-called <cite>Vedas</cite> deserve the +name of <cite>Veda</cite> no more than the <cite>Talmud</cite> deserves the name of <cite>Bible</cite>. +Professor Müller rejects them as unworthy of the attention of any one, +and, as we understand it, on the ground that they contain chiefly “sacrificial +formulas, charms, and + <span class="lock">incantations.”<a id="FNanchor_819" href="#Footnote_819" class="fnanchor">[819]</a></span></p> + +<p>And now, a very natural question: Are any of our scholars prepared +to demonstrate that, so far, they are intimately acquainted with the hidden +sense of these perfectly absurd “sacrificial formulas, charms, and incantations” +and magic nonsense of <cite>Atharva-Veda</cite>? We believe not, and our +doubt is based on the confession of Professor Müller himself, just quoted. +If “the whole world of the Vedic ideas [the <cite>Rig-Veda</cite> cannot be included + +<span class="pagenum"><a id="Page_415">415</a></span> + +alone in this <em>world</em>, we suppose] is so entirely beyond our own [the scientists’] +intellectual horizon that, instead of translating, we can as yet only +guess and combine;” and the <i>Yagur-Veda</i>, <i>Sama-Veda</i>, and <cite>Atharva-Veda</cite> +are “childish and + <span class="lock">foolish;”<a id="FNanchor_820" href="#Footnote_820" class="fnanchor">[820]</a></span> + and the <cite>Brahmanas</cite>, the <i>Sûtras Yâska</i>, and +<i>Sâyana</i>, “though <i>nearest in time</i> to the hymns of the <cite>Rig-Veda</cite>, indulge +in the most frivolous and ill-judged interpretations,” how can either himself +or any other scholar form any adequate opinion of either of them? +If, again, the authors of the <cite>Brahmanas</cite>, the nearest in time to the Vedic +hymns, were already incompetent to offer anything better than “ill-judged +interpretations,” then at what period of history, where, and by whom, +were written these grandiose poems, whose mystical sense has died with +their generations? Are we, then, so wrong in affirming that if sacred +texts are found in Egypt to have become—even to the priestly scribes of +4,000 years ago—wholly + <span class="lock">unintelligible,<a id="FNanchor_821" href="#Footnote_821" class="fnanchor">[821]</a></span> + and the <cite>Brahmanas</cite> offer but +“childish and foolish” interpretations of the <cite>Rig-Veda</cite>, at least as far +back as that, then, 1st, both the Egyptian and Hindu religious philosophies +are of an untold antiquity, far antedating ages cautiously assigned them +by our students of comparative mythology; and, <abbr title="Second">2d</abbr>, the claims of ancient +priests of Egypt and modern Brahmans, as to their age, are, after all, +correct.</p> + +<p>We can never admit that the three other <cite>Vedas</cite> are less worthy of +their name than the Rig-hymns, or that the <cite>Talmud</cite> and the <cite>Kabala</cite> are +so inferior to the <cite>Bible</cite>. The very name of the <cite>Vedas</cite> (the literal meaning +of which is <em>knowledge</em> or <em>wisdom</em>) shows them to belong to the literature +of those men who, in every country, language, and age, have been spoken +of as “those who know.” In Sanscrit the third person singular is <i>véda</i> +(he knows), and the plural is <i>vidá</i> (they know). This word is synonymous +with the Greek θεοσέβεια which Plato uses when speaking of the +<i>wise</i>—the magicians; and with the Hebrew Hakamin, חכמים (wise +men). Reject the <cite>Talmud</cite> and its old predecessor the <cite>Kabala</cite>, and it +will be simply impossible ever to render correctly one word of that <cite>Bible</cite> +so much extolled at their expense. But then it is, perhaps, just what its +partisans are working for. To banish the <cite>Brahmanas</cite> is to fling away the +key that unlocks the door of the <cite>Rig-Veda</cite>. The <em>literal</em> interpretation of +the <cite>Bible</cite> has already borne its fruits; with the <cite>Vedas</cite> and the Sanscrit +sacred books in general it will be just the same, with this difference, that +the absurd interpretation of the <cite>Bible</cite> has received a time-honored right of +eminent domain in the department of the ridiculous; and will find its + +<span class="pagenum"><a id="Page_416">416</a></span> + +supporters, against light and against proof. As to the “heathen” literature, +after a few more years of unsuccessful attempts at interpretation, its +religious meaning will be relegated to the limbo of exploded superstitions, +and people will hear no more of it.</p> + +<p>We beg to be clearly understood before we are blamed and criticised for +the above remarks. The vast learning of the celebrated Oxford professor +can hardly be questioned by his very enemies, yet we have a right to regret +his precipitancy to condemn that which he himself confesses “entirely +beyond our own intellectual horizon.” Even in what he considers a ridiculous +blunder on the part of the author of the <cite>Brahmanas</cite>, other more spiritually-disposed +persons may see quite the reverse. “<em>Who</em> is the greatest +of the gods? Who shall first be praised by our songs?” says an ancient +Rishi of the <cite>Rig-Veda</cite>; mistaking (as <abbr title="Professor">Prof.</abbr> M. imagines) the interrogative +pronoun “Who” for some divine name. Says the Professor: “A place is +allotted in the sacrificial invocations to a god ‘Who,’ and hymns addressed +to him are called ‘Whoish hymns.’” And is a god “Who” less natural as +a term than a god “I am?” or “Whoish” hymns less reverential than +“I-amish” psalms? And who can prove that this is really a blunder, and +not a premeditated expression? Is it so impossible to believe that the +strange term was precisely due to a reverential awe which made the poet +hesitate before giving a name, as form to that which is justly considered as +the highest abstraction of metaphysical ideals—God? Or that the same +feeling made the commentator who came after him to pause and so leave +the work of anthropomorphizing the “Unknown,” the “<span class="smcap">Who</span>,” to future +human conception? “These early poets thought more for themselves—than +for others,” remarks Max Müller himself. “They sought rather, in +their language, to be true to their own thought than to please the imagination +of their + <span class="lock">hearers.”<a id="FNanchor_822" href="#Footnote_822" class="fnanchor">[822]</a></span> + Unfortunately it is this very thought which +awakes no responsive echo in the minds of our philologists.</p> + +<p>Farther, we read the sound advice to students of the <cite>Rig-Veda</cite> hymns, +to collect, collate, sift, and reject. “Let him study the commentaries, +the <i>Sûtras</i>, the <cite>Brahmanas</cite>, and even later works, in order to exhaust +all the sources from which information can be derived. He [the scholar] +<em>must not despise the traditions of the Brahmans</em>, even where their misconceptions +... are palpable.... Not a corner in the <cite>Brahmanas</cite>, the +<i>Sûtras</i>, <i>Yâska</i>, and <i>Sâyana</i>, should be left unexplored <em>before we propose +a rendering of our own</em>.... When the scholar has done his work, the +poet and philosopher must take it up and finish + <span class="lock">it.”<a id="FNanchor_823" href="#Footnote_823" class="fnanchor">[823]</a></span></p> + +<p>Poor chance for a “philosopher” to step into the shoes of a learned + +<span class="pagenum"><a id="Page_417">417</a></span> + +philologist and presume to correct <em>his</em> errors! We would like to see +what sort of a reception the most learned Hindu scholar in India would +have from the educated public of Europe and America, if he should undertake +to correct a savant, after he had sifted, accepted, rejected, +explained, and declared what was good, and what “absurd and childish” +in the sacred books of his forefathers. That which would finally be declared +“Brahmanic misconceptions,” by the conclave of European and +especially German savants, would be as little likely to be reconsidered at +the appeal of the most erudite pundit of Benares or Ceylon, as the interpretation +of Jewish Scripture by Maimonides and Philo-Judæus, by Christians +after the Councils of the Church had accepted the mistranslations +and explanations of Irenæus and Eusebius. What pundit, or native +philosopher of India should know his ancestral language, religion, or +philosophy as well as an Englishman or a German? Or why should a +Hindu be more suffered to expound Brahmanism, than a Rabbinical +scholar to interpret Judaism or the Isaïan prophecies? Safer, and far +more trustworthy translators can be had nearer home. Nevertheless, let +us still hope that we may find at last, even though it be in the dim future, +a European philosopher to sift the sacred books of the wisdom-religion, +and not be contradicted by every other of his class.</p> + +<p>Meanwhile, unmindful of any alleged authorities, let us try to sift for +ourselves a few of these myths of old. We will search for an explanation +within the popular interpretation, and feel our way with the help of the +magic lamp of Trismegistus—the mysterious number <em>seven</em>. There +must have been some reason why this figure was universally accepted +as a mystic calculation. With every ancient people, the Creator, or +Demiurge, was placed over the seventh heaven. “And were I to touch +upon the initiation into our sacred Mysteries,” says Emperor Julian, +the kabalist, “which the Chaldean bacchised respecting the <em>seven-rayed +God, lifting up the souls through Him</em>, I should say things unknown, +and <em>very unknown to the rabble</em>, but well known to the <em>blessed</em> + <span class="lock"><em>Theurgists</em>.”<a id="FNanchor_824" href="#Footnote_824" class="fnanchor">[824]</a></span> + In <i>Lydus</i> it is said that “The Chaldeans call the God +IAO, and <span class="smcap">Sabaoth</span> he is often called, <em>as He</em> who is over the seven orbits +(heavens, or spheres), that is the + <span class="lock">Demiurge.”<a id="FNanchor_825" href="#Footnote_825" class="fnanchor">[825]</a></span></p> + +<p>One must consult the Pythagoreans and Kabalists to learn the potentiality +of this number. Exoterically the seven rays of the solar +spectrum are represented concretely in the seven-rayed god Heptaktis. +These seven rays epitomized into <span class="allsmcap">THREE</span> primary rays, namely, the red, +blue, and yellow, form the solar trinity, and typify respectively spirit-matter + +<span class="pagenum"><a id="Page_418">418</a></span> + +and spirit-essence. Science has also reduced of late the seven +rays to three primary ones, thus corroborating the scientific conception +of the ancients of at least one of the visible manifestations of the invisible +deity, and the seven divided into a quaternary and a trinity.</p> + +<p>The Pythagoreans called the number seven the vehicle of life, as it +contained body and soul. They explained it by saying, that the human +body consisted of four principal elements, and that the soul is triple, comprising +reason, passion, and desire. The ineffable <span class="smcap">Word</span> was considered +the <em>Seventh</em> and highest of all, for there are six minor substitutes, each +belonging to a degree of initiation. The Jews borrowed their Sabbath from +the ancients, who called it <em>Saturn’s</em> day and deemed it unlucky, and not +the latter from the Israelites when Christianized. The people of India, +Arabia, Syria, and Egypt observed weeks of seven days; and the Romans +learned the hebdomadal method from these foreign countries when they +became subject to the Empire. Still it was not until the fourth century +that the Roman kalends, nones, and ides were abandoned, and weeks +substituted in their place; and the astronomical names of the days, such +as <i lang="la">dies Solis</i> (day of the Sun), <i lang="la">dies Lunæ</i> (day of the Moon), <i lang="la">dies +Martis</i> (day of Mars); <i lang="la">dies Mercurii</i> (day of Mercury), <i lang="la">dies Jovis</i> (day +of Jupiter), <i lang="la">dies Veneris</i> (day of Venus), and <i lang="la">dies Saturni</i> (day of Saturn), +prove that it was not from the Jews that the week of seven days +was adopted. Before we examine this number kabalistically, we propose +to analyse it from the standpoint of the Judaico-Christian Sabbath.</p> + +<p>When Moses instituted the <i>yom shaba</i>, or <i>Shebang</i> (Shabbath), the +allegory of the Lord God resting from his work of creation on the seventh +day was but a <em>cloak</em>, or, as the <cite>Sohar</cite> expresses it, a screen, to hide the +true meaning.</p> + +<p>The Jews reckoned then, as they do now, their days by number, as, day +the <i>first</i>; day the second; and so on; <i>yom ahad</i>; <i>yom sheni</i>; <i>yom +shelisho</i>; <i>yom rebis</i>; <i>yom shamishi</i>; <i>yom shishehi</i>; yom <span class="allsmcap">SHABA</span>.</p> + +<p>“The Hebrew <i>seven</i> שבע, consisting of three letters, S. B. O., has more +than one meaning. First of all, it means <em>age</em> or cycle, Shab-ang; Sabbath שבע +can be translated <i>old age</i>, as well as <em>rest</em>, and in the old Coptic, +<i>Sabe</i> means <i>wisdom</i>, learning. Modern archæologists have found that as +in Hebrew <i>Sab</i> שב also means <em>gray-headed</em>, and that therefore the <i>Saba</i>-day +was the day on which the “gray-headed men, or ‘aged fathers’ of a +tribe, were in the habit of assembling for councils or + <span class="lock">sacrifices.”<a id="FNanchor_826" href="#Footnote_826" class="fnanchor">[826]</a></span></p> + +<p>“Thus, the week of six days and the seventh, the <i>Saba</i> or <i>Sapta</i>-day +period, is of the highest antiquity. The observance of the lunar festivals in +India, shows that that nation held hebdomadal meetings as well. With + +<span class="pagenum"><a id="Page_419">419</a></span> + +every new quarter the moon brings changes in the atmosphere, hence +certain changes are also produced throughout the whole of our universe, +of which the meteorological ones are the most insignificant. On this day +of the <em>seventh</em> and most powerful of the prismatic days, the adepts of the +“Secret Science” meet as they met thousands of years ago, to become +the agents of the occult powers of nature (emanations of the working +God), and commune with the invisible worlds. It is in this observance of +the seventh day by the old sages—not as the resting day of the Deity, +but because they had penetrated into its occult power, that lies the +profound veneration of all the heathen philosophers for the number +<em>seven</em> which they term the “venerable,” the sacred number. The Pythagorean +<i>Tetraktis</i>, revered by the Platonists, was the <em>square</em> placed +below the <em>triangle</em>; the latter, or the Trinity embodying the invisible +<i>Monad</i>—the unity, and deemed too sacred to be pronounced except +within the walls of a Sanctuary.</p> + +<p>The ascetic observance of the Christian Sabbath by Protestants is +pure religious tyranny, and does more harm, we fear, than good. It really +dates only from the enactment (in 1678) of the 29th of Charles <abbr title="Two">II.</abbr>, +which prohibited any “tradesman, artificer, workman, laborer, or other +person,” to “do or exercise any worldly labor, etc., etc., upon the Lord’s +day.” The Puritans carried this thing to extremes, apparently to mark +their hatred of Catholicism, both Roman and Episcopal. That it was no +part of the plan of Jesus that such a day should be set apart, is evident +not only from his words but acts. It was not observed by the early +Christians.</p> + +<p>When Trypho, <em>the Jew</em>, reproached the Christians <em>for not having a +Sabbath</em>, what does the martyr answer him? “The new law will have +you keep a perpetual Sabbath. You, when <em>you have passed a day in +idleness, think you are religious</em>. The Lord is not pleased with such +things as these. If any be guilty of <em>perjury or fraud</em>, let him reform; <em>if +he be an adulterer</em>, let him repent; and <em>he will then have kept the kind of +Sabbath truly pleasing to God</em>.... The elements are never idle, and keep +no Sabbath. There was no need of the observance of Sabbaths before +Moses, neither now is there any need of them after Jesus Christ.”</p> + +<p>The <i>Heptaktis</i> is not the Supreme Cause, but simply an emanation +from <em>Him</em>—the first visible manifestation of the Unrevealed Power. +“His Divine <em>Breath</em>, which, violently breaking forth, condensed itself, +shining with radiance until it evolved into Light, and so became cognizant +to external sense,” says John + <span class="lock">Reuchlin.<a id="FNanchor_827" href="#Footnote_827" class="fnanchor">[827]</a></span> + This is the emanation of the +Highest, the Demiurge, a multiplicity in a <em>unity</em>, the <em>Elohim</em>, whom we + +<span class="pagenum"><a id="Page_420">420</a></span> + +see <em>creating</em> our world, or rather fashioning it, in six days, and resting +on the <em>seventh</em>. And who are these <em>Elohim</em> but the euhemerized powers +of nature, the faithful manifested servants, the laws of Him who is +immutable law and harmony Himself?</p> + +<p>They remain over the seventh heaven (or spiritual world), for it is +they who, according to the kabalists, formed in succession the six +material worlds, or rather, attempts at worlds, that preceded our own, +which, they say, is the <em>seventh</em>. If, in laying aside the metaphysico-spiritual +conception, we give our attention but to the religio-scientific problem +of creation in “six days,” over which our best biblical scholars have +vainly pondered so long, we might, perchance, be on the way to the true +idea underlying the allegory. The ancients were philosophers, consistent +in all things. Hence, they taught that each of these departed worlds, +having performed its physical evolution, and reached—through birth, +growth, maturity, old age, and death—the end of its cycle, had returned +to its primitive subjective form of a <em>spiritual</em> earth. Thereafter it had to +serve through all eternity as the dwelling of those who had lived on it as +men, and even animals, but were now spirits. This idea, were it even +as incapable of exact demonstration as that of our theologians relating +to Paradise, is, at least, a trifle more philosophical.</p> + +<p>As well as man, and every other living thing upon it, our planet has +had its spiritual and physical evolution. From an impalpable ideal +<em>thought</em> under the creative Will of Him of whom we know nothing, and +but dimly conceive in imagination, this globe became fluidic and <em>semi</em>-spiritual, +then condensed itself more and more, until its physical development—matter, +the tempting demon—compelled it to try its own creative +faculty. <cite>Matter</cite> defied <span class="smcap">Spirit</span>, and the earth, too, had its “Fall.” +The allegorical curse under which it labors, is that it only <em>procreates</em>, +it does not <em>create</em>. Our physical planet is but the handmaiden, or rather +the maid-of-all-work, of the spirit, its master. “Cursed be the ground +... thorns and thistles shall it bring,” the Elohim are made to say. +“In sorrow thou shalt bring forth children.” The Elohim say this both +to the ground and the woman. And this curse will last until the minutest +particle of matter on earth shall have outlived its days, until every grain +of dust has, by gradual transformation through evolution, become a +constituent part of a “living soul,” and, until the latter shall reascend +the cyclic arc, and finally stand—its own <i>Metatron</i>, or Redeeming +Spirit—at the foot of the upper step of the spiritual worlds, as at the +first hour of its emanation. Beyond that lies the great “Deep”—<span class="smcap">A +Mystery</span>!</p> + +<p>It must be remembered that every cosmogony has a <em>trinity</em> of workers +at its head—Father, spirit; Mother, nature, or matter; and the manifested + +<span class="pagenum"><a id="Page_421">421</a></span> + +universe, the Son or result of the two. The universe, also, as well +as each planet which it comprehends, passes through <em>four</em> ages, like man +himself. All have their infancy, youth, maturity, and old age, and +these four added to the other three make the sacred seven again.</p> + +<p>The introductory chapters of <cite>Genesis</cite> were never meant to present +even a remote allegory of the creation of <em>our</em> earth. They embrace +(chapter <abbr title="one">i.</abbr>) a metaphysical conception of some indefinite period in +the eternity, when successive attempts were being made by the law of +evolution at the formation of universes. This idea is plainly stated in +the <cite>Sohar</cite>: “There were old worlds, which perished as soon as they +came into existence, were formless, and were called <i>sparks</i>. Thus, the +smith, when hammering the iron, lets the sparks fly in all directions. +The sparks are the primordial worlds which could not continue, because +the <i>Sacred Aged</i> (Sephira) had not as yet assumed its form (of androgyne +or opposite sexes) of king and queen (Sephira and Kadmon) and the +Master was not yet at his + <span class="lock">work.”<a id="FNanchor_828" href="#Footnote_828" class="fnanchor">[828]</a></span></p> + +<p>The six periods or “days” of <cite>Genesis</cite> refer to the same metaphysical +belief. Five such ineffectual attempts were made by the <i>Elohim</i>, but +the sixth resulted in worlds like our own (<i>i.e.</i>, all the planets and most of +the stars are worlds, and inhabited, though not like our earth). Having +formed this world at last in the sixth period, the Elohim rested in the +<em>seventh</em>. Thus the “Holy One,” when he created the present world, +said: “This pleases me; the previous ones did not please + <span class="lock">me.”<a id="FNanchor_829" href="#Footnote_829" class="fnanchor">[829]</a></span> + And +the Elohim “saw everything that he had made, and behold <em>it was</em> very +good. And the evening and the morning were the sixth <em>day</em>.”—<cite>Genesis</cite> <abbr title="one">i.</abbr></p> + +<p>The reader will remember that in Chapter <abbr title="Four">IV.</abbr> an explanation was +given of the “day” and “night” of Brahma. The former represents a +certain period of cosmical activity, the latter an equal one of cosmical +repose. In the one, worlds are being evolved, and passing through their +allotted four ages of existence; in the latter the “inbreathing” of Brahma +reverses the tendency of the natural forces; everything visible becomes +gradually dispersed; chaos comes; and a long night of repose reinvigorates +the cosmos for its next term of evolution. In the morning of one + +<span class="pagenum"><a id="Page_422">422</a></span> + +of these “days” the formative processes are gradually reaching their +climax of activity; in the evening imperceptibly diminishing the same +until the <i>pralaya</i> arrives, and with it “<em>night</em>.” One such morning and +evening do, in fact, constitute a cosmic day; and it was a “day of +Brahma” that the kabalistic author of <cite>Genesis</cite> had in mind each time +when he said: “And the evening and the morning were the first (or fifth +or sixth, or any other) <em>day</em>.” Six days of gradual evolution, one of repose, +and then—evening! Since the first appearance of man on <em>our</em> earth there +has been an eternal Sabbath or rest for the Demiurge.</p> + +<p>The cosmogonical speculations of the first six chapters of <cite>Genesis</cite> +are shown in the races of “sons of God,” “giants,” etc., of chapter <abbr title="six">vi.</abbr> +Properly speaking, the story of the formation of our earth, or “creation,” +as it is very improperly called, begins with the rescue of Noah +from the deluge. The Chaldeo-Babylonian tablets recently translated by +George Smith leave no doubt of that in the minds of those who read the +inscriptions esoterically. Ishtar, the great goddess, speaks in column <abbr title="three">iii.</abbr> +of the destruction of the <em>sixth</em> world and the appearance of the seventh, +thus:</p> + +<p>“<span class="smcap">Six</span> <em>days</em> and <em>nights</em> the wind, deluge, and storm overwhelmed.</p> + +<p>“On the <em>seventh</em> day, in its course was calmed the storm, and all the +deluge,</p> + +<p>“which had destroyed like an + <span class="lock">earthquake,<a id="FNanchor_830" href="#Footnote_830" class="fnanchor">[830]</a></span></p> + +<p>“quieted. The sea he caused to dry, and the wind and deluge +ended....</p> + +<p>“I perceived the shore at the boundary of the sea....</p> + +<p>“to the country of Nizir went the ship (argha, or the moon).</p> + +<p>“the mountain of Nizir stopped the ship....</p> + +<p>“the <em>first</em> day, and the <em>second</em> day, the mountain of Nizir the same.</p> + +<p>“the <em>fifth</em> and the <em>sixth</em>, the mountain of Nizir the same.</p> + +<p>“on the <em>seventh</em> day, in the course of it</p> + +<p>“I sent forth a dove, and it left. The dove went and turned, and +... the raven went ... and did not return.</p> + +<p>“I built an altar on the peak of the mountain.</p> + +<p>“by <em>seven</em> herbs I cut, at the bottom of them I placed reeds, pines, +and simgar....</p> + +<p>“the gods like flies over the sacrifice gathered.</p> + +<p>“from of old <em>also the great God</em> in his course.</p> + +<p><span class="pagenum"><a id="Page_423">423</a></span> + +“the great brightness (the sun) of Anu had + <span class="lock">created.<a id="FNanchor_831" href="#Footnote_831" class="fnanchor">[831]</a></span> + When the +glory of those gods the charm round my neck would not repel,” etc.</p> + +<p>All this has a purely astronomical, magical, and esoteric relation. One +who reads these tablets will recognize at a glance the biblical account; +and judge, at the same time, how disfigured is the great Babylonian poem +by euhemeric personages—degraded from their exalted positions of gods +into simple patriarchs. Space prevents our entering fully into this biblical +travesty of the Chaldean allegories. We shall therefore but remind +the reader that by the confession of the most unwilling witnesses—such +as Lenormant, first the inventor and then champion of the Akkadians—the +Chaldeo-Babylonian triad placed under Ilon, the <em>unrevealed</em> deity, is +composed of Anu, Nuah, and Bel. Anu is the primordial chaos, the +god time and world at once, χρόνος and κόσμος, the uncreated matter +issued from the one and fundamental principle of all things. As to +<i>Nuah</i>, he is, according to the same Orientalist:</p> + +<p>“... the intelligence, we will willingly say the <i>verbum</i>, which animates +and fecundates matter, which penetrates the universe, directs and makes +it live; and at the same time Nuah is the king of the <em>humid principle; +the Spirit moving on the waters</em>.”</p> + +<p>Is not this evident? Nuah is Noah, <em>floating on the waters</em>, in his +ark; the latter being the emblem of the argha, or moon, the feminine +principle; Noah is the “spirit” falling into matter. We find him as +soon as he descends upon the earth, planting a vineyard, drinking of the +wine, and getting drunk on it; <i>i.e.</i>, the pure spirit becoming intoxicated +as soon as it is finally imprisoned in matter. The seventh chapter +of <cite>Genesis</cite> is but another version of the first. Thus, while the latter +reads: “... and darkness was upon the face of the deep. And the +spirit (of God) moved upon the face of the waters,” in chapter +seventh, it is said: “... and the waters prevailed ... and the ark +went (with Noah—the spirit) upon the face of the waters.” Thus Noah, +if the Chaldean Nuah, is the spirit vivifying <em>matter</em>, chaos represented + +<span class="pagenum"><a id="Page_424">424</a></span> + +by the deep or waters of the flood. In the Babylonian legend it is Istar +(Astoreth, the moon) which is shut up in the ark, and sends out a dove +(emblem of Venus and other lunar goddesses) in search of dry land. +And whereas in the Semitic tablets it is Xisuthrus or Hasisadra who is +“translated to the company of the gods for his piety,” in the <cite>Bible</cite> it is +Enoch who walks with, and being taken up by God, “was no more.”</p> + +<p>The successive existence of an incalculable number of worlds before +the subsequent evolution of our own, was believed and taught by all the +ancient peoples. The punishment of the Christians for despoiling the +Jews of their records and refusing the true key to them began from +the earliest centuries. And thus is it that we find the holy Fathers of the +Church laboring through an impossible chronology and the absurdities +of literal interpretation, while the learned rabbis were perfectly aware of +the real significance of their allegories. So not only in the <cite>Sohar</cite>, but +also in other kabalistic works accepted by Talmudists, such as <cite>Midrash +Berasheth</cite>, or the universal <cite>Genesis</cite>, which, with the <cite>Merkaba</cite> (the +chariot of Ezekiel), composes the <cite>Kabala</cite>, may be found the doctrine of +a whole series of worlds evolving out of the chaos, and being destroyed +in succession.</p> + +<p>The Hindu doctrines teach of two <i>Pralayas</i> or dissolutions; one +universal, the Maha-Pralaya, the other partial, or the minor Pralaya. This +does not relate to the universal dissolution which occurs at the end of +every “Day of Brahma,” but to the geological cataclysms at the end of +every minor cycle of our globe. This historical and purely local deluge +of Central Asia, the traditions of which can be traced in every country, +and which, according to Bunsen, happened about the year 10,000 <span class="allsmcap">B.C.</span>, +had naught to do with the mythical Noah, or Nuah. A partial cataclysm +occurs at the close of every “age” of the world, they say, which +does not destroy the latter, but only changes its general appearance. +New races of men and animals and a new flora evolve from the dissolution +of the precedent ones.</p> + +<p>The allegories of the “fall of man” and the “deluge,” are the two +most important features of the <cite>Pentateuch</cite>. They are, so to say, the +Alpha and Omega, the highest and the lowest keys of the scale of harmony +on which resounds the majestic hymns of the creation of mankind; +for they discover to him who questions the <i>Zura</i> (figurative <i>Gemantria</i>), +the process of man’s evolution from the highest spiritual entity unto the +lowest physical—the post-diluvian man, as in the Egyptian hieroglyphics, +every sign of the picture writing which cannot be made to fit within a +certain circumscribed geometrical figure may be rejected as only intended +by the sacred hierogrammatist for a premeditated blind—so many of +the details in the <cite>Bible</cite> must be treated on the same principle, that portion + +<span class="pagenum"><a id="Page_425">425</a></span> + +only being accepted which answers to the numerical methods taught +in the <cite>Kabala</cite>.</p> + +<p>The deluge appears in the Hindu books only as a tradition. It +claims no sacred character, and we find it but in the <cite>Mahâbhârata</cite>, the +<cite>Puranas</cite>, and still earlier in the <cite>Satapatha</cite>, one of the latest <cite>Brahmanas</cite>. +It is more than probable that Moses, or whoever wrote for him, used +these accounts as the basis of his own purposely disfigured allegory, adding +to it moreover the Chaldean Berosian narrative. In <cite>Mahâbhârata</cite>, we +recognize Nimrod under the name of <i>King Daytha</i>. The origin of the +Grecian fable of the Titans scaling Olympus, and the other of the builders +of the Tower of Babel who seek to reach heaven, is shown in the impious +<i>Daytha</i>, who sends imprecations against heaven’s thunder, and threatens +to conquer heaven itself with his mighty warriors, thereby bringing upon +humanity the wrath of Brahma. “The Lord then resolved,” says the +text, “to chastise his creatures with a terrible punishment which should +serve as a warning to survivors, and to their descendants.”</p> + +<p><i>Vaivasvata</i> (who in the <cite>Bible</cite> becomes Noah) saves a little fish, which +turns out to be an <i>avatar</i> of Vishnu. The fish warns that just man that +the globe is about to be submerged, that all that inhabit it must perish, +and orders him to construct a vessel in which he shall embark, with all +his family. When the ship is ready, and <i>Vaivasvata</i> has shut up in it +with his family <i>the seeds of plants and pairs of all animals</i>, and the rain +begins to fall, a gigantic fish, armed with a horn, places itself at the head +of the ark. The holy man, following its orders, attaches a cable to this +horn, and the fish guides the ship safely through the raging elements. In +the Hindu tradition the number of days during which the deluge lasted +<em>agrees exactly with that of the Mosaic account</em>. When the elements +were calmed, the fish landed the ark on the summit of the Himalayas.</p> + +<p>This fable is considered by many orthodox commentators to have +been borrowed from the Mosaic + <span class="lock"><i>Scriptures</i>.<a id="FNanchor_832" href="#Footnote_832" class="fnanchor">[832]</a></span> + But surely if such a <em>universal</em> +cataclysm had ever taken place within man’s memory, some of the +monuments of the Egyptians, of which many are of such a tremendous +antiquity, would have recorded that occurrence, coupled with that of the + +<span class="pagenum"><a id="Page_426">426</a></span> + +disgrace of Ham, Canaan, and Mizraim, their alleged ancestors. But, till +now, there has not been found the remotest allusion to such a calamity, +although Mizraim certainly belongs to the first generation after the +deluge, if not actually an antediluvian himself. On the other hand the +Chaldeans preserved the tradition, as we find Berosus testifying to it, and +the ancient Hindus possess the legend as given above. Now, there is +but one explanation of the extraordinary fact that of two contemporary +and civilized nations like Egypt and Chaldea, one has preserved no tradition +of it whatever, although it was the most directly interested in the +occurrence—if we credit the <cite>Bible</cite>—and the other has. The deluge +noticed in the <cite>Bible</cite>, in one of the <cite>Brahmanas</cite>, and in the Berosus <cite>Fragment</cite>, +relates to the partial flood which, about 10,000 years <span class="allsmcap">B.C.</span>, according +to Bunsen, and according to the Brahmanical computations of the Zodiac +also changed the whole face of Central + <span class="lock">Asia.<a id="FNanchor_833" href="#Footnote_833" class="fnanchor">[833]</a></span> + Thus the Babylonians and +the Chaldeans might have learned of it from their mysterious guests, christened +by some Assyriologists Akkadians, or what is still more probable +they, themselves, perhaps, were the descendants of those who had dwelt +in the submerged localities. The Jews had the tale from the latter as +they had everything else; the Brahmans may have recorded the traditions +of the lands which they first invaded, and had perhaps inhabited before +they possessed themselves of the Punjâb. But the Egyptians, whose first +settlers had evidently come from Southern India, had less reason to +record the cataclysm, since it had perhaps never affected them except +indirectly, as the flood was limited to Central Asia.</p> + +<p>Burnouf, noticing the fact that the story of the deluge is found only +in one of the most modern <cite>Brahmanas</cite>, also thinks that it might have +been borrowed by the Hindus from the Semitic nations. Against such +an assumption are ranged all the traditions and customs of the Hindus. +The Aryans, and especially the Brahmans, never borrowed anything at all +from the Semitists, and here we are corroborated by one of those “unwilling +witnesses,” as Higgins calls the partisans of Jehovah and <cite>Bible</cite>. “I have +never seen anything in the history of the Egyptians and Jews,” writes +Abbé Dubois, forty years a resident of India, “that would induce me +to believe that either of these nations, or any other on the face of the +earth, have been established earlier than the Hindus, and particularly the +Brahmans; so I cannot be induced to believe that the latter have drawn +their rites from foreign nations. On the contrary, I infer that they have +drawn them from an original source of their own. Whoever knows anything +of the spirit and character of the Brahmans, their stateliness, their +pride, and extreme vanity, their distance, and sovereign contempt for + +<span class="pagenum"><a id="Page_427">427</a></span> + +everything that is foreign, and of which they cannot boast to have been +the inventors, will agree with me that such a people cannot have consented +to draw their customs and rules of conduct from an alien + <span class="lock">country.”<a id="FNanchor_834" href="#Footnote_834" class="fnanchor">[834]</a></span></p> + +<p>This fable which mentions the earliest avatar—the Matsya—relates to +another yuga than our own, that of the first appearance of animal life; perchance, +who knows, to the Devonian age of our geologists? It certainly +answers better to the latter than the year 2348 <span class="allsmcap">B.C.</span>! Apart from this, the +very absence of all mention of the deluge from the oldest books of +the Hindus suggests a powerful argument when we are left utterly to +inferences as in this case. “The <cite>Vedas</cite> and <cite>Manu</cite>,” says Jacolliot, +“those monuments of the old Asiatic thought, existed far earlier than +the diluvian period; <em>this is an incontrovertible fact, having all the value +of an historical truth</em>, for, besides the tradition which shows Vishnu himself +as saving the <cite>Vedas</cite> from the deluge—a tradition which, notwithstanding +its legendary form, must certainly rest upon a real fact—it has been +remarked that neither of these sacred books mention the cataclysm, +while the <i>Pûranas</i> and the <cite>Mahâbhârata</cite>, and a great number of other +more recent works, describe it with the minutest detail, <em>which is a proof +of the priority of the former</em>. The <cite>Vedas</cite> certainly would never have +failed to contain a few hymns on the terrible disaster which, of all other +natural manifestations, must have struck the imagination of the people +who witnessed it.”</p> + +<p>“Neither would Manu, who gives us a complete narrative of the +creation, with a chronology from the divine and heroical ages, down to +the appearance of man on earth—have passed in silence an event of +such importance.” <cite>Manu</cite> (book <abbr title="one">i.</abbr>, sloka 35), gives the names of ten +eminent saints whom he calls pradjâpatis (more correctly <i>pragâpatis</i>), +in whom the Brahman theologians see prophets, ancestors of the human +race, and the Pundits simply consider as ten powerful kings who lived in +the Krita-yug, or the age of good (the golden age of the Greeks).</p> + +<p>The last of these pragâpatis is Brighou.</p> + +<p>“Enumerating the succession of these eminent beings who, according +to Manu, have governed the world, the old Brahmanical legislator +names as descending from Brighou: Swârotchica, Ottami, Tamasa, +Raivata, the glorious Tchâkchoucha, and the son of Vivasvat, every one +of the six having made himself worthy of the title of Manu (divine legislator), +a title which had equally belonged to the Pradjâpatis, and every +great personage of primitive India. The genealogy stops at this name. + +<span class="pagenum"><a id="Page_428">428</a></span></p> + +<p>“Now, according to the <cite>Pûranas</cite> and the <cite>Mahâbhârata</cite> it was under +a descendant of this son of Vivaswata, named Vaivaswata that occurred +the great cataclysm, the remembrance of which, as will be seen, has +passed into a tradition, and been carried by emigration into all the countries +of the East and West which India has colonized since then....</p> + +<p>“The genealogy given by Manu stopping, as we have seen, at Vivaswata, +it follows that this work (of Manu) knew nothing either of Vivaswata +or the + <span class="lock">deluge.”<a id="FNanchor_835" href="#Footnote_835" class="fnanchor">[835]</a></span></p> + +<p>The argument is unanswerable; and we commend it to those official +scientists, who, to please the clergy, dispute every fact proving the +tremendous antiquity of the <cite>Vedas</cite> and <cite>Manu</cite>. Colonel Vans Kennedy +has long since declared that Babylonia was, from her origin, the seat of +<em>Sanscrit</em> literature and Brahman learning. And how or why should the +Brahmans have penetrated there, unless it was as the result of intestine +wars and emigration from India? The fullest account of the deluge is +found in the <cite>Mahâbhârata</cite> of Vedavyasa, a poem in honor of the astrological +allegories on the wars between the Solar and the Lunar races. One +of the versions states that Vivaswata became the father of all the nations +of the earth through his own progeny, and this is the form adopted for +the Noachian story; the other states that—like Deukalion and Pyrrha—he +had but to throw pebbles into the ilus left by the retiring waves of the +flood, to produce men at will. These two versions—one Hebrew, the +other Greek—allow us no choice. We must either believe that the Hindus +borrowed from pagan Greeks as well as from monotheistic Jews, or—what +is far more probable—that the versions of both of these nations are +derived from the Vedic literature through the Babylonians.</p> + +<p>History tells us of the stream of immigration across the Indus, and later +of its overflowing the Occident; and of populations of Hindu origin passing +from Asia Minor to colonize Greece. But history says not a single word of +the “chosen people,” or of Greek colonies having penetrated India earlier +than the 5th and 4th centuries <span class="allsmcap">B.C.</span>, when we first find vague traditions +that make some of the problematical <em>lost</em> tribes of Israel, take from +Babylon the route to India. But even were the story of the ten tribes to +find credence, and the tribes themselves be proved to have existed in +profane as well as in sacred history, this does not help the solution at all. +Colebrooke, Wilson, and other eminent Indianists show the <cite>Mahâbhârata</cite>, +if not the <cite>Satapatha</cite>-brâhmana, in which the story is also given, as by far +antedating the age of Cyrus, hence, the possible time of the appearance +of any of the tribes of Israel in + <span class="lock">India.<a id="FNanchor_836" href="#Footnote_836" class="fnanchor">[836]</a></span></p> + +<p><span class="pagenum"><a id="Page_429">429</a></span> + +Orientalists accord the <cite>Mahâbhârata</cite> an antiquity of between twelve +and fifteen hundred years <span class="allsmcap">B.C.</span>; as to the Greek version it bears as little evidence +as the other, and the attempts of the Hellenists in this direction +have as signally failed. The story of the conquering army of Alexander +penetrating into Northern India, itself becomes more doubted every day. +No Hindu national record, not the slightest historical memento, throughout +the length and breadth of India offers the slightest trace of such an +invasion.</p> + +<p>If even such <em>historical facts</em> are now found to have been all the while +fictions, what are we to think of narratives which bear on their very +face the stamp of invention? We cannot help sympathizing at heart +with Professor Müller when he remarks that it seems “blasphemy to +consider these fables of the heathen world as corrupted and misinterpreted +fragments of <em>divine</em> Revelation once granted to the whole race of +mankind.” Only, can this scholar be held perfectly impartial and fair to +both parties, unless he includes in the number of these fables those of +the <cite>Bible</cite>? And is the language of the <cite>Old Testament</cite> more <em>pure</em> or +<em>moral</em> than the books of the Brahmans? Or any fables of the <em>heathen</em> +world more blasphemous and ridiculous than Jehovah’s interview with +Moses (<cite>Exodus</cite> <abbr title="thirty-three">xxxiii.</abbr> 23)? Are any of the Pagan gods made to appear +more fiendish than the same Jehovah in a score of passages? If the +feelings of a pious Christian are shocked at the absurdities of Father +Kronos eating his children and maiming Uranos; or of Jupiter throwing +Vulcan down from heaven and breaking his leg; on the other hand he +cannot feel hurt if a <em>non</em>-Christian laughs at the idea of Jacob boxing with +the Creator, who “when he saw that <em>he prevailed not</em> against him,” +dislocated Jacob’s thigh, the patriarch still holding fast to God and not +allowing Him to go His way, notwithstanding His pleading.</p> + +<p>Why should the story of Deukalion and Pyrrha, throwing stones behind +them, and thus creating the human race, be deemed more ridiculous +than that of Lot’s wife being changed into a pillar of salt, or of the +Almighty creating men <em>of clay</em> and then breathing the breath of life into +them? The choice between the latter mode of creation and that of the +Egyptian ram-horned god fabricating man on a potter’s wheel is hardly +perceptible. The story of Minerva, goddess of wisdom, ushered into existence +after a certain period of gestation in her father’s brain, is at least +suggestive and poetical, as an allegory. No ancient Greek was ever +burned for not accepting it literally; and, at all events, “heathen” fables + +<span class="pagenum"><a id="Page_430">430</a></span> + +in general are far less preposterous and blasphemous than those imposed +upon Christians, ever since the Church accepted the <cite>Old Testament</cite>, and +the Roman Catholic Church opened its register of thaumaturgical saints.</p> + +<p>“Many of the natives of India,” continues Professor Müller, “confess +that their feelings revolt against the impurities attributed to the gods +by what they call their sacred writings; yet there are honest Brahmans +who will maintain that <em>these stories have a deeper meaning</em>; that immorality +being incompatible with a divine being, <em>a mystery</em> must be supposed +to be concealed in these time-hallowed fables, a mystery which an inquiring +and reverent mind may hope to fathom.”</p> + +<p>This is precisely what the Christian clergy maintain in attempting to +explain the indecencies and incongruities of the <cite>Old Testament</cite>. Only, +instead of allowing the interpretation to those who have the key to these +seeming incongruities, they have assumed to themselves the office and +right, by <em>divine</em> proxy, to interpret these in their own way. They have +not only done that but have gradually deprived the Hebrew clergy of the +means to interpret their Scriptures as their fathers did; so that to find +among the Rabbis in the present century a well-versed kabalist, is quite +rare. The Jews have themselves forgotten the key! How could they +help it? Where are the original manuscripts? The oldest Hebrew +manuscript in existence is said to be the <cite>Bodleian Codex</cite>, which is not +older than between eight and nine hundred + <span class="lock">years.<a id="FNanchor_837" href="#Footnote_837" class="fnanchor">[837]</a></span> + The break between +Ezra and this <cite>Codex</cite> is thus fifteen centuries. In 1490 the Inquisition +<em>caused all the Hebrew Bibles to be burned</em>; and Torquemada alone destroyed +6,000 volumes at Salamanca. Except a few manuscripts of +the <cite>Tora Ketubim</cite> and <cite>Nebiim</cite>, used in the synagogues, and which are of +quite a recent date, we do not think there is one old manuscript in existence +which is not punctuated, hence—completely misinterpreted and +altered by the Masorets. Were it not for this timely invention of the +<i>Masorah</i>, no copy of the <cite>Old Testament</cite> could possibly be tolerated in our +century. It is well known that the Masorets while transcribing the oldest +manuscripts put themselves to task to take out, except in a few places +which they have probably overlooked, all the <em>immodest</em> words and put + +<span class="pagenum"><a id="Page_431">431</a></span> + +in places sentences of their own, often changing completely the sense of +the verse. “It is clear,” says Donaldson, “that the Masoretic school +at Tiberias were engaged in settling or unsettling the Hebrew text until +the final publication of the <i>Masorah</i> itself.” Therefore, had we but the +original texts—judging by the present copies of the <cite>Bible</cite> in our possession—it +would be really edifying to compare the <cite>Old Testament</cite> with the +<cite>Vedas</cite> and even with the Brahmanical books. We verily believe that no +faith, however blind, could stand before such an avalanche of crude impurities +and fables. If the latter are not only accepted but enforced +upon millions of civilized persons who find it respectable and edifying to +believe in them as <em>divine revelation</em>, why should we wonder that Brahmans +believe their books to be equally a <i>Sruti</i>, a revelation?</p> + +<p>Let us thank the Masorets by all means, but let us study at the same +time both sides of the medal.</p> + +<p>Legends, myths, allegories, symbols, if they but belong to the Hindu, +Chaldean, or Egyptian tradition, are thrown into the same heap of fiction. +Hardly are they honored with a superficial search into their possible +relations to astronomy or sexual emblems. The same myths—when +and because mutilated—are accepted as Sacred Scriptures, more—the +Word of God! Is this impartial history? Is this justice to either +the past, the present, or the future? “Ye cannot serve God and +Mammon,” said the Reformer, nineteen centuries ago. “Ye cannot +serve truth and public prejudice,” would be more applicable to our own +age. Yet our authorities pretend they serve the former.</p> + +<p>There are few myths in any religious system but have an historical +as well as a scientific foundation. Myths, as Pococke ably expresses +it, “are now proved to be fables, just in proportion as we <em>misunderstand</em> +them; truths, in proportion as they were once <em>understood</em>. Our +ignorance it is which has made a myth of history; and our ignorance is +an Hellenic inheritance, much of it the result of Hellenic + <span class="lock">vanity.”<a id="FNanchor_838" href="#Footnote_838" class="fnanchor">[838]</a></span></p> + +<p>Bunsen and Champollion have already shown that the Egyptian +sacred books are by far older than the oldest parts of the <cite>Book of Genesis</cite>. +And now a more careful research seems to warrant the suspicion—which +with us amounts to a certainty, that the laws of Moses are copies +from the code of the Brahmanic <cite>Manu</cite>. Thus, according to every +probability, Egypt owes her civilization, her civil institutions, and her +arts, to India. But against the latter assumption we have a whole army +of “authorities” arrayed, and what matters if the latter do deny the +fact at present? Sooner or later they will have to accept it, whether +they belong to the German or French school. Among, but not of those + +<span class="pagenum"><a id="Page_432">432</a></span> + +who so readily compromise between interest and conscience, there are +some fearless scholars, who may bring out to light incontrovertible facts. +Some twenty years since, Max Müller, in a letter to the Editor of the +London <cite>Times</cite>, April, 1857, maintained most vehemently that Nirvana +meant <i>annihilation</i>, in the fullest sense of the word. (See <cite>Chips</cite>, etc., <abbr title="volume one">vol. +i.</abbr>, <abbr title="page">p.</abbr> 287, on the meaning of Nirvana.) But in 1869, in a lecture +before the general meeting of the Association of German Philologists at +Kiel, “he distinctly declares his belief that the nihilism attributed to +Buddha’s teaching forms no part of his doctrine, and that it is wholly +wrong to suppose that Nirvana means annihilation.” (Trübner’s <cite>American +and Oriental Literary Record</cite>, Oct. 16, 1869; also Inman’s +<cite>Ancient Faiths and Modern</cite>, <abbr title="page">p.</abbr> 128.) Yet if we mistake not, Professor +Müller was as much of an authority in 1857 as in 1869.</p> + +<p>“It will be difficult to settle,” says (now) this great scholar, +“whether the <cite>Vedas</cite> is the oldest of books, and whether some of the +portions of the <cite>Old Testament</cite> may not be traced back to the same or +even an earlier date than the oldest hymns of the + <span class="lock"><cite>Veda</cite>.”<a id="FNanchor_839" href="#Footnote_839" class="fnanchor">[839]</a></span> + But his +retraction about the Nirvana allows us a hope that he may yet change +his opinion on the question of <cite>Genesis</cite> likewise, so that the public may +have simultaneously the benefit of truth, and the sanction of one of +Europe’s greatest authorities.</p> + +<p>It is well known how little the Orientalists have come to anything +like an agreement about the age of Zoroaster, and until this question is +settled, it would be safer perhaps to trust implicitly in the Brahmanical +calculations by the Zodiac, than to the opinions of scientists. Leaving +the profane horde of unrecognized scholars, those we mean who yet +wait their turn to be chosen for public worship as idols symbolical of +scientific leadership, where can we find, among the sanctioned authorities +of the day, two that agree as to this age? There’s Bunsen, who +places Zoroaster at Baktra, and the emigration of Baktrians to the +Indus at 3784 <span class="allsmcap">B.C.</span>,<a id="FNanchor_840" href="#Footnote_840" class="fnanchor">[840]</a> + and the birth of Moses at + <span class="lock">1392.<a id="FNanchor_841" href="#Footnote_841" class="fnanchor">[841]</a></span> + Now it is rather +difficult to place Zoroaster anterior to the <cite>Vedas</cite>, considering that the +whole of his doctrine is that of the earlier <cite>Vedas</cite>. True, he remained +in Afghanistan for a period more or less problematical before crossing +into the Punjâb; but the <cite>Vedas</cite> were begun in the latter country. They +indicate the progress of the Hindus, as the <cite>Avesta</cite> that of the Iranians. +And there is Haug who assigns to the <i>Aitareya Brahmanam</i>—a +Brahmanical speculation and commentary upon the <cite>Rig-Veda</cite> of a far + +<span class="pagenum"><a id="Page_433">433</a></span> + +later date than the <cite>Veda</cite> itself—between 1400 and 1200 <span class="allsmcap">B.C.</span>, while the +<cite>Vedas</cite> are placed by him between 2,000 and 2,400 years <span class="allsmcap">B.C.</span> Max +Müller cautiously suggests certain difficulties in this chronological computation, +but still does not altogether deny + <span class="lock">it.<a id="FNanchor_842" href="#Footnote_842" class="fnanchor">[842]</a></span> + Let it, however, be as +it may, and supposing that the <cite>Pentateuch</cite> was written by Moses himself—notwithstanding +that he would thereby be made to twice record +his own death—still, if Moses was born, as Bunsen finds, in 1392 <span class="allsmcap">B.C.</span>, +the <cite>Pentateuch</cite> could not have been written, <em>before the Vedas</em>. Especially +if Zoroaster was born 3784 <span class="allsmcap">B.C.</span> If, as Dr. + <span class="lock">Haug<a id="FNanchor_843" href="#Footnote_843" class="fnanchor">[843]</a></span> + tells us, some +of the hymns of the <cite>Rig-Veda</cite> were written before Zoroaster accomplished +his schism, something like thirty-seven centuries <span class="allsmcap">B.C.</span>, and Max +Müller says himself that “the Zoroastrians and their ancestors started +from India during the Vaidic period,” how can some of the portions of +the <cite>Old Testament</cite> be traced back to the same or even “an earlier date +than the oldest hymns of the <cite>Veda</cite>?”</p> + +<p>It has generally been agreed among Orientalists that the Aryans, 3,000 +years <span class="allsmcap">B.C.</span>, were still in the steppes east of the Caspian, and united. +Rawlinson <em>conjectures</em> that they “flowed east” from Armenia as a common +centre; while two kindred streams began to flow, one northward +over the Caucasus, and the other westward over Asia Minor and Europe. +He finds the Aryans, at a period anterior to the fifteenth century before +our era, “settled in the territory watered by the Upper Indus.” Thence +Vedic Aryans migrated to the Punjâb, and Zendic Aryans westward, establishing +the historical countries. But this, like the rest, is a hypothesis, +and only given as such.</p> + +<p>Again, Rawlinson, evidently following Max Müller, says: “The +early history of the Aryans is for many ages an absolute blank.” But +many learned Brahmans, however, have declared that they found trace of +the existence of the <cite>Vedas</cite> as early as 2100 <span class="allsmcap">B.C.</span>; and Sir William Jones, +taking for his guide the astronomical data, places the <cite>Yagur-Veda</cite> 1580 +<span class="allsmcap">B.C.</span> This would be still “before Moses.”</p> + +<p>It is upon the supposition that the Aryans did not leave Afghanistan +for the Punjâb prior to 1500 <span class="allsmcap">B.C.</span> that Max Müller and other Oxford +savants have supposed that portions of the <cite>Old Testament</cite> may be traced +back to the same or even an earlier date than the oldest hymns of the +<cite>Veda</cite>. Therefore, until the Orientalists can show us the correct date at +which Zoroaster flourished, no authority can be regarded as better for the +ages of the <cite>Vedas</cite> than the Brahmans themselves.</p> + +<p><span class="pagenum"><a id="Page_434">434</a></span> + +As it is a recognized fact that the Jews borrowed most of their laws +from the Egyptians, let us examine who were the Egyptians. In our +opinion—which is but a poor authority, of course—they were the ancient +Indians, and in our first volume we have quoted passages from the historian +Collouca-Batta that support such a theory. What we mean by +ancient India is the following:</p> + +<p>No region on the map—except it be the ancient Scythia—is more +uncertainly defined than that which bore the designation of India. Æthiopia +is perhaps the only parallel. It was the home of the Cushite or +Hamitic races, and lay to the east of Babylonia. It was once the name +of Hindustan, when the dark races, worshippers of Bala-Mahadeva and +Bhavani-Mahidevi, were supreme in that country. The India of the early +sages appears to have been the region at the sources of the Oxus and +Jaxartes. Apollonius of Tyana crossed the Caucasus, or Hindu Kush, +where he met with a king who directed him to the abode of the sages—perhaps +the descendants of those whom Ammianus terms the “Brahmans +of Upper India,” and whom Hystaspes, the father of Darius (or more +probably Darius Hystaspes himself) visited; and, having been instructed +by them, infused their rites and ideas into the Magian observances. This +narrative about Apollonius seems to indicate Kashmere as the country +which he visited, and the <i>Nagas</i>—after their conversion to Buddhism—as +his teachers. At this time Aryan India did not extend beyond the +Punjâb.</p> + +<p>To our notion, the most baffling impediment in the way of ethnological +progress has always been the triple progeny of Noah. In the attempt +to reconcile postdiluvian races with a genealogical descent from Shem, +Ham, and Japhet, the Christianesque Orientalists have set themselves a +task impossible of accomplishment. The biblical Noachian ark has been +a Procrustean bed to which they had to make everything fit. Attention +has therefore been diverted from veritable sources of information as +to the origin of man, and a purely local allegory mistaken for a historical +record emanating from an inspired source. Strange and unfortunate +choice! Out of all the sacred writings of all the branch nations, sprung +from the primitive stock of mankind, Christianity must choose for its guidance +the national records and scriptures of a people perhaps the least +spiritual of the human family—the Semitic. A branch that has never +been able to develop out of its numerous tongues a language capable of +embodying ideas of a moral and intellectual world; whose form of expression +and drift of thought could never soar higher than the purely sensual +and terrestrial figures of speech; whose literature has left nothing original, +nothing that was not borrowed from the Aryan thought; and whose +science and philosophy are utterly wanting in those noble features which + +<span class="pagenum"><a id="Page_435">435</a></span> + +characterize the highly spiritual and metaphysical systems of the Indo-European +(Japetic) races.</p> + +<p>Bunsen shows Khamism (the language of Egypt) as a very ancient +deposit from Western Asia, containing <em>the germs</em> of the Semitic, and thus +bearing “witness to the primitive cognate unity of the Semitic and Aryan +races.” We must remember, in this connection, that the peoples of Southwestern +and Western Asia, including the Medes, were all Aryans. It is +yet far from being proved who were the original and primitive masters of +India. That this period is now beyond the reach of documentary history, +does not preclude the probability of our theory that it was the mighty race +of builders, whether we call them Eastern Æthiopians, or dark-skinned +Aryans (the word meaning simply “noble warrior,” a “brave”). They +ruled supreme at one time over the whole of ancient India, enumerated +later by Manu as the possession of those whom our scientists term the +Sanscrit-speaking people.</p> + +<p>These Hindus are <em>supposed</em> to have entered the country from the +northwest; they are <em>conjectured</em> by some to have brought with them the +Brahmanical religion, and the language of the conquerors was <em>probably</em> +the Sanscrit. On these three meagre data our philologists have worked +ever since the Hindustani and its immense Sanscrit literature was forcibly +brought into notice by Sir William Jones—all the time with the three +sons of Noah clinging around their necks. This is <em>exact</em> science, free from +religious prejudices! Verily, ethnology would have been the gainer if +this Noachian trio had been washed overboard and drowned before the +ark reached land!</p> + +<p>The Æthiopians are generally classed in the Semitic group; but we +have to see how far they have a claim to such a classification. We will +also consider how much they might have had to do with the Egyptian +civilization, which, as a writer expresses it, seems referable in the same +perfection to the earliest dates, and not to have had a rise and progress, +as was the case with that of other peoples. For reasons that we will now +adduce, we are prepared to maintain that Egypt owes her civilization, +commonwealth and arts—especially the art of building, to pre-Vedic +India, and that it was a colony of the dark-skinned Aryans, or those whom +Homer and Herodotus term the eastern Æthiopians, <i>i.e.</i>, the inhabitants +of Southern India, who brought to it their ready-made civilization in the +ante-chronological ages, of what Bunsen calls the pre-Menite, but nevertheless +epochal history.</p> + +<p>In Pococke’s <cite>India in Greece</cite>, we find the following suggestive +paragraph: “The plain account of the wars carried on between the +solar chiefs, Oosras (Osiris) the prince of the Guelas, and ‘<span class="smcap">Tu-phoo</span>’ is +the simple historical fact of the wars of the Apians, or Sun-tribes of Oude, + +<span class="pagenum"><a id="Page_436">436</a></span> + +with the people of ‘<span class="smcap">Tu-phoo</span>’ or <span class="smcap">Thibet</span>, who were, in fact, the lunar +race, mostly + <span class="lock">Buddhists<a id="FNanchor_844" href="#Footnote_844" class="fnanchor">[844]</a></span> + and opposed by Rama and the ‘<span class="smcap">Aityo-Pias</span>’ or +people of Oude, subsequently the <span class="smcap">Aith-io-pians</span> of + <span class="lock">Africa.”<a id="FNanchor_845" href="#Footnote_845" class="fnanchor">[845]</a></span></p> + +<p>We would remind the reader in this connection, that Ravan, the giant, +who, in the <cite>Ramayana</cite>, wages such a war with Rama Chandra, is shown +as King of Lanka, which was the ancient name for Ceylon; and that +Ceylon, in those days, perhaps formed part of the main-land of Southern +India, and was peopled by the “Eastern Æthiopians.” Conquered by +Rama, the son of Dasarata, the Solar King of ancient Oude, a colony +of these emigrated to Northern Africa. If, as many suspect, Homer’s +<cite>Iliad</cite> and much of his account of the Trojan war is plagiarized from the +<cite>Ramayana</cite>, then the traditions which served as a basis for the latter +must date from a tremendous antiquity. Ample margin is thus left in +pre-chronological history for a period, during which the “Eastern Æthiopians” +might have established the hypothetical Mizraic colony, with +their high Indian civilization and arts.</p> + +<p>Science is still in the dark about cuneiform inscriptions. Until these +are completely deciphered, especially those cut in rocks found in such +abundance within the boundaries of the old Iran, who can tell the secrets +they may yet reveal? There are no Sanscrit monumental inscriptions +older than Chandragupta (315 <span class="allsmcap">B.C.</span>), and the Persepolitan inscriptions +are found 220 years older. There are even now some manuscripts in +characters utterly unknown to philologists and palæographists, and one +of them is, or was, some time since in the library of Cambridge, England. +Linguistic writers class the Semitic with the Indo-European language, +generally including the Æthiopian and the ancient Egyptian in the classification. +But if some of the dialects of the modern Northern Africa, and +even the modern Gheez or Æthiopian, are now so degenerated and corrupted +as to admit of false conclusions as to the genetical relationship +between them and the other Semitic tongues, we are not at all sure that +the latter have any claim to such a classification, except in the case of +the old Coptic and the ancient Gheez.</p> + +<p>That there is more consanguinity between the Æthiopians and the +Aryan, dark-skinned races, and between the latter and the Egyptians, is +something which yet may be proved. It has been lately found that the +ancient Egyptians were of the Caucasian type of mankind, and the + +<span class="pagenum"><a id="Page_437">437</a></span> + +shape of their skulls is purely + <span class="lock">Asiatic.<a id="FNanchor_846" href="#Footnote_846" class="fnanchor">[846]</a></span> + If they were less copper-colored +than the Æthiopians of our modern day, the Æthiopians themselves might +have had a lighter complexion in days of old. The fact that, with the +Æthiopian kings, the order of succession gave the crown to the nephew +of the king, the <em>son of his sister</em>, and not to his own son, is extremely +suggestive. It is an old custom which prevails until now in Southern +India. The Rajah is not succeeded by his own sons, but by <em>his +sister’s</em> + <span class="lock"><em>sons</em>.<a id="FNanchor_847" href="#Footnote_847" class="fnanchor">[847]</a></span></p> + +<p>Of all the dialects and tongues alleged to be Semitic, the Æthiopian +alone is written from left to right like the Sanscrit and the Indo-Aryan +<span class="lock">people.<a id="FNanchor_848" href="#Footnote_848" class="fnanchor">[848]</a></span></p> + +<p>Thus, against the origin of the Egyptians being attributed to an +ancient Indian colony, there is no graver impediment than Noah’s disrespectful +son—Ham—himself a myth. But the earliest form of Egyptian +religious worship and government, theocratic and sacerdotal, and her +habits and customs all bespeak an Indian origin.</p> + +<p>The earliest legends of the history of India mention two dynasties now +lost in the night of time; the first was the dynasty of kings, of “the race +of the sun,” who reigned in Ayodhia (now Oude); the second that of the + +<span class="pagenum"><a id="Page_438">438</a></span> + +“race of the moon,” who reigned in Pruyag (Allahabad). Let him who +desires information on the religious worship of these early kings read the +<cite>Book of the Dead</cite>, of the Egyptians, and all the peculiarities attending +this sun-worship and the sun-gods. Neither Osiris nor Horus are ever +mentioned without being connected with the sun. They are the “Sons +of the <em>Sun</em>;” “the Lord and Adorer of the Sun” is his name. “The +sun is the creator of the body, the engenderer of the gods who are <em>the +successors of the Son</em>.” Pococke, in his most ingenious work, strongly +advocates the same idea, and endeavors to establish still more firmly the +identity of the Egyptian, Greek, and Indian mythology. He shows the +head of the Rajpoot Solar race—in fact the great Cuclo-pos (Cyclop or +builder)—called “The great sun,” in the earliest Hindu tradition. This +Gok-la Prince, the patriarch of the vast bands of Inachienses, he says, +“this <em>Great Sun</em> was deified at his death, and according to the Indian +doctrine of the metempsychosis, his Soul was supposed to have transmigrated +into the bull ‘Apis,’ the Sera-pis of the Greeks, and the <span class="smcap">Soora-pas</span>, +or ‘Sun-Chief’ of the Egyptians.... <i>Osiris</i>, properly Oosras, signifies +both a ‘a bull,’ and ‘a ray of light.’ <i>Soora-pas</i> (Serapis) the sun +chief,” for the Sun in Sanscrit is Sûrya. Champollion’s <cite>Manifestation to +the Light</cite>, reminds in every chapter of the two Dynasties of the Kings of the +Sun and the Moon. Later, these kings became all deified and transformed +after death into solar and lunar deities. Their worship was the earliest +corruption of the great primitive faith which justly considered the +sun and its fiery life-giving rays as the most appropriate symbol to remind +us of the universal invisible presence of Him who is master of Life and +Death. And now it can be traced all around the globe. It was the +religion of the earliest Vedic Brahmans, who call, in the oldest hymns of +the <cite>Rig-Veda</cite>, Sûrya (the sun) and Agni (fire) “the ruler of the universe,” +“the lord of men,” and the “wise king.” It was the worship of the +Magians, the Zoroastrians, the Egyptians and Greeks, whether they +called him Mithra, or Ahura-Mazda, or Osiris, or Zeus, keeping in honor +of his next of kin, Vesta, the pure celestial fire. And this religion is +found again in the Peruvian solar-worship; in the Sabianism and heliolatry +of the Chaldees, in the Mosaic “burning bush,” the hanging of the +heads or chiefs of the people toward the Lord, the “Sun,” and even in +the Abrahamic building of fire-altars and the sacrifices of the monotheistic +Jews, to Astarté the Queen of Heaven.</p> + +<p>To the present moment, with all the controversies and researches, +History and Science remain as much as ever in the dark as to the origin +of the Jews. They may as well be the exiled Tchandalas, or Pariahs, of +old India, the “bricklayers” mentioned by Vina-Svati, Veda-Vyasa and +Manu, as the Phœnicians of Herodotus, or the Hyk-sos of Josephus, or + +<span class="pagenum"><a id="Page_439">439</a></span> + +descendants of Pali shepherds, or a mixture of all these. The <cite>Bible</cite> +names the Tyrians as a kindred people, and claims dominion over + <span class="lock">them.<a id="FNanchor_849" href="#Footnote_849" class="fnanchor">[849]</a></span></p> + +<p>There is more than one important character in the <cite>Bible</cite>, whose +biography proves him a mythical hero. Samuel is indicated as the personage +of the Hebrew Commonwealth. He is the <i lang="de">doppel</i> of Samson, of +the <cite>Book of Judges</cite>, as will be seen—being the son of Anna and <span class="smcap">El-Kaina</span>, +as Samson was of Manua or Manoah. Both were fictitious +characters, as now represented in the revealed book; one was the Hebrew +Hercules, and the other Ganesa. Samuel is credited with establishing +the republic, as putting down the Canaanite worship of Baal and +Astarté, or Adonis and Venus, and setting up that of Jehovah. Then +the people demanded a king, and he anointed Saul, and after him David +of Bethlehem.</p> + +<p>David is the Israelitish King Arthur. He did great achievements +and established a government in all Syria and Idumea. His dominion +extended from Armenia and Assyria on the north and northeast, the +Syrian Desert and Persian Gulf on the East, Arabia on the south, and +Egypt and the Levant on the west. Only Phœnicia was excepted.</p> + +<p>His friendship with Hiram seems to indicate that he made his first expedition +from that country into Judea; and his long residence at Hebron, +the city of the Kabeiri (<i>Arba</i> or four), would seem likewise to imply that +he established a new religion in the country.</p> + +<p>After David came Solomon, powerful and luxurious, who sought to +consolidate the dominion which David had won. As David was a Jehovah-worshipper, +a temple of Jehovah (Tukt Suleima) was built in Jerusalem, +while shrines of Moloch-Hercules, Khemosh, and Astarté were +erected on Mount Olivet. These shrines remained till Josiah.</p> + +<p>There were conspiracies formed. Revolts took place in Idumea and +Damascus; and Ahijah the prophet led the popular movement which resulted +in deposing the house of David and making Jeroboam king. +Ever after the prophets dominated in Israel, where the calf-worship prevailed; +the priests ruled over the weak dynasty of David, and the lascivious + +<span class="pagenum"><a id="Page_440">440</a></span> + +local worship existed over the whole country. After the destruction +of the house of Ahab, and the failure of Jehu and his descendants +to unite the country under one head, the endeavor was made in Judah. +Isaiah had terminated the direct line in the person of Ahaz (<cite>Isaiah</cite> <abbr title="seven">vii.</abbr> +9), and placed on the throne a prince from Bethlehem (<cite>Micah</cite> <abbr title="five">v.</abbr> 2, 5). +This was Hezekiah. On ascending the throne, he invited the chiefs of +Israel to unite in alliance with him against Assyria (<cite>2 Chronicles</cite>, <abbr title="thirty">xxx.</abbr> 1, +21; <abbr title="thirty-one">xxxi.</abbr> 1, 5; <cite>2 Kings</cite>, <abbr title="eighteen">xviii.</abbr> 7). He seems to have established a +sacred college (<cite>Proverbs</cite> <abbr title="twenty-five">xxv.</abbr> 1), and to have utterly changed the worship. +Aye, even unto breaking into pieces the brazen serpent that Moses +had made.</p> + +<p>This makes the story of Samuel and David and Solomon mythical. +Most of the prophets who were literate seem to have begun about this +time to write.</p> + +<p>The country was finally overthrown by the Assyrians, who found the +same people and institutions as in the Phœnician and other countries.</p> + +<p>Hezekiah was not the lineal, but the titular son of Ahaz. Isaiah, the +prophet, belonged to the royal family, and Hezekiah was reputed his son-in-law. +Ahaz refused to ally himself with the prophet and his party, +saying: “I will not <em>tempt</em> (depend on) the Lord” (<cite>Isaiah</cite> <abbr title="seven">vii.</abbr> 12). The +prophet had declared: “If you will not believe, surely you shall not be +established”—foreshadowing the deposition of his direct language. +“Ye weary my God,” replied the prophet, and predicted the birth of a +child by an <i>alma</i>, or temple-woman, and that before it should attain full +age (<i>Hebrews</i> v. 14; <cite>Isaiah</cite> <abbr title="seven">vii.</abbr> 16; <abbr title="eight">viii.</abbr> 4), the king of Assyria should +overcome Syria and Israel. This is the prophecy which Irenæus took +such pains to connect with Mary and Jesus, and made the reason why +the mother of the Nazarene prophet is represented as belonging to the +temple, and consecrated to God from her infancy.</p> + +<p>In a second song, Isaiah celebrated the new chief, to sit on the throne +of David (<abbr title="nine">ix.</abbr> 6, 7; <abbr title="eleven">xi.</abbr> 1), who should restore to their homes the Jews +whom the confederacy had led captive (<cite>Isaiah</cite> + <abbr title="eight">viii.</abbr> 2-12; <cite>Joel</cite> <abbr title="three">iii.</abbr> 1-7; +<cite>Obadiah</cite> 7, 11, 14). Micah—his contemporary—also announced the +same event (<abbr title="four">iv.</abbr> 7-13; v. 1-7). The Redeemer was to come out of +Bethlehem; in other words, was of the house of David; and was to resist +Assyria to whom Ahaz had sworn allegiance, and also to reform religion +(<cite>2 Kings</cite>, <abbr title="eighteen">xviii.</abbr> 4-8). This Hezekiah did. He was grandson of Zechariah +the seer (<cite>2 Chronicles</cite>, <abbr title="twenty-nine">xxix.</abbr> 1; + <abbr title="twenty-six">xxvi.</abbr> 5), the counsellor of +Uzziah; and as soon as he ascended the throne he restored the religion +of David, and destroyed the last vestiges of that of Moses, <i>i.e.</i>, the +<em>esoteric</em> doctrine, declaring “our fathers have trespassed” (<cite>2 <abbr title="Chronicles">Chron.</abbr></cite>, +<abbr title="twenty-nine">xxix.</abbr> 6-9). He next attempted a reunion with the northern monarchy, + +<span class="pagenum"><a id="Page_441">441</a></span> + +there being an interregnum in Israel (<cite>2 <abbr title="Chronicles">Chron.</abbr></cite>, <abbr title="thirty">xxx.</abbr> 1, 2, 6; <abbr title="thirty-one">xxxi.</abbr> 1, 6, +7). It was successful, but resulted in an invasion by the king of Assyria. +But it was a new <i lang="fr">régime</i>; and all this shows the course of two parallel +streams in the religious worship of the Israelites; one belonging to the +state religion and adopted to fit political exigencies; the other pure idolatry, +resulting from ignorance of the true esoteric doctrine preached +by Moses. For the first time since Solomon built them “the high places +were taken away.”</p> + +<p>It was Hezekiah who was the expected Messiah of the exoteric state-religion. +He was the scion from the stem of Jesse, who should recall the +Jews from a deplorable captivity, about which the Hebrew historians +seem to be very silent, carefully avoiding all mention of this particular +fact, but which the irascible prophets imprudently disclose. If Hezekiah +crushed the exoteric Baal-worship, he also tore violently away the people +of Israel from the religion of their fathers, and the secret rites instituted +by Moses.</p> + +<p>It was Darius Hystaspes who was the first to establish a Persian colony +in Judea, Zoro-Babel was perhaps the leader. “The name <i>Zoro-babel</i> +means ‘the seed or son of Babylon’—as Zoro-aster צרו־אשתר is the +seed, son, or prince of + <span class="lock">Ishtar.”<a id="FNanchor_850" href="#Footnote_850" class="fnanchor">[850]</a></span> + The new colonists were doubtless <i>Judæi</i>. +This is a designation from the East. Even Siam is called Judia, and +there was an Ayodia in India. The temples of <i>Solom</i> or Peace were +numerous. Throughout Persia and Afghanistan the names of Saul and +David are very common. The “Law” is ascribed in turn to Hezekiah, +Ezra, Simon the Just, and the Asmonean period. Nothing definite; +everywhere contradictions. When the Asmonean period began, the chief +supporters of the Law were called Asideans or Khasdim (Chaldeans), +and afterward Pharisees or Pharsi (Parsis). This indicates that Persian +colonies were established in Judea and ruled the country; while all the +people that are mentioned in the books of <cite>Genesis</cite> and <cite>Joshua</cite> lived +there as a commonalty (see <cite>Ezra</cite> <abbr title="nine">ix.</abbr> 1).</p> + +<p>There is no real history in the <cite>Old Testament</cite>, and the little historical +information one can glean is only found in the indiscreet revelations of +the prophets. The book, as a whole, must have been written at various +times, or rather invented as an authorization of some subsequent worship, +the origin of which may be very easily traced partially to the Orphic +Mysteries, and partially to the ancient Egyptian rites in familiarity with +which Moses was brought up from his infancy.</p> + +<p>Since the last century the Church has been gradually forced into concessions +of usurped biblical territory to those to whom it of right belonged. + +<span class="pagenum"><a id="Page_442">442</a></span> + +Inch by inch has been yielded, and one personage after another been +proved mythical and Pagan. But now, after the recent discovery of George +Smith, the much-regretted Assyriologist, one of the securest props of the +<cite>Bible</cite> has been pulled down. Sargon and his tablets are about demonstrated +to be older than Moses. Like the account of <cite>Exodus</cite>, the birth +and story of the lawgiver seem to have been “borrowed” from the +Assyrians, as the “jewels of gold and jewels of silver” were said to be +from the Egyptians.</p> + +<p>On page 224 of <cite>Assyrian Discoveries</cite>, Mr. George Smith says: “In +the palace of Sennacherib at Kouyunjik, I found another fragment of +the curious history of Sargon, a translation of which I published in the +<cite>Transactions of the Society of Biblical Archæology</cite>, <abbr title="volume one">vol. i.</abbr>, part <abbr title="one">i.</abbr>, page +46. This text relates that Sargon, an early Babylonian monarch, was +born of royal parents, but concealed by his mother, who placed him on +the Euphrates in an ark of rushes, coated with bitumen, like that in which +the mother of Moses hid her child (see <cite>Exodus</cite> <abbr title="two">ii.</abbr>). Sargon was discovered +by a man named Akki, a water-carrier, who adopted him as his +son; and he afterward became King of Babylonia. The capital of Sargon +was the great city of Agadi—called by the Semites Akkad—mentioned +in <cite>Genesis</cite> as a capital of Nimrod (<cite>Genesis</cite> <abbr title="ten">x.</abbr> 10), and here he +reigned <em>for forty five years</em>.<a id="FNanchor_851" href="#Footnote_851" class="fnanchor">[851]</a> + Akkad lay near the city of + <span class="lock"><i>Sippara</i>,<a id="FNanchor_852" href="#Footnote_852" class="fnanchor">[852]</a></span> + on +the Euphrates and north of Babylon. “The date of Sargon, who may be +termed the Babylonian Moses, was in the sixteenth century and perhaps +earlier.”</p> + +<p>G. Smith adds in his <cite>Chaldean Account</cite> that Sargon <abbr title="One">I.</abbr> was a Babylonian +monarch who reigned in the city of Akkad about 1600 <span class="allsmcap">B.C.</span> The name +of Sargon signifies the right, true, or legitimate king. This curious story +is found on fragments of tablets from Kouyunjik, and reads as follows:</p> + +<p>1. Sargona, the powerful king, the king of Akkad am <abbr title="One">I.</abbr></p> + +<p>2. My mother was a princess, my father I did not know, a brother of +my father ruled over the country.</p> + +<p>3. In the city of Azupirana, which is by the side of the river Euphrates,</p> + +<p>4. My mother, the princess, conceived me; in difficulty she brought +me forth.</p> + +<p>5. She placed me in an ark of rushes, with bitumen my exit she +sealed up.</p> + +<p>6. She launched me in the river which did not drown me.</p> + +<p>7. The river carried me to Akki, the water-carrier it brought me.</p> + +<p>8. Akki, the water-carrier, in tenderness of bowels, lifted me, etc., etc.</p> + +<p><span class="pagenum"><a id="Page_443">443</a></span> + +And now <cite>Exodus</cite> (<abbr title="two">ii.</abbr>): “And when she (Moses’ mother) could not +longer hide him, she took for him an ark of bulrushes, and daubed it with +slime and with pitch, and put the child therein, and she laid it in the +flags by the river’s brink.”</p> + +<p>The story, says Mr. G. Smith, “is supposed to have happened about +1600 <span class="allsmcap">B.C.</span>, rather earlier than the supposed age of + <span class="lock">Moses<a id="FNanchor_853" href="#Footnote_853" class="fnanchor">[853]</a></span> + as we know that +the fame of Sargon reached Egypt, it is quite likely that this account had +a connection with the event related in <cite>Exodus</cite> <abbr title="two">ii.</abbr>, for every action, +when once performed, has a tendency to be repeated.”</p> + +<p>The “ages” of the Hindus differ but little from those of the Greeks, +Romans, and even the Jews. We include the Mosaic computation +advisedly, and with intent to prove our position. The chronology which +separates Moses from the creation of the world by <em>only four generations</em> +seems ridiculous, merely because the Christian clergy would enforce it +upon the world + <span class="lock">literally.<a id="FNanchor_854" href="#Footnote_854" class="fnanchor">[854]</a></span> + The kabalists know that these generations +stand for ages of the world. The allegories which, in the Hindu calculations, +embrace the whole stupendous sweep of the four ages, are cunningly +made in the Mosaic books, through the obliging help of the +<i>Masorah</i>, to cram into the small period of two millenniums and a half +(2513)!</p> + +<p>The exoteric plan of the <cite>Bible</cite> was made to answer also to four ages. +Thus, they reckon the Golden Age from Adam to Abraham; the silver, +from Abraham to David; copper, from David to the Captivity; thenceforward, +the iron. But the secret computation is quite different, and does +not vary at all from the zodiacal calculations of the Brahmans. We are +in the Iron Age, or Kali-Yug, but it began with Noah, the mythical +ancestor of our race.</p> + +<p>Noah, or Nuah, like all the euhemerized manifestations of the Unrevealed +One—Swayambhuva (or Swayambhu), was androgyne. Thus, in + +<span class="pagenum"><a id="Page_444">444</a></span> + +some instances, he belonged to the purely feminine triad of the Chaldeans, +known as “Nuah, the universal Mother.” We have shown, in +another chapter, that every male triad had its feminine counterpart, +one in three, like the former. It was the passive complement of the +active principle, its <em>reflection</em>. In India, the male trimurty is reproduced +in the Sakti-trimurti, the feminine; and in Chaldea, Ana, Belita and +Davkina answered to Anu, Bel, Nuah. The former three resumed in +one—Belita, were called:</p> + +<p>“Sovereign goddess, lady of the nether abyss, mother of gods, queen +of the earth, queen of fecundity.”</p> + +<p>As the primordial humidity, whence proceeded <em>all</em>, Belita is Tamti, +or the sea, the mother of <em>the city of Erech</em> (the great Chaldean necropolis), +therefore, an infernal goddess. In the world of stars and planets +she is known as Istar or Astoreth. Hence, she is identical with Venus, +and every other queen of heaven, to whom cakes and buns were offered +in + <span class="lock">sacrifice,<a id="FNanchor_855" href="#Footnote_855" class="fnanchor">[855]</a></span> + and, as all the archæologists know, with <i>Eve</i>, the mother +of all that live, and with Mary.</p> + +<p>The Ark, in which are preserved the germs of all living things necessary +to repeople the earth, represents the survival of life, and the supremacy +of spirit over matter, through the conflict of the opposing powers of nature. +In the Astro-Theosophic chart of the Western Rite, the Ark corresponds +with the navel, and is placed at the sinister side, the side of the woman +(the moon), one of whose symbols is the left pillar of Solomon’s temple—Boaz. +The umbilicus is connected with the receptacle in which are +fructified the germs of the + <span class="lock">race.<a id="FNanchor_856" href="#Footnote_856" class="fnanchor">[856]</a></span> + The Ark is the sacred <i>Argha</i> of the +Hindus, and thus, the relation in which it stands to Noah’s ark may be +easily inferred, when we learn that the Argha was an oblong vessel, used +by the high priests as a sacrificial chalice in the worship of Isis, Astartè, +and Venus-Aphroditè, all of whom were goddesses of the generative +powers of nature, or of matter—hence, representing symbolically the Ark +containing the germs of all living things.</p> + +<p>We admit that Pagans had and now have—as in India—strange symbols, +which, to the eyes of the hypocrite and Puritan, seem scandalously + +<span class="pagenum"><a id="Page_445">445</a></span> + +immoral. But did not the ancient Jews copy most of these symbols? +We have described elsewhere the identity of the lingham with Jacob’s +pillar, and we could give a number of instances from the present Christian +rites, bearing the same origin, did but space permit, and were not all +these noticed fully by Inman and others (See Inman’s <cite>Ancient Faiths +Embodied in Ancient Names</cite>).</p> + +<p>Describing the worship of the Egyptians, Mrs. Lydia Maria Child +says: “This reverence for the production of life, introduced into the +worship of Osiris, the sexual emblems so common in Hindustan. A +colossal image of this kind was presented to his temple in Alexandria, by +King Ptolemy Philadelphus.... Reverence for the mystery of organized +life led to the recognition of a masculine and feminine principle in +all things, spiritual or material.... The sexual emblems, everywhere +conspicuous in the sculptures of their temples, would seem impure in +description, but <em>no clean and thoughtful mind</em> could so regard them +while witnessing the obvious simplicity and solemnity with which the +subject is + <span class="lock">treated.”<a id="FNanchor_857" href="#Footnote_857" class="fnanchor">[857]</a></span></p> + +<p>Thus speaks this respected lady and admirable writer, and no truly +pure man or woman would ever think of blaming her for it. But such a +perversion of the ancient thought is but natural in an age of cant and +prudery like our own.</p> + +<p>The water of the flood when standing in the allegory for the symbolic +“sea,” Tamti, typifies the turbulent chaos, or matter, called “the +great dragon.” According to the Gnostic and Rosicrucian mediæval doctrine, +the creation of woman was not originally intended. She is the offspring +of man’s own impure fancy, and, as the Hermetists say, “an obtrusion.” +Created by an unclean thought she sprang into existence at the +<em>evil</em> “seventh hour,” when the “supernatural” real worlds had passed +away and the “natural” or <em>delusive</em> worlds began evolving along the +“descending Microcosmos,” or the arc of the great cycle, in plainer +phraseology. First “Virgo,” the Celestial Virgin of the Zodiac, she +became “Virgo-Scorpio.” But in evolving his second companion, +man had unwittingly endowed her with his own share of Spirituality; +and the new being whom his “imagination” had called into life became +his “Saviour” from the snares of Eve-Lilith, the first Eve, who had a +greater share of matter in her composition than the primitive “spiritual” +<span class="lock">man.<a id="FNanchor_858" href="#Footnote_858" class="fnanchor">[858]</a></span></p> + +<p><span class="pagenum"><a id="Page_446">446</a></span> + +Thus woman stands in the cosmogony in relation to “matter” or the +<em>great deep</em>, as the “Virgin of the Sea,” who crushes the “Dragon” +under her foot. The “Flood” is also very often shown, in symbolical +phraseology, as the “great Dragon.” For one acquainted with these +tenets it becomes more than suggestive to learn that with the Catholics +the Virgin Mary is not only the accepted patroness of Christian sailors, +but also the “Virgin of the Sea.” So was Dido the patroness of the +Phœnician + <span class="lock">mariners;<a id="FNanchor_859" href="#Footnote_859" class="fnanchor">[859]</a></span> + and together with Venus and other lunar goddesses—the +moon having such a strong influence over the tides—was the +“Virgin of the Sea.” <i>Mar</i>, the Sea, is the root of the name Mary. The +blue color, which was with the ancients symbolical of the “Great Deep” +or the material world, hence—of evil, is made sacred to our “Blessed +Lady.” It is the color of “Notre Dame de Paris.” On account of its +relation to the symbolical serpent this color is held in the deepest aversion +by the ex-Nazarenes, disciples of John the Baptist, now the Mendæans +of Basra.</p> + +<p>Among the beautiful plates of Maurice, there is one representing +Christna crushing the head of the Serpent. A three-peaked mitre is on +his head (typifying the trinity), and the body and tail of the conquered +serpent encircles the figure of the Hindu god. This plate shows whence +proceeded the inspiration for the “make up” of a later story extracted +from an alleged prophecy. “I will put enmity between thee and the +woman, and between thy seed and her seed; it shall bruise thy head, +and thou shalt bruise his <em>heel</em>.”</p> + +<p>The Egyptian Orante is also shown with his arms extended as on a +crucifix, and treading upon the “Serpent;” and Horus (the Logos) is +represented piercing the head of the dragon, Typhon or Aphophis. All +this gives us a clew to the biblical allegory of Cain and Abel. Cain was +held as the ancestor of the Hivites, the Serpents, and the twins of Adam +are an evident copy from the fable of Osiris and Typhon. Apart from +the external form of the allegory, however, it embodied the philosophical +conception of the eternal struggle of good and evil.</p> + +<p>But how strangely elastic, how adaptable to any and every thing this +mystical philosophy proved after the Christian era! When were ever +facts, irrefutable, irrefragable, and beyond denial, less potential for the +reëstablishment of truth than in our century of casuistry and Christian +cunning? Is Christna proved to have been known as the “Good Shepherd” + +<span class="pagenum"><a id="Page_447">447</a></span> + +ages before the year <span class="allsmcap">A.D.</span> 1, to have crushed the Serpent Kalinaga, +and to have been crucified—all this was but a prophetic foreshadowing +of the future! Are the Scandinavian Thor, who bruised the head of the +Serpent with his cruciform mace, and Apollo, who killed Python, likewise +shown to present the most striking similarities with the heroes of +the Christian fables; they become but original conceptions of +“heathen” minds, “working upon the old Patriarchal prophecies +respecting the Christ, as they were contained in the one universal and +primeval + <span class="lock">Revelation!”<a id="FNanchor_860" href="#Footnote_860" class="fnanchor">[860]</a></span></p> + +<p>The flood, then, is the “Old Serpent” or the great deep of matter, +Isaiah’s “dragon in the sea” (<abbr title="twenty-seven">xxvii.</abbr>1), over which the ark safely crosses +on its way to the mount of Salvation. But, if we have heard of the ark +and Noah, and the <cite>Bible</cite> at all, it is because the mythology of the +Egyptians was ready at hand for Moses (if Moses ever wrote any of the +<cite>Bible</cite>), and that he was acquainted with the story of Horus, standing on +his boat of a serpentine form, and killing the Serpent with his spear; +and with the hidden meaning of these fables, and their real origin. +This is also why we find in <cite>Leviticus</cite>, and other parts of his books, +whole pages of laws identical with those of <cite>Manu</cite>.</p> + +<p>The animals shut up in the ark are the human passions. They typify +certain ordeals of initiation, and the mysteries which were instituted +among many nations in commemoration of this allegory. Noah’s ark +rested on the seventeenth of the <em>seventh</em> month. Here we have again the +number; as also in the “clean beasts” that he took by <i>sevens</i> into the +ark. Speaking of the water-mysteries of Byblos, Lucian says: “On the +top of one of the two pillars which Bacchus set up, a man remains <em>seven</em> + <span class="lock">days.”<a id="FNanchor_861" href="#Footnote_861" class="fnanchor">[861]</a></span> + He supposes this was done to honor Deukalion. Elijah, when +praying on the top of Mount Carmel, sends his servant to look for a +cloud toward the sea, and repeats, “go again <em>seven</em> times. And it came +to pass at the <em>seventh</em> time, behold there arose a little cloud out of the sea +like a man’s + <span class="lock">hand.”<a id="FNanchor_862" href="#Footnote_862" class="fnanchor">[862]</a></span></p> + +<p>“<em>Noah</em> is a <i>revolutio</i> of Adam, as Moses is a revolutio of Abel and +Seth,” says the <cite>Kabala</cite>; that is to say, a repetition or another version of +the same story. The greatest proof of it is the distribution of the characters +in the <cite>Bible</cite>. For instance, beginning with Cain, the first murderer, +every <em>fifth</em> man in his line of descent is a murderer. Thus there come +Enoch, Irad, Mehujael, Methuselah, and the <em>fifth</em> is <i>Lamech</i>, the second + +<span class="pagenum"><a id="Page_448">448</a></span> + +murderer, and he is Noah’s father. By drawing the five-pointed star of +Lucifer (which has its crown-point downward) and writing the name of +Cain beneath the lowest point, and those of his descendants successively +at each of the other points, it will be found that each fifth name—which +would be written beneath that of Cain—is that of a murderer. In the +<cite>Talmud</cite> this genealogy is given complete, and thirteen murderers range +themselves in line below the name of Cain. This is <em>no</em> coincidence. +Siva is the Destroyer, but he is also the <i>Regenerator</i>. Cain is a murderer, +but he is also the creator of nations, and an inventor. This star +of Lucifer is the same one that John sees falling down to earth in his +<cite>Apocalypse</cite>.</p> + +<p>In Thebes, or Theba, which means ark—TH-ABA being synonymous +with Kartha or Tyre, Astu or Athens and Urbs or Rome, and meaning also +the city—are found the same foliations as described on the pillars of the +temple of Solomon. The bi-colored leaf of the olive, the three-lobed fig-leaf, +and the lanceolate-shaped laurel-leaf, had all esoteric as well as +popular or vulgar meanings with the ancients.</p> + +<p>The researches of Egyptologists present another corroboration of the +identity of the <cite>Bible</cite>-allegories with those of the lands of the Pharaohs and +Chaldeans. The dynastic chronology of the Egyptians, recorded by +Herodotus, Manetho, Eratosthenes, Diodorus Siculus, and accepted by +our antiquarians, divided the period of Egyptian history under four general +heads: the dominion of gods, demi-gods, heroes, and mortal men. +By combining the demi-gods and heroes into one class, Bunsen reduces +the periods to three: the ruling gods, the demi-gods or heroes—sons of +gods, but born of mortal mothers—and the Manes, who were the ancestors +of individual tribes. These subdivisions, as any one may perceive, +correspond perfectly with the biblical Elohim, sons of God, giants, and +mortal Noachian men.</p> + +<p>Diodorus of Sicily and Berosus give us the names of the twelve great +gods who presided over the twelve months of the year and the twelve +signs of the zodiac. These names, which include + <span class="lock">Nuah,<a id="FNanchor_863" href="#Footnote_863" class="fnanchor">[863]</a></span> + are too well +known to require repetition. The double-faced Janus was also at the +head of twelve gods, and in his representations of him he is made to hold +the keys to the celestial domains. All these having served as models +for the biblical patriarchs, have done still further service—especially +Janus—by furnishing copy to <abbr title="Saint">St.</abbr> Peter and his twelve apostles, the + +<span class="pagenum"><a id="Page_449">449</a></span> + +former also double-faced in his denial, and also represented as holding the +keys of Paradise.</p> + +<p>This statement that the story of Noah is but another version in its +hidden meaning of the story of Adam and his three sons, gathers proof on +every page of the book of <cite>Genesis</cite>. Adam is the prototype of Noah. +Adam <i>falls</i> because he eats of the forbidden fruit of <em>celestial</em> knowledge; +Noah, because he tastes of the <em>terrestrial</em> fruit: the juice of the grape +representing the abuse of knowledge in an unbalanced mind. Adam +gets stripped of his spiritual envelope; Noah of his terrestrial clothing; +and the <em>nakedness</em> of both makes them feel ashamed. The wickedness +of Cain is repeated in Ham. But the descendants of both are shown as +the wisest of races on earth; and they are called on this account +“snakes,” and the “sons of snakes,” meaning the <i>sons of wisdom</i>, and not +of Satan, as some divines would be pleased to have the world understand +the term. Enmity has been placed between the “snake” and the +“woman” only in this mortal phenomenal “world of man” as “born of +woman.” Before the carnal fall, the “snake” was <i>Ophis</i>, the divine +wisdom, which needed no matter to procreate men, humanity being utterly +spiritual. Hence the war between the snake and the woman, or between +spirit and matter. If, in its material aspect, the “old serpent” is matter, +and represents Ophiomorphos, in its spiritual meaning it becomes Ophis-Christos. +In the magic of the old Syro-Chaldeans both are conjoint in +the zodiacal sign of the androgyne of Virgo-Scorpio, and may be <em>divided</em> +or separated whenever needed. Thus as the origin of “good and evil,” +the meaning of the S.S. and Z.Z. has always been interchangeable; and +if upon some occasions the S.S. on sigils and talismans are suggestive +of serpentine evil influence and denote a design of <i>black</i> magic upon +others, the double S.S. are found on the sacramental cups of the Church +and mean the presence of the Holy Ghost, or pure wisdom.</p> + +<p>The Midianites were known as the <em>wise</em> men, or sons of snakes, as +well as Canaanites and Hamites; and such was the renown of the Midianites, +that we find Moses, <em>the prophet, led on, and inspired by “the Lord,”</em> +humbling himself before Hobab, the son of Raguel, the <em>Midianite</em>, and +beseeching him to remain with the people of Israel: “Leave us not, I pray +thee; forasmuch <em>as thou knowest how we are to encamp</em> <span class="allsmcap">IN THE WILDERNESS</span>, +<em>thou mayest be to us instead of</em> + <span class="lock"><em>eyes</em>.”<a id="FNanchor_864" href="#Footnote_864" class="fnanchor">[864]</a></span> + Further, when Moses sends +spies to search out the land of Canaan, they bring as a proof of the wisdom +(kabalistically speaking) and goodness of the land, a branch with +<em>one</em> cluster of <em>grapes</em>, which they are compelled to bear between two men +on a staff. Moreover, they add: “we saw the children of <span class="smcap">Anak</span> there.” + +<span class="pagenum"><a id="Page_450">450</a></span> + +They are the <em>giants</em>, the sons of Anak, “<em>which come of the</em> + <span class="lock"><em>giants</em>,”<a id="FNanchor_865" href="#Footnote_865" class="fnanchor">[865]</a></span> +and we were in our own sight as grasshoppers, and so we were in their + <span class="lock">sight.”<a id="FNanchor_866" href="#Footnote_866" class="fnanchor">[866]</a></span></p> + +<p>Anak is Enoch, the patriarch, who <em>dies not</em>, and who is the first possessor +of the “mirific name,” according to the <cite>Kabala</cite>, and the ritual of +Freemasonry.</p> + +<p>Comparing the biblical patriarchs with the descendants of Vaiswasvata, +the Hindu Noah, and the old Sanscrit traditions about the deluge +in the Brahmanical <cite>Mahâbhârata</cite>, we find them mirrored in the Vaidic +patriarchs who are the primitive types upon which all the others were +modelled. But before comparison is possible, the Hindu myths must be +comprehended in their true significance. Each of these mythical personages +bears, besides an astronomical significance, a spiritual or moral, and +an anthropological or physical meaning. The patriarchs are not only +euhemerized gods—the prediluvian answering to the <em>twelve</em> great gods of +Berosus, and to the <em>ten</em> Pradjâpati, and the postdiluvian to the seven +gods of the famous tablet in the Ninivian Library, but they stand also as +the symbols of the Greek Æons, the kabalistic Sephiroth, and the zodiacal +signs, as types of a series of human + <span class="lock">races.<a id="FNanchor_867" href="#Footnote_867" class="fnanchor">[867]</a></span> + This variation from <em>ten</em> to +<em>twelve</em> will be accounted for presently, and proved on the very authority + +<span class="pagenum"><a id="Page_451">451</a></span> + +of the <cite>Bible</cite>. Only, they are not the first gods described by + <span class="lock">Cicero,<a id="FNanchor_868" href="#Footnote_868" class="fnanchor">[868]</a></span> +which belong to a hierarchy of higher powers, the Elohim—but appertain +rather to the second class of the “twelve gods,” the <i lang="la">Dii minores</i>, and +who are the terrestrial reflections of the first, among whom Herodotus +places + <span class="lock">Hercules.<a id="FNanchor_869" href="#Footnote_869" class="fnanchor">[869]</a></span> + Alone, out of the group of twelve, Noah, by reason +of his position at the transitional point, belongs to the highest Babylonian +triad, Noah, the spirit of the waters. The rest are identical with the +inferior gods of Assyria and Babylonia, who represented the lower order +of emanations, introduced around Bel, the Demiurge, and help him in +his work, as the patriarchs are shown to assist Jehovah—the “Lord +God.”</p> + +<p>Besides these, many of which were <em>local</em> gods, the protecting deities +of rivers and cities, there were the four classes of genius, we see +Ezekiel making them support the throne of Jehovah in his vision. A +fact which, if it identifies the Jewish “Lord God” with one of the +Babylonian trinity, connects, at the same time, the present Christian +God with the same triad, inasmuch as it is these four cherubs, if the +reader will remember, on which Irenæus makes Jesus ride, and which +are shown as the companions of the evangelists.</p> + +<p>The Hindu kabalistic derivation of the books of <cite>Ezekiel</cite> and <cite>Revelation</cite> +are shown in nothing more plainly than in this description of the four +beasts, which typify the four elementary kingdoms—earth, air, fire, and +water. As is well known, they are the Assyrian sphinxes, but these figures +are also carved on the walls of nearly every Hindu pagoda.</p> + +<p>The author of the <cite>Revelation</cite> copies faithfully in his text (see <abbr title="chapter four">chap. +iv.</abbr>, verse 17) the Pythagorean pentacle, of which Levi’s admirable sketch +is reproduced on <a href="#Page_452">page 452</a>.</p> + +<p>The Hindu goddess Adanari (or as it might be more properly written, +Adonari, since the second a is pronounced almost like the English o) is +represented as surrounded by the same figures. It fits exactly Ezekiel’s +“wheel of the Adonai,” known as “the Cherub of Jeheskiel,” and indicates, +beyond question, the source from which the Hebrew seer drew his +allegories. For convenience of comparison we have placed the figure in +the pentacle. (See <a href="#Page_453">page 453</a>.)</p> + +<p><span class="pagenum"><a id="Page_452">452</a></span> + +Above these beasts were the angels or spirits, divided in two groups: +the Igili, or celestial beings, and the Am-anaki, or terrestrial spirits, the +giants, children of Anak, of whom the spies complained to Moses.</p> + +<div class="divcenter80"> + <img src="images/p452.jpg" + alt="Adonai"> + <p class="caption">ADONAI</p> +</div><!--end figcenter--> + +<p>The <cite>Kabbala Denudata</cite> gives to the kabalists a very clear, to the +profane a very muddled account of permutations or substitutions of one +person for another. So, for instance, it says, that “the scintilla” +(spiritual spark or soul) of Abraham was taken from Michael, the chief +of the Æons, and highest emanation of the Deity; so high indeed that +in the eyes of the Gnostics, Michael was identical with Christ. And yet +Michael and Enoch are one and the same person. Both occupy the +junction-point of the cross of the Zodiac as “man.” The scintilla of +Isaac was that of Gabriel, the chief of the angelic host, and the scintilla +of Jacob was taken from Uriel, named “the fire of God;” the sharpest +sighted spirit in all Heaven. Adam is not the Kadmon but Adam +<i>Primus</i>, the <i>Microprosopus</i>. In one of his aspects the latter is Enoch, + +<span class="pagenum"><a id="Page_453">453</a></span> + +the terrestrial patriarch and father of Methuselah. He that “walked +with God” and “did not die” is the spiritual Enoch, who typified +humanity, eternal in spirit and as eternal in flesh, though the latter does +<em>die</em>. Death is but a new birth, and spirit is immortal; thus humanity can +never die, for the <em>Destroyer</em> has become the <em>Creator</em>, Enoch is the type +of the dual man, spiritual and terrestrial. Hence his place in the centre +of the astronomical cross.</p> + +<div class="divcenter80"> + <img src="images/p453.jpg" + alt="Adonai"> + <p class="caption">ADANARI</p> +</div><!--end figcenter--> + +<p>But was this idea original with the Hebrews? We think not. Every nation +which had an astronomical system, and especially India, held the cross +in the highest reverence, for it was the geometrical basis of the religious +symbolism of their <em>avatars</em>; the manifestation of the Deity, or of the +Creator in his creature <span class="allsmcap">MAN</span>; of God in humanity and humanity in God, +as spirits. The oldest monuments of Chaldea, Persia, and India disclose +the double or eight-pointed cross. This symbol, which very naturally is +found, like every other geometrical figure in nature, in plants as well as +in the snowflakes, has led Dr. Lundy, in his super-Christian mysticism, to + +<span class="pagenum"><a id="Page_454">454</a></span> + +name such cruciform flowers as form an eight-pointed star by the junction +of the two crosses—“the <i>Prophetic Star of the Incarnation</i>, which +joined heaven and earth, God and man + <span class="lock">together.”<a id="FNanchor_870" href="#Footnote_870" class="fnanchor">[870]</a></span> + The latter sentence +is perfectly expressed; only, the old kabalist axiom, “as above, +so below,” answers still better, as it discloses to us the same God for all +humanity, not alone for the handful of Christians. It is the <em>Mundane</em> +cross of Heaven repeated on earth by plants and dual man: the physical +man superseding the “spiritual,” at the junction-point of which +stands the mythical Libra-Hermes-Enoch. The gesture of one hand +pointing to Heaven, is balanced by the other pointing down to the earth; +boundless generations below, boundless regenerations above; the visible +but the manifestation of the invisible; the man of dust abandoned to +dust, the man of spirit reborn in spirit; thus it is finite humanity which +is the Son of the Infinite God. Abba—the Father; Amona—the Mother; +the Son, the Universe. This primitive triad is repeated in all the theogonies. +Adam Kadmon, Hermes, Enoch, Osiris, Christna, Ormazd, or +Christos are all one. They stand as <i>Metatrons</i> between body and soul—eternal +spirits which redeem flesh by the regeneration of flesh <em>below</em>, and +soul by the regeneration <em>above</em>, where humanity walks once more with +God.</p> + +<p>We have shown elsewhere that the symbol of the cross or Egyptian +<i>Tau</i>, <b class="sansserif">T</b>, was by many ages earlier than the period assigned to Abraham, +the alleged forefather of the Israelites, for otherwise Moses could not +have learned it of the priests. And that the Tau was held as sacred by the +Jews as by other “Pagan” nations is proved by a fact admitted now +by Christian divines as well as by infidel archæologists. Moses, in <cite>Exodus</cite> +<abbr title="twelve">xii.</abbr> 22, orders his people to mark their <em>door-posts and lintels</em> with blood, +lest the “Lord God” should make a mistake and smite some of his +chosen people, instead of the doomed + <span class="lock">Egyptians.<a id="FNanchor_871" href="#Footnote_871" class="fnanchor">[871]</a></span> + And this mark is a +tau! The identical Egyptian handled <em>cross</em>, with the half of which talisman +Horus raised the dead, as is shown on a sculptured ruin at Philœ.<a id="FNanchor_872" href="#Footnote_872" class="fnanchor">[872]</a> +How gratuitous is the idea that all such crosses and symbols were so +many unconscious prophecies of Christ, is fully exemplified in the case of +the Jews upon whose accusation Jesus was put to death. For instance, +the same learned author remarks in <cite>Monumental Christianity</cite> that “the +Jews themselves acknowledged this sign of salvation until they rejected + +<span class="pagenum"><a id="Page_455">455</a></span> + +Christ;” and in another place he asserts that the rod of Moses, used in +his miracles before Pharaoh, “was, no doubt, this <i lang="la">crux ansata</i>, or something +like it, <em>also used by the Egyptian</em> + <span class="lock"><em>priests</em>.”<a id="FNanchor_873" href="#Footnote_873" class="fnanchor">[873]</a></span> + Thus the logical inference +would be, that 1, if the Jews worshipped the same symbols as the +Pagans, then they were no better than they; and 2, if, being so well +versed as they were in the hidden symbolism of the cross, in the face of +their having waited for centuries for the Messiah, they yet rejected both +the Christian Messiah and Christian Cross, then there must have been +something wrong about both.</p> + +<p>Those who “rejected” Jesus as the “Son of God,” were neither the +people ignorant of religious symbols, nor the handful of atheistical Sadducees +who put him to death; but the very men who were instructed in +the secret wisdom, who knew the origin as well as the meaning of the +cruciform symbol, and who put aside both the Christian emblem and the +Saviour suspended from it, because they could not be parties to such a +blasphemous imposition upon the common people.</p> + +<p>Nearly all the prophecies about Christ are credited to the patriarchs +and prophets. If a few of the latter may have existed as real personages, +every one of the former is a myth. We will endeavor to prove it +by the hidden interpretation of the Zodiac, and the relations of its signs +to these antediluvian men.</p> + +<p>If the reader will keep in mind the Hindu ideas of cosmogony, as +given in chapter <abbr title="six">vi.</abbr>, he will better understand the relation between the +biblical antediluvian patriarchs, and that puzzle of commentators—“Ezekiel’s +wheel.” Thus, be it remembered 1, that the universe is not a +spontaneous creation, but an evolution from pre-existent matter; 2, that +it is only one of an endless series of universes; 3, that eternity is pointed +off into grand cycles, in each of which twelve transformations of our +world occur, following its partial destruction by fire and water, alternately. +So that when a new minor period sets in, the earth is so changed, even +geologically, as to be practically a new world; 4, that of these twelve +transformations, the earth after each of the first six is grosser, and everything +on it—man included—more material, than after the preceding one: +while after each of the remaining six the contrary is true, both earth and +man growing more and more refined and spiritual with each terrestrial +change; 5, that when the apex of the cycle is reached, a gradual dissolution +takes place, and every living and objective form is destroyed. +But when that point is reached, humanity has become fitted to live +subjectively as well as objectively. And not humanity alone, but also + +<span class="pagenum"><a id="Page_456">456</a></span> + +animals, plants, and every atom. After a time of rest, say the Buddhists, +when a new world becomes self-formed, the astral souls of animals +and of all beings, except such as have reached the highest Nirvana, +will return on earth again to end their cycles of transformations, and +become men in their turn.</p> + +<p>This stupendous conception, the ancients synthesized for the instruction +of the common people, into a single pictorial design—the Zodiac, +or celestial belt. Instead of the twelve signs now used, there were +originally but ten known to the general public, <abbr title="namely">viz.</abbr>: Aries, Taurus, +Gemini, Cancer, Leo, Virgo-Scorpio, Sagittarius, Capricornus, Aquarius, +and + <span class="lock">Pisces.<a id="FNanchor_874" href="#Footnote_874" class="fnanchor">[874]</a></span> + These were exoteric. But in addition there were two +mystical signs inserted, which none but initiates comprehended, <abbr title="namely">viz.</abbr>: +at the middle or junction-point where now stands <i>Libra</i>, and at the sign +now called Scorpio, which follows Virgo. When it was found necessary to +make them exoteric, these two secret signs were added under their +present appellations as blinds to conceal the true names which gave the +key to the whole secret of creation, and divulged the origin of “good +and evil.”</p> + +<p>The true Sabean astrological doctrine secretly taught that within +this double sign was hidden the explanation of the gradual transformation +of the world, from its spiritual and subjective, into the “two-sexed” +sublunary state. The twelve signs were therefore divided into two +groups. The first six were called the ascending, or the line of Macrocosm +(the great spiritual world); the last six, the descending line, or the +Microcosm (the little secondary world)—the mere reflection of the +former, so to say. This division was called Ezekiel’s wheel, and was +completed in the following way: First came the ascending five signs +(euphemerized into patriarchs), Aries, Taurus, Gemini, Cancer, Leo, and +the group concluded with Virgo-Scorpio. Then came the turning-point, +<i>Libra</i>. After which, the first half of the sign Virgo-Scorpio, was duplicated +and transferred to lead the lower, or descending group of Microcosm +which ran down to <i>Pisces</i>, or Noah (deluge). To make it clearer, +the sign Virgo-Scorpio, which appeared originally thus ♍︎, became simply +<i>Virgo</i>, and the duplication, ♏︎, or Scorpio, was placed between Libra, the +<em>seventh</em> sign (which is Enoch, or the angel Metatron, or <i>Mediator</i> +between spirit and matter, or God and man). It now became Scorpio +(or Cain), which sign or patriarch led <em>mankind to destruction</em>, according + +<span class="pagenum"><a id="Page_457">457</a></span> + +to exoteric theology; but, according to the true doctrine of the wisdom-religion, +it indicated <em>the degradation of the whole universe in its course of +evolution downward from the subjective to the objective</em>.</p> + +<p>The sign of <i>Libra</i> is credited as a later invention by the Greeks, but +it is not generally stated that those among them who were initiated had +only made a change of names conveying the same idea as the secret +name to those “who knew,” leaving the masses as unwise as ever. Yet +it was a beautiful idea of theirs, this Libra, or the balance, expressing as +much as could possibly be done without unveiling the whole and ultimate +truth. They intended it to imply that when the course of evolution had +taken the worlds to the lowest point of grossness, where the earths and +their products were coarsest, and their inhabitants most brutish, the turning-point +had been reached—the forces were at an even balance. At the +lowest point, the still lingering divine spark of spirit within began to +convey the upward impulse. The scales typified that eternal equilibrium +which is the necessity of a universe of harmony, of exact justice, of the +balance of centripetal and centrifugal forces, darkness and light, spirit +and matter.</p> + +<p><em>These additional signs of the Zodiac warrant us in saying that the Book +of Genesis as we now find it, must be of later date than the invention of +Libra by the Greeks</em>; for we find the chapters of the genealogies remodelled +to fit the new Zodiac, instead of the latter being made to correspond +with the list of patriarchs. And it is this addition and the necessity +of concealing the true key, that led the Rabbinical compilers to repeat +the names of Enoch and Lamech twice, as we see them now in the Kenite +table. Alone, among all the books of the <cite>Bible</cite>, <cite>Genesis</cite> belongs to +an immense antiquity. The others are all later additions, the earliest of +which appeared with Hilkiah, who evidently concocted it with the help +of Huldah, the prophetess.</p> + +<p>As there is more than one meaning attached to the stories of the +creation and deluge, we say, therefore, that the biblical account cannot +be comprehended apart from the Babylonian story of the same; while +neither will be thoroughly clear without the Brahmanical esoteric interpretation +of the deluge, as found in the <cite>Mahâbhârata</cite> and the <cite>Satapatha-Brahmâna</cite>. +It is the Babylonians who were taught the “mysteries,” the +sacerdotal language, and their religion by the problematical Akkadians +who—according to Rawlinson came from Armenia—not the former who +emigrated to India. Here the evidence becomes clear. The Babylonian +Xisuthrus is shown by Movers to have represented the “sun” in the +Zodiac, in the sign of Aquarius, and <i>Oannes</i>, the man-fish, the semi-demon, +is Vishnu in his first avatar; thus giving the key to the double +source of the biblical revelation.</p> + +<p><span class="pagenum"><a id="Page_458">458</a></span> + +Oannes is the emblem of priestly, esoteric wisdom; he comes out +from the sea, because the “great deep,” the water, typifies, as we have +shown, the secret doctrine. For this same reason Egyptians deified the +Nile, apart from its being regarded, in consequence of its periodical overflows, +as the “Saviour” of the country. They even held the crocodiles +as sacred, from having their abode in the “deep.” The “Hamites,” so +called, have always preferred to settle near rivers and oceans. Water +was the first-created element, according to some old cosmogonies. This +name of Oannes is held in the greatest reverence, in the Chaldean records. +The Chaldean priests wore a head-gear like a fish’s head, and a shadbelly +coat, representing the body of a + <span class="lock">fish.<a id="FNanchor_875" href="#Footnote_875" class="fnanchor">[875]</a></span></p> + +<p>“Thales,” says Cicero, “assures that <em>water</em> is the principle of all +things; and that God is that Mind which shaped and created all things +from + <span class="lock">water.”<a id="FNanchor_876" href="#Footnote_876" class="fnanchor">[876]</a></span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“In the Beginning, <span class="smcap">Spirit</span> within strengthens Heaven and Earth,</div> + <div class="verse indent0">The watery fields, and the lucid globe of Luna, and then—</div> + <div class="verse indent0">Titan stars; and mind infused through the limbs</div> + <div class="verse indent0">Agitates the whole mass, and mixes itself with <span class="allsmcap">GREAT MATTER</span>.”<a id="FNanchor_877" href="#Footnote_877" class="fnanchor">[877]</a></div> + </div> +</div> + +<p>Thus water represents the duality of both the Macrocosmos and the +Microcosmos, in conjunction with the vivifying <span class="allsmcap">SPIRIT</span>, and the evolution +of the little world from the universal cosmos. The deluge then, in this +sense, points to that final struggle between the conflicting elements, +which brought the first great cycle of our planet to a close. These +periods gradually merged into each other, order being brought out of +chaos, or disorder, and the successive types of organism being evolved +only as the physical conditions of nature were prepared for their appearance; +for our present race could not have breathed on earth, during that +intermediate period, not having as yet the allegorical coats of + <span class="lock">skin.<a id="FNanchor_878" href="#Footnote_878" class="fnanchor">[878]</a></span></p> + +<p>In chapters <abbr title="four">iv.</abbr> and <abbr title="five">v.</abbr> of <cite>Genesis</cite>, we find the so-called generations +of Cain and Seth. Let us glance at them in the order in which they +stand:</p> + +<p class="center"> + +<span class="pagenum"><a id="Page_459">459</a></span> +<span class="smcap smaller">Lines of Generations.</span></p> + +<table class="smaller"> +<tr><td class="tdc" colspan="2"><i>Sethite.</i> + <td colspan="3"></td> + <td class="tdc" colspan="3"><i>Kenite.</i></td></tr> +<tr><td class="tdr">1.</td> + <td class="tdl">Adam.</td> + <td class="tdr">⎫</td> + <td></td> + <td class="tdl">⎧</td> + <td class="tdr">1.</td> + <td class="tdl" colspan="2">Adam.</td></tr> +<tr><td class="tdr">2.</td> + <td class="tdl">Seth.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">2.</td> + <td class="tdl" colspan="2">Cain.</td></tr> +<tr><td class="tdr">3.</td> + <td class="tdl">Enos.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">3.</td> + <td class="tdl" colspan="2">Enoch.</td></tr> +<tr><td class="tdr">4.</td> + <td class="tdl">Cainan.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">4.</td> + <td class="tdl" colspan="2">Irad.</td></tr> +<tr><td class="tdr">5.</td> + <td class="tdl">Mahalaleel.</td> + <td class="tdr">⎬</td> + <td class="tdl pad6">Good Principle.</td> + <td class="tdr">⎪</td> + <td class="tdr">5.</td> + <td class="tdl" colspan="2">Mehujael.</td></tr> +<tr><td class="tdr">6.</td> + <td class="tdl">Jared.</td> + <td class="tdr">⎪</td> + <td class="tdr"> Evil Principle.</td> + <td class="tdr">⎨</td> + <td class="tdr">6.</td> + <td class="tdl" colspan="2">Methusael.</td></tr> +<tr><td class="tdr">7.</td> + <td class="tdl">Enoch.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">7.</td> + <td class="tdl" colspan="2">Lamech.</td></tr> +<tr><td class="tdr">8.</td> + <td class="tdl">Methuselah.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">8.</td> + <td class="tdl">Jubal.</td> + <td class="tdl">⎫</td></tr> +<tr><td class="tdr">9.</td> + <td class="tdl">Lamech.</td> + <td class="tdr">⎪</td> + <td></td> + <td class="tdl">⎪</td> + <td class="tdr">9.</td> + <td class="tdl">Jabal.</td> + <td class="tdl">⎬</td></tr> +<tr><td class="tdr">10.</td> + <td class="tdl">Noah.</td> + <td class="tdr">⎭</td> + <td></td> + <td class="tdl">⎩</td> + <td class="tdr">10.</td> + <td class="tdl">Tubal Cain.</td> + <td class="tdl">⎭</td></tr> +</table> + +<p>The above are the ten biblical patriarchs, identical with Hindu Pragâpatis +(Pradjâpatis), and the Sephiroth of the <cite>Kabala</cite>. We say <em>ten</em> patriarchs, +not <em>twenty</em>, for the Kenite line was devised for no other purpose +than, 1, to carry out the idea of dualism, on which is founded the philosophy +of every religion; for these two genealogical tables represent simply +the opposing powers or principles of good and evil; and 2, as a blind +for the uninitiated masses. Suppose we restore them to their primitive +form, by erasing these premeditated blinds. These are so transparent as +to require but a small amount of perspicacity to select, even though one +should use only his unaided judgment, and were not, as we are, enabled to +apply the test of the secret doctrine.</p> + +<p>By ridding ourselves, therefore, of the Kenite names that are mere +duplications of the Sethite, or of each other, we get rid of Adam; of +Enoch—who, in one genealogy, is shown the father of Irad, and in the +other, the son of Jared; of Lamech, son of Methusael, whereas he, +Lamech, is son of Methuselah in the Sethite line; of Irad + <span class="lock">(Jared),<a id="FNanchor_879" href="#Footnote_879" class="fnanchor">[879]</a></span> +Jubal and Jabal, who, with Tubal-Cain, form a trinity in one, and that +one the double of Cain; of Mehujael (who is but Mahalaleel differently +spelled), and Methusael (Methuselah). This leaves us in the Kenite genealogy +of chapter <abbr title="four">iv.</abbr>, one only, Cain, who—the first murderer and fratricide—is + +<span class="pagenum"><a id="Page_460">460</a></span> + +made to stand in his line as father of Enoch, the most virtuous +of men, who does not die, but is translated alive. Turn we now to the +Sethite table, and we find that Enos, or Enoch, comes <em>second</em> from Adam, +and is father to Cain (an). This is no accident. There was an evident +reason for this inversion of paternity; a palpable design—that of creating +confusion and baffling inquiry.</p> + +<p>We say, then, that the patriarchs are simply the signs of the Zodiac, +emblems, in their manifold aspects, of the spiritual and physical evolution +of human races, of ages, and of divisions of time. In astrology, +the first four of the “Houses,” in the diagrams of the “Twelve Houses +of Heaven”—namely, the first, tenth, seventh, and fourth, or the second +inner square placed with its angles upward and downward, are termed +<i>angles</i>, as being of the greatest strength and power. They answer to +Adam, Noah, Cain-an, and Enoch, Alpha, Omega, evil and good, leading +the whole. Furthermore, when divided (including the two secret +names) into four <i>trigons</i> or triads, <abbr title="namely">viz.</abbr>: fiery, airy, earthy, and watery, +we find the latter corresponding to Noah.</p> + +<p>Enoch and Lamech were doubled in the table of Cain, to fill out the +required number ten in both “generations” in the <cite>Bible</cite>, instead of employing +the “Secret Name;” and, in order that the patriarchs should +correspond with the ten kabalistic Sephiroth, and fit at the same time the +ten, and, subsequently, <em>twelve</em> signs of the Zodiac, in a manner comprehensible +only to the kabalists.</p> + +<p>And now, Abel having disappeared out of that line of descent, he is +replaced by Seth, who was clearly an afterthought suggested by the necessity +of not having the human race descend entirely from a murderer. +This dilemma being apparently first noticed when the Kenite table had +been completed, Adam is made (after all the generations had appeared) +to beget this son, Seth. It is a suggestive fact that, whereas the double-sexed +Adam of chapter <abbr title="five">v.</abbr> is made in the likeness of the Elohim (see +<cite>Genesis</cite> chapter <abbr title="one">i.</abbr> 27 and + <abbr title="five">v.</abbr> 1 of the same), Seth (<abbr title="five">v.</abbr> 3) is begotten in +Adam’s “own likeness,” thus signifying that there were men of different +races. Also, it is most noticeable that neither the age nor a single other +particular respecting the patriarchs in the Kenite table is given, whereas +the reverse is the case with those in the Sethite line.</p> + +<p>Most assuredly, no one could expect to find, in a work open to the +public, the final mysteries of that which was preserved for countless ages +as the grandest secret of the sanctuary. But, without divulging the key +to the profane, or being taxed with undue indiscretion, we may be +allowed to lift a corner of the veil which shrouds the majestic doctrines +of old. Let us then write down the patriarchs as they ought to stand in +their relation to the Zodiac, and see how they correspond with the signs.</p> + +<p><span class="pagenum"><a id="Page_461">461</a></span> + +The following diagram represents Ezekiel’s Wheel, as given in many +works, among others, in Hargrave Jenning’s <i>Rosicrucians</i>:</p> + +<p class="center"><span class="smcap">Ezekiel’s Wheel</span> (exoteric).</p> + +<div class="figcenter"> + <img src="images/p461.jpg" + alt="Ezekiel's Wheel"> +</div><!--end figcenter--> +<br> + +<p>These signs are (follow numbers):</p> + +<div class="blockquot"> + +<p>1, Aries; 2, Taurus; 3, Gemini; 4, Cancer; 5, Leo; 6, Virgo, or the <em>ascending</em> +line of the grand cycle of creation. After this comes 7, <i>Libra</i>—“man,” which, though +it is found right in the middle, or the intersection point, leads down the numbers:</p> + +<p class="p0">8, Scorpio; 9, Sagittarius; 10, Capricornus; 11, Aquarius; and 12, Pisces.</p> +</div> + +<p>While discussing the double sign of Virgo-Scorpio and Libra, Hargrave +Jennings observes (<abbr title="page">p.</abbr> 65):</p> + +<p>“All this is incomprehensible, except in the strange mysticism of the +Gnostics and the kabalists; and the whole theory requires a key of +explanation to render it intelligible; which key is only darkly referred to +as possible, but refused absolutely, by these extraordinary men, as not +permissible to be disclosed.”</p> + +<p>The said key must be turned <em>seven</em> times before the whole system is +divulged. We will give it but <em>one</em> turn, and thereby allow the profane +one glimpse into the mystery. Happy he, who understands the whole!</p> + +<p class="center"><span class="pagenum"><a id="Page_462">462</a></span> +<span class="smcap">Ezekiel’s Wheel</span> (esoteric).</p> + +<div class="figcenter"> + <img src="images/p462.jpg" + alt="Ezekiel's Wheel esoteric"> +</div><!--end figcenter--> + + +<p>To explain the presence of Jodheva (or Yodheva), or what is generally +termed the tetragram יהוה, and of Adam and Eve, it will suffice to remind +the reader of the following verses in <cite>Genesis</cite>, with their right meaning +inserted in brackets.</p> + +<div class="blockquot"> + +<p>1. “And God [Elohim] created man in his [their] own image ... male and female +created he them [him]”—(<abbr title="chapter one">ch. i.</abbr> 27).</p> + +<p>2. “Male and female created he them [him] ... and called <i>their</i> [his] name +<span class="smcap">Adam</span>”—(<abbr title="five">v.</abbr> 2).</p> +</div> + +<p>When the ternary is taken in the beginning of the tetragram, it +expresses the divine creation <em>spiritually</em>, <i>i.e.</i>, without any carnal sin: +taken at its opposite end it expresses the latter; it is feminine. The +name of Eve is composed of three letters, that of the primitive or heavenly + +<span class="pagenum"><a id="Page_463">463</a></span> + +Adam, is written with one letter, Jod or Yodh; therefore it must not be +read Jehova but <i>Ieva</i>, or Eve. The Adam of the first chapter is the +spiritual, therefore pure androgyne, Adam Kadmon. When woman issues +from the left rib of the second Adam (of dust), the pure <i>Virgo</i> is separated, +and falling “into generation,” or the downward cycle, becomes + <span class="lock"><i>Scorpio</i>,<a id="FNanchor_880" href="#Footnote_880" class="fnanchor">[880]</a></span> + emblem of sin and matter. While the ascending cycle points at +the purely spiritual races, or the ten prediluvian patriarchs (the Pradjâpatis, +and + <span class="lock">Sephiroth)<a id="FNanchor_881" href="#Footnote_881" class="fnanchor">[881]</a></span> + are led on by the creative Deity itself, who is +Adam Kadmon or Yodcheva, the lower one is that of the terrestrial +races, led on by Enoch or <i>Libra</i>, the <em>seventh</em>; who, because he is +half-divine, half-terrestrial, is said to have been taken by God alive. +Enoch, or Hermes, or Libra are one. All are the scales of universal +harmony; justice and equilibrium are placed at the central point of the +Zodiac. The grand circle of the heavens, so well discoursed upon by +Plato, in his <cite>Timæus</cite>, symbolizes the unknown as a unity; and the +smaller circles which form the cross, by their division on the plane of the +Zodiacal ring—typify, at the point of their intersection, life. The centripetal +and centrifugal forces, as symbols of Good and Evil, Spirit and +Matter, Life and Death, are also those of the Creator and the Destroyer,—Adam +and Eve, or God and the Devil, as they say in common parlance. +In the subjective, as well as in the objective worlds, they are +the two powers, which through their eternal conflict keep the universe of +spirit and matter in harmony. They force the planets to pursue their +paths, and keep them in their elliptical orbits, thus tracing the astronomical +cross in their revolution through the Zodiac. In their conflict the +centripetal force, were it to prevail, would drive the planets and living +souls into the sun, type of the invisible Spiritual Sun, the Paraâtma or +great universal Soul, their parent; while the centrifugal force would +chase both planets and <em>souls</em> into the dreary space, far from the luminary +of the objective universe, away from the spiritual realm of salvation and +eternal life, and into the chaos of final cosmic destruction, and individual +annihilation. But the <em>balance</em> is there, ever sensitive at the +intersection point. It regulates the action of the two combatants, and +the combined effort of both, causes planets and “living souls” to pursue +a double diagonal line in their revolution through Zodiac and Life; and +thus preserving strict harmony, in visible and invisible heaven and earth, +the forced unity of the two reconciles spirit and matter, and Enoch is + +<span class="pagenum"><a id="Page_464">464</a></span> + +said to stand a “Metatron” before God. Reckoning from him down to +Noah and his three sons, each of these represent a new “world,” <i>i.e.</i>, +our earth, which is the + <span class="lock">seventh<a id="FNanchor_882" href="#Footnote_882" class="fnanchor">[882]</a></span> + after every period of geological transformation, +gives birth to another and distinct race of men and beings.</p> + +<p>Cain leads the ascending line, or Macrocosm, for he is the Son of the +“Lord,” not of Adam (<cite>Genesis</cite> <abbr title="four">iv.</abbr> 1). The “Lord” is Adam Kadmon, +Cain, the Son of sinful thought, not the progeny of flesh and blood, +Seth on the other hand is the leader of the races of earth, for he is the +Son of Adam, and begotten “in his own likeness, after his image” +(<cite>Genesis</cite> <abbr title="five">v.</abbr> 3). Cain is + <i>Kenu</i>, Assyrian, and means eldest, while the +Hebrew word קין <a id="hebrew15"></a> means a smith, an artificer.</p> + +<p>Our science shows that the globe has passed through five distinct geological +phases, each characterized by a different stratum, and these are in +reverse order, beginning with the last: 1. The Quaternary period, in +which man appears as a certainty; 2. The Tertiary period, in which he +<em>may have</em> appeared; 3. Secondary period, that of gigantic saurians, the +megalosaurus, icthyosaurus, and plesiosaurus—<em>no vestige of man</em>; 4. +The Palæozoic period, that of gigantic crustacea; 5 (or first). The Azoic +period, during which science asserts organic life had not yet appeared.</p> + +<p>And is there no possibility that there was a period, and several periods, +when man <em>existed</em>, and yet was not an organic being—therefore could +not have left any vestige of himself for exact science? <em>Spirit</em> leaves no +skeletons or fossils behind, and yet few are the men on earth who doubt +that man can live both objectively and subjectively. At all events, the +theology of the Brahmans, hoary with antiquity, and which divides the +formative periods of the earth into four ages, and places between each of +these a lapse of 1,728,000 years, far more agrees with official science and +modern discovery than the absurd chronological notions promulgated by +the Councils of Nice and Trent.</p> + +<p>The names of the patriarchs were not Hebrew, though they may + +<span class="pagenum"><a id="Page_465">465</a></span> + +have been Hebraized later; they are evidently of Assyrian or Aryan +origin.</p> + +<p>Thus <i>Adam</i>, for instance, stands in the explained <cite>Kabala</cite> as a convertible +term, and applies nearly to every other patriarch, as every Sephiroth +to each Sephira, and <i lang="la">vice versa</i>. Adam, Cain, and Abel form the first <em>triad</em> +of the twelve. They correspond in the Sephiral tree to the Crown, Wisdom, +and Intelligence; and in astrology to the three trigons—the fiery, the +earthy, and the airy; which fact, were we allowed to devote more space +than we have to its elucidation, would perhaps show that astrology +deserves the name of science as well as any other. Adam (Kadmon) +or Aries (ram) is identical with the Egyptian ram-headed god Amun, +fabricating man on the potter’s wheel. His duplication, therefore—or the +Adam of dust—is also Aries, Amon, when standing at the head of his +generations, for he fabricates mortals also in “his own likeness.” In +astrology the planet Jupiter is connected with the “first house” (Aries). +The color of Jupiter, as seen in the “stages of the seven spheres,” on the +tower of Borsippa, or Birs Nimrud, was + <span class="lock"><em>red</em>;<a id="FNanchor_883" href="#Footnote_883" class="fnanchor">[883]</a></span> + and in Hebrew Adam +means אדם “red” as well as “man.” The Hindu god Agni, who presides +at the sign of Pisces, next to that of Aries in their relation to the twelve +months (February and + <span class="lock">March),<a id="FNanchor_884" href="#Footnote_884" class="fnanchor">[884]</a></span> + is painted of a deep red color, with <em>two</em> +faces (male and female), <em>three</em> legs, and <em>seven</em> arms; the whole forming +the number twelve. So, also, Noah (Pisces), who appears in the generations +as the twelfth patriarch, counting Cain and Abel, is Adam again +under another name, for he is the forefather of a new race of mankind; +and with his “three sons,” one bad, one good, and one partaking of both +qualities, is the terrestrial reflection of the super-terrestrial Adam and his +three sons. Agni is represented mounted on a ram, with a tiara surmounted +by a + <span class="lock">cross.<a id="FNanchor_885" href="#Footnote_885" class="fnanchor">[885]</a></span></p> + +<p>Kain, presiding over the Taurus (Bull) of the Zodiac, is also very +suggestive. Taurus belongs to the earthy trigon, and in connection with +this sign it will not be amiss to remind the student of an allegory from +the Persian <cite>Avesta</cite>. The story goes that Ormazd produced a being—source +and type of all the universal beings—called <span class="smcap">Life</span>, or Bull in the +<cite>Zend</cite>. Ahriman (Cain) kills this being (Abel), from the seed of which + +<span class="pagenum"><a id="Page_466">466</a></span> + +(Seth) new beings are produced. Abel, in Assyrian, means <i>son</i>, but in +Hebrew הבל <a id="hebrew16"></a> it means something ephemeral, not long-lived, <i>valueless</i>, and +also a “Pagan + <span class="lock">idol,”<a id="FNanchor_886" href="#Footnote_886" class="fnanchor">[886]</a></span> + as Kain means a <i>Hermaic statue</i> (a pillar, the +symbol of generation). Likewise, Abel is the female counterpart of +Cain (male), for they are twins and probably androgynous; the latter +answering to Wisdom, the former to Intelligence.</p> + +<p>So with all other patriarchs. Enos, אנוש, is <i lang="la">Homo</i> again—a man, or +the same Adam, and Enoch in the bargain; and קיון <a id="hebrew17"></a> <i>Kain-an</i> is identical +with Cain. Seth, שת, is Teth, or Thoth, or Hermes; and this is the +reason, no doubt, why Josephus, in his first book (<abbr title="chapter">ch.</abbr> 3) shows Seth so +proficient in astrology, geometry, and other occult sciences. Foreseeing +the flood, he says, he engraved the fundamental principles of his art on +two pillars of brick and stone, the latter of which “he saw himself [Josephus] +<em>to remain in Syria in his own time</em>.” Thus is it that Seth is identified +also with Enoch, to whom kabalists and Masons attribute the same +feat; and, at the same time, with Hermes, or Kadmus again, for Enoch +is identical with the former; הנוך, He-<span class="allsmcap">NOCH</span> means a teacher, an initiator, +or an initiate; in Grecian mythology, Inachus. We have seen the part +he is made to play in the Zodiac.</p> + +<p>Mahalaleel, if we divide the word and write מהלה, <em>m</em>a-<em>h</em>a-<em>l</em>a, means +tender, merciful; and therefore is he made to correspond with the fourth +Sephira, <i>Love</i> or <i>Mercy</i>, emanated from the first + <span class="lock">triad.<a id="FNanchor_887" href="#Footnote_887" class="fnanchor">[887]</a></span> + <em>Ir</em>a<em>d</em>, ירד, or +<em>I</em>a<em>r</em>e<em>d</em>, is (minus the vowels) precisely the same. If from the verb ירד, it +means <i>descent;</i> if from ארד <a id="hebrew18"></a>, <em>ar</em>a<em>d</em>, it means offspring, and thus corresponds +perfectly with the kabalistic emanations.</p> + +<p><em>L</em>a<em>m</em>e<em>ch</em>, למך,<a id="hebrew19"></a> is not Hebrew, but Greek. Lam-ach means Lam—the +father, and Ou-Lom-Ach is the father of the age; or the father of him +(Noah) who inaugurates a new era or period of creation after the <i>pralaya</i> +of the deluge; Noah being the symbol of a new world, the Kingdom +(Malchuth) of the Sephiroth; hence his father, corresponding to the ninth +Sephiroth, is the + <span class="lock">Foundation.<a id="FNanchor_888" href="#Footnote_888" class="fnanchor">[888]</a></span> + Furthermore, both father and son answer +to Aquarius and Pisces in the Zodiac; and thus the former belonging to +the airy and the latter to the <em>watery</em> trigons, they close the list of the +biblical myths.</p> + +<p>But if, as we see, every patriarch represents, in one sense, like each +of the Pradjâpatis, a new race of antediluvian human beings; and if, as +it may as easily be proved, they are the copies of the Babylonian <cite>Saros</cite>, + +<span class="pagenum"><a id="Page_467">467</a></span> + +or ages, the latter themselves copies of the Hindu ten dynasties of the +“Lords of + <span class="lock">beings,”<a id="FNanchor_889" href="#Footnote_889" class="fnanchor">[889]</a></span> + yet, however we may regard them, they are among +the profoundest allegories ever conceived by philosophical minds.</p> + +<p>In the + <span class="lock"><cite>Nuctemeron</cite>,<a id="FNanchor_890" href="#Footnote_890" class="fnanchor">[890]</a></span> + the evolution of the universe and its successive +periods of formation, together with the gradual development of the +human races, are illustrated as fully as possible in the twelve “hours” +into which the allegory is divided. Each “hour” typifies the evolution +of a new man, and in its turn is divided into four quarters or ages. This +work shows how thoroughly was the ancient philosophy imbued with the +doctrines of the early Aryans, who were the first to divide the life on our +planet into four ages. If one would trace this doctrine from its source +in the night of the traditional period down to the Seer of Patmos, he +need not go astray among the religious systems of all nations. The +Babylonians he would find teaching that in four different periods four +Oannes (or suns) appeared; the Hindus asserting their four Yuga; the +Greeks, Romans, and others firmly believing in the golden, silver, brazen, +and iron ages, each of the epochs being heralded by the appearance of a +saviour. The four Buddhas of the Hindus and the three prophets of the +Zoroastrians—Oshedar-Cami, Oshedar-mah, and Sosiosh—preceded by +Zarotushtra, are the types of these ages.</p> + +<p>In the <cite>Bible</cite>, the very opening tells us that <em>before the sons of God saw +the daughters of men</em>, the latter lived from 365 to 969 years. But when +the “Lord God” saw the iniquities of mankind, He concluded to allow +them at most 120 years of life (<cite>Genesis</cite> <abbr title="six">vi.</abbr> 3). To account for such a +violent oscillation in the human mortality-table is only possible by tracing +this decision of the “Lord God” to its origin. Such incongruities as we +meet at every step in the <cite>Bible</cite> can be only attributed to the facts that +the book of <cite>Genesis</cite> and the other books of <i>Moses</i> were tampered with +and remodelled by more than one author; and, that in their original state +they were, with the exception of the external form of the allegories, faithful +copies from the Hindu sacred books. In <cite>Manu</cite>, book <abbr title="one">i.</abbr>, we find the +following: + +<span class="pagenum"><a id="Page_468">468</a></span></p> + +<p>“In the first age, neither sickness nor suffering were known. Men +lived four centuries.”</p> + +<p>This was in the Krita or Satya yug.</p> + +<p>“The Krita-yug is the type of justice. The <em>bull</em> which stands firm on +its four legs is its image; man adheres to truth, and evil does not as yet +direct his + <span class="lock">actions.”<a id="FNanchor_891" href="#Footnote_891" class="fnanchor">[891]</a></span> + But in each of the following ages primitive human +life loses one-fourth of its duration, that is to say, in Treta-yug man lives +300, in Dwapara-yug 200, and in Kali-yug, or our own age, but 100 years +generally, at the most. Noah, son of Lamech—Oulom-<i>Ach</i>, or father of +the age—is the distorted copy of Manu, son of Swayambhu, and the +six Manus or Rishis issued from the Hindu “first man” are the originals +of Terah, Abraham, Isaac, Jacob, Joseph, and Moses, the Hebrew +sages, who beginning with Terah were all alleged to have been astrologers, +alchemists, inspired prophets, and soothsayers; or in a more profane +but plainer language—magicians.</p> + +<p>If we consult the Talmudistic <cite>Mishna</cite> we find therein the first emanated +divine couple, the androgyne Demiurge Chochmah (or Hachma +Achamoth) and Binah building themselves a house with <em>seven</em> pillars. +They are the architects of God—Wisdom and Intelligence—and His +“compass and square.” The seven columns are the future <em>seven</em> worlds, +or the typical <em>seven</em> primordial “days” of creation.</p> + +<p>“Chochmah immolates her victims.” These victims are the numberless +forces of nature which must “die” (expend themselves) <em>in order +that they should live</em>; when one force dies out, it is but to give birth to +another force, its progeny. It dies but lives in its children, and resuscitates +at every <em>seventh</em> generation. The servants of Chochmah, or wisdom, +are the souls of H-Adam, for in him are all the souls of Israel.</p> + +<p>There are <em>twelve</em> hours in the day, says the <cite>Mishna</cite>, and it is during +these hours that is accomplished the creation of man. Would this be +comprehensible, unless we had Manu to teach us that this “day” embraces +the four ages of the world and has a duration of <em>twelve</em> thousand divine +years of the Devas?</p> + +<p>“The Creators (Elohim) outline in the second” hour “the shape of +a more corporeal form of man. They separate it into two and prepare +the sexes to become distinct from each other. Such is the way the +Elohim proceeded in reference to every created + <span class="lock">thing.”<a id="FNanchor_892" href="#Footnote_892" class="fnanchor">[892]</a></span> + “Every fish, +fowl, plant, beast and man was androgyne at the first hour.”</p> + +<p>Says the commentator, the great Rabbi Simeon: + +<span class="pagenum"><a id="Page_469">469</a></span></p> + +<p>“O, companions, companions, man as emanation was both man and +woman; as well on the side of the <span class="smcap">Father</span> as on the side of the <span class="smcap">Mother</span>. +And this is the sense of the words, and Elohim spoke, Let there be Light +and it was Light!... And this is the ‘two-fold + <span class="lock">man!’”<a id="FNanchor_893" href="#Footnote_893" class="fnanchor">[893]</a></span></p> + +<p>A spiritual woman was necessary as a contrast for the spiritual man. +Harmony is the universal law. In Taylor’s translation, Plato’s discourse +upon creation is rendered so as to make him say of this universe that +“He caused it to move with circular motion.... When, therefore, +that God who is a perpetually reasoning Divinity, cogitated about that +God (man) <em>who was destined to subsist at some certain period of time</em>, He +produced his body smooth and even, and every way even and whole from +the centre, and made it perfect. This perfect circle of the created God, +<em>He decussated in the form of the letter</em> X.”</p> + +<p>The italics of both these sentences from <cite>Timæus</cite> belong to Dr. +Lundy, the author of that remarkable work mentioned once before, <cite>Monumental +Christianity</cite>; and attention is drawn to the words of the Greek +philosopher, with the evident purpose of giving them the prophetic character +which Justin Martyr applied to the same, when accusing Plato of +having borrowed his “physiological discussion in the <cite>Timæus</cite> ... concerning +the Son of God placed crosswise in the universe,” from Moses +and his serpent of brass. The learned author seems to fully accord an +unpremeditated prophecy to these words; although he does not tell us +whether he believes that like Plato’s created god, Jesus was originally a +sphere “smooth and even, and every way even and whole from the centre.” +Even if Justin Martyr were excusable for his perversion of Plato, +Dr. Lundy ought to know that the day for that sort of casuistry is long +gone by. What the philosopher meant was <em>man</em>, who before being encased +in matter had no use for limbs, but was a pure spiritual entity. +Hence if the Deity, and his universe, and the stellar bodies are to be conceived +as spheroidal, this shape would be archetypal man’s. As his enveloping +shell grew heavier, there came the necessity for limbs, and the +limbs sprouted. If we fancy a man with arms and legs naturally extended +at the same angle, by backing him against the circle that symbolizes his +prior shape as a spirit, we would have the very figure described by Plato—the +X cross within the circle.</p> + +<p>All the legends of the creation, the fall of man, and the resultant +deluge, belong to universal history, and are no more the property of the +Israelites than that of any other nation. What specially belongs to +them (kabalists excepted) are the disfigured details of every tradition. +The <cite>Genesis</cite> of Enoch is by far anterior to the books of + <span class="lock">Moses,<a id="FNanchor_894" href="#Footnote_894" class="fnanchor">[894]</a></span> + and + +<span class="pagenum"><a id="Page_470">470</a></span> + +Guillaume Postel has presented it to the world, explaining the allegories +as far as he dared; but the ground-work is still unexposed. For the +Jews, the <cite>Book of Enoch</cite> is as canonical as the Mosaic books; and if the +Christians accepted the latter as an authority, we do not see why they +should reject the former as an apocrypha. No more can the age of one +than that of the other be determined with anything like certainty. At +the time of the separation, the Samaritans recognized only the books of +Moses and that of Joshua, says Dr. + <span class="lock">Jost.<a id="FNanchor_895" href="#Footnote_895" class="fnanchor">[895]</a></span> + In 168 <span class="allsmcap">B.C.</span>, Jerusalem had +its temple plundered, and all the sacred books were + <span class="lock">destroyed;<a id="FNanchor_896" href="#Footnote_896" class="fnanchor">[896]</a></span> + therefore, +the few <abbr title="Manuscripts">MSS.</abbr> that remained were to be found only among the +“teachers of tradition.” The kabalistic Tanaïm, and their initiates and +prophets had always practised its teachings in common with the Canaanites, +the Hamites, Midianites, Chaldeans, and all other nations. The +story of Daniel is a proof of it.</p> + +<p>There was a sort of Brotherhood, or Freemasonry among the kabalists +scattered all over the world, since the memory of man; and, like +some societies of the mediæval Masonry of Europe, they called themselves + <span class="lock"><i>Companions</i><a id="FNanchor_897" href="#Footnote_897" class="fnanchor">[897]</a></span> + and <i>Innocents</i>.<a id="FNanchor_898" href="#Footnote_898" class="fnanchor">[898]</a> + It is a belief (founded on knowledge) +among the kabalists, that no more than the Hermetic rolls are +the genuine sacred books of the seventy-two elders—books which contained +the “<cite>Ancient Word</cite>”—lost, but that they have all been preserved +from the remotest times among secret communities. Emanuel Swedenborg +says as much, and his words are based, he says, on the information +he had from certain <em>spirits</em>, who assured him that “they performed their +worship according to this Ancient Word.” “Seek for it in China,” adds +the great seer, “peradventure you may find it in Great Tartary!” Other +students of occult sciences have had more than the word of “certain +spirits” to rely upon in this special case—they have seen the books.</p> + +<p>We must choose therefore perforce between two methods—either to +accept the <cite>Bible</cite> exoterically or esoterically. Against the former we have +the following facts: That, after the first copy of the <cite>Book of God</cite> has been +edited and launched on the world by Hilkiah, this copy disappears, and +Ezra has to make a <em>new Bible</em>, which Judas Maccabeus finishes; that +when it was copied from the horned letters into square letters, it was +corrupted beyond recognition; that the <i>Masorah</i> completed the work of +destruction; that, finally, we have a text, not 900 years old, abounding + +<span class="pagenum"><a id="Page_471">471</a></span> + +with omissions, interpolations, and premeditated perversions; and that, +consequently, as this Masoretic Hebrew text has fossilized its mistakes, +and the key to the “Word of God” is lost, no one has a right to enforce +upon so-called “Christians” the divagations of a series of hallucinated +and, perhaps, spurious prophets, under the unwarranted and untenable +assumption that the author of it was the “Holy Ghost” in <i lang="la">propria personæ</i>.</p> + +<p>Hence, we reject this pretended monotheistic Scripture, made up +just when the priests of Jerusalem found their political profit in violently +breaking off all connection with the Gentiles. It is at this moment only +that we find them persecuting kabalists, and banning the “old wisdom” of +both Pagans and Jews. <em>The real Hebrew Bible was a secret volume, +unknown to the masses</em>, and even the Samaritan <cite>Pentateuch</cite> is far more +ancient than the <cite>Septuagint</cite>. As for the former, the Fathers of the +Church never even heard of it. We prefer decidedly to take the word +of Swedenborg that the “Ancient Word” is <em>somewhere in China or the +Great Tartary</em>. The more so, as the Swedish seer is declared, at least +by one clergymen, namely, the Reverend Dr. R. L. Tafel, of London, to +have been in a state of “inspiration from God,” while writing his theological +works. He is given even the superiority over the penmen of the +<cite>Bible</cite>, for, while the latter had the words spoken to them in their ears, +Swedenborg was made to understand them rationally and was, therefore, +<em>internally</em> and not externally illuminated. “When,” says the reverend +author, “a conscientious member of the New Church hears any charges +made against the divinity and the infallibility of either the soul or the body +of the doctrines of the New Jerusalem, he must at once place himself on +the unequivocal declaration made in those doctrines, that the Lord has +effected His second coming in and by means of those writings which were +published by Emanuel Swedenborg, as His servant, and that, therefore, +those charges are not and cannot be true.” And if it is “the Lord” +that spoke through Swedenborg, then there is a hope for us that at least +one divine will corroborate our assertions, that the ancient “word of +God” is nowhere but in the heathen countries, especially <em>Buddhistic +Tartary, Thibet, and China</em>!</p> + +<p>“The primitive history of Greece is the primitive history of India,” +exclaims Pococke in his <cite>India in Greece</cite>. In view of subsequent fruits +of critical research, we may paraphrase the sentence and say: “The primitive +history of Judea is a distortion of Indian fable engrafted on that +of Egypt. Many scientists, encountering stubborn facts, and being reluctant +to contrast the narratives of the “divine” revelation with those of +the Brahmanical books, merely present them to the reading public. +Meanwhile they limit their conclusions to criticisms and contradictions + +<span class="pagenum"><a id="Page_472">472</a></span> + +of each other. So Max Müller opposes the theories of Spiegel, and +some one else; and Professor Whitney those of the Oxford Orientalist; +and Dr. Haug made onslaughts on Spiegel, while Dr. Spiegel chose some +other victim; and now even the time-honored Akkadians and Turanians +have had their day of glory. The <i>Proto-Kasdeans</i>, <i>Kasdeo-Scyths</i>, <i>Sumirians</i>, +and what not, have to make room for some other fictions. Alas! +for the Akkads, Halevy, the Assyriologist attacks the Akkado-Sumirian +language of old Babylon, and Chabas, the Egyptologist, not content with +dethroning the Turanian speech, which has rendered such eminent services +to Orientalists when perplexed, calls the venerable parent of the Akkadians—François +Lenormant—himself, a charlatan. Profiting by the +learned turmoil, the Christian clergy take heart for their fantastic theology +on the ground that when the jury disagree there is a gain of time at least +for the indicted party. And thus is overlooked the vital question +whether Christendom would not be the better for adopting Christism in +place of Christianity, with its <cite>Bible</cite>, its vicarious atonement and its Devil. +But to so important a personage as the latter, we could not do less than +devote a special chapter.</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_473">473</a></span> +<h3 class="nobreak" id="CHAPTER_X">CHAPTER <abbr title="Ten">X.</abbr></h3> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0">“Get thee behind me, <span class="smcap">Satan</span>” (Jesus to Peter).—<i>Matt.</i> <abbr title="sixteen">xvi.</abbr> 23.</div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Such a deal of skimble-skamble stuff</div> + <div class="verse indent0">As puts me from my faith. I tell you <span class="lock">what—</span></div> + <div class="verse indent0">He held me, last night, at least nine hours</div> + <div class="verse indent0">In reckoning up the several devils’ names.”—<cite>King Henry <abbr title="Four">IV.</abbr></cite>, Part <abbr title="one">i.</abbr>, Act <abbr title="three">iii.</abbr></div> + </div> +</div> + +<div class="blockquot"> + +<p lang="fr">“La force terrible et juste qui tue eternellement les avortons a été nommée par les Égyptiens +Typhon, par les Hébreux Samaël; par les orientaux Satan; et par les Latins Lucifer. Le Lucifer de +la Cabale n’est pas un ange maudit et foudroyé; c’est l’ange qui éclaire et qui <i>régénère</i> en tombant.”—<span class="smcap">Eliphas +Levi</span>: <cite>Dogme et Rituel</cite>.</p> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“Bad as he is, the Devil may be abus’d,</div> + <div class="verse indent0">Be falsely charg’d, and causelessly accus’d,</div> + <div class="verse indent0">When Men, unwilling to be blam’d alone,</div> + <div class="verse indent0">Shift off those Crimes on Him which are their Own.”—<cite>Defoe</cite>, 1726.</div> + </div> +</div> + + +<p class="p2 drop-cap"><span class="smcap">Several</span> years ago, a distinguished writer and persecuted kabalist +suggested a creed for the Protestant and Roman Catholic bodies, +which may be thus formulated:</p> + + +<p class="center"> +<i>Protevangelium.</i><br> +</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="verse indent0a">“I believe in the Devil, the Father Almighty of Evil, the Destroyer of all things, Perturbator of Heaven and Earth;</div> + <div class="verse indent0">And in Anti-Christ, his only Son, our Persecutor,</div> + <div class="verse indent0">Who was conceived of the Evil Spirit;</div> + <div class="verse indent0">Born of a sacrilegious, foolish Virgin;</div> + <div class="verse indent0">Was glorified by mankind, reigned over them,</div> + <div class="verse indent0">And ascended to the throne of Almighty God,</div> + <div class="verse indent0">From which he crowds Him aside, and from which he insults the living and the dead;</div> + <div class="verse indent0">I believe in the Spirit of Evil;</div> + <div class="verse indent0">The Synagogue of Satan;</div> + <div class="verse indent0">The coalition of the wicked;</div> + <div class="verse indent0">The perdition of the body;</div> + <div class="verse indent0">And the Death and Hell everlasting. <i>Amen.</i>”</div> + </div> +</div> + +<p>Does this offend? Does it seem extravagant, cruel, blasphemous? +Listen. In the city of New York, on the ninth day of April, 1877—that +is to say, in the last quarter of what is proudly styled the century of discovery +and the age of illumination—the following scandalous ideas were +broached. We quote from the report in the <i>Sun</i> of the following morning:</p> + +<p>“The Baptist preachers met yesterday in the Mariners’ Chapel, in + +<span class="pagenum"><a id="Page_474">474</a></span> +Oliver Street. Several foreign missionaries were present. The <abbr title="Reverend">Rev.</abbr> +John W. Sarles, of Brooklyn, read an essay, in which he maintained the +proposition <em>that all adult heathen, dying without the knowledge of the +Gospel, are damned eternally</em>. Otherwise, the reverend essayist argued, +the Gospel is a curse instead of a blessing, the men who crucified Christ +served him right, and the whole structure of revealed religion tumbles to +the ground.</p> + +<p>“Brother Stoddard, a missionary from India, indorsed the views of the +Brooklyn pastor. The Hindus were great sinners. One day, after he +had preached in the market place, a Brahman got up and said: ‘We +Hindus beat the world in lying, but this man beats us. How can he say +that God loves us? Look at the poisonous serpents, tigers, lions, and all +kinds of dangerous animals around us. If God loves us, why doesn’t He +take them away?’</p> + +<p>“The <abbr title="Reverend">Rev.</abbr> Mr. Pixley, of Hamilton, N. Y., heartily subscribed to the +doctrine of Brother Sarles’s essay, and asked for $5,000 to fit out young +men for the ministry.”</p> + +<p>And these men—we will not say teach the doctrine of Jesus, for that +would be to insult his memory, but—are <em>paid</em> to teach his doctrine! Can +we wonder that intelligent persons prefer annihilation to a faith encumbered +by such a monstrous doctrine? We doubt whether any respectable +Brahman would have confessed to the vice of lying—an art cultivated only +in those portions of British India where the most Christians are + <span class="lock">found<a id="FNanchor_899" href="#Footnote_899" class="fnanchor">[899]</a></span> + +<span class="pagenum"><a id="Page_475">475</a></span> + +But we challenge any honest man in the wide world to say whether he +thinks the Brahman was far from the truth in saying of the missionary +Stoddard, “this man beats us all” in lying. What else would he say, if +the latter preached to them the doctrine of <em>eternal damnation</em>, because, +indeed, they had passed their lives without reading a Jewish book of +which they never heard, or asked salvation of a Christ whose existence +they never suspected! But Baptist clergymen who need a few thousand +dollars must devise terrifying sensations to fire the congregational heart.</p> + +<p>We abstain, as a rule, from giving our own experience when we can +call acceptable witnesses, and so, upon reading missionary Stoddard’s +outrageous remarks, we requested our acquaintance, Mr. William L. D. + <span class="lock">O’Grady,<a id="FNanchor_901" href="#Footnote_901" class="fnanchor">[901]</a></span> + to give a fair opinion upon the missionaries. This gentleman’s +father and grandfather were British army officers, and he himself was +born in India, and enjoyed life-long opportunities to learn what the general +opinion among the English is of these religious propagandists. Following +is his communication in reply to our letter:</p> + +<div class="blockquot"> + +<p>“You ask me for my opinion of the Christian missionaries in India. In all the +years I spent there, I never spoke to a single missionary. They were not in society, +and, from what I heard of their proceedings and could see for myself, I don’t wonder +at it. <em>Their influence on the natives is bad.</em> Their converts are worthless, and, as a +rule, of the lowest class; <em>nor do they improve by conversion</em>. No respectable family +will employ Christian servants. They lie, they steal, they are unclean—and dirt is +certainly not a Hindu vice; they drink—and no decent native of any other belief ever +touches intoxicating liquor; they are outcasts from their own people and utterly despicable. +Their new teachers set them a poor example of consistency. While holding +forth to the Pariah that God makes no distinction of persons, they boast intolerably +over the stray Brahmans, who, very much “off color,” occasionally, at long intervals, +fall into the clutches of these hypocrites.</p> + +<p>“The missionaries get very small salaries, as publicly stated in the proceedings of +the societies that employ them, but, in some unaccountable way, manage to live as well +as officials with ten times their income. When they come home to recover their health, +shattered, as they say, by their arduous labors—which they seem to be able to afford to +do quite frequently, when supposed richer people cannot—they tell childish stories on +platforms, exhibit idols as procured with infinite difficulty, which is quite absurd, and +give an account of their imaginary hardships which is perfectly harrowing but untrue +from beginning to end. I lived some years in India myself, and nearly all my blood-relations +have passed or will pass the best years of their lives there. I know hundreds +of British officials, and I never heard from one of them a single word in favor of the +missionaries. Natives of any position look on them with the supremest contempt, +although suffering chronic exasperation from their arrogant aggressiveness; and the +British Government, which continues endowments to Pagodas, granted by the East + +<span class="pagenum"><a id="Page_476">476</a></span> + +India Company, and which supports unsectarian education, gives them no countenance +whatever. Protected from personal violence, they yelp and bark at natives and Europeans +alike, after the fashion of ill-conditioned curs. Often recruited from the poorest +specimens of theological fanaticism, they are regarded on all sides as mischievous. Their +rabid, reckless, vulgar, and offensive propagandism caused the great Mutiny of 1857. +They are noisome humbugs.</p> + +<p class="right r1"> +“<span class="smcap">Wm. L. D. O’Grady.</span><br> +</p> + +<p class="p0">“<span class="smcap">New York</span>, June 12, 1877.”</p> +</div> + +<p>The new creed therefore, with which we opened this chapter, coarse as +it may sound, embodies the very essence of the belief of the Church +as inculcated by her missionaries. It is regarded as less impious, less +infidel, to doubt the personal existence of the Holy Ghost, or the equal +Godhead of Jesus, than to question the personality of the Devil. But +a summary of Koheleth is well-nigh + <span class="lock">forgotten.<a id="FNanchor_902" href="#Footnote_902" class="fnanchor">[902]</a></span> + Who ever quotes the +golden words of the prophet + <span class="lock">Micah,<a id="FNanchor_903" href="#Footnote_903" class="fnanchor">[903]</a></span> + or seems to care for the exposition +of the Law, as given by Jesus + <span class="lock">himself?<a id="FNanchor_904" href="#Footnote_904" class="fnanchor">[904]</a></span> + The “bull’s eye” in the +target of Modern Christianity is in the simple phrase to “fear the Devil.”</p> + +<p>The Catholic clergy and some of the lay champions of the Roman +Church fight still more for the existence of Satan and his imps. If Des +Mousseaux maintains the objective reality of spiritual phenomena with +such an unrelenting ardor, it is because, in his opinion, the latter are the +most direct evidence of the Devil at work. The Chevalier is more +Catholic than the Pope; and his logic and deductions from never-to-be +and non-established premises are unique, and prove once more that the +creed offered by us is the one which expresses the Catholic belief most +eloquently.</p> + +<p>“If magic and spiritualism,” he says, “were both but chimeras, we +would have to bid an eternal farewell to all the rebellious angels, now +troubling the world; for thus, we would have <em>no more demons down here</em>.... +And <em>if we lost our demons, we would</em> <span class="smcap">lose our Saviour</span> likewise. +For, from whom did that Saviour come to save us? And then, there +would be no more Redeemer; for from whom or what could that Redeemer +redeem us? Hence, <em>there would be no more</em> + <span class="lock"><em>Christianity</em>!!”<a id="FNanchor_905" href="#Footnote_905" class="fnanchor">[905]</a></span></p> + +<p>Oh, Holy Father of Evil; Sainted Satan! We pray thee do not abandon +such pious Christians as the Chevalier des Mousseaux and some +Baptist clergymen!!</p> + +<p><span class="pagenum"><a id="Page_477">477</a></span> + +For our part, we would rather remember the wise words of J. C. + <span class="lock">Colquhoun,<a id="FNanchor_906" href="#Footnote_906" class="fnanchor">[906]</a></span> +who says that “those persons who, in modern times, adopt the +doctrine of the Devil in its strictly literal and personal application, do not +appear to be aware that they are in reality polytheists, heathens, idolaters.”</p> + +<p>Seeking supremacy in everything over the ancient creeds, the Christians +claim the discovery of the Devil officially recognized by the Church. +Jesus was the first to use the word “legion” when speaking of them; +and it is on this ground that M. des Mousseaux thus defends his position +in one of his demonological works. “Later,” he says, “when the synagogue +<em>expired</em>, depositing its inheritance in the hands of Christ, were +born into the world and <em>shone</em>, the Fathers of the Church, who have been +accused by certain persons of a rare and precious ignorance, of having +borrowed their ideas as to the spirits of darkness from the theurgists.”</p> + +<p>Three deliberate, palpable, and easily-refuted errors—not to use a +harsher word—occur in these few lines. In the first place, the synagogue, +far from having <em>expired</em>, is flourishing at the present day in nearly every +town of Europe, America, and Asia; and of all churches in Christian +cities, it is the most firmly established, as well as the best behaved. +Further—while no one will deny that many Christian Fathers were born +into the world (always, of course, excepting the twelve fictitious Bishops +of Rome, who were never born at all), every person who will take the +trouble to read the works of the Platonists of the old Academy, who +were theurgists before Iamblichus, will recognize therein the origin of +Christian Demonology as well as the Angelology, the allegorical meaning +of which was completely distorted by the Fathers. Then it could hardly +be admitted that the said Fathers ever <em>shone</em>, except, perhaps, in the +refulgence of their extreme ignorance. The Reverend Dr. Shuckford, +who passed the better part of his life trying to reconcile their contradictions +and absurdities, was finally driven to abandon the whole thing in +despair. The ignorance of the champions of Plato must indeed appear +rare and precious by comparison with the fathomless profundity of Augustine, +“the giant of learning and erudition,” who scouted the sphericity +of the earth, for, if true, it would prevent the antipodes from seeing +the Lord Christ when he descended from heaven at the second advent; +or, of Lactantius, who rejects with pious horror Pliny’s identical +theory, on the remarkable ground that it would make the trees at the +other side of the earth grow and the men walk with their heads downward; +or, again, of Cosmas-Indicopleustes, whose orthodox system of +geography is embalmed in his “Christian topography;” or, finally, of + +<span class="pagenum"><a id="Page_478">478</a></span> + +Bede, who assured the world that the heaven “is tempered with glacial +waters, lest it should be set on + <span class="lock">fire”<a id="FNanchor_907" href="#Footnote_907" class="fnanchor">[907]</a>—a</span> + benign dispensation of Providence, +most likely to prevent the radiance of their learning from setting +the sky ablaze!</p> + +<p>Be this as it may, these resplendent Fathers certainly did borrow +their notions of the “spirits of darkness” from the Jewish kabalists and +Pagan theurgists, with the difference, however, that they disfigured and +outdid in absurdity all that the wildest fancy of the Hindu, Greek, and +Roman rabble had ever created. There is not a dev in the Persian Pandaimonion +half so preposterous, as a conception, as des Mousseaux’s <cite>Incubus</cite> +revamped from Augustine. Typhon, symbolized as an <em>ass</em>, appears a +philosopher in comparison with the devil caught by the Normandy peasant +in a key-hole; and it is certainly not Ahriman or the Hindu Vritra +who would run away in rage and dismay, when addressed as <em><abbr title="Saint">St.</abbr> Satan</em>, +by a native Luther.</p> + +<p>The Devil is the patron genius of theological Christianity. So “holy +and reverend is his name” in modern conception, that it may not, except +occasionally from the pulpit, be uttered in ears polite. In like +manner, anciently, it was not lawful to speak the sacred names or repeat +the jargon of the Mysteries, except in the sacred cloister. We +hardly know the names of the Samothracian gods, but cannot tell precisely +the number of the Kabeiri. The Egyptians considered it blasphemous +to utter the title of the gods of their secret rites. Even now, the +Brahman only pronounces the syllable <i>Om</i> in silent thought, and the +Rabbi, the Ineffable Name, יהוה. Hence, we who exercise no such +veneration, have been led into the blunders of miscalling the names of +<span class="smcap">Hisiris</span> and <span class="smcap">Yava</span> by the mispronunciations, Osiris and Jehovah. A +similar glamour bids fair, it will be perceived, to gather round the designation +of the dark personage of whom we are treating; and in the familiar +handling, we shall be very likely to shock the peculiar sensibilities +of many who will consider a free mentioning of the Devil’s names as +blasphemy—the sin of sins, that “hath never + <span class="lock">forgiveness.”<a id="FNanchor_908" href="#Footnote_908" class="fnanchor">[908]</a></span></p> + +<p>Several years ago an acquaintance of the author wrote a newspaper +article to demonstrate that the <i>diabolos</i> or Satan of the <cite>New Testament</cite> +denoted the personification of an abstract idea, and not a personal being. +He was answered by a clergyman, who concluded the reply with the +deprecatory expression, “I fear that he has denied his Saviour.” In his +rejoinder he pleaded, “Oh, no! we only denied the Devil.” But the + +<span class="pagenum"><a id="Page_479">479</a></span> + +clergyman failed to perceive the difference. In his conception of the +matter, the denying of the personal objective existence of the Devil was +itself “the sin against the Holy Ghost.”</p> + +<p>This necessary Evil, dignified by the epithet of “Father of Lies,” was, +according to the clergy, the founder of all the world-religions of ancient +time, and of the heresies, or rather heterodoxies, of later periods, as well +as the <i lang="la">Deus ex Machina</i> of modern Spiritualism. In the exceptions which +we take to this notion, we protest that we do not attack true religion or +sincere piety. We are only carrying on a controversy with human dogmas. +Perhaps in doing this we resemble Don Quixote, because these +things are only windmills. Nevertheless, let it be remembered that they +have been the occasion and pretext for the slaughtering of more than fifty +millions of human beings since the words were proclaimed: “<span class="smcap">Love your</span> +<span class="lock"><span class="smcap">enemies</span>.”<a id="FNanchor_909" href="#Footnote_909" class="fnanchor">[909]</a></span></p> + +<p>It is a late day for us to expect the Christian clergy to undo and +amend their work. They have too much at stake. If the Christian +Church should abandon or even modify the dogma of an anthropomorphic +devil, it would be like pulling the bottom card from under a castle of +cards. The structure would fall. The clergymen to whom we have +alluded perceived that upon the relinquishing of Satan as a personal devil, +the dogma of Jesus Christ as the second deity in their trinity must go over +in the same catastrophe. Incredible, or even horrifying, as it may seem, +the Roman Church bases its doctrine of the godhood of Christ entirely +upon the satanism of the fallen archangel. We have the testimony of +Father Ventura, who proclaims the vital importance of this dogma to the +Catholics.</p> + +<p>The Reverend Father Ventura, the illustrious ex-general of the Theatins, +certifies that the Chevalier des Mousseaux, by his treatise, <cite lang="fr">Mœurs et +Pratiques des Démons</cite>, has deserved well of mankind, and still more of +the most Holy Catholic and Apostolic Church. With this voucher, the +noble Chevalier, it will be perceived, “speaks as one having authority.” +He asserts explicitly, that <em>to the Devil and his angels we are absolutely +indebted for our Saviour</em>; and that but for them <em>we would have no +Redeemer, no Christianity</em>.</p> + +<p>Many zealous and earnest souls have revolted at the monstrous dogma +of John Calvin, the popekin of Geneva, that <em>sin is the necessary cause of +the greatest good</em>. It was bolstered up, nevertheless, by logic like that +of des Mousseaux, and illustrated by the same dogmas. The execution +of Jesus, the god-man, on the cross, was the most prodigious crime in the +universe, yet it was necessary that mankind—those predestinated to everlasting + +<span class="pagenum"><a id="Page_480">480</a></span> + +life—might be saved. D’Aubigné cites the quotation by Martin +Luther from the canon, and makes him exclaim, in ecstatic rapture: “<cite lang="la">O +beata culpa, qui talem meruisti redemptorem</cite>!” O blessed sin, which +didst merit such a Redeemer. We now perceive that the dogma which +had appeared so monstrous is, after all, the doctrine of Pope, Calvin, and +Luther alike—that the three are one.</p> + +<p>Mahomet and his disciples, who held Jesus in great respect as a +prophet, remarks Eliphas Levi, used to utter, when speaking of Christians, +the following remarkable words: “Jesus of Nazareth was verily a true +prophet of Allah and a grand man; but lo! his disciples all went insane +one day, and made a god of him.”</p> + +<p>Max Müller kindly adds: “It was a mistake of the early Fathers to +treat the heathen gods as demons or evil spirits, and we must take care +not to commit the same error with regard to the Hindu + <span class="lock">gods.”<a id="FNanchor_910" href="#Footnote_910" class="fnanchor">[910]</a></span></p> + +<p>But we have Satan presented to us as the prop and mainstay of +sacerdotism—an Atlas, holding the Christian heaven and cosmos upon +his shoulders. If he falls, then, in their conception, all is lost, and chaos +must come again.</p> + +<p>This dogma of the Devil and redemption seems to be based upon two +passages in the <cite>New Testament</cite>: “For this purpose the Son of God was +manifested, that he might destroy the works of the + <span class="lock">Devil.”<a id="FNanchor_911" href="#Footnote_911" class="fnanchor">[911]</a></span> + “And there +was war in heaven; Michael and his angels fought against the Dragon; +and the Dragon fought, and his angels, and prevailed not; neither was +their place found any more in heaven. And the great Dragon was cast +out, that old serpent, called the Devil and Satan, which deceiveth the +whole world.” Let us, then, explore the ancient Theogonies, in order +to ascertain what was meant by these remarkable expressions.</p> + +<p>The first inquiry is whether the term <i>Devil</i>, as here used, actually +represents the malignant Deity of the Christians, or an antagonistic, blind +force—the dark side of nature. By the latter we are not to understand +the manifestation of any evil principle that is <i lang="la">malum in se</i>, but only the +shadow of the Light, so to say. The theories of the kabalists treat of it +as a force which is antagonistic, but at the same time essential to the +vitality, evolving, and vigor of the good principle. Plants would perish in +their first stage of existence, if they were kept exposed to a constant sunlight; +the night alternating with the day is essential to their healthy +growth and development. Goodness, likewise, would speedily cease to +be such, were it not alternated by its opposite. In human nature, evil +denotes the antagonism of matter to the spiritual, and each is accordingly +purified thereby. In the cosmos, the equilibrium must be preserved; the + +<span class="pagenum"><a id="Page_481">481</a></span> + +operation of the two contraries produce harmony, like the centripetal and +centrifugal forces, and are necessary to each other. If one is arrested, +the action of the other will immediately become destructive.</p> + +<p>This personification, denominated <i>Satan</i>, is to be contemplated from +three different planes: the <cite>Old Testament</cite>, the Christian Fathers, and +the ancient Gentile altitude. He is supposed to have been represented +by the Serpent in the Garden of Eden; nevertheless, the epithet of Satan +is nowhere in the Hebrew sacred writings applied to that or any other +variety of ophidian. The Brazen Serpent of Moses was worshipped by +the Israelites as a + <span class="lock">god;<a id="FNanchor_912" href="#Footnote_912" class="fnanchor">[912]</a></span> + being the symbol of Esmun-Asklepius the +Phœnician Iao. Indeed, the character of Satan himself is introduced in +the 1st book of <cite>Chronicles</cite> in the act of instigating King David to number +the Israelitish people, an act elsewhere declared specifically to have +been moved by Jehovah + <span class="lock">himself.<a id="FNanchor_913" href="#Footnote_913" class="fnanchor">[913]</a></span> + The inference is unavoidable that +the two, Satan and Jehovah, were regarded as identical.</p> + +<p>Another mention of Satan is found in the <cite>prophecies of Zechariah</cite>. +This book was written at a period subsequent to the Jewish colonization +of Palestine, and hence, the Asideans may fairly be supposed to have +brought the personification thither from the East. It is well known that +this body of sectaries were deeply imbued with the Mazdean notions; +and that they represented Ahriman or Anra-manyas by the god-names +of Syria. Set or Sat-an, the god of the Hittites and Hyk-sos, and Beel-Zebub +the oracle-god, afterward the Grecian Apollo. The prophet +began his labors in Judea in the second year of Darius Hystaspes, the +restorer of the Mazdean worship. He thus describes the encounter with +Satan: “He showed me Joshua the high-priest standing before the angel +of the Lord, and Satan standing at his right hand to be his adversary. +And the Lord said unto Satan: ‘The Lord rebuke thee, O Satan; even +the Lord that hath chosen Jerusalem rebuke thee: is not this a brand +plucked out of the + <span class="lock">fire?’”<a id="FNanchor_914" href="#Footnote_914" class="fnanchor">[914]</a></span></p> + +<p><span class="pagenum"><a id="Page_482">482</a></span> + +We apprehend that this passage which we have quoted is symbolical. +There are two allusions in the <cite>New Testament</cite> that indicate that it was +so regarded. The <cite>Catholic Epistle of Jude</cite> refers to it in this peculiar +language: “Yet Michael the archangel, when contending with the Devil, +he disputed about the body of Moses, did not venture to utter to him a +reviling judgment κρῑσιν ἐπενεγκεῖν βλασφημίας, but said, ‘The Lord rebuke + <span class="lock">thee.’”<a id="FNanchor_915" href="#Footnote_915" class="fnanchor">[915]</a></span> + The archangel Michael is thus mentioned as identical +with the יהוה Lord, or angel of the Lord, of the preceding quotation, and +thus is shown that the Hebrew Jehovah had a twofold character, the +secret and that manifested as the angel of the Lord, or Michael the archangel. +A comparison between these two passages renders it plain that +“the body of Moses” over which they contended was Palestine, which +as “the land of the + <span class="lock">Hittites”<a id="FNanchor_916" href="#Footnote_916" class="fnanchor">[916]</a></span> + was the peculiar domain of Seth, their +tutelar + <span class="lock">god.<a id="FNanchor_917" href="#Footnote_917" class="fnanchor">[917]</a></span> + Michael, as the champion of the Jehovah-worship, contended +with the Devil or Adversary, but left judgment to his superior.</p> + +<p>Belial is not entitled to the distinction of either god or devil. The +term בליעל, <span class="smcap">Belial</span>, is defined in the Hebrew lexicons to mean a destroying, +waste, uselessness; or the phrase איש־בליעל <span class="smcap">ais-Belial</span> or Belial-man +signifies a wasteful, useless man. If Belial must be personified to +please our religious friends, we would be obliged to make him perfectly +distinct from Satan, and to consider him as a sort of spiritual “Diakka.” +The demonographers, however, who enumerate nine distinct orders of <i>daimonia</i>, +make him chief of the third class—a set of hobgoblins, mischievous +and good-for-nothing.</p> + +<p>Asmodeus is no Jewish spirit at all, his origin being purely Persian. +Bréal, the author of <cite lang="fr">Hercule et Cacus</cite>, shows that he is the Parsi Eshem-Dev, +or Aéshma-dev, the evil spirit of concupiscence, whom Max Müller +tells us “is mentioned several times in the <cite>Avesta</cite> as one of the + <span class="lock">Devs,<a id="FNanchor_918" href="#Footnote_918" class="fnanchor">[918]</a></span> +originally gods, who became evil spirits.”</p> + +<p><span class="pagenum"><a id="Page_483">483</a></span> + +Samael is Satan; but Bryan and a good many other authorities show +it to be the name of the “Simoun”—the wind of the + <span class="lock">desert,<a id="FNanchor_919" href="#Footnote_919" class="fnanchor">[919]</a></span> + and the +Simoun is called Atabul-os or Diabolos.</p> + +<p>Plutarch remarks that by Typhon was understood anything violent, +unruly, and disorderly. The overflowing of the Nile was called by the +Egyptians Typhon. Lower Egypt is very flat, and any mounds built +along the river to prevent the frequent inundations, were called Typhonian +or <i>Taphos</i>; hence, the origin of Typhon. Plutarch, who was a +rigid, orthodox Greek, and never known to much compliment the Egyptians, +testifies in his <i>Isis and Osiris</i>, to the fact that, far from worshipping +the Devil (of which Christians accused them), they despised more than +they dreaded Typhon. In his symbol of the opposing, obstinate power +of nature, they believed him to be a poor, struggling, half-dead divinity. +Thus, even at that remote age, we see the ancients already <em>too enlightened +to believe in a personal devil</em>. As Typhon was represented in one +of his symbols under the figure of an ass at the festival of the sun’s sacrifices, +the Egyptian priests exhorted the faithful worshippers not to +carry gold ornaments upon their bodies for fear of giving food to the +<span class="lock"><em>ass</em>!<a id="FNanchor_920" href="#Footnote_920" class="fnanchor">[920]</a></span></p> + +<p>Three and a half centuries before Christ, Plato expressed his opinion +of evil by saying that “there is in matter a blind, refractory force, which +resists the will of the Great Artificer.” This blind force, under Christian +influx, was made to see and become responsible; it was transformed into +Satan!</p> + +<p>His identity with Typhon can scarcely be doubted upon reading the +account in <cite>Job</cite> of his appearance with the sons of God, before the Lord. +He accuses Job of a readiness to curse the Lord to his face upon sufficient +provocation. So Typhon, in the Egyptian <cite>Book of the Dead</cite>, +figures as the accuser. The resemblance extends even to the names, +for one of Typhon’s appellations was <i>Seth</i>, or <i>Seph</i>; as Sâtân, in Hebrew, +means an adversary. In Arabic the word is <i>Shâtana</i>—to be adverse, +to persecute, and Manetho says he had treacherously murdered +Osiris and allied himself with the Shemites (the Israelites). This may +possibly have originated the fable told by Plutarch, that, from the fight +between Horus and Typhon, Typhon, overcome with fright at the mischief + +<span class="pagenum"><a id="Page_484">484</a></span> + +he had caused, “fled seven days on an ass, and escaping, begat the +boys Ierosolumos and Ioudaios (Jerusalem and Judea).”</p> + +<p>Referring to an invocation of Typhon-Seth, Professor Reuvens says that +the Egyptians worshipped Typhon under the form of an ass; and according +to him Seth “appears gradually among the Semites as the background +of their religious + <span class="lock">consciousness.”<a id="FNanchor_921" href="#Footnote_921" class="fnanchor">[921]</a></span> + The name of the ass in Coptic, <span class="allsmcap">AO</span>, +is a phonetic of <span class="smcap">Iao</span>, and hence the animal became a pun-symbol. +Thus Satan is a later creation, sprung from the overheated fancy of +the Fathers of the Church. By some reverse of fortune, to which the +gods are subjected in common with mortals, Typhon-Seth tumbled down +from the eminence of the deified son of Adam Kadmon, to the degrading +position of a subaltern spirit, a mythical demon—ass. Religious schisms +are as little free from the frail pettiness and spiteful feelings of humanity +as the partisan quarrels of laymen. We find a strong instance of the +above in the case of the Zoroastrian reform, when Magianism separated +from the old faith of the Brahmans. The bright Devas of the <cite>Veda</cite> +became, under the religious reform of Zoroaster, daêvas, or evil spirits, of +the <cite>Avesta</cite>. Even Indra, the luminous god, was thrust far back into the +dark + <span class="lock">shadow<a id="FNanchor_922" href="#Footnote_922" class="fnanchor">[922]</a></span> + in order to show off, in a brighter light, Ahura-mazda, the +Wise and Supreme Deity.</p> + +<p>The strange veneration in which the Ophites held the serpent which +represented Christos may become less perplexing if the students would +but remember that at all ages the serpent was the symbol of divine wisdom, +which kills in order to resurrect, destroys but to rebuild the better. +Moses is made a descendant of Levi, a serpent-tribe. Gautama-Buddha +is of a serpent-lineage, through the Naga (serpent) race of kings who +reigned in Magadha. Hermes, or the god Taaut (Thoth), in his snake-symbol +is Têt; and, according to the Ophite legends, Jesus or Christos +is born from a snake (divine wisdom, or Holy Ghost), <i>i.e.</i>, he became a +Son of God through his initiation into the “Serpent Science.” Vishnu, +identical with the Egyptian Kneph, rests on the heavenly <em>seven</em>-headed +serpent.</p> + +<p>The red or fiery dragon of the ancient time was the military ensign +of the Assyrians. Cyrus adopted it from them when Persia became dominant. +The Romans and Byzantines next assumed it; and so the “great +red dragon,” from being the symbol of Babylon and Nineveh, became that +of <span class="lock">Rome.<a id="FNanchor_923" href="#Footnote_923" class="fnanchor">[923]</a></span></p> + +<p>The temptation, or + <span class="lock">probation,<a id="FNanchor_924" href="#Footnote_924" class="fnanchor">[924]</a></span> + of Jesus is, however, the most dramatic + +<span class="pagenum"><a id="Page_485">485</a></span> + +occasion in which Satan appears. As if to prove the designation of Apollo, +Æsculapius, and Bacchus, <i>Diobolos</i>, or son of Zeus, he is also styled <i>Diabolos</i>, +or accuser. The scene of the probation was the wilderness. In +the desert about the Jordan and Dead Sea were the abodes of the “sons +of the prophets,” and the + <span class="lock">Essenes.<a id="FNanchor_925" href="#Footnote_925" class="fnanchor">[925]</a></span> + These ascetics used to subject their +neophytes to probations, analogous to the <em>tortures</em> of the Mithraic rites; +and the temptation of Jesus was evidently a scene of this character. +Hence, in the <cite>Gospel according to Luke</cite>, it is stated that “the Diabolos, +having completed the probation, left him for a specific time, αχρι καιροῦ; +and Jesus returned in the power of the Spirit into Galilee.” But the +διαβολος, or Devil, in this instance is evidently no malignant principle, +but one exercising discipline. In this sense the terms Devil and Satan +are repeatedly + <span class="lock">employed.<a id="FNanchor_926" href="#Footnote_926" class="fnanchor">[926]</a></span> + Thus, when Paul was liable to undue elation +by reason of the abundance of revelations or epoptic disclosures, there +was given him “a thorn in the flesh, an angel of Satanas,” to check +<span class="lock">him.<a id="FNanchor_927" href="#Footnote_927" class="fnanchor">[927]</a></span></p> + +<p>The story of Satan in the <cite>Book of Job</cite> is of a similar character. He +is introduced among the “Sons of God,” presenting themselves before +the Lord, as in a Mystic initiation. Micaiah the prophet describes a +similar scene, where he “saw the Lord sitting on His throne, and all the +host of Heaven standing by Him,” with whom He took counsel, which +resulted in putting “a lying spirit into the mouth of the prophets of + <span class="lock">Ahab.”<a id="FNanchor_928" href="#Footnote_928" class="fnanchor">[928]</a></span> + The Lord counsels with Satan, and gives him <i lang="fr">carte blanche</i> to +test the fidelity of Job. He is stripped of his wealth and family, and +smitten with a loathsome disease. In his extremity, his wife doubts his +integrity, and exhorts him to worship God, as he is about to die. His +friends all beset him with accusations, and finally the Lord, the chief hierophant +Himself, taxes him with the uttering of words in which there is no +wisdom, and with contending with the Almighty. To this rebuke Job +yielded, making this appeal: “I will demand of thee, and thou shalt +declare unto me: wherefore do I abhor myself and mourn in dust and +ashes?” Immediately he was vindicated. “The Lord said unto Eliphaz +... ye have not spoken of me the thing that is right, as my servant +Job hath.” His integrity had been asserted, and his prediction verified: +“I know that my Champion liveth, and that he will stand up for me at a +later time on the earth; and though after my skin my body itself be corroded +away, yet even then without my flesh shall I see God.” The prediction + +<span class="pagenum"><a id="Page_486">486</a></span> + +was accomplished: “I have heard of thee by the hearing of the +ear, but now mine eye seeth thee.... And the Lord turned the captivity +of Job.”</p> + +<p>In all these scenes there is manifested no such malignant diabolism +as is supposed to characterize “the adversary of souls.”</p> + +<p>It is an opinion of certain writers of merit and learning, that the +Satan of the book of <cite>Job</cite> is a Jewish myth, containing the Mazdean doctrine +of the Evil Principle. Dr. Haug remarks that “the Zoroastrian +religion exhibits a close affinity, or rather identity with the Mosaic religion +and Christianity, such as the personality and attributes of the Devil, +and the resurrection of the + <span class="lock">dead.”<a id="FNanchor_929" href="#Footnote_929" class="fnanchor">[929]</a></span> + The war of the <cite>Apocalypse</cite> between +Michael and the Dragon, can be traced with equal facility to one of the +oldest myths of the Aryans. In the <cite>Avesta</cite> we read of war between +Thrætaona and Azhi-Dahaka, the destroying serpent. Burnouf has endeavored +to show that the Vedic myth of Ahi, or the serpent, fighting +against the gods, has been gradually euhemerized into “the battle of a +pious man against the power of evil,” in the Mazdean religion. By these +interpretations Satan would be made identical with Zohak or Azhi-Dahaka, +who is a three-headed serpent, with one of the heads a human +<span class="lock">one.<a id="FNanchor_930" href="#Footnote_930" class="fnanchor">[930]</a></span></p> + +<p>Beel-Zebub is generally distinguished from Satan. He seems, in the +<cite>Apocryphal New Testament</cite>, to be regarded as the potentate of the +underworld. The name is usually rendered “Baal of the Flies,” which +may be a designation of the Scarabæi or sacred + <span class="lock">beetles.<a id="FNanchor_931" href="#Footnote_931" class="fnanchor">[931]</a></span> + More correctly +it shall be read, as it is always given in the Greek text of the <cite>Gospels</cite>, +Beelzebul, or lord of the household, as is indeed intimated in <cite>Matthew</cite> + +<span class="pagenum"><a id="Page_487">487</a></span> + +<abbr title="ten">x.</abbr> 25: “If they have called the master of the house Beelzebul, how +much more shall they call them of his household.” He was also styled +the prince or archon of dæmons.</p> + +<p>Typhon figures in the <cite>Book of the Dead</cite>, as the Accuser of souls when +they appear for judgment, as Satan stood up to accuse Joshua, the high-priest, +before the angel, and as the Devil came to Jesus to tempt or test +him during his great fast in the wilderness. He was also the deity denominated +Baal-Tsephon, or god of the crypt, in the book of <cite>Exodus</cite>, +and <i>Seth</i>, or the pillar. During this period, the ancient or archaic worship +was more or less under the ban of the government; in figurative language, +Osiris had been treacherously slain and cut in fourteen (twice +<em>seven</em>) pieces, and coffined by his brother Typhon, and Isis had gone to +Byblos in quest of his body.</p> + +<p>We must not forget in this relation that Saba or Sabazios, of Phrygia +and Greece, was torn by the Titans into <em>seven</em> pieces, and that he was, +like Heptaktis of the Chaldeans, the <em>seven</em>-rayed god. Siva, the Hindu, +is represented crowned with seven serpents, and he is the god of war and +destruction. The Hebrew Jehovah the Sabaoth is also called the Lord of +hosts, Seba or Saba, Bacchus or Dionysus Sabazios; so that all these +may easily be proved identical.</p> + +<p>Finally the princes of the older <i lang="fr">régime</i>, the gods who had, on the +assault of the giants, taken the forms of animals and hidden in Æthiopia, +returned and expelled the shepherds.</p> + +<p>According to Josephus, the Hyk-sos were the ancestors of the + <span class="lock">Israelites.<a id="FNanchor_932" href="#Footnote_932" class="fnanchor">[932]</a></span> +This is doubtless substantially true. The Hebrew <cite>Scriptures</cite>, +which tell a somewhat different story, were written at a later period, and +underwent several revisions, before they were promulgated with any degree +of publicity. Typhon became odious in Egypt, and shepherds “an +abomination.” “In the course of the twentieth dynasty he was suddenly +treated as an evil demon, insomuch that his effigies and name are +obliterated on all the monuments and inscriptions that could be + <span class="lock">reached.”<a id="FNanchor_933" href="#Footnote_933" class="fnanchor">[933]</a></span></p> + +<p>In all ages the gods have been liable to be euhemerized into men. +There are tombs of Zeus, Apollo, Hercules, and Bacchus, which are often +mentioned to show that originally they were only mortals. Shem, Ham, +and Japhet, are traced in the divinities Shamas of Assyria, Kham of + +<span class="pagenum"><a id="Page_488">488</a></span> + +Egypt, and Iapetos the Titan. Seth was god of the Hyk-sos, Enoch, or +Inachus, of the Argives; and Abraham, Isaac, and Judah have been compared +with Brahma, Ikshwaka, and Yadu of the Hindu pantheon. Typhon +tumbled down from godhead to devilship, both in his own character +as brother of Osiris, and as the Seth, or Satan of Asia. Apollo, the god +of day, became, in his older Phœnician garb, no more Baal Zebul, the +Oracle-god, but prince of demons, and finally the lord of the underworld. +The separation of Mazdeanism from Vedism, transformed the <i>devas</i> or +gods into evil potencies. Indra, also, in the <cite>Vendidad</cite> is set forth as the +subaltern of Ahriman,<a id="FNanchor_934" href="#Footnote_934" class="fnanchor">[934]</a> + created by him out of the materials of + <span class="lock">darkness,<a id="FNanchor_935" href="#Footnote_935" class="fnanchor">[935]</a></span> +together with Siva (Surya) and the two Aswins. Even Jahi is the demon +of Lust—probably identical with Indra.</p> + +<p>The several tribes and nations had their tutelar gods, and vilified +those of inimical peoples. The transformation of Typhon, Satan and +Beelzebub are of this character. Indeed, Tertullian speaks of Mithra, +the god of the Mysteries, as a devil.</p> + +<p>In the twelfth chapter of the <cite>Apocalypse</cite>, Michael and his angels +overcame the Dragon and his angels: “and the Great Dragon was cast +out, that Archaic Ophis, called Diabolos and Satan, that deceiveth the +whole world.” It is added: “They overcame him by the blood of the +Lamb.” The Lamb, or Christ, had to descend himself to hell, the world +of the dead, and remain there three days before he subjugated the enemy, +according to the myth.</p> + +<p>Michael was denominated by the kabalists and the Gnostics, “the +Saviour,” the angel of the Sun, and angel of Light. (מיכאל, probably, +from יכח <a id="hebrew21"></a> to manifest and אל God.) He was the first of the Æons, and +was well-known to antiquarians as the “unknown angel” represented +on the Gnostic amulets.</p> + +<p>The writer of the <cite>Apocalypse</cite>, if not a kabalist, must have been a +Gnostic. Michael was not a personage originally exhibited to him in +his vision (epopteia) but the Saviour and Dragon-slayer. Archæological +explorations have indicated him as identical with Anubis, whose effigy +was lately discovered upon an Egyptian monument, with a cuirass and +holding a spear, like <abbr title="Saint">St.</abbr> Michael and <abbr title="Saint">St.</abbr> George. He is also represented +as slaying a Dragon, that has the head and tail of a + <span class="lock">serpent.<a id="FNanchor_936" href="#Footnote_936" class="fnanchor">[936]</a></span></p> + +<p>The student of Lepsius, Champollion, and other Egyptologists will + +<span class="pagenum"><a id="Page_489">489</a></span> + +quickly recognize Isis as the “woman with child,” “clothed with the Sun +and with the Moon under her feet,” whom the “great fiery Dragon” persecuted, +and to whom “were given two wings of the Great Eagle that +she might fly into the wilderness.” Typhon was + <span class="lock">red-skinned.<a id="FNanchor_937" href="#Footnote_937" class="fnanchor">[937]</a></span></p> + +<p>The Two Brothers, the Good and Evil Principles, appear in the +Myths of the <cite>Bible</cite> as well as those of the Gentiles, and Cain and Abel, +Typhon and Osiris, Esau and Jacob, Apollo and Python, etc., Esau or +Osu, is represented, when born, as “red all over like as hairy garment.” +He is the Typhon or Satan, opposing his brother.</p> + +<p>From the remotest antiquity the serpent was held by every people in +the greatest veneration, as the embodiment of Divine wisdom and the +symbol of spirit, and we know from Sanchoniathon that it was Hermes or +Thoth who was the first to regard the serpent as “the most spirit-like of +all the reptiles;” and the Gnostic serpent with the seven vowels over +the head is but the copy of Ananta, the seven-headed serpent on which +rests the god Vishnu.</p> + +<p>We have experienced no little surprise to find upon reading the latest +European treatises upon serpent-worship, that the writers confess that the +public is “still almost in the dark as to the origin of the superstition in +question.” Mr. C. Staniland Wake, M.A.I., from whom we now quote, +says: “The student of mythology knows that certain ideas were associated +by the peoples of antiquity with the serpent, and that it was the +favorite symbol of particular deities; but why that animal rather than any +other was chosen for the purpose is yet + <span class="lock">uncertain.”<a id="FNanchor_938" href="#Footnote_938" class="fnanchor">[938]</a></span></p> + +<p>Mr. James Fergusson, F.R.S., who has gathered together such an +abundance of material upon this ancient cult, seems to have no more +suspicion of the truth than the + <span class="lock">rest.<a id="FNanchor_939" href="#Footnote_939" class="fnanchor">[939]</a></span></p> + +<p>Our explanation of the myth may be of little value to students of +symbology, and yet we believe that the interpretation of the primitive +serpent-worship as given by the initiates is the correct one. In + <abbr title="Volume one, page">Vol. i., p.</abbr> +10, we quote from the serpent Mantra, in the <cite>Aytareya-Brahmana</cite>, a +passage which speaks of the earth as the <i>Sarpa Râjni</i>, the Queen of the +Serpents, and “the mother of all that moves.” These expressions refer +to the fact that before our globe had become egg-shaped or round it was +a long trail of cosmic dust or fire-mist, moving and writhing like a serpent. +This, say the explanations, was the Spirit of God moving on the chaos +until its breath had incubated cosmic matter and made it assume the +annular shape of a serpent with its tail in its mouth—emblem of eternity + +<span class="pagenum"><a id="Page_490">490</a></span> + +in its spiritual and of our world in its physical sense. According to the +notions of the oldest philosophers, as we have shown in the preceding +chapter, the earth, serpent-like, casts off its skin and appears after every +minor pralaya in a rejuvenated state, and after the great pralaya resurrects +or evolves again from its subjective into objective existence. Like +the serpent, it not only “puts off its old age,” says Sanchoniathon, “but +increases in size and strength.” This is why not only Serapis, and later, +Jesus, were represented by a great serpent, but even why, in our own +century, big snakes are kept with sacred care in Moslem mosques; for +instance, in that of Cairo. In Upper Egypt a famous saint is said to +appear under the form of a large serpent; and in India in some children’s +cradles a pair of serpents, male and female, are reared with the infant, +and snakes are often kept in houses, as they are thought to bring (a +magnetic aura of) wisdom, health, and good luck. They are the progeny +of Sarpa Râjni, the earth, and endowed with all her virtues.</p> + +<p>In the Hindu mythology Vasaki, the Great Dragon, pours forth upon +Durga, from his mouth, a poisonous fluid which overspreads the ground, but +her consort Siva caused the earth to open her mouth and swallow it.</p> + +<p>Thus the mystic drama of the celestial virgin pursued by the dragon +seeking to devour her child, was not only depicted in the constellations +of heaven, as has been mentioned, but was represented in the secret worship +of the temples. It was the mystery of the god Sol, and inscribed +on a black image of + <span class="lock">Isis.<a id="FNanchor_940" href="#Footnote_940" class="fnanchor">[940]</a></span> + The Divine Boy was chased by the cruel + <span class="lock">Typhon.<a id="FNanchor_941" href="#Footnote_941" class="fnanchor">[941]</a></span> + In an Egyptian legend the Dragon is said to pursue Thuesis +(Isis) while she is endeavoring to protect her + <span class="lock">son.<a id="FNanchor_942" href="#Footnote_942" class="fnanchor">[942]</a></span> + Ovid describes +Dioné (the consort of the original Pelasgian Zeus, and mother of Venus) +as flying from Typhon to the + <span class="lock">Euphrates,<a id="FNanchor_943" href="#Footnote_943" class="fnanchor">[943]</a></span> + thus identifying the myth as +belonging to all the countries where the Mysteries were celebrated. +Virgil sings the victory:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent0a">“Hail, dear child of gods, great son of Jove!</div> + <div class="verse indent0">Receive the honors great; the time is at hand;</div> + <div class="verse indent0">The Serpent will die!”<a id="FNanchor_944" href="#Footnote_944" class="fnanchor">[944]</a></div> + </div> +</div> + +<p>Albertus Magnus, himself an alchemist and student of occult science, +as well as a bishop of the Roman Catholic Church, in his enthusiasm for +astrology, declared that the zodiacal sign of the celestial virgin rises above +the horizon on the twenty-fifth of December, at the moment assigned by +the Church for the birth of the + <span class="lock">Saviour.<a id="FNanchor_945" href="#Footnote_945" class="fnanchor">[945]</a></span></p> + +<p><span class="pagenum"><a id="Page_491">491</a></span> + +The sign and myth of the mother and child were known thousands of +years before the Christian era. The drama of the Mysteries of Demeter +represents Persephoneia, her daughter, as carried away by Pluto or Hades +into the world of the dead; and when the mother finally discovers her +there, she has been installed as queen of the realm of Darkness. This +myth was transcribed by the Church into the legend + <span class="lock">of <abbr title="Saint">St.</abbr> Anna<a id="FNanchor_946" href="#Footnote_946" class="fnanchor">[946]</a></span> + going +in quest of her daughter Mary, who has been conveyed by Joseph into +Egypt. Persephoné is depicted with two ears of wheat in her hand; so +is Mary in the old pictures; so was the Celestial Virgin of the constellation. +Albumazar the Arabian indicates the identity of the several myths +as follows:</p> + +<p>“In the first decan of the Virgin rises a maid, called in Arabic Aderenosa +[Adha-nari?], that is, pure immaculate + <span class="lock">virgin,<a id="FNanchor_947" href="#Footnote_947" class="fnanchor">[947]</a></span> + graceful in person, +charming in countenance, modest in habit, with loosened hair, holding in +her hands two ears of wheat, sitting upon an embroidered throne, nursing +a boy, and rightly feeding him in the place called Hebræa; a boy, I +say, named Iessus by certain nations, which signifies Issa, whom they also +call Christ in + <span class="lock">Greek.”<a id="FNanchor_948" href="#Footnote_948" class="fnanchor">[948]</a></span></p> + +<p>At this time Grecian, Asiatic, and Egyptian ideas had undergone a +remarkable transformation. The Mysteries of Dionysus-Sabazius had +been replaced by the rites of Mithras, whose “caves” superseded the +crypts of the former god, from Babylon to Britain. Serapis, or Sri-Apa, +from Pontus, had usurped the place of Osiris. The king of Eastern Hindustan, +Asoka, had embraced the religion of Siddhârtha, and sent missionaries +clear to Greece, Asia, Syria, and Egypt, to promulgate the evangel +of wisdom. The Essenes of Judea and Arabia, the + <span class="lock">Therapeutists<a id="FNanchor_949" href="#Footnote_949" class="fnanchor">[949]</a></span> + of +Egypt, and the + <span class="lock">Pythagorists<a id="FNanchor_950" href="#Footnote_950" class="fnanchor">[950]</a></span> + of Greece and Magna Græcia, were evidently +religionists of the new faith. The legends of Gautama superseded +the myths of Horus, Anubis, Adonis, Atys, and Bacchus. These were +wrought anew into the Mysteries and Gospels, and to them we owe the + +<span class="pagenum"><a id="Page_492">492</a></span> + +literature known as the <cite>Evangelists</cite> and the <cite>Apocryphal New Testament</cite>. +They were kept by the Ebionites, Nazarenes, and other sects as sacred +books, which they might “show only to the wise;” and were so preserved +till the overshadowing influence of the Roman ecclesiastical polity was +able to wrest them from those who kept them.</p> + +<p>At the time that the high-priest Hilkiah is said to have found the +<i>Book of the Law</i>, the Hindu <cite>Puranas</cite> (Scriptures) were known to the +Assyrians. These last had for many centuries held dominion from the +Hellespont to the Indus, and probably crowded the Aryans out of Bactriana +into the Punjâb. The <cite>Book of the Law</cite> seems to have been a +<i>purana</i>. “The learned Brahmans,” says Sir William Jones, “pretend +that five conditions are requisite to constitute a real <i>purana</i>:</p> + +<p>“1. To treat of the creation of matter in general.</p> + +<p>“2. To treat of <em>the creation or production of secondary material and +spiritual beings</em>.</p> + +<p>“3. To give a chronological abridgment of the great periods of time.</p> + +<p>“4. To give a genealogical abridgment of the principal families that +reigned over the country.</p> + +<p>“5. Lastly, to give the history of some great man in particular.”</p> + +<p>It is pretty certain that whoever wrote the <cite>Pentateuch</cite> had this plan +before him, as well as those who wrote the <cite>New Testament</cite> had become +thoroughly well acquainted with Buddhistic ritualistic worship, legends +and doctrines, through the Buddhist missionaries who were many in those +days in Palestine and Greece.</p> + +<p>But “no Devil, no Christ.” This is the basic dogma of the Church. +We must hunt the two together. There is a mysterious connection +between the two, more close than perhaps is suspected, amounting to +identity. If we collect together the mythical sons of God, all of whom +were regarded as “first-begotten,” they will be found dovetailing together +and blending in this dual character. Adam Kadmon bifurcates from the +spiritual conceptive wisdom into the creative one, which evolves <i>matter</i>. +The Adam made from dust is both son of God and Satan; and the latter +is also a son of + <span class="lock">God,<a id="FNanchor_951" href="#Footnote_951" class="fnanchor">[951]</a></span> + according to Job.</p> + +<p>Hercules was likewise “the First-Begotten.” He is also Bel, Baal, +and Bal, and therefore Siva, the Destroyer. Bacchus was styled by +Euripides, “Bacchus, the Son of God.” As a child, Bacchus, like the +Jesus of the <cite>Apocryphal Gospels</cite>, was greatly dreaded. He is described +as benevolent to mankind; nevertheless he was merciless in punishing +whomever failed of respect to his worship. Pentheus, the son of Cadmus + +<span class="pagenum"><a id="Page_493">493</a></span> + +and Hermioné, was, like the son of Rabbi Hannon, destroyed for his +want of piety.</p> + +<p>The allegory of Job, which has been already cited, if correctly understood, +will give the key to this whole matter of the Devil, his nature and +office; and will substantiate our declarations. Let no pious individual +take exception to this designation of allegory. Myth was the favorite +and universal method of teaching in archaic times. Paul, writing to the +Corinthians, declared that the entire story of Moses and the Israelites +was + <span class="lock">typical;<a id="FNanchor_952" href="#Footnote_952" class="fnanchor">[952]</a></span> + and in his <cite>Epistle to the Galatians</cite>, asserted that the whole +story of Abraham, his two wives, and their sons was an + <span class="lock">allegory.<a id="FNanchor_953" href="#Footnote_953" class="fnanchor">[953]</a></span> +Indeed, it is a theory amounting to certitude, that the historical books +of the <cite>Old Testament</cite> were of the same character. We take no extraordinary +liberty with the <cite>Book of Job</cite> when we give it the same designation +which Paul gave the stories of Abraham and Moses.</p> + +<p>But we ought, perhaps, to explain the ancient use of allegory and +symbology. The truth in the former was left to be deduced; the symbol +expressed some abstract quality of the Deity, which the laity could easily +apprehend. Its higher sense terminated there; and it was employed by +the multitude thenceforth as an image to be employed in idolatrous rites. +But the allegory was reserved for the inner sanctuary, when only the +elect were admitted. Hence the rejoinder of Jesus when his disciples +interrogated him because he spoke to the multitude in parables. “To +you,” said he, “it is given to know the mysteries of the Kingdom of +Heaven, but to them it is not given. For whosoever hath, to him +shall be given, and he shall have more abundance; but whosoever hath +not, from him shall be taken away even that he hath.” In the minor +Mysteries a sow was washed to typify the purification of the neophyte; +as her return to the mire indicated the superficial nature of the work +that had been accomplished.</p> + +<p>“The Mythus is the undisclosed thought of the soul. The characteristic +trait of the myth is to convert reflection into history (a historical +form). As in the epos, so in the myth, the historical element predominates. +Facts (external events) often constitute the basis of the myth, +and with these, religious ideas are interwoven.”</p> + +<p>The whole allegory of Job is an open book to him who understands +the picture-language of Egypt as it is recorded in <cite>the Book of the Dead</cite>. +In the Scene of Judgment, Osiris is represented sitting on his throne, + +<span class="pagenum"><a id="Page_494">494</a></span> + +holding in one hand the symbol of life, “the hook of attraction,” and in +the other the mystic Bacchic fan. Before him are the sons of God, the +forty-two assessors of the dead. An altar is immediately before the +throne, covered with gifts and surmounted with the sacred lotus-flower, +upon which stand four spirits. By the entrance stands the soul about to +be judged, whom Thmei, the genius of Truth, is welcoming to this conclusion +of the probation. Thoth holding a reed, makes a record of the +proceedings in the Book of Life. Horus and Anubis, standing by the +scales, inspect the weight which determines whether the heart of the +deceased balances the symbol of truth, or the latter preponderates. On +a pedestal sits a bitch—the symbol of the Accuser.</p> + +<p>Initiation into the Mysteries, as every intelligent person knows, was +a dramatic representation of scenes in the underworld. Such was the +allegory of Job.</p> + +<p>Several critics have attributed the authorship of this book to Moses. +But it is older than the <cite>Pentateuch</cite>. Jehovah is not mentioned in the +poem itself; and if the name occurs in the prologue, the fact must be +attributed to either an error of the translators, or the premeditation +exacted by the later necessity to transform polytheism into a monotheistic +religion. The plan adopted was the very simple one of attributing +the many names of the Elohim (gods) to a single god. So in +one of the oldest Hebrew texts of Job (in chapter <abbr title="twelve">xii.</abbr> 9) there stands +the name of Jehovah, whereas all other manuscripts have “Adonai.” +But in the original poem Jehovah is absent. In place of this name we +find <i>Al</i>, <i>Aleim</i>, <i>Ale</i>, <i>Shaddai</i>, <i>Adonai</i>, etc. Therefore, we must conclude +that either the prologue and epilogue were added at a later period, +which is inadmissible for many reasons, or that it has been tampered +with like the rest of the manuscripts. Then, we find in this archaic +poem no mention whatever of the Sabbatical Institution; but a great +many references to the sacred number seven, of which we will speak +further, and a direct discussion upon Sabeanism, the worship of the +heavenly bodies prevailing in those days in Arabia. Satan is called in +it a “Son of God,” one of the council which presents itself before God, +and he leads him into tempting Job’s fidelity. In this poem, clearer and +plainer than anywhere else, do we find the meaning of the appellation, +Satan. It is a term for the office or character of <em>public accuser</em>. Satan +is the Typhon of the Egyptians, barking his accusations in Amenthi; an +office quite as respectable as that of the public prosecutor, in our own +age; and if, through the ignorance of the first Christians, he became +later identical with the Devil, it is through no connivance of his own.</p> + +<p>The <cite>Book of Job</cite> is a complete representation of ancient initiation, +and the trials which generally precede this grandest of all ceremonies. + +<span class="pagenum"><a id="Page_495">495</a></span> + +The neophyte perceives himself deprived of everything he valued, and +afflicted with foul disease. His wife appeals to him to adore God and +die; there was no more hope for him. Three friends appear on the +scene by mutual appointment: Eliphaz, the learned Temanite, full of +the knowledge “which wise men have told from their fathers—to whom +alone the earth was given;” Bildad, the conservative, taking matters as +they come, and judging Job to have done wickedly, because he was +afflicted; and Zophar, intelligent and skilful with “generalities” but +not interiorly wise. Job boldly responds: “If I have erred, it is a +matter with myself. You magnify yourselves and plead against me in +my reproach; but it is God who has overthrown me. Why do you persecute +me and are not satisfied with my flesh thus wasted away? But I +know that my Champion lives, and that at a coming day he will stand +for me in the earth; and though, together with my skin, all this beneath +it shall be destroyed, yet without my flesh I shall see God.... Ye shall +say: ‘Why do we molest him?’ for the root of the matter is found in +me!”</p> + +<p>This passage, like all others in which the faintest allusions could be +found to a “Champion,” “Deliverer,” or “Vindicator,” was interpreted +into a direct reference to the Messiah; but apart from the fact that in +the Septuagint this verse is translated:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent0a">“For I know that He is eternal</div> + <div class="verse indent0">Who is about to deliver me on earth,</div> + <div class="verse indent0">To restore this skin of mine which endures these things,” etc.</div> + </div> +</div> + +<p>In King James’s version, as it stands translated, it has no resemblance +whatever to the + <span class="lock">original.<a id="FNanchor_954" href="#Footnote_954" class="fnanchor">[954]</a></span> + The crafty translators have rendered it, “I +know that <em>my Redeemer liveth</em>,” etc. And yet <i>Septuagint</i>, <i>Vulgate</i>, and +Hebrew original, have all to be considered as an inspired Word of God. +Job refers to his own <em>immortal</em> spirit which is eternal, and which, when +death comes, will deliver him from his putrid earthly body and clothe him +with a new spiritual envelope. In the <cite>Mysteries of Eleusinia</cite>, in the +Egyptian <cite>Book of the Dead</cite>, and all other works treating on matters of +initiation, this “eternal being” has a name. With the Neo-platonists it +was the <i>Nous</i>, the <i>Augoeides</i>; with the Buddhists it is <i>Aggra</i>; and with +the Persians, <i>Ferwer</i>. All of these are called the “Deliverers,” the +“Champions,” the “Metatrons,” etc. In the Mithraic sculptures of +Persia, the <i>ferwer</i> is represented by a winged figure hovering in the air +above its “object” or + <span class="lock">body.<a id="FNanchor_955" href="#Footnote_955" class="fnanchor">[955]</a></span> + It is the luminous Self—the Âtman of + +<span class="pagenum"><a id="Page_496">496</a></span> + +the Hindus, our immortal spirit, who alone can redeem our soul; and +will, if we follow him instead of being dragged down by our body. +Therefore, in the Chaldean texts, the above reads, “My <em>deliverer</em>, my +<em>restorer</em>,” <i>i.e.</i>, the Spirit who will restore the decayed body of man, and +transform it into a clothing of ether. And it is this <i>Nous</i>, <i>Augoeides</i>, +<i>Ferwer</i>, <i>Aggra</i>, Spirit of himself, that the triumphant Job shall see without +his flesh—<i>i.e.</i>, when he has escaped from his bodily prison, and that +the translators call “God.”</p> + +<p>Not only is there not the slightest allusion in the poem of Job to +Christ, but it is now well proved that all those versions by different translators, +which agree with that of king James, were written on the authority +of Jerome, who has taken strange liberties in his <cite>Vulgate</cite>. He was +the first to cram into the text this verse of his own fabrication:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent0a">“<i>I know that my Redeemer lives</i>,</div> + <div class="verse indent0">And at the last day <i>I shall arise from the earth</i>,</div> + <div class="verse indent0">And again shall be surrounded with my skin,</div> + <div class="verse indent0">And in my flesh I shall see my God.”</div> + </div> +</div> + +<p>All of which might have been a good reason for himself to believe in +it since <em>he knew it</em>, but for others who did <em>not</em>, and who moreover +found in the text a quite different idea, it only proves that Jerome had +decided, by one more interpolation, to enforce the dogma of a resurrection +“at the last day,” and in the identical skin and bones which we had used +on earth. This is an agreeable prospect of “restoration” indeed. Why +not the linen also, in which the body happens to die?</p> + +<p>And how could the author of the <cite>Book of Job</cite> know anything of the +<cite>New Testament</cite>, when evidently he was utterly ignorant even of the <i>Old</i> +one? There is a total absence of allusion to any of the patriarchs; +and so evidently is it the work of an <i>Initiate</i>, that one of the three daughters +of Job is even called by a decidedly “Pagan” mythological name. +The name of <i>Kerenhappuch</i> is rendered in various ways by the many +translators. The <cite>Vulgate</cite> has “horn of antimony;” and the LXX has the +“horn of Amalthea,” the nurse of Jupiter, and one of the constellations, +emblem of the “horn of plenty.” The presence in the <i>Septuagint</i> of this +heroine of Pagan fable, shows the ignorance of the transcribers of its +meaning as well as the esoteric origin of the <cite>Book of Job</cite>.</p> + +<p>Instead of offering consolations, the three friends of the suffering Job +seek to make him believe that his misfortune must have come in punishment +of some extraordinary transgressions on his part. Hurling back +upon them all their imputations, Job swears that while his breath is in him +he will maintain his cause. He takes in view the period of his prosperity +“when the secret of God was upon his tabernacles,” and he was a judge + +<span class="pagenum"><a id="Page_497">497</a></span> + +“who sat chief, and dwelt as a king in the army, or one that comforteth the +mourners,” and compares with it the present time—when vagrant Bedouins +held him in derision, men “viler than the earth,” when he was prostrated +by misfortune and foul disease. Then he asserts his sympathy for the +unfortunate, his chastity, his integrity, his probity, his strict justice, his +charities, his moderation, his freedom from the prevalent sun-worship, his +tenderness to enemies, his hospitality to strangers, his openness of heart, +his boldness for the right, though he encountered the multitude and the +contempt of families; and invokes the Almighty to answer him, and his +adversary to write down of what he had been guilty.</p> + +<p>To this there was not, and could not be, any answer. The three had +sought to crush Job by pleadings and general arguments, and he had demanded +consideration for his specific acts. Then appeared the fourth; +Elihu, the son of Barachel the Buzite, of the kindred of + <span class="lock">Ram.<a id="FNanchor_956" href="#Footnote_956" class="fnanchor">[956]</a></span></p> + +<p>Elihu is the hierophant; he begins with a rebuke, and the sophisms +of Job’s false friends are swept away like the loose sand before the west +wind.</p> + +<p>“And Elihu, the son of Barachel, spoke and said: ‘Great men are +not always wise ... there <em>is</em> a spirit in man; the <em>spirit within me</em> +constraineth me.... God speaketh once, yea twice, <em>yet man</em> perceiveth +it not. In a dream; in a vision of the night, when deep sleep falleth +upon man, in slumberings upon the bed; then he openeth the ears of men, +and sealeth their instruction. O Job, hearken unto me; hold thy peace, +and I shall teach thee <span class="allsmcap">WISDOM</span>.’”</p> + +<p>And Job, who to the dogmatic fallacies of his three friends in the bitterness +of his heart had exclaimed: “No doubt but ye are <em>the</em> people, +and wisdom shall die with you.... Miserable comforters are ye all.... +Surely I would speak to the Almighty, and I desire to reason with God. +But <i>ye</i> are forgers of lies, <em>ye</em> are physicians of no value!” The sore-eaten, +visited Job, who in the face of the official clergy—offering for all +hope the necessarianism of damnation, had in his despair nearly wavered in +his patient faith, answered: “What <em>ye</em> know, <em>the same</em> do I know also; +I am not inferior unto you.... Man cometh forth like a flower, and +is cut down: he fleeth also as a shadow, <em>and continueth not</em>.... Man +dieth, and wasteth away, yea, man giveth up the ghost, and <em>where is +he?</em>... If a man die shall he <em>live</em> again?... When a few years are +come then I shall go the way <em>whence</em> I shall not return.... O that +one might plead for a man with God, as a man pleadeth for his neighbor!” + +<span class="pagenum"><a id="Page_498">498</a></span> + +Job finds one who answers to his cry of agony. He listens to the wisdom +of Elihu, the hierophant, the perfected teacher, the inspired philosopher. +From his stern lips comes the just rebuke for his impiety in +charging upon the <span class="smcap">Supreme</span> Being the evils of humanity. “God,” says +Elihu, “is excellent in power, and in judgment, and in plenty of justice; +<span class="smcap">He</span> <em>will not afflict</em>.”</p> + +<p>So long as the neophyte was satisfied with his own worldly wisdom +and irreverent estimate of the Deity and His purposes; so long as he +gave ear to the pernicious sophistries of his advisers, the hierophant kept +silent. But, when this anxious mind was ready for counsel and instruction, +his voice is heard, and he speaks with the authority of the Spirit +of God that “constraineth” him: “Surely God will not hear <em>vanity</em>, neither +will the Almighty regard it.... He respecteth not any that are +wise at heart.”</p> + +<p>What better commentary than this upon the fashionable preacher, +who “<em>multiplieth</em> words without knowledge!” This magnificent <em>prophetic</em> +satire might have been written to prefigure the spirit that prevails +in all the denominations of Christians.</p> + +<p>Job hearkens to the words of wisdom, and then the “Lord” answers +Job “out of the whirlwind” of nature, God’s first visible manifestation: +“Stand still, O Job, stand still! and consider the wondrous works of +God; for <em>by them alone</em> thou canst know God. ‘Behold, God is great, +and <em>we know him not</em>,’ Him who ‘maketh small the drops of water; <em>but +they</em> pour down rain <em>according to the vapor</em> + <span class="lock"><em>thereof</em>;’”<a id="FNanchor_957" href="#Footnote_957" class="fnanchor">[957]</a></span> + not according to +the divine whim, but to the once established and immutable laws. Which +law “removeth the mountains and they know not; which shaketh the +earth; which commandeth the sun, and <em>it riseth not</em>; and sealeth up the +stars; ... which doeth great things <em>past finding out</em>; yea, and <i>wonders +without number</i>.... Lo, <em>He goeth by me</em>, and I see <em>him not</em>; he passeth +on also, but <em>I perceive him</em> + <span class="lock"><em>not</em>!”<a id="FNanchor_958" href="#Footnote_958" class="fnanchor">[958]</a></span></p> + +<p>Then, “Who is this that darkeneth counsel by words without + <span class="lock">knowledge?”<a id="FNanchor_959" href="#Footnote_959" class="fnanchor">[959]</a></span> +speaks the voice of God through His mouthpiece—nature. +“Where wast thou when I laid the foundations of the earth? declare, if +thou hast understanding. Who hath laid the measures thereof, <em>if thou +knowest</em>? When the morning stars sang together, and all the sons of +God shouted for joy?... Wast thou present when I said to the seas, +‘Hitherto shalt thou come, but no further; and here shall thy proud +waves be stayed?’... Knowest thou who hath caused it to rain on +the earth, <em>where no man is</em>; on the wilderness, wherein <em>there is no man</em>.... +Canst thou bind the sweet influences of Pleiades, or loose the bands + +<span class="pagenum"><a id="Page_499">499</a></span> + +of Orion?... Canst thou <em>send lightnings</em>, that they may go, and say +unto thee, ‘Here we + <span class="lock">are?’”<a id="FNanchor_960" href="#Footnote_960" class="fnanchor">[960]</a></span></p> + +<p>“Then Job answered the Lord.” He understood His ways, and his +eyes were opened for the first time. The Supreme Wisdom descended +upon him; and if the reader remain puzzled before this final <span class="smcap">Petroma</span> of +initiation, at least Job, or the man “afflicted” in his blindness, then realized +the impossibility of catching “Leviathan by putting a hook into his +nose.” The Leviathan is <span class="allsmcap">OCCULT SCIENCE</span>, on which one can lay his +hand, but “<em>do no</em> + <span class="lock"><em>more</em>,”<a id="FNanchor_961" href="#Footnote_961" class="fnanchor">[961]</a></span> + whose power and “comely proportion” God +wishes not to conceal.</p> + +<p>“Who can discover the face of his garment, or who can come to him +with his <em>double bridle</em>? Who can open the doors of his face, ‘of him +whose <em>scales</em> are his pride, shut up together as <em>with a closed seal</em>?’ +Through whose ‘neesings a light doth shine,’ and whose eyes are like +the lids of the morning.” Who “maketh a light to <em>shine</em> after him,” for +those who have the fearlessness to approach him. And then they, like +him, will behold “all <em>high</em> things, for he is king only over all the children +of <span class="lock">pride.”<a id="FNanchor_962" href="#Footnote_962" class="fnanchor">[962]</a></span></p> + +<p>Job, now in modest confidence, responded:</p> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent0a">“I know that thou canst do everything,</div> + <div class="verse indent0">And that no thought of thine can be resisted.</div> + <div class="verse indent0">Who is he that maketh a show of arcane wisdom,</div> + <div class="verse indent0">Of which he knoweth nothing?</div> + <div class="verse indent0">Thus have I uttered what I did not <span class="lock">comprehend—</span></div> + <div class="verse indent0">Things far above me, which I did not know.</div> + <div class="verse indent0">Hear! I beseech thee, and I will speak;</div> + <div class="verse indent0">I will demand of thee, and do thou answer me:</div> + <div class="verse indent0">I have heard thee with my ears,</div> + <div class="verse indent0">And now I see thee with my eyes,</div> + <div class="verse indent0">Wherefore am I loathsome,</div> + <div class="verse indent0">And mourn in dust and ashes?”</div> + </div> +</div> + +<p>He recognized his “champion,” and was assured that the time for +his vindication had come. Immediately the Lord (“the priests and the +judges,” <cite>Deuteronomy</cite> <abbr title="nineteen">xix.</abbr> 17) saith to his friends: “My wrath is kindled +against thee and against thy two friends; for ye have not spoken +of me the thing that is right, as my servant Job hath.” So “the Lord +turned the captivity of Job,” and “blessed the latter end of Job more +than his beginning.”</p> + +<p>Then in the judgment the deceased invokes four spirits who preside +over the Lake of Fire, and is purified by them. He then is conducted to + +<span class="pagenum"><a id="Page_500">500</a></span> + +his celestial house, and is received by Athar and Isis, and stands before + <span class="lock"><i>Atum</i>,<a id="FNanchor_963" href="#Footnote_963" class="fnanchor">[963]</a></span> + the essential God. He is now <i>Turu</i>, the essential man, a pure +spirit, and henceforth On-ati, the eye of fire, and an associate of the +gods.</p> + +<p>This grandiose poem of Job was well understood by the kabalists. +While many of the mediæval Hermetists were profoundly religious men, +they were, in their innermost hearts—like kabalists of every age—the +deadliest enemies of the clergy. How true the words of Paracelsus when +worried by fierce persecution and slander, misunderstood by friends and +foes, abused by clergy and laity, he exclaimed:</p> + +<p>“O ye of Paris, Padua, Montpellier, Salerno, Vienna, and Leipzig! +Ye are not teachers of the truth, but confessors of lies. Your philosophy +is a lie. Would you know <em>what</em> <span class="allsmcap">MAGIC</span> <em>really is</em>, then seek it in <abbr title="Saint">St.</abbr> John’s +<cite>Revelation</cite>.... As you cannot yourselves prove your teachings from the +<cite>Bible</cite> and the <cite>Revelation</cite>, then let your farces have an end. The <em>Bible +is the true key and interpreter</em>. John, not less than Moses, Elias, Enoch, +David, Solomon, Daniel, Jeremiah, and the rest of the prophets, was a +<em>magician</em>, kabalist, and diviner. If now, all, or even any of those I have +named, were yet living, I do not doubt that you would make an example +of them in your miserable slaughter-house, and would annihilate them +there on the spot, and <em>if</em> it were possible, the Creator of all things too!”</p> + +<p>That Paracelsus had learned some mysterious and useful things out +of <cite>Revelation</cite> and other <cite>Bible</cite> books, as well as from the <cite>Kabala</cite>, was +proved by him practically; so much so, that he is called by many the +“father of magic and founder of the occult physics of the <cite>Kabala</cite> and +<span class="lock">magnetism.”<a id="FNanchor_964" href="#Footnote_964" class="fnanchor">[964]</a></span></p> + +<p>So firm was the popular belief in the supernatural powers of Paracelsus, +that to this day the tradition survives among the simple-minded +Alsatians that he is not dead, but “sleepeth in his grave” at + <span class="lock">Strasburg.<a id="FNanchor_965" href="#Footnote_965" class="fnanchor">[965]</a></span> +And they often whisper among themselves that the green sod heaves with +every respiration of that weary breast, and that deep groans are heard as +the great fire-philosopher awakes to the remembrance of the cruel wrongs +he suffered at the hands of his cruel slanderers for the sake of the great +truth!</p> + +<p>It will be perceived from these extended illustrations that the Satan +of the <cite>Old Testament</cite>, the Diabolos or Devil of the <cite>Gospels</cite> and <cite>Apostolic +Epistles</cite>, were but the antagonistic principle in matter, necessarily incident +to it, and not wicked in the moral sense of the term. The Jews, + +<span class="pagenum"><a id="Page_501">501</a></span> + +coming from the Persian country, brought with them the doctrine of <em>two +principles</em>. They could not bring the <cite>Avesta</cite>, for it was not written. But +they—we mean the <i>Astdians</i> and <i>Pharsi</i>—invested Ormazd with the +secret name of יהוה, and Ahriman with the name of the gods of the land, +Satan of the Hittites, and <i>Diabolos</i>, or rather Diobolos, of the Greeks. +The early Church, at least the Pauline part of it, the Gnostics and their +successors, further refined upon their ideas; and the Catholic Church +adopted and adapted them, meanwhile putting their promulgators to the +sword.</p> + +<p>The Protestant is a reaction from the Roman Catholic Church. It is +necessarily not coherent in its parts, but a prodigious host of fragments +beating their way round a common centre, attracting and repelling each +other. Parts are centripetally impelled towards old Rome, or the system +which enabled old Rome to exist; part still recoil under the centrifugal +impulse, and seek to rush into the broad ethereal region beyond Roman, +or even Christian influence.</p> + +<p>The modern Devil is their principal heritage from the Roman Cybelè, +“Babylon, the Great Mother of the idolatrous and abominable religions +of the earth.”</p> + +<p>But it may be argued, perhaps, that Hindu theology, both Brahmanical +and Buddhistic, is as strongly impregnated with belief in objective +devils as Christianity itself. There is a slight difference. This very +<em>subtlety</em> of the Hindu mind is a sufficient warrant that the well-educated +people, the learned portion, at least, of the Brahman and Buddhist +divines, consider the Devil in another light. With them the Devil is a +metaphysical abstraction, an allegory of necessary <em>evil</em>; while <em>with +Christians the myth has become a historical entity, the fundamental stone +on which Christianity, with its dogma of redemption, is built</em>. He is as +necessary—as Des Mousseaux has shown—to the Church as the beast +of the seventeenth chapter of the <cite>Apocalypse</cite> was to his rider. The +English-speaking Protestants, not finding the <cite>Bible</cite> explicit enough, have +adopted the <em>Diabology</em> of Milton’s celebrated poem, <cite>Paradise Lost</cite>, +embellishing it somewhat from Goethe’s celebrated drama of <cite>Faust</cite>. +John Milton, first a Puritan and finally a Quietist and Unitarian, never +put forth his great production except as a work of fiction, but it thoroughly +dovetailed together the different parts of Scripture. The Ilda-Baoth +of the Ophites was transformed into an angel of light, and the +morning star, and made the Devil in the first act of the <cite>Diabolic Drama</cite>. +Then the twelfth chapter of the <cite>Apocalypse</cite> was brought in for the second +act. The great red Dragon was adopted as the same illustrious personage +as <i>Lucifer</i>, and the last scene is his fall, like that of Vulcan-Hephaistos, +from Heaven into the island of Lemnos; the fugitive hosts and their + +<span class="pagenum"><a id="Page_502">502</a></span> + +leader “coming to hard bottom” in Pandemonium. The third act is the +Garden of Eden. Satan holds a council in a hall erected by him for his +new empire, and determines to go forth on an exploring expedition in +quest of the new world. The next acts relate to the fall of man, his +career on earth, the advent of the Logos, or Son of God, and his redemption +of mankind, or the elect portion of them, as the case may be.</p> + +<p>This drama of <cite>Paradise Lost</cite> comprises the unformulated belief of +English-speaking “evangelical Protestant Christians.” Disbelief of its +main features is equivalent, in their view, to “denying Christ” and “blaspheming +against the Holy Ghost.” If John Milton had supposed that +his poem, instead of being regarded as a companion of Dante’s <cite>Divine +Comedy</cite>, would have been considered as another <cite>Apocalypse</cite> to supplement +the <cite>Bible</cite>, and complete its demonology, it is more than probable +that he would have borne his poverty more resolutely, and withheld it +from the press. A later poet, Robert Pollok, taking his cue from this +work, wrote another, <cite>The Course of Time</cite>, which bade fair for a season +to take the rank of a later <em>Scripture</em>; but the nineteenth century has +fortunately received a different inspiration, and the Scotch poet is falling +into oblivion.</p> + +<p>We ought, perhaps, to make a brief notice of the European Devil. He +is the genius who deals in sorcery, witchcraft, and other mischief. The +Fathers taking the idea from the Jewish Pharisees, made devils of the +Pagan gods, Mithras, Serapis, and the others. The Roman Catholic +Church followed by denouncing the former worship as commerce with the +powers of darkness. The <i lang="la">malefecii</i> and witches of the middle ages were +thus but the votaries of the proscribed worship. Magic in all ancient +times had been considered as divine science, wisdom, and the knowledge +of God. The healing art in the temples of Æsculapius, and at the shrines of +Egypt and the East, had always been magical. Even Darius Hystaspes, +who had exterminated the Median Magi, and even driven out the Chaldean +theurgists from Babylon into Asia Minor, had also been instructed +by the Brahmans of Upper Asia, and, finally, while establishing the worship +of Ormazd, was also himself denominated the instituter of magism. +All was now changed. Ignorance was enthroned as the mother of devotion. +Learning was denounced, and savants prosecuted the sciences in +peril of their lives. They were compelled to employ a jargon to conceal +their ideas from all but their own adepts, and to accept opprobrium, +calumny, and poverty.</p> + +<p>The votaries of the ancient worship were persecuted and put to death +on charges of witchcraft. The Albigenses, descendants of the Gnostics, +and the Waldenses, precursors of the Protestants, were hunted and massacred +under like accusations. Martin Luther himself was accused of + +<span class="pagenum"><a id="Page_503">503</a></span> + +companionship with Satan in proper person. The whole Protestant +world still lies under the same imputation. There is no distinction in +the judgments of the Church between dissent, heresy, and witchcraft. +And except where civil authority protects, they are alike capital offences. +Religious liberty the Church regards as intolerance.</p> + +<p>But the reformers were nursed with the milk of their mother. Luther +was as bloodthirsty as the Pope; Calvin more intolerant than Leo +or Urban. Thirty years of war depopulated whole districts of Germany, +Protestants and Catholics cruel alike. The new faith too opened its +batteries against witchcraft. The statute books became crimsoned with +bloody legislation in Sweden, Denmark, Germany, Holland, Great Britain, +and the North American Commonwealth. Whosoever was more liberal, +more intelligent, more free-speaking than his fellows was liable to +arrest and death. The fires that were extinguished at Smithfield were +kindled anew for magicians; it was safer to rebel against a throne than +to pursue abstruse knowledge outside the orthodox dead-line.</p> + +<p>In the seventeenth century Satan made a sortie in New England, +New Jersey, New York, and several of the Southern colonies of North +America, and Cotton Mather gives us the principal chronicles of his +manifestation. A few years later he visited the Parsonage of Mora, in +Sweden, and <cite>Life in Dalecarlia</cite> was diversified with the burning alive +of young children, and the whipping of others at the church-doors on +Sabbath-days. The skepticism of modern times has, however, pretty +much driven the belief in witchcraft into Coventry; and the Devil in +personal anthropomorphic form, with his Bacchus-foot, and his Pan-like +goat’s horns, holds place only in the <cite>Encyclical Letters</cite>, and other +effusions of the Roman Catholic Church. Protestant respectability does +not allow him to be named at all except with bated breath in a pulpit-enclosure.</p> + +<p>Having now set forth the biography of the Devil from his first advent +in India and Persia, his progress through Jewish, and both early and later +Christian <em>Theo</em>logy down to the latest phases of his manifestation, we now +turn back to review certain of the opinions extant in the earlier Christian +centuries.</p> + +<p>Avatars or incarnations were common to the old religions. India +had them reduced to a system. The Persians expected Sosiosh, and the +Jewish writers looked for a deliverer. Tacitus and Suetonius relate that +the East was full of expectation of the Great Personage about the time +of Octavius. “Thus doctrines obvious to Christians were the highest +arcana of + <span class="lock">Paganism.”<a id="FNanchor_966" href="#Footnote_966" class="fnanchor">[966]</a></span> + The Maneros of Plutarch was a child of + <span class="lock">Palestine,<a id="FNanchor_967" href="#Footnote_967" class="fnanchor">[967]</a></span> + +<span class="pagenum"><a id="Page_504">504</a></span> + +his mediator Mithras, the Saviour Osiris is the Messiah. In our +present “<cite>Canonical Scriptures</cite>” are to be traced the vestigia of the +ancient worships; and in the rites and ceremonies of the Roman Catholic +Church we find the forms of the Buddhistical worship, its ceremonies and +hierarchy. The first <cite>Gospels</cite>, once as canonical as any of the present +four, contain pages taken almost entire from Buddhistical narratives, as +we are prepared to show. After the evidence furnished by Burnouf, +Asoma, Korosi, Beal, Hardy, Schmidt, and translations from the <cite>Tripitaka</cite>, +it is impossible to doubt that the whole Christian scheme emanated +from the other. The “Miraculous Conception” miracles and other incidents +are found in full in Hardy’s <cite>Manual of Buddhism</cite>. We can readily +realize why the Roman Catholic Church is anxious to keep the common +people in utter ignorance of the Hebrew <cite>Bible</cite> and the Greek literature. +Philology and comparative Theology are her deadliest enemies. The +deliberate falsifications of Irenæus, Epiphanius, Eusebius and Tertullian +had become a necessity.</p> + +<p>The <cite>Sibylline Books</cite> at that period seem to have been regarded with +extraordinary favor. One can easily perceive that they were inspired +from the same source as those of the Gentile nations.</p> + +<p>Here is a leaf from Gallæus:</p> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent16">“New Light has arisen:</div> + <div class="verse indent0">Coming from Heaven, it assumed a mortal form....</div> + <div class="verse indent4">——Virgin, receive God in thy pure <span class="lock">bosom—</span></div> + <div class="verse indent8">And the Word flew into her womb:</div> + <div class="verse indent0">Becoming incarnate in Time, and animated by her body,</div> + <div class="verse indent0">It was found in a mortal image, and a Boy was created</div> + <div class="verse indent0">By a Virgin.... The new God-sent Star was adored by the Magi,</div> + <div class="verse indent0">The infant swathed was shown in a manger....</div> + <div class="verse indent0">And Bethlehem was called “God-called country of the + <span class="lock">Word.”<a id="FNanchor_968" href="#Footnote_968" class="fnanchor">[968]</a></span></div> + </div> +</div> + +<p>This looks at first-sight like a prophecy of Jesus. But could it not +mean as well some other creative God? We have like utterances concerning +Bacchus and Mithras.</p> + +<p>“I, son of Deus, am come to the land of the Thebans—Bacchus, whom +formerly Semelé (the virgin), the daughter of Kadmus (the man from the +East) brings forth—being delivered by the lightning-bearing flame; and +having taken a mortal form instead of God’s, I have + <span class="lock">arrived.”<a id="FNanchor_969" href="#Footnote_969" class="fnanchor">[969]</a></span></p> + +<p>The <cite>Dionysiacs</cite>, written in the fifth century, serve to render this +matter very clear, and even to show its close connection with the Christian +legend of the birth of Jesus:</p> + +<div class="poetry-container"> +<span class="pagenum"><a id="Page_505">505</a></span> +<div class="poetry small"> + <div class="verse indent0a">“Korè-Persephoneia<a id="FNanchor_970" href="#Footnote_970" class="fnanchor">[970]</a> + ... you were wived as the Dragon’s spouse,</div> + <div class="verse indent0">When Zeus, very coiled, his form and countenance changed,</div> + <div class="verse indent0">A Dragon-Bridegroom, coiled in love-inspiring fold....</div> + <div class="verse indent0">Glided to dark Korè’s maiden couch....</div> + <div class="verse indent0">Thus, by the alliance with the Dragon of Æther,</div> + <div class="verse indent0">The womb of Persephonè became alive with fruit,</div> + <div class="verse indent0">Bearing Zagreus,<a id="FNanchor_971" href="#Footnote_971" class="fnanchor">[971]</a> + the Horned <span class="lock">Child.”<a id="FNanchor_972" href="#Footnote_972" class="fnanchor">[972]</a></span></div> + </div> +</div> + +<p>Here we have the secret of the Ophite worship, and the origin of the +Christian later-<em>revised</em> fable of the immaculate conception. The Gnostics +were the earliest Christians with anything like a regular theological +system, and it is only too evident that it was Jesus who was made to fit +their theology as Christos, and not their theology that was developed out +of his sayings and doings. Their ancestors had maintained, before the +Christian era, that the Great Serpent—Jupiter, the Dragon of Life, the +Father and “Good Divinity,” had glided into the couch of Semelé, and +now, the post-Christian Gnostics, with a very trifling change, applied the +same fable to the man Jesus, and asserted that the same “Good Divinity,” +Saturn (Ilda-Baoth), had, in the shape of the Dragon of Life, glided +over the cradle of the infant + <span class="lock">Mary.<a id="FNanchor_973" href="#Footnote_973" class="fnanchor">[973]</a></span> + In their eyes the Serpent was the +Logos—Christos, the incarnation of Divine Wisdom, through his Father +Ennoïa and Mother Sophia.</p> + +<p>“Now my mother, the Holy Spirit (Holy Ghost) took me,” Jesus is +made to say in the <cite>Gospel of the</cite> + <span class="lock"><cite>Hebrews</cite>,<a id="FNanchor_974" href="#Footnote_974" class="fnanchor">[974]</a></span> + thus entering upon his part +of Christos—the Son of Sophia, the Holy + <span class="lock">Spirit.<a id="FNanchor_975" href="#Footnote_975" class="fnanchor">[975]</a></span></p> + +<p>“The <em>Holy Ghost shall come upon thee</em>, and the <span class="smcap">Power</span> of the Highest +shall overshadow thee; therefore, that holy thing which shall be +born of thee shall be called Son of God,” says the angel (<cite>Luke</cite> <abbr title="one">i.</abbr> 35).</p> + +<p>“God ... hath at the last of these days spoken to us by a Son, + +<span class="pagenum"><a id="Page_506">506</a></span> + +whom he hath appointed heir of all things, by whom also he made the +Æons” (Paul: <abbr title="Hebrews"><cite>Heb.</cite></abbr> + <span class="lock"><abbr title="one">i.</abbr>).<a id="FNanchor_976" href="#Footnote_976" class="fnanchor">[976]</a></span></p> + +<p>All such expressions are so many Christian quotations from the +<cite>Nonnus</cite> verse “... through the Ætherial Draconteum,” for Ether is +the Holy Ghost or third person of the Trinity—the Hawk-headed Serpent, +the Egyptian Kneph, emblem of the Divine + <span class="lock">Mind,<a id="FNanchor_977" href="#Footnote_977" class="fnanchor">[977]</a></span> + and Plato’s +universal soul.</p> + +<p>“I, Wisdom, came out of the mouth of the Most High, and <em>covered +the earth as a</em> + <span class="lock"><em>cloud</em>.”<a id="FNanchor_978" href="#Footnote_978" class="fnanchor">[978]</a></span></p> + +<p>Pimander, the Logos, issues from the Infinite Darkness, and covers +the earth with clouds which, serpentine-like, spread all over the earth +(See Champollion’s <cite>Egypte</cite>). The Logos is the <em>oldest</em> image of God, +and he is the <em>active</em> Logos, says + <span class="lock">Philo.<a id="FNanchor_979" href="#Footnote_979" class="fnanchor">[979]</a></span> + The Father is the <em>Latent +Thought</em>.</p> + +<p>This idea being universal, we find an identical phraseology to express +it, among Pagans, Jews, and early Christians. The Chaldeo-Persian +<i>Logos</i> is the Only-Begotten of the Father in the Babylonian cosmogony +of Eudemus. “Hymn now, <span class="smcap">Eli</span>, child of Deus,” begins a Homeric +hymn to the + <span class="lock">sun.<a id="FNanchor_980" href="#Footnote_980" class="fnanchor">[980]</a></span> + Sol-Mithra is an “image of the Father,” as the +kabalistic Seir-Anpin.</p> + +<p>That of all the various nations of antiquity, there never was one +which believed in a personal devil more than liberal Christians in the +nineteenth century, seems hardly credible, and yet such is the sorrowful +fact. Neither the Egyptians, whom Porphyry terms “the most +learned nation of the + <span class="lock">world,”<a id="FNanchor_981" href="#Footnote_981" class="fnanchor">[981]</a></span> + nor Greece, its faithful copyist, were ever +guilty of such a crowning absurdity. We may add at once that none of +them, not even the ancient Jews, believed in hell or an eternal damnation +any more than in the Devil, although our Christian churches are so +liberal in dealing it out to the heathen. Wherever the word “hell” +occurs in the translations of the Hebrew sacred texts, it is unfortunate. +The Hebrews were ignorant of such an idea; but yet the gospels contain +frequent examples of the same misunderstanding. So, when Jesus is +made to say (<cite>Matthew</cite> <abbr title="sixteen">xvi.</abbr> 18) “... and the gates of Hades shall not +prevail against it,” in the original text it stands “the gates of <em>death</em>.” + +<span class="pagenum"><a id="Page_507">507</a></span> + +Never is the word “hell”—as applied to the state of <em>damnation</em>, either +temporary or eternal—used in any passage of the <cite>Old Testament</cite>, all +hellists to the contrary, notwithstanding. “Tophet,” or “the Valley of +Hinnom” (<cite>Isaiah</cite> <abbr title="sixty-six">lxvi.</abbr> 24) bears no such interpretation. The Greek +term “Gehenna” has also quite a different meaning, as it has been +proved conclusively by more than one competent writer, that “Gehenna” +is identical with the Homeric Tartarus.</p> + +<p>In fact, we have Peter himself as authority for it. In his second +<cite>Epistle</cite> (<abbr title="two">ii.</abbr> 2) the Apostle, in the original text, is made to say of the +sinning angels that God “cast them down into <em>Tartarus</em>.” This +expression too inconveniently recalling the war of Jupiter and the Titans, +was altered, and now it reads, in King James’s version: “cast them +down to <em>hell</em>.”</p> + +<p>In the <cite>Old Testament</cite> the expressions “gates of death,” and the +“chambers of death,” simply allude to the “gates of the grave,” which +are specifically mentioned in the <cite>Psalms</cite> and <cite>Proverbs</cite>. Hell and its +sovereign are both inventions of Christianity, coëval with its accession +to power and resort to tyranny. They were hallucinations born of +the nightmares of the <abbr title="Saints">SS.</abbr> Anthonys in the desert. Before our era +the ancient sages knew the “Father of Evil,” and treated him no +better than an ass, the chosen symbol of Typhon, “the + <span class="lock">Devil.”<a id="FNanchor_982" href="#Footnote_982" class="fnanchor">[982]</a></span> + Sad +degeneration of human brains!</p> + +<p>As Typhon was the dark shadow of his brother Osiris, so Python is +the evil side of Apollo, the bright god of visions, the seer and the soothsayer. +He is killed by Python, but kills him in his turn, thus redeeming +humanity from sin. It was in memory of this deed that the priestesses +of the sun-god enveloped themselves in the snake-skin, typical of the +fabulous monster. Under its exhilarating influence—the serpent’s skin +being considered magnetic—the priestesses fell into magnetic trances, and +“receiving their voice from Apollo,” they became prophetic and delivered +oracles.</p> + +<p>Again Apollo and Python are one and morally androgynous. The +sun-god ideas are all dual, without exception. The beneficent warmth of +the sun calls the germ into existence, but excessive heat kills the plant. +While playing on his seven-stringed planetary lyre, Apollo produces harmony; +but, as well as other sun-gods, under his dark aspect he becomes +the destroyer, Python.</p> + +<p><abbr title="Saint">St.</abbr> John is known to have travelled in Asia, a country governed by +Magi and imbued with Zoroastrian ideas, and in those days full of Buddhist + +<span class="pagenum"><a id="Page_508">508</a></span> + +missionaries. Had he never visited those places and come in contact +with Buddhists, it is doubtful whether the <cite>Revelation</cite> would have been +written. Besides his ideas of the dragon, he gives prophetic narratives +entirely unknown to the other apostles, and which, relating to the second +advent, make of Christ a faithful copy of Vishnu.</p> + +<p>Thus Ophios and Ophiomorphos, Apollo and Python, Osiris and +Typhon, Christos and the Serpent, are all convertible terms. They are +all Logoi, and one is unintelligible without the other, as day could not +be known had we no night. All are regenerators and saviours, one in a +spiritual, the other in a physical sense. One insures immortality for the +Divine Spirit; the other gives it through regeneration of the seed. The +Saviour of mankind has to die, because he unveils to humanity the great +secret of the immortal ego; the serpent of <cite>Genesis</cite> is cursed because he +said to <em>matter</em>, “Ye shall not die.” In the world of Paganism the counterpart +of the “serpent” is the second Hermes, the reïncarnation of +Hermes Trismegistus.</p> + +<p>Hermes is the constant companion and instructor of Osiris and Isis. +He is the personified wisdom; so is Cain, the son of the “Lord.” Both +build cities, civilize and instruct mankind in the arts.</p> + +<p>It has been repeatedly stated by the Christian missionaries in Ceylon +and India that the people are steeped in demonolatry; that they are +devil-worshippers, in the full sense of the word. Without any exaggeration +we say that they are no more so than the masses of uneducated +Christians. But even were they worshippers of (which is more than believers +in) the Devil, yet there is a great difference between the teachings +of their clergy on the subject of a personal devil and the dogmas of +Catholic preachers and many Protestant ministers also. The Christian +priests are bound to teach and impress upon the minds of their flock the +existence of the Devil, and the opening pages of the present chapter +show the reason why. But not only will the Cingalese Oepasampala, +who belong to the highest priesthood, not confess to belief in a personal +demon but even the Samenaira, the candidates and novices, would laugh +at the idea. Everything in the external worship of the Buddhists is allegorical +and is never otherwise accepted or taught by the educated <i>pungis</i> +(pundits). The accusation that they allow, and tacitly agree to leave +the poor people steeped in the most degrading superstitions, is not without +foundation; but that they enforce such superstitions, we most vehemently +deny. And in this they appear to advantage beside our Christian +clergy, who (at least those who have not allowed their fanaticism to +interfere with their brains), without believing a word of it, yet preach the +existence of the Devil, as the personal enemy of a personal God, and the +evil genius of mankind.</p> + +<p><span class="pagenum"><a id="Page_509">509</a></span> + +<abbr title="Saint">St.</abbr> George’s Dragon, which figures so promiscuously in the grandest +cathedrals of the Christians, is not a whit handsomer than the King of +Snakes, the Buddhist Nammadānam-nāraya, the great Dragon. If the +planetary Demon Rawho, is believed, in the popular superstition of the +Cingalese, to endeavor to destroy the moon by swallowing it; and if in +China and Tartary the rabble is allowed, without rebuke, to beat gongs +and make fearful noises to drive the monster away from its prey during +the eclipses, why should the Catholic clergy find fault, or call this superstition? +Do not the country clergy in Southern France do the same, +occasionally, at the appearance of comets, eclipses, and other celestial +phenomena? In 1456, when Halley’s comet made its appearance, “so +tremendous was its apparition,” writes Draper, “that it was necessary +for the Pope himself to interfere. He exorcised and expelled it from the +skies. It slunk away into the abysses of space, terror-stricken by the +maledictions of Calixtus <abbr title="Three">III.</abbr>, and did not venture back for seventy-five +<span class="lock">years!”<a id="FNanchor_983" href="#Footnote_983" class="fnanchor">[983]</a></span></p> + +<p>We never heard of any Christian clergyman or Pope trying to disabuse +ignorant minds of the belief that the Devil had anything to do +with eclipses and comets; but we do find a Buddhist chief priest saying to +an official who twitted him with this superstition: “Our Cingalese religious +books teach that the eclipses of the sun and moon denote an attack +of <span class="lock">Rahu<a id="FNanchor_984" href="#Footnote_984" class="fnanchor">[984]</a></span> + (one of the nine planets) <em>not by a</em> + <span class="lock"><em>devil</em>.”<a id="FNanchor_985" href="#Footnote_985" class="fnanchor">[985]</a></span></p> + +<p>The origin of the “Dragon” myth so prominent in the <cite>Apocalypse</cite> +and <cite>Golden Legend</cite>, and of the fable about Simeon Stylites converting +the Dragon, is undeniably Buddhistic and even pre-Buddhistic. It was +Gautama’s pure doctrines which reclaimed to Buddhism the Cashmerians +whose primitive worship was the Ophite or Serpent worship. Frankincense +and flowers replaced the human sacrifices and belief in personal +demons. It became the turn of Christianity to inherit the degrading +superstition about devils invested with pestilential and murderous powers. +The <cite>Mahâvansa</cite>, oldest of the Ceylonese books, relates the story of King +Covercapal (cobra-de-capello), the snake-god, who was converted to +Buddhism by a holy + <span class="lock">Rahat;<a id="FNanchor_986" href="#Footnote_986" class="fnanchor">[986]</a></span> + and it is earlier, by all odds, than the <cite>Golden +Legend</cite> which tells the same of Simeon the Stylite and his Dragon.</p> + +<p><span class="pagenum"><a id="Page_510">510</a></span> + +The Logos triumphs once more over the great Dragon; Michael, the +luminous archangel, chief of the Æons, conquers + <span class="lock">Satan.<a id="FNanchor_987" href="#Footnote_987" class="fnanchor">[987]</a></span></p> + +<p>It is a fact worthy of remark, that so long as the initiate kept silent +“on what he knew,” he was perfectly safe. So was it in days of old, +and so it is now. As soon as the Christian God, emanating forth from +<em>Silence</em>, manifested himself as the <i>Word</i> or Logos, the latter became the +cause of his death. The serpent is the symbol of wisdom and eloquence, +but it is likewise the symbol of destruction. “To dare, to know, to will, +<em>and be silent</em>,” are the cardinal axioms of the kabalist. Like Apollo and +other gods, Jesus is killed by his + <span class="lock"><i>Logos</i>;<a id="FNanchor_988" href="#Footnote_988" class="fnanchor">[988]</a></span> + he rises again, kills him in +his turn, and becomes his master. Can it be that this old symbol has, +like the rest of ancient philosophical conceptions, more than one allegorical +and never-suspected meaning? The coincidences are too strange +to be results of mere chance.</p> + +<p>And now that we have shown this identity between Michael and +Satan, and the Saviours and Dragons of other people, what can be more +clear than that all these philosophical fables originated in India, that universal +hot-bed of metaphysical mysticism? “The world,” says Ramatsariar, +in his comments upon the <cite>Vedas</cite>, “commenced with a contest between +the Spirit of Good and the Spirit of Evil, and so must end. After the +destruction of matter evil can no longer exist, it must return to + <span class="lock">naught.”<a id="FNanchor_989" href="#Footnote_989" class="fnanchor">[989]</a></span></p> + +<p>In the <cite>Apologia</cite>, Tertullian falsifies most palpably every doctrine and +belief of the Pagans as to the oracles and gods. He calls them, indifferently, +demons and devils, accusing the latter of taking possession of even +the birds of the air! What Christian would now dare doubt such an +authority? Did not the Psalmist exclaim: “All the gods of the +nations are <em>idols</em>;” and the Angel of the School, Thomas Aquinas, +explains, on his own <em>kabalistic</em> authority, the word <i>idols</i> by <i>devils</i>? +“They come to men,” he says, “and offer themselves to their adoration +by operating certain things which seem + <span class="lock">miraculous.”<a id="FNanchor_990" href="#Footnote_990" class="fnanchor">[990]</a></span></p> + +<p>The Fathers were prudent as they were wise in their inventions. To +be impartial, after having created a Devil, they set to creating apocryphal +saints. We have named several in preceding chapters; but we must +not forget Baronius, who having read in a work of Chrysostom about +the holy <i>Xenoris</i>, the word meaning a <i>pair</i>, a couple, mistook it for the + +<span class="pagenum"><a id="Page_511">511</a></span> + +name of a saint, and proceeded forthwith to create of it a <em>martyr</em> of +Antioch, and went on to give a most detailed and authentic biography of +the “blessed martyr.” Other theologians made of Apollyon—or rather +<i>Apolouôn</i>—the anti-Christ. Apolouôn is Plato’s “washer,” the god <i>who +purifies</i>, who washes off, and <i>releases</i> us from sin, but he was thus transformed +into him “whose name in the Hebrew tongue is Abaddon, but +in the Greek tongue hath his name Apollyon”—Devil!</p> + +<p>Max Müller says that the serpent in Paradise is a conception which +might have sprung up among the Jews, and “seems hardly to invite +comparison with the much grander conceptions of the terrible power of +Vritra and Ahriman in the <cite>Veda</cite> and <cite>Avesta</cite>.” With the kabalists the +Devil was always a myth—God or good reversed. That modern Magus, +Eliphas Levi, calls the Devil <i lang="fr">l’ivresse astrale</i>. It is a blind force like +electricity, he says; and, speaking allegorically, as he always did, Jesus +remarked that he “beheld Satan like lightning fall from Heaven.”</p> + +<p>The clergy insist that God has sent the Devil to tempt mankind; +which would be rather a singular way of showing his boundless love to +humanity! If the Supreme One is really guilty of such unfatherly +treachery, he is worthy, certainly, of the adoration only of a Church capable +of singing the <i lang="la">Te Deum</i> over a massacre of <abbr title="Saint">St.</abbr> Bartholomew, and of +blessing Mussulman swords drawn to slaughter Greek Christians!</p> + +<p>This is at once sound logic and good sound law, for is it not a +maxim of jurisprudence: “<i lang="la">Qui facit per alium, facit per se?</i>”</p> + +<p>The great dissimilarity which exists between the various conceptions +of the Devil is really often ludicrous. While bigots will invariably +endow him with horns, tail, and every conceivable repulsive feature, +even including an offensive <em>human</em> + <span class="lock">smell,<a id="FNanchor_991" href="#Footnote_991" class="fnanchor">[991]</a></span> + Milton, Byron, Goethe, + <span class="lock">Lermontoff,<a id="FNanchor_992" href="#Footnote_992" class="fnanchor">[992]</a></span> + and a host of French novelists have sung his praise in +flowing verse and thrilling prose. Milton’s Satan, and even Goethe’s +Mephistopheles, are certainly far more commanding figures than some +of the angels, as represented in the prose of ecstatic bigots. We have + +<span class="pagenum"><a id="Page_512">512</a></span> + +but to compare two descriptions. Let us first award the floor to the +incomparably sensational des Mousseaux. He gives us a thrilling account +of an incubus, in the words of the penitent herself: “Once,” +she tells us, “during the space of a whole half-hour, she saw <em>distinctly</em> +near her an individual with a black, dreadful, horrid body, and whose +hands, of an enormous size, exhibited <em>clawed</em> fingers strangely hooked. +The senses of sight, feeling, and <em>smell</em> were confirmed by that of +<span class="lock">hearing!!”<a id="FNanchor_993" href="#Footnote_993" class="fnanchor">[993]</a></span></p> + +<p>And yet, for the space of several years, the damsel suffered herself +to be led astray by such a hero! How far above this odoriferous gallant +is the majestic figure of the Miltonic Satan!</p> + +<p>Let the reader then fancy, if he can, this superb chimera, this ideal +of the rebellious angel become incarnate Pride, crawling into the skin of +the most disgusting of all animals! Notwithstanding that the Christian +catechism teaches us that Satan in <i lang="la">propria persona</i> tempted our first +mother, Eve, in a real paradise, and that in the shape of a serpent, which +of all animals was the most insinuating and fascinating! God orders him, +as a punishment, to crawl eternally on his belly, and bite the dust. “A +sentence,” remarks Levi, “which resembles in nothing the traditional +flames of hell.” The more so, that the real zoölogical serpent, which was +created before Adam and Eve, crawled on his belly, and bit the dust likewise, +before there was any original sin.</p> + +<p>Apart from this, was not Ophion the Daimon, or Devil, like God called + <span class="lock"><i>Dominus</i>?<a id="FNanchor_994" href="#Footnote_994" class="fnanchor">[994]</a></span> + The word <i>God</i> (deity) is derived from the Sanscrit word +<i>Deva</i>, and Devil from the Persian <i>daëva</i>, which words are substantially +alike. Hercules, son of Jove and Alcmena, one of the highest sun-gods +and also Logos manifested, is nevertheless represented under a double +nature, as all + <span class="lock">others.<a id="FNanchor_995" href="#Footnote_995" class="fnanchor">[995]</a></span></p> + +<p>The Agathodæmon, the beneficent + <span class="lock">dæmon,<a id="FNanchor_996" href="#Footnote_996" class="fnanchor">[996]</a></span> + the same which we find +later among the Ophites under the appellation of the Logos, or divine +wisdom, was represented by a serpent standing erect on a <em>pole</em>, in the +Bacchanalian Mysteries. The hawk-headed serpent is among the oldest +of the Egyptian emblems, and represents the divine mind, says + <span class="lock">Deane.<a id="FNanchor_997" href="#Footnote_997" class="fnanchor">[997]</a></span></p> + +<p>Azazel is Moloch and Samael, says + <span class="lock">Movers,<a id="FNanchor_998" href="#Footnote_998" class="fnanchor">[998]</a></span> + and we find Aaron, the +brother of the great law-giver Moses, making equal sacrifices to Jehovah +and Azazel.</p> + +<p><span class="pagenum"><a id="Page_513">513</a></span> + +“And Aaron shall cast lots <em>upon the two goats</em>; one lot for the Lord +(<i>Ihoh</i> in the original) and one lot for the scape-goat” (<i>Azazel</i>).</p> + +<p>In the <cite>Old Testament</cite> Jehovah exhibits all the attributes of old + <span class="lock">Saturn,<a id="FNanchor_999" href="#Footnote_999" class="fnanchor">[999]</a></span> +notwithstanding his metamorphoses from Adoni into Eloi, and God of +Gods, Lord of + <span class="lock">Lords.<a id="FNanchor_1000" href="#Footnote_1000" class="fnanchor">[1000]</a></span></p> + +<p>Jesus is tempted on the mountain by the Devil, who promises to him +kingdoms and glory if he will only fall down and worship him (<cite>Matthew</cite> +<abbr title="four">iv.</abbr> 8, 9). Buddha is tempted by the Demon Wasawarthi Mara, who says +to him as he is leaving his father’s palace: “Be entreated to stay that +you may possess the honors that are within your reach; go not, go not!” +And upon the refusal of Gautama to accept his offers, gnashes his teeth +with rage, and threatens him with vengeance. Like Christ, Buddha +triumphs over the + <span class="lock">Devil.<a id="FNanchor_1001" href="#Footnote_1001" class="fnanchor">[1001]</a></span></p> + +<p>In the Bacchic Mysteries a <em>consecrated cup</em> was handed around after +supper, called the cup of the + <span class="lock">Agathodæmon.<a id="FNanchor_1002" href="#Footnote_1002" class="fnanchor">[1002]</a></span> + The Ophite rite of the +same description is evidently borrowed from these Mysteries. The communion +consisting of bread and wine was used in the worship of nearly +every important + <span class="lock">deity.<a id="FNanchor_1003" href="#Footnote_1003" class="fnanchor">[1003]</a></span></p> + +<p>In connection with the semi-Mithraic sacrament adopted by the Marcosians, +another Gnostic sect, utterly kabalistic and <em>theurgic</em>, there is a +strange story given by Epiphanius as an illustration of the cleverness of +the Devil. In the celebration of their Eucharist, three large vases of the +finest and clearest crystal were brought among the congregation and filled +with white wine. While the ceremony was going on, in full view of +everybody, this wine was instantaneously changed into a blood-red, a +purple, and then into an azure-blue color. “Then the magus,” says +Epiphanius, “hands one of these vases to a woman in the congregation, +and asks her to bless it. When it is done, the magus pours out of it into +another vase of much greater capacity with the prayer: “May the grace +of God, which is above all, inconceivable, inexplicable, fill thy inner man, +and augment the knowledge of Him within thee, sowing the grain of mustard-seed + +<span class="pagenum"><a id="Page_514">514</a></span> + +in good + <span class="lock">ground.<a id="FNanchor_1004" href="#Footnote_1004" class="fnanchor">[1004]</a></span> + Whereupon the liquor in the larger vase swells +and swells until it runs over the + <span class="lock">brim.”<a id="FNanchor_1005" href="#Footnote_1005" class="fnanchor">[1005]</a></span></p> + +<p>In connection with several of the Pagan deities which are made after +death, and before their resurrection to descend into Hell, it will be found +useful to compare the pre-Christian with the post-Christian narratives. +Orpheus made the + <span class="lock">journey,<a id="FNanchor_1006" href="#Footnote_1006" class="fnanchor">[1006]</a></span> + and Christ was the last of these subterranean +travellers. In the <cite>Credo</cite> of the Apostles, which is divided in twelve sentences +or <i>articles</i>, each particular article having been inserted by each +particular apostle, according to <abbr title="Saint">St.</abbr> + <span class="lock">Austin<a id="FNanchor_1007" href="#Footnote_1007" class="fnanchor">[1007]</a></span> + the sentence “He descended +into hell, the third day he rose again from the dead,” is assigned to +Thomas; perhaps, as an atonement for his unbelief. Be it as it may, +the sentence is declared a forgery, and there is no evidence “that this +creed was either framed by the apostles, or indeed, that it existed as a +creed in their + <span class="lock">time.”<a id="FNanchor_1008" href="#Footnote_1008" class="fnanchor">[1008]</a></span></p> + +<p>It is the most important addition in the Apostle’s Creed, and dates +since the year of Christ + <span class="lock">600.<a id="FNanchor_1009" href="#Footnote_1009" class="fnanchor">[1009]</a></span> + It was not known in the days of Eusebius. +Bishop Parsons says that it was not in the ancient creeds or rules +of + <span class="lock">faith.<a id="FNanchor_1010" href="#Footnote_1010" class="fnanchor">[1010]</a></span> + Irenæus, Origen, and Tertullian exhibit no knowledge of +this + <span class="lock">sentence.<a id="FNanchor_1011" href="#Footnote_1011" class="fnanchor">[1011]</a></span> + It is not mentioned in any of the Councils before the +seventh century. Theodoret, Epiphanius, and Socrates are silent about +it. It differs from the <em>creed</em> in <abbr title="Saint">St.</abbr> + <span class="lock">Augustine.<a id="FNanchor_1012" href="#Footnote_1012" class="fnanchor">[1012]</a></span> + Ruffinus affirms that in +his time it was neither in the Roman nor in the Oriental creeds +(<abbr title="Expositio in symbolum apostolorum, Section"><cite>Exposit. in Symbol. Apost.</cite> §</abbr> 10). But the problem is solved when we +learn that ages ago Hermes spoke thus to Prometheus, chained on the +arid rocks of the Caucasian mount:</p> + +<p>“To such labors look thou for no termination, <span class="allsmcap">UNTIL SOME GOD</span> + +<span class="pagenum"><a id="Page_515">515</a></span> + +<span class="smcap">shall appear as a substitute in thy pangs, and shall be willing +to go both to gloomy Hades and to the murky depths around +Tartarus</span>!” (<span class="smcap">Æschylus</span>: <cite>Prometheus</cite>, 1027, ff.).</p> + +<p>This god was Herakles, the “Only-Begotten One,” and the Saviour. +And it is he who was chosen as a model by the ingenious Fathers. Hercules—called +Alexicacos—for he brought round the wicked and converted +them to virtue; <i>Soter</i>, or Saviour, also called Neulos Eumelos—the +<i>Good Shepherd</i>; Astrochiton, the star-clothed, and the Lord of +Fire. “He sought not to subject nations by force but by <em>divine wisdom</em> +and persuasion,” says Lucian. “Herakles spread cultivation and a mild +religion, and destroyed the <em>doctrine of eternal punishment</em> by dragging +Kerberus (the Pagan Devil) from the nether world.” And, as we see, it +was Herakles again who liberated Prometheus (the Adam of the pagans), +by putting an end to the torture inflicted on him for his transgressions, +by descending to the Hades, and going round the Tartarus. Like Christ +he appeared as a <em>substitute for the pangs of humanity</em>, by offering himself +in a self-sacrifice on a funereal-burning pile. “His voluntary immolation,” +says Bart, “betokened the ethereal new birth of men.... +Through the release of Prometheus, and the erection of altars, we +behold in him the mediator between the old and new faiths.... He abolished +human sacrifice wherever he found it practiced. He descended +into the sombre realm of Pluto, as a shade ... he <em>ascended as a spirit +to his father Zeus in Olympus</em>.”</p> + +<p>So much was antiquity impressed by the Heraklean legend, that even +the <em>monotheistic</em> (?) Jews of those days, not to be outdone by their contemporaries, +put him to use in their manufacture of original fables. +Herakles is accused in his mythobiography of an attempted theft of the +Delphian oracle. In <cite>Sepher Toldos Jeschu</cite>, the Rabbins accuse Jesus of +stealing from their Sanctuary the Incommunicable Name!</p> + +<p>Therefore it is but natural to find his numerous adventures, worldly +and religious, mirrored so faithfully in the <cite>Descent into Hell</cite>. For +extraordinary daring of mendacity, and unblushing plagiarism, the <cite>Gospel +of Nicodemus</cite>, only <em>now</em> proclaimed apocryphal, surpasses anything +we have read. Let the reader judge.</p> + +<p>At the beginning of chapter <abbr title="sixteen">xvi.</abbr>, Satan and the “Prince of Hell” +are described as peacefully conversing together. All of a sudden, both +are startled by “a voice as of thunder” and the rushing of winds, +which bids them to lift up their gates for “<em>the King of Glory</em> shall come +in.” Whereupon the Prince of Hell hearing this “begins quarrelling +with Satan for minding his duty so poorly, as not to have taken the +necessary precautions against such a visit.” The quarrel ends with the +prince casting Satan “forth from his hell,” ordering, at the same time, + +<span class="pagenum"><a id="Page_516">516</a></span> + +his impious officers “to shut the brass gates of cruelty, make them fast +with iron bars, and fight courageously lest we be taken captives.”</p> + +<p>But “when all the company of the saints ... (in Hell?) heard +this, they spoke with a loud voice of anger to the Prince of Darkness, +‘Open thy gates, that the King of Glory may come in,’” thereby proving +that the prince needed spokesmen.</p> + +<p>“And the <em>divine</em> (?) prophet David cried out, saying: ‘Did not I, +when on earth, truly prophesy?’” After this, another prophet, namely +holy Isaiah spake in like manner, “Did not I rightly prophesy?” etc. +Then the company of the saints and prophets, after boasting for the +length of a chapter, and comparing notes of their prophecies, begin a +riot, which makes the Prince of Hell remark that, “the dead never +durst before behave themselves so insolently towards us” (the devils, +<abbr title="eighteen">xviii.</abbr> 6); feigning the while to be ignorant <em>who</em> it was claiming admission. +He then innocently asks again: “But who is the King of +Glory?” Then David tells him that he knows the voice well, and +understands its words, “because,” he adds, “I spake them by his +Spirit.” Perceiving finally that the Prince of Hell would not open the +“brass doors of iniquity,” notwithstanding the king-psalmist’s voucher +for the visitor, he, David, concludes to treat the enemy “as a Philistine, +and begins shouting: ‘And now, thou <em>filthy</em> and <em>stinking</em> prince of +hell, open thy gates.... I tell thee that the King of Glory comes ... +let him enter in.’”</p> + +<p>While he was yet quarrelling the “mighty Lord appeared in the +form of a <em>man</em>” (?) upon which “impious <em>Death</em> and her cruel officers +are seized with fear.” Then they tremblingly begin to address Christ +with various flatteries and compliments in the shape of questions, each +of which <em>is an article of creed</em>. For instance: “And who art thou, +so powerful and so great who dost release the captives that were <em>held in +chains by original sin</em>?” asks one devil. “Perhaps, thou art that +Jesus,” submissively says another, “of whom Satan just now spoke, that +by the <em>death of the Cross thou wert about to receive the power over +death</em>?” etc. Instead of answering, the King of Glory “tramples upon +Death, seizes the Prince of Hell, and deprives him of his power.”</p> + +<p>Then begins a turmoil in Hell which has been graphically described +by Homer, Hesiod, and their interpreter Preller, in his account of the +Astronomical Hercules <i lang="la">Invictus</i>, and his festivals at Tyre, Tarsus, and +Sardis. Having been initiated in the Attic Eleusinia, the Pagan god +descends into Hades and “when he entered the nether world he spread +such terror among the dead that all of them + <span class="lock">fled!”<a id="FNanchor_1013" href="#Footnote_1013" class="fnanchor">[1013]</a></span> + The same words + +<span class="pagenum"><a id="Page_517">517</a></span> + +are repeated in <cite>Nicodemus</cite>. Follows a scene of confusion, horror, and +lamenting. Perceiving that the battle is lost, the Prince of Hell turns +tail and prudently chooses to side with the strongest. He against whom, +according to Jude and Peter, even the Archangel Michael “durst not +bring a railing accusation before the Lord,” is now shamefully treated by +his ex-ally and friend, the “Prince of Hell.” Poor Satan is abused and +reviled for all his crimes both by devils and saints; while the <em>Prince</em> +is openly rewarded for his treachery. Addressing him, the King of +Glory says thus: “Beelzebub, the Prince of Hell, Satan the Prince +shall now be subject to thy dominion <em>forever, in the room of Adam</em> and +his righteous sons, who are mine ... Come to me, all ye my saints, +who were <em>created in my image</em>, who <em>were condemned by the tree of the +forbidden fruit</em>, and <em>by the Devil and death</em>. Live now <em>by the wood of +my cross</em>; the Devil, the prince of this world is overcome (?) and <em>Death +is conquered</em>.” Then the Lord takes hold of Adam by his right hand, +of David by the left, and “<em>ascends</em> from Hell, followed by all the +saints,” Enoch and Elias, and by the “<em>holy</em> + <span class="lock">thief.”<a id="FNanchor_1014" href="#Footnote_1014" class="fnanchor">[1014]</a></span></p> + +<p>The pious author, perhaps through an oversight, omits to complete +the cavalcade, by bringing up the rear with the penitent dragon of Simon +Stylites and the converted wolf of <abbr title="Saint">St.</abbr> Francis, wagging their tails and +shedding tears of joy!</p> + +<p>In the <cite>Codex</cite> of the Nazarenes it is <i>Tobo</i> who is “the <em>liberator of the +soul of Adam</em>,” to bear it from Orcus (Hades) to the place of <span class="smcap">Life</span>. +Tobo is Tob-Adonijah, one of the twelve disciples (Levites) sent by +Jehosaphat to preach to the cities of Judah the <cite>Book of the Law</cite> (<cite>2 <abbr title="Chronicles">Chron.</abbr></cite> +<abbr title="seventeen">xvii.</abbr>). In the kabalistic books these were “wise men,” Magi. They +drew down the rays of the sun to enlighten the sheol (Hades) Orcus, and +thus show the way out of the <i lang="la">Tenebræ</i>, the darkness of ignorance, to the +soul of Adam, which represents collectively all the “souls of mankind.” +Adam (Athamas) is Tamuz or Adonis, and Adonis is the sun Helios. In +the <cite>Book of the Dead</cite> (<abbr title="six">vi.</abbr> 231) Osiris is made to say: “I shine like the +sun in the star-house at the feast of the sun.” Christ is called the “Sun +of Righteousness,” “Helios of Justice” (<abbr title="Eusebius: Demonstratio evangelica, five">Euseb.: <cite>Demons. Ev.</cite>, v.</abbr> 29), simply +a revamping of the old heathen allegories; nevertheless, to have +made it serve for such a use is no less blasphemous on the part of men +who pretended to be describing a true episode of the earth-pilgrimage of +their God!</p> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent0a">“Herakles, who <em>has gone out from the chambers of earth</em>,</div> + <div class="verse indent0">Leaving the nether house of + <span class="lock">Plouton!”<a id="FNanchor_1015" href="#Footnote_1015" class="fnanchor">[1015]</a></span></div> + </div> +</div> + +<div class="poetry-container"> +<span class="pagenum"><a id="Page_518">518</a></span> +<div class="poetry small"> + <div class="verse indent0a">“At <span class="smcap">Thee</span> the Stygian lakes trembled; Thee the janitor of Orcus</div> + <div class="verse indent0">Feared.... Thee not even Typhon frightened....</div> + <div class="verse indent0">Hail <em>true</em> <span class="smcap">Son</span> <em>of</em> <span class="smcap">Jove</span>, <span class="smcap">Glory</span> + added to the gods!”<a id="FNanchor_1016" href="#Footnote_1016" class="fnanchor">[1016]</a></div> + </div> +</div> + +<p>More than four centuries before the birth of Jesus, Aristophanes had +written his immortal parody on the <cite>Descent into Hell</cite>, by + <span class="lock">Herakles.<a id="FNanchor_1017" href="#Footnote_1017" class="fnanchor">[1017]</a></span> + The +chorus of the “blessed ones,” the initiated, the Elysian Fields, the arrival +of Bacchus (who is Iacchos—Iaho—and <i>Sabaoth</i>) with Herakles, their +reception with lighted torches, emblems of <em>new life</em> and <span class="allsmcap">RESURRECTION</span> +from darkness, death unto light, eternal <span class="allsmcap">LIFE</span>; nothing that is found in +the <cite>Gospel of Nicodemus</cite> is wanting in this + <span class="lock">poem:<a id="FNanchor_1018" href="#Footnote_1018" class="fnanchor">[1018]</a></span></p> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent0a">“Wake, burning torches ... for thou comest</div> + <div class="verse indent0">Shaking them in thy hand, Iacche,</div> + <div class="verse indent0">Phosphoric star of the nightly rite!”<a id="FNanchor_1019" href="#Footnote_1019" class="fnanchor">[1019]</a></div> + </div> +</div> + +<p>But the Christians accept these <i lang="la">post-mortem</i> adventures of their god, +concocted from those of his Pagan predecessors, and derided by Aristophanes +four centuries before our era, <em>literally</em>! The absurdities of <cite>Nicodemus</cite> +were read in the churches, as well as those of the <cite>Shepherd of +Hermas</cite>. Irenæus quotes the latter under the name of <em>Scripture</em>, a +divinely-inspired “revelation;” Jerome and Eusebius both insist upon +its being publicly read in the churches; and Athanasius observes that +the Fathers “appointed it to be read in <em>confirmation of faith and piety</em>.” +But then comes the reverse of this bright medal, to show once more how +stable and trustworthy were the opinions of the strongest pillars of an +<em>infallible</em> Church. Jerome, who applauds the book in his catalogue of +ecclesiastical writers, in his later comments terms it “apocryphal and +foolish!” Tertullian, who could not find praise enough for the <cite>Shepherd +of Hermas</cite> when a Catholic, “began abusing it when a + <span class="lock">Montanist.”<a id="FNanchor_1020" href="#Footnote_1020" class="fnanchor">[1020]</a></span></p> + +<p>Chapter <abbr title="thirteen">xiii.</abbr> begins with the narrative given by the two resuscitated +ghosts of Charinus and Lenthius, the sons of that Simeon who, in the +<cite>Gospel according to Luke</cite> (<abbr title="two">ii.</abbr> 25-32), takes the infant Jesus in his arms +and blesses God, saying: “Lord, now lettest thou thy servant depart in +peace ... for mine eyes have seen thy + <span class="lock">salvation.”<a id="FNanchor_1021" href="#Footnote_1021" class="fnanchor">[1021]</a></span> + These two ghosts + +<span class="pagenum"><a id="Page_519">519</a></span> + +have arisen from their cold tombs on purpose to declare “the mysteries” +which they saw after death in hell. They are enabled to do so only at +the importunate prayer of Annas and Caïaphas, Nicodemus (the author), +Joseph (of Arimathæa), and Gamaliel, who beseech them to reveal to them +the great secrets. Annas and Caïaphas, however, who bring the <em>ghosts</em> to +the synagogue at Jerusalem, take the precaution to make the two resuscitated +men, who had been dead and buried for years, to swear on the +<cite>Book of the Law</cite> “by God Adonai, and the God of Israel,” to tell them +only the truth. Therefore, after making the <em>sign of the cross</em> on their + <span class="lock">tongues,<a id="FNanchor_1022" href="#Footnote_1022" class="fnanchor">[1022]</a></span> + they ask for some paper to write their confessions (<abbr title="twelve">xii.</abbr> 21-25). +They state how, when “in the depth of hell, in the blackness of darkness,” +they suddenly saw “a substantial, purple-colored light illuminating the +place.” Adam, with the patriarchs and prophets, began thereupon to rejoice, +and Isaiah also immediately boasted that he had <em>predicted all that</em>. +While this was going on, Simeon, their father, arrived, declaring that +“the infant he took in his arms in the temple was now coming to liberate +them.”</p> + +<p>After Simeon had delivered his message to the distinguished company +in hell, “there came forth one like a little hermit (?), who proved to be +John the Baptist.” The idea is suggestive and shows that even the +“Precursor” and “the Prophet of the Most High,” had not been exempted +from drying up in hell to the most diminutive proportions, and +that to the extent of affecting his brains and memory. Forgetting that +(<cite>Matthew</cite> <abbr title="eleven">xi.</abbr>) he had manifested the most evident doubts as to the Messiahship +of Jesus, the Baptist also claims his right to be recognized as a +prophet. “And I, John,” he says, “when I saw Jesus coming to me, +being moved by the Holy Ghost, I said: ‘Behold the Lamb of God, + +<span class="pagenum"><a id="Page_520">520</a></span> + +who takes away the sins of the world’ ... And I baptized him ... and +I saw the Holy Ghost descending upon him, and saying, ‘This is my Beloved +Son,’ etc.” And to think, that his descendants and followers, like +the Mandeans of Basra, utterly reject these words!</p> + +<p>Then Adam, who acts as though his own veracity might be questioned +in this “impious company,” calls his son Seth, and desires him to declare +to his sons, the patriarchs and prophets, what the Archangel +Michael had told him at the gate of Paradise, when he, Adam, sent Seth +“to entreat God that he would anoint” his head when Adam was sick +(<abbr title="fourteen">xiv.</abbr> 2). And Seth tells them that when he was praying at the gates of +Paradise, Michael advised him not to entreat God for “the oil of the +tree of mercy wherewith to anoint father Adam for his <em>headache</em>; because +thou canst not by any means obtain it till the <span class="allsmcap">LAST DAY</span> and times, namely +<em>till 5,500 years be past</em>.”</p> + +<p>This little bit of private gossip between Michael and Seth was evidently +introduced in the interests of Patristic Chronology; and for the +purpose of connecting Messiahship still closer with Jesus, on the authority +of a recognized and divinely-inspired Gospel. The Fathers of the +early centuries committed an inextricable mistake in destroying fragile +images and mortal Pagans, in preference to the monuments of Egyptian +antiquity. These have become the more precious to archæology and +modern science since it is found they prove that King Menes and his +architects flourished between four and five thousand years before +“Father Adam” and the universe, according to the biblical chronology, +were created “out of + <span class="lock">nothing.”<a id="FNanchor_1023" href="#Footnote_1023" class="fnanchor">[1023]</a></span></p> + +<p>“While all the saints were rejoicing, behold Satan, the prince and +captain of death,” says to the Prince of Hell: “Prepare to receive Jesus +of Nazareth himself, who boasted that he was the Son of God, and yet +was a man afraid of death, and said: ‘My soul is sorrowful even to +death’” (<abbr title="fifteen">xv.</abbr> 1, 2).</p> + +<p>There is a tradition among the Greek ecclesiastical writers that the +“Hæretics” (perhaps Celsus) had sorely twitted the Christians on this +delicate point. They held that if Jesus were not a simple mortal, who +was often forsaken by the Spirit of Christos, he could not have complained +in such expressions as are attributed to him; neither would he have +cried out with a loud voice: “My <em>god</em>, My <em>god</em>! why hast thou forsaken + +<span class="pagenum"><a id="Page_521">521</a></span> + +me?” This objection is very cleverly answered in the <cite>Gospel of +Nicodemus</cite>, and it is the “Prince of Hell” who settles the difficulty.</p> + +<p>He begins by arguing with Satan like a true metaphysician. “Who is +that so powerful prince,” he sneeringly inquires, “who is he so powerful, +and yet a man who is afraid of death?... I affirm to thee that +when, therefore, he said he was afraid of death, <em>he designed to ensnare thee</em>, +and unhappy it will be to thee for everlasting ages!”</p> + +<p>It is quite refreshing to see how closely the author of this <cite>Gospel</cite> +sticks to his <cite>New Testament</cite> text, and especially to the fourth evangelist. +How cleverly he prepares the way for seemingly “innocent” questions +and answers, corroborating the most dubious passages of the four gospels, +passages more questioned and cross-examined in those days of subtile +sophistry of the learned Gnostics than they are now; a weighty reason +why the Fathers should have been even more anxious to burn the documents +of their antagonists than to destroy their heresy. The following +is a good instance. The dialogue is still proceeding between Satan and +the metaphysical <em>half-converted</em> Prince of the under world.</p> + +<p>“Who, then, is that Jesus of Nazareth,” naïvely inquires the prince, +“that by his word hath taken away the dead from me, without prayers to +God?” (<abbr title="fifteen">xv.</abbr> 16).</p> + +<p>“Perhaps,” replies Satan, with the innocence of a Jesuit, “<em>it is the same +who took away from me</em> <span class="smcap">Lazarus</span>, <em>after he had been four days dead</em>, and +did both stink and was rotten?... It is the very same person, +Jesus of Nazareth.... I adjure thee, by the powers which belong to +thee and me, that thou bring him not to me!” exclaims the prince. +“For when I heard of the power of his word, I trembled for fear, and all +my <em>impious</em> company were disturbed. And we were not able to detain +Lazarus, but he gave himself <em>a shake</em>, and <em>with all the signs of malice</em>, he +immediately went away from us; and the very earth, in which the dead +body of Lazarus was lodged, presently turned him alive.” “Yes,” thoughtfully +adds the Prince of Hell, “I know now <em>that he is Almighty God</em>, who +is mighty in his dominion, and mighty <em>in his human nature</em>, who is the +Saviour of mankind. Bring not therefore this person hither, for he will +set at liberty all those I held in prison under unbelief, and ... <em>will +conduct them to everlasting life</em>” (<abbr title="fifteen">xv.</abbr> 20).</p> + +<p>Here ends the <i lang="la">post-mortem</i> evidence of the two ghosts. Charinus +(ghost <abbr title="Number">No.</abbr> 1) gives what he wrote to Annas, Caïaphas, and Gamaliel, and +Lenthius (ghost <abbr title="Number">No.</abbr> 2) his to Joseph and Nicodemus, having done which, +both change into “exceedingly white forms and were seen no more.”</p> + +<p>To show furthermore that the “ghosts” had been all the time under +the strictest “test conditions,” as the modern spiritualists would express +it, the author of the <cite>Gospel</cite> adds: “But what they had wrote was <em>found</em> + +<span class="pagenum"><a id="Page_522">522</a></span> + +<em>perfectly to agree</em>, the one not containing one letter more or less than the +other.”</p> + +<p>This news spread in all the synagogues, the Gospel goes on to state, +that Pilate went to the temple as advised by Nicodemus, and assembled +the Jews together. At this historical interview, Caïaphas and Annas are +made to declare that their Scriptures testify “<cite>that He (Jesus) is the Son +of God and the Lord and King of Israel</cite>” (!) and close the confession +with the following memorable words:</p> + +<p>“And so it appears <em>that Jesus, whom we crucified, is Jesus Christ, the +Son of God, and true and Almighty God</em>. Amen.” (!)</p> + +<p>Notwithstanding such a crushing confession for themselves, and the +recognition of Jesus as the Almighty God himself, the “Lord God of +Israel,” neither the high priest, nor his father-in-law, nor any of the elders, +nor Pilate, who wrote those accounts, nor any of the Jews of Jerusalem, +who were at all prominent, became Christians.</p> + +<p>Comments are unnecessary. This <cite>Gospel</cite> closes with the words: “In +the name of <em>the Holy Trinity</em> [of which Nicodemus could know nothing +yet] <em>thus ends the Acts of our Saviour Jesus Christ, which the emperor Theodosius +the Great found at Jerusalem, in the hall of Pontius Pilate among +the public records</em>;” and which history purports to have been written in +Hebrew by Nicodemus, “<em>the things being acted in the nineteenth year of +Tiberius Cæsar, emperor of the Romans, and in the seventeenth year of the +government of Herod, the son of Herod, king of Galilee, on the eighth before +the calends of April</em>, etc., etc.” It is the most barefaced imposture that +was perpetrated after the era of pious forgeries opened with the first bishop +of Rome, whoever he may have been. The clumsy forger seems to have +neither known nor heard that the dogma of the Trinity was not propounded +until 325 years later than this pretended date. Neither the <cite>Old</cite> +nor the <cite>New Testament</cite> contains the word Trinity, nor anything that +affords the slightest pretext for this doctrine (see <a href="#Page_177">page 177</a> of this volume, +“Christ’s descent into Hell”). No explanation can palliate the putting +forth of this spurious gospel as a divine revelation, for it was known from +the first as a premeditated imposture. If the gospel itself has been declared +apocryphal, nevertheless every one of the dogmas contained in it +was and is still enforced upon the Christian world. And even the fact +that itself is now repudiated, is no merit, <em>for the Church was shamed and +forced into it</em>.</p> + +<p>And so we are perfectly warranted in repeating the amended <cite>Credo</cite> of +Robert Taylor, which is substantially that of the Christians.</p> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="verse indent0">I believe in Zeus, the Father Almighty,</div> + <div class="verse indent0">And in his son, Iasios Christ our Lord,</div> + <div class="verse indent0">Who was conceived of the Holy Ghost,</div> + <div class="verse indent0">Born of the Virgin Elektra,</div> + <div class="verse indent0">Smitten with a thunderbolt, + + <span class="pagenum"><a id="Page_523">523</a></span></div> + + <div class="verse indent0">Dead and buried,</div> + <div class="verse indent0">He descended into Hell,</div> + <div class="verse indent0">Rose again and ascended up on high,</div> + <div class="verse indent0">And will return to judge the living and the dead.</div> + <div class="verse indent0">I believe in the Holy Nous,</div> + <div class="verse indent0">In the Holy circle of Great Gods,</div> + <div class="verse indent0">In the Community of Divinities,</div> + <div class="verse indent0">In the expiation of sins,</div> + <div class="verse indent0">The immortality of the Soul</div> + <div class="verse indent0">And the Life Everlasting.</div> + </div> +</div> + +<p>The Israelites have been proved to have worshipped Baal, the Syrian +Bacchus, offered incense to the Sabazian or Æsculapian serpent, and performed +the Dionysian Mysteries. And how could it be otherwise if +Typhon was called Typhon + <span class="lock">Set,<a id="FNanchor_1024" href="#Footnote_1024" class="fnanchor">[1024]</a></span> + and Seth, the son of Adam, is identical +with Satan or Sat-an; and Seth was worshipped by the Hittites? Less +than two centuries <span class="allsmcap">B.C.</span>, we find the Jews either reverencing or simply +worshipping the “golden head of an ass” in their temple; according to +Apion, Antiochus Epiphanes carried it off with him. And Zacharias is +struck dumb by the apparition of the deity under the shape of an ass in +the <span class="lock">temple!<a id="FNanchor_1025" href="#Footnote_1025" class="fnanchor">[1025]</a></span></p> + +<p><span class="pagenum"><a id="Page_524"></a></span> + +El, the Sun-God of the Syrians, the Egyptians, and the Semites, is declared +by Pleytè to be no other than Set or Seth, and El is the primeval + <span class="lock">Saturn—Israel.<a id="FNanchor_1026" href="#Footnote_1026" class="fnanchor">[1026]</a></span> + Siva is an Æthiopian God, the same as the Chaldean +<span class="lock">Baal—Bel;</span> thus he is also Saturn. Saturn, El, Seth and Kiyun, or the +biblical Chiun of Amos, are all one and the same deity, and may be all +regarded in their worst aspect as Typhon the Destroyer. When the religious +Pantheon assumed a more definite expression, Typhon was separated +from his androgyne—the <em>good</em> deity, and fell into degradation as a brutal +<em>unintellectual</em> power.</p> + +<p>Such reactions in the religious feelings of a nation were not unfrequent. +The Jews had worshipped Baal or Moloch, the Sun-God + <span class="lock">Hercules,<a id="FNanchor_1027" href="#Footnote_1027" class="fnanchor">[1027]</a></span> + in +their early days—if they had any days at all earlier than the Persians or +Maccabees—and then made their prophets denounce them. On the other +hand, the characteristics of the Mosaic Jehovah exhibit more of the moral +disposition of Siva than of a benevolent, “long-suffering” God. Besides, +to be identified with Siva is no small compliment, for the latter is God of +wisdom. Wilkinson depicts him as the most intellectual of the Hindu gods. +He is <em>three-eyed</em>, and, like Jehovah, terrible in his resistless revenge and +wrath. And, although the Destroyer, “yet he is the re-creator of all +things in perfect + <span class="lock">wisdom.”<a id="FNanchor_1028" href="#Footnote_1028" class="fnanchor">[1028]</a></span> + He is the type of <abbr title="Saint">St.</abbr> Augustine’s God who +“prepares <em>hell</em> for pryers into his mysteries,” and insists on trying human +reason as well as common sense by forcing mankind to view with equal +reverence his good and evil acts.</p> + +<p>Notwithstanding the numerous proofs that the Israelites worshipped +a variety of gods, and even offered human sacrifices until a far later +period than their Pagan neighbors, they have contrived to blind posterity +in regard to truth. They sacrificed human life as late as 169 + <span class="lock"><span class="allsmcap">B.C.</span>,<a id="FNanchor_1029" href="#Footnote_1029" class="fnanchor">[1029]</a></span> + and +the <cite>Bible</cite> contains a number of such records. At a time when the Pagans +had long abandoned the abominable practice, and had replaced the sacrificial +man by the + <span class="lock">animal,<a id="FNanchor_1030" href="#Footnote_1030" class="fnanchor">[1030]</a></span> + Jephthah is represented sacrificing his own +daughter to the “Lord” for a burnt-offering.</p> + +<p>The denunciations of their own prophets are the best proofs against +them. Their worship in high places is the same as that of the “idolaters.” +Their prophetesses are counterparts of the Pythiæ and Bacchantes. +Pausanias speaks of women-colleges which superintend the worship of + +<span class="pagenum"><a id="Page_525">525</a></span> + +Bacchus, and of the sixteen matrons of + <span class="lock">Elis.<a id="FNanchor_1031" href="#Footnote_1031" class="fnanchor">[1031]</a></span> + The <cite>Bible</cite> says that +“Deborah, a prophetess ... judged Israel at that + <span class="lock">time;”<a id="FNanchor_1032" href="#Footnote_1032" class="fnanchor">[1032]</a></span> + and speaks +of Huldah, another prophetess, who “dwelt in Jerusalem, <em>in the</em> + <span class="lock"><em>college</em>;”<a id="FNanchor_1033" href="#Footnote_1033" class="fnanchor">[1033]</a></span> +and <cite>2 Samuel</cite> mentions “<em>wise</em> women” several + <span class="lock">times,<a id="FNanchor_1034" href="#Footnote_1034" class="fnanchor">[1034]</a></span> + notwithstanding +the injunction of Moses not to use either divination or augury. As to +the final and conclusive identification of the “Lord God” of Israel with +Moloch, we find a very suspicious evidence of the case in the last chapter +of <cite>Leviticus</cite>, concerning <em>things devoted not to be redeemed</em>.... A man +shall devote unto the Lord of all that he hath, <em>both of man</em> and beast.... +None devoted, which shall be devoted of men, shall be redeemed, <em>but +shall surely be put to death</em> ... for it is <em>most holy unto the</em> + <span class="lock"><em>Lord</em>.”<a id="FNanchor_1035" href="#Footnote_1035" class="fnanchor">[1035]</a></span></p> + +<p>The duality, if not the plurality of the gods of Israel may be inferred +from the very fact of such bitter denunciations. Their prophets <em>never +approved of sacrificial worship</em>. Samuel denied that the Lord had any +delight in burnt-offerings and sacrifices (<cite>1 Samuel</cite>, <abbr title="fifteen">xv.</abbr> 22). Jeremiah asserted, +unequivocally, that the Lord, Yava Sabaoth Elohe Israel, never +commanded anything of the sort, but contrariwise (<abbr title="seven">vii.</abbr> 21-24).</p> + +<p>But these prophets who opposed themselves to human sacrifices were +all <i>nazars</i> and <i>initiates</i>. These prophets led a party in the nation against +the priests, as later the Gnostics contended against the Christian Fathers. +Hence, when the monarchy was divided, we find the priests at Jerusalem +and the prophets in the country of Israel. Even Ahab and his sons, who +introduced the Tyrian worship of Baal-Hercules and the Syrian goddess +into Israel, were aided and encouraged by Elijah and Elisha. Few +prophets appeared in Judea till Isaiah, after the northern monarchy had +been overthrown. Elisha anointed Jehu on purpose that he should destroy +the royal families of both countries, and so unite the people into +one civil polity. For the Temple of Solomon, desecrated by the priests, +no Hebrew prophet or initiate cared a straw. Elijah never went to it, +nor Elisha, Jonah, Nahum, Amos, or any other Israelite. While the +initiates were holding to the “secret doctrine” of Moses, the people, led +by their priests, were steeped in idolatry exactly the same as that of the +Pagans. It is the popular views and interpretations of Jehovah that the +Christians have adopted.</p> + +<p>The question is likely to be asked: “In the view of so much evidence +to show that Christian theology is only a <i lang="fr">pot-pourri</i> of Pagan +mythologies, how can it be connected with the religion of Moses?” The +early Christians, Paul and his disciples, the Gnostics and their successors +generally, regarded Christianity and Judaism as essentially distinct. The + +<span class="pagenum"><a id="Page_526">526</a></span> + +latter, in their view, was an antagonistic system, and from a lower origin. +“Ye received the law,” said Stephen, “from the ministration of angels,” +or æons, and not from the Most High Himself. The Gnostics, as we +have seen, taught that Jehovah, the Deity of the Jews, was Ilda-Baoth, +the son of the ancient <i>Bohu</i>, or Chaos, the adversary of Divine Wisdom.</p> + +<p>The question may be more than easily answered. The <em>law of Moses, +and the so-called monotheism of the Jews, can hardly be said to have been +more than two or three centuries older than Christianity</em>. The <cite>Pentateuch</cite> +itself, we are able to show, was written and revised upon this “new +departure,” at a period subsequent to the colonization of Judea under +the authority of the kings of Persia. The Christian Fathers, in their +eagerness to make their new system dovetail with Judaism, and so avoid +Paganism, unconsciously shunned Scylla only to be caught in the whirlpool +of Charybdis. Under the monotheistic stucco of Judaism was unearthed +the same familiar mythology of Paganism. But we should not regard the +Israelites with less favor for having had a Moloch and being like the +natives. Nor should we compel the Jews to do penance for their +fathers. They had their prophets and their law, and were satisfied with +them. How faithfully and nobly they have stood by their ancestral +faith under the most diabolical persecutions, the present remains of a +once-glorious people bear witness. The Christian world has been in a +state of convulsion from the first to the present century; it has been +cleft into thousands of sects; but the Jews remain substantially united. +Even their differences of opinion do not destroy their unity.</p> + +<p>The Christian virtues inculcated by Jesus in the sermon on the mount +are nowhere exemplified in the Christian world. The Buddhist ascetics +and Indian fakirs seem almost the only ones that inculcate and practice +them. Meanwhile the vices which coarse-mouthed slanderers have attributed +to Paganism, are current everywhere among Christian Fathers and +Christian Churches.</p> + +<p>The boasted wide gap between Christianity and Judaism, that is +claimed on the authority of Paul, exists but in the imagination of the +pious. We are nought but the inheritors of the intolerant Israelites of +ancient days; not the Hebrews of the time of Herod and the Roman +dominion, who, with all their faults, kept strictly orthodox and monotheistic, +but the Jews who, under the name of Jehovah-Nissi, worshipped +Bacchus-Osiris, Dio-Nysos, the multiform Jove of Nyssa, the Sinai of +Moses. The kabalistic demons—allegories of the profoundest meaning—were +adopted as objective entities, and a Satanic hierarchy carefully +drawn by the orthodox demonologists.</p> + +<p>The Rosicrucian motto, “<i lang="la">Igne natura renovatur integra</i>,” which the +alchemists interpret as nature renovated by fire, or matter by spirit, is + +<span class="pagenum"><a id="Page_527">527</a></span> + +made to be accepted to this day as <i>Iesus Nazarenus rex Iudæorum</i>. The +mocking satire of Pilate is accepted literally, and the Jews made to +unwittingly confess thereby the royalty of Christ; whereas, if the inscription +is not a forgery of the Constantinian period, it yet is the action of +Pilate, against which the Jews were first to violently protest. I. H. S. is +interpreted <i lang="la">Iesus Hominum Salvator</i>, and <i lang="la">In hoc signo</i>, whereas ΙΗΣ is one +of the most ancient names of Bacchus. And more than ever do we begin +to find out, by the bright light of comparative theology, that the great +object of Jesus, the initiate of the inner sanctuary, was to open the eyes +of the fanatical multitude to the difference between the highest Divinity—the +mysterious and never-mentioned ΙΑΟ of the ancient Chaldean and +later Neo-platonic initiates—and the Hebrew Yahuh, or Yaho (Jehovah). +The modern Rosicrucians, so violently denounced by the Catholics, now +find brought against them, as the most important charge, the fact that +they accuse Christ of having destroyed the worship of Jehovah. Would +to Heaven he could have been allowed the time to do so, for the world +would not have found itself still bewildered, after nineteen centuries of +mutual massacres, among 300 quarrelling sects, and with a personal +Devil reigning over a terrorized Christendom!</p> + +<p>True to the exclamation of David, paraphrased in <cite>King James’ Version</cite> +as “all the gods of the nations are idols,” <i>i.e.</i>, devils, Bacchus or the +“first-born” or the Orphic theogony, the Monogenes, or “only-begotten” +of Father Zeus and Koré, was transformed, with the rest of the +ancient myths, into a devil. By such a degradation, the Fathers, whose +pious zeal could only be surpassed by their ignorance, have unwittingly +furnished evidence against themselves. They have, with their own hands, +paved the way for many a future solution, and greatly helped modern +students of the science of religions.</p> + +<p>It was in the Bacchus-myth that lay concealed for long and dreary +centuries both the future vindication of the reviled “gods of the nations,” +and the last clew to the enigma of Jehovah. The strange duality of +Divine and mortal characteristics, so conspicuous in the Sinaitic Deity, +begins to yield its mystery before the untiring inquiry of the age. One +of the latest contributions we find in a short but highly-important paper +in the <cite>Evolution</cite>, a periodical of New York, the closing paragraph of +which throws a flood of light on Bacchus, the Jove of Nysa, who was +worshipped by the Israelites as Jehovah of Sinai.</p> + +<p>“Such was the Jove of Nysa to his worshippers,” concludes the author. +“He represented to them alike the world of nature and the world of +thought. He was the ‘Sun of righteousness, with healing on his wings,’ +and he not only brought joy to mortals, but opened to them hope beyond +mortality of immortal life. Born of a human mother, he raised her from + +<span class="pagenum"><a id="Page_528">528</a></span> + +the world of death to the supernal air, to be revered and worshipped. At +once lord of all worlds, he was in them all alike the Saviour.</p> + +<p>“Such was Bacchus, the prophet-god. A change of cultus, decreed +by the Murderer-Imperial, the Emperor Theodosius, at the instance of +Ghostly-Father Ambrosius, of Milan, has changed his title to Father of +Lies. His worship, before universal, was denominated Pagan or <em>local</em>, +and his rites stigmatized as witchcraft. His orgies received the name +of <i>Witches’ Sabbath</i>, and his favorite symbolical form with the bovine +foot became the modern representative of the Devil with the cloven hoof. +The master of the house having been called Beelzebub, they of his household +were alike denounced as having commerce with the powers of darkness. +Crusades were undertaken; whole peoples massacred. Knowledge +and the higher learning were denounced as magic and sorcery. Ignorance +became the mother of devotion—such as was then cherished. Galileo +languished long years in prison for teaching that the sun was in the centre +of the solar universe. Bruno was burned alive at Rome in 1600 for +reviving the ancient philosophy; yet, queerly enough, the Liberalia have +become a festival of the + <span class="lock">Church,<a id="FNanchor_1036" href="#Footnote_1036" class="fnanchor">[1036]</a></span> + Bacchus is a saint in the calendar four +times repeated, and at many a shrine he may be seen reposing in the +arms of his deified mother. The names are changed; the ideas remain as +<span class="lock">before.”<a id="FNanchor_1037" href="#Footnote_1037" class="fnanchor">[1037]</a></span></p> + +<p>And now that we have shown that we must indeed “bid an eternal +farewell to all the rebellious angels,” we naturally pass to an examination +of the God Jesus, who was manufactured out of the man Jesus to redeem +us from these very mythical devils, as Father Ventura shows us. This +labor will of course necessitate once more a comparative inquiry into the +history of Gautama-Buddha, his doctrines and his “miracles,” and those +of Jesus and the predecessor of both—Christna.</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_529">529</a></span> +<h3 class="nobreak" id="CHAPTER_XI">CHAPTER <abbr title="Eleven">XI.</abbr></h3> +</div> + +<div class="blockquot"> + +<p>“Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of the Awakened....</p> + +<p>“Better than Sovereignty over the earth, better than going to heaven, better than lordship over all +the worlds is the reward of the first step in holiness.”—<cite>Dhammapada</cite>, verses 178-183.</p> + + +<p class="p2">Creator, where are these tribunals, where do these courts proceed, where do these courts assemble, +where do the tribunals meet to which the man of the embodied world gives an account for his soul?—<cite>Persian +Vendidad</cite>, <abbr title="nineteen">xix.</abbr> 89.</p> + + +<p class="p2">Hail to thee O Man, who art come from the transitory place to the imperishable!—<cite>Vendidad</cite>, farg. +<abbr title="seven">vii.</abbr>, 136.</p> + + +<p class="p2">To the true believer, truth, wherever it appears, is welcome, nor will any doctrine seem the less true or +the less precious, because it was seen not only by Moses or Christ, but likewise by Buddha or Lao-tse.—<span class="smcap">Max +Müller.</span></p> +</div> + + +<p class="p2 drop-cap"><span class="smcap">Unluckily</span> for those who would have been glad to render justice +to the ancient and modern religious philosophies of the Orient, a +fair opportunity has hardly ever been given to them. Of late there has +been a touching accord between philologists holding high official positions, +and missionaries from heathen lands. Prudence before truth when +the latter endangers our sinecures! Besides, how easy to compromise +with conscience. A State religion is a prop of government; all State +religions are “exploded humbugs”; therefore, since one is as good, or +rather as bad, as another, <em>the</em> State religion may as well be supported. +Such is the diplomacy of official science.</p> + +<p>Grote in his <cite>History of Greece</cite>, assimilates the Pythagoreans to the +Jesuits, and sees in their Brotherhood but an ably-disguised object to +acquire political ascendancy. On the loose testimony of Herakleitus +and some other writers, who accused Pythagoras of craft, and described +him as a man “of extensive research... but artful for mischief and +destitute of sound judgment,” some historical biographers hastened to +present him to posterity in such a character.</p> + +<p>How then if they must accept the Pythagoras painted by the satirical +Timon: “a juggler of solemn speech engaged in fishing for men,” +can they avoid judging of Jesus from the sketch that Celsus has embalmed +in his satire? Historical impartiality has nought to do with +creeds and personal beliefs, and exacts as much of posterity for one as +for the other. The life and doings of Jesus are far less attested than + +<span class="pagenum"><a id="Page_530">530</a></span> + +those of Pythagoras, if, indeed, we can say that they are attested at all by +any <em>historical</em> proof. For assuredly no one will gainsay that as a real +personage Celsus has the advantage as regards the credibility of his testimony +over Matthew, or Mark, or Luke, or John, who never wrote a +line of the <cite>Gospels</cite> attributed to them respectively. Withal Celsus is at +least as good a witness as Herakleitus. He was known as a scholar and +a Neo-platonist to some of the Fathers; whereas the very existence of +the four Apostles must be taken on blind faith. If Timon regarded the +sublime Samian as “a juggler,” so did Celsus hold Jesus, or rather those +who made all the pretenses for him. In his famous work, addressing +the Nazarene, he says: “Let us grant that the wonders were performed +by you ... but are they not common with those who have been taught +by the Egyptians to perform in the middle of the forum for a few oboli.” +And we know, on the authority of the <cite>Gospel according to Matthew</cite>, that +the Galilean prophet was also a man of solemn speech, and that he called +himself and offered to make his disciples “fishers of men.”</p> + +<p>Let it not be imagined that we bring this reproach to any who revere +Jesus as God. Whatever the faith, if the worshipper be but sincere, it +should be respected in his presence. If we do not accept Jesus as God, +we revere <em>him as a man</em>. Such a feeling honors him more than if we +were to attribute to him the powers and personality of the Supreme, and +credit him at the same time with having played a useless comedy with +mankind, as, after all, his mission proves scarcely less than a complete +failure; 2,000 years have passed, and Christians do not reckon one-fifth +part of the population of the globe, nor is Christianity likely to progress +any better in the future. No, we aim but at strict justice, leaving all personality +aside. We question those who, adoring neither Jesus, Pythagoras, +nor Apollonius, yet recite the idle gossip of their contemporaries; those +who in their books either maintain a prudent silence, or speak of “our +Saviour” and “our Lord,” as though they believed any more in the +made-up theological Christ, than in the fabulous Fo of China.</p> + +<p><em>There were no Atheists in those days of old; no disbelievers or materialists, +in the modern sense of the word, as there were no bigoted detractors.</em> +He who judges the ancient philosophies by their external +phraseology, and quotes from ancient writings sentences <em>seemingly</em> +atheistical, is unfit to be trusted as a critic, for he is unable to penetrate +into the inner sense of their metaphysics. The views of Pyrrho, whose +rationalism has become proverbial, can be interpreted only by the light +of the oldest Hindu philosophy. From Manu down to the latest Swâbhâvika, +its leading metaphysical feature ever was to proclaim the reality +and supremacy of spirit, with a vehemence proportionate to the denial +of the objective existence of our material world—passing phantom of + +<span class="pagenum"><a id="Page_531">531</a></span> + +temporary forms and beings. The numerous schools begotten by Kapila, +reflect his philosophy no clearer than the doctrines left as a legacy +to thinkers by Timon, Pyrrho’s “Prophet,” as Sextus Empiricus calls +him. His views on the divine repose of the soul, his proud indifference +to the opinion of his fellow men, his contempt for sophistry, reflect in an +equal degree stray beams of the self-contemplation of the Gymnosophists +and of the Buddhist <i>Vaibhâshika</i>. Notwithstanding that he and his followers +are termed, from their state of constant suspense, “skeptics,” +“doubters,” inquirers, and ephectics, only because they postponed their +final judgment on dilemmas, with which our modern philosophers prefer +dealing, Alexander-like, by cutting the Gordian knot, and then declaring +the dilemma a superstition, such men as Pyrrho cannot be pronounced +atheists. No more can Kapila, or Giordano Bruno, or again Spinoza, +who were also treated as atheists; nor yet, the great Hindu poet, philosopher, +and dialectician, Veda-Vyasa, whose principle that all is illusion—save +the Great Unknown and His direct essence—Pyrrho has adopted +in full.</p> + +<p>These philosophical beliefs extended like a net-work over the whole +pre-Christian world; and, surviving persecution and misrepresentations, +form the corner-stone of every now existing religion outside Christianity.</p> + +<p>Comparative theology is a two-edged weapon, and has so proved +itself. But the Christian advocates, unabashed by evidence, force comparison +in the serenest way; Christian legends and dogmas, they say, +do somewhat resemble the heathen, it is true; but see, while the one +teaches us the existence, powers, and attributes of an all-wise, all-good +Father-God, Brahmanism gives us a multitude of minor gods, and Buddhism +none whatever; one is fetishism and polytheism, the other bald +atheism. Jehovah is the one true God, and the Pope and Martin Luther +are His prophets! This is one edge of the sword, and this the other: +Despite missions, despite armies, despite enforced commercial intercourse, +the “heathen” find nothing in the teachings of Jesus—sublime +though some are—that Christna and Gautama had not taught them +before. And so, to gain over any new converts, and keep the few +already won by centuries of cunning, the Christians give the “heathen” +dogmas more absurd than their own, and cheat them by adopting the habit +of their native priests, and practicing the very “idolatry and fetishism” +which they so disparage in the “heathens.” Comparative theology +works both ways.</p> + +<p>In Siam and Burmah, Catholic missionaries have become perfect +Talapoins to all external appearance, <i>i.e.</i>, minus their virtues; and +throughout India, especially in the south, they were denounced by their + +<span class="pagenum"><a id="Page_532">532</a></span> + +own colleague, the Abbé + <span class="lock">Dubois.<a id="FNanchor_1038" href="#Footnote_1038" class="fnanchor">[1038]</a></span> + This was afterward vehemently +denied. But now we have living witnesses to the correctness of the +charge. Among others, Captain O’Grady, already quoted, a native of +Madras, writes the following on this systematic method of + <span class="lock">deception:<a id="FNanchor_1039" href="#Footnote_1039" class="fnanchor">[1039]</a></span> +“The hypocritical beggars profess total abstinence and horror of flesh to +conciliate converts from Hinduism.... I got one father, or rather, he +got himself gloriously drunk in my house, time and again, and the way +he pitched into roast beef was a caution.” Further, the author has pretty +stories to tell of “black-faced Christs,” “Virgins on wheels,” and of +Catholic processions in general. We have seen such solemn ceremonies +accompanied by the most infernal cacophony of a Cingalese orchestra, +tam-tam and gongs included, followed by a like Brahmanic procession, +which, for its picturesque coloring and <i lang="fr">mise en scène</i>, looked far more +solemn and imposing than the Christian saturnalias. Speaking of one of +these, the same author remarks: “It was more devilish than religious.... +The bishops walked off + <span class="lock">Romeward,<a id="FNanchor_1040" href="#Footnote_1040" class="fnanchor">[1040]</a></span> + with a mighty pile of Peter’s +pence gathered in the minutest sums, with gold ornaments, nose-rings, +anklets, elbow bangles, etc., etc., in profusion, recklessly thrown in heaps +at the feet of the grotesque copper-colored image of the Saviour, with its +Dutch metal halo and gaudily-striped cummerbund and—shade of Raphael!—blue +<span class="lock">turban.”<a id="FNanchor_1041" href="#Footnote_1041" class="fnanchor">[1041]</a></span></p> + +<p>As every one can see, such voluntary contributions make it quite +profitable to mimic the native Brahmans and bonzes. Between the +worshippers of Christna and Christ, or Avany and the Virgin Mary, there +is less substantial difference, in fact, than between the two native sects, +the Vishnavites and the Sivites. For the <em>converted</em> Hindus, Christ is a +slightly modified Christna, that is all. Missionaries carry away rich donations +and Rome is satisfied. Then comes a year of famine; but the +nose-rings and gold elbow-bangles are gone and people starve by thousands. +What matters it? They die in Christ, and Rome scatters her +blessings over their corpses, of which thousands float yearly down the +sacred rivers to the + <span class="lock">ocean.<a id="FNanchor_1042" href="#Footnote_1042" class="fnanchor">[1042]</a></span> + So servile are the Catholics in their imitation, + +<span class="pagenum"><a id="Page_533">533</a></span> + +and so careful not to give offense to their parishioners, that if they +happen to have a few higher caste converts in a Church, no pariah nor +any man of the lower castes, however good a Christian he may be, can +be admitted into the same Church with them. And yet they dare call +themselves the servants of Him who sought in preference the society of +the publicans and sinners; and whose appeal—“Come unto me all ye +that are heavy laden, and I will give you rest” has opened to him the +hearts of millions of the suffering and the oppressed!</p> + +<p>Few writers are as bold and outspoken as the late lamented Dr. +Thomas Inman, of Liverpool, England. But however small their number, +these men all agree unanimously, that the philosophy of both Buddhism +and Brahmanism must rank higher than Christian theology, and teach +neither atheism or fetishism. “To my own mind,” says Inman, “the +assertion that Sakya did not believe in God is wholly unsupported. Nay, +his whole scheme is built upon the belief that there are powers above +which are capable of punishing mankind for their sins. It is true that +these gods were not called Elohim, nor Jah, nor Jehovah, nor Jahveh, +nor Adonai, nor Ehieh, nor Baalim, nor Ashtoreth—yet, for the son of +Suddhadana, there was a Supreme + <span class="lock">Being.”<a id="FNanchor_1043" href="#Footnote_1043" class="fnanchor">[1043]</a></span></p> + +<p>There are four schools of Buddhist theology, in Ceylon, Thibet, and +India. One is rather pantheistical than atheistical, but the other three +are purely <em>theistical</em>.</p> + +<p>On the first the speculations of our philologists are based. As to the +second, third, and the fourth, their teachings vary but in the external mode +of expression. We have fully explained the spirit of it elsewhere.</p> + +<p>As to practical, not theoretical views on the Nirvana, this is what a rationalist +and a skeptic says: “I have questioned at the very doors of +their temples several hundreds of Buddhists, and have not found one but +strove, fasted, and gave himself up to every kind of austerity, to perfect +himself and acquire immortality; not to attain final annihilation.</p> + +<p>“There are over 300,000,000 of Buddhists who fast, pray, and toil.... +Why make of these 300,000,000 of men idiots and fools, macerating +their bodies and imposing upon themselves most fearful privations of +every nature, in order to reach a fatal annihilation which must overtake +them <span class="lock">anyhow?”<a id="FNanchor_1044" href="#Footnote_1044" class="fnanchor">[1044]</a></span></p> + +<p>As well as this author we have questioned Buddhists and Brahmanists +and studied their philosophy. <i>Apavarg</i> has wholly a different meaning + +<span class="pagenum"><a id="Page_534">534</a></span> + +from annihilation. It is but to become more and more like Him, of +whom he is one of the refulgent sparks, that is the aspiration of every +Hindu philosopher and the hope of the most ignorant is <em>never to yield up +his distinct individuality</em>. “Else,” as once remarked an esteemed correspondent +of the author, “mundane and separate existence would look +like God’s comedy and our tragedy; sport to Him that we work and +suffer, death to us to suffer it.”</p> + +<p>The same with the doctrine of metempsychosis, so distorted by European +scholars. But as the work of translation and analysis progresses, +fresh religious beauties will be discovered in the old faiths.</p> + +<p>Professor Whitney has in his translation of the <cite>Vedas</cite> passages in +which he says, the assumed importance of the body to its old tenant is +brought out in the strongest light. These are portions of hymns read +at the funeral services, over the body of the departed one. We quote +them from Mr. Whitney’s scholarly work:</p> + +<div class="poetry-container"> + <div class="poetry small"> + <div class="verse indent0">“Start onward! bring together all thy members;</div> + <div class="verse indent6">let not thy limbs be left, nor yet thy body;</div> + <div class="verse indent0">Thy spirit gone before, now follow after;</div> + <div class="verse indent6">Wherever it delights thee, go thou thither.”</div> + + <div class="poemcenter"> *     *     *     *     *</div> + + <div class="verse indent0">Collect thy body; with its every member;</div> + <div class="verse indent6">thy limbs with help of rites I fashion for thee.</div> + + <div class="poemcenter"> *     *     *     *     *</div> + + <div class="verse indent0">If some one limb was left behind by Agni,</div> + <div class="verse indent6">When to thy Fathers’ world he hence conveyed you,</div> + <div class="verse indent0">That very one I now again supply you;</div> + <div class="verse indent6">rejoice in heaven with all your limbs, ye + Fathers!<a id="FNanchor_1045" href="#Footnote_1045" class="fnanchor">[1045]</a></div> + </div> +</div> + +<p>The “body” here referred to is not the physical, but the <em>astral</em> one—a +very great distinction, as may be seen.</p> + +<p>Again, belief in the individual existence of the immortal spirit of man +is shown in the following verses of the Hindu ceremonial of incremation +and burial.</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="verse indent0">“They who within the sphere of earth are stationed,</div> + <div class="verse indent6">or who are settled now in realms of pleasure,</div> + <div class="verse indent0">The Fathers who have the earth—the atmosphere—the heaven for their seat,</div> + <div class="verse indent0">The “fore-heaven” the third heaven is styled,</div> + <div class="verse indent6">and where the Fathers have their seat.”—(<cite>Rig-Veda</cite>, <abbr title="ten">x.</abbr>)</div> + </div> +</div> + +<p>With such majestic views as these people held of God and the immortality +of man’s spirit, it is not surprising that a comparison between the + +<span class="pagenum"><a id="Page_535">535</a></span> + +Vedic hymns and the narrow, unspiritual Mosaic books should result to +the advantage of the former in the mind of every unprejudiced scholar. +Even the ethical code of <cite>Manu</cite> is incomparably higher than that of the +<cite>Pentateuch</cite> of Moses, in the literal meaning of which all the uninitiated +scholars of two worlds cannot find a single proof that the ancient Jews +believed either in a future life or an immortal spirit in man, or that Moses +himself ever taught it. Yet, we have eminent Orientalists who begin to +suspect that the “dead letter” conceals something not apparent at first +sight. So Professor Whitney tells us that “as we look yet further into +the forms of the modern Hindu ceremonial we discover not a little of the +same discordance between creed and observance; the one is not explained +by the other,” says this great American scholar. He adds: “We are +forced to the conclusion either that India derived its system of rites from +some foreign source, and practiced them blindly, careless of their true +import, or <em>else that those rites are the production of another doctrine of +older date</em>, and have maintained themselves in popular usage after the +decay of the creed of which they were the original + <span class="lock">expression.”<a id="FNanchor_1046" href="#Footnote_1046" class="fnanchor">[1046]</a></span></p> + +<p>This creed has not decayed, and its hidden philosophy, as understood +now by the initiated Hindus, is just as it was 10,000 years ago. But can +our scholars seriously hope to have it delivered unto them upon their first +demand? Or do they still expect to fathom the mysteries of the World-Religion +in its popular exoteric rites?</p> + +<p>No orthodox Brahmans and Buddhists would deny the Christian +incarnation; only, they understand it in their own philosophical way, and +how could they deny it? The very corner-stone of their religious system +is periodical incarnations of the Deity. Whenever humanity is about +merging into materialism and moral degradation, a Supreme Spirit incarnates +himself in his creature selected for the purpose. The “Messenger +of the Highest” links itself with the duality of matter and soul, and the +triad being thus completed by the union of its Crown, a saviour is born, +who helps restore humanity to the path of truth and virtue. The early +Christian Church, all imbued with Asiatic philosophy, evidently shared +the same belief—otherwise <em>it would have neither erected into an article of +faith the second advent, nor cunningly invented the fable of Anti-Christ +as a precaution against possible future incarnations</em>. Neither could they +have imagined that Melchisedek was an avatar of Christ. They had +only to turn to the <cite>Bagavedgitta</cite> to find Christna or Bhagaved saying +to Arjuna: “He who follows me is saved by wisdom and even by works.... +<em>As often as virtue declines in the world, I make myself manifest to +save it.</em>”</p> + +<p><span class="pagenum"><a id="Page_536">536</a></span> + +Indeed, it is more than difficult to avoid sharing this doctrine of +periodical incarnations. Has not the world witnessed, at rare intervals, +the advent of such grand characters as Christna, Sakya-muni, and Jesus? +Like the two latter personages, Christna seems to have been a real being, +deified by his school at some time in the twilight of history, and made to +fit into the frame of the time-honored religious programme. Compare +the two Redeemers, the Hindu and the Christian, the one preceding the +other by some thousands of years; place between them Siddhârtha +Buddha, reflecting Christna and projecting into the night of the future his +own luminous shadow, out of whose collected rays were shaped the outlines +of the mythical Jesus, and from whose teachings were drawn those +of the historical Christos; and we find that under one identical garment +of poetical legend lived and breathed three real human figures. The +individual merit of each of them is rather brought out in stronger relief +than otherwise by this same mythical coloring; for no unworthy character +could have been selected for deification by the popular instinct, so unerring +and just when left untrammeled. <i lang="la">Vox populi, vox Dei</i> was once true, +however erroneous when applied to the present priest-ridden mob.</p> + +<p>Kapila, Orpheus, Pythagoras, Plato, Basilides, Marcian, Ammonius and +Plotinus, founded schools and sowed the germs of many a noble thought, +and disappearing left behind them the refulgence of demi-gods. But the +three personalities of Christna, Gautama, and Jesus appeared like true +gods, each in his epoch, and bequeathed to humanity three religions built on +the imperishable rock of ages. That all three, especially the Christian +faith, have in time become adulterated, and the latter almost unrecognizable, +is no fault of either of the noble Reformers. It is the priestly self-styled +husbandmen of the “vine of the Lord” who must be held to +account by future generations. Purify the three systems of the dross of +human dogmas, the pure essence remaining will be found identical. Even +Paul, the great, the honest apostle, in the glow of his enthusiasm either +unwittingly perverted the doctrines of Jesus, or else his writings are disfigured +beyond recognition. The <cite>Talmud</cite>, the record of a people who, +notwithstanding his apostasy from Judaism, yet feel compelled to acknowledge +Paul’s greatness as a philosopher and religionist, says of Aher + <span class="lock">(Paul),<a id="FNanchor_1047" href="#Footnote_1047" class="fnanchor">[1047]</a></span> + +<span class="pagenum"><a id="Page_537">537</a></span> + +in the <cite>Yerushalmi</cite>, that “he corrupted the work of that man”—meaning +<span class="lock">Jesus.<a id="FNanchor_1048" href="#Footnote_1048" class="fnanchor">[1048]</a></span></p> + +<p>Meanwhile, before this smelting is completed by honest science and +future generations, let us glance at the present aspect of the legendary +three religions.</p> + +<p class="center allsmcap"> +THE LEGENDS OF THREE SAVIOURS.<br> +</p> + +<table class="smaller"> +<colgroup> +<col style="width: 30%;"> +<col style="width: 30%;"> +<col style="width: 30%;"> +</colgroup> +<tr><td class="tdc"><span class="smcap">Christna.</span></td> + <td class="tdc"><span class="smcap">Gautama-Buddha.</span></td> + <td class="tdc"><span class="smcap">Jesus of Nazareth.</span></td></tr> + +<tr><td class="tdh vlt"><i>Epoch</i>: Uncertain. European science fears to + commit itself. But the Brahmanical calculations + fix it at about 6,877 years ago.</td> + <td class="tdh vlt"><i>Epoch</i>: According to European science and the + Ceylonese calculations, 2,540 years ago.</td> + <td class="tdh vlt"><i>Epoch</i>: Supposed to be 1877 years ago. His + birth and royal descent are concealed from Herod the tyrant.</td></tr> + +<tr><td class="tdh vlt"> Christna descends of a royal family, but is brought up by shepherds; + is called the <i>Shepherd God</i>. His birth and divine descent are kept + secret from Kansa.</td> + <td class="tdh vlt"> Gautama is the son of a king. His first disciples are shepherds + and mendicants.</td> + <td class="tdh vlt">Descends of the Royal family of David. Is worshipped by shepherds + at his birth, and is called the “Good Shepherd”. (See <cite>Gospel according + to John</cite>).</td></tr> + +<tr><td class="tdh vlt">An incarnation of Vishnu, the second person of the Trimurti (Trinity), + Christna was worshipped at Mathura, on the river Jumna (See <cite>Strabo</cite> and + <cite>Arrian</cite> and <cite>Bampton Lectures</cite>, <abbr title="pages">pp.</abbr> 98-100.</td> + <td class="tdh vlt">According to some, an incarnation of Vishnu; + according to others, an incarnation of one of the Buddhas, and even of + Ad’Buddha, the Highest Wisdom.</td> + <td class="tdh vlt">An incarnation of the Holy Ghost, then the second person of the Trinity, now the third. But the Trinity + was not invented until 325 years after his birth. Went to Mathura or Matarea, + Egypt, and produced his first miracles there. (See <cite>Gospel of Infancy</cite>).</td></tr> + +<tr><td class="tdh vlt">Christna is persecuted by Kansa, Tyrant of Madura but miraculously escapes. In the hope + of destroying the child the king has thousands of male innocents slaughtered.</td> + <td class="tdh vlt">Buddhist legends are free from this plagiarism, but the Catholic legend that + makes of him <abbr title="Saint">St.</abbr> Josaphat, shows his father, king of Kapilavastu, + slaying innocent young <em>Christians (!!)</em>. (See <cite>Golden Legend</cite>.)</td> + <td class="tdh vlt">Jesus is persecuted by Herod, King of Judæa, + but escapes into Egypt under conduct of an angel. To assure his + slaughter, Herod orders a massacre of innocents, and 40,000 were slain.</td> + +<tr><td class="tdh vlt">Christna’s mother was Devaki, or Devanagui, an immaculate virgin (but + had given birth to eight sons before Christna).</td> + <td class="tdh vlt">Buddha’s mother was Maya, or Mayadeva; married to her husband + (yet an immaculate virgin).</td> + <td class="tdh vlt">Jesus’ mother was Mariam, or Miriam; married to her husband, yet + an immaculate virgin, but had several children besides Jesus. + (See <cite>Matthew</cite> <abbr title="thirteen">xiii.</abbr> 55, 56.)</td> + +<tr><td class="tdh vlt">Christna is endowed with <span class="pagenum"><a id="Page_538">538</a></span>beauty, omniscience, and omnipotence from birth. + Produces miracles, cures the lame and blind, and casts out demons. Washes + the feet of the Brahmans, and descending to the lowest regions (hell), + liberates the dead, and returns to <i>Vaicontha</i>—the paradise of Vishnu. + Christna was the God Vishnu himself in human form.</td> + <td class="tdh vlt">Buddha is endowed with the same powers and qualities, + and performs similar wonders. Passes his life with mendicants. + It is claimed for Gautama that he was distinct from all other Avatars, + having the entire spirit of Buddha in him, while all others had but a part + (ansa) of the divinity in them.</td> + <td class="tdh vlt">Jesus is similarly endowed. (See <cite>Gospels and the Apocryphal Testament</cite>.) + Passes his life with sinners and publicans. Casts out demons likewise. + The only notable difference between the three is that Jesus is + charged with casting out devils by the power of Beelzebub, which the + others were not. Jesus washes the feet of his disciples, dies, descends + to hell, and ascends to heaven, after liberating the dead.</td></tr> + +<tr><td class="tdh vlt">Christna creates boys out of calves, and <i>vice versa</i> (Maurice’s <cite>Indian Antiquities</cite>, + <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 332). + He crushes the Serpent’s head. (Ibid.) + <td class="tdh vlt">Gautama crushes the Serpent’s head, <i>i.e.</i>, abolishes the Naga worship + as fetishism; but, like Jesus, makes the Serpent the emblem of divine wisdom.</td> + <td class="tdh vlt">Jesus is said to have crushed the Serpent’s head, agreeably to original revelation + in <cite>Genesis</cite>. He also transforms boys into kids, and kids into boys. + (<cite>Gospel of Infancy</cite>.)</td></tr> + +<tr><td class="tdh vlt">Christna is Unitarian. He persecutes the clergy, charges them with ambition and hypocrisy to + their faces, divulges the great secrets of the Sanctuary—the Unity of God + and immortality of our spirit. Tradition says he fell a victim to their + vengeance. His favorite disciple, Arjuna, never deserts him to the last. There are credible + traditions that he died on the cross (a tree), nailed to it by an arrow. + The best scholars agree that the Irish Cross atTuam, erected long before + the Christian era, is Asiatic. (See <cite>Round Towers</cite>, <abbr title="page">p.</abbr> 296, <i>et seq.</i>, + by O’Brien; also <i>Religions de l’Antiquité</i>; + <span class="pagenum"><a id="Page_539">539</a></span> + Creuzer’s <cite>Symbolik</cite>, <abbr title="volume">vol.</abbr> + <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 208; and engraving in Dr. Lundy’s <cite>Monumental + Christianity</cite>, p. 160</td> + <td class="tdh vlt">Buddha abolishes idolatry; divulges the Mysteries of the Unity of God and + the Nirvana, the true meaning of which was previously known only to the priests. Persecuted + and driven out of the country, he escapes death by gathering about him some hundreds of + thousands of believers in his Buddhaship. Finally, dies, surrounded by a + host of disciples, with Ananda, his beloved disciple and cousin, chief + among them all. O’Brien believes that the Irish Cross at Tuam is meant + for Buddha’s, but Gautama was never crucified. He is represented in many temples, as sitting + under a cruciform tree, which is the “Tree of Life.” In another image the Raja of Serpents with + a cross on his breast.<a id="FNanchor_1049" href="#Footnote_1049" class="fnanchor">[1049]</a></td> + <td class="tdh vlt">Jesus rebels against the old Jewish law; denounces the Scribes, and + Pharisees, and the synagogue for hypocrisy and dogmatic intolerance. Breaks the Sabbath, and + defies the Law. Is accused by the Jews of divulging the secrets of the Sanctuary. Is put + to death on a cross (a tree). Of the little handful of disciples whom he + had converted, one betrays him, one denies him, and the others desert him at the last, except + John—the disciple <i>he loved</i>. Jesus, Christna, and Buddha, all three + Saviours, die either on or under <i>trees</i>, and are connected with crosses which + are symbolical of the three-fold powers of creation.</td> + +<tr><td class="tdh vlt">Christna ascends to Swarga and becomes Nirguna.</td> + <td class="tdh vlt">Buddha ascends to Nirvana.</td> + <td class="tdh vlt">Jesus ascends to Paradise.</td> + +</table> + +<p class="center allsmcap">RESULT.<br> +</p> + +<p>About the middle of the present century, the followers of these three +religions were reckoned as + <span class="lock">follows:<a id="FNanchor_1050" href="#Footnote_1050" class="fnanchor">[1050]</a></span></p> + +<table class="smaller"> +<colgroup> +<col style="width: 30%;"> +<col style="width: 30%;"> +<col style="width: 30%;"> +</colgroup> + +<tr><td class="tdc"><span class="smcap">Of Christna.</span></td> + <td class="tdc"><span class="smcap">Of Buddha.</span></td> + <td class="tdc"><span class="smcap">Of Jesus.</span></td></tr> +<tr><td class="tdl vlt">Brahmans, 60,000,000.</td> + <td class="tdl">Buddhists, 450,000,000.</td> + <td class="tdl">Christians, 260,000,000.</td></tr> +</table> + +<p>Such is the present aspect of these three great religions, of which +each is in turn reflected in its successor. Had the Christian dogmatizers +stopped there, the results would not have been so disastrous, for it would +be hard, indeed, to make a bad creed out of the lofty teachings of Gautama, +or Christna, as <i>Bhagaved</i>. But they went farther, and added to +pure primitive Christianity the fables of Hercules, Orpheus, and Bacchus. +As Mussulmans will not admit that their <cite>Koran</cite> is built on the +substratum of the Jewish <cite>Bible</cite>, so the Christians will not confess that +they owe next to everything to the Hindu religions. But the Hindus +have chronology to prove it to them. We see the best and most learned +of our writers uselessly striving to show that the extraordinary similarities—amounting +to identity—between Christna and Christ are due to the +spurious <cite>Gospels of the Infancy</cite> and of <cite><abbr title="Saint">St.</abbr> Thomas</cite> having “probably +circulated on the coast of Malabar, and giving color to the story of + <span class="lock">Christna.”<a id="FNanchor_1051" href="#Footnote_1051" class="fnanchor">[1051]</a></span> + Why not accept truth in all sincerity, and reversing matters, +admit that <abbr title="Saint">St.</abbr> Thomas, faithful to that policy of proselytism which +marked the earliest Christians, when he found in Malabar the original +of the mythical Christ in Christna, tried to blend the two; and, adopting +in his gospel (from which all others were copied) the most important details +of the story of the Hindu Avatar, engrafted the Christian heresy on +the primitive religion of Christna. For any one acquainted with the +spirit of Brahmanism, the idea of Brahmans accepting anything from a +stranger, especially from a foreigner, is simply ridiculous. That they, +the most fanatic people in religious matters, who, during centuries, +cannot be compelled to adopt the most simple of European usages, +should be suspected of having introduced into their sacred books unverified + +<span class="pagenum"><a id="Page_540">540</a></span> + +legends about a foreign God, is something so preposterously illogical, +that it is really waste of time to contradict the idea!</p> + +<p>We will not stop to examine the too well-known resemblances +between the external form of Buddhistic worship—especially Lamaism—and +Roman Catholicism, for noticing which poor Huc paid dear—but +proceed to compare the most vital points. Of all the original manuscripts +that have been translated from the various languages in which +Buddhism is expounded, the most extraordinary and interesting are +<i>Buddha’s Dhammapada</i>, or <cite>Path of Virtue</cite>, translated from the Pâli by +Colonel + <span class="lock">Rogers,<a id="FNanchor_1052" href="#Footnote_1052" class="fnanchor">[1052]</a></span> + and the <cite>Wheel of the Law</cite>, containing the views of a +Siamese Minister of State on his own and other religions, and translated +by Henry + <span class="lock">Alabaster.<a id="FNanchor_1053" href="#Footnote_1053" class="fnanchor">[1053]</a></span> + The reading of these two books, and the discovery +in them of similarities of thought and doctrine often amounting +to identity, prompted Dr. Inman to write the many profoundly true passages +embodied in one of his last works, <cite>Ancient Faith and</cite> + <span class="lock"><cite>Modern</cite>.<a id="FNanchor_1054" href="#Footnote_1054" class="fnanchor">[1054]</a></span> +“I speak with sober earnestness,” writes this kind-hearted, sincere +scholar, “when I say that after forty years’ experience among those who +profess Christianity, and those who proclaim ... more or less quietly +their disagreement with it, I have noticed more sterling virtue and morality +amongst the last than the first.... I know personally many pious, +good Christian people, whom I honor, admire, and, perhaps, would be +glad to emulate or to equal; but they deserve the eulogy thus passed on +them, in consequence of their good sense, having ignored the doctrine +of faith to a great degree, and having cultivated the practice of good +works.... In my judgment the most praiseworthy Christians whom I +know are <em>modified Buddhists</em>, though probably, not one of them ever +heard of <span class="lock">Siddârtha.”<a id="FNanchor_1055" href="#Footnote_1055" class="fnanchor">[1055]</a></span></p> + +<p>Between the Lamaico-Buddhistic and Roman Catholic articles of +faith and ceremonies, there are fifty-one points presenting a perfect and +striking similarity; and four diametrically antagonistic.</p> + +<p>As it would be useless to enumerate the “similarities,” for the reader +may find them carefully noted in Inman’s work on <i>Ancient Faith and +Modern</i>, <abbr title="pages">pp.</abbr> 237-240, we will quote but the four dissimilarities, and +leave every one to draw his own deductions therefrom:</p> + +<table class="small"> +<tr><td class="tdr vlt">1.</td> + <td class="tdl vlt">“The Buddhists hold that nothing which is contradicted by sound reason can be + a true doctrine of Buddha.”</td> + <td class="tdr vlt pad3">1.</td> + <td class="tdl vlt">“The Christians will accept any nonsense, if promulgated by the Church as + a matter of faith.”<a id="FNanchor_1056" href="#Footnote_1056" class="fnanchor">[1056]</a></td></tr> + +<tr><td class="tdr vlt">2.<span class="pagenum"><a id="Page_541">541</a></span></td> + <td class="tdl vlt">“The Buddhists do not adore the mother of Sakya,” though they honor + her as a holy and saint-like woman, chosen to be his mother through her great virtue.</td> + <td class="tdr vlt pad3">2.</td> + <td class="tdl vlt">“The Romanists adore the mother of Jesus, and prayer is made to her for aid and intercession.” The worship of + the Virgin has weakened that of Christ and thrown entirely into the shadow that of the Almighty.</td></tr> + +<tr><td class="tdr vlt">3.</td> + <td class="tdl vlt">“The Buddhists have no sacraments.”</td> + <td class="tdr vlt pad3">3.</td> + <td class="tdl vlt">“The papal followers have seven.”</td></tr> + +<tr><td class="tdr vlt">4.</td> + <td class="tdl vlt">The Buddhists do not believe in any pardon for their sins, except after an + adequate punishment for each evil deed, and a proportionate compensation to + the parties injured.</td> + <td class="tdr vlt pad3">4.</td> + <td class="tdl vlt">The Christians are promised that if they only believe in the “precious + blood of Christ,” this blood offered by Him for the expiation of the sins + of the whole of mankind (read Christians) will atone for every mortal sin.</td></tr> +</table> + +<p>Which of these theologies most commends itself to the sincere +inquirer, is a question that may safely be left to the sound judgment of +the reader. One offers light, the other darkness.</p> + +<p>The <cite>Wheel of the Law</cite> has the following:</p> + +<p>“Buddhists believe that every act, word, or thought has its consequence, +which will appear sooner or later in the present or in the future +state. Evil acts will produce evil + <span class="lock">consequences,<a id="FNanchor_1057" href="#Footnote_1057" class="fnanchor">[1057]</a></span> + good acts will produce +good consequences: prosperity in this world, or birth in heaven +... in some future + <span class="lock">state.”<a id="FNanchor_1058" href="#Footnote_1058" class="fnanchor">[1058]</a></span></p> + +<p>This is strict and impartial justice. This is the idea of a Supreme +Power which cannot fail, and therefore, can have neither wrath nor +mercy, but leaves every cause, great or small, to work out its inevitable +effects. “With what measure you mete, it shall be measured to you + <span class="lock">again”<a id="FNanchor_1059" href="#Footnote_1059" class="fnanchor">[1059]</a></span> + neither by expression nor implication points to any hope of +future mercy or salvation by proxy. Cruelty and mercy are finite feelings. +The Supreme Deity is infinite, hence it can only be <span class="allsmcap">JUST</span>, and +Justice must be blind. The ancient Pagans held on this question far +more philosophical views than modern Christians, for they represented +their Themis blindfold. And the Siamese author of the work under +notice, has again a more reverent conception of the Deity than the Christians +have, when he thus gives vent to his thought: “A Buddhist might +believe in the existence of a God, sublime above all human qualities and +attributes—a perfect God, above love, and hatred, and jealousy, calmly +resting in a quiet happiness that nothing could disturb; and of such a +God he would speak no disparagement, not from a desire to please Him, +or fear to offend Him, but from natural veneration. But he cannot +understand a God with the attributes and qualities of men, a God who +loves and hates, and shows anger; a Deity, who, whether described to + +<span class="pagenum"><a id="Page_542">542</a></span> + +him by Christian missionaries, or by Mahometans, or Brahmans, or Jews, +falls below his standard of even an ordinary good + <span class="lock">man.”<a id="FNanchor_1060" href="#Footnote_1060" class="fnanchor">[1060]</a></span></p> + +<p>We have often wondered at the extraordinary ideas of God and His +justice that seem to be honestly held by those Christians who blindly +rely upon the clergy for their religion, and never upon their own reason. +How strangely illogical is this doctrine of the Atonement. We propose +to discuss it with the Christians from the Buddhistic stand-point, and show +at once by what a series of sophistries, directed toward the one object +of tightening the ecclesiastical yoke upon the popular neck, its acceptance +as a divine command has been finally effected; also, that it has +proved one of the most pernicious and demoralizing of doctrines.</p> + +<p>The clergy say: no matter how enormous our crimes against the laws +of God and of man, we have but to believe in the self-sacrifice of Jesus +for the salvation of mankind, and His blood will wash out every stain. +God’s mercy is boundless and unfathomable. It is impossible to conceive +of a human sin so damnable that the price paid in advance for the +redemption of the sinner would not wipe it out if a thousandfold worse. +And, furthermore, it is never too late to repent. Though the offender +wait until the last minute of the last hour of the last day of his mortal life, +before his blanched lips utter the confession of faith, he may go to Paradise; +the dying thief did it, and so may all others as vile. These are the +assumptions of the Church.</p> + +<p>But if we step outside the little circle of creed and consider the universe +as a whole balanced by the exquisite adjustment of parts, how all +sound logic, how the faintest glimmering sense of Justice revolts against +this Vicarious Atonement! If the criminal sinned only against himself, +and wronged no one but himself; if by sincere repentance he could cause +the obliteration of past events, not only from the memory of man, but also +from that imperishable record, which no deity—not even the Supremest +of the Supreme—can cause to disappear, then this dogma might not be +incomprehensible. But to maintain that one may wrong his fellow-man, +kill, disturb the equilibrium of society, and the natural order of things, and +then—through cowardice, hope, or compulsion, matters not—be forgiven +by believing that the spilling of one blood washes out the other blood +spilt—this is preposterous! Can the <em>results</em> of a crime be obliterated +even though the crime itself should be pardoned? The effects of a cause +are never limited to the boundaries of the cause, nor can the results of +crime be confined to the offender and his victim. Every good as well as +evil action has its effects, as palpably as the stone flung into a calm +water. The simile is trite, but it is the best ever conceived, so let us use + +<span class="pagenum"><a id="Page_543">543</a></span> + +it. The eddying circles are greater and swifter, as the disturbing object +is greater or smaller, but the smallest pebble, nay, the tiniest speck, +makes its ripples. And this disturbance is not alone visible and on the +surface. Below, unseen, in every direction—outward and downward—drop +pushes drop until the sides and bottom are touched by the force. +More, the air above the water is agitated, and this disturbance passes, as +the physicists tell us, from stratum to stratum out into space forever and +ever; an impulse has been given to matter, and that is never lost, can +never be recalled!...</p> + +<p>So with crime, and so with its opposite. The action may be instantaneous, +the effects are eternal. When, after the stone is once flung +into the pond, we can recall it to the hand, roll back the ripples, obliterate +the force expended, restore the etheric waves to their previous state +of non-being, and wipe out every trace of the act of throwing the missile, +so that Time’s record shall not show that it ever happened, then, <em>then</em> +we may patiently hear Christians argue for the efficacy of this Atonement.</p> + +<p>The Chicago <cite>Times</cite> recently printed the hangman’s record of the first +half of the present year (1877)—a long and ghastly record of murders +and hangings. Nearly every one of these murderers received religious +consolation, and many announced that they had received God’s forgiveness +through the blood of Jesus, and were going that day to Heaven! +<em>Their conversion was effected in prison.</em> See how this ledger-balance of +Christian Justice (!) stands: These red-handed murderers, urged on by +the demons of lust, revenge, cupidity, fanaticism, or mere brutal thirst +for blood, slew their victims, in most cases, without giving them time to +repent, or call on Jesus to wash them clean with his blood. They, perhaps, +died sinful, and, of course,—consistently with theological logic—met +the reward of their greater or lesser offenses. But the murderer, +overtaken by human justice, is imprisoned, wept over by sentimentalists, +prayed with and at, pronounces the charmed words of conversion, and +goes to the scaffold a redeemed child of Jesus! Except for the murder, +he would not have been prayed with, redeemed, pardoned. Clearly this +man did well to murder, for thus he gained eternal happiness? And +how about the victim, and his or her family, relatives, dependants, social +relations—has Justice no recompense for them? Must they suffer in +this world and the next, while he who wronged them sits beside the +“holy thief” of Calvary and is forever blessed? On this question the +clergy keep a prudent silence.</p> + +<p>Steve Anderson was one of these American criminals—convicted of +double murder, arson, and robbery. Before the hour of his death he was +“converted,” but, the record tells us that “<cite>his clerical attendants objected +to his reprieve, on the ground that they felt sure of his salvation</cite> + +<span class="pagenum"><a id="Page_544">544</a></span> + +<cite>should he die then, but could not answer for it if his execution was postponed</cite>.” +We address these ministers, and ask them to tell us on what +grounds they felt sure of such a monstrous thing. How they could feel +<i>sure</i>, with the dark future before them, and the endless results of this +double murder, arson, and robbery? They could be sure of nothing, but +that their abominable doctrine is the cause of three-fourths of the crimes +of so-called Christians; that these terrific causes must produce like monstrous +effects, which in their turn will beget other results, and so roll on +throughout eternity to an accomplishment that no man can calculate.</p> + +<p>Or take another crime, one of the most selfish, cruel, and heartless, +and yet the most frequent, the seduction of a young girl. Society, by an +instinct of self-preservation, pitilessly judges the victim, and ostracizes +her. She may be driven to infanticide, or self-murder, or if too averse to +die, live to plunge into a career of vice and crime. She may become the +mother of criminals, who, as in the now celebrated Jukes, of whose appalling +details Mr. Dugdale has published the particulars, breed other generations +of felons to the number of hundreds, in fifty or sixty years. All this +social disaster came through one man’s selfish passion; shall he be forgiven +by Divine Justice until his offense is expiated, and punishment fall +only upon the wretched human scorpions begotten of his lust?</p> + +<p>An outcry has just been made in England over the discovery that +Anglican priests are largely introducing auricular confession and granting +absolution after enforcing penances. Inquiry shows the same thing prevailing +more or less in the United States. Put to the ordeal of cross-examination, +the clergy quote triumphantly from the English <cite>Book of Common +Prayer</cite> the rubrics which clearly give them the absolving authority, +through the power of “God, the Holy Ghost,” committed unto them by +the bishop by imposition of hands at their ordination. The bishop, questioned, +points to <cite>Matthew</cite> <abbr title="sixteen">xvi.</abbr>, 19, for the source of his authority to bind +and loose on earth those who are to be blessed or damned in heaven; +and to the apostolic succession for proof of its transmission from Simon +Barjona to himself. The present volumes have been written to small +purpose if they have not shown, 1, that Jesus, the Christ-God, is a myth +concocted two centuries after the real Hebrew Jesus died; 2, that, +therefore, he never had any authority to give Peter, or any one else, plenary +power; 3, that even if he had given such authority, the word Petra +(rock) referred to the revealed truths of the Petroma, not to him who +thrice denied him; and that besides, the apostolic succession is a gross +and palpable fraud; 4, that the <cite>Gospel according to Matthew</cite> is a fabrication +based upon a wholly different manuscript. The whole thing, +therefore, is an imposition alike upon priest and penitent. But putting +all these points aside for the moment, it suffices to ask these pretended + +<span class="pagenum"><a id="Page_545">545</a></span> + +agents of the three gods of the Trinity, how they reconcile it with the most +rudimental notions of equity, that if the power to pardon sinners for sinning +has been given them, <em>they did not also receive the ability by miracle +to obliterate the wrongs done against person or property</em>. Let them restore +life to the murdered; honor to the dishonored; property to those +who have been wronged, and force the scales of human and divine justice +to recover their equilibrium. Then we may talk of their divine commission +to bind and loose. Let them say, if they can do this. Hitherto +the world has received nothing but sophistry—believed on <em>blind</em> faith; +we ask palpable, tangible evidence of their God’s justice and mercy. +But all are silent; no answer, no reply, and still the inexorable unerring +Law of Compensation proceeds on its unswerving path. If we but watch +its progress, we will find that it ignores all creeds, shows no preferences, +but its sunlight and its thunderbolts fall alike on heathen and Christian. +No absolution can shield the latter when guilty, no anathema hurt the +former when innocent.</p> + +<p>Away from us such an insulting conception of divine justice as that +preached by priests on their own authority. It is fit only for cowards +and criminals! If they are backed by a whole array of Fathers and +Churchmen, we are supported by the greatest of all authorities, an instinctive +and reverential sense of the everlasting and everpresent law of +harmony and justice.</p> + +<p>But, besides that of reason, we have other evidence to show that such +a construction is wholly unwarranted. The <cite>Gospels</cite> being “Divine revelation,” +doubtless Christians will regard their testimony as conclusive. +Do they affirm that Jesus gave himself as a voluntary sacrifice? On the +contrary, there is not a word to sustain the idea. They make it clear +that he would rather have lived to continue what he considered his mission, +and that <em>he died because he could not help it, and only when betrayed</em>. +Before, when threatened with violence, <em>he had made himself invisible</em> by +employing the mesmeric power over the bystanders, claimed by every +Eastern adept, and escaped. When, finally, he saw that his time had +come, he succumbed to the inevitable. But see him in the garden, on +the Mount of Olives, writhing in agony until “his sweat was, as it were, +great drops of blood,” praying with fervid supplication that the cup might +be removed from him; exhausted by his struggle to such a degree that an +angel from heaven had to come and strengthen him; and say if the picture +is that of a self-immolating hostage and martyr. To crown all, and leave +no lingering doubt in our minds, we have his own despairing words, +“<span class="smcap">Not my will</span>, <em>but thine</em>, be done!” (<cite>Luke</cite> <abbr title="twenty-two">xxii.</abbr> 42, 43.)</p> + +<p>Again, in the <cite>Puranas</cite> it may be found that Christna was nailed to +a tree by the arrow of a hunter, who, begging the dying god to forgive + +<span class="pagenum"><a id="Page_546">546</a></span> + +him, receives the following answer: “Go, hunter, through my favor, to +Heaven, the abode of the gods.... Then the illustrious Christna, having +united himself with his own pure, spiritual, inexhaustible, inconceivable, +unborn, undecaying, imperishable, and universal Spirit, which is one with +Vasudeva, abandoned his mortal body, and ... he became Nirguna” +(Wilson’s <cite>Vishnu Purana</cite>, <abbr title="page">p.</abbr> 612). Is not this the original of the story +of Christ forgiving the thief on the cross, and promising him a place in +Heaven? Such examples “challenge inquiry as to their origin and meaning +<em>so long anterior to Christianity</em>,” says Dr. Lundy in <cite>Monumental Christianity</cite>, +and yet to all this he adds: “The idea of Krishna as a shepherd, +I take to be older than either (the <cite>Gospel of Infancy</cite> and that of <cite><abbr title="Saint">St.</abbr> +John</cite>), <em>and prophetic of Christ</em>” (<abbr title="page">p.</abbr> 156).</p> + +<p>Facts like these, perchance, furnished later a plausible pretext for +declaring apocryphal all such works as the <cite>Homilies</cite>, which proved but +too clearly the utter want of any early authority for the doctrine of +atonement. The <cite>Homilies</cite> clash but little with the <cite>Gospels</cite>; they disagree +entirely with the dogmas of the Church. Peter knew nothing of +the atonement; and his reverence for the mythical father Adam would +never have allowed him to admit that this patriarch had sinned and was +accursed. Neither do the Alexandrian theological schools appear to +have been cognizant of this doctrine, nor Tertullian; nor was it discussed +by any of the earlier Fathers. Philo represents the story of the <em>Fall</em> as +symbolical, and Origen regarded it the same way as Paul, as an + <span class="lock">allegory.<a id="FNanchor_1061" href="#Footnote_1061" class="fnanchor">[1061]</a></span></p> + +<p>Whether they will or not, the Christians have to credit the foolish +story of Eve’s temptation by a serpent. Besides, Augustine has formally +pronounced upon the subject. “God, by His arbitrary will,” he says, +“has selected beforehand certain persons, <em>without regard to foreseen +faith or good actions, and has irretrievably ordained to bestow upon them +eternal happiness; while He has condemned others in the same way to +eternal reprobation</em>!!” (<i lang="la">De dono</i> + <span class="lock"><i lang="la">perseverantiæ</i>).<a id="FNanchor_1062" href="#Footnote_1062" class="fnanchor">[1062]</a></span></p> + +<p><span class="pagenum"><a id="Page_547">547</a></span> + +Calvin promulgated views of Divine partiality and bloodthirstiness +equally abhorrent. “The human race, corrupted radically in the fall +with Adam, has upon it the guilt and impotence of original sin; its +redemption can be achieved only through an incarnation and a propitiation; +of this redemption only electing grace can make the soul a participant, +and such grace, once given, is never lost; <em>this election can come only +from God, and it includes only a part of the race, the rest being left to +perdition</em>; election and perdition (the <i lang="la">horribile decretum</i>) are both predestinated +in the Divine plan; that plan is a decree, and this decree is +eternal and unchangeable ... justification is by <em>faith alone</em>, and <em>faith +is the gift of God</em>.”</p> + +<p>O Divine Justice, how blasphemed has been thy name! Unfortunately +for all such speculations, belief in the propitiatory efficacy of blood can +be traced to the oldest rites. Hardly a nation remained ignorant of it. +Every people offered animal and even human sacrifices to the gods, in +the hope of averting thereby public calamity, by pacifying the wrath of +some avenging deity. There are instances of Greek and Roman generals +offering their lives simply for the success of their army. Cæsar complains +of it, and calls it a superstition of the Gauls. “They devote +themselves to death ... believing that unless life is rendered for life the +immortal gods cannot be appeased,” he writes. “If any evil is about to +befall either those who now sacrifice, or Egypt, may it be averted on this +head,” was pronounced by the Egyptian priests when sacrificing one of +their sacred animals. And imprecations were uttered over the head of +the expiatory victim, around whose horns a piece of byblus was + <span class="lock">rolled.<a id="FNanchor_1064" href="#Footnote_1064" class="fnanchor">[1064]</a></span> +The animal was generally led to some barren region, sacred to Typhon, +in those primitive ages when this fatal deity was yet held in a certain consideration +by the Egyptians. It is in this custom that lies the origin of +the “scape-goat” of the Jews, who, when the rufous ass-god was rejected +by the Egyptians, began sacrificing to another deity the “red heifer.”</p> + +<p>“Let all sins that have been committed in this world fall on me that +the world may be delivered,” exclaimed Gautama, the Hindu Saviour, +centuries before our era.</p> + +<p><span class="pagenum"><a id="Page_548">548</a></span> + +No one will pretend to assert in our own age that it was the Egyptians +who borrowed anything from the Israelites, as they now accuse the +Hindus of doing. Bunsen, Lepsius, Champollion, have long since +established the precedence of Egypt over the Israelites in age as well as +in all the religious rites that we now recognize among the “chosen people.” +Even the <cite>New Testament</cite> teems with quotations and repetitions +from the <cite>Book of the Dead</cite>, and Jesus, if everything attributed to him by +his four biographers is true—must have been acquainted with the Egyptian +Funereal + <span class="lock">Hymns.<a id="FNanchor_1065" href="#Footnote_1065" class="fnanchor">[1065]</a></span> + In the Gospel according to <cite>Matthew</cite> we find +whole sentences from the ancient and sacred <cite>Ritual</cite> which preceded our +era by more than 4,000 years. We will again + <span class="lock">compare.<a id="FNanchor_1066" href="#Footnote_1066" class="fnanchor">[1066]</a></span></p> + +<p>The “soul” under trial is brought before Osiris, the “Lord of +Truth,” who sits decorated with the Egyptian cross, emblem of eternal +life, and holding in his right hand the <i>Vannus</i> or the flagellum of + <span class="lock">justice.<a id="FNanchor_1067" href="#Footnote_1067" class="fnanchor">[1067]</a></span> +The spirit begins, in the “Hall of the Two Truths,” an earnest appeal, +and enumerates its good deeds, supported by the responses of the forty-two +assessors—<em>its incarnated deeds and accusers</em>. If justified, it is addressed +as Osiris, thus assuming the appellation of the Deity whence its +divine essence proceeded, and the following words, full of majesty and +justice, are pronounced! “Let the <em>Osiris</em> go; ye see he is without +fault.... He lived on truth, he has fed on truth.... <em>The god has +welcomed him</em> as he desired. <em>He has given food to my hungry, drink to +my thirsty ones, clothes to my naked</em>.... He has made the sacred food +of the gods the meat of the spirits.”</p> + +<p>In the parable of <cite>the Kingdom of Heaven</cite> (<cite>Matthew</cite> + <abbr title="twenty-five">xxv.</abbr>), the <em>Son +of Man</em> (Osiris is also called the Son) sits upon the throne of his glory, +judging the nations, and says to the justified, “Come ye blessed of my +Father (<em>the</em> God) inherit the kingdom.... For <cite>I was an hungered, and +ye gave me meat; I was thirsty and ye gave me drink</cite> ... <cite>naked and</cite> + +<span class="pagenum"><a id="Page_549">549</a></span> + +<cite>ye clothed</cite> + <span class="lock"><cite>me</cite>.”<a id="FNanchor_1068" href="#Footnote_1068" class="fnanchor">[1068]</a></span> + To complete the resemblance (<cite>Matthew</cite> <abbr title="three">iii.</abbr> 12): John +is made to describe Christ as Osiris, “whose <em>fan</em> (winnow or <i>vannus</i>) is +in his hand, and who will “purge his floor and gather his wheat into the +garner.”</p> + +<p>The same in relation to Buddhist legends. In <cite>Matthew</cite> <abbr title="four">iv.</abbr> 19, +Jesus is made to say: “Follow me and I will make you <em>fishers</em> of men,” +the whole adapted to a conversation between him and Simon Peter and +Andrew his brother.</p> + +<p>In Schmidt’s “<cite lang="de">Der Weise und der</cite> + <span class="lock"><cite lang="de">Thor</cite>,<a id="FNanchor_1069" href="#Footnote_1069" class="fnanchor">[1069]</a></span> + a work full of anecdotes +about Buddha and his disciples, the whole from original texts, it is said +of a new convert to the faith, that “he had been caught by the hook of +the doctrine, just as a fish, who has caught at the bait and line is securely +pulled out.” In the temples of Siam the image of the expected Buddha, +the Messiah Maitree, is represented with a fisherman’s net in the hand, +while in Thibet he holds a kind of a trap. The explanation of it reads +as follows: “He (Buddha) disseminates upon the Ocean of birth +and decay the Lotus-flower of the excellent law as <em>a bait</em>; with the loop +of devotion, never cast out in vain, he brings living beings up like fishes, +and carries them to the other side of the river, where there is true + <span class="lock">understanding.”<a id="FNanchor_1070" href="#Footnote_1070" class="fnanchor">[1070]</a></span></p> + +<p>Had the erudite Archbishop Cave, Grabe, and Dr. Parker, who so +zealously contended in their time for the admission of the <cite>Epistles of +Jesus Christ and Abgarus, King of Edessa</cite>, into the Canon of the +<cite>Scripture</cite>, lived in our days of Max Müller and Sanscrit scholarship, we +doubt whether they would have acted as they did. The first mention of +these Epistles ever made, was by the famous Eusebius. This pious +bishop seems to have been self-appointed to furnish Christianity with the +most unexpected proofs to corroborate its wildest fancies. Whether + +<span class="pagenum"><a id="Page_550">550</a></span> + +among the many accomplishments of the Bishop of Cæsarea, we must +include a knowledge of the Cingalese, Pehlevi, Thibetan, and other languages, +we know not; but he surely transcribed the letters of Jesus and +Abgarus, and the story of the miraculous portrait of Christ taken on a +piece of cloth, by the simple wiping of his face, from the Buddhistical +Canon. To be sure, the bishop declared that he found the letter himself +written in Syriac, preserved among the registers and records of the +city of Edessa, where Abgarus + <span class="lock">reigned.<a id="FNanchor_1071" href="#Footnote_1071" class="fnanchor">[1071]</a></span> + We recall the words of +Babrias: “Myth, O son of King Alexander, is an ancient human +invention of Syrians, who lived in old time under Ninus and Belus.” +Edessa was one of the ancient “holy cities.” The Arabs venerate it to +this day; and the purest Arabic is there spoken. They call it still by +its ancient name Orfa, once the city <i>Arpha-Kasda</i> (Arphaxad) the seat +of a College of Chaldeans and Magi; whose missionary, called Orpheus, +brought thence the Bacchic Mysteries to Thrace. Very naturally, Eusebius +found there the tales which he wrought over into the story of +Abgarus, and the sacred picture taken on a cloth; as that of Bhagavat, +or the blessed Tathagâta + <span class="lock">(Buddha)<a id="FNanchor_1072" href="#Footnote_1072" class="fnanchor">[1072]</a></span> +was obtained by King + <span class="lock">Binsbisara.<a id="FNanchor_1073" href="#Footnote_1073" class="fnanchor">[1073]</a></span> +The King having brought it, Bhagavat projected his shadow on + <span class="lock">it.<a id="FNanchor_1074" href="#Footnote_1074" class="fnanchor">[1074]</a></span> +This bit of “miraculous stuff,” with its shadow, is still preserved, say the +Buddhists; “only the shadow itself is rarely seen.”</p> + +<p>In like manner, the Gnostic author of <cite>the Gospel according to John</cite>, +copied and metamorphosed the legend of Ananda who asked drink of a +Matangha woman—the antitype of the woman met by Jesus at the well,<a id="FNanchor_1075" href="#Footnote_1075" class="fnanchor">[1075]</a> + +<span class="pagenum"><a id="Page_551">551</a></span> + +and was reminded by her that she belongs to a low caste, and may have +nothing to do with a holy monk. “I do not ask thee, my sister,” answers +Ananda to the woman, “either thy caste or thy family, I only ask thee +for water, if thou canst give me some.” This Matangha woman, charmed +and moved to tears, repents, joins the monastic Order of Gautama, and +becomes a saint, rescued from a life of unchastity by Sakya-muni. Many +of her subsequent actions were used by Christian forgers, to endow Mary +Magdalen and other female saints and martyrs.</p> + +<p>“And whosoever shall give to drink unto one of these little ones a +cup of cold water only in the name of a disciple, verily I say unto you, +he shall in no wise lose his reward,” says the Gospel (<cite>Matthew</cite> <abbr title="ten">x.</abbr> 42). +“Whosoever, with a purely believing heart, offers nothing but a handful +of water, or presents so much to the spiritual assembly, or gives drink +therewith to the poor and needy, or to a beast of the field; this meritorious +action will not be exhausted in many + <span class="lock">ages,”<a id="FNanchor_1076" href="#Footnote_1076" class="fnanchor">[1076]</a></span> + says the Buddhist +<cite>Canon</cite>.</p> + +<p>At the hour of Gautama-Buddha’s birth there were 32,000 wonders +performed. The clouds stopped immovable in the sky, the waters of +the rivers ceased to flow; the flowers ceased unbudding; the birds remained + +<span class="pagenum"><a id="Page_552">552</a></span> + +silent and full of wonder; all nature remained suspended in her +course, and was full of expectation. “There was a preternatural light +spread all over the world; animals suspended their eating; the blind +saw; and the lame and dumb were cured,” + <span class="lock">etc.<a id="FNanchor_1077" href="#Footnote_1077" class="fnanchor">[1077]</a></span></p> + +<p>We now quote from the <cite>Protevangelion</cite>:</p> + +<p>“At the hour of the Nativity, as Joseph looked up into the air, ‘I +saw,’ he says, ‘<em>the clouds astonished</em>, and the fowls of the air stopping in +the midst of their flight.... And I beheld the sheep dispersed ... +and <em>yet the sheep stood still</em>; and I looked into a river, and saw the kids +<em>with their mouths close to the water, and touching it, but they did not +drink</em>.</p> + +<p>“<em>Then a bright cloud overshadowed the cave.</em> But on a sudden the +cloud became <em>a great light</em> in the cave, so that their eyes could not bear +it.... The hand of Salomé, which was withered, was straightway +cured.... The blind saw; the lame and dumb were + <span class="lock">cured.”<a id="FNanchor_1078" href="#Footnote_1078" class="fnanchor">[1078]</a></span></p> + +<p>When sent to school, the young Gautama, without having ever +studied, completely worsted all his competitors; not only in writing, but +in arithmetic, mathematics, metaphysics, wrestling, archery, astronomy, +geometry, and finally vanquishes his own professors by giving the definition +of sixty-four kinds of writings, which were unknown to the masters +<span class="lock">themselves.<a id="FNanchor_1079" href="#Footnote_1079" class="fnanchor">[1079]</a></span></p> + +<p>And this is what is said again in the <cite>Gospel of the Infancy</cite>: “And +when he (Jesus) was twelve years old ... a certain principal Rabbi +asked him, ‘Hast thou read books?’ and a certain astronomer asked the +Lord Jesus whether he had studied astronomy. And Lord Jesus +explained to him ... about the spheres ... about the physics and +metaphysics. Also things that reason of man had never discovered.... +The constitutions of the body, how the soul operated upon the body, +... etc. And at this the master was so surprised that he said: “I +believe this boy was born before Noah ... he is more learned than +any + <span class="lock">master.’”<a id="FNanchor_1080" href="#Footnote_1080" class="fnanchor">[1080]</a></span></p> + +<p>The precepts of Hillel, who died forty years <span class="allsmcap">B.C.</span>, appear rather as +quotations than original expressions in the Sermon on the Mount. Jesus +taught the world nothing that had not been taught as earnestly before +by other masters. He begins his sermon with certain purely Buddhistic + +<span class="pagenum"><a id="Page_553">553</a></span> + +precepts that had found acceptance among the Essenes, and were generally +practiced by the <i>Orphikoi</i>, and the Neo-platonists. There were the +Philhellenes, who, like Apollonius, had devoted their lives to moral and +physical purity, and who practiced asceticism. He tries to imbue the +hearts of his audience with a scorn for worldly wealth; a fakir-like unconcern +for the morrow; love for humanity, poverty, and chastity. He +blesses the poor in spirit, the meek, the hungering and the thirsting after +righteousness, the merciful and the peace-makers, and, Buddha-like, leaves +but a poor chance for the proud castes to enter into the kingdom of +heaven. Every word of his sermon is an echo of the essential principles +of monastic Buddhism. The ten commandments of Buddha, as found in +an appendix to the <cite>Prâtimoksha Sûtra</cite> (Pali-Burman text), are elaborated +to their full extent in <cite>Matthew</cite>. If we desire to acquaint ourselves with +the historical Jesus we have to set the mythical Christ entirely aside, and +learn all we can of the man in the first Gospel. His doctrines, religious +views, and grandest aspirations will be found concentrated in his sermon.</p> + +<p>This is the principal cause of the failure of missionaries to convert +Brahmanists and Buddhists. These see that the little of really good that +is offered in the new religion is paraded only in theory, while their own +faith demands that those identical rules shall be applied in practice. +Notwithstanding the impossibility for Christian missionaries to understand +clearly the spirit of a religion wholly based on that doctrine of emanation +which is so inimical to their own theology, the reasoning powers of +some simple Buddhistical preachers are so high, that we see a scholar like + <span class="lock">Gutzlaff,<a id="FNanchor_1081" href="#Footnote_1081" class="fnanchor">[1081]</a></span> + utterly silenced and put to great straits by Buddhists. Judson, +the famous Baptist missionary in Burmah, confesses, in his <i>Journal</i>, the difficulties +to which he was often driven by them. Speaking of a certain Ooyan, +he remarks that his strong mind was capable of grasping the most difficult +subjects. “His words,” he remarks, “are as smooth as oil, as sweet as +honey, and as sharp as razors; his mode of reasoning is soft, insinuating, +and acute; and so adroitly does he act his part, that <em>I with the strength +of truth</em>, was scarcely able to keep him down.” It appears though, that +at a later period of his mission, Mr. Judson found that he had utterly mistaken +the doctrine. “I begin to find,” he says, “that the semi-atheism, +which I had sometimes mentioned, is nothing but a refined Buddhism, +having its foundation in the Buddhistic Scriptures.” Thus he discovered +at last that while there is in Buddhism “a generic term of most exalted +perfection actually applied to numerous individuals, a Buddha superior +to the whole host of subordinate deities,” there are also lurking in the + +<span class="pagenum"><a id="Page_554">554</a></span> + +system “the glimmerings of an <i lang="la">anima mundi</i> anterior to, and even superior +to, <span class="lock">Buddha.”<a id="FNanchor_1082" href="#Footnote_1082" class="fnanchor">[1082]</a></span></p> + +<p>This is a happy discovery, indeed!</p> + +<p>Even the so-slandered Chinese believe in <i>One</i>, Highest God. “The +Supreme Ruler of Heavens.” Yuh-Hwang-Shang-ti, has his name +inscribed only on the golden tablet before the altar of heaven at the great +temple at Pekin, T’Iantan. “This worship,” says Colonel Yule, “is +mentioned by the Mahometan narrator of Shah Rukh’s embassy (<span class="allsmcap">A.D.</span> +1421): ‘Every year there are some days on which the emperor eats no +animal food.... He spends his time in an apartment which contains <em>no +idol</em>, and says that <em>he is worshipping the God of</em> + <span class="lock"><em>Heaven</em>.”<a id="FNanchor_1083" href="#Footnote_1083" class="fnanchor">[1083]</a></span></p> + +<p>Speaking of Shahrastani, the great Arabian scholar, Chwolsohn says +that for him Sabaeism was not astrolatry, as many are inclined to think. +He thought “that God is too sublime and too great to occupy Himself +with the immediate management of this world; that He has, therefore, +transferred the government thereof to the gods, and retained only the +most important affairs for Himself; that further, man is too weak to be +able to apply immediately to the Highest; that he must, therefore, +address his prayers and sacrifices to the intermediate divinities, to whom +the management of the world has been entrusted by the Highest.” Chwolsohn +argues that this idea is as old as the world, and that “in the heathen +world this view was universally shared by the +<span class="lock">cultivated.”<a id="FNanchor_1084" href="#Footnote_1084" class="fnanchor">[1084]</a></span></p> + +<p>Father Boori, a Portuguese missionary, who was sent to convert the +“poor heathen” of Cochin-China, as early as the sixteenth century, “protests +in despair, in his narrative, that there is not a dress, office, or ceremony +in the Church of Rome, to which the Devil has not here provided +some counterpart. Even when the Father began inveighing against the +idols, he was answered that these were the images of departed great men, +whom they worshipped exactly on the same principle, and in the same +manner, as the Catholics did the images of the apostles and + <span class="lock">martyrs.”<a id="FNanchor_1085" href="#Footnote_1085" class="fnanchor">[1085]</a></span> +Moreover, these idols have importance but in the eyes of the ignorant +multitudes. The <em>philosophy</em> of Buddhism ignores images and fetishes. +Its strongest vitality lies in its psychological conceptions of man’s <em>inner</em> +self. The road to the supreme state of felicity, called the Ford of Nirvana, +winds its invisible paths through the spiritual, not physical life of +a person while on this earth. The sacred Buddhistical literature points +the way by stimulating man to follow <em>practically</em> the example of Gautama. + +<span class="pagenum"><a id="Page_555">555</a></span> + +Therefore, the Buddhistical writings lay a particular stress on the +spiritual privileges of man, advising him to cultivate his powers for the +production of <i>Meipo</i> (phenomena) during life, and for the attainment of +Nirvana in the hereafter.</p> + +<p>But turning again from the historical to the mythical narratives, +invented alike about Christna, Buddha, and Christ, we find the following:</p> + +<p>Setting a model for the Christian avatar and the archangel Gabriel +to follow, the luminous San-tusita (Bodhisat) appeared to Maha-maya +‘like a cloud in the moonlight, coming from the north, and in his hand +holding a white lotus.’ He announced to her the birth of her son, and +circumambulating the queen’s couch thrice ... passed away from the +dewa-loka and was conceived <em>in the world of</em> + <span class="lock"><em>men</em>.<a id="FNanchor_1086" href="#Footnote_1086" class="fnanchor">[1086]</a></span> + The resemblance +will be found still more perfect upon examining the illustrations in mediæval + <span class="lock">psalters,<a id="FNanchor_1087" href="#Footnote_1087" class="fnanchor">[1087]</a></span> + and the panel-paintings of the sixteenth century (in the +Church of Jouy, for instance, in which the Virgin is represented kneeling, +with her hands uplifted toward the Holy Ghost, and the unborn child is +miraculously seen through her body), and then finding the same subject +treated in the identical way in the sculptures in certain convents in +Thibet. In the Pali-Buddhistic annals, and other religious records, it is +stated that Maha-devi and all her attendants were constantly gratified +with the sight of the infant Bodhisatva quietly developing within his +mother’s bosom, and beaming already, from his place of gestation, upon +humanity “the resplendent moonshine of his future + <span class="lock">benevolence.”<a id="FNanchor_1088" href="#Footnote_1088" class="fnanchor">[1088]</a></span></p> + +<p>Ananda, the cousin and future disciple of Sakya-muni, is represented +as having been born at the same time. He appears to have been the +original for the old legends about John the Baptist. For example, the +Pali narrative relates that Maha-maya, while pregnant with the sage, +paid a visit to his mother, as Mary did to the mother of the Baptist. +Immediately, as she entered the apartment, the unborn Ananda greeted +the unborn Buddha-Siddhârtha, who also returned the salutation; and in +like manner the babe, afterward John the Baptist, leaped in the womb of +Elizabeth when Mary came + <span class="lock">in.<a id="FNanchor_1089" href="#Footnote_1089" class="fnanchor">[1089]</a></span> + More even than that; for Didron describes +a scene of salutation, painted on shutters at Lyons, between +Elizabeth and Mary, in which the two unborn infants, both pictured +as outside their mothers, are also saluting each + <span class="lock">other.<a id="FNanchor_1090" href="#Footnote_1090" class="fnanchor">[1090]</a></span></p> + +<p>If we turn now to Christna and attentively compare the prophecies +respecting him, as collected in the Ramatsariarian traditions of the + +<span class="pagenum"><a id="Page_556">556</a></span> +<i>Atharva</i>, the <i>Vedangas</i>, and the + <span class="lock">Vedantas,<a id="FNanchor_1091" href="#Footnote_1091" class="fnanchor">[1091]</a></span> + with passages in the <cite>Bible</cite> +and apocryphal Gospels, of which it is pretended that some presage the +coming of Christ, we shall find very curious facts. Following are examples:</p> + +<div class="new-parallel-page"> +<div class="left-page"> +<p class="center"><span class="smcap">From the Hindu Books.</span></p> + +<p class="hanging">1st. “He (the Redeemer) shall come, + <em>crowned with lights</em>, the pure fluid issuing + from the great soul ... dispersing + darkness” (<cite>Atharva</cite>).</p> + +<p class="hanging"><abbr title="second">2d.</abbr> “In the <em>early part</em> of the Kali-Yuga + shall be born the son of the Virgin” + (<cite>Vedanta</cite>).</p> + +<p class="hanging"><abbr title="third">3d.</abbr> “The Redeemer shall come, and the + accursed <i>Rakhasas</i> shall fly for refuge + to the deepest hell” (<cite>Atharva</cite>).</p> + +<p class="hanging">4th. “He shall come, and life will defy + death ... and he shall revivify the + blood of all beings, shall regenerate all + bodies, and purify all souls.”</p> + +<p class="hanging">5th. “He shall come, and all animated + beings, all the flowers, plants, men, + women, the infants, the slaves ... shall + together intone the chant of joy, for + he is the Lord of all creatures ... he + is infinite, for he is power, for he is wisdom, + for he is beauty, for he is all and in + all.”</p> + +<p class="hanging">6th. “He shall come, more sweet than + honey and ambrosia, more pure than <em>the + lamb</em> without spot” (Ibid.).</p> + +<p class="hanging">7th. “Happy the blest womb that shall + bear him” (Ibid.).</p> + +<p class="hanging">8th. “And God shall manifest His glory, + and make His power resound, and shall + reconcile Himself with His creatures” + (Ibid.).</p> + +<p class="hanging">9th. “It is in the bosom of a woman + that the ray of the Divine splendor will + receive human form, and she shall bring + forth, being a virgin, for no impure contact + shall have defiled her” (<cite>Vedangas</cite>).</p> +</div><!--end left-page--> + +<div class="right-page"> + +<p class="center"><span class="smcap">From the Christian Books.</span></p> + +<p class="hanging">1st. “The people of Galilee of the Gentiles +which sat in darkness saw great +light” (<cite>Matthew</cite> <abbr title="four">iv.</abbr> from <cite>Isaiah</cite> <abbr title="nine">ix.</abbr> 1, + +<p class="hanging"><abbr title="Second">2d.</abbr> “Behold, a virgin shall conceive and +bear a son” (<cite>Isaiah</cite> <abbr title="seven">vii.</abbr> quoted in <cite>Matthew</cite> +<abbr title="one">i.</abbr> 23).</p> + +<p class="hanging"><abbr title="third">3d.</abbr> “Behold, now, Jesus of Nazareth, +with the brightness of his glorious divinity, +put to flight all the horrid powers +of darkness” (<cite>Nicodemus</cite>).</p> + +<p class="hanging">4th. “And I give unto them eternal life, +and they shall never perish” (<cite>John</cite> <abbr title="ten">x.</abbr> +28).</p> + +<p class="hanging">5th. “Rejoice greatly, O daughter of +Zion! shout, O daughter of Jerusalem! +behold, thy King cometh unto thee ... +he is just ... for how great is his goodness, +and how great is his beauty! Corn +shall make the young men cheerful, and +new wine the maids” (<cite>Zechariah</cite> <abbr title="nine">ix.</abbr>).</p> + +<p class="hanging">6th. “Behold the lamb of God” (<cite>John</cite> <abbr title="one">i.</abbr> +36). “He was brought as a lamb to +the slaughter” (<cite>Isaiah</cite> 53).</p> + +<p class="hanging">7th. “Blessed art thou among women, +and blessed is the fruit of thy womb” +(<cite>Luke</cite> <abbr title="one">i.</abbr>); “Blessed is the womb that +bare thee” (<abbr title="eleven">xi.</abbr> 27).</p> + +<p class="hanging">8th. “God manifested forth His glory” +(<cite>John</cite>, 1st <abbr title="Epistle">Ep.</abbr>). +“God was in Christ, reconciling the +world unto himself” (<cite>2 <abbr title="Corinthinans">Corinth.</abbr></cite> <abbr title="five">v.</abbr>).</p> + +<p class="hanging">9th. “Being an unparalleled instance, without +any pollution or defilement, and a +virgin shall bring forth a son, and a maid +shall bring forth the Lord” (<cite>Gospel of +Mary</cite>, <abbr title="three">iii.</abbr>).</p> +</div><!--end right page--> +</div><!--end parallel page--> + +<hr class="chap x-ebookmaker-drop"> + +<p><span class="pagenum"><a id="Page_557">557</a></span> + +Let there be exaggeration or not in attributing to the <cite>Atharva-Veda</cite> +and the other books such a great antiquity, the fact remains that <em>these +prophecies and their realization preceded Christianity</em>, and Christna +preceded Christ. That is all we need care to inquire.</p> + +<p>One is completely overwhelmed with astonishment upon reading Dr. +Lundy’s <cite>Monumental Christianity</cite>. It would be difficult to say whether +an admiration for the author’s erudition, or amazement at his serene +and unparalleled sophistry is stronger. He has gathered a world of facts +which prove that the religions, far more ancient than Christianity, of +Christna, Buddha, and Osiris had anticipated even its minutest symbols. +His materials come from no forged papyri, no interpolated Gospels, but +from sculptures on the walls of ancient temples, from monuments, inscriptions, +and other archaic relics, only mutilated by the hammers of +iconoclasts, the cannon of fanatics, and the effects of time. He shows +us Christna and Apollo as good shepherds; Christna holding the cruciform +<i>chank</i> and the <i>chakra</i>, and Christna “crucified in space,” as he +calls it (<cite>Monumental Christianity</cite>, fig. 72). Of this figure—borrowed +by Dr. Lundy from Moor’s <cite>Hindu Pantheon</cite>—it may be truly said that +it is calculated to petrify a Christian with astonishment, for it is the +crucified Christ of Romish art to the last degree of resemblance. Not a +feature is lacking; and, the author says of it himself: “This representation +I believe to be anterior to Christianity.... It looks like a Christian +crucifix in many respects.... The drawing, the attitude, the nail-marks +in hands and feet, indicate a Christian origin, while the Parthian +coronet of seven points, the absence of the wood, and of the usual inscription, +and the rays of glory above, would seem to point to some other +than a Christian origin. Can it be the victim-man, or the priest and +victim both in one, of the Hindu Mythology, who offered himself a +sacrifice before the worlds were? Can it be Plato’s Second God who +impressed himself on the universe in the form of the cross? Or is it his +divine man who would be scourged, tormented, fettered; have his eyes +burnt out; and lastly ... <em>would be crucified</em>?” (<cite>Republic</cite>, <abbr title="chapter two">c. ii.</abbr>, p. +52, <abbr title="Spencer Translation"><cite>Spens. Trans.</cite></abbr>). It is all that and much more; <cite>Archaic Religious +Philosophy</cite> was universal.</p> + +<p>As it is, Dr. Lundy contradicts Moor, and maintains that this figure +is that of <i>Wittoba</i>, one of the avatars of Vishnu, hence Christna, and +<em>anterior to Christianity</em>, which is a fact not very easily to be put down. +And yet although he finds it prophetic of Christianity, he thinks it has no +relation whatever to Christ! His only reason is that “in a Christian +crucifix the glory always comes from the sacred head; here it is from +above and beyond.... The Pundit’s Wittoba then, given to Moor, +would seem to be the crucified <i>Krishna</i>, the shepherd-god of Mathura + +<span class="pagenum"><a id="Page_558">558</a></span> + +... a <em>Saviour—the Lord of the Covenant, as well as Lord of Heaven and +earth—pure and impure, light and dark, good and bad, peaceful and war +like, amiable and wrathful, mild and turbulent, forgiving and vindictive, +God and a strange mixture of man</em>, but not the Christ of the Gospels.”</p> + +<p>Now all these qualities must pertain to Jesus as well as to Christna. +The very fact that Jesus was a man upon the mother’s side—even though +he were a <em>God</em>, implies as much. His behavior toward the fig-tree, and +his self-contradictions, in <cite>Matthew</cite>, where at one time he promises peace +on earth, and at another the sword, etc., are proofs in this direction. +Undoubtedly this cut was never intended to represent Jesus of Nazareth. +It was Wittoba, as Moor was told, and as moreover the Hindu <cite>Sacred +Scriptures</cite> state, Brahma, the sacrificer who is “at once both sacrificer +and victim;” it is “Brahma, victim in His Son Christna, who came to +die on earth for our salvation, who Himself accomplishes the solemn +sacrifice (of the Sarvameda).” And yet, it is the man Jesus as well as +the man Christna, for both were united to their <i>Chrestos</i>.</p> + +<p>Thus we have either to admit periodical “incarnations,” or let +Christianity go as the greatest imposture and plagiarism of the ages!</p> + +<p>As to the Jewish <cite>Scriptures</cite>, only such men as the Jesuit de Carrière, +a convenient representative of the majority of the Catholic clergy, can +still command their followers to accept only the chronology established +by the Holy Ghost. It is on the authority of the latter that we learn +that Jacob went, with a family of seventy persons, all told, to settle in +Egypt in <span class="allsmcap">A.M.</span> 2298, and that in <span class="allsmcap">A.M.</span> 2513—just 215 years afterward—these +seventy persons had so increased that they left Egypt 600,000 +fighting men strong, “without counting women and children,” which, +according to the science of statistics, should represent a total population +of between two and three millions!! Natural history affords no parallel +to such fecundity, except in red herrings. After this let the Christian +missionaries laugh, if they can, at Hindu chronology and computations.</p> + +<p>“Happy are those persons, but not to be envied,” exclaims Bunsen, +“who have no misgivings about making Moses march out with more +than two millions of people at the end of a popular conspiracy and rising, +in the sunny days of the eighteenth dynasty; who make the Israelites +conquer Kanaan under Joshua, during and previous to the most formidable +campaigns of conquering Pharaohs in that same country. The Egyptian +and Assyrian annals, combined with the historical criticism of the +<cite>Bible</cite>, prove that the exodus could only have taken place under Menephthah, +so that Joshua could not have crossed the Jordan before Easter +1280, the last campaign of Ramses <abbr title="Three">III.</abbr> in Palestine being in + <span class="lock">1281.”<a id="FNanchor_1092" href="#Footnote_1092" class="fnanchor">[1092]</a></span></p> + +<p><span class="pagenum"><a id="Page_559">559</a></span> + +But we must resume the thread of our narrative with Buddha.</p> + +<p>Neither he nor Jesus ever wrote one word of their doctrines. We +have to take the teachings of the masters on the testimony of the disciples, +and therefore it is but fair that we should be allowed to judge both +doctrines on their intrinsic value. Where the logical preponderance +lies, may be seen in the results of frequent encounters between Christian +missionaries and Buddhist theologians (<i>pungui</i>). The latter usually, +if not invariably, have the better of their opponents. On the other hand, +the “Lama of Jehovah” rarely fails to lose his temper, to the great delight +of the Lama of Buddha, and practically demonstrates his religion of patience, +mercy, and charity, by abusing his disputant in the most uncanonical +language. This we have witnessed repeatedly.</p> + +<p>Despite the notable similarity of the direct teachings of Gautama and +Jesus, we yet find their respective followers starting from two diametrically +opposite points. The Buddhist divine, following literally the ethical +doctrine of his master, remains thus true to the legacy of Gautama; +while the Christian minister, distorting the precepts recorded by the four +<cite>Gospels</cite> beyond recognition, teaches, not that which Jesus taught, but +the absurd, too often pernicious, interpretations of fallible men—Popes, +Luthers, and Calvins included. The following are two instances selected +from both religions, and brought into contrast. Let the reader judge for +himself:</p> + +<p>“Do not believe in anything because it is rumored and spoken of by +many,” says Buddha; “do not think that is a proof of its truth.</p> + +<p>“Do not believe merely because the written statement of some old +sage is produced; do not be sure that the writing has ever been revised +by the said sage, or can be relied on. Do not believe in what you have +fancied, thinking that, <em>because an idea is extraordinary, it must have been +implanted by a Deva, or some wonderful being</em>.</p> + +<p>“Do not believe in guesses, that is, assuming something at hap-hazard +as a starting-point, and then drawing conclusions from it—reckoning your +two and your three and your four <em>before you have fixed your number one</em>.</p> + +<p>“<em>Do not believe merely on the authority of your teachers and masters</em>, +or believe and practice merely <em>because they believe and practice</em>.</p> + +<p>“I [Buddha] tell you all, you must of yourselves know that this is +evil, this is punishable, this is censured by wise men; belief in this will +bring no advantage to any one, but will cause sorrow; and when you +know this, then eschew + <span class="lock">it.”<a id="FNanchor_1093" href="#Footnote_1093" class="fnanchor">[1093]</a></span></p> + +<p>It is impossible to avoid contrasting with these benevolent and human +sentiments, the fulminations of the Œcumenical Council and the Pope, + +<span class="pagenum"><a id="Page_560">560</a></span> +against the employment of reason, and the pursuit of science when it +clashes with revelation. The atrocious Papal benediction of Moslem arms +and cursing of the Russian and Bulgarian Christians have roused the indignation +of some of the most devoted Catholic communities. The Catholic +Czechs of Prague on the day of the recent semi-centennial jubilee of +Pius <abbr title="Nine">IX.</abbr>, and again on the 6th of July, the day sacred to the memory of +John Huss, the burned martyr, to mark their horror of the Ultramontane +policy in this respect, gathered by thousands upon the neighboring Mount +Zhishko, and with great ceremony and denunciations, burned the Pope’s +portrait, his Syllabus, and last allocution against the Russian Czar, saying +that they were good Catholics, but better Slavs. Evidently, the memory +of John Huss is more sacred to them than the Vatican Popes.</p> + +<p>“The worship of words is more pernicious than the worship of +images,” remarks Robert Dale Owen. “Grammatolatry is the worst +species of idolatry. We have arrived at an era in which literalism is +destroying faith.... The letter + <span class="lock">killeth.”<a id="FNanchor_1094" href="#Footnote_1094" class="fnanchor">[1094]</a></span></p> + +<p>There is not a dogma in the Church to which these words can be +better applied than to the doctrine of + <span class="lock"><i>transubstantiation</i>.<a id="FNanchor_1095" href="#Footnote_1095" class="fnanchor">[1095]</a></span> + “Whoso +eateth my flesh and drinketh my blood hath eternal life,” Christ is made +to say. “This is a hard saying,” repeated his dismayed listeners. The +answer <em>was that of an initiate</em>. “Doth this offend you? It is the Spirit +that quickeneth; the flesh profiteth nothing. The words (<i>remata</i>, or +arcane utterances) that I speak unto you, they are Spirit and they are +Life.”</p> + +<p>During the Mysteries wine represented Bacchus, and bread + <span class="lock">Ceres.<a id="FNanchor_1096" href="#Footnote_1096" class="fnanchor">[1096]</a></span> + +<span class="pagenum"><a id="Page_561">561</a></span> + +The hierophant-initiator presented symbolically before the final <em>revelation</em> +wine and bread to the candidate who had to eat and drink of both in +token that the spirit was to quicken matter, <i>i.e.</i>, the divine wisdom was +to enter into his body through what was to be revealed to him. Jesus, in +his Oriental phraseology, constantly assimilated himself to the true vine +(<cite>John</cite> <abbr title="fifteen">xv.</abbr> 1). Furthermore, the hierophant, the discloser of the Petroma, +was called “Father.” When Jesus says, “Drink ... this is my +blood,” what else was meant, it was simply a metaphorical assimilation +of himself to the vine, which bears the grape, whose juice is its blood—wine. +It was a hint that as he had himself been initiated by the +“Father,” so he desired to initiate others. His “Father” was the husbandman, +himself the vine, his disciples the branches. His followers +being ignorant of the terminology of the Mysteries, wondered; they even +took it as an offense, which is not surprising, considering the Mosaic injunction +against blood.</p> + +<p>There is quite enough in the four gospels to show what was the +secret and most fervent hope of Jesus; the hope in which he began to +teach, and in which he died. In his immense and unselfish love for humanity, +he considers it unjust to deprive the many of the results of the +knowledge acquired by the few. This result he accordingly preaches—the +unity of a spiritual God, whose temple is within each of us, and in whom +we live as He lives in us—in spirit. This knowledge was in the hands +of the Jewish adepts of the school of Hillel and the kabalists. But the +“scribes,” or lawyers, having gradually merged into the dogmatism of +the dead letter, had long since separated themselves from the Tanaïm, +the true spiritual teachers; and the practical kabalists were more or less +persecuted by the Synagogue. Hence, we find Jesus exclaiming: “Woe +unto you lawyers! <cite>For ye have taken away the key of knowledge</cite> [the Gnosis]: +ye entered not in yourselves, and them that were entering ye prevented” +(<cite>Luke</cite> <abbr title="eleven">xi.</abbr> 52). The meaning here is clear. They did take the +key away, and could not even profit by it themselves, for the <i>Masorah</i> +(tradition) had become a closed book to themselves as well as to others.</p> + +<p><span class="pagenum"><a id="Page_562">562</a></span> + +Neither Renan nor Strauss, nor the more modern Viscount Amberley +seem to have had the remotest suspicion of the real meaning of many of +the parables of Jesus, or even of the character of the great Galilean philosopher. +Renan, as we have seen, presented him to us as a Gallicized +Rabbi, “<i lang="fr">le plus charmant de tous</i>,” still but a Rabbi; and one, moreover, +who does not even come out of the school of Hillel, or any school +either, albeit he terms him repeatedly “the charming + <span class="lock">doctor.”<a id="FNanchor_1097" href="#Footnote_1097" class="fnanchor">[1097]</a></span> + He +shows him as a sentimental young enthusiast, sprung out of the plebeian +classes of Galilee, who imagines the ideal kings of his parables the empurpled +and jewelled beings of whom one reads in nursery + <span class="lock">tales.<a id="FNanchor_1098" href="#Footnote_1098" class="fnanchor">[1098]</a></span></p> + +<p>Lord Amberley’s Jesus, on the other hand, is an “iconoclastic idealist,” +far inferior in subtilty and logic to his critics. Renan looks over at +Jesus with the one-sidedness of a Semitomaniac; Viscount Amberley +looks down upon him from the social plane of an English lord. <i lang="la">Apropos</i> +of this marriage-feast parable, which he considers as embodying “a curious +theory of social intercourse,” the Viscount says: “Nobody can +object to charitable individuals asking poor people or invalids <em>without +rank</em> at their houses.... But we cannot admit that this kind action +ought to be rendered obligatory ... it is eminently desirable that we +should do exactly what Christ would forbid us doing—namely, invite our +neighbors and be invited by them as circumstances may require. The +fear that we may receive a recompense for the dinner-parties we may +give, is surely chimerical.... Jesus, in fact, overlooks entirely the +more intellectual side of + <span class="lock">society.”<a id="FNanchor_1099" href="#Footnote_1099" class="fnanchor">[1099]</a></span> + All of which unquestionably shows +that the “Son of God” was no master of social etiquette, nor fit for +“society;” but it is also a fair example of the prevalent misconception +of even his most suggestive parables.</p> + +<p>The theory of Anquetil du Perron that the <cite>Bagaved-gita</cite> is an independent +work, as it is absent from several manuscripts of the <cite>Mahâ-Bhârata</cite>, +may be as much a plea for a still greater antiquity as the reverse. +The work is purely metaphysical and ethical, and in a certain sense it is +<em>anti-Vedic</em>; so far, at least, that it is in opposition with many of the +later Brahmanical interpretations of the <cite>Vedas</cite>. How comes it, then, +that instead of destroying the work, or, at least, of sentencing it as uncanonical—an +expedient to which the Christian Church would never have +failed to resort—the Brahmans show it the greatest reverence? Perfectly +<em>unitarian</em> in its aim, it clashes with the popular idol-worship. +Still, the only precaution taken by the Brahmans to keep its tenets from +becoming too well known, is to preserve it more secretly than any other + +<span class="pagenum"><a id="Page_563">563</a></span> + +religious book from every caste except the sacerdotal; and, to impose +upon that even, in many cases, certain restrictions. The grandest mysteries +of the Brahmanical religion are embraced within this magnificent +poem; and even the Buddhists recognize it, explaining certain dogmatic +difficulties in their own way. “Be unselfish, subdue your senses +and passions, which obscure reason and lead to deceit,” says Christna to +his disciple Arjuna, thus enunciating a purely Buddhistic principle. +“Low men follow examples, great men give them.... The soul ought +to free itself from the bonds of action, and act absolutely according to +its divine origin. <em>There is but one God</em>, and all other devotas are inferior, +and mere forms (powers) of Brahma or of myself. <em>Worship by +deeds predominates over that of</em> + <span class="lock"><em>contemplation.</em>”<a id="FNanchor_1100" href="#Footnote_1100" class="fnanchor">[1100]</a></span></p> + +<p>This doctrine coincides perfectly with that of Jesus + <span class="lock">himself.<a id="FNanchor_1101" href="#Footnote_1101" class="fnanchor">[1101]</a></span> + Faith +alone, unaccompanied by “works,” is reduced to naught in the <cite>Bagaved-gita</cite>. +As to the <cite>Atharva-Veda</cite>, it was and is preserved in such secrecy +by the Brahmans, that it is a matter of doubt whether the Orientalists +have a <em>complete</em> copy of it. One who has read what Abbé Dubois +says may well doubt the fact. “Of the last species—the Atharva—there +are very few,” he says, writing of the <cite>Vedas</cite>, “and many people +suppose they no longer exist. But the truth is, they do exist, though +they conceal themselves with more caution than the others, from the +fear of being suspected to be initiated in the magic mysteries and other +dreaded mysteries which the work is believed to + <span class="lock">teach.”<a id="FNanchor_1102" href="#Footnote_1102" class="fnanchor">[1102]</a></span></p> + +<p>There were even those among the highest <i>epoptæ</i> of the greater +<i>Mysteries</i> who knew nothing of their last and dreaded rite—the voluntary +transfer of life from hierophant to candidate. In + <span class="lock"><cite>Ghost-Land</cite><a id="FNanchor_1103" href="#Footnote_1103" class="fnanchor">[1103]</a></span> + this +mystical operation of the adept’s transfer of his spiritual entity, after the +death of his body, into the youth he loves with all the ardent love of a +spiritual parent, is superbly described. As in the case of the reïncarnation +of the lamas of Thibet, an adept of the highest order may live indefinitely. +His mortal casket wears out notwithstanding certain alchemical +secrets for prolonging the youthful vigor far beyond the usual limits, +yet the body can rarely be kept alive beyond ten or twelve score of years. +The old garment is then worn out, and the spiritual Ego forced to leave +it, selects for its habitation a new body, fresh and full of healthy vital +principle. In case the reader should feel inclined to ridicule this assertion + +<span class="pagenum"><a id="Page_564">564</a></span> + +of the possible prolongation of human life, we may as well refer him +to the statistics of several countries. The author of an able article in the +<cite>Westminster Review</cite>, for October, 1850, is responsible for the statement that +in England, they have the authentic instances of one Thomas Jenkins dying +at the age of 169, and “Old Parr” at 152; and that in Russia some of +the peasants are “known to have reached 242 + <span class="lock">years.”<a id="FNanchor_1104" href="#Footnote_1104" class="fnanchor">[1104]</a></span> + There are also +cases of centenarianism reported among the Peruvian Indians. We are +aware that many able writers have recently discredited these claims to an +extreme longevity, but we nevertheless affirm our belief in their truth.</p> + +<p>True or false there are “superstitions” among the Eastern people such +as have never been dreamed even by an Edgar Poe or a Hoffmann. And +these beliefs run in the very blood of the nations with which they originated. +Carefully stripped of exaggeration they will be found to embody +an universal belief in those restless, wandering, astral souls, which are +called ghouls and vampires. An Armenian Bishop of the fifth century, +named Yeznik, gives a number of such narratives in a manuscript work +(Book <abbr title="one, sections">i., §§</abbr> 20, 30), preserved some thirty years ago in the library of the +Monastery of + <span class="lock">Etchmeadzine.<a id="FNanchor_1105" href="#Footnote_1105" class="fnanchor">[1105]</a></span> + Among others, there is a tradition dating +from the days of heathendom, that whenever a hero whose life is needed +yet on earth falls on the battle-field, the Aralez, the popular gods of ancient +Armenia, empowered to bring back to life those slaughtered in +battle, lick the bleeding wounds of the victim, and breathe on them until +they have imparted a new and vigorous life. After that the warrior rises, +washes off all traces of his wounds, and resumes his place in the fray. But +his immortal spirit has fled; and for the remainder of his days he lives—a +deserted temple.</p> + +<p>Once that an adept was initiated into the last and most solemn mystery +of the life-transfer, the awful <em>seventh</em> rite of the great sacerdotal +operation, which is the highest theurgy, he belonged no more to this +world. His soul was free thereafter, and the <em>seven</em> mortal sins lying in +wait to devour his heart, as the soul, liberated by death, would be crossing +the <em>seven</em> halls and <em>seven</em> staircases, could hurt him no more alive or +dead; he has passed the “twice seven trials,” the <em>twelve</em> labors of the +final + <span class="lock">hour.<a id="FNanchor_1106" href="#Footnote_1106" class="fnanchor">[1106]</a></span></p> + +<p>The High Hierophant alone knew how to perform this solemn operation + +<span class="pagenum"><a id="Page_565">565</a></span> +by infusing his own vital life and astral soul into the adept, chosen +by him for his successor, who thus became endowed with a double + <span class="lock">life.<a id="FNanchor_1107" href="#Footnote_1107" class="fnanchor">[1107]</a></span></p> + +<p>“Verily, verily, I say unto thee, except a man <em>be born again</em>, he cannot +see the kingdom of God” (<cite>John</cite> <abbr title="three">iii.</abbr> 3). Jesus tells Nicodemus, +“That which is born of the flesh is flesh; and that which is born of the +spirit is spirit.”</p> + +<p>This allusion, so unintelligible in itself, is explained in the <cite>Satapa-Brâhmana</cite>. +It teaches that a man striving after spiritual perfection +must have <em>three</em> births: 1st. Physical from his mortal parents; <abbr title="Second">2d</abbr>. <em>Spiritual</em>, +through religious sacrifice (initiation); 3d. His final birth into the +world of spirit—at death. Though it may seem strange that we should +have to go to the old land of the Punjâb and the banks of the sacred +Ganges, for an interpreter of words spoken in Jerusalem and expounded +on the banks of the Jordan, the fact is evident. This second birth, or +regeneration of spirit, after the natural birth of that which is born of the +flesh, might have astonished a Jewish ruler. Nevertheless, it had been +taught 3,000 years before the appearance of the great Galilean +prophet, not only in old India but to all the <i>epoptæ</i> of the Pagan initiation, +who were instructed in the great mysteries of <span class="smcap">Life</span> and <span class="smcap">Death</span>. +This secret of secrets, that <em>soul</em> is not knit to flesh, was practically demonstrated +in the instance of the Yogis, the followers of Kapila. Having +emancipated their souls from the fetters of <i>Prakriti</i>, or <i>Mahat</i> (the +physical perception of the senses and mind—in one sense, creation), +they so developed their soul-power and <em>will-force</em>, as to have actually +enabled themselves, while on earth, to communicate with the supernal +worlds, and perform what is bunglingly termed + <span class="lock">“miracles.”<a id="FNanchor_1108" href="#Footnote_1108" class="fnanchor">[1108]</a></span> + Men + +<span class="pagenum"><a id="Page_566">566</a></span> +whose astral spirits have attained on earth the <i>nehreyasa</i>, or the <i>mukti</i>, +are half-gods; disembodied spirits, they reach Moksha or <i>Nirvana</i>, +and this is their <em>second</em> spiritual birth.</p> + +<p>Buddha teaches the doctrine of a new birth as plainly as Jesus does. +Desiring to break with the ancient Mysteries, to which it was impossible +to admit the ignorant masses, the Hindu reformer, though generally +silent upon more than one secret dogma, clearly states his thought in several +passages. Thus, he says: “<cite>Some people are born again</cite>; evil-doers +go to Hell; righteous people go to Heaven; those who are free from all +worldly desires enter Nirvana” (<cite>Precepts of the Dhammapada</cite>, v., 126). +Elsewhere Buddha states that “it is better to believe in a future life, in +which happiness or misery can be felt; for if the heart believes therein, +it will abandon sin and act virtuously; and even if there is no resurrection, +such a life will bring a good name and the regard of men. <em>But those +who believe in extinction at death will not fail to commit any sin</em> that they +may choose, because of their disbelief in a + <span class="lock">future.”<a id="FNanchor_1109" href="#Footnote_1109" class="fnanchor">[1109]</a></span></p> + +<p>The <cite>Epistle to the Hebrews</cite> treats of the sacrifice of blood. “Where +a testament is,” says the writer, “there must be of necessity <em>the death</em> of +the testator.... Without the shedding <em>of blood</em> is no remission.” Then +again: “Christ glorified not himself to <em>be made High Priest</em>; but He +that said unto him: Thou art my son; <span class="smcap">to-day have I begotten thee</span>” +(<abbr title="Hebrews five"><cite>Heb.</cite> v.</abbr> 5). This is a very clear inference, that, 1, Jesus was considered +only in the light of a high priest, like Melchisedek—another <i>avatar</i>, or incarnation +of Christ, according to the Fathers; and, 2, that the writer thought +that Jesus had become a “Son of God” only at the moment of his initiation +by water; hence, that he was not born a god, neither was he begotten +physically by Him. Every initiate of the “last hour” became, by the +very fact of his initiation, a son of God. When Maxime, the Ephesian, +initiated the Emperor Julian into the Mithraïc Mysteries, he pronounced +as the usual formula of the rite, the following: “By this blood, I wash +thee from thy sins. The Word of the Highest has entered unto thee, and +His Spirit henceforth will rest upon the <span class="allsmcap">NEWLY-BORN</span>, <em>the now</em>-begotten +of the Highest God.... Thou art the son of Mithra.” “Thou art the +‘<em>Son of God</em>,’” repeated the disciples after Christ’s baptism. When Paul +shook off the viper into the fire without further injury to himself, the people +of Melita said “that he was <em>a god</em>” (<cite>Acts</cite> <abbr title="twenty-eight">xxviii.</abbr>). “He is the son +of God, the Beautiful!” was the term used by the disciples of Simon + +<span class="pagenum"><a id="Page_567">567</a></span> +Magus, for they thought they recognized the “great power of God” in +him.</p> + +<p>A man can have no god that is not bounded by his own human conceptions. +The wider the sweep of his spiritual vision, the mightier will +be his deity. But where can we find a better demonstration of Him than +in man himself; in the spiritual and divine powers lying dormant in +every human being? “The very capacity to imagine the possibility of +thaumaturgical powers, is itself evidence that they exist,” says the author +of <cite>Prophecy</cite>. “The critic, as well as the skeptic, is generally inferior +to the person or subject that he is reviewing, and, therefore, is hardly a +competent witness. <em>If there are counterfeits, somewhere there must have +been a genuine</em> + <span class="lock">original.”<a id="FNanchor_1110" href="#Footnote_1110" class="fnanchor">[1110]</a></span></p> + +<p>Blood begets phantoms, and its emanations furnish certain spirits with +the materials required to fashion their temporary appearances. “Blood,” +says Levi, “is the first incarnation of the universal fluid; it is the materialized +<em>vital light</em>. Its birth is the most marvellous of all nature’s marvels; +it lives only by perpetually transforming itself, for it is the universal +Proteus. The blood issues from principles where there was none of it +before, and it becomes flesh, bones, hair, nails ... tears, and perspiration. +It can be allied neither to corruption nor death; when life is gone, +it begins decomposing; if you know how to reänimate it, to infuse +into it life by a new magnetization of its globules, life will return to it +again. The universal substance, with its double motion, is the great +arcanum of being; blood is the great arcanum of life.”</p> + +<p>“Blood,” says the Hindu Ramatsariar, “contains all the mysterious +secrets of existence, no living being can exist without. It is profaning +the great work of the Creator to eat blood.”</p> + +<p>In his turn Moses, following the universal and traditional law, forbids +eating blood.</p> + +<p>Paracelsus writes that with the fumes of blood one is enabled to call +forth any spirit we desire to see; for with its emanations it will build itself +an appearance, a <em>visible</em> body—only this is sorcery. The hierophants +of Baal made deep incisions all over their bodies and produced +apparitions, objective and tangible, with their own blood. The followers +of a certain sect in Persia, many of whom may be found around the Russian +settlements in Temerchan-Shoura, and Derbent, have their religious +mysteries in which they form a large ring, and whirl round in a frantic +dance. Their temples are ruined, and they worship in large temporary +buildings, securely enclosed, and with the earthen floor deeply strewn with +sand. They are all dressed in long white robes, and their heads are + +<span class="pagenum"><a id="Page_568">568</a></span> +bare and closely shaved. Armed with knives, they soon reach a point +of furious exaltation, and wound themselves and others until their garments +and the sand on the floor are soaked with blood. Before the +end of the “Mystery” <em>every man has a companion</em>, who whirls round +with him. Sometimes the spectral dancers have <em>hair on their heads</em>, which +makes them quite distinct from their unconscious creators. As we have +solemnly promised never to divulge the principal details of this terrible +ceremony (which we were allowed to witness but once), we must leave +the <span class="lock">subject.<a id="FNanchor_1111" href="#Footnote_1111" class="fnanchor">[1111]</a></span></p> + +<p>In the days of antiquity the sorceresses of Thessaly added sometimes +to the blood of a black lamb that of an infant, and by this means evoked +the shadows. The priests were taught the art of calling up the spirits +of the dead, as well as those of the elements, but their mode was certainly +not that of Thessalian sorceresses.</p> + +<p>Among the Yakuts of Siberia there is a tribe dwelling on the very +confines of the Transbaïkal regions near the river Vitema (eastern +Siberia) which practices sorcery as known in the days of the Thessalian +witches. Their religious beliefs are curious as a mixture of philosophy +and superstition. They have a chief or supreme god Aij-Taïon, who did +not create, they say, but only <em>presides</em> over the creation of all the worlds. +He lives on the <em>ninth</em> heaven, and it is but from the <em>seventh</em> that the +other minor gods—his servants—can manifest themselves to their creatures. +This ninth heaven, according to the revelation of the minor +deities (spirits, we suppose), has three suns and three moons, and the +ground of this abode is formed of four lakes (the four cardinal points) of +“soft air” (ether), instead of water. While they offer no sacrifices to the +Supreme Deity, for he needs none, they do try to propitiate both the +good and bad deities, which they respectively term the “white” and the +“black” gods. They do it, because neither of the two classes are good +or bad through personal merit or demerit. As they are all subject to +the Supreme Aij-Taïon, and each has to carry on the duty assigned to +him from eternity, they are not responsible for either the good or evil +they produce in this world. The reason given by the Yakuts for +such sacrifices is very curious. Sacrifices, they say, help each class of +gods to perform their mission the better, and so please the Supreme; +and every mortal that helps either of them in performing his duty must, + +<span class="pagenum"><a id="Page_569">569</a></span> +therefore, please the Supreme as well, for he will have helped justice to +take place. As the “black” gods are appointed to bring diseases, evils, +and all kinds of calamities to mankind, each of which is a punishment +for some transgression, the Yakuts offer to them “bloody” sacrifices of +animals; while to the “white” they make pure offerings, consisting generally +of an animal consecrated to some special god and taken care of +with great ceremony, as having become sacred. According to their +ideas the souls of the dead become “shadows,” and are doomed to wander +on earth, till a certain change takes place either for the better or +worse, which the Yakuts do not pretend to explain. The <em>light</em> +shadows, <i>i.e.</i>, those of good people, become the guardians and protectors +of those they loved on earth; the “dark” shadows (the wicked) always +seek, on the contrary, to hurt those they knew, by inciting them to crimes, +wicked acts, and otherwise injuring mortals. Besides these, like the +ancient Chaldees, they reckon seven divine <i>Sheitans</i> (dæmons) or minor +gods. It is during the sacrifices of blood, which take place at night, that +the Yakuts call forth the wicked or <em>dark</em> shadows, to inquire of them +what they can do to arrest their mischief; hence, <em>blood is necessary</em>, +for without its fumes the ghosts could not make themselves clearly visible, +and would become, according to their ideas, but the more dangerous, +for they would suck it from living persons by their perspiration.<a id="FNanchor_1112" href="#Footnote_1112" class="fnanchor">[1112]</a> +As to the good, <em>light</em> shadows, they need not be called out; besides that, +such an act disturbs them; they can make their presence felt, when +needed, without any preparation and ceremonies.</p> + +<p>The blood-evocation is also practiced, although with a different purpose, +in several parts of Bulgaria and Moldavia, especially in districts in +the vicinity of Mussulmans. The fearful oppressions and slavery to +which these unfortunate Christians have been subjected for centuries has +rendered them a thousand-fold more impressible, and at the same time +more superstitious, than those who live in civilized countries. On every +seventh of May the inhabitants of every Moldavo-Valachian and Bulgarian +city or village, have what they term the “feast of the dead.” +After sunset, immense crowds of women and men, each with a lighted +wax taper in hand, resort to the burial places, and pray on the tombs of +their departed friends. This ancient and solemn ceremony, called +<i>Trizna</i>, is everywhere a reminiscence of primitive Christian rites, but +far more solemn yet, while in Mussulman slavery. Every tomb is furnished +with a kind of cupboard, about half a yard high, built of four +stones, and with hinged double-doors. These closets contain what is +termed the household of the defunct: namely, a few wax tapers, some + +<span class="pagenum"><a id="Page_570">570</a></span> +oil and an earthen lamp, which is lighted on that day, and burns for +twenty-four hours. Wealthy people have silver lamps richly chiselled, +and bejewelled images, which are secure from thieves, for in the burial +ground the closets are even left open. Such is the dread of the population +(Mussulman and Christian) of the revenge of the dead that a +thief bold enough to commit any murder, would never dare touch the +property of a dead person. The Bulgarians have a belief that every +Saturday, and especially the eve of Easter Sunday, and until Trinity +day (about seven weeks) the souls of the dead descend on earth, some +to beg forgiveness from those living whom they had wronged; others to +protect and commune with their loved ones. Faithfully following the +traditional rites of their forefathers, the natives on each Saturday of +these seven weeks keep either lamps or tapers lighted. In addition to +that, on the <em>seventh</em> of May they drench the tombs with grape wine, and +burn incense around them from sunset to sunrise. With the inhabitants +of towns, the ceremony is limited to these simple observances. With +some of the rustics though, the rite assumes the proportions of a theurgic +evocation. On the eve of Ascension Day, Bulgarian women light a +quantity of tapers and lamps; the pots are placed upon tripods, and +incense perfumes the atmosphere for miles around; while thick white +clouds of smoke envelope each tomb, as though a veil had separated it +from the others. During the evening, and until a little before midnight, +in memory of the deceased, acquaintances and a certain number of +mendicants are fed and treated with wine and <i>raki</i> (grape-whiskey), and +money is distributed among the poor according to the means of the surviving +relatives. When the feast is ended, the guests approaching the +tomb and addressing the defunct by name, thank him or her for the +bounties received. When all but the nearest relatives are gone, a +woman, usually the most aged, remains alone with the dead, and—some +say—resorts to the ceremony of invocation.</p> + +<p>After fervent prayers, repeated face downward on the grave-mound, +more or less drops of blood are drawn from near the left bosom, and +allowed to trickle upon the tomb. This gives strength to the invisible +spirit which hovers around, to assume for a few instants a visible form, +and whisper his instructions to the Christian theurgist—if he has any to +offer, or simply to “bless the mourner” and then disappear again till +the following year. So firmly rooted is this belief that we have heard, +in a case of family difficulty, a Moldavian woman appeal to her sister +to put off every decision till Ascension-night, when their dead father +<em>would be able to tell them of his will and pleasure in person</em>; to which +the sister consented as simply as though their parent were in the next +room.</p> + +<p> + +<span class="pagenum"><a id="Page_571">571</a></span> +That there are fearful secrets in nature may well be believed when, +as we have seen in the case of the Russian <i>Znachar</i>, the sorcerer <em>cannot</em> +die until he has passed the word to another, and the hierophants of +White Magic rarely do. It seems as if the dread power of the “Word” +could only be entrusted to one man of a certain district or body of +people at a time. When the Brahmâtma was about to lay aside the +burden of physical existence, he imparted his secret to his successor, +either orally, or by a writing placed in a securely-fastened casket which +went into the latter’s hands alone. Moses “lays his hands” upon his +neophyte, Joshua, in the solitudes of Nebo and passes away forever. +Aaron initiates Eleazar on Mount Hor, and dies. Siddhârtha-Buddha +promises his mendicants before his death to live in him who shall deserve +it, embraces his favorite disciple, whispers in his ear, and dies; and as +John’s head lies upon the bosom of Jesus, he is told that he shall +“tarry” until he shall come. Like signal-fires of the olden times, +which, lighted and extinguished by turns upon one hill-top after another, +conveyed intelligence along a whole stretch of country, so we see a long +line of “wise” men from the beginning of history down to our own +times communicating the word of wisdom to their direct successors. +Passing from seer to seer, the “Word” flashes out like lightning, and +while carrying off the initiator from human sight forever, brings the new +initiate into view. Meanwhile, whole nations murder each other in the +name of another “Word,” an empty substitute accepted literally by +each, and misinterpreted by all!</p> + +<p>We have met few sects which truly practice sorcery. One such is +the Yezidis, considered by some a branch of the Koords, though we believe +erroneously. These inhabit chiefly the mountainous and desolate +regions of Asiatic Turkey, about Mosul, Armenia, and are found even in + <span class="lock">Syria,<a id="FNanchor_1113" href="#Footnote_1113" class="fnanchor">[1113]</a></span> + and Mesopotamia. They are called and known everywhere as +devil-worshippers; and most certainly it is not either through ignorance or +mental obscuration that they have set up the worship and a regular intercommunication +with the lowest and the most malicious of both elementals +and elementaries. They recognize the present wickedness of the chief of +the “black powers;” but at the same time they dread his power, and so try + +<span class="pagenum"><a id="Page_572">572</a></span> +to conciliate to themselves his favors. He is in an open quarrel with +Allah, they say, but a reconciliation can take place between the two at +any day; and those who have shown marks of their disrespect to the +“black one” now, may suffer for it at some future time, and thus have +both God and Devil against them. This is simply a cunning policy that +seeks to propitiate his Satanic majesty, who is no other than the great +<i>Tcherno-bog</i> (the black god) of the Variagi-Russ, the ancient idolatrous +Russians before the days of Vladimir.</p> + +<p>Like Wierus, the famous demonographer of the sixteenth century +(who in his <i>Pseudomonarchia Dæmonum</i> describes and enumerates a regular +infernal court, which has its dignitaries, princes, dukes, nobles, and +officers), the Yezidis have a whole pantheon of devils, and use the Jakshas, +aërial spirits, to convey their prayers and respects to Satan their master, +and the Afrites of the Desert. During their prayer-meetings, they join +hands, and form immense rings, with their Sheik, or an officiating priest +in the middle who claps his hands, and intones every verse in honor of +Sheitan (Satan). Then they whirl and leap in the air. When the frenzy +is at its climax, they often wound and cut themselves with their daggers, +occasionally rendering the same service to their next neighbors. But +their wounds do not heal and cicatrize as easily as in the case of lamas +and holy men; for but too often they fall victims to these self-inflicted +wounds. While dancing and flourishing high their daggers without unclasping +hands—for this would be considered a sacrilege, and the spell +instantly broken, they coax and praise Sheitan, and entreat him to manifest +himself in his works by “miracles.” As their rites are chiefly accomplished +during night, they do not fail to obtain manifestations of various +character, the least of which are enormous globes of fire which take the +shapes of the most uncouth animals.</p> + +<p>Lady Hester Stanhope, whose name was for many years a power among +the masonic fraternities of the East, is said to have witnessed, personally, +several of these Yezidean ceremonies. We were told by an <i>Ockhal</i>, of +the sect of Druses, that after having been present at one of the Yezidis’ +“Devil’s masses,” as they are called, this extraordinary lady, so noted for +personal courage and daring bravery, fainted, and notwithstanding her +usual Emir’s male attire, was recalled to life and health with the greatest +difficulty. Personally, we regret to say, all our efforts to witness one of +these performances failed.</p> + +<p>A recent article in a Catholic journal on Nagualism and Voodooism +charges Hayti with being the centre of secret societies, with terrible forms +of initiation and bloody rites, where <em>human infants are sacrificed and +devoured by the adepts</em>(!!) Piron, a French traveller, is quoted at +length, describing a most fearful scene witnessed by him in Cuba, in the + +<span class="pagenum"><a id="Page_573">573</a></span> +house of a lady whom he never would have suspected of any connection +with so monstrous a sect. “A naked white girl acted as a voodoo +priestess, wrought up to frenzy by dances and incantations that followed the +sacrifice of a white and a black hen. A serpent, trained to its part, and +acted on by the music, coiled round the limbs of the girl, its motions +studied by the votaries dancing around or standing to watch its contortions. +The spectator fled at last in horror when the poor girl fell writhing in an +epileptic fit.”</p> + +<p>While deploring such a state of things in Christian countries, the +Catholic article in question explains this tenacity for ancestral religious +rites as evidence of the <em>natural depravity of the human heart</em>, and +makes a loud call for greater zeal on the part of Catholics. Besides repeating +the absurd fiction about devouring children, the writer seems +wholly insensible to the fact that a devotion to one’s faith that centuries +of the most cruel and bloody persecution cannot quench, makes heroes +and martyrs of a people, whereas their conversion to any other faith +would turn them simply into renegades. A compulsory religion can +never breed anything but deceit. The answer received by the missionary +Margil from some Indians supports the above truism. The question +being: “How is it that you are so heathenish after having been Christians +so long?” The answer was: “What would you do, father, if enemies +of your faith entered your land? Would you not take all your +books and vestments and signs of religion and retire to the most secret +caves and mountains? This is just what our priests, and prophets, +and soothsayers, and nagualists have done to this time and are still +doing.”</p> + +<p>Such an answer from a Roman Catholic, questioned by a missionary +of either Greek or Protestant Church, would earn for him the crown of a +saint in the Popish martyrology. Better a “heathen” religion that can +extort from a Francis Xavier such a tribute as he pays the Japanese, in +saying that “in virtue and probity they surpassed all the nations he had +ever seen;” than a Christianity whose advance over the face of the earth +sweeps aboriginal nations out of existence as with a hurricane of fire.<a id="FNanchor_1114" href="#Footnote_1114" class="fnanchor">[1114]</a> +Disease, drunkenness, and demoralization are the immediate results of +apostasy from the faith of their fathers, and conversion into a religion of +mere forms.</p> + +<p>What Christianity is doing for British India, we need go to no inimical + +<span class="pagenum"><a id="Page_574">574</a></span> +sources to inquire. Captain O’Grady, the British ex-official, says: +“The British government is doing a shameful thing in turning the +natives of India from a sober race to a nation of drunkards. And +for pure <em>greed</em>. Drinking is forbidden by the religion alike of Hindus +and Mussulmans. But ... drinking is daily becoming more and more +prevalent.... What the accursed opium traffic, forced on China by +British greed, has been to that unhappy country, the government +sale of liquor is likely to become to India. For it is a government +monopoly, based on almost precisely the same model as the government +monopoly of tobacco in Spain.... The outside domestics in +European families usually get to be terrible drunkards.... The indoor +servants usually detest drinking, and are a good deal more respectable +in this particular than their masters and mistresses ... everybody +drinks ... bishops, chaplains, freshly-imported boarding-school girls, +and all.”</p> + +<p>Yes, these are the “blessings” that the modern Christian religion +brings with its <i>Bibles</i> and <i>Catechisms</i> to the “poor heathen.” Rum and +bastardy to Hindustan; opium to China; rum and foul disorders to +Tahiti; and, worst of all, the example of hypocrisy in religion, and a +practical skepticism and atheism, which, since it seems to be good enough +for <em>civilized</em> people, may well in time be thought good enough for those +whom theology has too often been holding under a very heavy yoke. On +the other hand, everything that is noble, spiritual, elevating, in the old +religion is denied, and even deliberately falsified.</p> + +<p>Take Paul, read the little of original that is left of him in the writings +attributed to this brave, honest, sincere man, and see whether any one +can find a word therein to show that Paul meant by the word Christ anything +more than the abstract ideal of the personal divinity indwelling in +man. For Paul, Christ is not a person, but an embodied idea. “If any +man is in Christ he is a new creation,” <em>he is reborn</em>, as after initiation, +for the Lord is spirit—the spirit of man. Paul was the only one of the +apostles who had understood the secret ideas underlying the teachings of +Jesus, although he had never met him. But Paul had been initiated +himself; and, bent upon inaugurating a new and broad reform, one +embracing the whole of humanity, he sincerely set his own doctrines far +above the wisdom of the ages, above the ancient Mysteries and final +revelation to the epoptæ. As Professor A. Wilder well proves in a series +of able articles, it <em>was not Jesus, but Paul who was the real founder of +Christianity</em>. “The disciples were called Christians first in Antioch,” +say the <cite>Acts of the Apostles</cite>. “Such men as Irenæus, Epiphanius, and +Eusebius have transmitted to posterity a reputation for untruth and dishonest +practices; and the heart sickens at the story of the crimes of that + +<span class="pagenum"><a id="Page_575">575</a></span> +period,” writes this author, in a recent article.<a id="FNanchor_1115" href="#Footnote_1115" class="fnanchor">[1115]</a> “It will be remembered,” +he adds, “that when the Moslems overran Syria and Asia Minor for the +first time, they were welcomed by the Christians of those regions as +deliverers from the intolerable oppression of the ruling authorities of the +Church.”</p> + +<p>Mahomet never was, neither is he now, considered a god; yet under +the stimulus of his name millions of Moslems have served their God with +an ardor that can never be paralleled by Christian sectarianism. That +they have sadly degenerated since the days of their prophet, does not +alter the case in hand, but only proves the more the prevalence of matter +over spirit all over the world. Besides, they have never degenerated +more from primitive faith than Christians themselves. Why, then, should +not Jesus of Nazareth, a thousandfold higher, nobler, and morally grander +than Mahomet, be as well revered by Christians and followed in practice, +instead of being blindly adored in fruitless faith as a god, and at the same +time worshipped much after the fashion of certain Buddhists, who turn +their wheel of prayers. That this faith has become sterile, and is no +more worthy the name of Christianity than the fetishism of Calmucks +that of the philosophy preached by Buddha, is doubted by none. “We +would not be supposed to entertain the opinion,” says Dr. Wilder, “that +modern Christianity is in any degree identical with the religion preached +by Paul. It lacks his breadth of view, his earnestness, his keen spiritual +perception. Bearing the impress of the nations by which it is professed, +it exhibits as many forms as there are races. It is one thing in Italy and +Spain, but widely differs in France, Germany, Holland, Sweden, Great +Britain, Russia, Armenia, Kurdistan, and Abyssinia. As compared with +the preceding worships, the change seems to be more in name than in +genius. Men had gone to bed Pagans and awoke Christians. As for the +<cite>Sermon on the Mount</cite>, its conspicuous doctrines are more or less repudiated +by every Christian community of any considerable dimensions. Barbarism, +oppression, cruel punishments, are as common now as in the +days of Paganism.</p> + +<p>“The Christianity of Peter exists no more; that of Paul supplanted it, +and was in its turn amalgamated with the other world religions. When +mankind are enlightened, or the barbarous races and families are supplanted +by those of nobler nature and instincts, the ideal excellencies may +become realities.</p> + +<p>“The ‘Christ of Paul’ has constituted an enigma which evoked the +most strenuous endeavor to solve. He was something else than the Jesus +of the <cite>Gospels</cite>. Paul disregarded utterly their ‘endless genealogies.’ The + +<span class="pagenum"><a id="Page_576">576</a></span> +author of the fourth <cite>Gospel</cite>, himself an Alexandrian Gnostic, describes +Jesus as what would now be termed a ‘materialized’ divine spirit. He +was the Logos, or First Emanation—the Metathron.... The ‘mother +of Jesus,’ like the Princess Maya, Danaé, or perhaps Periktioné, had +given birth, not to a love-child, but to a divine offspring. No Jew of +whatever sect, no apostle, no early believer, ever promulgated such an +idea. Paul treats of Christ as a personage rather than as a person. The +sacred lessons of the secret assemblies often personified the divine good +and the divine truth in a human form, assailed by the passions and appetites +of mankind, but superior to them; and this doctrine, emerging from +the crypt, was apprehended by churchlings and gross-minded men as that +of immaculate conception and divine incarnation.”</p> + +<p>In the old book, published in 1693 and written by the Sieur de la +Loubère, French Ambassador to the King of Siam, are related many interesting +facts of the Siamese religion. The remarks of the satirical +Frenchman are so pointed that we will quote his words about the Siamese +Saviour—Sommona-Cadom.</p> + +<p>“How marvellous soever they pretend the birth of their Saviour has +been, they cease not to give <em>him a father and a</em> + <span class="lock"><em>mother</em>.<a id="FNanchor_1116" href="#Footnote_1116" class="fnanchor">[1116]</a></span> + His mother, +whose name is found in some of their <i>Balie</i> (Pali?) books, was called, as +they say, <i>Maha</i> <span class="smcap">Maria</span>, which seems to signify the great Mary, for Maha +signifies great. However it be, this ceases not to give attention to the +missionaries, and has perhaps given occasion to the Siamese to believe +that Jesus being the son of <i>Mary</i>, was brother to Sommona-Cadom, and +that, having been crucified, he was that <em>wicked</em> brother whom they give +to Sommona-Cadom, under the name of Thevetat, and whom they report +to be punished in Hell, with a punishment which participates something +of a cross.... The Siamese expect another Sommona-Cadom, I mean, +another miraculous man like him, whom they already named <i>Pronarote</i>, +and whom they say was foretold by Sommona. He made all sorts of +miracles.... He had two disciples, both standing on each hand of his +idol; one on the right hand, and the other on the left ... the first is +named Pra-Magla, and the second <i>Pra Scaribout</i>.... The father of +Sommona-Cadom was, according to this same <i>Balie</i> Book, a King of +Teve Lanca, that is to say, a King of Ceylon. But <em>the Balie Books +being without date and without the author’s name, have no more authority +than all the traditions, whose origin is</em> + <span class="lock"><em>unknown</em>.”<a id="FNanchor_1117" href="#Footnote_1117" class="fnanchor">[1117]</a></span></p> + +<p><span class="pagenum"><a id="Page_577">577</a></span> + +This last argument is as ill-considered as it is naïvely expressed. +We do not know of any book in the whole world less authenticated as to +date, authors’ names, or tradition, than our Christian <cite>Bible</cite>. Under +these circumstances the Siamese have as much reason to believe in their +miraculous Sommona-Cadom as the Christians in their miraculously-born +Saviour. Moreover, they have no better right to force their religion upon +the Siamese, or any other people, against their will, and in their own +country, where they go unasked, than the so-called heathen “to compel +France or England to accept Buddhism at the point of the sword.” A +Buddhist missionary, even in free-thinking America, would daily risk +being mobbed, but this does not at all prevent missionaries from abusing +the religion of the Brahmans, Lamas, and Bonzes, publicly to their teeth; +and the latter are not always at liberty to answer them. This is termed +diffusing the beneficent light of Christianity and civilization upon the +darkness of heathenism!</p> + +<p>And yet we find that these pretensions—which might appear ludicrous +were they not so fatal to millions of our fellow-men, who only ask to be +left alone—were fully appreciated as early as in the seventeenth century. +We find the same witty Monsieur de la Loubère, under a pretext of pious +sympathy, giving some truly curious instructions to the ecclesiastical +authorities at + <span class="lock">home,<a id="FNanchor_1118" href="#Footnote_1118" class="fnanchor">[1118]</a></span> + which embody the very soul of Jesuitism.</p> + +<p>“From what I have said concerning the opinions of the Orientals,” +he remarks, “it is easy to comprehend how difficult an enterprise it is to +bring them over to the Christian religion; and of what consequence it is +that the missionaries, which preach the Gospel in the East, do perfectly +understand the manners and belief of these people. For as the apostles +and first Christians, when God supported their preaching by so +many wonders, did not on a sudden discover to the heathens all the mysteries +which we adore, but a long time concealed from them, and the +Catechumens themselves, the knowledge of those which might scandalize +them; it seems very rational to me that the missionaries, who have not + +<span class="pagenum"><a id="Page_578">578</a></span> +the gift of miracles, ought not presently to discover to the Orientals all +the mysteries nor all the practices of Christianity.</p> + +<p>“’Twould be convenient, for example, if I am not mistaken, not to +preach unto them, <em>without great caution</em>, the worshipping of saints; and +as to the knowledge of Jesus Christ, I think it would be necessary to +manage it with them, if I may so say, and <em>not to speak to them of the +mystery of the Incarnation</em>, till after having convinced them of the +existence of a God Creator. For what probability is there, to begin with, +of persuading the Siamese to remove Sommona-Cadom, Pra Mogla, and +Pra Scaribout from the altars, to set up Jesus Christ, <abbr title="Saint">St.</abbr> Peter, and <abbr title="Saint">St.</abbr> +Paul, in their stead? ’Twould, perhaps, be more proper not to preach +unto them Jesus Christ crucified, till they have first comprehended that +one may be <em>unfortunate</em> and <em>innocent</em>; and that by the rule received, +even amongst them, which is, that the innocent might load himself with +the crimes of the guilty, it was necessary <em>that a god should become man</em>, +to the end that this man-God should, by a laborious life, and a shameful +but voluntary death, satisfy for all the sins of men; but before all things +it would be necessary to give them the true idea of a God Creator, and +justly provoked against men. The Eucharist, after this, will not scandalize +the Siamese, as it formerly scandalized the Pagans of Europe; forasmuch +as the Siamese do not believe Sommona-Cadom could give his +wife and children to the Talapoins to eat.</p> + +<p>“On the contrary, as the Chinese are respectful toward their +parents even to a scruple, I doubt not that if the Gospel should be +presently put into their hands, they would be scandalized at that place, +where, when some told Jesus Christ that his mother and his brethren +asked after him, he answered in such a manner, that he seems so little +to regard them, that he affected not to know them. They would <em>not +be less offended</em> at those other mysterious words, which our divine +Saviour spoke to the young man, who desired time to go and bury +his parents: “Let the dead,” said he, “bury the dead.” Every +one knows the trouble which the Japanese expressed to <abbr title="Saint">St.</abbr> Francis +Xavier <em>upon the eternity of damnation</em>, not being able to believe that +their dead parents should fall into so horrible a misfortune for <em>want +of having embraced Christianity, which they had never heard of</em>.... +It seems necessary, therefore, to prevent and mollify this thought, by +the means which that great apostle of the Indies used, in first establishing +the idea of an omnipotent, all-wise, and most just God, the author +of all good, to whom only everything is due, and by whose will we owe +unto kings, bishops, magistrates and to our parents the respects which we +owe them.</p> + +<p>“These examples are sufficient to show with what precautions it is + +<span class="pagenum"><a id="Page_579">579</a></span> +necessary to prepare the minds of the Orientals to think like us, and +<em>not to be offended with most</em> of the articles of the Christian + <span class="lock">faith.”<a id="FNanchor_1119" href="#Footnote_1119" class="fnanchor">[1119]</a></span></p> + +<p>And what, we ask, is left to preach? With no Saviour, no atonement, +no crucifixion for human sin, no Gospel, no eternal damnation to tell +them of, and no miracles to display, what remained for the Jesuits to +spread among the Siamese but the dust of the Pagan sanctuaries with +which to blind their eyes? The sarcasm is biting indeed. The morality +to which these poor heathen are made to adhere by their ancestral faith +is so pure, that Christianity has to be stripped of every distinguishing +mark before its priests can venture to offer it for their examination. A +religion that cannot be trusted to the scrutiny of an unsophisticated +people who are patterns of filial piety, of honest dealing, of deep reverence +for God and an instinctive horror of profaning His majesty, must +indeed be founded upon error. That it is so, our century is discovering +little by little.</p> + +<p>In the general spoliation of Buddhism to make up the new Christian +religion, it was not to be expected that so peerless a character as Gautama-Buddha +would be left unappropriated. It was but natural that after +taking his legendary history to fill out the blanks left in the fictitious +story of Jesus, after using what they could of Christna’s, they should take +the man Sakya-muni and put him in their calendar under an <i>alias</i>. +This they actually did, and the Hindu Saviour in due time appeared on +the list of saints as Josaphat, to keep company with those martyrs of +religion, SS. Aura and Placida, Longinus and Amphibolus.</p> + +<p>In Palermo there is even a church dedicated to <i>Divo Josaphat</i>. +Among the vain attempts of subsequent ecclesiastical writers to fix the +genealogy of this mysterious saint, the most original was the making +him Joshua, the son of Nun. But these trifling difficulties being at last +surmounted, we find the history of Gautama copied <em>word for word</em> from +Buddhist sacred books, into the <cite>Golden Legend</cite>. Names of individuals + +<span class="pagenum"><a id="Page_580">580</a></span> +are changed, the place of action, India, remains the same—in the Christian +as in the Buddhist Legends. It can be also found in the <i lang="la">Speculum +Historiale</i> of Vincent of Beauvais, which was written in the thirteenth +century. The first discovery is due to the historian de Couto, although +Professor Müller credits the first recognition of the identity of the two +stories to M. Laboulaye, in 1859. Colonel Yule tells us + <span class="lock">that<a id="FNanchor_1120" href="#Footnote_1120" class="fnanchor">[1120]</a></span> + these +stories of Barlaam and Josaphat, are recognized by Baronius, and are to be +found at <abbr title="page">p.</abbr> 348, of <cite>The Roman Martyrology</cite>, set forth by command of Pope +Gregory XIII., and revised by the authority of Pope Urban <abbr title="Eight">VIII.</abbr>, translated +out of Latin into English by G. K. of the Society of + <span class="lock">Jesus.<a id="FNanchor_1121" href="#Footnote_1121" class="fnanchor">[1121]</a></span></p> + +<p>To repeat even a small portion of this ecclesiastical nonsense would be +tedious and useless. Let him who doubts and who would learn the story +read it as given by Colonel Yule. + <span class="lock">Some<a id="FNanchor_1122" href="#Footnote_1122" class="fnanchor">[1122]</a></span> + of the Christian and ecclesiastical +speculations seem to have embarrassed even Dominie Valentyn. +“There be some, who hold this Budhum for a fugitive Syrian Jew,” +he writes; “others who hold him for a disciple of the Apostle Thomas; +but how in that case he could have been born 622 years before Christ I +leave them to explain. Diego de Couto stands by the belief that he was +certainly <cite>Joshua</cite>, which is still more absurd!”</p> + +<p>“The religious romance called <cite>The History of Barlaam and Josaphat</cite> +was, for several centuries, one of the most popular works in Christendom,” +says <abbr title="Colonel">Col.</abbr> Yule. “It was translated into all the chief European languages, +including Scandinavian and Sclavonic tongues.... This story +first appears among the works of <abbr title="Saint">St.</abbr> John of Damascus, a theologian of +the early part of the eighth + <span class="lock">century.”<a id="FNanchor_1123" href="#Footnote_1123" class="fnanchor">[1123]</a></span> + Here then lies the secret of its +origin, for this <abbr title="Saint">St.</abbr> John, before he became a divine, held a high office at the +court of the Khalif Abu Jáfar Almansur, where he probably learned the +story, and afterwards adapted it to the new orthodox necessities of the +Buddha turned into a Christian saint.</p> + +<p>Having repeated the plagiarized story, Diego de Couto, who seems +to yield up with reluctance his curious notion that Gautama was Joshua, +says: “To this name (Budâo) the Gentiles throughout all India have +dedicated great and superb pagodas. With reference to this story, we +have been diligent in inquiring if the ancient Gentiles of those parts had +in their writings any knowledge of <abbr title="Saint">St.</abbr> Josaphat who was converted by +Balaam, and who in his legend is represented as the son of a great king +of India, and who had just the same up-bringing, with all the same particulars +that we have recounted of the life of the Budâo. And as I was + +<span class="pagenum"><a id="Page_581">581</a></span> +travelling in the Isle of Salsette, and went to see that rare and admirable +pagoda, which we call the Canará Pagoda (Kànhari Caves) made in +a mountain, with many halls cut out of one solid rock, and inquiring of +an old man about the work, what he thought as to who had made it, he +told us that without doubt the work was made by order of the father of +<abbr title="Saint">St.</abbr> Josaphat to bring him up in seclusion, as the story tells. And as it +informs us that he was the son of a great king in India, it may well be, +as we have just said, that <em>he</em> was the Budâo, of whom they relate such +<span class="lock">marvels.”<a id="FNanchor_1124" href="#Footnote_1124" class="fnanchor">[1124]</a></span></p> + +<p>The Christian legend is taken, moreover, in most of its details, from +the Ceylonese tradition. It is on this island that originated the story of +young Gautama rejecting his father’s throne, and the king’s erecting a +superb palace for him, in which he kept him half prisoner, surrounded by +all the temptations of life and wealth. Marco Polo told it as he had it +from the Ceylonese, and his version is now found to be a faithful repetition +of what is given in the various Buddhist books. As Marco naïvely +expresses it, Buddha led a life of such hardship and sanctity, and kept +such great abstinence, “<em>just as if he had been a Christian</em>. Indeed,” +he adds, “had he but been so, he would have been a great saint of our +Lord Jesus Christ, so good and pure was the life he led.” To which +pious apothegm his editor very pertinently remarks that “Marco is not +the only eminent person who has expressed this view of Sakya-muni’s +life in such words.” And in his turn <abbr title="Professor">Prof.</abbr> Max Müller says: “And +whatever we may think of the sanctity of saints, let those who doubt the +right of Buddha to a place among them, read the story of his life as it is +told in the Buddhistical canon. If he lived the life which is there +described, few saints have a better claim to the title than Buddha; and +no one either in the Greek or the Roman Church need be ashamed of +having paid to his memory the honor that was intended for <abbr title="Saint">St.</abbr> Josaphat, +the prince, the hermit, and the saint.”</p> + +<p>The Roman Catholic Church has never had so good a chance to +Christianize all China, Thibet, and Tartary, as in the thirteenth century, +during the reign of Kublai-Khan. It seems strange that they did not +embrace the opportunity when Kublai was hesitating at one time between +the four religions of the world, and, perhaps through the eloquence of +Marco Polo, favored Christianity more than either Mahometanism, +Judaism, or Buddhism. Marco Polo and Ramusio, one of his interpreters, +tell us why. It seems that, unfortunately for Rome, the embassy +of Marco’s father and uncle failed, because Clement <abbr title="Four">IV.</abbr> happened to +die just at that very time. There was no Pope for several months to + +<span class="pagenum"><a id="Page_582">582</a></span> +receive the friendly overtures of Kublai-Khan; and thus the one hundred +Christian missionaries invited by him could not be sent to Thibet +and Tartary. To those who believe that there is an intelligent Deity +above who takes a certain concern in the welfare of our miserable little +world, this <i lang="fr">contretemps</i> must in itself seem a pretty good proof that +Buddhism should have the best of Christianity. Perhaps—who knows—Pope +Clement fell sick so as to save the Buddhists from sinking into +the idolatry of Roman Catholicism?</p> + +<p>From pure Buddhism, the religion of these districts has degenerated +into lamaism; but the latter, with all its blemishes—purely formalistic +and impairing but little the doctrine itself—is yet far above Catholicism. +The poor Abbé Huc very soon found it out for himself. As he moved +on with his caravan, he writes—“every one repeated to us that, as we +advanced toward the west, we should find the doctrines growing more +luminous and sublime. Lha-Ssa was the great focus of light, the rays +from which became weakened as they were diffused.” One day he gave +to a Thibetan lama “a brief summary of Christian doctrine, which appeared +by no means unfamiliar to him [we do not wonder at that], and +he even maintained that it [Catholicism] did not differ much from the +faith of the grand lamas of Thibet.... These words of the Thibetan +lama astonished us not a little,” writes the missionary; “the unity of +God, the mystery of the Incarnation, the dogma of the real presence, +appeared to us in his belief.... The new light thrown on the religion +of Buddha induced us really to believe that we should find among the +lamas of Thibet a more purified + <span class="lock">system.”<a id="FNanchor_1125" href="#Footnote_1125" class="fnanchor">[1125]</a></span> + It is these words of praise +to lamaism, with which Huc’s book abounds, that caused his work to be +placed on the Index at Rome, and himself to be unfrocked.</p> + +<p>When questioned why, since he held the Christian faith to be the +best of the religions protected by him, he did not attach himself to it, +the answer given by Kublai-Khan is as suggestive as it is curious:</p> + +<p>“How would you have me to become a Christian? There are four +prophets worshipped and revered by all the world. The Christians say +their God is Jesus Christ; the Saracens, Mahomet; the Jews, Moses; +the idolaters, Sogomon Borkan (Sakva-muni Burkham, or Buddha), who +was the first god among the idols; and I worship and pay respect to all +four, and pray that he among them who is greatest in heaven in very +truth may aid me.”</p> + +<p>We may ridicule the Khan’s prudence; we cannot blame him for +trustingly leaving the decision of the puzzling dilemma to Providence +itself. One of his most unsurmountable objections to embrace Christianity + +<span class="pagenum"><a id="Page_583">583</a></span> +he thus specifies to Marco: “You see that the Christians of these +parts are so ignorant that they achieve nothing and can achieve nothing, +whilst you see the idolaters can do anything they please, insomuch that +when I sit at table, the cups from the middle of the hall come to me full +of wine or other liquor, without being touched by anybody, and I drink +from them. They control storms, causing them to pass in whatever direction +they please, and do many other marvels; whilst, as you know, their +idols speak, and give them predictions on whatever subjects they choose. +But if I were to turn to the faith of Christ and become a Christian, then +my barons and others who are not converted, would say: ‘What has +moved you to be baptized?... What powers or miracles have you witnessed +on the part of Christ? You know the idolaters here say that their +wonders are performed by the sanctity and power of their idols.’ Well, +I should not know what answer to make, so they would only be confirmed +in their errors, and the idolaters, who are adepts in such surprising arts, +would easily compass my death. But now you shall go to your Pope, +and pray him on my part to send hither an hundred men skilled in your +law; and if they are capable of rebuking the practices of idolaters to +their faces, and of proving to them <em>that they too know how to do such +things, but will not</em>, because they are done by the help of the Devil and +other evil spirits; and if they so control the idolaters that these shall +have no power to perform such things in their presence, <em>and when we +shall witness this</em>, we will denounce the idolaters and their religion, and +then I will receive baptism, and then all my barons and chiefs shall be +baptized also, and thus, in the end, there will be more Christians here +than exist in your part of the + <span class="lock">world.”<a id="FNanchor_1126" href="#Footnote_1126" class="fnanchor">[1126]</a></span></p> + +<p>The proposition was fair. Why did not the Christians avail themselves +of it? Moses is said to have faced such an ordeal before Pharaoh, +and come off triumphant.</p> + +<p>To our mind, the logic of this uneducated Mongol was unanswerable, +his intuition faultless. He saw good results in all religions, and felt that, +whether a man be Buddhist, Christian, Mahometan, or Jew, his spiritual +powers might equally be developed, his faith equally lead him to the +highest truth. All he asked before making choice of a creed for his people, +was the evidence upon which to base faith.</p> + +<p>To judge alone by its jugglers, India must certainly be better acquainted +with alchemy, chemistry, and physics than any European academy. The +psychological wonders produced by some fakirs of Southern Hindustan, +and by the shaberons and hobilhans of Thibet and Mongolia, alike prove +our case. The science of psychology has there reached an acme of perfection + +<span class="pagenum"><a id="Page_584">584</a></span> +never attained elsewhere in the annals of the marvellous. That +such powers are not alone due to study, but are natural to every human +being, is now proved in Europe and America by the phenomena of mesmerism +and what is termed “spiritualism.” If the majority of foreign +travellers, and residents in British India, are disposed to regard the whole +as clever jugglery, not so with a few Europeans who have had the rare +luck to be admitted <em>behind the veil</em> in the pagodas. Surely these will not +deride the rites, nor undervalue the phenomena produced in the secret +lodges of India. The <i>mahadthêvassthanam</i> of the pagodas (usually termed +<i>goparam</i>, from the sacred pyramidal gateway by which the buildings are +entered) has been known to Europeans before now, though to a mere +handful in all.</p> + +<p>We do not know whether the prolific + <span class="lock">Jacolliot<a id="FNanchor_1127" href="#Footnote_1127" class="fnanchor">[1127]</a></span> + was ever admitted into +one of these lodges. It is extremely doubtful, we should say, if we may +judge from his many fantastic tales of the immoralities of the mystical +rites among the Brahmans, the fakirs of the pagodas, and even the Buddhists +(!!) at all of which he makes himself figure as a Joseph. Anyhow, +it is evident that the Brahmans taught him no secrets, for speaking of the +fakirs and their wonders, he remarks, “under the direction of initiated +Brahmans they practice in the seclusion of the pagodas, the <em>occult +sciences</em>.... And let no one be surprised at this word, which seems to +open the door of the supernatural; while there are in the sciences which +the Brahmans call occult, phenomena so extraordinary as to baffle all investigation, +there is not one which cannot be explained, and which is not +subject to natural law.”</p> + +<p>Unquestionably, any initiated Brahman could, if he would, explain +every phenomenon. But <em>he will not</em>. Meanwhile, we have yet to see +an explanation by the best of our physicists of even the most trivial occult +phenomenon produced by a fakir-pupil of a pagoda.</p> + +<p>Jacolliot says that it will be quite impracticable to give an account of the +marvellous facts witnessed by himself. But adds, with entire truthfulness, +“let it suffice to say, that in regard to magnetism and spiritism, Europe + +<span class="pagenum"><a id="Page_585">585</a></span> +has yet to stammer over the first letters of the alphabet, and that the +Brahmans have reached, in these two departments of learning, results in +the way of phenomena that are truly stupefying. When one sees these +strange manifestations, whose power one cannot deny, without grasping +the laws that the Brahmans <em>keep so carefully concealed</em>, the mind is +overwhelmed with wonder, and one feels that he must run away and break +the charm that holds him.”</p> + +<p>“The only explanation that we have been able to obtain on the subject +from a learned Brahman, with whom we were on terms of the closest +intimacy, was this: ‘You have studied physical nature, and you have +obtained, through the laws of nature, marvellous results—steam, electricity, +etc.; <em>for twenty thousand years or more, we have studied</em> the <em>intellectual</em> +forces, we have discovered their laws, and <em>we obtain, by making +them act alone or in concert with matter, phenomena still more astonishing +than your own</em>.’”</p> + +<p>Jacolliot must indeed have been stupefied by wonders, for he says: +“We have seen things such as one does not describe for fear of making +his readers doubt his intelligence ... but still we have seen them. +And truly one comprehends how, in presence of such facts, the ancient +world believed ... in possessions of the Devil and in + <span class="lock">exorcism.”<a id="FNanchor_1128" href="#Footnote_1128" class="fnanchor">[1128]</a></span></p> + +<p>But yet this uncompromising enemy of priestcraft, monastic orders, +and the clergy of every religion and every land—including Brahmans, +lamas, and fakirs—is so struck with the contrast between the fact-supported +cults of India, and the empty pretences of Catholicism, that after +describing the terrible self-tortures of the fakirs, in a burst of honest indignation, +he thus gives vent to his feelings: “Nevertheless, these +fakirs, these mendicant Brahmans, have still something grand about them: +when they flagellate themselves, when during the self-inflicted martyrdom +the flesh is torn out by bits, the blood pours upon the ground. But you +(Catholic mendicants), what do you do to-day? You, Gray Friars, Capuchins, +Franciscans, who play at fakirs, with your knotted cords, your flints, +your hair shirts, and your rose-water flagellations, your bare feet and +your comical mortifications—fanatics without faith, martyrs without tortures? +Has not one the right to ask you, if it is to obey the law of God +that you shut yourselves in behind thick walls, and thus escape the law +of labor which weighs so heavily upon all other men?... Away, you +are only beggars!”</p> + +<p>Let them pass on—we have devoted too much space to them and +their conglomerate theology, already. We have weighed both in the +balance of history, of logic, of truth, and found them wanting. Their + +<span class="pagenum"><a id="Page_586">586</a></span> +system breeds atheism, nihilism, despair, and crime; its priests and +preachers are unable to prove by works their reception of divine power. +If both Church and priest could but pass out of the sight of the world +as easily as their names do now from the eye of our reader, it would be a +happy day for humanity. New York and London might then soon become +as moral as a heathen city unoccupied by Christians; Paris be cleaner +than the ancient Sodom. When Catholic and Protestant would be as +fully satisfied as a Buddhist or Brahman that their every crime would be +punished, and every good deed rewarded, they might spend upon their +own <em>heathen</em> what now goes to give missionaries long picnics, and to +make the name of Christian hated and despised by every nation outside +the boundaries of Christendom.</p> + +<hr class="tb"> + +<p>As occasion required, we have reinforced our argument with descriptions +of a few of the innumerable phenomena witnessed by us in different +parts of the world. The remaining space at our disposal will be devoted +to like subjects. Having laid a foundation by elucidating the philosophy +of occult phenomena, it seems opportune to illustrate the theme with facts +that have occurred under our own eye, and that may be verified by any +traveller. Primitive peoples have disappeared, but primitive wisdom survives, +and is attainable by those who “will,” “dare,” and can “keep +silent.”</p> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_587">587</a></span> +<h3 class="nobreak" id="CHAPTER_XII">CHAPTER <abbr title="Twelve">XII.</abbr></h3> +</div> + +<div class="poetry-container"> +<div class="poetry small"> + <div class="stanza"> + <div class="verse indent0">“My vast and noble capital, my Daïtu, my splendidly-adorned;</div> + <div class="verse indent0">And thou, my cool and delicious summer-seat, my Shangtu-Keibung.</div> + <div class="poemcenter">* * * * * </div> + <div class="verse indent0">Alas, for my illustrious name as the Sovereign of the World!</div> + <div class="verse indent0">Alas, for my Daïtu, seat of sanctity, glorious work of the immortal Kublaī!</div> + <div class="verse indent10">All, all is rent from me!”—<span class="smcap">Col. Yule</span>, in <cite>Marco Polo</cite>.</div> + </div> +</div> +</div> + +<div class="blockquot"> + +<p>“As for what thou hearest others say, who persuade the many that the soul, when once freed from +the body, neither suffers ... evil nor is conscious, I know that thou art better grounded in the doctrines +received by us from our ancestors, and in the sacred orgies of Dionysus, than to believe them; <i>for the +mystic symbols are well known to us who belong to the ‘Brotherhood.’</i>”—<span class="smcap">Plutarch.</span></p> + + +<p>“The problem of life is <em>man</em>. <span class="smcap">Magic</span>, or rather Wisdom, is the evolved knowledge of the potencies +of man’s interior being; which forces are Divine emanations, as intuition is the perception of their origin, +and initiation our induction into that knowledge.... We begin with instinct; the end is <span class="allsmcap">OMNISCIENCE</span>.”—<span class="smcap">A. +Wilder.</span></p> +</div> + + +<p class="center"> +“Power belongs to him <span class="allsmcap">WHO KNOWS</span>.”—<cite>Brahmanical Book of Evocation.</cite><br> +</p> + + +<p class="p2 drop-cap"><span class="smcap">It</span> would argue small discernment on our part were we to suppose that +we had been followed thus far through this work by any but meta-physicians, +or mystics of some sort. Were it otherwise, we should certainly +advise such to spare themselves the trouble of reading this chapter; +for, although nothing is said that is not strictly true, they would not fail +to regard the least wonderful of the narratives as absolutely false, however +substantiated.</p> + +<p>To comprehend the principles of natural law involved in the several +phenomena hereinafter described, the reader must keep in mind the fundamental +propositions of the Oriental philosophy which we have successively +elucidated. Let us recapitulate very briefly:</p> + +<p>1st. There is no miracle. Everything that happens is the result of +law—eternal, immutable, ever active. Apparent miracle is but the operation +of forces antagonistic to what Dr. W. B. Carpenter, F.R.S.—a man +of great learning but little knowledge—calls “the well-ascertained laws +of nature.” Like many of his class, Dr. Carpenter ignores the fact that +there may be laws once “known,” now unknown to science.</p> + +<p>2d. Nature is triune: there is a visible, objective nature; an invisible, +indwelling, energizing nature, the exact model of the other, and its vital +principle; and, above these two, <em>spirit</em>, source of all forces, alone eternal, + +<span class="pagenum"><a id="Page_588">588</a></span> +and indestructible. The lower two constantly change; the higher +third does not.</p> + +<p>3d. Man is also triune: he has his objective, physical body; his vitalizing +astral body (or soul), the real man; and these two are brooded +over and illuminated by the third—the sovereign, the immortal spirit. +When the real man succeeds in merging himself with the latter, he +becomes an immortal entity.</p> + +<p>4th. Magic, as a science, is the knowledge of these principles, and +of the way by which the omniscience and omnipotence of the spirit and +its control over nature’s forces may be acquired by the individual while +still in the body. Magic, as an art, is the application of this knowledge +in practice.</p> + +<p>5th. Arcane knowledge misapplied, is sorcery; beneficently used, true +magic or wisdom.</p> + +<p>6th. Mediumship is the opposite of adeptship; the medium is the passive +instrument of foreign influences, the adept actively controls himself +and all inferior potencies.</p> + +<p>7th. All things that ever were, that are, or that will be, having their +record upon the astral light, or tablet of the unseen universe, the initiated +adept, by using the vision of his own spirit, can know all that has been +known or can be known.</p> + +<p>8th. Races of men differ in spiritual gifts as in color, stature, or any +other external quality; among some peoples seership naturally prevails, +among others mediumship. Some are addicted to sorcery, and transmit +its secret rules of practice from generation to generation, with a range +of psychical phenomena, more or less wide, as the result.</p> + +<p>9th. One phase of magical skill is the voluntary and conscious withdrawal +of the inner man (astral form) from the outer man (physical body). +In the cases of some mediums withdrawal occurs, but it is unconscious +and involuntary. With the latter the body is more or less cataleptic at +such times; but with the adept the absence of the astral form would not +be noticed, for the physical senses are alert, and the individual appears +only as though in a fit of abstraction—“a brown study,” as some call +it.</p> + +<p>To the movements of the wandering astral form neither time nor +space offer obstacles. The thaumaturgist, thoroughly skilled in occult +science, can cause himself (that is, his physical body) to <em>seem</em> to disappear, +or to apparently take on any shape that he may choose. He may +make his astral form visible, or he may give it protean appearances. In +both cases these results will be achieved by a mesmeric hallucination of +the senses of all witnesses, simultaneously brought on. This hallucination +is so perfect that the subject of it would stake his life that he saw a + +<span class="pagenum"><a id="Page_589">589</a></span> +reality, when it is but a picture in his own mind, impressed upon his +consciousness by the irresistible will of the mesmerizer.</p> + +<p>But, while the astral form can go anywhere, penetrate any obstacle, +and be seen at any distance from the physical body, the latter is dependent +upon ordinary methods of transportation. It may be levitated under +prescribed magnetic conditions, but not pass from one locality to another +except in the usual way. Hence we discredit all stories of the aërial flight +of mediums in body, for such would be miracle, and miracle we repudiate. +Inert matter may be, in certain cases and under certain conditions, disintegrated, +passed through walls, and recombined, but living animal +organisms cannot.</p> + +<p>Swedenborgians believe and arcane science teaches that the abandonment +of the living body by the soul frequently occurs, and that we +encounter every day, in every condition of life, such living corpses. +Various causes, among them overpowering fright, grief, despair, a violent +attack of sickness, or excessive sensuality may bring this about. +The vacant carcass may be entered and inhabited by the astral form +of an adept sorcerer, or an elementary (an earth-bound disembodied +human soul), or, very rarely, an elemental. Of course, an adept of +white magic has the same power, but unless some very exceptional and +great object is to be accomplished, he will never consent to pollute +himself by occupying the body of an impure person. In insanity, +the patient’s astral being is either semi-paralyzed, bewildered, and subject +to the influence of every passing spirit of any sort, or it has departed +forever, and the body is taken possession of by some vampirish +entity near its own disintegration, and clinging desperately to earth, +whose sensual pleasures it may enjoy for a brief season longer by this +expedient.</p> + +<p>10th. The corner-stone of <span class="allsmcap">MAGIC</span> is an intimate practical knowledge +of magnetism and electricity, their qualities, correlations, and potencies. +Especially necessary is a familiarity with their effects in and upon the +animal kingdom and man. There are occult properties in many other +minerals, equally strange with that in the lodestone, which all practitioners +of magic <em>must</em> know, and of which so-called exact science is +wholly ignorant. Plants also have like mystical properties in a most +wonderful degree, and the secrets of the herbs of dreams and enchantments +are only lost to European science, and useless to say, too, are +unknown to it, except in a few marked instances, such as opium and +hashish. Yet, the psychical effects of even these few upon the human +system are regarded as evidences of a temporary mental disorder. The +women of Thessaly and Epirus, the female hierophants of the rites of +Sabazius, did not carry their secrets away with the downfall of their sanctuaries. + +<span class="pagenum"><a id="Page_590">590</a></span> +They are still preserved, and those who are aware of the nature +of Soma, know the properties of other plants as well.</p> + +<p>To sum up all in a few words, <span class="allsmcap">MAGIC</span> is spiritual <span class="allsmcap">WISDOM</span>; nature, the +material ally, pupil and servant of the magician. One common vital +principle pervades all things, and this is controllable by the perfected +human will. The adept can stimulate the movements of the natural +forces in plants and animals in a preternatural degree. Such experiments +are not obstructions of nature, but quickenings; the conditions of +intenser vital action are given.</p> + +<p>The adept can control the sensations and alter the conditions of the +physical and astral bodies of other persons not adepts; he can also govern +and employ, as he chooses, the spirits of the elements. He cannot control +the immortal spirit of any human being, living or dead, for all such +spirits are alike sparks of the Divine Essence, and not subject to any +foreign domination.</p> + +<p>There are two kinds of seership—that of the soul and that of the +spirit. The seership of the ancient Pythoness, or of the modern mesmerized +subject, vary but in the artificial modes adopted to induce the +state of clairvoyance. But, as the visions of both depend upon the +greater or less acuteness of the senses of the astral body, they differ very +widely from the perfect, omniscient spiritual state; for, at best, the subject +can get but glimpses of truth, through the veil which physical nature +interposes. The astral principle, or mind, called by the Hindu Yogin +<i>fav-atma</i>, is the sentient soul, inseparable from our physical brain, which +it holds in subjection, and is in its turn equally trammelled by it. This is +the <em>ego</em>, the intellectual life-principle of man, his conscious entity. While +it is yet <em>within</em> the material body, the clearness and correctness of its +spiritual visions depend on its more or less intimate relation with its +higher Principle. When this relation is such as to allow the most +ethereal portions of the soul-essence to act independently of its grosser +particles and of the brain, it can unerringly comprehend what it sees; +then only is it the pure, rational, <em>super</em>sentient soul. That state is known +in India as the <i>Samâddi</i>; it is the highest condition of spirituality possible +to man on earth. Fakirs try to obtain such a condition by holding +their breath for hours together during their religious exercises, and call +this practice <i>dam-sādhna</i>. The Hindu terms <i>Pranayama</i>, <i>Pratyahara</i>, +and <i>Dharana</i>, all relate to different psychological states, and show how +much more the Sanscrit, and even the modern Hindu language are +adapted to the clear elucidation of the phenomena that are encountered +by those who study this branch of psychological science, than the tongues +of modern peoples, whose experiences have not yet necessitated the +invention of such descriptive terms.</p> + +<p> + +<span class="pagenum"><a id="Page_591">591</a></span> +When the body is in the state of <i>dharana</i>—a total catalepsy of the +physical frame—the soul of the clairvoyant may liberate itself, and perceive +things subjectively. And yet, as the sentient principle of the brain +is alive and active, these pictures of the past, present, and future will be +tinctured with the terrestrial perceptions of the objective world; the +physical <em>memory</em> and <em>fancy</em> will be in the way of clear vision. But the +seer-adept knows how to suspend the mechanical action of the brain. +His visions will be as clear as truth itself, uncolored and undistorted, +whereas, the clairvoyant, unable to control the vibrations of the astral +waves, will perceive but more or less broken images through the medium +of the brain. The seer can never take flickering shadows for realities, +for his memory being as completely subjected to his will as the rest of +the body, he receives impressions directly from his spirit. Between his +subjective and objective selves there are no obstructive mediums. This +is the real spiritual seership, in which, according to an expression of +Plato, soul is raised above all inferior good. When we reach “that which +is supreme, which is <em>simple, pure, and unchangeable, without form, color, +or human qualities</em>: the God—<i>our Nous</i>.”</p> + +<p>This is the state which such seers as Plotinus and Apollonius termed +the “Union to the Deity;” which the ancient Yogins called <i>Isvara</i>,<a id="FNanchor_1129" href="#Footnote_1129" class="fnanchor">[1129]</a> +and the modern call “Samâddi;” but this state is as far above modern +clairvoyance as the stars above glow-worms. Plotinus, as is well known, +was a clairvoyant-seer during his whole and daily life; and yet, <em>he had +been united to his God</em> but six times during the sixty-six years of his existence, +as he himself confessed to Porphyry.</p> + +<p>Ammonius Sakkas, the “God-taught,” asserts that the only power +which is directly opposed to soothsaying and looking into futurity is +<i>memory</i>; and Olympiodorus calls it <i>phantasy</i>. “The phantasy,” he +says (in <cite>Platonis <abbr title="Phædrus">Phæd.</abbr></cite>), is an impediment to our intellectual conceptions; +and hence, when we are agitated by the inspiring influence of the +Divinity, if the phantasy intervenes, the enthusiastic energy ceases; for +enthusiasm and the ecstasy are contrary to each other. Should it be +asked whether the soul is able to energize without the phantasy, we +reply, that its perception of universals proves that it is able. It has perceptions, + +<span class="pagenum"><a id="Page_592">592</a></span> +therefore, independent of the phantasy; at the same time, however, +the phantasy attends it in its energies, just as a storm pursues him +who sails on the sea.”</p> + +<p>A medium, moreover, needs either a foreign intelligence—whether it +be spirit or living mesmerizer—to overpower his physical and mental +parts, or some factitious means to induce trance. An adept, and even a +simple fakir requires but a few minutes of “self-contemplation.” The +brazen columns of Solomon’s temple; the golden bells and pomegranates +of Aaron; the Jupiter Capitolinus of Augustus, hung around with +harmonious + <span class="lock">bells;<a id="FNanchor_1130" href="#Footnote_1130" class="fnanchor">[1130]</a></span> + and the brazen bowls of the Mysteries when the Kora +was + <span class="lock">called,<a id="FNanchor_1131" href="#Footnote_1131" class="fnanchor">[1131]</a></span> + were all intended for such artificial helps.<a id="FNanchor_1132" href="#Footnote_1132" class="fnanchor">[1132]</a> + So were the +brazen bowls of Solomon hung round with a double row of 200 pomegranates, +which served as clappers within the hollow columns. The +priestesses of Northern Germany, under the guidance of hierophants, +could never prophesy but amidst the roar of the tumultuous waters. +Regarding fixedly the eddies formed on the rapid course of the river they +<em>hypnotized</em> themselves. So we read of Joseph, Jacob’s son, who sought +for divine inspiration with his silver divining-cup, which must have had +a very bright bottom to it. The priestesses of Dodona placed themselves +under the ancient oak of Zeus (the Pelasgian, not the Olympian +god), and listened intently to the rustling of the sacred leaves, while +others concentrated their attention on the soft murmur of the cold spring +gushing from underneath its + <span class="lock">roots.<a id="FNanchor_1133" href="#Footnote_1133" class="fnanchor">[1133]</a></span> + But the adept has no need of any +such extraneous aids—the simple exertion of his <em>will</em>-power is all-sufficient.</p> + +<p>The <cite>Atharva-Veda</cite> teaches that the exercise of such will-power is the +highest form of prayer and its instantaneous response. To desire is to +realize in proportion to the intensity of the aspiration; and that, in its +turn, is measured by inward purity.</p> + +<p>Some of these nobler Vedantic precepts on the soul and man’s mystic +powers, have recently been contributed to an English periodical by a +Hindu scholar. “The <i>Sankhya</i>,” he writes, “inculcates that the soul +(<i>i.e.</i>, astral body) has the following powers: shrinking into a minute +bulk to which everything is pervious; enlarging to a gigantic body; assuming +levity (rising along a sunbeam to the solar orb); possessing an +unlimited reach of organs, as touching the moon with the tip of a finger; +irresistible will (for instance, sinking into the earth as easily as in water); +dominion over all things, animate or inanimate; faculty of changing the +course of nature; ability to accomplish every desire.” Further, he gives +their various appellations: + +<span class="pagenum"><a id="Page_593">593</a></span></p> + +<p>“The powers are called: 1, <i>Anima</i>; 2, <i>Mahima</i>; 3, <i>Laghima</i>; 4, +<i>Garima</i>; 5, <i>Prapti</i>; 6, <i>Prakamya</i>; 7, <i>Vasitwa</i>; 8, <i>Isitwa</i>, or divine +power. The fifth, predicting future events, understanding unknown +languages, curing diseases, divining unexpressed thoughts, understanding +the language of the heart. The sixth is the power of converting old +age into youth. The seventh is the power of mesmerizing human beings +and beasts, and making them obedient; it is the power of restraining +passions and emotions. The eighth power is the spiritual state, and +presupposes the absence of the above seven powers, as in this state the +Yogi is full of God.”</p> + +<p>“No writings,” he adds, “revealed or sacred, were allowed to be so +authoritative and final <em>as the teaching of the soul</em>. Some of the Rishis +appear to have laid the greatest stress on this supersensuous source of +<span class="lock">knowledge.”<a id="FNanchor_1134" href="#Footnote_1134" class="fnanchor">[1134]</a></span></p> + +<p>From the remotest antiquity <em>mankind</em> as a whole <em>have always been +convinced of the existence of a personal spiritual entity within the personal +physical man</em>. This inner entity was more or less divine, according to its +proximity to the <em>crown</em>—Chrestos. The closer the union the more serene +man’s destiny, the less dangerous the external conditions. This belief is +neither bigotry nor superstition, only an ever-present, instinctive feeling +of the proximity of another spiritual and invisible world, which, though it +be subjective to the senses of the outward man, is perfectly objective to the +inner ego. Furthermore, they believed that <em>there are external and internal +conditions which affect the determination of our will upon our actions</em>. +They rejected fatalism, for fatalism implies a blind course of some still +blinder power. But they believed in <em>destiny</em>, which from birth to death +every man is weaving thread by thread around himself, as a spider does +his cobweb; and this destiny is guided either by that presence termed by +some the guardian angel, or our more intimate astral inner man, who is +but too often the evil genius of the man of flesh. Both these lead on the +outward man, but one of them must prevail; and from the very beginning +of the invisible affray the stern and implacable <em>law of compensation</em> steps +in and takes its course, following faithfully the fluctuations. When the +last strand is woven, and man is seemingly enwrapped in the net-work of +his own doing, then he finds himself completely under the empire of this +<em>self-made</em> destiny. It then either fixes him like the inert shell against the +immovable rock, or like a feather carries him away in a whirlwind raised +by his own actions.</p> + +<p>The greatest philosophers of antiquity found it neither unreasonable + +<span class="pagenum"><a id="Page_594">594</a></span> +nor strange that “souls should come to souls, and impart to them conceptions +of future things, occasionally by letters, or by a mere touch, or by +a glance reveal to them past events or announce future ones,” as Ammonius +tells us. Moreover, Lamprias and others held that if the <em>unembodied</em> +spirits or souls could descend on earth and become guardians of mortal +men, “we should not seek to deprive <em>those souls which are still in the +body</em> of that power by which the former know future events and are able +to announce them. It is not probable,” adds Lamprias, “that the soul +gains a new power of prophecy after separation from the body, and +which before it did not possess. We may rather conclude <em>that it possessed +all these powers during its union with the body, although in a +lesser perfection</em>.... For as the sun does not shine only when it passes +from among the clouds, but has always been radiant and has only +appeared dim and obscured by vapors, the soul does not only receive +the power of looking into futurity when it passes from the body as from +a cloud, but <em>has possessed it always</em>, though dimmed by connection with +the earthly.”</p> + +<p>A familiar example of one phase of the power of the soul or astral body +to manifest itself, is the phenomenon of the so-called spirit-hand. In the +presence of certain mediums these seemingly detached members will gradually +develop from a luminous nebula, pick up a pencil, write messages, and +then dissolve before the eyes of the witnesses. Many such cases are recorded +by perfectly competent and trustworthy persons. These phenomena are +real, and require serious consideration. But false “phantom-hands” have +sometimes been taken for the genuine. At Dresden we once saw a hand +and arm, made for the purpose of deception, with an ingenious arrangement +of springs that would cause the machine to imitate to perfection the +movements of the natural member; while exteriorly it would require close +inspection to detect its artificial character. In using this, the dishonest +medium slips his natural arm out of his sleeve, and replaces it with the +mechanical substitute; both hands may then be made to seem resting +upon the table, while in fact one is touching the sitters, showing itself, +knocking the furniture, and making other phenomena.</p> + +<p>The mediums for real manifestations are least able, as a rule, to comprehend +or explain them. Among those who have written most intelligently +upon the subject of these luminous hands, may be reckoned Dr. +Francis Gerry Fairfield, author of <cite>Ten Years among the Mediums</cite>, an +article from whose pen appears in the <cite>Library Table</cite> for July 19, 1877. +A medium himself, he is yet a strong opponent of the spiritualistic theory. +Discussing the subject of the “phantom-hand,” he testifies that “this +the writer has personally witnessed, under conditions of test provided by +himself, in his own room, in full daylight, with the medium seated upon a + +<span class="pagenum"><a id="Page_595">595</a></span> +sofa from six to eight feet from the table hovering upon which the apparition +(the hand) appeared. The application of the poles of a horse-shoe +magnet to the hand caused it to waver perceptibly, and threw the medium +into violent convulsions—pretty positive evidence that <em>the force concerned +in the phenomenon was generated in his own nervous system</em>.”</p> + +<p>Dr. Fairfield’s deduction that the fluttering phantom-hand is an emanation +from the medium is logical, and it is correct. The test of the +horse-shoe magnet proves in a scientific way what every kabalist would +affirm upon the authority of experience, no less than philosophy. The +“force concerned in the phenomenon” is the will of the medium, exercised +unconsciously to the outer man, which for the time is semi-paralyzed +and cataleptic; the phantom-hand an extrusion of the man’s inner +or astral member. This is that real self whose limbs the surgeon cannot +amputate, but remain behind after the outer casing is cut off, and (all +theories of exposed or compressed nerve termini to the contrary, notwithstanding) +have all the sensations the physical parts formerly experienced. +This is that spiritual (astral) body which “is raised in incorruption.” +It is useless to argue that these are <em>spirit</em>-hands; for, admitting +even that at every seance human spirits of many kinds are attracted to +the medium, and that they do guide and produce some manifestations, +yet to make hands or faces objective they are compelled to use either the +astral limbs of the medium, or the materials furnished them by the elementals, +or yet the combined aural emanations of all persons present. +<em>Pure</em> spirits will not and <em>cannot</em> show themselves objectively; those that +do are not pure spirits, but elementary and impure. Woe to the medium +who falls a prey to such!</p> + +<p>The same principle involved in the unconscious extrusion of a phantom +limb by the cataleptic medium, applies to the projection of his entire +“double” or astral body. This may be withdrawn by the will of the +medium’s own inner self, without his retaining in his physical brain any +recollection of such an intent—that is one phase of man’s dual capacity. +It may also be effected by elementary and elemental spirits, to whom he +may stand in the relation of mesmeric subject. Dr. Fairfield is right in +one position taken in his book, <abbr title="namely">viz.</abbr>: mediums are usually diseased, and +in many if not most cases the children or near connections of mediums. +But he is wholly wrong in attributing all psychical phenomena to morbid +physiological conditions. The adepts of Eastern magic are uniformly in +perfect mental and bodily health, and in fact the voluntary and independent +production of phenomena is impossible to any others. We have +known many, and never a sick man among them. The adept retains +perfect consciousness; shows no change of bodily temperature, or other +sign of morbidity; requires no “conditions,” but will do his feats anywhere + +<span class="pagenum"><a id="Page_596">596</a></span> +and everywhere; and instead of being passive and in subjection to +a foreign influence, rules the forces with iron will. But we have elsewhere +shown that the medium and the adept are as opposed as the poles. +We will only add here that the body, soul, and spirit of the adept are all +conscious and working in harmony, and the body of the medium is an +inert clod, and even his soul may be away in a dream while its habitation +is occupied by another.</p> + +<p>An adept can not only project and make visible a hand, a foot, or any +other portion of his body, but the whole of it. We have seen one do +this, in full day, while his hands and feet were being held by a skeptical +friend whom he wished to + <span class="lock">surprise.<a id="FNanchor_1135" href="#Footnote_1135" class="fnanchor">[1135]</a></span> + Little by little the whole astral body +oozed out like a vapory cloud, until before us stood two forms, of which +the second was an exact duplicate of the first, only slightly more +shadowy.</p> + +<p>The medium need not exercise any <em>will-power</em>. It suffices that she +or he shall know what is expected by the investigators. The medium’s +“spiritual” entity, when not obsessed by other spirits, will act outside +the will or consciousness of the physical being, as surely as it acts when +within the body during a fit of somnambulism. Its perceptions, external +and internal, will be acuter and far more developed, precisely as they are +in the sleep-walker. And this is why “the materialized form sometimes +knows more than the + <span class="lock">medium,”<a id="FNanchor_1136" href="#Footnote_1136" class="fnanchor">[1136]</a></span> + for the intellectual perception of the +astral entity is proportionately as much higher than the corporeal intelligence +of the medium in its normal state, as the spirit entity is finer than +itself. Generally the medium will be found cold, the pulse will have visibly +changed, and a state of nervous prostration succeeds the phenomena, +bunglingly and without discrimination attributed to disembodied spirits; +whereas, but one-third of them may be produced by the latter, another +third by elementals, and the rest by the astral double of the medium +himself. + +<span class="pagenum"><a id="Page_597">597</a></span></p> + +<p>But, while it is our firm belief that most of the physical manifestations, +<i>i.e.</i>, those which neither need nor show intelligence nor great discrimination, +are produced mechanically by the <i>scin-lecca</i> (double) of the medium, as a +person in sound sleep will when apparently awake do things of which he +will retain no remembrance. The purely subjective phenomena are but +in a very small proportion of cases due to the action of the personal astral +body. They are mostly, and according to the moral, intellectual, and +physical purity of the medium, the work of either the elementary, or +sometimes very pure human spirits. Elementals have naught to do with +subjective manifestations. In rare cases it is the <em>divine</em> spirit of the medium +himself that guides and produces them.</p> + +<p>As Baboo Peary Chand Mittra says, in a + <span class="lock">letter<a id="FNanchor_1137" href="#Footnote_1137" class="fnanchor">[1137]</a></span> + to the President of +the National Association of Spiritualists, Mr. Alexander Calder,<a id="FNanchor_1138" href="#Footnote_1138" class="fnanchor">[1138]</a> “a +spirit is an essence or power, and has no form.... The very idea of +form implies ‘materialism.’ The spirits [astral souls, we should say] ... +can assume forms for a time, but form is not their permanent state. The +more material is our soul, the more material is our conception of spirits.”</p> + +<p>Epimenides, the Orphikos, was renowned for his “sacred and marvellous +nature,” and for the faculty his soul possessed of quitting its body +“<em>as long and as often as it pleased</em>.” The ancient philosophers who have +testified to this ability may be reckoned by dozens. Apollonius left his +body at a moment’s notice, but it must be remembered Apollonius was an +adept—a “magician.” Had he been simply a medium, he could not have +performed such feats <em>at will</em>. Empedocles of Agrigentum, the Pythagorean +thaumaturgist, required no <em>conditions</em> to arrest a waterspout which +had broken over the city. Neither did he need any to recall a woman +to life, as he did. Apollonius used no <em>darkened</em> room in which to perform +his æthrobatic feats. Vanishing suddenly in the air before the eyes of +Domitian and a whole crowd of witnesses (many thousands), he appeared +an hour after in the grotto of Puteoli. But investigation would have +shown that his physical body having become invisible by the concentration +of akâsa about it, he could walk off unperceived to some secure retreat +in the neighborhood, and an hour after his astral form appear at Puteoli +to his friends, and seem to be the man himself.</p> + +<p>No more did Simon Magus wait to be entranced to fly off in the air +before the apostles and crowds of witnesses. “It requires no conjuration +and ceremonies; circle-making and incensing are mere nonsense and +juggling,” says Paracelsus. The human spirit “is so great a thing that no +man can express it; as God Himself is eternal and unchangeable, so also + +<span class="pagenum"><a id="Page_598">598</a></span> +is the mind of man. If we rightly understood its powers, nothing would +be impossible to us on earth. The imagination is strengthened and developed +through <em>faith in our will</em>. Faith must confirm the imagination, for +faith establishes the will.”</p> + +<p>A singular account of the personal interview of an English ambassador +in 1783, with a reïncarnated Buddha—barely mentioned in volume <abbr title="one">i.</abbr>—an +infant of eighteen months old at that time, is given in the <cite>Asiatic +Journal</cite> from the narrative of an eye-witness himself, Mr. Turner, the +author of <cite>The Embassy to Thibet</cite>. The cautious phraseology of a skeptic +dreading public ridicule ill conceals the amazement of the witness, who, at +the same time, desires to give facts as truthfully as possible. The infant +lama received the ambassador and his suite with a dignity and decorum +so natural and unconstrained that they remained in a perfect maze of +wonder. The behavior of this infant, says the author, was that of an old +philosopher, grave and sedate and exceedingly courteous. He contrived +to make the young pontiff understand the inconsolable grief into which the +Governor-General of Galagata (Calcutta) the City of Palaces and the +people of India were plunged when he died, and the general rapture when +they found that he had resurrected in a young and fresh body again; at +which compliment the young lama regarded him and his suite with looks +of singular complacency, and courteously treated them to confectionery +from a golden cup. “The ambassador continued to express the Governor-General’s +hope that the lama might long continue to illumine the +world with his presence, and that the friendship which had heretofore +subsisted between them might be yet more strongly cemented, for the +benefit and advantage of the intelligent votaries of the lama ... all +which made the little creature look steadfastly at the speaker, and graciously +bow and nod—and bow and nod—as <em>if he</em> understood and +approved of every word that was + <span class="lock">uttered.”<a id="FNanchor_1139" href="#Footnote_1139" class="fnanchor">[1139]</a></span></p> + +<p>As <em>if</em> he understood! <em>If</em> the infant behaved in the most natural and +dignified way during the reception, and “when their cups were empty of +tea became uneasy and throwing back his head and contracting the skin +of his brow, continued making a noise till they were filled again,” why +could he not understand as well what was said to him?</p> + +<p>Years ago, a small party of travellers were painfully journeying from +Kashmir to Leh, a city of Ladâhk (Central Thibet). Among our guides +we had a Tartar Shaman, a very mysterious personage, who spoke +Russian a little and English not at all, and yet who managed, nevertheless, +to converse with us, and proved of great service. Having learned +that some of our party were Russians, he had imagined that our protection + +<span class="pagenum"><a id="Page_599">599</a></span> +was all-powerful, and might enable him to safely find his way back +to his Siberian home, from which, for reasons unknown, some twenty +years before, he had fled, as he told us, via Kiachta and the great Gobi +Desert, to the land of the + <span class="lock">Tcha-gars.<a id="FNanchor_1140" href="#Footnote_1140" class="fnanchor">[1140]</a></span> + With such an interested object in +view, we believed ourselves safe under his guard. To explain the situation +briefly: Our companions had formed the unwise plan of penetrating +into Thibet under various disguises, none of them speaking the language, +although one, a Mr. K——, had picked up some Kasan Tartar, and +thought he did. As we mention this only incidentally, we may as well say +at once that two of them, the brothers N——, were very politely brought +back to the frontier before they had walked sixteen miles into the weird land +of Eastern Bod; and Mr. K——, an ex-Lutheran minister, could not even +attempt to leave his miserable village near Leh, as from the first days he +found himself prostrated with fever, and had to return to Lahore via Kashmere. +But one sight seen by him was as good as if he had witnessed the +reïncarnation of Buddha itself. Having heard of this “miracle” from +some old Russian missionary in whom he thought he could have more +faith than in Abbé Huc, it had been for years his desire to expose the +“great heathen” jugglery, as he expressed it. K—— was a positivist, +and rather prided himself on this anti-philosophical neologism. But his +positivism was doomed to receive a death-blow.</p> + +<p>About four days journey from Islamabad, at an insignificant mud village, +whose only redeeming feature was its magnificent lake, we +stopped for a few days’ rest. Our companions had temporarily separated +from us, and the village was to be our place of meeting. It was there +that we were apprised by our Shaman that a large party of Lamaïc +“Saints,” on pilgrimage to various shrines, had taken up their abode in +an old cave-temple and established a temporary Vihara therein. He +added that, as the “Three Honorable + <span class="lock">Ones”<a id="FNanchor_1141" href="#Footnote_1141" class="fnanchor">[1141]</a></span> + were said to travel along +with them, the holy Bikshu (monks) were capable of producing the +greatest miracles. Mr. K——, fired with the prospect of exposing this +humbug of the ages, proceeded at once to pay them a visit, and from +that moment the most friendly relations were established between the +two camps.</p> + +<p>The Vihar was in a secluded and most romantic spot secured against +all intrusion. Despite the effusive attentions, presents, and protestations +of Mr. K——, the Chief, who was Pase-Budhu (an ascetic of great + +<span class="pagenum"><a id="Page_600">600</a></span> +sanctity), declined to exhibit the phenomenon of the “incarnation” until +a certain talisman in possession of the writer was + <span class="lock">exhibited.<a id="FNanchor_1142" href="#Footnote_1142" class="fnanchor">[1142]</a></span> + Upon +seeing this, however, preparations were at once made, and an infant of +three or four months was procured from its mother, a poor woman of +the neighborhood. An oath was first of all exacted of Mr. K——, that he +would not divulge what he might see or hear, for the space of seven +years. The talisman is a simple agate or carnelian known among the +Thibetans and others as <i>A-yu</i>, and naturally possessed, or had been +endowed with very mysterious properties. It has a triangle engraved +upon it, within which are contained a few mystical + <span class="lock">words.<a id="FNanchor_1143" href="#Footnote_1143" class="fnanchor">[1143]</a></span></p> + +<p>Several days passed before everything was ready; nothing of a mysterious +character occurring, meanwhile, except that, at the bidding of a +Bikshu, ghastly faces were made to peep at us out of the glassy bosom +of the lake, as we sat at the door of the Vihar, upon its bank. One of +these was the countenance of Mr. K——’s sister, whom he had left well +and happy at home, but who, as we subsequently learned, had died some + +<span class="pagenum"><a id="Page_601">601</a></span> +time before he had set out on the present journey. The sight affected +him at first, but he called his skepticism to his aid, and quieted himself +with theories of cloud-shadows, reflections of tree-branches, etc., such as +people of his kind fall back upon.</p> + +<p>On the appointed afternoon, the baby being brought to the Vihara, +was left in the vestibule or reception-room, as K—— could go no further +into the temporary sanctuary. The child was then placed on a bit of +carpet in the middle of the floor, and every one not belonging to the +party being sent away, two “mendicants” were placed at the entrance +to keep out intruders. Then all the lamas seated themselves on the +floor, with their backs against the granite walls, so that each was separated +from the child by a space, at least, of ten feet. The chief, having +had a square piece of leather spread for him by the <i>desservant</i>, seated +himself at the farthest corner. Alone, Mr. K—— placed himself close +by the infant, and watched every movement with intense interest. The +only condition exacted of us was that we should preserve a strict silence, +and patiently await further developments. A bright sunlight streamed +through the open door. Gradually the “Superior” fell into what seemed +a state of profound meditation, while the others, after a <i lang="la">sotto voce</i> short +invocation, became suddenly silent, and looked as if they had been completely +petrified. It was oppressively still, and the crowing of the child +was the only sound to be heard. After we had sat there a few moments, +the movements of the infant’s limbs suddenly ceased, and his body appeared +to become rigid. K—— watched intently every motion, and both +of us, by a rapid glance, became satisfied that all present were sitting +motionless. The superior, with his gaze fixed upon the ground, did not +even look at the infant; but, pale and motionless, he seemed rather like +a bronze statue of a Talapoin in meditation than a living being. Suddenly, +to our great consternation, we saw the child, not raise itself, but, +as it were, violently jerked into a sitting posture! A few more jerks, +and then, like an automaton set in motion by concealed wires, the four +months’ baby stood upon his feet! Fancy our consternation, and, in Mr. +K——’s case, horror. Not a hand had been outstretched, not a motion +made, nor a word spoken; and yet, here was a baby-in-arms standing +erect and firm as a man!</p> + +<p>The rest of the story we will quote from a copy of notes written on +this subject by Mr. K——, the same evening, and given to us, in case it +should not reach its place of destination, or the writer fail to see anything +more.</p> + +<p>“After a minute or two of hesitation,” writes K——, “the baby +turned his head and looked at me with an expression of intelligence that +was simply awful! It sent a chill through me. I pinched my hands and + +<span class="pagenum"><a id="Page_602">602</a></span> +bit my lips till the blood almost came, to make sure that I did not dream. +But this was only the beginning. The miraculous creature, making, <em>as +I fancied</em>, two steps toward me, resumed his sitting posture, and, without +removing his eyes from mine, repeated, sentence by sentence, in what I +supposed to be Thibetan language, the very words, which I had been +told in advance, are commonly spoken at the incarnations of Buddha, +beginning with ‘I am Buddha; I am the old Lama; I am his spirit in a +new body,’ etc. I felt a real terror; my hair rose upon my head, and +my blood ran cold. For my life I could not have spoken a word. +There was no trickery here, no ventriloquism. The infant lips moved, +and the eyes seemed to search my very soul with an expression that +<em>made me think it was the face of the Superior himself</em>, his eyes, his very +look that I was gazing upon. It was <em>as if his spirit had entered the little +body, and was looking at me through the transparent mask of the baby’s +face</em>. I felt my brain growing dizzy. The infant reached toward me, +and laid his little hand upon mine. I started as if I had been touched +by a hot coal; and, unable to bear the scene any longer, covered my +face with my hands. It was but for an instant; but when I removed +them, the little actor had become a crowing baby again, and a moment +after, lying upon his back, set up a fretful cry. The superior had resumed +his normal condition, and conversation ensued.</p> + +<p>“It was only after a series of similar experiments, extending over ten +days, that I realized the fact that I had seen the incredible, astounding +phenomenon described by certain travellers, but always by me denounced +as an imposture. Among a multitude of questions unanswered, despite +my cross-examination, the Superior let drop one piece of information, +which must be regarded as highly significant. ‘What would have happened,’ +I inquired, through the shaman, ‘if, while the infant was speaking, +in a moment of insane fright, at the thought of its being the +“Devil,” I had killed it?’ He replied that, if the blow had not been +instantly fatal, the child <em>alone</em> would have been killed.’ ‘But,’ I continued, +‘suppose that it had been as swift as a lightning-flash?’ ‘In +such case,’ was the answer, ‘<em>you would have killed me also</em>.’”</p> + +<p>In Japan and Siam there are two orders of priests, of which one are +public, and deal with the people, the other strictly private. The latter +are never seen; their existence is known but to very few natives, never +to foreigners. Their powers are never displayed in public, nor ever at +all except on rare occasions of the utmost importance, at which times +the ceremonies are performed in subterranean or otherwise inaccessible +temples, and in the presence of a chosen few whose heads answer for +their secrecy. Among such occasions are deaths in the Royal family, or +those of high dignitaries affiliated with the Order. One of the most + +<span class="pagenum"><a id="Page_603">603</a></span> +weird and impressive exhibitions of the power of these magicians is that +of the withdrawal of the astral soul from the cremated remains of +human beings, a ceremony practiced likewise in some of the most important +lamaseries of Thibet and Mongolia.</p> + +<p>In Siam, Japan, and Great Tartary, it is the custom to make medallions, +statuettes, and idols out of the ashes of cremated + <span class="lock">persons;<a id="FNanchor_1144" href="#Footnote_1144" class="fnanchor">[1144]</a></span> + they +are mixed with water into a paste, and after being moulded into the +desired shape, are baked and then gilded. The Lamasery of Ou-Tay, in +the province of Chan-Si, Mongolia, is the most famous for that work, +and rich persons send the bones of their defunct relatives to be ground +and fashioned there. When the adept in magic proposes to facilitate +the withdrawal of the astral soul of the deceased, which otherwise they +think might remain stupefied for an indefinite period <em>within</em> the ashes, +the following process is resorted to: The sacred dust is placed in a +heap upon a metallic plate, strongly magnetized, of the size of a man’s +body. The adept then slowly and gently fans it with the <i>Talapat</i> + <span class="lock"><i>Nang</i>,<a id="FNanchor_1145" href="#Footnote_1145" class="fnanchor">[1145]</a></span> + a fan of a peculiar shape and inscribed with certain signs, muttering, +at the same time, a form of invocation. The ashes soon become, +as it were, imbued with life, and gently spread themselves out into a thin +layer which assumes the outline of the body before cremation. Then +there gradually arises a sort of whitish vapor which after a time forms +into an erect column, and compacting itself, is finally transformed into +the “double,” or ethereal, astral counterpart of the dead, which in its +turn dissolves away into thin air, and disappears from mortal + <span class="lock">sight.<a id="FNanchor_1146" href="#Footnote_1146" class="fnanchor">[1146]</a></span></p> + +<p>The “Magicians” of Kashmir, Thibet, Mongolia, and Great Tartary +are too well known to need comments. If <em>jugglers</em> they be, we +invite the most expert jugglers of Europe and America to match them +if they can.</p> + +<p>If our scientists are unable to imitate the mummy-embalming of the +Egyptians, how much greater would be their surprise to see, as we have, +dead bodies preserved by alchemical art, so that after the lapse of centuries, +they seem as though the individuals were but sleeping. The +complexions were as fresh, the skin as elastic, the eyes as natural and +sparkling as though they were in the full flush of health, and the wheels +of life had been stopped but the instant before. The bodies of certain +very eminent personages are laid upon catafalques, in rich mausoleums, + +<span class="pagenum"><a id="Page_604">604</a></span> +sometimes overlaid with gilding or even with plates of real gold; their +favorite arms, trinkets, and articles of daily use gathered about them, +and a suite of attendants, blooming young boys and girls, but still +corpses, preserved like their masters, stand as if ready to serve when +called. In the convent of Great Kouren, and in one situated upon the +Holy Mountain (Bohté Oula) there are said to be several such sepulchres, +which have been respected by all the conquering hordes that have +swept through those countries. Abbé Huc heard that such exist, but +did not see one, strangers of all kinds being excluded, and missionaries +and European travellers not furnished with the requisite protection, being +the last of all persons who would be permitted to approach the sacred +places. Huc’s statement that the tombs of Tartar sovereigns are surrounded +with children “who were compelled to swallow mercury until +they were suffocated,” by which means “the color and freshness of the +victims is preserved so well that they appear alive,” is one of these idle +missionary fables which impose only upon the most ignorant who accept +on hearsay. Buddhists have never immolated victims, whether human +or animal. It is utterly against the principles of their religion, and no +Lamaist was ever accused of it. When a rich man desired to be +interred in <em>company</em>, messengers were sent throughout the country with +the Lama-embalmers, and children just dead in the natural way were +selected for the purpose. Poor parents were but too glad to preserve +their departed children in this poetic way, instead of abandoning them +to decay and wild beasts.</p> + +<p>At the time when Abbé Huc was living in Paris, after his return +from Thibet, he related, among other unpublished wonders, to a Mr. +Arsenieff, a Russian gentleman, the following curious fact that he had +witnessed during his long sojourn at the lamasery of Kounboum. One +day while conversing with one of the lamas, the latter suddenly stopped +speaking, and assumed the attentive attitude of one who is listening to +a message being delivered to him, although he (Huc) heard never a +word. “Then, I must go;” suddenly broke forth the lama, as if in +response to the message.</p> + +<p>“Go where?” inquired the astonished “lama of Jehovah” (Huc). +“And with whom are you talking?”</p> + +<p>“To the lamasery of * * *,” was the quiet answer. “The Shaberon +wants me; it was he who summoned me.”</p> + +<p>Now this lamasery was many days’ journey from that of Kounboum, +in which the conversation was taking place. But what seemed to astonish +Huc the most was, that, instead of setting off on his journey, the +lama simply walked to a sort of cupola-room on the roof of the house +in which they lived, and another lama, after exchanging a few words, followed + +<span class="pagenum"><a id="Page_605">605</a></span> +them to the terrace by means of the ladder, and passing between +them, locked and barred his companion in. Then turning to Huc +after a few seconds of meditation, he smiled and informed the guest that +“he had gone.”</p> + +<p>“But how could he? Why you have locked him in, and the room +has no issue?” insisted the missionary.</p> + +<p>“And what good would a door be to him?” answered the custodian. +“<em>It is he himself who went away; his body is not needed, and so he left +it in my charge.</em>”</p> + +<p>Notwithstanding the wonders which Huc had witnessed during his +perilous journey, his opinion was that both of the lamas had mystified +him. But three days later, not having seen his habitual friend and +entertainer, he inquired after him, and was informed that he would be +back in the evening. At sunset, and just as the “other lamas” were +preparing to retire, Huc heard his absent friend’s voice calling as if +from the clouds, to his companion to open the door for him. Looking +upward, he perceived the “traveller’s” outline behind the lattice of the +room where he had been locked in. When he descended he went +straight to the Grand Lama of Kounboum, and delivered to him certain +messages and “orders,” from the place which he “pretended” he had +just left. Huc could get no more information from him as to his <i>aërial</i> +voyage. But he always thought, he said, that this “farce” had something +to do with the immediate and extraordinary preparations for the +polite expulsion of both the missionaries, himself and Father Gabet, to +Chogor-tan, a place belonging to the Kounboum. The suspicion of the +daring missionary may have been correct, in view of his impudent +inquisitiveness and indiscretion.</p> + +<p>If the Abbé had been versed in Eastern philosophy, he would have +found no great difficulty in comprehending both the flight of the lama’s +astral body to the distant lamasery while his physical frame remained behind, +or the carrying on of a conversation with the Shaberon that was +inaudible to himself. The recent experiments with the telephone in +America, to which allusion was made in Chapter <abbr title="Five">V.</abbr> of our first volume, +but which have been greatly perfected since those pages went to press, +prove that the human voice and the sounds of instrumental music may +be conveyed along a telegraphic wire to a great distance. The Hermetic +philosophers taught, as we have seen, that the disappearance from sight +of a flame does not imply its actual extinction. It has only passed from +the visible to the invisible world, and may be perceived by the inner +sense of vision, which is adapted to the things of that other and more +real universe. The same rule applies to sound. As the physical ear +discerns the vibrations of the atmosphere up to a certain point, not yet + +<span class="pagenum"><a id="Page_606">606</a></span> +definitely fixed, but varying with the individual, so the adept whose interior +hearing has been developed, can take the sound at this vanishing-point, +and hear its vibrations in the astral light indefinitely. He needs +no wires, helices, or sounding-boards; his will-power is all-sufficient. +Hearing with the spirit, time and distance offer no impediments, and so +he may converse with another adept at the antipodes with as great ease +as though they were in the same room.</p> + +<p>Fortunately, we can produce numerous witnesses to corroborate our +statement, who, without being adepts at all, have, nevertheless, heard +the sound of aërial music and of the human voice, when neither instrument +nor speaker were within thousands of miles of the place where we +sat. In their case they actually heard interiorly, though they supposed +their physical organs of hearing alone were employed. The adept had, +by a simple effort of will-power, given them for the brief moment the +same perception of the spirit of sound as he himself constantly enjoys.</p> + +<p>If our men of science could only be induced to test instead of deriding +the ancient philosophy of the trinity of all the natural forces, they +would go by leaps toward the dazzling truth, instead of creeping, snail-like, +as at present. <abbr title="Professor">Prof.</abbr> Tyndall’s experiments off the South Foreland, +at Dover, in 1875, fairly upset all previous theories of the transmission +of sound, and those he has made with sensitive + <span class="lock">flames<a id="FNanchor_1147" href="#Footnote_1147" class="fnanchor">[1147]</a></span> + bring him to the +very threshold of arcane science. One step further, and he would comprehend +how adepts can converse at great distances. But that step will +<em>not</em> be taken. Of his sensitive—in truth, magical—flame, he says: +“The slightest tap on a distant anvil causes it to fall to seven inches. +When a bunch of keys is shaken, the flame is violently agitated, and +emits a loud roar. The dropping of a sixpence into a hand already containing +coin, knocks the flame down. The creaking of boots sets it in +violent commotion. The crumpling or tearing of a bit of paper, or the +rustle of a silk dress does the same. Responsive to every tick of a +watch held near it, it falls and explodes. The winding up of a watch +produces tumult. From a distance of thirty yards we may chirrup to this +flame, and cause it to fall and roar. Repeating a passage from the +<cite>Faërie Queene</cite>, the flame sifts and selects the manifold sounds of my +voice, noticing some by a slight nod, others by a deeper bow, while to +others it responds by violent agitation.”</p> + +<p>Such are the wonders of modern physical science; but at what cost +of apparatus, and carbonic acid and coal gas; of American and Canadian +whistles, trumpets, gongs, and bells! The poor heathen have none +such <i lang="la">impedimenta</i>, but—will European science believe it—nevertheless, + +<span class="pagenum"><a id="Page_607">607</a></span> +produce the very same phenomena. Upon one occasion, when, in a +case of exceptional importance, an “oracle” was required, we saw the +possibility of what we had previously vehemently denied—namely, a simple +mendicant cause a sensitive flame to give responsive flashes without +a particle of apparatus. A fire was kindled of branches of the <i>Beal</i>-tree, +and some sacrificial herbs were sprinkled upon it. The mendicant +sat near by, motionless, absorbed in contemplation. During the intervals +between the questions the fire burned low and seemed ready to go +out, but when the interrogatories were propounded, the flames leaped, +roaring, skyward, flickered, bowed, and sent fiery tongues flaring toward +the east, west, north, or south; each motion having its distinct meaning +in a code of signals well understood. Between whiles it would sink to +the ground, and the tongues of flame would lick the sod in every direction, +and suddenly disappear, leaving only a bed of glowing embers. +When the interview with the flame-spirits was at an end, the Bikshu +(mendicant) turned toward the jungle where he abode, keeping up a +wailing, monotonous chant, to the rhythm of which the sensitive flame +kept time, not merely like <abbr title="Professor">Prof.</abbr> Tyndall’s, when he read the <cite>Faërie +Queene</cite>, by simple motions, but by a marvellous modulation of hissing +and roaring until he was out of sight. Then, as if its very life were extinguished, +it vanished, and left a bed of ashes before the astonished +spectators.</p> + +<p>Both in Western and Eastern Thibet, as in every other place where +Buddhism predominates, there are two distinct religions, the same as it +is in Brahmanism—the secret philosophy and the popular religion. The +former is that of the followers of the doctrine of the sect of the Sutrântika.<a id="FNanchor_1148" href="#Footnote_1148" class="fnanchor">[1148]</a> +They closely adhere to the spirit of Buddha’s original teachings +which show the necessity of <em>intuitional</em> perception, and all deductions +therefrom. These do not proclaim their views, nor allow them to be +made public.</p> + +<p>“All <em>compounds</em> are perishable,” were the last words uttered by the +lips of the dying Gautama, when preparing under the Sâl-tree to enter +into Nirvana. “Spirit is the sole, elementary, and primordial unity, and +each of its rays is immortal, infinite, and indestructible. Beware of the +illusions of matter.” Buddhism was spread far and wide over Asia, and +even farther, by Dharm-Asôka. He was the grandson of the miracle-worker +Chandragupta, the illustrious king who rescued the Punjâb from +the Macedonians—if they ever were at Punjâb at all—and received +Megasthenes at his court in Pataliputra. Dharm-Asôka was the greatest +King of the Maûrya dynasty. From a reckless profligate and atheist, + +<span class="pagenum"><a id="Page_608">608</a></span> +he had become Pryâdasi, the “beloved of the gods,” and never was the +purity of his philanthropic views surpassed by any earthly ruler. His +memory has lived for ages in the hearts of the Buddhists, and has been +perpetuated in the humane edicts engraved in several popular dialects +on the columns and rocks of Allahabad, Delhi, Guzerat, Peshawur, +Orissa, and other + <span class="lock">places.<a id="FNanchor_1149" href="#Footnote_1149" class="fnanchor">[1149]</a></span> + His famous grandfather had united all India +under his powerful sceptre. When the Nâgas, or serpent-worshippers of +Kashmere had been converted through the efforts of the apostles sent out +by the Sthaviras of the third councils, the religion of Gautama spread +like wild-fire. Gândhara, Cabul, and even many of the Satrapies of +Alexander the Great, accepted the new philosophy. The Buddhism +of Nepâl being the one which may be said to have diverged less than +any other from the primeval ancient faith, the Lamaism of Tartary, +Mongolia, and Thibet, which is a direct offshoot of this country, may be +thus shown to be the purest Buddhism; for we say it again, Lamaism +properly is but an external form of rites.</p> + +<p>The Upâsakas and Upâsakis, or male and female semi-monastics +and semi-laymen, have equally with the lama-monks themselves, to +strictly abstain from violating any of Buddha’s rules, and must study +<i>Meipo</i> and every psychological phenomenon as much. Those who +become guilty of any of the “five sins” lose all right to congregate with +the pious community. The most important of these is <em>not to curse upon +any consideration, for the curse returns upon the one that utters it, and +often upon his innocent relatives who breathe the same atmosphere with +him</em>. To love each other, and even our bitterest enemies; to offer our +lives even for animals, to the extent of abstaining from defensive arms; +to gain the greatest of victories by conquering one’s self; to avoid all +vices; to practice all virtues, especially humility and mildness; to be +obedient to superiors, to cherish and respect parents, old age, learning, +virtuous and holy men; to provide food, shelter, and comfort for men +and animals; to plant trees on the roads and dig wells for the comfort +of travellers; such are the moral duties of Buddhists. Every Ani or +Bikshuni (nun) is subjected to these laws.</p> + +<p>Numerous are the Buddhist and Lamaic saints who have been +renowned for the unsurpassed sanctity of their lives and their “miracles.” +So Tissu, the Emperor’s spiritual teacher, who consecrated +Kublaï-Khan, the Nadir Shah, was known far and wide as much for the +extreme holiness of his life as for the many wonders he wrought. But + +<span class="pagenum"><a id="Page_609">609</a></span> +he did not stop at fruitless miracles, but did better than that. Tissu +purified completely his religion; and from one single province of Southern +Mongolia is said to have forced Kublai to expel from convents +500,000 monkish impostors, who made a pretext of their profession, to +live in vice and idleness. Then the Lamaists had their great reformer, +the Shaberon Son-Ka-po, who is claimed to have been immaculately +conceived by his mother, a virgin from Koko-nor (fourteenth century), +who is another wonder-worker. The sacred tree of Kounboum, the tree +of the 10,000 images, which, in consequence of the degeneration of +the true faith had ceased budding for several centuries, now shot forth +new sprouts and bloomed more vigorously than ever from the hair of +this avatar of Buddha, says the legend. The same tradition makes him +(Son-Ka-po) ascend to heaven in 1419. Contrary to the prevailing idea, +few of these saints are <i>Khubilhans</i>, or Shaberons—reïncarnations.</p> + +<p>Many of the lamaseries contain schools of magic, but the most celebrated +is the collegiate monastery of the Shu-tukt, where there are over +30,000 monks attached to it, the lamasery forming quite a little city. +Some of the female nuns possess marvellous psychological powers. We +have met some of these women on their way from Lha-Ssa to Candi, the +Rome of Buddhism, with its miraculous shrines and Gautama’s relics. +To avoid encounters with Mussulmans and other sects they travel by +night alone, unarmed, and without the least fear of wild animals, <em>for +these will not touch them</em>. At the first glimpses of dawn, they take +refuge in caves and viharas prepared for them by their co-religionists at +calculated distances; for notwithstanding the fact that Buddhism has +taken refuge in Ceylon, and nominally there are but few of the denomination +in British India, yet the secret Byauds (Brotherhoods) and +Buddhist viharas are numerous, and every Jain feels himself obliged to +help, indiscriminately, Buddhist or Lamaist.</p> + +<p>Ever on the lookout for occult phenomena, hungering after sights, +one of the most interesting that we have seen was produced by one of +these poor travelling Bikshu. It was years ago, and at a time when all +such manifestations were new to the writer. We were taken to visit +the pilgrims by a Buddhist friend, a mystical gentleman born at Kashmir, +of Katchi parents, but a Buddha-Lamaist by conversion, and who generally +resides at Lha-Ssa.</p> + +<p>“Why carry about this bunch of dead plants?” inquired one of the +Bikshuni, an emaciated, tall and elderly woman, pointing to a large +nosegay of beautiful, fresh, and fragrant flowers in the writer’s hands.</p> + +<p>“Dead?” we asked, inquiringly. “Why they just have been gathered +in the garden?”</p> + +<p>“And yet, they are dead,” she gravely answered. “To be born in + +<span class="pagenum"><a id="Page_610">610</a></span> +this world, is this not death? See, how these herbs look when alive in +the world of eternal light, in the gardens of our blessed Foh?”</p> + +<p>Without moving from the place where she was sitting on the ground, +the Ani took a flower from the bunch, laid it in her lap, and began to +draw together, by large handfuls as it were, invisible material from the +surrounding atmosphere. Presently a very, very faint nodule of vapor +was seen, and this slowly took shape and color, until, poised in mid-air, +appeared a copy of the bloom we had given her. Faithful to the last +tint and the last petal it was, and lying on its side like the original, but +a thousand-fold more gorgeous in hue and exquisite in beauty, as the +glorified human spirit is more beauteous than its physical capsule. +Flower after flower to the minutest herb was thus reproduced and made +to vanish, reappearing at our desire, nay, at our simple thought. Having +selected a full-blown rose we held it at arm’s length, and in a few +minutes our arm, hand, and the flower, perfect in every detail, appeared +reflected in the vacant space, about two yards from where we sat. But +while the flower seemed immeasurably beautified and as ethereal as the +other spirit flowers, the arm and hand appeared like a mere reflection in +a looking-glass, even to a large spot on the fore arm, left on it by a piece +of damp earth which had stuck to one of the roots. Later we learned +the reason why.</p> + +<p>A great truth was uttered some fifty years ago by Dr. Francis Victor +Broussais, when he said: “If magnetism were true, medicine would be +an absurdity.” Magnetism <em>is</em> true, and so we shall not contradict the +learned Frenchman as to the rest. Magnetism, as we have shown, is the +alphabet of magic. It is idle for any one to attempt to understand either +the theory or the practice of the latter until the fundamental principle of +magnetic attractions and repulsions throughout nature is recognized.</p> + +<p>Many so-called popular superstitions are but evidences of an instinctive +perception of this law. An untutored people are taught by the +experience of many generations that certain phenomena occur under fixed +conditions; they give these conditions and obtain the expected results. +Ignorant of the laws, they explain the fact by supernaturalism, for experience +has been their sole teacher.</p> + +<p>In India, as well as in Russia and some other countries, there is an +instinctive repugnance to stepping across a man’s shadow, especially if +he have red hair; and in the former country, natives are extremely reluctant +to shake hands with persons of another race. These are not idle +fancies. Every person emits a magnetic exhalation or aura, and a man +may be in perfect physical health, but at the same time his exhalation may +have a morbific character for others, sensitive to such subtile influences. +Dr. Esdaile and other mesmerists long since taught us that Oriental people, + +<span class="pagenum"><a id="Page_611">611</a></span> +especially Hindus, are more susceptible than the white-skinned races. +Baron Reichenbach’s experiments—and, in fact, the world’s entire experience—prove +that these magnetic exhalations are most intense from the +extremities. Therapeutic manipulations show this; hand-shaking is, +therefore, most calculated to communicate antipathetic magnetic conditions, +and the Hindus do wisely in keeping their ancient “superstition”—derived +from Manu—constantly in mind.</p> + +<p>The magnetism of a red-haired man, we have found, in almost every +nation, is instinctively dreaded. We might quote proverbs from the +Russian, Persian, Georgian, Hindustani, French, Turkish, and even German, +to show that treachery and other vices are popularly supposed to +accompany the rufous complexion. When a man stands exposed to the +sun, the magnetism of that luminary causes his emanations to be projected +toward the shadow, and the increased molecular action develops more +electricity. Hence, an individual to whom he is antipathetic—though +neither might be sensible of the fact—would act prudently in not passing +through the shadow. Careful physicians wash their hands upon leaving +each patient; why, then, should they not be charged with superstition, as +well as the Hindus? The sporules of disease are invisible, but no less +real, as European experience demonstrates. Well, <em>Oriental experience +for a hundred centuries has shown that the germs of moral contagion +linger about localities, and impure magnetism can be communicated by the +touch</em>.</p> + +<p>Another prevalent belief in some parts of Russia, particularly Georgia +(Caucasus), and in India, is that in case the body of a drowned person +cannot be otherwise found, if a garment of his be thrown into the water +it will float until directly over the spot, and then sink. We have even +seen the experiment successfully tried with the sacred cord of a Brahman. +It floated hither and thither, circling about as though in search of something, +until suddenly darting in a straight line for about fifty yards, it sank, +and at that exact spot the divers brought up the body. We find this +“superstition” even in America. A Pittsburg paper, of very recent +date, describes the finding of the body of a young boy, named Reed, in +the Monongahela, by a like method. All other means having failed, it +says, “a curious superstition was employed. One of the boy’s shirts was +thrown into the river where he had gone down, and, it is said, floated on +the surface for a time, and finally settled to the bottom at a certain place, +which proved to be the resting-place of the body, and which was then +drawn out. The belief that the shirt of a drowned person when thrown +into the water will follow the body is well-spread, absurd as it appears.”</p> + +<p>This phenomenon is explained by the law of the powerful attraction +existing between the human body and objects that have been long worn + +<span class="pagenum"><a id="Page_612">612</a></span> +upon it. The oldest garment is most effective for the experiment; a new +one is useless.</p> + +<p>From time immemorial, in Russia, in the month of May, on Trinity +Day, maidens from city and village have been in the habit of casting upon +the river wreaths of green leaves—which each girl has to form for herself—and +consulting their oracles. If the wreath sinks, it is a sign that the +girl will die unmarried within a short time; if it floats, she will be married, +the time depending upon the number of verses she can repeat during the +experiment. We positively affirm that we have personal knowledge of +several cases, two of them our intimate friends, where the augury of death +proved true, and the girls <em>died</em> within twelve months. Tried on any other +day than Trinity, the result would doubtless be the same. The sinking +of the wreath is attributable to its being impregnated with the unhealthy +magnetism of a system which contains the germs of early death; such +magnetisms having an attraction for the earth at the bottom of the stream. +As for the rest, we are willing to abandon it to the friends of coincidence.</p> + +<p>The same general remark as to superstition having a scientific basis +applies to the phenomena produced by fakirs and jugglers, which skeptics +heap into the common category of trickery. And yet, to a close observer, +even to the uninitiated, an enormous difference is presented between the +<i>kîmiya</i> (phenomenon) of a fakir, and the <i>batte-bâzi</i> (jugglery) of a trickster, +and the necromancy of a <i>jâdûgar</i>, or <i>sâhir</i>, so dreaded and despised by +the natives. This difference, imperceptible—nay incomprehensible—to +the skeptical European, is instinctively appreciated by every Hindu, +whether of high or low caste, educated or ignorant. The <i>kangâlin</i>, or +witch, who uses her terrible <i>abhi-châr</i> (mesmeric powers) with intent to +injure, may expect death at any moment, for every Hindu finds it lawful +to kill her; a <i>bukka-baz</i>, or juggler, serves to amuse. A serpent-charmer, +with his <i>bâ-îni</i> full of venomous snakes, is less dreaded, for his powers of +fascination extend but to animals and reptiles; he is unable to charm +human beings, to perform that which is called by the natives <i>mantar +phûnknâ</i>, to throw spells on men by magic. But with the yogi, the sannyâsi, +the holy men who acquire enormous psychological powers by mental +and physical training, the question is totally different. Some of these +men are regarded by the Hindus as demi-gods. Europeans cannot judge +of these powers but in rare and exceptional cases.</p> + +<p>The British resident who has encountered in the <i>maidans</i> and public +places what he regards as frightful and loathsome human beings, sitting +motionless in the self-inflicted torture of the <i>ûrddwa bahu</i>, with arms +raised above the head for months, and even years, need not suppose they +are the wonder-working fakirs. The phenomenon of the latter are visible +only through the friendly protection of a Brahman, or under peculiarly + +<span class="pagenum"><a id="Page_613">613</a></span> +fortuitous circumstances. Such men are as little accessible as the real +Nautch girls, of whom every traveller talks, but very few have actually +seen, since they belong exclusively to the pagodas.</p> + +<p>It is surpassingly strange, that with the thousands of travellers and +the millions of European residents who have been in India, and have +traversed it in every direction, so little is yet known of that country and +the lands which surround it. It may be that some readers will feel inclined +not merely to doubt the correctness but even openly contradict +our statement? Doubtless, we will be answered that all that it is desirable +to know about India is already known? In fact this very reply +was once made to us personally. That resident Anglo-Indians should +not busy themselves with inquiries is not strange; for, as a British +officer remarked to us upon one occasion, “society does not consider +it well-bred to care about Hindus or their affairs, or even show astonishment +or desire information upon anything they may see extraordinary +in that country.” But it really surprises us that at least travellers +should not have explored more than they have this interesting realm. +Hardly fifty years ago, in penetrating the jungles of the Blue or Neilgherry +Hills in Southern Hindustan, a strange race, perfectly distinct in +appearance and language from any other Hindu people, was discovered +by two courageous British officers who were tiger-hunting. Many surmises, +more or less absurd, were set on foot, and the missionaries, always +on the watch to connect every mortal thing with the <cite>Bible</cite>, even went so +far as to suggest that this people was one of the lost tribes of Israel, supporting +their ridiculous hypothesis upon their very fair complexions +and “strongly-marked Jewish features.” The latter is perfectly erroneous, +the Todas, as they are called, not bearing the remotest likeness to +the Jewish type; either in feature, form, action, or language. They +closely resemble each other, and, as a friend of ours expresses himself, +the handsomest of the Todas resemble the statue of the Grecian Zeus in +majesty and beauty of form more than anything he had yet seen among +men.</p> + +<p>Fifty years have passed since the discovery; but though since that +time towns have been built on these hills and the country has been invaded +by Europeans, no more has been learned of the Todas than at the +first. Among the foolish rumors current about this people, the most +erroneous are those in relation to their numbers and to their practicing +polyandry. The general opinion about them is that on account of the +latter custom their number has dwindled to a few hundred families, and +the race is fast dying out. We had the best means of learning much +about them, and therefore state most positively that the Todas neither +practice polyandry nor are they as few in number as supposed. We are + +<span class="pagenum"><a id="Page_614">614</a></span> +ready to show that no one has ever seen children belonging to them. +Those that may have been seen in their company have belonged to the +Badagas, a Hindu tribe totally distinct from the Todas, in race, color, and +language, and which includes the most direct “worshippers” of this extraordinary +people. We say <em>worshippers</em>, for the Badagas clothe, feed, +serve, and positively look upon every Toda as a divinity. They are giants in +stature, white as Europeans, with tremendously long and generally brown, +wavy hair and beard, which no razor ever touched from birth. Handsome +as a statue of Pheidias or Praxiteles, the Toda sits the whole day inactive, +as some travellers who have had a glance at them affirm. From the +many conflicting opinions and statements we have heard from the very +residents of Ootakamund and other little new places of civilization scattered +about the Neilgherry Hills, we cull the following:</p> + +<p>“They never use water; they are wonderfully handsome and noble +looking, but extremely unclean; unlike all other natives they despise +jewelry, and never wear anything but a large black drapery or blanket of +some woollen stuff, with a colored stripe at the bottom; they never drink +anything but pure milk; they have herds of cattle but neither eat +their flesh, nor do they make their beasts of labor plough or work; they +neither sell nor buy; the Badagas feed and clothe them; they never use +nor carry weapons, not even a simple stick; the Todas can’t read and +won’t learn. They are the despair of the missionaries and apparently +have no sort of religion, beyond the worship of themselves as the Lords +of + <span class="lock">Creation.”<a id="FNanchor_1150" href="#Footnote_1150" class="fnanchor">[1150]</a></span></p> + +<p>We will try to correct a few of these opinions, as far as we have +learned from a very holy personage, a Brahmanam-guru, who has our +great respect.</p> + +<p>Nobody has ever seen more than five or six of them at one time; +they will not talk with foreigners, nor was any traveller ever inside their +peculiar long and flat huts, which apparently are without either windows +or chimney and have but one door; nobody ever saw the funeral of +a Toda, nor very old men among them; nor are they taken sick with +cholera, while thousands die around them during such periodical epidemics; +finally, though the country all around swarms with tigers and other +wild beasts, neither tiger, serpent, nor any other animal so ferocious in +those parts, was ever known to touch either a Toda or one of their +cattle, though, as said above, they never use even a stick.</p> + +<p>Furthermore the Todas do not marry at all. They seem few in number, +for no one has or ever will have a chance of numbering them; as +soon as their solitude was profaned by the avalanche of civilization—which + +<span class="pagenum"><a id="Page_615">615</a></span> +was, perchance, due to their own carelessness—the Todas began +moving away to other parts as unknown and more inaccessible than the +Neilgherry hills had formerly been; they are not born of Toda mothers, +nor of Toda parentage; they are the children of a certain very select +sect, and are set apart from their infancy for special religious purposes. +Recognized by a peculiarity of complexion, and certain other signs, such +a child is known as what is vulgarly termed a Toda, from birth. Every +third year, each of them must repair to a certain place for a certain +period of time, where each of them must meet; their “dirt” is but a +mask, such as a sannyâsi puts on in public in obedience to his vow; +their cattle are, for the most part, devoted to sacred uses; and, though +their places of worship have never been trodden by a profane foot, they +nevertheless exist, and perhaps rival the most splendid pagodas—<i>goparams</i>—known +to Europeans. The Badagas are their special vassals, and—as +has been truly remarked—worship them as half-deities; for their birth +and mysterious powers entitle them to such a distinction.</p> + +<p>The reader may rest assured that any statements concerning them, +that clash with the little that is above given, are false. No missionary +will ever catch one with his bait, nor any Badaga betray them, though he +were cut to pieces. They are a people who fulfill a certain high purpose, +and whose secrets are inviolable.</p> + +<p>Furthermore, the Todas are not the only such mysterious tribe in +India. We have named several in a preceding chapter, but how many +are there besides these, that will remain unnamed, unrecognized, and yet +ever present!</p> + +<p>What is now generally known of Shamanism is very little; and that +has been perverted, like the rest of the non-Christian religions. It is +called the “heathenism” of Mongolia, and wholly without reason, for it +is one of the oldest religions of India. It is spirit-worship, or belief in +the immortality of the souls, and that the latter are still the same men +they were on earth, though their bodies have lost their objective form, +and man has exchanged his physical for a spiritual nature. In its present +shape, it is an offshoot of primitive theurgy, and a practical blending of +the visible with the invisible world. Whenever a denizen of earth desires +to enter into communication with his invisible brethren, he has to assimilate +himself to their nature, <i>i.e.</i>, he meets these beings half-way, and, furnished +by them with a supply of spiritual essence, endows them, in his +turn, with a portion of his physical nature, thus enabling them sometimes +to appear in a semi-objective form. It is a temporary exchange of +natures, called theurgy. Shamans are called sorcerers, because they are +said to evoke the “spirits” of the dead for purposes of necromancy. The +true Shamanism—striking features of which prevailed in India in the days + +<span class="pagenum"><a id="Page_616">616</a></span> +of Megasthenes (300 <span class="allsmcap">B.C.</span>)—can no more be judged by its degenerated +scions among the Shamans of Siberia, than the religion of Gautama-Buddha +can be interpreted by the fetishism of some of his followers in Siam +and Burmah. It is in the chief lamaseries of Mongolia and Thibet that +it has taken refuge; and there Shamanism, if so we must call it, is practiced +to the utmost limits of intercourse allowed between man and +“spirit.” The religion of the lamas has faithfully preserved the primitive +science of <em>magic</em>, and produces as great feats now as it did in the +days of Kublaï-Khan and his barons. The ancient mystic formula of +the King Srong-ch-Tsans-Gampo, the “Aum mani padmé houm,”<a id="FNanchor_1151" href="#Footnote_1151" class="fnanchor">[1151]</a> +effects its wonders now as well as in the seventh century. Avalokitesvara, +highest of the three Boddhisattvas, and patron saint of Thibet, projects +his shadow, full in the view of the faithful, at the lamasery of Dga-G’Dan, +founded by him; and the luminous form of Son-Ka-pa, under +the shape of a fiery cloudlet, that separates itself from the dancing beams +of the sunlight, holds converse with a great congregation of lamas, numbering +thousands; the voice descending from above, like the whisper of +the breeze through foliage. Anon, say the Thibetans, the beautiful +appearance vanishes in the shadows of the sacred trees in the park of the +lamasery.</p> + +<p>At Garma-Khian (the mother-cloister) it is rumored that bad and unprogressed +spirits are made to appear on certain days, and <em>forced</em> to give +an account of their evil deeds; they are compelled by the lamaic adepts +to redress the wrongs done by them to mortals. This is what Huc +naïvely terms “personating evil spirits,” <i>i.e.</i>, devils. Were the skeptics +of various European countries permitted to consult the accounts printed + <span class="lock">daily<a id="FNanchor_1152" href="#Footnote_1152" class="fnanchor">[1152]</a></span> + at Moru, and in the “City of Spirits,” of the business-like intercourse +which takes place between the lamas and the invisible world, they +would certainly feel more interest in the phenomena described so triumphantly +in the spiritualistic journals. At Buddha-lla, or rather Foht-lla +(Buddha’s Mount), in the most important of the many thousand lamaseries +of that country, the sceptre of the Boddhisgat is seen floating, unsupported, +in the air, and its motions regulate the actions of the community. +Whenever a lama is called to account in the presence of the Superior of + +<span class="pagenum"><a id="Page_617">617</a></span> +the monastery, he knows beforehand it is useless for him to tell an +untruth; the “regulator of justice” (the sceptre) is there, and its waving +motion, either approbatory or otherwise, decides instantaneously and +unerringly the question of his guilt. We do not pretend to have witnessed +all this personally—we wish to make no pretensions of any kind. Suffice +it, with respect to any of these phenomena, that what we have not seen +with our own eyes has been so substantiated to us that we indorse its +genuineness.</p> + +<p>A number of lamas in Sikkin produce <i>meipo</i>—“miracle”—by magical +powers. The late Patriarch of Mongolia, Gegen Chutuktu, who resided +at Urga, a veritable paradise, was the sixteenth incarnation of Gautama, +therefore a Boddhisattva. He had the reputation of possessing powers +that were phenomenal, even among the thaumaturgists of the land of +miracles <i lang="fr">par excellence</i>. Let no one suppose that these powers are +developed without cost. The lives of most of these holy men, miscalled +idle vagrants, cheating beggars, who are supposed to pass their +existence in preying upon the easy credulity of their victims, are miracles +in themselves. Miracles, because they show what a determined will and +perfect purity of life and purpose are able to accomplish, and to what +degree of preternatural ascetism a human body can be subjected and yet +live and reach a ripe old age. No Christian hermit has ever dreamed +of such refinement of monastic discipline; and the aërial habitation of a +Simon Stylite would appear child’s play before the fakir’s and the Buddhist’s +inventions of will-tests. But the theoretical study of magic is one +thing; the possibility of practicing it quite another. At <i>Brâs-ss-Pungs</i>, +the Mongolian college where over three hundred magicians (<i>sorciers</i>, as +the French missionaries call them) teach about twice as many pupils +from twelve to twenty, the latter have many years to wait for their final +initiation. Not one in a hundred reaches the highest goal; and out of the +many thousand lamas occupying nearly an entire city of detached buildings +clustering around it, not more than two per cent. become wonder-workers. +One may learn by heart every line of the 108 volumes of + <span class="lock"><i>Kadjur</i>,<a id="FNanchor_1153" href="#Footnote_1153" class="fnanchor">[1153]</a></span> + and still make but a poor practical magician. There is but +one thing which leads surely to it, and this particular study is hinted at +by more than one Hermetic writer. One, the Arabian alchemist Abipili, +speaks thus: “I admonish thee, whosoever thou art that desirest to +dive into the inmost parts of nature; if that thou seekest thou findest +not <em>within thee</em>, thou wilt <em>never find it without thee</em>. If thou knowest +not the excellency of thine own house, why dost thou seek after the excellency + +<span class="pagenum"><a id="Page_618">618</a></span> +of other things?... <span class="smcap">O Man, Know Thyself! in thee is hid +the treasure of treasurers.</span>”</p> + +<p>In another alchemic tract, <cite lang="la">De manna Benedicto</cite>, the author expresses +his ideas of the philosopher’s stone, in the following terms: “My intent +is for certain reasons not to prate too much of the matter, which yet is +but one only thing, already too plainly described; for it shows and sets +down such magical and natural uses of it [the stone] as many that have had +it never knew nor heard of; and such as, when I beheld them, <em>made my +knees to tremble and my heart to shake, and I to stand amazed at the sight +of them</em>!”</p> + +<p>Every neophyte has experienced more or less such a feeling; but +once that it is overcome, the man is an <span class="allsmcap">ADEPT</span>.</p> + +<p>Within the cloisters of Dshashi-Lumbo and Si-Dzang, these powers, +inherent in every man, called out by so few, are cultivated to their utmost +perfection. Who, in India, has not heard of the Banda-Chan Ramboutchi, +the <i>Houtouktou</i> of the capital of Higher Thibet? His brotherhood +of Khe-lan was famous throughout the land; and one of the most famous +“brothers” was a <i>Peh-ling</i> (an Englishman) who had arrived one day +during the early part of this century, from the West, a thorough Buddhist, +and after a month’s preparation was admitted among the Khe-lans. He +spoke every language, including the Thibetan, and knew every art and +science, says the tradition. His sanctity and the phenomena produced +by him caused him to be proclaimed a shaberon after a residence of but +a few years. His memory lives to the present day among the Thibetans, +but his real name is a secret with the shaberons alone.</p> + +<p>The greatest of the <i>meipo</i>—said to be the object of the ambition of +every Buddhist devotee—was, and yet is, the faculty of walking in the +air. The famous King of Siam, Pia Metak, the Chinese, was noted for +his devotion and learning. But he attained this “supernatural gift” +only after having placed himself under the direct tuition of a priest of +Gautama-Buddha. Crawfurd and Finlayson, during their residence at +Siam, followed with great interest the endeavors of some Siamese nobles +to acquire this + <span class="lock">faculty.<a id="FNanchor_1154" href="#Footnote_1154" class="fnanchor">[1154]</a></span></p> + +<p>Numerous and varied are the sects in China, Siam, Tartary, Thibet, +Kashmir, and British India, which devote their lives to the cultivation of +“supernatural powers,” so called. Discussing one of such sects, the +<i>Taossé</i>, Semedo says: “They pretend that by means of certain exercises +and meditations one shall regain his youth, and others will attain to be +<i>Shien-sien</i>, <i>i.e.</i>, ‘Terrestrial Beati,’ in whose state every desire is gratified, +whilst they have the power to transport themselves from one place to + +<span class="pagenum"><a id="Page_619">619</a></span> +another, <em>however distant</em>, with speed and + <span class="lock">facility.”<a id="FNanchor_1155" href="#Footnote_1155" class="fnanchor">[1155]</a></span> + This faculty relates +but to the <em>projection</em> of the <em>astral entity</em>, in a more or less corporealized +form, and certainly not to bodily transportation. This phenomenon is no +more a miracle than one’s reflection in a looking-glass. No one can +detect in such an image a particle of matter, and still there stands our +double, faithfully representing, even to each single hair on our heads. If, +by this simple law of reflection, our double can be seen in a mirror, how +much more striking a proof of its existence is afforded in the art of photography! +<em>It is no reason, because our physicists have not yet found the +means of taking photographs, except at a short distance, that the acquirement +should be impossible to those who have found these means in the power +of the human will itself, freed from terrestrial</em> + <span class="lock"><em>concern.</em><a id="FNanchor_1156" href="#Footnote_1156" class="fnanchor">[1156]</a></span> + Our thoughts +are <em>matter</em>, says science; every energy produces more or less of a disturbance +in the atmospheric waves. Therefore, as every man—in common +with every other living, and even inert object—has an <em>aura</em> of his +own emanations surrounding him; and, moreover, is enabled, by a trifling +effort, to transport himself in <em>imagination</em> wherever he likes, why is it +scientifically impossible that his thought, regulated, intensified, and guided +by that powerful magician, the educated will, may become corporealized +for the time being, and appear to whom it likes, a faithful double of the +original? Is the proposition, in the present state of science, any more +unthinkable than the photograph or telegraph were less than forty years +ago, or the telephone less than fourteen months ago?</p> + +<p>If the sensitized plate can so accurately seize upon the <em>shadow</em> of our +faces, then this shadow or reflection, although we are unable to perceive +it, must be something substantial. And, if we can, with the help of + +<span class="pagenum"><a id="Page_620">620</a></span> +optical instruments, project our <em>semblances</em> upon a white wall, at several +hundred feet distance, sometimes, then there is no reason why the adepts, +the alchemists, the savants of the secret art, should not have already +found out that which scientists deny to-day, but may discover true to-morrow, +<i>i.e.</i>, how to project electrically their astral bodies, in an instant, +through thousands of miles of space, leaving their material shells with a +certain amount of animal vital principle to keep the physical life going, +and acting within their spiritual, ethereal bodies as safely and intelligently +as when clothed with the covering of flesh? There is a higher form of +electricity than the physical one known to experimenters; a thousand +correlations of the latter are as yet veiled to the eye of the modern physicist, +and none can tell where end its possibilities.</p> + +<p>Schott explains that by <i>Sian</i> or <i>Shin-Sian</i> are understood in the old +Chinese conception, and particularly in that of the Tao-Kiao (Taossé) +sect, “persons who withdraw to the hills to lead the life of anchorites, and +who have attained, either through their ascetic observances or by the +power of charms and elixirs, to the possession of miraculous gifts and of +terrestrial <em>immortality</em>”<a id="FNanchor_1157" href="#Footnote_1157" class="fnanchor">[1157]</a>(?) This is exaggerated if not altogether erroneous. +What they claim, is merely their ability to prolong human life; +and they can do so, if we have to believe human testimony. What +Marco Polo testifies to in the thirteenth century is corroborated in our +own days. “There are another class of people called <i>Chughi</i>” (Yogi), he +says, “who are indeed properly called <i>Abraiamans</i> (Brahmans?) who +are extremely long-lived, every man of them living to 150 or 200 years. +They eat very little, rice and milk chiefly. And these people make use +of a very strange beverage, a potion of sulphur and quicksilver mixed +together, and this they drink twice every month.... This, they say, +gives them long life; and it is a potion they are used to take from their + <span class="lock">childhood.”<a id="FNanchor_1158" href="#Footnote_1158" class="fnanchor">[1158]</a></span> + Burnier shows, says Colonel Yule, the Yogis very skilful +in preparing mercury “so admirably that one or two grains taken every +morning restored the body to perfect health;” and adds that the <i lang="la">mercurius +vitæ</i> of Paracelsus was a compound in which entered antimony +and + <span class="lock">quicksilver.<a id="FNanchor_1159" href="#Footnote_1159" class="fnanchor">[1159]</a></span> + This is a very careless statement, to say the least, +and we will explain what we know of it.</p> + +<p>The longevity of some lamas and Talapoins is proverbial; and it is +generally known that they use some compound which “renews the old +blood,” as they call it. And it was equally a recognized fact with alchemists +that a judicious administration, “of <em>aura of silver</em> does restore + +<span class="pagenum"><a id="Page_621">621</a></span> +health and prolongs life itself to a wonderful extent.” But we are fully +prepared to oppose the statements of both Bernier and <abbr title="Colonel">Col.</abbr> Yule who +quotes him, that it is <em>mercury</em> or quicksilver which the Yogis and the +alchemists used. The Yogis, in the days of Marco Polo, as well as in our +modern times, <em>do use that which may appear to be quicksilver, but is not</em>. +Paracelsus, the alchemists, and other mystics, meant by <i lang="la">mercurius vitæ</i>, +the living spirit of silver, the <em>aura</em> of silver, not the <i lang="fr">argent vive</i>; and +this <em>aura</em> is certainly not the mercury known to our physicians and druggists. +There can be no doubt that the imputation that Paracelsus introduced +mercury into medical practice is utterly incorrect. No mercury, +whether prepared by a mediæval fire-philosopher or a modern self-styled +physician, can or ever did restore the body to perfect health. Only an +unmitigated charlatan ever will use such a drug. And it is the opinion +of many that it is just with the wicked intention of presenting Paracelsus +in the eyes of posterity as a <em>quack</em>, that his enemies have invented +such a preposterous lie.</p> + +<p>The Yogis of the olden times, as well as modern lamas and Talapoins, +use a certain ingredient with a minimum of sulphur, and a milky +juice which they extract from a medicinal plant. They must certainly +be possessed of some wonderful secrets, as we have seen them healing +the most rebellious wounds in a few days; restoring broken bones to +good use in as many hours as it would take days to do by means of +common surgery. A fearful fever contracted by the writer near Rangoon, +after a flood of the Irrawaddy River, was cured in a few hours by the +juice of a plant called, if we mistake not, Kukushan, though there may +be thousands of natives ignorant of its virtues who are left to die of +fever. This was in return for a trifling kindness we had done to a <em>simple +mendicant</em>; a service which can interest the reader but little.</p> + +<p>We have heard of a certain water, also, called <i>âb-i-hayât</i>, which the +popular superstition thinks hidden from every mortal eye, except that of +the holy sannyâsi; the fountain itself being known as the âb-i-haiwân-î. +It is more than probable though, that the Talapoins will decline to deliver +up their secrets, even to academicians and missionaries; as these +remedies must be used for the benefit of humanity, never for money.<a id="FNanchor_1160" href="#Footnote_1160" class="fnanchor">[1160]</a> + +<span class="pagenum"><a id="Page_622">622</a></span></p> + +<p>At the great festivals of Hindu pagodas, at the marriage feasts of rich +high-castes, everywhere where large crowds are gathered, Europeans +find gunî—or serpent-charmers, fakirs-mesmerizers, thaum-working sannyâsi, +and so-called “jugglers.” To deride is easy—to explain, rather +more troublesome—to science impossible. The British residents of India +and the travellers prefer the first expedient. But let any one ask one of +these Thomases how the following results—which they cannot and do not +deny—are produced? When crowds of gunî and fakirs appear with their +bodies encircled with cobras-de-capello, their arms ornamented with +bracelets of <i>corallilos</i>—diminutive snakes inflicting certain death in a few +seconds—and their shoulders with necklaces of trigonocephali, the most +terrible enemy of naked Hindu feet, whose bite kills like a flash of lightning, +the sceptic witness smiles and gravely proceeds to explain how +these reptiles, having been thrown in cataleptic torpor, were all deprived +by the gunî of their fangs. “They are harmless and it is ridiculous +to fear them.” “Will the Saëb caress one of my nâg?” asked +once a gunî approaching our interlocutor, who had been thus humbling +his listeners with his herpetological achievements for a full half hour. +Rapidly jumping back—the brave warrior’s feet proving no less nimble +than his tongue—Captain B——’s angry answer could hardly be immortalized +by us in print. Only the gunî’s terrible body-guard saved him +from an unceremonious thrashing. Besides, say a word, and for a half-roupee +any professional serpent-charmer will begin creeping about and +summon around in a few moments numbers of untamed serpents of the +most poisonous species, and will handle them and encircle his body with +them. On two occasions in the neighborhood of Trinkemal a serpent +was ready to strike at the writer, who had once nearly sat on its tail, but +both times, at a rapid whistle of the gunî whom we had hired to accompany +us, it stopped—hardly a few inches from our body, as if arrested by +lightning and slowly sinking its menacing head to the ground, remained +stiff and motionless as a dead branch, under the charm of the + <span class="lock"><i>kīlnā</i>.<a id="FNanchor_1161" href="#Footnote_1161" class="fnanchor">[1161]</a></span></p> + +<p>Will any European juggler, tamer, or even mesmerizer, risk repeating +just once an experiment that may be daily witnessed in India, if you +know where to go to see it? There is nothing in the world more ferocious +than a royal Bengal tiger. Once the whole population of a small +village, not far from Dakka, situated on the confines of a jungle, was + +<span class="pagenum"><a id="Page_623">623</a></span> +thrown into a panic at the appearance of an enormous tigress, at the +dawn of the day. These wild beasts never leave their dens but at night, +when they go searching for prey and for water. But this unusual circumstance +was due to the fact that the beast was a mother, and she had +been deprived of her two cubs, which had been carried away by a daring +hunter, and she was in search of them. Two men and a child had already +become her victims, when an aged fakir, bent on his daily round, emerging +from the gate of the pagoda, saw the situation and understood it at a +glance. Chanting a mantrâm he went straight to the beast, which with +flaming eye and foaming mouth crouched near a tree ready for a new victim. +When at about ten feet from the tigress, without interrupting his +modulated prayer, the words of which no layman comprehends, he began +a regular process of mesmerization, as we understood it; he made <em>passes</em>. +A terrific howl which struck a chill into the heart of every human being +in the place, was then heard. This long, ferocious, drawling howl gradually +subsided into a series of plaintive broken sobs, as if the bereaved +mother was uttering her complaints, and then, to the terror of the crowd +which had taken refuge on trees and in the houses, the beast made a +tremendous leap—on the holy man as they thought. They were mistaken, +she was at his feet, rolling in the dust, and writhing. A few moments +more and she remained motionless, with her enormous head laid on +her fore-paws, and her bloodshot but now mild eye riveted on the face of +the fakir. Then the holy man of prayers sat beside the tigress and tenderly +smoothed her striped skin, and patted her back, until her groans became +fainter and fainter, and half an hour later all the village was standing +around this group; the fakir’s head lying on the tigress’s back as on +a pillow, his right hand on her head, and his left thrown on the sod under +the terrible mouth, from which the long red protruding tongue was +gently licking it.</p> + +<p>This is the way the fakirs tame the wildest beasts in India. Can +European tamers, with their white-hot iron rods, do as much? Of course +every fakir is not endowed with such a power; comparatively very few +are. And yet the actual number is large. How they are <em>trained</em> to +these requirements in the pagodas will remain an eternal secret, to all +except the Brahmans and the adepts in occult mysteries. The stories, +hitherto considered fables, of Christna and Orpheus charming the wild +beasts, thus receives its corroboration in our day. There is one fact which +remains undeniable. <em>There is not a single European</em> in India who could +have, or has ever boasted of having, penetrated into the enclosed sanctuary +<em>within</em> the pagodas. Neither authority nor money has ever induced a +Brahman to allow an uninitiated foreigner to pass the threshold of the +reserved precinct. To use authority in such a case would be equivalent + +<span class="pagenum"><a id="Page_624">624</a></span> +to throwing a lighted taper into a powder magazine. The Hindus, +mild, patient, long-suffering, whose very apathy saved the British from +being driven out of the country in 1857, would raise their hundred millions +of devotees as one man, at such a profanation; regardless of sects +or castes, they would exterminate every Christian. The East India +Company knew this well and built her stronghold on the friendship of +the Brahmans, and by paying subsidy to the pagodas; and the British +Government is as prudent as its predecessor. It is the castes, and non-interference +with the prevailing religions, that secure its comparative +authority in India. But we must once more recur to Shamanism, that +strange and most despised of all surviving religions—“Spirit-worship.”</p> + +<p>Its followers have neither altars nor idols, and it is upon the authority +of a Shaman priest that we state that their true rites, which they are +bound to perform only once a year, on the shortest day of winter, cannot +take place before any stranger to their faith. Therefore, we are confident +that all descriptions hitherto given in the <cite>Asiatic Journal</cite> and other +European works, are but guess-work. The Russians, who, from constant +intercourse with the Shamans in Siberia and Tartary, would be the most +competent of all persons to judge of their religion, have learned nothing +except of the personal proficiency of these men in what they are half +inclined to believe clever jugglery. Many Russian residents, though, in +Siberia, are firmly convinced of the “supernatural” powers of the Shamans. +Whenever they assemble to worship, it is always in an open +space, or a high hill, or in the hidden depths of a forest—in this reminding +us of the old Druidical rites. Their ceremonies upon the occasions of +births, deaths, and marriages are but trifling parts of their worship. They +comprise offerings, the sprinkling of the fire with spirits and milk, and +weird hymns, or rather, magical incantations, intoned by the officiating +Shaman, and concluding with a chorus of the persons present.</p> + +<p>The numerous small bells of brass and iron worn by them on the +priestly robe of + <span class="lock">deerskin,<a id="FNanchor_1162" href="#Footnote_1162" class="fnanchor">[1162]</a></span> + or the pelt of some other animal reputed magnetic, +are used to drive away the malevolent spirits of the air, a <em>superstition</em> + +<span class="pagenum"><a id="Page_625">625</a></span> +shared by all the nations of old, including Romans, and even the +Jews, whose golden bells tell the story. They have iron staves also covered +with bells, for the same reason. When, after certain ceremonies, +the desired crisis is reached, and “the spirit has spoken,” and the priest +(who may be either male or female) feels its overpowering influence, the +hand of the Shaman is drawn by some occult power toward the top of +the staff, which is commonly covered with hieroglyphics. With his palm +pressing upon it, he is then raised to a considerable height in the air, +where he remains for some time. Sometimes he leaps to an extraordinary +height, and, according to the control—for he is often but an irresponsible +medium—pours out prophecies and describes future events. +Thus, it was that, in 1847, a Shaman in a distant part of Siberia prophesied +and accurately detailed the issue of the Crimean war. The particulars +of the prognostication being carefully noted by those present at the +time, were all verified six years after this occurrence. Although usually +ignorant of even the name of astronomy, let alone having studied this +science, they often prophesy eclipses and other astronomical phenomena. +When consulted about thefts and murders, they invariably point out the +guilty parties.</p> + +<p>The Shamans of Siberia are all ignorant and illiterate. Those of +Tartary and Thibet—few in number—are mostly learned men in their +own way, and will not allow themselves to fall under the control of +spirits of any kind. The former are <em>mediums</em> in the full sense of the +word; the latter, “magicians.” It is not surprising that pious and +superstitious persons, after seeing one of such crises, should declare the +Shaman to be under demoniacal possession. As in the instances of +Corybantic and Bacchantic fury among the ancient Greeks, the “spiritual” +crisis of the Shaman exhibits itself in violent dancing and wild gestures. +Little by little the lookers-on feel the spirit of imitation aroused +in them; seized with an irresistible impulse, they dance, and become, in +their turn, ecstatics; and he who begins by joining the chorus, gradually +and unconsciously takes part in the gesticulations, until he sinks to the +ground exhausted, and often dying.</p> + +<p>“O, young girl, a god possesses thee! it is either Pan, or Hekaté, or +the venerable Corybantes, or Cybelé that agitates thee!” the chorus +says, addressing Phœdra, in Euripides. This form of psychological epidemic +has been too well known from the time of the middle ages to cite +instances from it. The <i lang="la">Chorœa sancti Viti</i> is an historical fact, and +spread throughout Germany. Paracelsus cured quite a number of persons +possessed of such a spirit of imitation. But he was a kabalist, and +therefore accused, by his enemies, of having cast out the devils by the +power of a stronger demon, which he was believed to carry about with + +<span class="pagenum"><a id="Page_626">626</a></span> +him in the hilt of his sword. The Christian judges of those days of horror +found a better and a surer remedy. Voltaire states that, in the district +of Jura, between 1598 and 1600, over 600 lycanthropes were put to +death by a pious judge.</p> + +<p>But, while the illiterate Shaman is a victim, and during his crisis +sometimes sees the persons present, under the shape of various animals, +and often makes them share his hallucination, his brother Shaman, +learned in the mysteries of the priestly colleges of Thibet, <em>expels</em> the elementary +creature, which can produce the hallucination as well as a living +mesmerizer, not through the help of a stronger demon, but simply +through his knowledge of the nature of the invisible enemy. Where +academicians have failed, as in the cases of the Cevennois, a Shaman +or a lama would have soon put an end to the epidemic.</p> + +<p>We have mentioned a kind of carnelian stone in our possession, +which had such an unexpected and favorable effect upon the Shaman’s +decision. Every Shaman has such a talisman, which he wears attached +to a string, and carries under his left arm.</p> + +<p>“Of what use is it to you, and what are its virtues?” was the question +we often offered to our guide. To this he never answered directly, but +evaded all explanation, promising that as soon as an opportunity was +offered, and we were alone, he would ask the stone <em>to answer for himself</em>. +With this very indefinite hope, we were left to the resources of +our own imagination.</p> + +<p>But the day on which the stone “spoke” came very soon. It was +during the most critical hours of our life; at a time when the vagabond +nature of a traveller had carried the writer to far-off lands, where neither +civilization is known, nor security can be guaranteed for one hour. One +afternoon, as every man and woman had left the <i>yourta</i> (Tartar tent), +that had been our home for over two months, to witness the ceremony +of the Lamaïc exorcism of a + <span class="lock">Tshoutgour,<a id="FNanchor_1163" href="#Footnote_1163" class="fnanchor">[1163]</a></span> + accused of breaking and spiriting +away every bit of the poor furniture and earthenware of a family living +about two miles distant, the Shaman, who had become our only protector +in those dreary deserts, was reminded of his promise. He sighed +and hesitated; but, after a short silence, left his place on the sheepskin, +and, going outside, placed a dried-up goat’s head with its prominent +horns over a wooden peg, and then dropping down the felt curtain of the +tent, remarked that now no living person would venture in, for the goat’s +head was a sign that he was “at work.”</p> + +<p>After that, placing his hand in his bosom, he drew out the little stone, +about the size of a walnut, and, carefully unwrapping it, proceeded, as it + +<span class="pagenum"><a id="Page_627">627</a></span> +appeared, to swallow it. In a few moments his limbs stiffened, his body +became rigid, and he fell, cold and motionless as a corpse. But for a +slight twitching of his lips at every question asked, the scene would have +been embarrassing, nay—dreadful. The sun was setting, and were it +not that dying embers flickered at the centre of the tent, complete darkness +would have been added to the oppressive silence which reigned. +We have lived in the prairies of the West, and in the boundless steppes +of Southern Russia; but nothing can be compared with the silence at +sunset on the sandy deserts of Mongolia; not even the barren solitudes +of the deserts of Africa, though the former are partially inhabited, and +the latter utterly void of life. Yet, there was the writer alone with what +looked no better than a corpse lying on the ground. Fortunately, this +state did not last long.</p> + +<p>“Mahandū!” uttered a voice, which seemed to come from the bowels +of the earth, on which the Shaman was prostrated. “Peace be with +you ... what would you have me do for you?”</p> + +<p>Startling as the fact seemed, we were quite prepared for it, for we +had seen other Shamans pass through similar performances. “Whoever +you are,” we pronounced mentally, “go to K——, and try to bring that +person’s <em>thought</em> here. See what that other party does, and tell * * * +what we are doing and how situated.”</p> + +<p>“I am there;” answered the same voice. “The old lady (kokona)<a id="FNanchor_1164" href="#Footnote_1164" class="fnanchor">[1164]</a> +is sitting in the garden ... she is putting on her spectacles and reading +a letter.”</p> + +<p>“The contents of it, and hasten,” was the hurried order while preparing +note-book and pencil. The contents were given slowly, as if, +while dictating, the invisible presence desired to afford us time to put +down the words phonetically, for we recognized the Valachian language +of which we know nothing beyond the ability to recognize it. In such a +way a whole page was filled.</p> + +<p>“Look west ... toward the third pole of the yourta,” pronounced +the Tartar in his natural voice, though it sounded hollow, and as if coming +from afar. “Her <em>thought</em> is here.”</p> + +<p>Then with a convulsive jerk, the upper portion of the Shaman’s body +seemed raised, and his head fell heavily on the writer’s feet, which he +clutched with both his hands. The position was becoming less and less +attractive, but curiosity proved a good ally to courage. In the west +corner was standing, life-like but flickering, unsteady and mist-like, the +form of a dear old friend, a Roumanian lady of Valachia, a mystic by +disposition, but a thorough disbeliever in this kind of occult phenomena. + +<span class="pagenum"><a id="Page_628">628</a></span></p> + +<p>“Her thought is here, but her body is lying unconscious. We could +not bring her here otherwise,” said the voice.</p> + +<p>We addressed and supplicated the apparition to answer, but all in +vain. The features moved, and the form gesticulated as if in fear and +agony, but no sound broke forth from the shadowy lips; only we +imagined—perchance it was a fancy—hearing as if from a long distance +the Roumanian words, “<i lang="la">Non se póte</i>” (it cannot be done).</p> + +<p>For over two hours, the most substantial, unequivocal proofs that the +Shaman’s astral soul was travelling at the bidding of our unspoken wish, +were given us. Ten months later, we received a letter from our Valachian +friend in response to ours, in which we had enclosed the page from +the note-book, inquiring of her what she had been doing on that day, +and describing the scene in full. She was sitting—she wrote—in the +garden on that + <span class="lock">morning<a id="FNanchor_1165" href="#Footnote_1165" class="fnanchor">[1165]</a></span> + prosaically occupied in boiling some conserves; +the letter sent to her was word for word the copy of the one +received by her from her brother; all at once—in consequence of the +heat, she thought—she fainted, and remembered distinctly <em>dreaming</em> she +saw the writer in a desert place which she accurately described, and +sitting under a “gypsy’s tent,” as she expressed it. “Henceforth,” she +added, “I can doubt no longer!”</p> + +<p>But our experiment was proved still better. We had directed the +Shaman’s inner <em>ego</em> to the same friend heretofore mentioned in this +chapter, the Kutchi of Lha-Ssa, who travels constantly to British India +and back. <em>We know</em> that he was apprised of our critical situation in +the desert; for a few hours later came help, and we were rescued by a +party of twenty-five horsemen who had been directed by their chief to +find us at the place where we were, which no living man endowed with +common powers could have known. The chief of this escort was a +Shaberon, an “adept” whom we had never seen before, nor did we +after that, for he never left his <i>soumay</i> (lamasery), and we could have no +access to it. But <em>he was a personal friend of the Kutchi</em>.</p> + +<p>The above will of course provoke naught but incredulity in the general +reader. But we write for those who will believe; who, like the +writer, understand and know the illimitable powers and possibilities of +the human astral soul. In this case we willingly believe, nay, we know, +that the “spiritual double” of the Shaman did not act alone, for he was +no adept, but simply a medium. According to a favorite expression of +his, as soon as he placed the stone in his mouth, his “father appeared, +dragged him out of his skin, and took him wherever he wanted,” and at +his bidding. + +<span class="pagenum"><a id="Page_629">629</a></span></p> + +<p>One who has only witnessed the chemical, optical, mechanical, and +sleight-of-hand performances of European prestidigitateurs, is not prepared +to see, without amazement, the open-air and off-hand exhibitions of Hindu +jugglers, to say nothing of fakirs. Of the mere displays of deceptive +dexterity we make no account, for Houdin and others far excel them in +that respect; nor do we dwell upon feats that permit of confederacy, +whether resorted to or not. It is unquestionably true that non-expert +travellers, especially if of an imaginative turn of mind, exaggerate inordinately. +But our remark is based upon a class of phenomena not to be +accounted for upon any of the familiar hypotheses. “I have seen,” says +a gentleman who resided in India, “a man throw up into the air a number +of balls numbered in succession from one upwards. As each went +up—and there was no deception about their going up—the ball was seen +clearly in the air, getting smaller and smaller, till it disappeared altogether +out of sight. When they were all up, twenty or more, the operator +would politely ask which ball you wanted to see, and then would +shout out, ‘No. 1,’ ‘No. 15,’ and so on, as instructed by the spectators, +when the ball demanded would bound to his feet violently from some remote +distance.... These fellows have very scanty clothing, and apparently +no apparatus whatever. Then, I have seen them swallow three +different colored powders, and then, throwing back the head, wash them +down with water, drunk, in the native fashion, in a continuous stream +from a <i>lotah</i>, or brass-pot, held at arm’s length from the lips, and keep +on drinking till the swollen body could not hold another drop, and water +overflowed from the lips. Then, these fellows, after squirting out the +water in their mouths, have spat out the three powders on a clean piece +of paper, dry and + <span class="lock">unmixed.”<a id="FNanchor_1166" href="#Footnote_1166" class="fnanchor">[1166]</a></span></p> + +<p>In the eastern portion of Turkey and Persia, have dwelt, from time +immemorial, the warlike tribes of the Koordistan. This people of +purely Indo-European origin, and without a drop of Semitic blood in +them (though some ethnologists seem to think otherwise), notwithstanding +their brigand-like disposition, unite in themselves the mysticism of +the Hindu and the practices of the Assyrio-Chaldean magians, vast portions +of whose territory they have helped themselves to, and will not +give up, to please either Turkey or even all + <span class="lock">Europe.<a id="FNanchor_1167" href="#Footnote_1167" class="fnanchor">[1167]</a></span> + Nominally, +Mahometans of the sect of Omar, their rites and doctrines are purely +magical and magian. Even those who are Christian Nestorians, are +Christians but in name. The Kaldany, numbering nearly 100,000 men, + +<span class="pagenum"><a id="Page_630">630</a></span> +and with their two Patriarchs, are undeniably rather Manicheans than +Nestorians. Many of them are Yezids.</p> + +<p>One of these tribes is noted for its fire-worshipping predilections. +At sunrise and sunset, the horsemen alight and, turning towards the sun, +mutter a prayer; while at every new moon they perform mysterious rites +throughout the whole night. They have a tent set apart for the purpose, +and its thick, black, woolen fabric is decorated with weird signs, worked +in bright red and yellow. In the centre is placed a kind of altar, encircled +by three brass bands, to which are suspended numerous rings by +ropes of camel’s hair, which every worshipper holds with his right hand +during the ceremony. On the altar burns a curious, old-fashioned silver +lamp, a relic found possibly among the ruins of + <span class="lock">Persepolis.<a id="FNanchor_1168" href="#Footnote_1168" class="fnanchor">[1168]</a></span> + This +lamp, with three wicks, is an oblong cup with a handle to it, and is +evidently of the class of Egyptian sepulchral lamps, once found in such +profusion in the subterranean caves of Memphis, if we may believe + <span class="lock">Kircher.<a id="FNanchor_1169" href="#Footnote_1169" class="fnanchor">[1169]</a></span> + It widened from its end toward the middle, and its upper +part was of the shape of a heart; the apertures for the wicks forming a +triangle, and its centre being covered by an inverted heliotrope attached +to a gracefully-curved stalk proceeding from the handle of the lamp. +This ornament clearly bespoke its origin. It was one of the sacred +vessels used in sun-worship. The Greeks gave the <i>heliotrope</i> its name +from its strange propensity to ever incline towards the sun. The ancient +Magi used it in their worship; and who knows but Darius had performed +the mysterious rites with its triple light illuminating the face of the king-hierophant!</p> + +<p>If we mention the lamp at all, it is because there happened to be a +strange story in connection with it. What the Koords do, during their +nocturnal rites of lunar-worship, we know but from hearsay; for they conceal +it carefully, and no stranger could be admitted to witness the ceremony. +But every tribe has one old man, sometimes several, regarded +as “holy beings,” who know the past, and can divulge the secrets of the +future. These are greatly honored, and generally resorted to for information +in cases of theft, murders, or danger.</p> + +<p>Travelling from one tribe to the other, we passed some time in company +with these Koords. As our object is not autobiographical, we +omit all details that have no immediate bearing upon some occult fact, +and even of these, have room but for a few. We will then simply state + +<span class="pagenum"><a id="Page_631">631</a></span> +that a very expensive saddle, a carpet, and two Circassian daggers, +richly mounted and chiselled in gold, had been stolen from the tent, and +that the Koords, with the chief of the tribe at the head, had come, +taking Allah for their witness that the culprit could not belong to their +tribe. We believed it, for it would have been unprecedented among +these nomadic tribes of Asia, as famed for the sacredness in which they +hold their guests, as for the ease with which they plunder and occasionally +murder them, when once they have passed the boundaries of their +<i>aoûl</i>.</p> + +<p>A suggestion was then made by a Georgian belonging to our caravan +to have resort to the light of the <i>koodian</i> (sorcerer) of their tribe. This +was arranged in great secrecy and solemnity, and the interview appointed +to take place at midnight, when the moon would be at its full. At the +stated hour we were conducted to the above-described tent.</p> + +<p>A large hole, or square aperture, was managed in the arched roof of +the tent, and through it poured in vertically the radiant moonbeams, +mingling with the vacillating triple flame of the little lamp. After several +minutes of incantations, addressed, as it seemed to us, to the moon, +the conjurer, an old man of tremendous stature, whose pyramidal turban +touched the top of the tent, produced a round looking-glass, of the kind +known as “Persian mirrors.” Having unscrewed its cover, he then proceeded +to breathe on it, for over ten minutes, and wipe off the moisture +from the surface with a package of herbs, muttering incantations the while +<i lang="la">sotto voce</i>. After every wiping the glass became more and more brilliant, +till its crystal seemed to radiate refulgent phosphoric rays in every direction. +At last the operation was ended; the old man, with the mirror in +his hand, remained as motionless as if he had been a statue. “Look, +Hanoum ... look steadily,” he whispered, hardly moving his lips. Shadows +and dark spots began gathering, where one moment before nothing +was reflected but the radiant face of the full moon. A few more seconds, +and there appeared the well-known saddle, carpet, and daggers, which +seemed to be rising as from a deep, clear water, and becoming with every +instant more definitely outlined. Then a still darker shadow appeared +hovering over these objects, which gradually condensed itself, and then +came out, as visibly as at the small end of a telescope, the full figure of a +man crouching over them.</p> + +<p>“I know him!” exclaimed the writer. “It is the Tartar who came +to us last night, offering to sell his mule!”</p> + +<p>The image disappeared, as if by enchantment. The old man nodded +assent, but remained motionless. Then he muttered again some strange +words, and suddenly began a song. The tune was slow and monotonous, +but after he had sung a few stanzas in the same unknown tongue, without + +<span class="pagenum"><a id="Page_632">632</a></span> +changing either rhythm or tune, he pronounced, <em>recitative</em>-like, the following +words, in his broken Russian:</p> + +<p>“Now, Hanoum, look well, whether we will catch him—the fate of +the robber—we will learn this night,” etc.</p> + +<p>The same shadows began gathering, and then, almost without transition, +we saw the man lying on his back, in a pool of blood, across the +saddle, and two other men galloping off at a distance. Horror-stricken, +and sick at the sight of this picture, we desired to see no more. The old +man, leaving the tent, called some of the Koords standing outside, and +seemed to give them instructions. Two minutes later, a dozen of horsemen +were galloping off at full speed down the side of the mountain on +which we were encamped.</p> + +<p>Early in the morning they returned with the lost objects. The saddle +was all covered with coagulated blood, and of course abandoned to them. +The story they told was, that upon coming in sight of the fugitive, they +saw disappearing over the crest of a distant hill two horsemen, and upon +riding up, the Tartar thief was found dead upon the stolen property, +exactly as we had seen him in the magical glass. He had been murdered +by the two banditti, whose evident design to rob him was interrupted by +the sudden appearance of the party sent by the old Koodian.</p> + +<p>The most remarkable results are produced by the Eastern “wise +men,” by the simple act of breathing upon a person, whether with good +or evil intent. This is pure mesmerism; and among the Persian dervishes +who practice it the animal magnetism is often reinforced by that +of the elements. If a person happens to stand facing a certain wind, +there is always danger, they think; and many of the “learned ones” in +occult matters can never be prevailed upon to go at sunset in a certain +direction from whence blows the wind. We have known an old Persian +from + <span class="lock">Baku,<a id="FNanchor_1170" href="#Footnote_1170" class="fnanchor">[1170]</a></span> + on the Caspian Sea, who had the most unenviable reputation +for <em>throwing spells</em> through the timely help of this wind, which blows but +too often at that town, as its Persian name itself + <span class="lock">shows.<a id="FNanchor_1171" href="#Footnote_1171" class="fnanchor">[1171]</a></span> + If a victim, +against whom the wrath of the old fiend was kindled, happened to be + +<span class="pagenum"><a id="Page_633">633</a></span> +facing this wind, he would appear, as if by enchantment, cross the road +rapidly, and breathe in his face. From that moment, the latter would +find himself afflicted with every evil—he was under the spell of the “evil +eye.”</p> + +<p>The employment of the human breath by the sorcerer as an adjunct +for the accomplishment of his nefarious purpose, is strikingly illustrated +in several terrible cases recorded in the French annals—notably those +of several Catholic priests. In fact, this species of sorcery was known +from the oldest times. The Emperor Constantine (in Statute <abbr title="four">iv.</abbr>, <cite>Code de +Malef.</cite>, etc.) prescribed the severest penalties against such as should employ +sorcery to do violence to chastity and excite unlawful passion. +Augustine (<i lang="fr">Cité de Dieu</i>) warns against it; Jerome, Gregory, Nazianzen +and many other ecclesiastical authorities, lend their denunciation of a +crime not uncommon among the clergy. Baffet (book v., tit. 19, chap. +6) relates the case of the curé of Peifane, who accomplished the ruin of a +highly-respected and virtuous lady parishioner, the Dame du Lieu, by +resort to sorcery, and was burned alive for it by the Parliament of Grenoble. +In 1611, a priest named Gaufridy was burned by the Parliament of Provence +for seducing a penitent at the confessional, named Magdelaine de +la Palud, <em>by breathing upon her</em>, and thus throwing her into a delirium of +sinful love for him.</p> + +<p>The above cases are cited in the official report of the famous case of +Father Girard, a Jesuit priest of very great influence, who, in 1731, was +tried before the Parliament of Aix, France, for the seduction of his parishioner, +Mlle. Catherine Cadière, of Toulon, and certain revolting crimes +in connection with the same. The indictment charged that the offence +was brought about by resort to sorcery. Mlle. Cadière was a young lady +noted for her beauty, piety, and exemplary virtues. Her attention to +her religious duties was exceptionally rigorous, and that was the cause +of her perdition. Father Girard’s eye fell upon her, and he began to +manœuvre for her ruin. Gaining the confidence of the girl and her family +by his apparent great sanctity, he one day made a pretext to blow his +breath upon her. The girl became instantly affected with a violent passion +for him. She also had ecstatic visions of a religious character, stigmata, +or blood-marks of the “Passion,” and hysterical convulsions. The long-sought +opportunity of seclusion with his penitent finally offering, the Jesuit +breathed upon her again, and before the poor girl recovered her senses, +his object had been accomplished. By sophistry and the excitation of her +religious fervor, he kept up this illicit relation for months, without her +suspecting that she had done anything wrong. Finally, however, her +eyes were opened, her parents informed, and the priest was arraigned. +Judgment was rendered October 12th, 1731. Of twenty-five judges, + +<span class="pagenum"><a id="Page_634">634</a></span> +twelve voted to send him to the stake. The criminal priest was defended +by all the power of the Society of Jesus, and it is said that a million +francs were spent in trying to suppress the evidence produced at the +trial. The facts, however, were printed in a work (in 5 <abbr title="volumes">vols.</abbr>, 16mo), +now rare, entitled <cite lang="fr">Recueil Général des Pièces contenues au Procez du Père +Jean-Baptiste Girard, Jesuite</cite>, etc., + <span class="lock">etc.<a id="FNanchor_1172" href="#Footnote_1172" class="fnanchor">[1172]</a></span></p> + +<p>We have noted the circumstance that, while under the sorcerous influence +of Father Girard, and in illicit relations with him, Mlle. Cadière’s +body was marked with the <i lang="it">stigmata</i> of the <i>Passion</i>, <abbr title="namely">viz.</abbr>: the bleeding +wounds of thorns on her brow, of nails in her hands and feet, and of a +lance-cut in her side. It should be added that the same marks were +seen upon the bodies of six other penitents of this priest, <abbr title="namely">viz.</abbr>: Mesdames +Guyol, Laugier, Grodier, Allemande, Batarelle, and Reboul. In +fact, it became commonly remarked that Father Girard’s handsome parishioners +were strangely given to ecstasies and <i lang="it">stigmata</i>! Add this to +the fact that, in the case of Father Gaufridy, above noted, the same +thing was proved, upon surgical testimony, to have happened to Mlle. de +Palud, and we have something worth the attention of all (especially +spiritualists) who imagine these <i lang="it">stigmata</i> are produced by pure spirits. +Barring the agency of the Devil, whom we have quietly put to rest in +another chapter, Catholics would be puzzled, we fancy, despite all their +infallibility, to distinguish between the stigmata of the sorcerers and those +produced through the intervention of the Holy Ghost or the angels. +The Church records abound in instances of alleged diabolical imitations +of these signs of saintship, but, as we have remarked, the Devil is out +of court.</p> + +<p>By those who have followed us thus far, it will naturally be asked, to +what practical issue this book tends; much has been said about magic and +its potentiality, much of the immense antiquity of its practice. Do we +wish to affirm that the occult sciences ought to be studied and practiced +throughout the world? Would we replace modern spiritualism with the +ancient magic? Neither; the substitution could not be made, nor the +study universally prosecuted, without incurring the risk of enormous public +dangers. At this moment, a well-known spiritualist and lecturer on +mesmerism is imprisoned on the charge of raping a subject whom he had +hypnotized. A sorcerer is a public enemy, and mesmerism may most +readily be turned into the worst of sorceries.</p> + +<p>We would have neither scientists, theologians, nor spiritualists turn +practical magicians, but all to realize that there was true science, profound + +<span class="pagenum"><a id="Page_635">635</a></span> +religion, and genuine phenomena before this modern era. We would +that all who have a voice in the education of the masses should first know +and then <em>teach</em> that the safest guides to human happiness and enlightenment +are those writings which have descended to us from the remotest +antiquity; and that nobler spiritual aspirations and a higher average morality +prevail in the countries where the people take their precepts as the +rule of their lives. We would have all to realize that magical, <i>i.e.</i>, +spiritual powers exist in every man, and those few to practice them who +feel called to teach, and are ready to pay the price of discipline and self-conquest +which their development exacts.</p> + +<p>Many men have arisen who had glimpses of the truth, and fancied +they had it all. Such have failed to achieve the good they might have +done and sought to do, because vanity has made them thrust their personality +into such undue prominence as to interpose it between their +believers and the <em>whole</em> truth that lay behind. The world needs no +sectarian church, whether of Buddha, Jesus, Mahomet, Swedenborg, Calvin, +or any other. There being but <span class="allsmcap">ONE</span> Truth, man requires but one +church—the Temple of God within us, walled in by matter but penetrable +by any one who can find the way; <em>the pure in heart see God</em>.</p> + +<p><em>The trinity of nature is the lock of magic, the trinity of man the key +that fits it.</em> Within the solemn precincts of the sanctuary the <span class="smcap">Supreme</span> +had and has no name. It is unthinkable and unpronounceable; and yet +every man finds in himself his god. “Who art thou, O fair being?” inquires +the disembodied soul, in the <i>Khordah-Avesta</i>, at the gates of Paradise. +“I am, O Soul, <em>thy good and pure thoughts</em>, thy works and thy <em>good law</em> +... thy angel ... and thy god.” Then man, or the soul, is reunited +with <span class="allsmcap">ITSELF</span>, for this “Son of God” is one with him; it is his own mediator, +the <em>god</em> of his human soul and his “Justifier.” “<em>God not revealing +himself immediately to man, the spirit is his interpreter</em>,” says Plato +in the <cite>Banquet</cite>.</p> + +<p>Besides, there are many good reasons why the study of magic, except +in its broad philosophy, is nearly impracticable in Europe and America. +Magic being what it is, the most difficult of all sciences to learn experimentally—its +acquisition is practically beyond the reach of the majority +of white-skinned people; and that, whether their effort is made at home +or in the East. Probably not more than one man in a million of European +blood is fitted—either physically, morally, or psychologically—to +become a practical magician, and not one in ten millions would be found +endowed with all these three qualifications as required for the work. +Civilized nations lack the phenomenal powers of endurance, both mental +and physical, of the Easterns; the favoring temperamental idiosyncrasies +of the Orientals are utterly wanting in them. In the Hindu, the + +<span class="pagenum"><a id="Page_636">636</a></span> +Arabian, the Thibetan, an intuitive perception of the possibilities of +occult natural forces in subjection to human will, comes by inheritance; +and in them, the physical senses as well as the spiritual are far more +finely developed than in the Western races. Notwithstanding the notable +difference of thickness between the skulls of a European and a Southern +Hindu, this difference, being a purely climatic result, due to the intensity +of the sun’s rays, involves no psychological principles. Furthermore, +there would be tremendous difficulties in the way of <em>training</em>, if we can +so express it. Contaminated by centuries of dogmatic superstition, by +an ineradicable—though quite unwarranted—sense of superiority over +those whom the English term so contemptuously “niggers,” the white +European would hardly submit himself to the practical tuition of either +Kopt, Brahman, or Lama. To become a neophyte, one must be ready +to devote himself heart and soul to the study of mystic sciences. Magic—most +imperative of mistresses—brooks no rival. Unlike other sciences, +a theoretical knowledge of formulæ without mental capacities or soul +powers, is utterly useless in magic. The spirit must hold in complete +subjection the combativeness of what is loosely termed educated reason, +until facts have vanquished cold human sophistry.</p> + +<p>Those best prepared to appreciate occultism are the spiritualists, although, +through prejudice, until now they have been the bitterest opponents +to its introduction to public notice. Despite all foolish negations +and denunciations, their phenomena are real. Despite, also, their own +assertions they are wholly misunderstood by themselves. The totally +insufficient theory of the constant agency of disembodied human spirits +in their production has been the bane of the <em>Cause</em>. A thousand mortifying +rebuffs have failed to open their reason or intuition to the truth. +Ignoring the teachings of the past, they have discovered no substitute. +We offer them philosophical deduction instead of unverifiable hypothesis, +scientific analysis and demonstration instead of undiscriminating faith. +Occult philosophy gives them the means of meeting the reasonable requirements +of science, and frees them from the humiliating necessity to +accept the oracular teachings of “intelligences,” which as a rule have +less intelligence than a child at school. So based and so strengthened, +modern phenomena would be in a position to command the attention +and enforce the respect of those who carry with them public opinion. +Without invoking such help, spiritualism must continue to vegetate, equally +repulsed—not without cause—both by scientists and theologians. In +its modern aspect, it is neither a science, a religion, nor a philosophy.</p> + +<p>Are we unjust; does any intelligent spiritualist complain that we have +misstated the case? To what can he point us but to a confusion of theories, +a tangle of hypotheses mutually contradictory? Can he affirm that + +<span class="pagenum"><a id="Page_637">637</a></span> +spiritualism, even with its thirty years of phenomena, has any defensible +philosophy; nay, that there is anything like an established method that +is generally accepted and followed by its recognized representatives?</p> + +<p>And yet, there are many thoughtful, scholarly, earnest writers among +the spiritualists, scattered the world over. There are men who, in addition +to a scientific mental training and a reasoned faith in the phenomena +<i lang="la">per se</i>, possess all the requisites of leaders of the movement. How is +it then, that, except throwing off an isolated volume or so, or occasional +contributions to journalism, they all refrain from taking any active part +in the formation of a system of philosophy? This is from no lack of +moral courage, as their writings well show. Nor because of indifference, +for enthusiasm abounds, and they are sure of their facts. Nor is it from +lack of capacity, because many are men of mark, the peers of our best +minds. It is simply for the reason that, almost without exception, they +are bewildered by the contradictions they encounter, and wait for their +tentative hypotheses to be verified by further experience. Doubtless this +is the part of wisdom. It is that adopted by Newton, who, with the +heroism of an honest, unselfish heart, withheld for seventeen years the +promulgation of his theory of gravitation, only because he had not verified +it to his own satisfaction.</p> + +<p>Spiritualism, whose aspect is rather that of aggression than of defense, +has tended toward iconoclasm, and so far has done well. But, in pulling +down, it does not rebuild. Every really substantial truth it erects is soon +buried under an avalanche of chimeras, until all are in one confused +ruin. At every step of advance, at the acquisition of every new vantage-ground +of <span class="smcap">Fact</span>, some cataclysm, either in the shape of fraud and exposure, +or of premeditated treachery, occurs, and throws the spiritualists +back powerless because they <em>cannot</em> and their invisible friends <em>will</em> not +(or perchance can, less than themselves) make good their claims. Their +fatal weakness is that they have but <em>one</em> theory to offer in explanation of +their challenged facts—the agency of <em>human disembodied spirits</em>, and the +medium’s complete subjection to them. They will attack those who differ +in views with them with a vehemence only warranted by a better +cause; they will regard every argument contradicting their theory as an +imputation upon their common sense and powers of observation; and +they will positively refuse even to argue the question.</p> + +<p>How, then, can spiritualism be ever elevated to the distinction of +a science? This, as Professor Tyndall shows, includes three absolutely +necessary elements: observation of facts; induction of laws from these +facts; and verification of those laws by constant practical experience. +What experienced observer will maintain that spiritualism presents either +one of these three elements? The medium is not uniformly surrounded + +<span class="pagenum"><a id="Page_638">638</a></span> +by such test conditions that we may be sure of the facts; the inductions +from the supposed facts are unwarranted in the absence of such verification; +and, as a corollary, there has been no sufficient verification of +those hypotheses by experience. In short, the prime element of accuracy +has, as a rule, been lacking.</p> + +<p>That we may not be charged with desire to misrepresent the position +of spiritualism, at the date of this present writing, or accused of withholding +credit for advances actually made, we will cite a few passages from +the London <cite>Spiritualist</cite> of March 2, 1877. At the fortnightly meeting, +held February 19, a debate occurred upon the subject of “Ancient +Thought and Modern Spiritualism.” Some of the most intelligent Spiritualists +of England participated. Among these was Mr. W. Stainton +Moses, M.A., who has recently given some attention to the relation +between ancient and modern phenomena. He said: “Popular spiritualism +is not scientific; it does very little in the way of scientific verification. +Moreover, exoteric spiritualism is, to a large extent, devoted to +presumed communion with personal friends, or to the gratification of +curiosity, or the mere evolution of marvels.... The truly esoteric +science of spiritualism is very rare, and not more rare than valuable. +To it we must look to the origination of knowledge which may be developed +exoterically.... We proceed too much on the lines of the physicists; +our tests are crude, and often illusory; we know too little of the +Protean power of spirit. Here the ancients were far ahead of us, and +can teach us much. We have not introduced any certainty into the conditions—a +necessary prerequisite for true scientific experiment. This is +largely owing to the fact that our circles are constructed on no principle.... +We have not even mastered the elementary truths which the ancients +knew and acted on, <i>e.g.</i>, the isolation of mediums. We have been so +occupied with wonder-hunting that we have hardly tabulated the phenomena, +or propounded one theory to account for the production of the +simplest of them.... We have never faced the question: What is the +intelligence? This is the great blot, the most frequent source of error, +and here we might learn with advantage from the ancients. There is +the strongest disinclination among spiritualists to admit the possibility +of the truth of occultism. In this respect they are as hard to convince +as is the outer world of spiritualism. Spiritualists start with a fallacy, +<abbr title="namely">viz.</abbr>: that all phenomena are caused by the action of departed human +spirits; <em>they have not looked into the powers of the human spirit</em>; they +do not know the extent to which spirit acts, how far it reaches, what it +underlies.”</p> + +<p>Our position could not be better defined. If Spiritualism has a +future; it is in the keeping of such men as Mr. Stainton Moses.</p> + +<p> + +<span class="pagenum"><a id="Page_639">639</a></span> +Our work is done—would that it were better done! But, despite +our inexperience in the art of book-making, and the serious difficulty of +writing in a foreign tongue, we hope we have succeeded in saying some +things that will remain in the minds of the thoughtful. The enemies of +truth have been all counted, and all passed in review. Modern science, +powerless to satisfy the aspirations of the race, makes the future a void, +and bereaves man of hope. In one sense, it is like the Baital Pachisi, +the Hindu vampire of popular fancy, which lives in dead bodies, and +feeds but on the rottenness of matter. The theology of Christendom has +been rubbed threadbare by the most serious minds of the day. It is +found to be, on the whole, subversive, rather than promotive of spirituality +and good morals. Instead of expounding the rules of divine law and +justice, it teaches but <em>itself</em>. In place of an ever-living Deity, it preaches +the Evil One, and makes him indistinguishable from God Himself! +“Lead us not into temptation” is the aspiration of Christians. Who, +then, is the tempter? Satan? No; the prayer is not addressed to him. +It is that tutelar genius who hardened the heart of Pharaoh, put an evil +spirit into Saul, sent lying messengers to the prophets, and tempted +David to sin; it is—the <cite>Bible</cite>-God of Israel!</p> + +<p>Our examination of the multitudinous religious faiths that mankind, +early and late, have professed, most assuredly indicates that they have +all been derived from one primitive source. It would seem as if they +were all but different modes of expressing the yearning of the imprisoned +human soul for intercourse with supernal spheres. As the white ray of +light is decomposed by the prism into the various colors of the solar +spectrum, so the beam of divine truth, in passing through the <em>three-sided</em> +prism of man’s nature, has been broken up into vari-colored fragments +called <span class="allsmcap">RELIGIONS</span>. And, as the rays of the spectrum, by imperceptible +shadings, merge into each other, so the great theologies that have appeared +at different degrees of divergence from the original source, have +been connected by minor schisms, schools, and off-shoots from the one +side or the other. Combined, their aggregate represents one eternal +truth; separate, they are but shades of human error and the signs of +imperfection. The worship of the Vedic <i>pitris</i> is fast becoming the worship +of the spiritual portion of mankind. It but needs the right perception +of things objective to finally discover that the only world of reality +is the subjective.</p> + +<p>What has been contemptuously termed Paganism, was ancient wisdom +replete with Deity; and Judaism and its offspring, Christianity and +Islamism, derived whatever of inspiration they contained from this ethnic +parent. Pre-Vedic Brahmanism and Buddhism are the double source +from which all religions sprung; Nirvana is the ocean to which all tend.</p> + +<p><span class="pagenum"><a id="Page_640">640</a></span> +For the purposes of a philosophical analysis, we need not take account +of the enormities which have blackened the record of many of the +world’s religions. True faith is the embodiment of divine charity; +those who minister at its altars, are but human. As we turn the bloodstained +pages of ecclesiastical history, we find that, whoever may have +been the hero, and whatever costumes the actors may have worn, the +plot of the tragedy has ever been the same. But the Eternal Night was +in and behind all, and we pass from what we see to that which is invisible +to the eye of sense. Our fervent wish has been to show true souls +how they may lift aside the curtain, and, in the brightness of that Night +made Day, look with undazzled gaze upon the <span class="smcap">Unveiled Truth</span>.</p> + + +<p class="p4 center">THE END.</p> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h3 id="FOOTNOTES">FOOTNOTES:</h3> +</div> + +<div class="blockquot"> + +<p class="footnote"><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> + These figures are copied from the “Religious Statistics of the United States for the +year 1871.”</p> + + +<p class="footnote"><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> + These are: The <i>Baptists</i>, <i>Congregationalists</i>, <i>Episcopalians</i>, Northern <i>Methodists</i>, +Southern <i>Methodists</i>, Methodists <i>various</i>, Northern <i>Presbyterians</i>, Southern <i>Presbyterians</i>, +<i>United Presbyterians</i>, <i>United Brethren</i>, <i>Brethren in Christ</i>, <i>Reformed +Dutch</i>, <i>Reformed German</i>, <i>Reformed Presbyterians</i>, <i>Cumberland Presbyterians</i>.</p> + + +<p class="footnote"><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> + H. Maudsley: “Body and Mind.”</p> + + +<p class="footnote"><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> + “Boston Sunday Herald,” November 5, 1876.</p> + + +<p class="footnote"><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> + See the self-glorification of the present Pope in the work entitled, “Speeches of +Pope Pius <abbr title="Nine">IX.</abbr>” by Don Pascale de Franciscis; and the famous pamphlet of that name +by the <abbr title="Right Honorable">Rt. <abbr title="Honorable">Hon.</abbr></abbr> W. E. Gladstone. The latter quotes from the work named the following +sentence pronounced by the Pope: “My wish is that all governments should +know that I am speaking in this strain.... And I have <em>the right</em> to speak, <em>even +more than Nathan the prophet</em> to David the king, <em>and a great deal more than <abbr title="Saint">St.</abbr> +Ambrose had to Theodosius</em>!!”</p> + + +<p class="footnote"><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> + See King’s “Gnostics,” and other works.</p> + + +<p class="footnote"><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> + <span lang="fr">Des Mousseaux: “La Magie au <abbr title="19th">XIXme</abbr> Siècle,”</span> <abbr title="chapter one">chap. <abbr title="one">i.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> + Hargrave Jennings: “The Rosicrucians,” <abbr title="pages">pp.</abbr> 228-241.</p> + + +<p class="footnote"><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> + <span lang="fr">Des Mousseaux: “Hauts Phénomenes de la Magie.”</span></p> + + +<p class="footnote"><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> + Don Pasquale di Franciscis: <span lang="it">“Discorsi del Sommo Pontefice Pio</span> + <abbr title="Nine">IX.</abbr>,” Part <abbr title="one">i.</abbr>, + <abbr title="page">p.</abbr> 340.</p> + + +<p class="footnote"><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> + “Speeches of Pius <abbr title="Nine">IX.</abbr>,” <abbr title="page">p.</abbr> 14. + <abbr title="American">Am.</abbr> Edition.</p> + + +<p class="footnote"><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> + Vide “Speeches of Pope Pius <abbr title="Nine">IX.</abbr>,” by Don <abbr title="Pasquale">Pasq.</abbr> + di Franciscis; Gladstone’s + pamphlet on this book; Draper’s “Conflict between Religion and Science,” and + others.</p> + + +<p class="footnote"><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> + The fact is given to us by an eye-witness who has visited the church several times; + a Roman Catholic, who felt perfectly <em>horrified</em>, as he expressed it.</p> + + +<p class="footnote"><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> + Referring to the seed planted by Jesus and his Apostles.</p> + + +<p class="footnote"><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> + “Chips,” <abbr title="volume one">vol. <abbr title="one">i.</abbr></abbr>, <abbr title="page">p.</abbr> 26, + Preface.</p> + + +<p class="footnote"><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> + Mallet: “Northern Antiquities.”</p> + + +<p class="footnote"><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> + Ether is both <em>pure</em> and <em>impure</em> fire. The composition of the latter comprises all +its visible forms, such as the “correlation of forces”—heat, flame, electricity, etc. +The former is the <em>Spirit</em> of Fire. The difference is purely alchemical.</p> + + +<p class="footnote"><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> + See “Inquiry into the Nature and Place of Hell,” by <abbr title="Reverend">Rev.</abbr> T. Surnden.</p> + + +<p class="footnote"><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> + Revelation <abbr title="sixteen">xvi.</abbr> 8-9.</p> + + +<p class="footnote"><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> + Aristotle mentions Pythagoreans who placed the sphere of fire in the sun, and +named it <cite>Jupiter’s Prison</cite>. See <span lang="la">“De Cœlo,” <abbr title="liber 2">lib. <abbr title="two">ii.</abbr></abbr></span></p> + + +<p class="footnote"><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> + <span lang="la">“De <abbr title="Civitate">Civit.</abbr> Dei,”</span> 1, <abbr title="21, chapter">xxi., c.</abbr> 17.</p> + + +<p class="footnote"><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> + “Demonologia and Hell,” <abbr title="page">p.</abbr> 289.</p> + + +<p class="footnote"><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> + <span lang="fr">“Les Hauts Phénomènes de la Magie,”</span> <abbr title="page five">p. v</abbr>., Preface.</p> + + +<p class="footnote"><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> + Dr. Stanley: “Lectures on the Eastern Church,” <abbr title="page">p.</abbr> 407.</p> + + +<p class="footnote"><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> + In the government of Tambov, a gentleman, a rich landed proprietor, had a curious +case happen in his family during the Hungarian campaign of 1848. His only and much-beloved +nephew, whom, having no children, he had adopted as a son, was in the Russian +army. The elderly couple had a portrait of his—a water-color painting—constantly, +during the meals, placed on the table in front of the young man’s usual seat. One +evening as the family, with some friends, were at their early tea, the glass over the portrait, +without any one touching it, was shattered to atoms with a loud explosion. As +the aunt of the young soldier caught the picture in her hand she saw the forehead and +head besmeared with blood. The guests, in order to quiet her, attributed the blood to +her having cut her fingers with the broken glass. But, examine as they would, they +could not find the vestige of a cut on her fingers, and no one had touched the picture but +herself. Alarmed at her state of excitement the husband, pretending to examine the +portrait more closely, cut his finger on purpose, and then tried to assure her that it was +his blood and that, in the first excitement, he had touched the frame without any one +remarking it. All was in vain, the old lady felt sure that Dimitry was killed. She +began to have masses said for him daily at the village church, and arrayed the whole +household in deep mourning. Several weeks later, an official communication was +received from the colonel of the regiment, stating that their nephew was killed by a +fragment of a shell which had carried off the upper part of his head.</p> + + +<p class="footnote"><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> + Executions for witchcraft took place, not much later than a century ago, in other +of the American provinces. Notoriously there were negroes executed in New Jersey by +burning at the stake—the penalty denounced in several States. Even in South Carolina, +in 1865, when the State government was “reconstructed,” after the civil war, the +statutes inflicting death for witchcraft were found to be still unrepealed. It is not a +hundred years since they have been enforced to the murderous letter of their text.</p> + + +<p class="footnote"><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> + <i lang="la">Vide</i> the title-page on the English translation of Mayerhoff’s + <span lang="de">“Reuchlin und + Seine Zeit,”</span> Berlin, 1830. “The Life and Times of John Reuchlin, or Capnion, the +Father of the German Reformation,” by F. Barham, London, 1843.</p> + + +<p class="footnote"><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> + Lord Coke: 3 “Institutes,” <abbr title="folio">fol.</abbr> 44.</p> + + +<p class="footnote"><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> + <i lang="la">Vide</i> “The Life of <abbr title="Saint">St.</abbr> Gregory of Tours.”</p> + + +<p class="footnote"><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> + Translated from the original document in the Archives of Orleans, France; also +see “Sortes and Sortilegium;” “Life of Peter de Blois.”</p> + + +<p class="footnote"><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> + “Miracles and Modern Spiritualism.”</p> + + +<p class="footnote"><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> + There were two chairs of the titular apostle at Rome. The clergy, frightened at +the uninterrupted evidence furnished by scientific research, at last decided to confront +the enemy, and we find the <span lang="fr">“Chronique des Arts”</span> giving the cleverest, and at the same +time most <em>Jesuitical</em>, explanation of the fact. According to their story, “The <em>increase</em> +in the number of the faithful decided Peter upon making Rome henceforth the centre +of his action. The cemetery of Ostrianum was too distant and would <em>not suffice for +the reünions of the Christians</em>. The motive which had induced the Apostle to confer +on <em>Linus and Cletus</em> successively the episcopal character, in order to render them capable +of sharing the solicitudes of a church whose extent was to be without limits, led +naturally to a multiplication of the places of meeting. The particular residence of Peter +was therefore fixed at Viminal; and there was established that mysterious Chair, the +symbol of power and truth. The august seat which was venerated at the Ostrian Catacombs +was not, however, removed. Peter still visited this cradle of the Roman Church, +and often, without doubt, exercised his holy functions there. A <em>second</em> Chair, expressing +the same mystery as the first, was set up at Cornelia, and it is this which has come down +to us through the ages.”</p> + +<p class="footnote">Now, so far from it being possible that there ever were two genuine chairs of this +kind, the majority of critics show that Peter never was at Rome at all; the reasons are +many and unanswerable. Perhaps we had best begin by pointing to the works of Justin +Martyr. This great champion of Christianity, writing in the early part of the second +century <em>in Rome</em>, where he fixed his abode, eager to get hold of the least proof in favor +of the truth for which he suffered, seems <em>perfectly unconscious of <abbr title="Saint">St.</abbr> Peter’s existence</em>!!</p> + +<p class="footnote">Neither does any other writer of any consequence mention him in connection with +the Church of Rome, earlier than the days of Irenæus, when the latter set himself to +invent a new religion, drawn from the depths of his imagination. We refer the reader +anxious to learn more to the able work of Mr. George Reber, entitled “The Christ of +Paul.” The arguments of this author are conclusive. The above article in the <span lang="fr">“Chronique +des Arts,”</span> speaks of the <em>increase</em> of the faithful to such an extent that Ostrianum +could not contain the number of Christians. Now, if Peter was at Rome at all—runs +Mr. Reber’s argument—it must have been between the years <span class="allsmcap">A. D.</span> 64 and 69; for at +64 he was at Babylon, from whence he wrote epistles and letters to Rome, and at +some time between 64 and 68 (the reign of Nero) he either died a martyr or in his bed, +for Irenæus makes him deliver the Church of Rome, together with Paul (!?) (whom +he persecuted and quarrelled with all his life), into the hands of <em>Linus</em>, who became +bishop in 69 (see Reber’s “Christ of Paul,” <abbr title="page">p.</abbr> 122). We will treat of it more fully in +chapter <abbr title="three">iii.</abbr></p> + +<p class="footnote">Now, we ask, in the name of common sense, how could the <em>faithful</em> of Peter’s +Church <em>increase</em> at such a rate, when Nero trapped and killed them like so many +mice during his reign? History shows the few Christians fleeing from Rome, wherever +they could, to avoid the persecution of the emperor, and the <span lang="fr">“Chronique des Arts”</span> +makes them increase and multiply! “Christ,” the article goes on to say, “willed that +this visible sign of the doctrinal authority of his vicar should also have its portion of +immortality; one can follow it from age to age in the documents of the Roman Church.” +Tertullian formally attests its existence in his book <span lang="la">“De Præscriptionibus.”</span> Eager to +learn everything concerning so interesting a subject, we would like to be shown when +did <em>Christ</em> <span class="allsmcap">WILL</span> anything of the kind? However: “Ornaments of ivory have been fitted +to the front and back of the chair, but only on those parts repaired with acacia-wood. +Those which cover the panel in front are divided into three superimposed rows, each +containing six plaques of ivory, on which are engraved various subjects, among others the +‘Labors of Hercules.’ Several of the plaques were wrongly placed, and seemed to have +been affixed to the chair at a time when the remains of antiquity were employed as ornaments, +without much regard to fitness.” This is the point. The article was written +simply as a clever answer to several facts published during the present century. Bower, +in his “History of the Popes” (<abbr title="volume two">vol. <abbr title="two">ii.</abbr></abbr>, <abbr title="page">p.</abbr> 7), narrates that in the year 1662, while cleaning +one of the chairs, “the ‘Twelve Labors of Hercules’ unluckily appeared engraved upon it,” +after which the chair was removed and another substituted. But in 1795, when Bonaparte’s +troops occupied Rome, the chair was again examined. This time there was +found the Mahometan confession of faith, in Arabic letters: “There is no Deity +but Allah, and Mahomet is his Apostle.” (See appendix to “Ancient Symbol-Worship,” +by H. M. Westropp and C. Staniland Wake.) In the appendix <abbr title="Professor">Prof.</abbr> Alexander +Wilder very justly remarks as follows: “We presume that the Apostle of the Circumcision, +as Paul, his great rival, styles him, was never at the Imperial City, nor had a +successor there, not even in the ghetto. The ‘Chair of Peter,’ therefore, is <em>sacred</em> +rather than apostolical. Its sanctity proceeded, however, from the esoteric religion of +the former times of Rome. The hierophant of the Mysteries probably occupied it on +the day of initiations, when exhibiting to the candidates the <i lang="la">Petroma</i> (stone tablet +containing the last revelation made by the hierophant to the neophyte for initiation).”</p> + + +<p class="footnote"><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> + Joshua <abbr title="twenty-four">xxiv.</abbr> 15.</p> + + +<p class="footnote"><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> + One of the most surprising facts that have come under our observation, is that +students of profound research should not couple the frequent recurrence of these “unexpected +and almost miraculous” discoveries of important documents, at the most opportune +moments, with a premeditated design. Is it so strange that the custodians of +“Pagan” lore, seeing that the proper moment had arrived, should cause the needed +document, book, or relic to fall as if by accident in the right man’s way? Geological +surveyors and explorers even as competent as Humboldt and Tschuddi, have not discovered +the hidden mines from which the Peruvian Incas dug their treasure, although +the latter confesses that the present degenerate Indians have the secret. In 1839, Perring, +the archæologist, proposed to the sheik of an Arab village two purses of gold, if he +helped him to discover the entrance to the hidden passage leading to the sepulchral +chambers in the North Pyramid of Doshoor. But though his men were out of employment +and half-starved, the sheik proudly refused to “sell the secret of the dead,” +promising to show it <i lang="la">gratis</i>, when <em>the time would come for it</em>. Is it, then, impossible +that in some other regions of the earth are guarded the remains of that glorious literature +of the past, which was the fruit of its majestic civilization? What is there so surprising +in the idea? Who knows but that as the Christian Church has unconsciously +begotten free thought by reaction against her own cruelty, rapacity, and dogmatism, the +public mind may be glad to follow the lead of the Orientalists, away from Jerusalem +and towards Ellora; and that then much more will be discovered that is now hidden?</p> + + +<p class="footnote"><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> + “Chips from a German Workshop,” <abbr title="volume one">vol. <abbr title="one">i.</abbr></abbr>, <abbr title="page">p.</abbr> 373; Semitic Monotheism.</p> + + +<p class="footnote"><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> + An after-thought has made us fancy that we can understand what is meant by the +following sentences of <cite>Moses of Chorenè</cite>: “The ancient Asiatics,” says he, “five +centuries before our era—and especially the Hindus, the Persians, and the Chaldeans, +had in their possession a quantity of historical and scientific books. These works +were partially borrowed, partially translated in the Greek language, mostly since the +Ptolemies had established the Alexandrian library and encouraged the writers by their +liberalities, so that the Greek language became the deposit of all the sciences” +(“History of Armenia”). Therefore, the greater part of the literature included in +the 700,000 volumes of the Alexandrian Library was due to India, and her next +neighbors.</p> + + +<p class="footnote"><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> + Bonamy says in <span lang="fr">“Le Bibliotheque d’Alexandrie,”</span> quoting, + we suppose, the Presbyter + Orosius, who was an eye-witness, “<em>thirty</em> years later.”</p> + + +<p class="footnote"><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> + Since the above was written, the spirit here described has been beautifully exemplified +at Barcelona, Spain, where the Bishop Fray Joachim invited the local spiritualists +to witness a formal burning of spiritual books. We find the account in a paper +called “The Revelation,” published at Alicante, which sensibly adds that the performance +was “a caricature of the memorable epoch of the Inquisition.”</p> + + +<p class="footnote"><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> + E. Pococke gives the variations of the name Buddha as: Bud’ha, Buddha, Booddha, +Butta, Pout, Pote, Pto, Pte, Phte, Phtha, Phut, etc., etc. See “India in Greece,” +Note, Appendix, 397.</p> + + +<p class="footnote"><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> + The tiara of the Pope is also a perfect copy of that of the Dalaï-Lama of Thibet.</p> + + +<p class="footnote"><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> + It is the traditional policy of the College of Cardinals to elect, whenever practicable, +the new Pope among the oldest valetudinarians. The hierophant of the Eleusinia +was likewise always an old man, and unmarried.</p> + + +<p class="footnote"><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> + This is not correct.</p> + + +<p class="footnote"><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> + <span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 28.</p> + + +<p class="footnote"><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> + Translated by <abbr title="Professor">Prof.</abbr> Draper for “Conflict between Religion and Science;” + book <abbr title="twelve">xii.</abbr></p> + + +<p class="footnote"><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> + “Decline and Fall of the Roman Empire.”</p> + + +<p class="footnote"><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> + “Sohar <abbr title="Commentary">Comment.</abbr>,” Gen. <abbr title="forty">xl.</abbr> 10; + <abbr title="Kabbalah Denudata" lang="la">“Kabbal. Denud.,”</abbr> + <abbr title="one">i.</abbr>, 528.</p> + + +<p class="footnote"><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> + “The beings which the philosophers of other peoples distinguish by the name + ‘Dæmons,’ Moses names ‘Angels,’” says Philo Judæus.—<span lang="la">“De Gigant,”</span> + <abbr title="one">i.</abbr> 253.</p> + + +<p class="footnote"><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> + Deuteronomy <abbr title="thirty-three">xxxiii.</abbr> 2., אשדת is translated + “fiery law” in the English Bible.</p> + + +<p class="footnote"><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> + See Rees’s “Encyclopædia,” <abbr title="article">art.</abbr> Kabala.</p> + + +<p class="footnote"><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> + <abbr title="Histoire Manichée" lang="fr">“Histor. Manich.,”</abbr> <abbr title="Livre 6, chapter 1, page">Liv. <abbr title="six">vi.</abbr>, <abbr title="chapter">ch.</abbr> <abbr title="one">i.</abbr>, p.</abbr> 291.</p> + + +<p class="footnote"><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> + “The altogether mystical coloring of Christianity harmonized with the Essene +rules of life and opinions, and it is not improbable that Jesus and John the Baptist +were initiated into the Essene Mysteries, to which Christianity may be indebted for +many a form of expression; as indeed the community of Therapeutæ, an offspring of +the Essene order, soon belonged wholly to Christianity” (“Yost,” <abbr title="one">i.</abbr>, 411—quoted by +the author of “Sod, the Son of the Man”).</p> + + +<p class="footnote"><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> + A. Franck: <span lang="de">“Die Kabbala.”</span></p> + + +<p class="footnote"><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> + <span lang="fr">“Le Spiritisme dans le Monde.”</span></p> + + +<p class="footnote"><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> + <abbr title="Asiatic Transactions">“Asiàt. Trans.,”</abbr> <abbr title="one, page">i., p.</abbr> 579.</p> + + +<p class="footnote"><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> + Louis Jacolliot: “The Initiates of the Ancient Temples.”</p> + + +<p class="footnote"><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> + Franck: <span lang="de">“Die Kabbala.”</span></p> + + +<p class="footnote"><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> + See “Conflict between Religion and Science,” <abbr title="page">p.</abbr> 224.</p> + + +<p class="footnote"><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> + See “Sohar;” <abbr title="Kabbalah Denudata">“Kab. Den.;”</abbr> “The Book of Mystery,” the oldest book +of the kabalists; and Milman: “History of Christianity,” <abbr title="pages">pp.</abbr> 212, 213-215.</p> + + +<p class="footnote"><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> + Milman: “History of Christianity,” <abbr title="page">p.</abbr> 280. The + <cite>Kurios</cite> and <cite>Kora</cite> are mentioned + repeatedly in “Justin Martyr.” See <abbr title="page">p.</abbr> 97.</p> + + +<p class="footnote"><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> + See Olshausen: <span lang="de">“Biblischer Commentar über sammtliche Schriften des Neuen +Testaments,”</span> <abbr title="two">ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> + There is a wide-spread <em>superstition</em> (?), especially among the Slavonians and Russians, +that the <em>magician</em> or wizard cannot die before he has passed the “word” to a +successor. So deeply is it rooted among the popular beliefs, that we do not imagine +there is a person in Russia who has not heard of it. It is but too easy to trace the +origin of this superstition to the old Mysteries which had been for ages spread all over +the globe. The ancient <i>Variago-Rouss</i> had his Mysteries in the North as well as in +the South of Russia; and there are many relics of the by-gone faith scattered in the +lands watered by the sacred Dnieper, the baptismal Jordan of all Russia. No <i>Znâchar</i> +(the knowing one) or <i>Koldoun</i> (sorcerer), male or female, can die in fact before he has +passed the mysterious word to some one. The popular belief is that unless he does that +he will linger and suffer for weeks and months, and were he even finally to get liberated, +it would be only to wander on earth, unable to quit its region unless he finds a successor +even after death. How far the belief may be verified by others, we do not know, but +we have seen a case which, for its tragical and mysterious <i lang="fr">dénoument</i>, deserves to be given +here as an illustration of the subject in hand. An old man, of over one hundred years +of age, a peasant-serf in the government of S——, having a wide reputation as a sorcerer +and healer, was said to be dying for several days, and still unable to die. The report +spread like lightning, and the poor old fellow was shunned by even the members of his +own family, as the latter were afraid of receiving the unwelcome inheritance. At last +the public rumor in the village was that he had sent a message to a colleague less versed +than himself in the art, and who, although he lived in a distant district, was nevertheless +coming at the call, and would be on hand early on the following morning. There was +at that time on a visit to the proprietor of the village a young physician who, belonging +to the famous school of <i>Nihilism</i> of that day, laughed outrageously at the idea. The +master of the house, being a very pious man, and but half inclined to make so cheap +of the “superstition,” smiled—as the saying goes—but with one corner of his mouth. +Meanwhile the young skeptic, to gratify his curiosity, had made a visit to the dying +man, had found that he could not live twenty-four hours longer, and, determined to +prove the absurdity of the “superstition,” had taken means to detain the coming “successor” +at a neighboring village.</p> + +<p class="footnote">Early in the morning a company of four persons, comprising the physician, the master +of the place, his daughter, and the writer of the present lines, went to the hut in +which was to be achieved the triumph of skepticism. The dying man was expecting his +liberator every moment, and his agony at the delay became extreme. We tried to persuade +the physician to humor the patient, were it for humanity’s sake. He only laughed. +Getting hold with one hand of the old wizard’s pulse, he took out his watch with the +other, and remarking in French that all would be over in a few moments, remained absorbed +in his professional experiment. The scene was solemn and appalling. Suddenly +the door opened, and a young boy entered with the intelligence, addressed to the doctor, +that the <i>koum</i> was lying dead drunk at a neighboring village, and, according to <em>his +orders</em>, could not be with “grandfather” till the next day. The young doctor felt +confused, and was just going to address the old man, when, as quick as lightning, the +Znâchar snatched his hand from his grasp and raised himself in bed. His deep-sunken +eyes flashed; his yellow-white beard and hair streaming round his livid face made him a +dreadful sight. One instant more, and his long, sinewy arms were clasped round the +physician’s neck, as with a supernatural force he drew the doctor’s head closer and closer +to his own face, where he held him as in a vise, while <em>whispering</em> words inaudible to us +in his ear. The skeptic struggled to free himself, but before he had time to make one +effective motion the work had evidently been done; the hands relaxed their grasp, and +the old sorcerer fell on his back—a corpse! A strange and ghostly smile had settled on +the stony lips—a smile of fiendish triumph and satisfied revenge; but the doctor looked +paler and more ghastly than the dead man himself. He stared round with an expression +of terror difficult to describe, and without answering our inquiries rushed out wildly from +the hut, in the direction of the woods. Messengers were sent after him, but he was +nowhere to be found. About sunset a report was heard in the forest. An hour later +his body was brought home, with a bullet through his head, for the skeptic had blown +out his brains!</p> + +<p class="footnote">What made him commit suicide? What magic spell of sorcery had the “word” of +the dying wizard left on his mind? Who can tell?</p> + + +<p class="footnote"><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> + “Anacalypsis;” also Tertullian.</p> + + +<p class="footnote"><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> + “Anthon,” <abbr title="article">art.</abbr> Eleusinia.</p> + + +<p class="footnote"><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> + Dunlap: “Musah, His Mysteries,” <abbr title="page">p.</abbr> 71.</p> + + +<p class="footnote"><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> + 1 Kings, <abbr title="eight">viii.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> + Let us remember in this connection that <abbr title="Colonel">Col.</abbr> Van Kennedy has long ago declared +his opinion that Babylonia was once the seat of the Sanscrit language and of Brahmanical +influence.</p> + + +<p class="footnote"><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> + “‘The Agrouchada-Parikshai,’ which discloses, to a certain extent, the order of initiation, +does not give the formula of evocation,” says Jacolliot, and he adds that, according +to some Brahmans, “these formula were never written, they were and still are imparted +in a whisper in the ear of the adepts” (“<cite>mouth to ear, and the word at low +breath</cite>,” say the Masons).—<span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 108.</p> + + +<p class="footnote"><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> + <span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 108.</p> + + +<p class="footnote"><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> + W. D. Whitney: “Oriental and Linguistic Studies, The Veda, etc.”</p> + + +<p class="footnote"><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> + Jacolliot seems to have very logically demonstrated the absurd contradictions of +some philologists, anthropologists, and Orientalists, in regard to their <i>Akkado +and Semito</i> mania. “There is not, perhaps, much of good faith in their negations,” +he writes. “The scientists who invent Turanian peoples know very well that in <cite>Manu</cite> +alone, there is more of veritable science and philosophy than in all that this pretended +Semitism has hitherto furnished us with; but they are the slaves of a path which some +of them are following the last fifteen, twenty, or even thirty years.... We expect, +therefore, nothing of the present. India will owe its reconstitution to the scientists of +the next generation” (<span lang="fr">“Le Genèse de l’Humanité,”</span> <abbr title="pages">pp.</abbr> 60-61).</p> + + +<p class="footnote"><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> + Cory: <abbr title="Ancient Fragments">“Anc. Frag.”</abbr></p> + + +<p class="footnote"><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> + Movers: “Phoinizer,” 263.</p> + + +<p class="footnote"><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> + Dunlap: “<abbr title="Spirit History">Sp. Hist.</abbr> of Man,” <abbr title="page">p.</abbr> 281.</p> + + +<p class="footnote"><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> + Siva is not a god of the <cite>Vedas</cite>, strictly speaking. When the <cite>Vedas</cite> were written, +he held the rank of Maha-Deva or Bel among the gods of aboriginal India.</p> + + +<p class="footnote"><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> + <span lang="la">“De Antro Nympharum.”</span></p> + + +<p class="footnote"><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> + “Navarette,” book <abbr title="two, chapter ten">ii., c. <abbr title="ten">x.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> + “On the Origin of Heathen Idolatry.”</p> + + +<p class="footnote"><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> + Isis and Osiris are said, in the Egyptian sacred books, to have appeared (<i>i.e.</i>, been +worshipped), on earth, later than Thot, the <em>first</em> Hermes, called Trismegistus, who +wrote all their sacred books according to the command of God or by “divine revelation.” +The companion and instructor of Isis and Osiris was Thot, or Hermes <abbr title="Two">II.</abbr>, who +was an incarnation of the celestial Hermes.</p> + + +<p class="footnote"><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> + Lord Kingsborough: “<abbr title="Antiquities of Mexico">Ant. Mex.</abbr>,” <abbr title="page">p.</abbr> 165.</p> + + +<p class="footnote"><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> + “Ap. Malal.,” <abbr title="liber one, chapter four">lib. <abbr title="one">i.</abbr>, cap. <abbr title="four">iv.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> + Payne Knight: “Phallic Worship.”</p> + + +<p class="footnote"><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> + The Celsus above mentioned, who lived between the second and third centuries, +is not Celsus the Epicurean. The latter wrote several works against Magic, and lived +earlier, during the reign of Hadrian.</p> + + +<p class="footnote"><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> + We have the facts from a trustworthy witness, having no interest to invent such a +story. Having injured his leg in a fall from the steamer into the boat in which he was +to land at the Mount, he was taken care of by these monks, and during his convalescence, +through gifts of money and presents, became their greatest friend, and finally won their +entire confidence. Having asked for the loan of some books, he was taken by the Superior +to a large cellar in which they keep their sacred vessels and other property. Opening +a great trunk, full of old musty manuscripts and rolls, he was invited by the Superior +to “<em>amuse</em> himself.” The gentleman was a scholar, and well versed in Greek and Latin +text. “I was amazed,” he says, in a private letter, “and had my breath taken away, +on finding among these old parchments, so unceremoniously treated, some of the most +valuable relics of the first centuries, hitherto believed to have been lost.” Among others +he found a half-destroyed manuscript, which he is perfectly sure must be a copy of the +“True Doctrine,” the Λόγος ἀληθής of Celsus, out of which Origen quoted whole pages. +The traveller took as many notes as he could on that day, but when he came to offer to the +Superior to purchase some of these writings he found, to his great surprise, that no amount +of money would tempt the monks. They did not know what the manuscripts contained, +nor “did they care,” they said. But the “heap of writing,” they added, was transmitted +to them from one generation to another, and there was a tradition among them that +these papers would one day become the means of crushing the “Great Beast of the +Apocalypse,” their hereditary enemy, the Church of Rome. They were constantly +quarrelling and fighting with the Catholic monks, and among the whole “heap” they +<em>knew</em> that there was a “holy” relic which protected them. They did not know <em>which</em>, +and so in their doubt abstained. It appears that the Superior, a shrewd Greek, understood +his <i>bevue</i> and repented of his kindness, for first of all he made the traveller give +him his most sacred word of honor, strengthened by an oath he made him take on the +image of the Holy Patroness of the Island, never to betray their secret, and never mention, +at least, the name of their convent. And finally, when the anxious student who +had passed a fortnight in reading all sorts of antiquated trash before he happened to +stumble over some precious manuscript, expressed the desire to have the key, to “amuse +himself” with the writings once more, he was very <em>naïvely</em> informed that the “key had +been lost,” and that they did not know where to look for it. And thus he was left to +the few notes he had taken.</p> + + +<p class="footnote"><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> + See the historical romance of Canon Kingsley, “Hypatia,” for a highly picturesque +account of the tragical fate of this young martyr.</p> + + +<p class="footnote"><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> + We beg the reader to bear in mind that it is the same Cyril who was accused and +proved guilty of having sold the gold and silver ornaments of his church, and spent the +money. He pleaded guilty, but tried to excuse himself on the ground that he had used +the money for the poor, but could not give evidence of it. His duplicity with Arius +and his party is well known. Thus one of the first Christian saints, and the founder +of the Trinity, appears on the pages of history as a murderer and a thief!</p> + + +<p class="footnote"><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> + <span lang="fr">“La Démonomanie, ou traité des Sorciers.”</span> Paris, 1587.</p> + + +<p class="footnote"><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> + Dr. W. G. Soldan: <span lang="de">“Geschichte der Hexen processe, aus den Quellen dargestellt.”</span> +Stuttgart, 1843.</p> + + +<p class="footnote"><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> + Frederick Forner, Suffragan of Bamberg, author of a treatise against heretics +and sorcerers, under the title of <span lang="la">“Panoplia Armaturæ Dei.”</span></p> + + +<p class="footnote"><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> + “Sorcery and Magic,” by T. Wright, M.A., F.S.A., etc., Corresponding Member +of the National Institute of France, <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 185.</p> + + +<p class="footnote"><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a> + Besides these burnings in Germany, which amount to many thousands, we find +some very interesting statements in <abbr title="Professor">Prof.</abbr> Draper’s “Conflict between Religion and +Science.” On page 146, he says: “The families of the convicted were plunged into +irretrievable ruin. Llorente, the historian of the Inquisition, computes that Torquemada +and his collaborators, in the course of eighteen years, burned at the stake +10,220 persons, 6,860 in effigy, and otherwise punished 97,321!... With unutterable +disgust and indignation, we learn that the papal government realized much money +by selling to the rich, dispensations to secure them from the Inquisition.”</p> + + +<p class="footnote"><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a> + “Sorcery and Magic;” “The Burnings at Würtzburg,” <abbr title="page">p.</abbr> 186.</p> + + +<p class="footnote"><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a> + And retinted in the blood of the millions murdered in his name—in the no less +innocent blood than his own, of the little child-<em>witches</em>!</p> + + +<p class="footnote"><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a> + <abbr title="Saint">St.</abbr> Augustine: “City of God,” <abbr title="One, 21, chapter 6">I, <abbr title="twenty-one">xxi.</abbr>, <abbr title="chapter">ch.</abbr> <abbr title="six">vi.</abbr></abbr>; <span lang="fr">des Mousseaux: “Mœurs et Pratiques +des Demons.”</span></p> + + +<p class="footnote"><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a> + A correspondent of the London “Times” describes the Catalonian exorcist in the +following lines:</p> + +<p class="footnote">“About the 14th of October it was privately announced that a young woman of +seventeen or eighteen years of age, of the lower class, having long been afflicted with +‘a hatred of holy things,’ the senior priest of the Church of the Holy Spirit would cure +her of her disease. The exhibition was to be held in a church frequented by the best +part of the community. The church was dark, but a sickly light was shed by wax +lights on the sable forms of some eighty or a hundred persons who clustered round the +<i>presbyterio</i>, or sanctuary, in front of the altar. Within the little enclosure or sanctuary, +separated from the crowd by a light railing, lay, on a common bench, with a little +pillow for her head to recline upon, a poorly-clad girl, probably of the peasant or artisan +class; her brother or husband stood at her feet to restrain her (at times) frantic +kicking by holding her legs. The door of the vestry opened; the exhibitor—I mean +the priest—came in. The poor girl, not without just reason, ‘had an aversion to holy +things,’ or, at least, the 400 devils within her distorted body had such an aversion, and +in the confusion of the moment, thinking that the father was ‘a holy thing,’ she doubled +up her legs, screamed out with twitching mouth, her whole body writhing, and threw herself +nearly off the bench. The male attendant seized her legs, the women supported her +head and swept out her dishevelled hair. The priest advanced and, mingling familiarly +with the shuddering and horror-struck crowd, said, pointing at the suffering child, +now sobbing and twitching on the bench, ‘Promise me, my children, that you will be +prudent (<i>prudentes</i>), and of a truth, sons and daughters mine, you shall see marvels.’ +The promise was given. The exhibitor went to procure stole and short surplice (<i>estola +y roquete</i>), and returned in a moment, taking his stand at the side of the ‘possessed +with the devils,’ with his face toward the group of students. The order of the day’s +proceedings was a lecture to the bystanders, and the operation of exorcising the devils. +‘You know,’ said the priest, ‘that so great is this girl’s aversion to holy things, myself +included, that she goes into convulsions, kicks, screams, and distorts her body the moment +she arrives at the corner of this street, and her convulsive struggles reach their +climax when she enters the sacred house of the Most High.’ Turning to the prostrate, +shuddering, most unhappy object of his attack, the priest commenced: ‘In the name of +God, of the saints, of the blessed Host, of every holy sacrament of our Church, I adjure +thee, Rusbel, come out of her.’ (<abbr title="nota bene">N. B.</abbr> ‘Rusbel’ is the name of a devil, the devil having +257 names in Catalonia.) Thus adjured, the girl threw herself—in an agony of convulsion, +till her distorted face, foam-bespattered lips and writhing limbs grew well-nigh +stiff—at full length upon the floor, and, in language semi-obscene, semi-violent, screamed +out, ‘I don’t choose to come out, you thieves, scamps, robbers.’ At last, from the +quivering lips of the girl, came the words, ‘I will;’ but the devil added, with traditional +perversity, ‘I will cast the 100 out, but by the mouth of the girl.’ The priest +objected. The exit, he said, of 100 devils out of the small Spanish mouth of the woman +would ‘leave her suffocated.’ Then the maddened girl said she must undress herself +for the devils to escape. This petition the holy father refused. ‘Then I will come +out through the right foot, but first’—the girl had on a hempen sandal, she was obviously +of the poorest class—‘you must take off her sandal.’ The sandal was untied; +the foot gave a convulsive plunge; the devil and his myrmidons (so the <i>cura</i> said, +looking round triumphantly) had gone to their own place. And, assured of this, the +wretched dupe of a girl lay quite still. The bishop was not cognizant of this freak of +the clergy, and the moment it came to the ears of the civil authorities, the sharpest +means were taken to prevent a repetition of the scandal.”</p> + + +<p class="footnote"><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a> + Louis Jacolliot: <span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 162.</p> + + +<p class="footnote"><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a> + <abbr title="Saint">St.</abbr> Augustine: “City of God.”</p> + + +<p class="footnote"><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a> + <span lang="fr">“Mœurs et Pratiques des Demons,”</span> <abbr title="page two">p. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a> + <span lang="fr">Des Mousseaux: “Table des Matières.”</span></p> + + +<p class="footnote"><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a> + “Demonologia;” London, 1827, J. Bumpus, 23 Skinner Street.</p> + + +<p class="footnote"><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a> + <span lang="fr">“Traité Preparatif à l’Apologie pour Herodote,”</span> <abbr title="chapter">c.</abbr> 39.</p> + + +<p class="footnote"><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a> + <span lang="la">De Missa Privatâ et Unctione Sacerdotum.</span></p> + + +<p class="footnote"><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a> + See the “Life of <abbr title="Saint">St.</abbr> Dominick” and the story about the miraculous Rosary; +also the “Golden Legend.”</p> + + +<p class="footnote"><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a> + James de Varasse, known by the Latin name of James de Veragine, was Vicar +General of the Dominicans and Bishop of Genoa in 1290.</p> + + +<p class="footnote"><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a> + Thirteenth century.</p> + + +<p class="footnote"><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a> + <span lang="la">“Rituale Romanum,” <abbr title="pages">pp.</abbr> 475-478. Parisiis, 1852.</span></p> + + +<p class="footnote"><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a> + <span lang="fr">“Mœurs et Pratiques des Demons,”</span> <abbr title="page">p.</abbr> 177.</p> + + +<p class="footnote"><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a> + See the narrative selected from the “Golden Legend,” by Alban Butler.</p> + + +<p class="footnote"><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a> + See the “Golden Legend;” “Life of <abbr title="Saint">St.</abbr> Francis;” “Demonologia.”</p> + + +<p class="footnote"><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a> + “The Mythology of the Hindus,” by Charles Coleman. Japan.</p> + + +<p class="footnote"><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a> + “Supernatural Religion.”</p> + + +<p class="footnote"><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a> + Neither do we, if by <em>true religion</em> the world shall at last understand the adoration of +one Supreme, Invisible, and Unknown Deity, by works and acts, not by the profession +of vain human dogmas. But our intention is to go farther. We desire to demonstrate +that if we exclude ceremonial and fetish worship from being regarded as essential parts +of religion, then the true Christ-like principles have been exemplified, and true Christianity +practiced since the days of the apostles, exclusively among Buddhists and +“heathen.”</p> + + +<p class="footnote"><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a> + “Ancient Pagan and Modern Christian Symbolism,” <abbr title="page 16">p. <abbr title="sixteen">xvi.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a> + “Discourses of Miracles wrought in the Roman Catholic Church; or a full Refutation +of Dr. Stillingfleet’s unjust Exceptions against Miracles.” Octavo, 1676, +<abbr title="page">p.</abbr> 64.</p> + + +<p class="footnote"><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a> + After this, why should the Roman Catholics object to the claims of the Spiritualists? +If, without proof, they believe in the “materialization” of Mary and John, for +Ignatius, how can they logically deny the materialization of Katie and John (King), +when it is attested by the careful experiments of Mr. Crookes, the English chemist, and +the cumulative testimony of a large number of witnesses?</p> + + +<p class="footnote"><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a> + The “Mother of God” takes precedence therefore of God?</p> + + +<p class="footnote"><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a> + See the “New Era” for July, 1875. <abbr title="New York">N. Y.</abbr></p> + + +<p class="footnote"><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a> + “Paul and Plato.”</p> + + +<p class="footnote"><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a> + See <span lang="fr">“La Magie au <abbr title="dix neuvième">XIXme</abbr> Siècle,”</span> <abbr title="page">p.</abbr> 168.</p> + + +<p class="footnote"><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a> + <abbr title="Roman Ritual">“Rom. Rit.,”</abbr> <abbr title="edition">edit.</abbr> of 1851, <abbr title="pages">pp.</abbr> 291-296, etc., etc.</p> + + +<p class="footnote"><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a> + <em>Creature</em> of salt, air, water, or of any object to be <em>enchanted</em> or <em>blessed</em>, is a technical +word in magic, adopted by the Christian clergy.</p> + + +<p class="footnote"><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a> + “Rom. Rit.,” <abbr title="pages">pp.</abbr> 421-435.</p> + + +<p class="footnote"><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a> + See “Art-Magic,” <abbr title="article">art.</abbr> Peter d’Abano.</p> + + +<p class="footnote"><a id="Footnote_123" href="#FNanchor_123" class="label">[123]</a> + “Ritual,” <abbr title="pages">pp.</abbr> 429-433; see <span lang="fr">“La Magie au + <abbr title="dix neuvième">XIXme</abbr> Siècle,”</span> <abbr title="pages">pp.</abbr> 171, 172.</p> + + +<p class="footnote"><a id="Footnote_124" href="#FNanchor_124" class="label">[124]</a> + <span lang="fr">“Dogme et Rituel de la Haute Magie,”</span> <abbr title="volume two">vol. + ii.</abbr>, <abbr title="page">p.</abbr> 88.</p> + + +<p class="footnote"><a id="Footnote_125" href="#FNanchor_125" class="label">[125]</a> + “Conferences,” by Le Père Ventura, <abbr title="volume two">vol. ii.</abbr>, part + <abbr title="one, page 56">i., p. lvi.</abbr>, Preface.</p> + + +<p class="footnote"><a id="Footnote_126" href="#FNanchor_126" class="label">[126]</a> + “Conflict between Religion and Science,” <abbr title="page">p.</abbr> 62.</p> + + +<p class="footnote"><a id="Footnote_127" href="#FNanchor_127" class="label">[127]</a> + <span lang="la">“De Baptismo Contra Donatistas,”</span> <abbr title="liber 6, + chapter 44">lib. <abbr title="six">vi.</abbr>, <abbr title="chapter">ch.</abbr> xliv.</abbr></p> + + +<p class="footnote"><a id="Footnote_128" href="#FNanchor_128" class="label">[128]</a> + “Conflict, etc.,” <abbr title="page">p.</abbr> 37.</p> + + +<p class="footnote"><a id="Footnote_129" href="#FNanchor_129" class="label">[129]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_130" href="#FNanchor_130" class="label">[130]</a> + “Paul and Plato,” by A. Wilder, editor of “The Eleusinian and Bacchic Mysteries,” +of Thomas Taylor.</p> + + +<p class="footnote"><a id="Footnote_131" href="#FNanchor_131" class="label">[131]</a> + “Paul and Plato.”</p> + + +<p class="footnote"><a id="Footnote_132" href="#FNanchor_132" class="label">[132]</a> + See Taylor’s <abbr title="Eleusinian and Bacchic Mysteries">“Eleus. and Bacchic Myst.”</abbr></p> + + +<p class="footnote"><a id="Footnote_133" href="#FNanchor_133" class="label">[133]</a> + 1 <abbr title="Corinthians, three">Corin., <abbr title="three">iii.</abbr></abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_134" href="#FNanchor_134" class="label">[134]</a> + In its most extensive meaning, the Sanscrit word has the same literal sense as the +Greek term; both imply “revelation,” by no human agent, but through the “receiving +of the sacred drink.” In India the initiated received the “Soma,” sacred drink, which +helped to liberate his soul from the body; and in the Eleusinian Mysteries it was the +sacred drink offered at the Epopteia. The Grecian Mysteries are wholly derived from +the Brahmanical Vedic rites, and the latter from the ante-vedic religious Mysteries—primitive +Buddhist philosophy.</p> + + +<p class="footnote"><a id="Footnote_135" href="#FNanchor_135" class="label">[135]</a> + It is needless to state that <cite>the Gospel according to John</cite> was not written by John + but by a Platonist or a Gnostic belonging to the Neo-platonic school.</p> + + +<p class="footnote"><a id="Footnote_136" href="#FNanchor_136" class="label">[136]</a> + The fact that Peter persecuted the “Apostle to the Gentiles,” under that name, +does not necessarily imply that there was no Simon Magus individually distinct from +Paul. It may have become a generic name of abuse. Theodoret and Chrysostom, the +earliest and most prolific commentators on the Gnosticism of those days, seem actually +to make of Simon a rival of Paul, and to state that between them passed frequent messages. +The former, as a diligent propagandist of what Paul terms the “antitheses of +the Gnosis” (1st Epistle to Timothy), must have been a sore thorn in the side of the +apostle. There are sufficient proofs of the actual existence of Simon Magus.</p> + + +<p class="footnote"><a id="Footnote_137" href="#FNanchor_137" class="label">[137]</a> + <abbr title="Introduction to Eleusinian and Bacchic Mysteries">“Introd. to Eleus. and + Bacchic Mysteries,”</abbr> <abbr title="page 10">p. <abbr title="ten">x.</abbr></abbr> Had we not trustworthy + kabalistic tradition to rely upon, we might be, perhaps, forced to question whether + the authorship of the Revelation is to be ascribed to the apostle of that name. He + seems to be termed John the Theologist.</p> + + +<p class="footnote"><a id="Footnote_138" href="#FNanchor_138" class="label">[138]</a> + Bunsen: “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 90.</p> + + +<p class="footnote"><a id="Footnote_139" href="#FNanchor_139" class="label">[139]</a> + See de Rougé: “Stele,” <abbr title="page">p.</abbr> 44; <span class="smcap">Ptar</span> (videus) is interpreted on it “to appear,” +with a sign of interrogation after it—the usual mark of scientific perplexity. In Bunsen’s +fifth volume of “Egypte,” the interpretation following is “Illuminator,” which is more +correct.</p> + + +<p class="footnote"><a id="Footnote_140" href="#FNanchor_140" class="label">[140]</a> + Bunsen’s “Egypt,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 90.</p> + + +<p class="footnote"><a id="Footnote_141" href="#FNanchor_141" class="label">[141]</a> + It is the property of a mystic whom we met in Syria.</p> + + +<p class="footnote"><a id="Footnote_142" href="#FNanchor_142" class="label">[142]</a> + The Priests of Isis were tonsured.</p> + + +<p class="footnote"><a id="Footnote_143" href="#FNanchor_143" class="label">[143]</a> + See “Ancient Faiths,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 915-918.</p> + + +<p class="footnote"><a id="Footnote_144" href="#FNanchor_144" class="label">[144]</a> + “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 71.</p> + + +<p class="footnote"><a id="Footnote_145" href="#FNanchor_145" class="label">[145]</a> + See illustration in Inman’s “Ancient Pagan and Modern Christian Symbolism,” +<abbr title="page">p.</abbr> 27.</p> + + +<p class="footnote"><a id="Footnote_146" href="#FNanchor_146" class="label">[146]</a> + Ibid., <abbr title="page">p.</abbr> 76.</p> + + +<p class="footnote"><a id="Footnote_147" href="#FNanchor_147" class="label">[147]</a> + Initiates and seers.</p> + + +<p class="footnote"><a id="Footnote_148" href="#FNanchor_148" class="label">[148]</a> + The augur’s, and now bishop’s, pastoral crook.</p> + + +<p class="footnote"><a id="Footnote_149" href="#FNanchor_149" class="label">[149]</a> + “The Heathen Religion.”</p> + + +<p class="footnote"><a id="Footnote_150" href="#FNanchor_150" class="label">[150]</a> + <span lang="fr">“Pères du Desert d’Orient,”</span> <abbr title="volume two">vol. ii.</abbr>, + <abbr title="page">p.</abbr> 283.</p> + + +<p class="footnote"><a id="Footnote_151" href="#FNanchor_151" class="label">[151]</a> + Justin Martyr: “Quæst.,” <abbr title="24">xxiv.</abbr></p> + + +<p class="footnote"><a id="Footnote_152" href="#FNanchor_152" class="label">[152]</a> + See Taylor’s “Eleusinian and Bacchic Mysteries;” Porphyry and others.</p> + + +<p class="footnote"><a id="Footnote_153" href="#FNanchor_153" class="label">[153]</a> + Franck: <span lang="de">“Die Kabbala.”</span></p> + + +<p class="footnote"><a id="Footnote_154" href="#FNanchor_154" class="label">[154]</a> + “Mysteries of the Egyptians, Chaldeans, and Assyrians.”</p> + + +<p class="footnote"><a id="Footnote_155" href="#FNanchor_155" class="label">[155]</a> + “Divine Legation of Moses;” The “Eleusinian Mysteries” as quoted by <abbr title="Thomas">Thos.</abbr> + Taylor.</p> + + +<p class="footnote"><a id="Footnote_156" href="#FNanchor_156" class="label">[156]</a> + This expression must not be understood literally; for as in the initiation of certain +Brotherhoods it has a secret meaning, hinted at by Pythagoras, when he describes his +feelings after the initiation and tells that he was crowned by the gods in whose presence +he had drunk “the waters of life”—in Hindu, <i>â-bi-hayât</i>, fount of life.</p> + + +<p class="footnote"><a id="Footnote_157" href="#FNanchor_157" class="label">[157]</a> + This original and very long sermon was preached in a church at Brooklyn, <abbr title="New York"><abbr title="New York">N. Y.</abbr></abbr>, +on the 15th day of April, 1877. On the following morning, the reverend orator was +called in the “Sun” a gibbering charlatan; but this deserved epithet will not prevent +other reverend buffoons doing the same and even worse. And this is the religion of +Christ! Far better disbelieve in him altogether than caricature one’s God in such a +manner. We heartily applaud the “Sun” for the following views: “And then when +Talmage makes Christ say to Martha in the tantrums: ‘Don’t worry, but sit down on +this ottoman,’ he adds the climax to a scene that the inspired writers had nothing to +say about. Talmage’s buffoonery is going too far. If he were the worst heretic in +the land, instead of being straight in his orthodoxy, he would not do so much evil to +religion as he does by his familiar blasphemies.”</p> + + +<p class="footnote"><a id="Footnote_158" href="#FNanchor_158" class="label">[158]</a> + <span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 68.</p> + + +<p class="footnote"><a id="Footnote_159" href="#FNanchor_159" class="label">[159]</a> + Ibid., <abbr title="pages">pp.</abbr> 78, 79.</p> + + +<p class="footnote"><a id="Footnote_160" href="#FNanchor_160" class="label">[160]</a> + Louis Jacolliot: <span lang="fr">“Phénomenes et Manifestations.”</span></p> + + +<p class="footnote"><a id="Footnote_161" href="#FNanchor_161" class="label">[161]</a> + Pisatshas, dæmons of the race of the gnomes, the giants and the vampires.</p> + + +<p class="footnote"><a id="Footnote_162" href="#FNanchor_162" class="label">[162]</a> + Gandarbas, good dæmons, celestial seraphs, singers.</p> + + +<p class="footnote"><a id="Footnote_163" href="#FNanchor_163" class="label">[163]</a> + Asuras and Nagas are the Titanic spirits and the dragon or serpent-headed spirits.</p> + + +<p class="footnote"><a id="Footnote_164" href="#FNanchor_164" class="label">[164]</a> + See Arnolius: “Op. Cit.,” <abbr title="pages">pp.</abbr> 249, 250.</p> + + +<p class="footnote"><a id="Footnote_165" href="#FNanchor_165" class="label">[165]</a> + See Inman’s “Ancient Pagan and Modern Christian Symbolism.”</p> + + +<p class="footnote"><a id="Footnote_166" href="#FNanchor_166" class="label">[166]</a> + Introduction to Taylor’s “Eleusinian and Bacchic Mysteries,” published by J. W. +Bouton.</p> + + +<p class="footnote"><a id="Footnote_167" href="#FNanchor_167" class="label">[167]</a> + Illustrated figures “from an ancient Rosary of the blessed Virgin Mary, printed at +Venice, 1524, with a license from the Inquisition.” In the illustrations given by Dr. +Inman the Virgin is represented in an Assyrian “grove,” the <em>abomination in the eyes +of the Lord</em>, according to the Bible prophets. “The book in question,” says the author, +“contains numerous figures, all resembling closely the Mesopotamian emblem of <i>Ishtar</i>. +The presence of the woman <em>therein</em> identifies the two as symbolic of Isis, or <i lang="fr">la nature</i>; +and a man bowing down in adoration thereof shows the same idea as is depicted in +Assyrian sculptures, where males offer to the goddess <em>symbols</em> of <em>themselves</em>” (See +“Ancient Pagan and Modern Christian Symbolism,” <abbr title="page">p.</abbr> 91. Second edition. J. W. +Bouton, publisher, New York).</p> + + +<p class="footnote"><a id="Footnote_168" href="#FNanchor_168" class="label">[168]</a> + See King’s “Gnostics,” <abbr title="pages">pp.</abbr> 91, 92; “The Genealogy of the Blessed Virgin +Mary,” by Faustus, Bishop of Riez.</p> + + +<p class="footnote"><a id="Footnote_169" href="#FNanchor_169" class="label">[169]</a> + Prinseps quotes Dubois, “Edinburgh Review,” April, 1851, <abbr title="page">p.</abbr> 411.</p> + + +<p class="footnote"><a id="Footnote_170" href="#FNanchor_170" class="label">[170]</a> + “Manu,” book <abbr title="One">I.</abbr>, sloka 32: Sir W. Jones, translating from the Northern “Manu,” +renders this <i>sloka</i> as follows: “Having divided his own substance, the mighty Power +became half male, half female, or <em>nature active and passive</em>; and from that female he +produced <span class="smcap">Viraj</span>.”</p> + + +<p class="footnote"><a id="Footnote_171" href="#FNanchor_171" class="label">[171]</a> + “Enead,” <abbr title="one">i.</abbr>, book <abbr title="eight">viii.</abbr></p> + + +<p class="footnote"><a id="Footnote_172" href="#FNanchor_172" class="label">[172]</a> + “Commentary upon the Republic of Plato,” <abbr title="page">p.</abbr> 380.</p> + + +<p class="footnote"><a id="Footnote_173" href="#FNanchor_173" class="label">[173]</a> + Verses 33-41.</p> + + +<p class="footnote"><a id="Footnote_174" href="#FNanchor_174" class="label">[174]</a> + “Phædrus,” <abbr title="page">p.</abbr> 64.</p> + + +<p class="footnote"><a id="Footnote_175" href="#FNanchor_175" class="label">[175]</a> + The Supreme Buddha is invoked with two of his acolytes of the theistic triad, +Dharma and Sanga. This triad is addressed in Sanscrit in the following terms:</p> + +<div class="poetry-container"> +<div class="poetry smaller"> + <div class="verse indent0"><i>Namo Buddhâya,</i></div> + <div class="verse indent0"><i>Namo Dharmâya,</i></div> + <div class="verse indent0"><i>Namo Sangâya,</i></div> + <div class="poemright"><i>Aum!</i></div> + </div> +</div> + +<p class="footnote unindent">while the Thibetan Buddhists pronounce their invocations as follows:</p> + +<div class="poetry-container"> +<div class="poetry smaller"> + <div class="verse indent0"><i>Nan-won Fo-tho-ye,</i></div> + <div class="verse indent0"><i>Nan-won Tha-ma-ye,</i></div> + <div class="verse indent0"><i>Nan-won Seng-kia-ye,</i></div> + <div class="poemright"><i>Aan!</i></div> + </div> +</div> + +<p class="footnote unindent">See also “Journal Asiatique,” tome <abbr title="seven">vii.</abbr>, <abbr title="page">p.</abbr> 286.</p> + + +<p class="footnote"><a id="Footnote_176" href="#FNanchor_176" class="label">[176]</a> + The body of man—his coat of skin—is an inert mass of matter, <i lang="la">per se</i>; it is but +the <em>sentient</em> living body within the man that is considered as the man’s body proper, +and it is that which, together with the fontal soul or purely astral body, directly connected +with the immortal spirit, constitutes the trinity of man.</p> + + +<p class="footnote"><a id="Footnote_177" href="#FNanchor_177" class="label">[177]</a> + We really think that the word “witchcraft” ought, once for all, to be understood +in the sense which properly belongs to it. Witchcraft may be either conscious or unconscious. +Certain wicked and dangerous results may be obtained through the mesmeric +powers of a so-called sorcerer, who misuses his potential fluid; or again they may be +achieved through an easy access of malicious tricky “spirits” (so much the worse if +human) to the atmosphere surrounding a medium. How many thousands of such irresponsible +innocent victims have met infamous deaths through the tricks of those Elementaries!</p> + + +<p class="footnote"><a id="Footnote_178" href="#FNanchor_178" class="label">[178]</a> + “Ancient Pagan and Modern Christian Symbolism,” preface, <abbr title="page">p.</abbr> 34.</p> + + +<p class="footnote"><a id="Footnote_179" href="#FNanchor_179" class="label">[179]</a> + “The Christ of Paul,” <abbr title="page">p.</abbr> 123.</p> + + +<p class="footnote"><a id="Footnote_180" href="#FNanchor_180" class="label">[180]</a> + Gospel according to Mark, <abbr title="eight">viii.</abbr> 33.</p> + + +<p class="footnote"><a id="Footnote_181" href="#FNanchor_181" class="label">[181]</a> + “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 489.</p> + + +<p class="footnote"><a id="Footnote_182" href="#FNanchor_182" class="label">[182]</a> + “Ancient Pagan and Modern Christian Symbolism,” <abbr title="page">p.</abbr> 28.</p> + + +<p class="footnote"><a id="Footnote_183" href="#FNanchor_183" class="label">[183]</a> + See Eusebius, “Ex. H.,” <abbr title="book four, chapter five">bk. <abbr title="four">iv.</abbr>, <abbr title="chapter">ch.</abbr> v.</abbr>; + “Sulpicius Severus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 31.</p> + + +<p class="footnote"><a id="Footnote_184" href="#FNanchor_184" class="label">[184]</a> + It appears that the Jews attribute a very high antiquity to “Sepher Toldos +Jeshu.” It was mentioned for the first time by Martin, about the beginning of the +thirteenth century, for the Talmudists took great care to conceal it from the Christians. +Levi says that Porchetus Salvaticus published some portions of it, which were used by +Luther (see <abbr title="volume eight">vol. viii.</abbr>, Jena <abbr title="Edition">Ed.</abbr>). + The Hebrew text, which was missing, was at last +found by Münster and Buxtorf, and published in 1681, by Christopher Wagenseilius, +in Nuremberg, and in Frankfort, in a collection entitled <span lang="la">“Tela Ignea Satanæ,”</span> or +The Burning Darts of Satan (“See Levi’s <span lang="fr">Science des Esprits”</span>).</p> + + +<p class="footnote"><a id="Footnote_185" href="#FNanchor_185" class="label">[185]</a> + Theodoret: “<abbr title="Hæreticarum Fabularum">Hæretic. Fab.</abbr>,” <abbr title="liber two">lib. ii.</abbr>, 11.</p> + + +<p class="footnote"><a id="Footnote_186" href="#FNanchor_186" class="label">[186]</a> + Jervis W. Jervis: “Genesis,” <abbr title="page">p.</abbr> 324.</p> + + +<p class="footnote"><a id="Footnote_187" href="#FNanchor_187" class="label">[187]</a> + “Lightfoot,” 501.</p> + + +<p class="footnote"><a id="Footnote_188" href="#FNanchor_188" class="label">[188]</a> + Dunlap: “Sod, the Son of the Man,” <abbr title="page ten">p. <abbr title="ten">x.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_189" href="#FNanchor_189" class="label">[189]</a> + Jeremiah <abbr title="seven">vii.</abbr> 29: “Cut off thine hair, O Jerusalem, and cast it away, and take +up a lamentation on high places.”</p> + + +<p class="footnote"><a id="Footnote_190" href="#FNanchor_190" class="label">[190]</a> + Genesis <abbr title="forty-nine">xlix.</abbr> 26.</p> + + +<p class="footnote"><a id="Footnote_191" href="#FNanchor_191" class="label">[191]</a> + Nazareth?</p> + + +<p class="footnote"><a id="Footnote_192" href="#FNanchor_192" class="label">[192]</a> + Otfried Müller: “Historical Greek Literature,” <abbr title="pages">pp.</abbr> 230-240.</p> + + +<p class="footnote"><a id="Footnote_193" href="#FNanchor_193" class="label">[193]</a> + See “Movers,” <abbr title="page">p.</abbr> 683.</p> + + +<p class="footnote"><a id="Footnote_194" href="#FNanchor_194" class="label">[194]</a> + “Codex Nazaræus,” <abbr title="two">ii.</abbr>, 305.</p> + + +<p class="footnote"><a id="Footnote_195" href="#FNanchor_195" class="label">[195]</a> + See Lucian: <span lang="la">“De Syria Dea.”</span></p> + + +<p class="footnote"><a id="Footnote_196" href="#FNanchor_196" class="label">[196]</a> + See Psalm <abbr title="eighty-nine">lxxxix.</abbr> 18.</p> + + +<p class="footnote"><a id="Footnote_197" href="#FNanchor_197" class="label">[197]</a> + “Codex Nazaræus,” <abbr title="one">i.</abbr> 47.</p> + + +<p class="footnote"><a id="Footnote_198" href="#FNanchor_198" class="label">[198]</a> + Ibid.; Norberg: “Onomasticon,” 74.</p> + + +<p class="footnote"><a id="Footnote_199" href="#FNanchor_199" class="label">[199]</a> + <abbr title="Alfonso">Alph.</abbr> de Spire: “Fortalicium Fidei,” <abbr title="two">ii.</abbr>, 2.</p> + + +<p class="footnote"><a id="Footnote_200" href="#FNanchor_200" class="label">[200]</a> + Hosea <abbr title="nine">ix.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_201" href="#FNanchor_201" class="label">[201]</a> + “The Essenes considered oil as a defilement,” says Josephus: “Wars,” <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 7.</p> + + +<p class="footnote"><a id="Footnote_202" href="#FNanchor_202" class="label">[202]</a> + Luke <abbr title="thirteen">xiii.</abbr> 32.</p> + + +<p class="footnote"><a id="Footnote_203" href="#FNanchor_203" class="label">[203]</a> + Matthew <abbr title="two">ii.</abbr> We must bear in mind that the Gospel according to Matthew in +the New Testament is not the original Gospel of the apostle of that name. The authentic +Evangel was for centuries in the possession of the Nazarenes and the Ebionites, +as we show further on the admission of <abbr title="Saint">St.</abbr> Jerome himself, who confesses that he had +to <em>ask permission</em> of the Nazarenes to translate it.</p> + + +<p class="footnote"><a id="Footnote_204" href="#FNanchor_204" class="label">[204]</a> + Dunlap: “Sod, the Son of the Man.”</p> + + +<p class="footnote"><a id="Footnote_205" href="#FNanchor_205" class="label">[205]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 233.</p> + + +<p class="footnote"><a id="Footnote_206" href="#FNanchor_206" class="label">[206]</a> + Preller: <abbr title="volume one">vol. <abbr title="one">i.</abbr></abbr>, <abbr title="page">p.</abbr> 415.</p> + + +<p class="footnote"><a id="Footnote_207" href="#FNanchor_207" class="label">[207]</a> + Ibid., <abbr title="volume one">vol. <abbr title="one">i.</abbr></abbr>, <abbr title="page">p.</abbr> 490.</p> + + +<p class="footnote"><a id="Footnote_208" href="#FNanchor_208" class="label">[208]</a> + The word Apocrypha was very erroneously adopted as doubtful and spurious. +The word means <em>hidden</em> and <em>secret</em>; but that which is secret may be often more true +than that which is revealed.</p> + + +<p class="footnote"><a id="Footnote_209" href="#FNanchor_209" class="label">[209]</a> + The statement, if reliable, would show that Jesus was between fifty and sixty years +old when baptized; for the Gospels make him but a few months younger than John. +The kabalists say that Jesus was over forty years old when first appearing at the gates +of Jerusalem. The present copy of the “Codex Nazaræus” is dated in the year 1042, +but Dunlap finds in Irenæus (2d century) quotations from and ample references to this +book. “The basis of the material common to Irenæus and the “Codex Nazaræus” +must be at least as early as the first century,” says the author in his preface to “Sod, +the Son of the Man,” <abbr title="page one">p. <abbr title="one">i.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_210" href="#FNanchor_210" class="label">[210]</a> + “Codex Nazaræus,” <abbr title="volume one">vol. <abbr title="one">i.</abbr></abbr>, <abbr title="page">p.</abbr> + 109; Dunlap: Ibid., <abbr title="twent-four">xxiv</abbr>.</p> + + +<p class="footnote"><a id="Footnote_211" href="#FNanchor_211" class="label">[211]</a> + Acts <abbr title="twenty-four">xxiv.</abbr> 5.</p> + + +<p class="footnote"><a id="Footnote_212" href="#FNanchor_212" class="label">[212]</a> + Ibid., 14.</p> + + +<p class="footnote"><a id="Footnote_213" href="#FNanchor_213" class="label">[213]</a> + “Herodotus,” <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 170.</p> + + +<p class="footnote"><a id="Footnote_214" href="#FNanchor_214" class="label">[214]</a> + The Hindu High Pontiff—the Chief of the Namburis, who lives in the Cochin +Land, is generally present during these festivals of “Holy Water” immersions. He +travels sometimes to very great distances to preside over the ceremony.</p> + + +<p class="footnote"><a id="Footnote_215" href="#FNanchor_215" class="label">[215]</a> + “<abbr title="Antiquitates Judaicae">Ant. Jud.</abbr>,” <abbr title="thirteen, page">xiii., + p.</abbr> 9; <abbr title="fifteen, page">xv., p.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_216" href="#FNanchor_216" class="label">[216]</a> + King thinks it a great exaggeration and is inclined to believe that these Essenes, +who were most undoubtedly Buddhist monks, were “merely a continuation of the +associations known as Sons of the Prophets.” “The Gnostics and their Remains,” +<abbr title="page">p.</abbr> 22.</p> + + +<p class="footnote"><a id="Footnote_217" href="#FNanchor_217" class="label">[217]</a> + <abbr title="Saint">St.</abbr> Jerome: “Epistles,” <abbr title="page">p.</abbr> 49 (ad. Poulmam); see Dunlap’s “Spirit-History,” +<abbr title="page">p.</abbr> 218.</p> + + +<p class="footnote"><a id="Footnote_218" href="#FNanchor_218" class="label">[218]</a> + “Munk,” <abbr title="page">p.</abbr> 169.</p> + + +<p class="footnote"><a id="Footnote_219" href="#FNanchor_219" class="label">[219]</a> + Bacchus and Ceres—or the mystical <em>Wine</em> and <em>Bread</em>, used during the Mysteries, +become, in the “Adonia,” Adonis and Venus. Movers shows that “<i>Iao</i> is Bacchus,” +<abbr title="page">p.</abbr> 550; and his authority is <cite>Lydus de Mens</cite> (38-74); +<abbr title="Spirit History, page">“Spir. Hist.,” p.</abbr> 195. <i>Iao</i> +is a Sun-god and the Jewish Jehovah; the intellectual or Central Sun of the kabalists. +See <cite>Julian</cite> in <cite>Proclus</cite>. But this “Iao” is not the Mystery-god.</p> + + +<p class="footnote"><a id="Footnote_220" href="#FNanchor_220" class="label">[220]</a> + Josephus: “<abbr title="Antiquitates Judaicae">Ant. Jud.</abbr>,” <abbr title="four">iv.</abbr>, <abbr title="page">p.</abbr> 4.</p> + + +<p class="footnote"><a id="Footnote_221" href="#FNanchor_221" class="label">[221]</a> + Ibid., <abbr title="nine">ix.</abbr>; 2 Kings, <abbr title="one">i.</abbr> 8.</p> + + +<p class="footnote"><a id="Footnote_222" href="#FNanchor_222" class="label">[222]</a> + In relation to the well-known fact of Jesus wearing his hair long, and being always +so represented, it becomes quite startling to find how little the unknown Editor of the +“Acts” knew about the Apostle Paul, since he makes him say in 1 Corinthians <abbr title="eleven">xi.</abbr> 14, +“Doth not Nature itself teach you, that if a <em>man have long hair, it is a shame unto +him</em>?” Certainly Paul could never have said such a thing! Therefore, if the passage +is genuine, Paul knew nothing of the prophet whose doctrines he had embraced +and for which he died; and if false—how much more reliable is what remains?</p> + + +<p class="footnote"><a id="Footnote_223" href="#FNanchor_223" class="label">[223]</a> + Max Müller has sufficiently proved the case in his lecture on the “Zend-Avesta.” +He calls Gushtasp “the mythical pupil of Zoroaster.” Mythical, perhaps, only because +the period in which he lived and learned with Zoroaster is too remote to allow +our modern science to speculate upon it with any certainty.</p> + + +<p class="footnote"><a id="Footnote_224" href="#FNanchor_224" class="label">[224]</a> + Max Müller: “Zend Avesta,” 83.</p> + + +<p class="footnote"><a id="Footnote_225" href="#FNanchor_225" class="label">[225]</a> + Philo: “De Vita. <abbr title="Contemplativa">Contemp.</abbr>”</p> + + +<p class="footnote"><a id="Footnote_226" href="#FNanchor_226" class="label">[226]</a> + The real meaning of the division into <em>ages</em> is esoteric and Buddhistic. So little +did the uninitiated Christians understand it that they accepted the words of Jesus <em>literally</em> +and firmly believed that he meant the end of the world. There had been many +prophecies about the forthcoming age. Virgil, in the fourth Eclogue, mentions the +Metatron—a new offspring, with whom the <em>iron age</em> shall end and a <em>golden one</em> arise.</p> + + +<p class="footnote"><a id="Footnote_227" href="#FNanchor_227" class="label">[227]</a> + “Palestine,” <abbr title="page">p.</abbr> 525, et seq.</p> + + +<p class="footnote"><a id="Footnote_228" href="#FNanchor_228" class="label">[228]</a> + “Sod,” <abbr title="volume two">vol. ii.</abbr>, Preface, <abbr title="page eleven">p. xi.</abbr></p> + + +<p class="footnote"><a id="Footnote_229" href="#FNanchor_229" class="label">[229]</a> + “Vit. Pythag.” Munk derives the name of the <i>Iessæns</i> or Essenes from the Syriac +<i>Asaya</i>—the healers, or physicians, thus showing their identity with the Egyptian Therapeutæ. +“Palestine,” <abbr title="page">p.</abbr> 515.</p> + + +<p class="footnote"><a id="Footnote_230" href="#FNanchor_230" class="label">[230]</a> + Matthew <abbr title="thirteen">xiii.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_231" href="#FNanchor_231" class="label">[231]</a> + “Eleusinian Mysteries,” <abbr title="page">p.</abbr> 15.</p> + + +<p class="footnote"><a id="Footnote_232" href="#FNanchor_232" class="label">[232]</a> + This descent to Hades signified the inevitable fate of each soul to be united for a +time with a terrestrial body. This union, or dark prospect for the soul to find itself +imprisoned within the dark tenement of a body, was considered by all the ancient +philosophers and is even by the modern Buddhists, as a punishment.</p> + + +<p class="footnote"><a id="Footnote_233" href="#FNanchor_233" class="label">[233]</a> + “Eleusinian Mysteries,” <abbr title="page">p.</abbr> 49, foot-note.</p> + + +<p class="footnote"><a id="Footnote_234" href="#FNanchor_234" class="label">[234]</a> + “The profound or esoteric doctrines of the ancients were denominated <em>wisdom</em>, +and afterward <em>philosophy</em>, and also the <em>gnosis</em>, or knowledge. They related to the human +soul, its divine parentage, its supposed degradation from its high estate by becoming +connected with “generation” or the physical world, its onward progress and restoration +to God by regenerations or ... transmigrations.” Ibid, <abbr title="page">p.</abbr> 2, foot-note.</p> + + +<p class="footnote"><a id="Footnote_235" href="#FNanchor_235" class="label">[235]</a> + Cyril of Jerusalem asserts it. See <abbr title="six">vi.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_236" href="#FNanchor_236" class="label">[236]</a> + “Phædrus,” 64.</p> + + +<p class="footnote"><a id="Footnote_237" href="#FNanchor_237" class="label">[237]</a> + “The Golden Ass,” <abbr title="eleven">xi.</abbr></p> + + +<p class="footnote"><a id="Footnote_238" href="#FNanchor_238" class="label">[238]</a> + “Apocalypse,” <abbr title="nineteen">xix.</abbr> 12.</p> + + +<p class="footnote"><a id="Footnote_239" href="#FNanchor_239" class="label">[239]</a> + See <abbr title="Suetonius">Suet.</abbr> in “Vita. <abbr title="Eutropius">Eutrop.</abbr>,” + 7. It is neither cruelty, nor an insane indulgence +in it, which shows this emperor in history as passing his time in catching flies and transpiercing +them with a golden bodkin, but religious superstition. The Jewish astrologers +had predicted to him that he had provoked the wrath of Beelzebub, the “Lord +of the flies,” and would perish miserably through the revenge of the dark god of +Ekron, and die like King Ahaziah, because he persecuted the Jews.</p> + + +<p class="footnote"><a id="Footnote_240" href="#FNanchor_240" class="label">[240]</a> + We believe that it was the Sadducees and not the Pharisees who crucified Jesus. +They were Zadokites—partisans of the house of Zadok, or the sacerdotal family. In +the “Acts” the apostles were said to be persecuted by the Sadducees, but never by the +Pharisees. In fact, the latter never persecuted any one. They had the scribes, rabbis, +and learned men in their numbers, and were not, like the Sadducees, jealous of their +order.</p> + + +<p class="footnote"><a id="Footnote_241" href="#FNanchor_241" class="label">[241]</a> + “Dial.,” <abbr title="page">p.</abbr> 69.</p> + + +<p class="footnote"><a id="Footnote_242" href="#FNanchor_242" class="label">[242]</a> + Fabricius: <abbr title="Codex apocryphus Novi Testamenti">“Cod. Apoc., N. T.,”</abbr> + <abbr title="one">i.</abbr>, 243; Tischendorf: <abbr title="Evangeliorum apocryphorum">“Evang. Ap.,”</abbr> + <abbr title="page">p.</abbr> 214.</p> + + +<p class="footnote"><a id="Footnote_243" href="#FNanchor_243" class="label">[243]</a> + Origen: <abbr title="Contra Celsum">“Cont. Cels.,”</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_244" href="#FNanchor_244" class="label">[244]</a> + Rabbi Iochan: “Mag.,” 51.</p> + + +<p class="footnote"><a id="Footnote_245" href="#FNanchor_245" class="label">[245]</a> + “Origen,” 11.</p> + + +<p class="footnote"><a id="Footnote_246" href="#FNanchor_246" class="label">[246]</a> + Cf. “August de Consans. Evang.,” <abbr title="one">i.</abbr>, 9; <abbr title="Fabricius, Codex apocryphus Novi + Testamenti">Fabric.: “Cod. Ap. N. T.,”</abbr> + <abbr title="one, page">i., p.</abbr> 305, ff.</p> + + +<p class="footnote"><a id="Footnote_247" href="#FNanchor_247" class="label">[247]</a> + <abbr title="Recognitions">“Recog.,”</abbr> <abbr title="one">i.</abbr> 58; cf., <abbr title="page">p.</abbr> 40.</p> + + +<p class="footnote"><a id="Footnote_248" href="#FNanchor_248" class="label">[248]</a> + King’s “Gnostics,” <abbr title="page">p.</abbr> 145; the author places this sarcophagus among the +earliest productions of that art which inundated later the world with mosaics and engravings, +representing the events and personages of the “New Testament.”</p> + + +<p class="footnote"><a id="Footnote_249" href="#FNanchor_249" class="label">[249]</a> + “De Pudicitia.” See “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 144.</p> + + +<p class="footnote"><a id="Footnote_250" href="#FNanchor_250" class="label">[250]</a> + Ibid., plate <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 200.</p> + + +<p class="footnote"><a id="Footnote_251" href="#FNanchor_251" class="label">[251]</a> + This gem is in the collection of the author of “The Gnostics and their Remains.” +See <abbr title="page">p.</abbr> 201.</p> + + +<p class="footnote"><a id="Footnote_252" href="#FNanchor_252" class="label">[252]</a> + “Hæresies,” <abbr title="twenty-seven">xxvii.</abbr></p> + + +<p class="footnote"><a id="Footnote_253" href="#FNanchor_253" class="label">[253]</a> + 1 <abbr title="Corinthians eleven">Cor. xi.</abbr> 14.</p> + + +<p class="footnote"><a id="Footnote_254" href="#FNanchor_254" class="label">[254]</a> + See the “Israelite Indeed,” <abbr title="volume two">vol. ii.</abbr>, + <abbr title="page">p.</abbr> 238; “Treatise Nazir.”</p> + + +<p class="footnote"><a id="Footnote_255" href="#FNanchor_255" class="label">[255]</a> + “<abbr title="Epiphanius, edition">Epiph. ed.</abbr> Petar,” <abbr title="volume one">vol. i.</abbr>, p 117.</p> + + +<p class="footnote"><a id="Footnote_256" href="#FNanchor_256" class="label">[256]</a> + “Kabbala Denudata,” <abbr title="two">ii.</abbr>, 155; “Vallis Regia,” Paris edition.</p> + + +<p class="footnote"><a id="Footnote_257" href="#FNanchor_257" class="label">[257]</a> + Psalms <abbr title="eight">viii.</abbr></p> + + +<p class="footnote"><a id="Footnote_258" href="#FNanchor_258" class="label">[258]</a> + This contradiction, which is attributed to Paul in Hebrews, by making him say +of Jesus in chapter <abbr title="one">i.</abbr>, 4: “Being made <em>so much better</em> + than the angels,” and then immediately +stating in chapter <abbr title="two">ii.</abbr> 9, “But we see Jesus, who was made + <em>a little lower</em> +than the angels,” shows how unscrupulously the writings of the apostles, if they ever +wrote any, were tampered with.</p> + + +<p class="footnote"><a id="Footnote_259" href="#FNanchor_259" class="label">[259]</a> +“Codex Nazaræus,” <abbr title="one">i.</abbr> 23.</p> + + +<p class="footnote"><a id="Footnote_260" href="#FNanchor_260" class="label">[260]</a> + Ibid., preface, <abbr title="page five">p. v.</abbr>, translated from Norberg.</p> + + +<p class="footnote"><a id="Footnote_261" href="#FNanchor_261" class="label">[261]</a> + “According to the Nazarenes and Gnostics, the Demiurg, the creator of the material +world, is not the highest God.” (See Dunlap: “Sod, the Son of the Man.”)</p> + + +<p class="footnote"><a id="Footnote_262" href="#FNanchor_262" class="label">[262]</a> + Clemens: “Al. <abbr title="Stromata">Strom.</abbr>” <abbr title="seven">vii.</abbr>, 7, § 106.</p> + + +<p class="footnote"><a id="Footnote_263" href="#FNanchor_263" class="label">[263]</a> + H. E., <abbr title="four">iv.</abbr> 7.</p> + + +<p class="footnote"><a id="Footnote_264" href="#FNanchor_264" class="label">[264]</a> + The gospels interpreted by Basilides were not our present gospels, which, as it is +proved by the greatest authorities, were not in his days in existence. See “Supernatural +Religion,” <abbr title="volume two, chapter">vol.ii., chap.</abbr> Basilides.</p> + + +<p class="footnote"><a id="Footnote_265" href="#FNanchor_265" class="label">[265]</a> + The five make mystically ten. They are androgynes. “Having divided his body in +two parts, the Supreme Wisdom became male and female” (“Manu,” book <abbr title="one">i.</abbr>, sloka +32). There are many early Buddhistic ideas to be found in Brahmanism.</p> + +<p class="footnote">The prevalent idea that the last of the Buddhas, Gautama, is the ninth incarnation +of Vishnu, or the <em>ninth</em> Avatar, is disclaimed partially by the Brahmans, and wholly +rejected by the learned Buddhist theologians. The latter insist that the worship of +Buddha possesses a far higher claim to antiquity than any of the Brahmanical deities of +the <cite>Vedas</cite>, which they call secular literature. The Brahmans, they show, came from +other countries, and established their heresy on the already accepted popular <em>deities</em>. +They conquered the land by the sword, and succeeded in burying truth, by building a +theology of their own on the ruins of the more ancient one of Buddha, which had +prevailed for ages. They admit the divinity and spiritual existence of some of the +Vedantic gods; but as in the case of the Christian angel-hierarchy they believe that +all these deities are greatly subordinate, even to the incarnated Buddhas. They do not +even acknowledge the creation of the physical universe. Spiritually and <em>invisibly</em> it has +existed from all eternity, and thus it was made merely visible to the human senses. +When it first appeared it was called forth from the realm of the invisible into the visible +by the impulse of A’di Buddha—the “Essence.” They reckon twenty-two such visible +appearances of the universe governed by Buddhas, and as many destructions of it, by +fire and water in regular successions. After the last destruction by the flood, at the end +of the precedent cycle—(the exact calculation, embracing several millions of years, is a +secret cycle) the world, during the present age of the Kali Yug—Maha Bhadda Calpa—has +been ruled successively by four Buddhas, the last of whom was Gautama, the +“Holy One.” The fifth, Maitree-Buddha, is yet to come. This latter is the expected +kabalistic King Messiah, the Messenger of Light, and Sosiosh, the Persian Saviour, +who will come on a <em>white</em> horse. It is also the Christian Second Advent. See +“Apocalypse” of <abbr title="Saint">St.</abbr> John.</p> + + +<p class="footnote"><a id="Footnote_266" href="#FNanchor_266" class="label">[266]</a> + “Irenæus,” <abbr title="one">i.</abbr> 23.</p> + + +<p class="footnote"><a id="Footnote_267" href="#FNanchor_267" class="label">[267]</a> + Tertullian reversed the table himself by rejecting, later in life, the doctrines for +which he fought with such an acerbity and by becoming a Montanist.</p> + + +<p class="footnote"><a id="Footnote_268" href="#FNanchor_268" class="label">[268]</a> + In his debate with Jacolliot upon the right spelling of the Hindu Christna, Mr. +Textor de Ravisi, an ultramontane Catholic, tries to prove that the name of Christna +ought to be written Krishna, for, as the latter means black, and the statues of this +deity are generally black, the word is derived from the color. We refer the reader to +Jacolliot’s answer in his recent work, “Christna et le Christ,” for the conclusive evidence +that the name is not derived from the color.</p> + + +<p class="footnote"><a id="Footnote_269" href="#FNanchor_269" class="label">[269]</a> + There is no equivalent for the word “miracle,” in the Christian sense, among the +Brahmans or Buddhists. The only correct translation would be <i>meipo</i>, a wonder, something +remarkable; but not a violation of natural law. The “saints” only produce +<i>meipo</i>.</p> + + +<p class="footnote"><a id="Footnote_270" href="#FNanchor_270" class="label">[270]</a> + <span lang="de">“Beiträge,”</span> <abbr title="volume one, page">vol. <abbr title="one">i.</abbr>, p.</abbr> 40; Schleiermacher: + <abbr title="Sämmtliche">“Sämmtl.</abbr> Werke,” <abbr title="eight">viii.</abbr>; “Einl., +N. T.,” <abbr title="page">p.</abbr> 64.</p> + + +<p class="footnote"><a id="Footnote_271" href="#FNanchor_271" class="label">[271]</a> + “<abbr title="Epiphanius">Epiph.</abbr> Hæra.,” <abbr title="forty-two">xlii.</abbr>, <abbr title="page">p.</abbr> 1.</p> + + +<p class="footnote"><a id="Footnote_272" href="#FNanchor_272" class="label">[272]</a> + Tertullian: <abbr title="Adversus Marcionem">“Adv. Marc.,”</abbr> <abbr title="two">ii.</abbr> 5; cf. 9.</p> + + +<p class="footnote"><a id="Footnote_273" href="#FNanchor_273" class="label">[273]</a> + Ibid., <abbr title="two">ii.</abbr> 5.</p> + + +<p class="footnote"><a id="Footnote_274" href="#FNanchor_274" class="label">[274]</a> + <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 105.</p> + + +<p class="footnote"><a id="Footnote_275" href="#FNanchor_275" class="label">[275]</a> + Ibid., <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 100.</p> + + +<p class="footnote"><a id="Footnote_276" href="#FNanchor_276" class="label">[276]</a> + <abbr title="Adversus Marcionem">“Adv. Marc.,”</abbr> <abbr title="four">iv.</abbr>, 9, 36.</p> + + +<p class="footnote"><a id="Footnote_277" href="#FNanchor_277" class="label">[277]</a> + “Supernatural Religion,” <abbr title="page">p.</abbr> 101; Matthew <abbr title="five">v.</abbr> 17.</p> + + +<p class="footnote"><a id="Footnote_278" href="#FNanchor_278" class="label">[278]</a> + This author, <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 103, remarks with great justice of the “Heresiarch” +Marcion, “whose high personal character exerted so powerful an influence upon his own +time,” that “it was the misfortune of Marcion to live in an age when Christianity had +passed out of the pure morality of its infancy; when, untroubled by complicated questions +of dogma, simple faith and pious enthusiasm had been the one great bond of +Christian brotherhood, into a phase of ecclesiastical development in which religion was +fast degenerating into theology, and complicated doctrines were rapidly assuming the +rampant attitude which led to so much bitterness, persecution, and schism. In later +times Marcion might have been honored as a reformer, in his own he was denounced as +a heretic. Austere and ascetic in his opinions, he aimed at superhuman purity, and, +although his clerical adversaries might scoff at his impracticable doctrines regarding +marriage and the subjugation of the flesh, they have had their parallels amongst those +whom the Church has since most delighted to honor, and, at least, the whole tendency +of his system was markedly towards the side of virtue.” These statements are based +upon Credner’s “Beiträge,” <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 40; + cf. Neander: “Allg. K. G.,” <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 792, f.; +Schleiermacher, Milman, etc., etc.</p> + + +<p class="footnote"><a id="Footnote_279" href="#FNanchor_279" class="label">[279]</a> + Justin’s “Die Evv.,” <abbr title="page">p.</abbr> 446, sup. B.</p> + + +<p class="footnote"><a id="Footnote_280" href="#FNanchor_280" class="label">[280]</a> + But, on the other hand, this antagonism is very <em>strongly</em> marked in the “Clementine +Homilies,” in which Peter unequivocally denies that Paul, whom he calls Simon the +Magician, has ever had a <em>vision</em> of Christ, and calls him “an enemy.” Canon Westcott +says: “There can be no doubt that <abbr title="Saint">St.</abbr> Paul is referred to as ‘the enemy’” (“On +the Canon,” <abbr title="page">p.</abbr> 252, note 2; “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr>, p 35). But this antagonism, +which rages unto the present day, we find even in <abbr title="Saint">St.</abbr> Paul’s “Epistles.” What +can be more energetic than such like sentences: “Such are <em>false</em> apostles, deceitful +workers, transforming themselves into the apostles of Christ.... I suppose I was +not a whit behind the very chiefest apostle” (2 Corinthians, <abbr title="eleven">xi.</abbr>). “Paul, an apostle +<em>not of men</em>, neither by man, but by Jesus Christ <em>and</em> God the Father, who raised him +from the dead ... but there be some that trouble you, and <em>would pervert</em> the Gospel +of Christ ... <em>false brethren</em>.... When Peter came to Antioch I withstood him to +his face, because he was to be blamed. For before that certain came from James, <em>he did +eat</em> with the Gentiles, but when they were come he withdrew, fearing them which were of +the circumcision. And the other Jews dissembled ... insomuch that Barnabas also was +carried away with their <em>dissimulation</em>,” etc., etc. (<abbr title="Galatians one and +two">Galat. <abbr title="one">i.</abbr> and <abbr title="two">ii.</abbr></abbr>). On the other hand, we +find Peter in the “Homilies,” indulging in various complaints which, although alleged +to be addressed to Simon Magus, are evidently all direct answers to the above-quoted +sentences from the Pauline Epistles, and <em>cannot</em> have anything to do with Simon. So, +for instance, Peter said: “For some among the Gentiles have rejected my lawful +preaching, and accepted certain <em>lawless</em> and <em>foolish</em> teaching of the hostile men (enemy)”—<abbr title="Epistle">Epist.</abbr> +of Peter to James, <abbr title="Section">§</abbr> 2. He says further: “Simon (Paul) ... who came +before me to the Gentiles ... and I have followed him as light upon darkness, as +knowledge upon ignorance, as health upon disease” (“<abbr title="Homily">Homil.</abbr>,” <abbr title="two">ii.</abbr> 17). Still further, +he calls him <em>Death</em> and a <em>deceiver</em> (Ibid., <abbr title="two">ii.</abbr> 18). He warns the Gentiles that “our Lord +and <em>Prophet</em> (<em>?</em>) (<em>Jesus</em>) announced that he would send from among his followers, apostles +to <em>deceive</em>. “Therefore, above all, remember to avoid every apostle, or teacher, +or prophet, who first does not accurately compare his teaching with that of James, +called the brother of our Lord” (see the difference between Paul and James on <em>faith</em>, +<abbr title="Epistle">Epist.</abbr> to Hebrews, <abbr title="eleven">xi.</abbr>, <abbr title="twelve">xii.</abbr>, and +<abbr title="Epistle">Epist.</abbr>. of James, <abbr title="two">ii.</abbr>). “Lest the Evil One should send +a false preacher ... as he has sent to us Simon (?) preaching a counterfeit of truth in +the name of our Lord, and disseminating error” (<abbr title="Homilies">“Hom.”</abbr> <abbr title="eleven">xi.</abbr>, 35; see above quotation +from <abbr title="Galatians">Gal.</abbr> 1, 5). He then denies Paul’s assertion, in the following words: “If, therefore, +our Jesus indeed appeared in a vision to you, it was only as an irritated adversary.... +But how can any one through visions become wise in teaching? And if you say, +‘it is possible,’ then I ask, wherefore did the Teacher remain for a whole year and discourse +to those who were attentive? And how can <em>we believe your story that he +appeared to you</em>? And in what manner did he appear to you, when you hold opinions +contrary to his teaching?... For you now set yourself up against me, who am a +<em>firm rock, the foundation of the Church</em>. If you were not an opponent, you would +not calumniate me, you would not revile my teaching ... (circumcision?) in order that, +in declaring what I have myself heard from the Lord, I may not be believed, as though <em>I +were condemned</em>.... But if you say that I am condemned, you blame God who +revealed Christ to me.” “This last phrase,” observes the author of “Supernatural +Religion,” “‘if you say that I am condemned,’ is an evident allusion to <abbr title="Galatians two">Galat. ii</abbr>, 11, +‘I withstood him to the face, because he was condemned’” (“Supernatural Religion,” +<abbr title="page">p.</abbr> 37). “There cannot be a doubt,” adds the just-quoted author, “that the Apostle +Paul is attacked in this religious romance as the great enemy of the true faith, under +the hated name of Simon the Magician, whom Peter follows everywhere for the purpose +of unmasking and confuting him” (<abbr title="page">p.</abbr> 34). And if so, then we must believe +that it was <abbr title="Saint">St.</abbr> Paul who broke both his legs in Rome when flying in the air.</p> + + +<p class="footnote"><a id="Footnote_281" href="#FNanchor_281" class="label">[281]</a> + “Prâtimoksha Sûtra,” Pali Burmese copy; see also <span lang="fr">“Lotus de la Bonne Loi,”</span> +translated by Burnouf, <abbr title="page">p.</abbr> 444.</p> + + +<p class="footnote"><a id="Footnote_282" href="#FNanchor_282" class="label">[282]</a> + Matthew <abbr title="nineteen">xix.</abbr> 16-18.</p> + + +<p class="footnote"><a id="Footnote_283" href="#FNanchor_283" class="label">[283]</a> + “Pittakatayan,” book <abbr title="three">iii.</abbr>, Pali Version.</p> + + +<p class="footnote"><a id="Footnote_284" href="#FNanchor_284" class="label">[284]</a> + See Judges <abbr title="thirteen">xiii.</abbr> 18, “And the angel of the Lord said unto him: Why askest +thou after my name, seeing it is <span class="allsmcap">SECRET</span>?”</p> + + +<p class="footnote"><a id="Footnote_285" href="#FNanchor_285" class="label">[285]</a> + <abbr title="Volume two">Vol. ii.</abbr>, <abbr title="page">p.</abbr> 106.</p> + + +<p class="footnote"><a id="Footnote_286" href="#FNanchor_286" class="label">[286]</a> + Emmanuel was doubtless the son of the prophet himself, as described in the sixth +chapter; what was predicted, can only be interpreted on that hypothesis. The prophet +had also announced to Ahaz the extinction of his line. “If ye will not believe, surely +ye shall not be established.” Next comes the prediction of the placing of a new prince +on the throne—Hezekiah of Bethlehem, said to have been Isaiah’s son-in-law, under +whom the captives should return from the uttermost parts of the earth. Assyria should +be humbled, and peace overspread the Israelitish country, compare Isaiah <abbr title="seven">vii.</abbr> 14-16; +<abbr title="eight">viii.</abbr> 3, 4; <abbr title="nine">ix.</abbr> 6, 7; + <abbr title="ten">x.</abbr> 12, 20, 21; <abbr title="eleven">xi.</abbr>; Micah + <abbr title="five">v.</abbr>, 2-7. The popular party, the +party of the prophets, always opposed to the Zadokite priesthood, had resolved to set +aside Ahaz and his time-serving policy, which had let in Assyria upon Palestine, and to +set up Hezekiah, a man of their own, who should rebel against Assyria and overthrow +the Assur-worship and Baalim (2 Kings <abbr title="fifteen">xv.</abbr> 11). Though only the prophets hint +this, it being cut out from the historical books, it is noticeable that Ahaz offered his +own child to Moloch, also that he died at the age of thirty-six, and Hezekiah took the +throne at twenty-five, in full adult age.</p> + + +<p class="footnote"><a id="Footnote_287" href="#FNanchor_287" class="label">[287]</a> + Tertullian: <abbr title="Adversus Marcionem">“Adv. Marci,”</abbr> <abbr title="three">iii.</abbr> 8 ff.</p> + + +<p class="footnote"><a id="Footnote_288" href="#FNanchor_288" class="label">[288]</a> + “Sup. Rel.,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 107; + <abbr title="Adversus Marcionem">“Adv. Marci,”</abbr> <abbr title="three">iii.</abbr> 2, <abbr title="Section">§</abbr> 2; cf. <abbr title="three">iii.</abbr> 12, <abbr title="Section">§</abbr> 12.</p> + + +<p class="footnote"><a id="Footnote_289" href="#FNanchor_289" class="label">[289]</a> + <abbr title="Supernatural Religion">“Sup. Relig.,”</abbr> <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 126.</p> + + +<p class="footnote"><a id="Footnote_290" href="#FNanchor_290" class="label">[290]</a> + We give the systems according to an old diagram preserved among some Kopts +and the Druses of Mount Lebanon. Irenæus had perhaps some good reasons to disfigure +their doctrines.</p> + + +<p class="footnote"><a id="Footnote_291" href="#FNanchor_291" class="label">[291]</a> + Sophia is the highest prototype of woman—the first <em>spiritual</em> Eve. In the Bible +the system is reversed and the intervening emanation being omitted, Eve is degraded to +simple humanity.</p> + + +<p class="footnote"><a id="Footnote_292" href="#FNanchor_292" class="label">[292]</a> + See “Irenæus,” book <abbr title="one, chapter">i., chap.</abbr> 31-33.</p> + + +<p class="footnote"><a id="Footnote_293" href="#FNanchor_293" class="label">[293]</a> + In King’s “Gnostics,” we find the system a little incorrect. The author tells us +that he followed Bellermann’s <span lang="de">“Drei Programmen über die Abraxas gemmen.”</span></p> + + +<p class="footnote"><a id="Footnote_294" href="#FNanchor_294" class="label">[294]</a> + See “Idra Magna.”</p> + + +<p class="footnote"><a id="Footnote_295" href="#FNanchor_295" class="label">[295]</a> + “Codex Nazaræns,” part <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 9.</p> + + +<p class="footnote"><a id="Footnote_296" href="#FNanchor_296" class="label">[296]</a> + See “Codex Nazaræns,” <abbr title="one">i.</abbr>, 181. Fetahil, sent to frame the world, finds himself +immersed in the abyss of mud, and soliloquizes in dismay until the <i>Spiritus</i> (Sophia-Achamoth) +unites herself completely with matter, and so creates the material world.</p> + + +<p class="footnote"><a id="Footnote_297" href="#FNanchor_297" class="label">[297]</a> + “Irenæus,” 37, and Theodoret, quoted in the same page.</p> + + +<p class="footnote"><a id="Footnote_298" href="#FNanchor_298" class="label">[298]</a> + Ibid., <abbr title="one">i.</abbr> <abbr title="twenty-five">xxv.</abbr></p> + + +<p class="footnote"><a id="Footnote_299" href="#FNanchor_299" class="label">[299]</a> + See preface to the “Apocryphal New Testament,” London, printed for W. +Hone, Ludgate Hill, 1820.</p> + + +<p class="footnote"><a id="Footnote_300" href="#FNanchor_300" class="label">[300]</a> + “It is first cited by Virgilius Tapsensis, a Latin writer of no credit, in the latter +end of the fifth century, and by him it is suspected to have been forged.”</p> + + +<p class="footnote"><a id="Footnote_301" href="#FNanchor_301" class="label">[301]</a> + “Elements of Theology,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 90, note.</p> + + +<p class="footnote"><a id="Footnote_302" href="#FNanchor_302" class="label">[302]</a> + Parson’s “Letters to Travis,” <abbr title="octavo">8vo.</abbr>, <abbr title="page">p.</abbr> 402.</p> + + +<p class="footnote"><a id="Footnote_303" href="#FNanchor_303" class="label">[303]</a> + The term “Paganism” is properly used by many modern writers with hesitation. +Professor Alexander Wilder, in his edition of Payne Knight’s “Symbolical Language of +Ancient Art and Mythology,” says: “It (‘Paganism’) has degenerated into slang, and +is generally employed with more or less of an opprobrious meaning. The correcter +expression would have been ‘the ancient ethnical worships,’ but it would be hardly +understood in its true sense, and we accordingly have adopted the term in popular use, +but not disrespectfully. A religion which can develop a Plato, an Epictetus, and an +Anaxagoras, is not gross, superficial, or totally unworthy of candid attention. Besides, +many of the rites and doctrines included in the Christian as well as in the Jewish Institute, +appeared first in the other systems. Zoroastrianism anticipated far more than has +been imagined. The cross, the priestly robes and symbols, the sacraments, the Sabbath, +the festivals and anniversaries, are all anterior to the Christian era by thousands of +years. The ancient worship, after it had been excluded from its former shrines, and +from the metropolitan towns, was maintained for a long time by the inhabitants of +humble localities. To this fact it owes its later designation. From being kept up in +the <i>Pagi</i>, or rural districts, its votaries were denominated <i>Pagans</i>, or provincials.”</p> + + +<p class="footnote"><a id="Footnote_304" href="#FNanchor_304" class="label">[304]</a> + <abbr title="Supernatural Religion">“Super. Relig.,”</abbr> <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 5.</p> + + +<p class="footnote"><a id="Footnote_305" href="#FNanchor_305" class="label">[305]</a> + Norberg: Preface to “<abbr title="Codex Nazaræus">Cod. Naz.</abbr>,” p. <abbr title="five">v.</abbr></p> + + +<p class="footnote"><a id="Footnote_306" href="#FNanchor_306" class="label">[306]</a> + <abbr title="Epiphanius">Epiph.</abbr>: “Contra Ebionitas.”</p> + + +<p class="footnote"><a id="Footnote_307" href="#FNanchor_307" class="label">[307]</a> + See preface, from page 1 to 34.</p> + + +<p class="footnote"><a id="Footnote_308" href="#FNanchor_308" class="label">[308]</a> + Ibid., <abbr title="page">p.</abbr> 7, preface.</p> + + +<p class="footnote"><a id="Footnote_309" href="#FNanchor_309" class="label">[309]</a> + Hieronymus: “De Virus.,” <abbr title="illustration, chapter">illust., cap.</abbr> 3. “It is remarkable that, while all church +fathers say that Matthew wrote in <em>Hebrew</em>, the whole of them use the Greek text as +the genuine apostolic writing, without mentioning what relation the <em>Hebrew</em> Matthew +has to our Greek one! It had many <em>peculiar additions</em> which are wanting in our +evangel.” (Olshausen: <span lang="de">“Nachweis der Echtheit der sämmtlichen Schriften des +Neuen <abbr title="Testament">Test.</abbr>,”</span> <abbr title="page">p.</abbr> 32; Dunlap: “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 44.)</p> + + +<p class="footnote"><a id="Footnote_310" href="#FNanchor_310" class="label">[310]</a> + Hieronymus: “Commen. to Matthew,” book <abbr title="two, chapter twelve">ii., ch. xii.</abbr>, 13. Jerome adds that +it was written in the Chaldaic language, but with Hebrew letters.</p> + + +<p class="footnote"><a id="Footnote_311" href="#FNanchor_311" class="label">[311]</a> + “<abbr title="Saint">St.</abbr> Jerome,” <abbr title="verse">v.</abbr>, 445; “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 46.</p> + + +<p class="footnote"><a id="Footnote_312" href="#FNanchor_312" class="label">[312]</a> + This accounts also for the rejection of the works of Justin Martyr, who used only +this “Gospel according to the Hebrews,” as also did most probably Titian, his disciple. +At what late period was fully established the <em>divinity</em> of Christ we can judge by the mere +fact that even in the fourth century Eusebius did not denounce this book as spurious, +but only classed it with such as the Apocalypse of John; and Credner (<span lang="de">“Zur <abbr title="Geschichte">Gesch.</abbr> +Des <abbr title="Kanons">Kan.</abbr>,”</span> <abbr title="page">p.</abbr> 120) shows Nicephorus inserting it, together with the Revelation, in his +“Stichometry,” among the Antilegomena. The Ebionites, the <em>genuine</em> primitive Christians, +rejecting the rest of the apostolic writings, made use only of this Gospel (“<abbr title="Adversus Hæreses">Adv. +Hær.”</abbr> <abbr title="one">i.</abbr>, 26), and the Ebionites, as Epiphanius declares, firmly believed, with the +Nazarenes, that Jesus was but a man “of the seed of a man.”</p> + + +<p class="footnote"><a id="Footnote_313" href="#FNanchor_313" class="label">[313]</a> + See King’s “Gnostics,” <abbr title="page">p.</abbr> 31.</p> + + +<p class="footnote"><a id="Footnote_314" href="#FNanchor_314" class="label">[314]</a> + This Iove, Iao, or Jehovah is quite distinct from the God of the Mysteries, <span class="smcap">Iao</span>, +held sacred by all the nations of antiquity. We will show the difference presently.</p> + + +<p class="footnote"><a id="Footnote_315" href="#FNanchor_315" class="label">[315]</a> + King’s “Gnostics.”</p> + + +<p class="footnote"><a id="Footnote_316" href="#FNanchor_316" class="label">[316]</a> + Iurbo and Adunai, according to the Ophites, are names of Iao-Jehovah, one of the +emanations of Ilda-Baoth. “Iurbo is called by the Abortions (the Jews) Adunai” +(“Codex Nazaræus,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 73).</p> + + +<p class="footnote"><a id="Footnote_317" href="#FNanchor_317" class="label">[317]</a> + King: “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 31.</p> + + +<p class="footnote"><a id="Footnote_318" href="#FNanchor_318" class="label">[318]</a> + In the “Gospel of Nicodemus,” Ilda-Baoth is called <em>Satan</em> by the pious and anonymous +author;—evidently, one of the final flings at the half-crushed enemy. “As for +me,” says Satan, excusing himself to the prince of hell, “I tempted him (Jesus), and +stirred up my old people, the Jews, against him” (<abbr title="chapter fifteen">chap. xv.</abbr> 9). Of all examples of +Christian ingratitude this seems almost the most conspicuous. The poor Jews are first +robbed of their sacred books, and then, in a spurious “Gospel,” are insulted by the representation +of Satan claiming them as his “old people.” If they were his people, and at +the same time are “God’s chosen people,” then the name of this God must be written +Satan and not Jehovah. This is logic, but we doubt if it can be regarded as complimentary +to the “Lord God of Israel.”</p> + + +<p class="footnote"><a id="Footnote_319" href="#FNanchor_319" class="label">[319]</a> + This is the Nazarene system; the Spiritus, after uniting herself with Karabtanos +(<em>matter</em>, turbulent and senseless), brings forth <em>seven badly-disposed stellars</em>, in the Orcus; +“Seven Figures,” which she bore “witless” (“Codex Nazaræus,” <abbr title="one">i.</abbr>, + <abbr title="page">p.</abbr> 118). Justin +Martyr evidently adopts this idea, for he tells us of “the sacred prophets, who say that +one and the same <em>spirit</em> is divided into <em>seven</em> spirits (pneumata). “Justin ad Græcos;” +“Sod,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 52. In + the Apocalypse the Holy Spirit is subdivided into “<em>seven</em> +spirits before the throne,” from the Persian Mithraic mode of classifying.</p> + + +<p class="footnote"><a id="Footnote_320" href="#FNanchor_320" class="label">[320]</a> + This certainly looks like the “<em>jealous</em> God” of the Jews.</p> + + +<p class="footnote"><a id="Footnote_321" href="#FNanchor_321" class="label">[321]</a> + It is the <i>Elohim</i> (plural) who create Adam, and do not wish man to become “as +one of <span class="allsmcap">US</span>.”</p> + + +<p class="footnote"><a id="Footnote_322" href="#FNanchor_322" class="label">[322]</a> + Theodoret: “<abbr title="Hæretics">Hæret.</abbr>;” King’s “Gnostics.”</p> + + +<p class="footnote"><a id="Footnote_323" href="#FNanchor_323" class="label">[323]</a> + “Gnostics and their Remains,” <abbr title="page">p.</abbr> 78.</p> + + +<p class="footnote"><a id="Footnote_324" href="#FNanchor_324" class="label">[324]</a> + Some persons hold that he was Bishop of Rome; others, of Carthage.</p> + + +<p class="footnote"><a id="Footnote_325" href="#FNanchor_325" class="label">[325]</a> + His polemical work addressed against the so-called orthodox Church—the Catholic—notwithstanding +its bitterness and usual style of vituperation, is far more fair, considering +that the “great African” is said to have been expelled from the Church of +Rome. If we believe <abbr title="Saint">St.</abbr> Jerome, it is but the envy and the unmerited calumnies of +the early Roman clergy against Tertullian which forced him to renounce the Catholic +Church and become a Montanist. However, were the unlimited admiration of <abbr title="Saint">St.</abbr> +Cyprian, who terms Tertullian “The Master,” and his estimate of him merited, we +would see less error and paganism in the Church of Rome. The expression of Vincent +of Lerius, “that every word of Tertullian was a sentence, and every sentence a +triumph <em>over error</em>,” does not seem very happy when we think of the respect paid +to Tertullian by the Church of Rome, notwithstanding his partial apostasy and the +<em>errors</em> in which the latter still abides and has even enforced upon the world as <em>infallible</em> +dogmas.</p> + + +<p class="footnote"><a id="Footnote_326" href="#FNanchor_326" class="label">[326]</a> + Were not the views of the Phrygian Bishop Montanus, also deemed a <span class="allsmcap">HERESY</span> +by the Church of Rome? It is quite extraordinary to see how easily the Vatican +encourages the abuse of one <em>heretic</em> Tertullian, against another <em>heretic</em> Basilides, when +the abuse happens to further her own object.</p> + + +<p class="footnote"><a id="Footnote_327" href="#FNanchor_327" class="label">[327]</a> + Does not Paul himself speak of “<cite>Principalities</cite> and <cite>Powers</cite> in heavenly +places” (Ephesians <abbr title="three">iii.</abbr> 10; <abbr title="one">i.</abbr> 21), + and confess that there be <em>gods</em> many and <em>Lords</em> many +(Kurioi)? And angels, powers (Dunameis), and <em>Principalities</em>? (See 1 Corinthians, +<abbr title="eight">viii.</abbr> 5; and Epistle to Romans, <abbr title="eight">viii.</abbr> 38.)</p> + + +<p class="footnote"><a id="Footnote_328" href="#FNanchor_328" class="label">[328]</a> + Tertullian: “<abbr title="Præscriptione">Præscript.</abbr>”</p> + + +<p class="footnote"><a id="Footnote_329" href="#FNanchor_329" class="label">[329]</a> + Baur; Credner; Hilgenfeld; Kirchhofer; Lechler; Nicolas; Ritschl; Schwegler; +Westcott, and Zeller; see “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_330" href="#FNanchor_330" class="label">[330]</a> + See Epiphanius: “Contra Ebionitas.”</p> + + +<p class="footnote"><a id="Footnote_331" href="#FNanchor_331" class="label">[331]</a> + The Ophites, for instance, made of Adonai the third son of Ilda-Baoth, a +malignant genius, and, like his other five brothers, a constant enemy and adversary of +man, whose divine and immortal spirit gave man the means of becoming the rival of +these genii.</p> + + +<p class="footnote"><a id="Footnote_332" href="#FNanchor_332" class="label">[332]</a> + The Bishop of Salamis died <span class="allsmcap">A.D.</span> 403.</p> + + +<p class="footnote"><a id="Footnote_333" href="#FNanchor_333" class="label">[333]</a> + “Epiphanius,” <abbr title="one">i.</abbr>, 122, 123.</p> + + +<p class="footnote"><a id="Footnote_334" href="#FNanchor_334" class="label">[334]</a> + The “Clementines” are composed of three parts—to wit: the Homilies, the Recognitions, +and an Epitome.</p> + + +<p class="footnote"><a id="Footnote_335" href="#FNanchor_335" class="label">[335]</a> + “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_336" href="#FNanchor_336" class="label">[336]</a> + “Homilies,” <abbr title="eighteen">xviii.</abbr>, 1-15.</p> + + +<p class="footnote"><a id="Footnote_337" href="#FNanchor_337" class="label">[337]</a> + “Clementine Homilies;” “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_338" href="#FNanchor_338" class="label">[338]</a> + “Supernatural Religion,” <abbr title="page">p.</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_339" href="#FNanchor_339" class="label">[339]</a> + Hieron.: “Opp.,” <abbr title="seven">vii.</abbr>, <abbr title="page">p.</abbr> 270, ff.; “Supernatural Religion,” <abbr title="page">p.</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_340" href="#FNanchor_340" class="label">[340]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_341" href="#FNanchor_341" class="label">[341]</a> + Theodoret: “<abbr title="Hæreticorum fabularum">Hæret. Fab.</abbr>,” <abbr title="two">ii.</abbr>, <abbr title="seven">vii.</abbr></p> + + +<p class="footnote"><a id="Footnote_342" href="#FNanchor_342" class="label">[342]</a> + See “Irenæus,” <abbr title="One">I.</abbr>, <abbr title="twelve">xii.</abbr>, <abbr title="page">p.</abbr> 86.</p> + + +<p class="footnote"><a id="Footnote_343" href="#FNanchor_343" class="label">[343]</a> + <span lang="de">“Auszüge aus dem Sohar,”</span> <abbr title="page">p.</abbr> 12.</p> + + +<p class="footnote"><a id="Footnote_344" href="#FNanchor_344" class="label">[344]</a> + “<abbr title="Codex Nazaræus">Cod. Naz.</abbr>,” <abbr title="volume two">vol. ii.</abbr>, + <abbr title="page">p.</abbr> 149.</p> + + +<p class="footnote"><a id="Footnote_345" href="#FNanchor_345" class="label">[345]</a> + Theodoret: “<abbr title="Hæreticorum fabularum">Hæret. Fab.</abbr>,” <abbr title="two">ii.</abbr>, + <abbr title="seven">vii.</abbr></p> + + +<p class="footnote"><a id="Footnote_346" href="#FNanchor_346" class="label">[346]</a> + “Homilies,” <abbr title="sixteen">xvi.</abbr>, 15 ff.; <abbr title="two">ii.</abbr>, 12; + <abbr title="three">iii.</abbr>, 57-59; <abbr title="ten">x.</abbr>, 19. Schliemann: + <span lang="de">“Die Clementinem,”</span> + <abbr title="page">p.</abbr> 134 ff., “Supernatural Religion,” <abbr title="volume + two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 349.</p> + + +<p class="footnote"><a id="Footnote_347" href="#FNanchor_347" class="label">[347]</a> + “Homilies,” <abbr title="three">iii.</abbr>, 20 f; <abbr title="two">ii.</abbr>, 16-18, etc.</p> + + +<p class="footnote"><a id="Footnote_348" href="#FNanchor_348" class="label">[348]</a> + Ibid., <abbr title="three">iii.</abbr>, 20 ff.</p> + + +<p class="footnote"><a id="Footnote_349" href="#FNanchor_349" class="label">[349]</a> + Schliemann: <span lang="de">“Die Clementinem,”</span> <abbr title="pages">pp.</abbr> + 130-176; quoted also in “Supernatural + Religion,” <abbr title="page">p.</abbr> 342.</p> + + +<p class="footnote"><a id="Footnote_350" href="#FNanchor_350" class="label">[350]</a> + We will speak of this doctrine further on.</p> + + +<p class="footnote"><a id="Footnote_351" href="#FNanchor_351" class="label">[351]</a> + “Kabbala Denudata,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 155; “Vallis Regia.”</p> + + +<p class="footnote"><a id="Footnote_352" href="#FNanchor_352" class="label">[352]</a> + “Hermes,” <abbr title="Ten">X.</abbr>, <abbr title="four">iv.</abbr>, 21-23.</p> + + +<p class="footnote"><a id="Footnote_353" href="#FNanchor_353" class="label">[353]</a> + Idra Magna: “Kabbala Denudata.”</p> + + +<p class="footnote"><a id="Footnote_354" href="#FNanchor_354" class="label">[354]</a> + Justin Martyr: “<abbr title="Apology">Apol.</abbr>,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 74.</p> + + +<p class="footnote"><a id="Footnote_355" href="#FNanchor_355" class="label">[355]</a> + Josephus: “Wars,” <abbr title="Two">II.</abbr>, <abbr title="chapter">chap.</abbr> 8. + <abbr title="section">sec.</abbr> 7.</p> + + +<p class="footnote"><a id="Footnote_356" href="#FNanchor_356" class="label">[356]</a> + See Josephus; Philo; Munk (35). Eusebius mentions their semneion, where + they perform the mysteries of a retired life (“Ecclesiastic History,” + <abbr title="liber">lib.</abbr> <abbr title="two">ii.</abbr>, <abbr title="chapter">ch.</abbr> 17).</p> + + +<p class="footnote"><a id="Footnote_357" href="#FNanchor_357" class="label">[357]</a> + “Epiphanius,” <abbr title="edition">ed.</abbr> Petau, <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 117.</p> + + +<p class="footnote"><a id="Footnote_358" href="#FNanchor_358" class="label">[358]</a> + Cerinthus is the same Gnostic—a contemporary of John the Evangelist—of whom +Irenæus invented the following anecdote: “There are those who heard him (Polycarp) +say that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving +Cerinthus within, rushed forth from the bath-house ... crying out, ‘Let us fly, lest +the bath-house fall down, Cerinthus, the enemy of the truth, being within it’” (Irenæus: +“<abbr title="Adversus Hæreses">Adv. Hær.</abbr>,” <abbr title="three">iii.</abbr>, 3, <abbr title="Section">§</abbr> 4).</p> + + +<p class="footnote"><a id="Footnote_359" href="#FNanchor_359" class="label">[359]</a> + Munk: “Palestine,” <abbr title="page">p.</abbr> 525; “Sod, the Son of the Man.”</p> + + +<p class="footnote"><a id="Footnote_360" href="#FNanchor_360" class="label">[360]</a> + “Haxthausen,” <abbr title="page">p.</abbr> 229.</p> + + +<p class="footnote"><a id="Footnote_361" href="#FNanchor_361" class="label">[361]</a> + “Shahrastâni;” Dr. D. Chwolsohn: <span lang="de">“Die Ssabier und der Ssabismus,”</span> + <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 625.</p> + + +<p class="footnote"><a id="Footnote_362" href="#FNanchor_362" class="label">[362]</a> + Maimonides, quoted in Dr. D. Chwolsohn: <span lang="de">“Die Ssabier und der Ssabismus,”</span> + <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 458.</p> + + +<p class="footnote"><a id="Footnote_363" href="#FNanchor_363" class="label">[363]</a> + “Ye have condemned and killed the just,” says James in his epistle to the twelve +tribes.</p> + + +<p class="footnote"><a id="Footnote_364" href="#FNanchor_364" class="label">[364]</a> + Porphyry makes a distinction between what he calls “the <em>Antique</em> or <em>Oriental +philosophy</em>,” and the properly Grecian system, that of the Neo-platonists. King says +that all these religions and systems are branches of one antique and common religion, +the Asiatic or Buddhistic (“Gnostics and their Remains,” <abbr title="page">p.</abbr> 1).</p> + + +<p class="footnote"><a id="Footnote_365" href="#FNanchor_365" class="label">[365]</a> + “Sod, the Son of the Man.”</p> + + +<p class="footnote"><a id="Footnote_366" href="#FNanchor_366" class="label">[366]</a> + “Hermes Trismegistus,” <abbr title="pages">pp.</abbr> 86, 87, 90.</p> + + +<p class="footnote"><a id="Footnote_367" href="#FNanchor_367" class="label">[367]</a> + It is the correct interpretation of the Bible allegories that makes the Catholic +clergy so wrathful with the Protestants who freely scrutinize the Bible. How +bitter this feeling has become, we can judge by the following words of the Reverend +Father Parker of Hyde Park, New York, who, lecturing in <abbr title="Saint">St.</abbr> Teresa’s Catholic +Church, on the 10th of December, 1876, said: “To whom does the Protestant +Church owe its possession of the Bible, <cite>which they wish to place in the hands of every +ignorant person and child</cite>? To monkish hands, that laboriously transcribed it before +the age of printing. Protestantism has produced dissension in Church, rebellions and +outbreaks in State, unsoundness in social life, and will never be satisfied short of the +downfall of the Bible! Protestants must admit that the Roman Church has done +more to scatter Christianity and extirpate idolatry than all their sects. From one pulpit +it is said that there is no hell, and from another that there is immediate and unmitigated +damnation. One says that Jesus Christ was only a man; another that you +must be plunged bodily into water to be baptized, and refuses the rites to infants. +Most of them have no prescribed form of worship, no sacred vestments, and their +doctrines are as undefined as their service is informal. The founder of Protestantism, +Martin Luther, was the worst man in Europe. The advent of the Reformation was +the signal for civil war, and from that time to this the world has been in a restless +state, uneasy in regard to Governments, and every day becoming more skeptical. The +ultimate tendency of Protestantism is clearly nothing less than the destruction of all +respect for the Bible, and the disruption of government and society.” Very plain talk +this. The Protestants might easily return the compliment.</p> + + +<p class="footnote"><a id="Footnote_368" href="#FNanchor_368" class="label">[368]</a> + Eliphas Levi ascribes this narrative to the Talmudist authors of “Sota” and +“Sanhedrin,” <abbr title="page">p.</abbr> 19, book of “Jechiel.”</p> + + +<p class="footnote"><a id="Footnote_369" href="#FNanchor_369" class="label">[369]</a> + This fragment is translated from the original Hebrew by Eliphas Levi in his <span lang="fr">“La + Science des Esprits.”</span></p> + + +<p class="footnote"><a id="Footnote_370" href="#FNanchor_370" class="label">[370]</a> + Those who know anything of the rites of the Hebrews must recognize in these +lions the gigantic figures of the Cherubim, whose symbolical monstrosity was well calculated +to frighten and put to flight the profane.</p> + + +<p class="footnote"><a id="Footnote_371" href="#FNanchor_371" class="label">[371]</a> + Arnobius tells the same story of Jesus, and narrates how he was accused of having +robbed the sanctuary of the secret names of the Holy One, by means of which knowledge +he performed all the miracles.</p> + + +<p class="footnote"><a id="Footnote_372" href="#FNanchor_372" class="label">[372]</a> + This is a translation of Eliphas Levi.</p> + + +<p class="footnote"><a id="Footnote_373" href="#FNanchor_373" class="label">[373]</a> + <span lang="fr">“La Science des Esprits,”</span> <abbr title="page">p.</abbr> 37.</p> + + +<p class="footnote"><a id="Footnote_374" href="#FNanchor_374" class="label">[374]</a> + “Israelite Indeed,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 61.</p> + + +<p class="footnote"><a id="Footnote_375" href="#FNanchor_375" class="label">[375]</a> + “Origen,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 150.</p> + + +<p class="footnote"><a id="Footnote_376" href="#FNanchor_376" class="label">[376]</a> + “Codex Nazaræus,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 23.</p> + + +<p class="footnote"><a id="Footnote_377" href="#FNanchor_377" class="label">[377]</a> + “In the way these call heresy I worship” (Acts <abbr title="twenty-four">xxiv.</abbr> 14).</p> + + +<p class="footnote"><a id="Footnote_378" href="#FNanchor_378" class="label">[378]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 109.</p> + + +<p class="footnote"><a id="Footnote_379" href="#FNanchor_379" class="label">[379]</a> + “Milman,” <abbr title="page">p.</abbr> 200.</p> + + +<p class="footnote"><a id="Footnote_380" href="#FNanchor_380" class="label">[380]</a> + Dunlap says in “Sod, the Son of the Man:” “Mr. Hall, of India, informs us +that he has seen Sanscrit philosophical treatises in which the <cite>Logos</cite> continually occur,” +<abbr title="page">p.</abbr> 39, foot-note.</p> + + +<p class="footnote"><a id="Footnote_381" href="#FNanchor_381" class="label">[381]</a> + See John <abbr title="one">i.</abbr></p> + + +<p class="footnote"><a id="Footnote_382" href="#FNanchor_382" class="label">[382]</a> + Origen: “Philosophumena,” <abbr title="twenty-four">xxiv.</abbr></p> + + +<p class="footnote"><a id="Footnote_383" href="#FNanchor_383" class="label">[383]</a> + Kleuker: <span lang="de">“Natur und Ursprung der Emanationslehre bei den Kabbalisten,”</span> + <abbr title="pages">pp.</abbr> 10, 11; see <span lang="la">“Libri Mysterii.”</span></p> + + +<p class="footnote"><a id="Footnote_384" href="#FNanchor_384" class="label">[384]</a> + “These as natural <em>brute beasts</em>.” “The dog has turned to its own vomit again; +and <em>the sow</em> that was washed to her wallowing in the mire” (22).</p> + + +<p class="footnote"><a id="Footnote_385" href="#FNanchor_385" class="label">[385]</a> + The types of the creation, or the attributes of the Supreme Being, are through the +emanations of Adam Kadmon; these are: “The <i>Crown</i>, <i>Wisdom</i>, <i>Prudence</i>, <i>Magnificence</i>, +<i>Severity</i>, <i>Beauty</i>, <i>Victory</i>, <i>Glory</i>, <i>Foundation</i>, <i>Empire</i>. Wisdom is called +<i>Jeh</i>; Prudence, <i>Jehovah</i>; Severity, <i>Elohim</i>; Magnificence, <i>El</i>; Victory and Glory, +<span class="smcap">Sabaoth</span>; Empire or Dominion, <span class="smcap">Adonai</span>.” Thus when the Nazarenes and other +Gnostics of the more Platonic tendency twitted the Jews as “abortions who worship +their god Iurbo, <i>Adunai</i>,” we need not wonder at the wrath of those who had accepted +the old Mosaic system, but at that of Peter and Jude who claim to be followers +of Jesus and dissent from the views of him who was also a Nazarene.</p> + + +<p class="footnote"><a id="Footnote_386" href="#FNanchor_386" class="label">[386]</a> + According to the “Kabala,” <i>Empire</i> or <i>Dominion</i> is “the consuming fire, and +his wife is the Temple or the Church.”</p> + + +<p class="footnote"><a id="Footnote_387" href="#FNanchor_387" class="label">[387]</a> + Colossians <abbr title="two">ii.</abbr> 18.</p> + + +<p class="footnote"><a id="Footnote_388" href="#FNanchor_388" class="label">[388]</a> + It is more likely that both abused Paul, who preached against this belief; and +that the Gnostics were only a pretext. (See Peter’s second Epistle.)</p> + + +<p class="footnote"><a id="Footnote_389" href="#FNanchor_389" class="label">[389]</a> + The true name of Manes—who was a Persian by birth—was <i>Cubricus</i>. (See + <abbr title="Epiphanius">Epiph.</abbr> “Life of Manes,” Hæret. + <abbr title="forty-five">lxv.</abbr>) He was flayed alive at the instance of the + Magi, by the Persian King Varanes <abbr title="One">I.</abbr> Plutarch says that Manes or Manis means + Masses or <span class="allsmcap">ANOINTED</span>. The vessel, or vase of election, + is, therefore, the vessel full of + that light of God, which he pours on one he has selected for his interpreter.</p> + + +<p class="footnote"><a id="Footnote_390" href="#FNanchor_390" class="label">[390]</a> + See King’s “Gnostics,” <abbr title="page">p.</abbr> 38.</p> + + +<p class="footnote"><a id="Footnote_391" href="#FNanchor_391" class="label">[391]</a> + Franck: <span lang="de">“Die Kabbala,”</span> <abbr title="page">p.</abbr> 126.</p> + + +<p class="footnote"><a id="Footnote_392" href="#FNanchor_392" class="label">[392]</a> + Philo: “<abbr title="Quæstiones et Solutiones" lang="la">Quæst. et Solut.</abbr>”</p> + + +<p class="footnote"><a id="Footnote_393" href="#FNanchor_393" class="label">[393]</a> + See Franck: <span lang="de">“Die Kabbala,”</span> <abbr title="page">p.</abbr> 153 ff.</p> + + +<p class="footnote"><a id="Footnote_394" href="#FNanchor_394" class="label">[394]</a> + “Kabbala Denudata;” preface to the “Sohar,” <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 242.</p> + + +<p class="footnote"><a id="Footnote_395" href="#FNanchor_395" class="label">[395]</a> + See Champollion’s “Egypte.”</p> + + +<p class="footnote"><a id="Footnote_396" href="#FNanchor_396" class="label">[396]</a> + “Idra Rabba,” <abbr title="six">vi.</abbr>, <abbr title="page">p.</abbr> 58.</p> + + +<p class="footnote"><a id="Footnote_397" href="#FNanchor_397" class="label">[397]</a> + Idra Suta: “Sohar,” <abbr title="two">ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_398" href="#FNanchor_398" class="label">[398]</a> + Idra Suta: “Sohar,” <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 288 a.</p> + + +<p class="footnote"><a id="Footnote_399" href="#FNanchor_399" class="label">[399]</a> + <i lang="la">Ego sum qui sum</i> (see “Bible”).</p> + + +<p class="footnote"><a id="Footnote_400" href="#FNanchor_400" class="label">[400]</a> + See “Institutes of Manu,” translated by Sir William Jones.</p> + + +<p class="footnote"><a id="Footnote_401" href="#FNanchor_401" class="label">[401]</a> + Champollion.</p> + + +<p class="footnote"><a id="Footnote_402" href="#FNanchor_402" class="label">[402]</a> + We are fully aware that some Christian kabalists term +En-Soph the “Crown,” identify him with Sephira; call +En-Soph “an emanation from God,” and make the ten +Sephiroth comprise “En-Soph” as a unity. They also very +erroneously reverse the first two emanations of +Sephira—Chochma and Binah. The greatest kabalists have +always held Chochma (Wisdom) as a male and active +intelligence, Jah יה, and placed it under the <abbr title="Number">No.</abbr> 2 on +the right side of the triangle, whose apex is the crown, +while Binah (Intelligence) or בינה, is under <abbr title="Number">No.</abbr> 3 on +the left hand. But the latter, being represented by its +divine name as Jehovah יהוה, very naturally showed +the God of Israel as only a third emanation, as well as +a feminine, passive principle. Hence when the time came +for the Talmudists to transform their multifarious +deities into one living God, they resorted to their +Masoretic points and combined to transform Jehovah into +Adonai, “the Lord.” This, under the persecution of the +Mediæval kabalists by the Church, also forced some of +the former to change their female Sephiroth into male, +and _vice versa_, so as to avoid being accused of +disrespect and blasphemy to Jehovah; whose name, +moreover, by mutual and secret agreement they accepted +as a _substitute_ for Jah, or the mystery name IAO. +Alone the _initiated_ knew of it, but later it gave rise +to a great confusion among the _uninitiated_. It would +be worth while—were it not for lack of space—to quote +a few of the many passages in the oldest Jewish +authorities, such as Rabbi Akiba, and the “Sohar,” which +corroborate our assertion. Chochma-Wisdom is a male +principle everywhere, and Binah-Jehovah, a female +potency. The writings of Irenæus, Theodoret, and +Epiphanius, teeming with accusations against the +Gnostics and “Hæresies,” repeatedly show Simon Magus and +Cerenthus making of Binah the feminine divine Spirit +which inspired Simon. Binah is Sophia, and the Sophia of +the Gnostics is surely not a male potency, but simply +the feminine Wisdom, or Intelligence. (See any ancient +“Arbor Kabbalistica,” or Tree of the Sephiroth.) Eliphas +Levi, in the <span lang="fr">“Rituel de la Haute Magie,”</span> + <abbr title="volume one">vol. i.</abbr>, <abbr title="pages">pp.</abbr> +223 and 231, places Chochma as <abbr title="Number">No.</abbr> 2 and as a male +Sephiroth on the right hand of the Tree. In the “Kabala” +the three male Sephiroth—Chochma, Chesed, Netsah—are +known as the Pillar of Mercy; and the three feminine on +the left, namely, Binah, Geburah, Hod, are named the +Pillar of Judgment; while the four Sephiroth of the +centre—Kether, Tiphereth, Jesod, and Malchuth—are +called the Middle Pillar. And, as Mackenzie, in the +“Royal Masonic Cyclopædia,” shows, “there is an analogy +in these three pillars to the three Pillars of Wisdom, +Strength, and Beauty in a Craft Lodge of Masonry, while +the En-Soph forms the mysterious blazing star, or mystic +light of the East.” (<abbr title="page">p.</abbr> 407).</p> + + +<p class="footnote"><a id="Footnote_403" href="#FNanchor_403" class="label">[403]</a> + Justin: <span lang="la">“Cum. Trypho,”</span> <abbr title="page">p.</abbr> 284.</p> + + +<p class="footnote"><a id="Footnote_404" href="#FNanchor_404" class="label">[404]</a> + A division indicative of time.</p> + + +<p class="footnote"><a id="Footnote_405" href="#FNanchor_405" class="label">[405]</a> + Sanchoniathon calls time the oldest Æon, <em>Protogonos</em>, the “<em>first-born</em>.”</p> + + +<p class="footnote"><a id="Footnote_406" href="#FNanchor_406" class="label">[406]</a> + Philo Judæus: “Cain and his Birth,” p. <abbr title="seventeen">xvii.</abbr></p> + + +<p class="footnote"><a id="Footnote_407" href="#FNanchor_407" class="label">[407]</a> + Azrael, angel of death, is also Israel. <i>Ab-ram</i> means father of elevation, high +placed father, for Saturn is the highest or outmost planet.</p> + + +<p class="footnote"><a id="Footnote_408" href="#FNanchor_408" class="label">[408]</a> + See Genesis <abbr title="thirteen">xiii.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_409" href="#FNanchor_409" class="label">[409]</a> + Saturn is generally represented as a very old man, with a sickle in his hand.</p> + + +<p class="footnote"><a id="Footnote_410" href="#FNanchor_410" class="label">[410]</a> + Bunsen: “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 85.</p> + + +<p class="footnote"><a id="Footnote_411" href="#FNanchor_411" class="label">[411]</a> + Idra Suta: “Sohar,” <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 292 b.</p> + + +<p class="footnote"><a id="Footnote_412" href="#FNanchor_412" class="label">[412]</a> + Bereshith Rabba: “Parsha,” <abbr title="nine">ix.</abbr></p> + + +<p class="footnote"><a id="Footnote_413" href="#FNanchor_413" class="label">[413]</a> + “Sohar,” <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 20 a.</p> + + +<p class="footnote"><a id="Footnote_414" href="#FNanchor_414" class="label">[414]</a> + “The Sanscrit <i>s</i>,” says Max Müller, “is represented by the <i>z</i> and <i>h</i>. Thus the +geographical name ‘hapta hendu,’ which occurs in the ‘Avesta,’ becomes intelligible, +if we retranslate the <i>z</i> and <i>h</i> into the Sanscrit <i>s</i>. For ‘Sapta Sindhu,’ or the seven +rivers, is the old Vaidic name for India itself” (“Chips,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 81). The +“Avesta” is the spirit of the “Vedas”—the esoteric meaning made partially known.</p> + + +<p class="footnote"><a id="Footnote_415" href="#FNanchor_415" class="label">[415]</a> + What is generally understood in the “Avesta” system as a <em>thousand</em> years, means, +in the esoteric doctrine, a cycle of a duration known but to the initiates and which has +an allegorical sense.</p> + + +<p class="footnote"><a id="Footnote_416" href="#FNanchor_416" class="label">[416]</a> + Matter: <span lang="fr">“Histoire Critique du Gnosticisme,”</span> <abbr title="plate ten">pl. <abbr title="ten">x.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_417" href="#FNanchor_417" class="label">[417]</a> + Idra Suta: “Sohar,” <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 288.</p> + + +<p class="footnote"><a id="Footnote_418" href="#FNanchor_418" class="label">[418]</a> + Ibid., <abbr title="section two">sect. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_419" href="#FNanchor_419" class="label">[419]</a> + Ibid., <abbr title="seven">vii.</abbr></p> + + +<p class="footnote"><a id="Footnote_420" href="#FNanchor_420" class="label">[420]</a> + <span lang="la">Jam vero quoniam hoc in loco recondita est illa plane non utuntur, et tantum +de parte lucis ejus particepant quæ demittitur et ingreditur intra filum Ain Soph protensum +e Persona</span> אל (<i>Al</i>-God) <span lang="la">deorsum: intratque et perrumpit et transit per Adam +primum occultum usque in statum dispositionis transitque per eum a capite usque ad +pedes ejus: <em>et in eo est figura hominis</em> (“Kabbala Denudata,”</span> <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 246).</p> + + +<p class="footnote"><a id="Footnote_421" href="#FNanchor_421" class="label">[421]</a> + “Sohar,” <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 51 a.</p> + + +<p class="footnote"><a id="Footnote_422" href="#FNanchor_422" class="label">[422]</a> + Book <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 290.</p> + + +<p class="footnote"><a id="Footnote_423" href="#FNanchor_423" class="label">[423]</a> + “Idra Rabba,” <abbr title="Sections">§§</abbr> 541, 542.</p> + + +<p class="footnote"><a id="Footnote_424" href="#FNanchor_424" class="label">[424]</a> + Ibid., <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 36.</p> + + +<p class="footnote"><a id="Footnote_425" href="#FNanchor_425" class="label">[425]</a> + Ibid., <abbr title="page">p.</abbr> 171.</p> + + +<p class="footnote"><a id="Footnote_426" href="#FNanchor_426" class="label">[426]</a> + <span lang="de">“<abbr title="Natur und den Ursprung der">Nat. und Urspr. d.</abbr> Emanationslehre <abbr title="bei den">b. d.</abbr> Kabbalisten,”</span> <abbr title="page two">p. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_427" href="#FNanchor_427" class="label">[427]</a> + “Irenæus,” <abbr title="page">p.</abbr> 637.</p> + + +<p class="footnote"><a id="Footnote_428" href="#FNanchor_428" class="label">[428]</a> + “Idra Suta,” <abbr title="nine">ix.</abbr>; “Kabbala Denudata;” see Pythagoras: “Monad.”</p> + + +<p class="footnote"><a id="Footnote_429" href="#FNanchor_429" class="label">[429]</a> + “Codex Nazaræus,” <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 145.</p> + + +<p class="footnote"><a id="Footnote_430" href="#FNanchor_430" class="label">[430]</a> + “Idra Rabba,” <abbr title="eight">viii.</abbr>, <abbr title="pages">pp.</abbr> 107-109.</p> + + +<p class="footnote"><a id="Footnote_431" href="#FNanchor_431" class="label">[431]</a> + <span lang="de">“Auszüge aus dem Sohar,”</span> <abbr title="page">p.</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_432" href="#FNanchor_432" class="label">[432]</a> + He is the universal and spiritual <em>germ</em> of all things.</p> + + +<p class="footnote"><a id="Footnote_433" href="#FNanchor_433" class="label">[433]</a> + “Ad. Kabb. Chr.,” <abbr title="page">p.</abbr> 6.</p> + + +<p class="footnote"><a id="Footnote_434" href="#FNanchor_434" class="label">[434]</a> + “Sohar,” <abbr title="page">p.</abbr> 93.</p> + + +<p class="footnote"><a id="Footnote_435" href="#FNanchor_435" class="label">[435]</a> + “Movers,” <abbr title="page">p.</abbr> 265.</p> + + +<p class="footnote"><a id="Footnote_436" href="#FNanchor_436" class="label">[436]</a> + “Kabbala Denudata,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 236.</p> + + +<p class="footnote"><a id="Footnote_437" href="#FNanchor_437" class="label">[437]</a> + Champollion, Junior: <span lang="fr">“Lettres.”</span></p> + + +<p class="footnote"><a id="Footnote_438" href="#FNanchor_438" class="label">[438]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 47-57.</p> + + +<p class="footnote"><a id="Footnote_439" href="#FNanchor_439" class="label">[439]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 145.</p> + + +<p class="footnote"><a id="Footnote_440" href="#FNanchor_440" class="label">[440]</a> + Ibid., <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 211.</p> + + +<p class="footnote"><a id="Footnote_441" href="#FNanchor_441" class="label">[441]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 308.</p> + + +<p class="footnote"><a id="Footnote_442" href="#FNanchor_442" class="label">[442]</a> + Sophia-Achamoth also begets her son Ilda-Baoth, the <i>Demiurge</i>, by looking into +chaos or matter, and by coming in contact with it.</p> + + +<p class="footnote"><a id="Footnote_443" href="#FNanchor_443" class="label">[443]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 109. See “Sod, the Son of the Man,” for translation.</p> + + +<p class="footnote"><a id="Footnote_444" href="#FNanchor_444" class="label">[444]</a> + Revelation <abbr title="four">iv.</abbr> 5.</p> + + +<p class="footnote"><a id="Footnote_445" href="#FNanchor_445" class="label">[445]</a> + Ezekiel.</p> + + +<p class="footnote"><a id="Footnote_446" href="#FNanchor_446" class="label">[446]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 127.</p> + + +<p class="footnote"><a id="Footnote_447" href="#FNanchor_447" class="label">[447]</a> + The first androgyne duad being considered a <em>unit</em> in all the secret computations, + is, therefore, the Holy Ghost.</p> + + +<p class="footnote"><a id="Footnote_448" href="#FNanchor_448" class="label">[448]</a> + “Codex Nazaræus,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 59.</p> + + +<p class="footnote"><a id="Footnote_449" href="#FNanchor_449" class="label">[449]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 285.</p> + + +<p class="footnote"><a id="Footnote_450" href="#FNanchor_450" class="label">[450]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 309.</p> + + +<p class="footnote"><a id="Footnote_451" href="#FNanchor_451" class="label">[451]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 287. See “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 101.</p> + + +<p class="footnote"><a id="Footnote_452" href="#FNanchor_452" class="label">[452]</a> + John <abbr title="four">iv.</abbr> 9.</p> + + +<p class="footnote"><a id="Footnote_453" href="#FNanchor_453" class="label">[453]</a> + “Codex Nazaræus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 123.</p> + + +<p class="footnote"><a id="Footnote_454" href="#FNanchor_454" class="label">[454]</a> + “Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders +of Israel. <cite>And they saw the God of Israel</cite>,” Exodus <abbr title="twenty-four">xxiv.</abbr> 9, 10.</p> + + +<p class="footnote"><a id="Footnote_455" href="#FNanchor_455" class="label">[455]</a> + Irenæus: “Clementine Homilies,” <abbr title="One">I.</abbr>, <abbr title="twenty-two">xxii.</abbr>, <abbr title="page">p.</abbr> 118.</p> + + +<p class="footnote"><a id="Footnote_456" href="#FNanchor_456" class="label">[456]</a> + “<abbr title="Adversus Hæreses">Adv. Hæs.</abbr>,” <abbr title="Three, two">III., ii.</abbr>, 18.</p> + + +<p class="footnote"><a id="Footnote_457" href="#FNanchor_457" class="label">[457]</a> + See King’s “Gnostics.”</p> + + +<p class="footnote"><a id="Footnote_458" href="#FNanchor_458" class="label">[458]</a> + Ezekiel <abbr title="one-two">i.-ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_459" href="#FNanchor_459" class="label">[459]</a> + “Gnostics and their Remains.”</p> + + +<p class="footnote"><a id="Footnote_460" href="#FNanchor_460" class="label">[460]</a> + “Although this science is commonly supposed to be peculiar to the Jewish Talmudists, +there is no doubt that they borrowed the idea from a foreign source, and that +from the Chaldeans, the <cite>founders of magic art</cite>,” says King, in the “Gnostics.” The +titles <i>Iao</i> and <i>Abraxas</i>, etc., instead of being recent Gnostic figments, were indeed holy +names, borrowed from the most ancient formulæ of the East. Pliny must allude to +them when he mentions the virtues ascribed by the Magi to amethysts engraved with +the names of the sun and moon, names not expressed in either the Greek or Latin +tongues. In the “<cite>Eternal Sun</cite>,” the “<cite>Abraxas</cite>,” the “<cite>Adonai</cite>,” of these gems, we +recognize the very amulets ridiculed by the philosophic Pliny (“Gnostics,” <abbr title="pages">pp.</abbr> 79, 80); +<cite>Virtutes</cite> (miracles) as employed by Irenæus.</p> + + +<p class="footnote"><a id="Footnote_461" href="#FNanchor_461" class="label">[461]</a> + So called to distinguish the short-face, who <em>is exterior</em>, “from the venerable sacred +ancient” (the “Idra Rabba,” <abbr title="three">iii.</abbr>, 36; <abbr title="five">v.</abbr> 54). Seir-Anpin is the “image of the Father.” +“He that hath seen me hath seen my Father” (John <abbr title="fourteen">xiv.</abbr> 9).</p> + + +<p class="footnote"><a id="Footnote_462" href="#FNanchor_462" class="label">[462]</a> + “Codex Nazaræus,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 57.</p> + + +<p class="footnote"><a id="Footnote_463" href="#FNanchor_463" class="label">[463]</a> + Ibid., <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 61.</p> + + +<p class="footnote"><a id="Footnote_464" href="#FNanchor_464" class="label">[464]</a> + This stone, of a sponge-like surface, is found in Narmada and seldom to be seen +in other places.</p> + + +<p class="footnote"><a id="Footnote_465" href="#FNanchor_465" class="label">[465]</a> + John has an eagle near him; Luke, a bull; Mark, a lion; and Matthew, an +angel—the kabalistic quaternary of the Egyptian Tarot.</p> + + +<p class="footnote"><a id="Footnote_466" href="#FNanchor_466" class="label">[466]</a> + See Matter, upon the subject.</p> + + +<p class="footnote"><a id="Footnote_467" href="#FNanchor_467" class="label">[467]</a> + Consult Book of Daniel, <abbr title="four">iv.</abbr>, <abbr title="five">v.</abbr></p> + + +<p class="footnote"><a id="Footnote_468" href="#FNanchor_468" class="label">[468]</a> + Ahriman, the production of Zoroaster, is so called in hatred of the Arias or +Aryas, the Brahmans against whose dominion the Zoroastrians had revolted. Although +an Arya (a noble, a sage) himself, Zoroaster, as in the case of the Devas whom he disgraced +from gods to the position of <em>devils</em>, hesitated not to designate this type of the +spirit of evil under the name of his enemies, the Brahman-Aryas. The whole struggle +of Ahura-mazd and Ahriman is but the allegory of the great religious and political war +between Brahmanism and Zoroastrianism.</p> + + +<p class="footnote"><a id="Footnote_469" href="#FNanchor_469" class="label">[469]</a> + “Nork,” <abbr title="two">ii.</abbr>, 146.</p> + + +<p class="footnote"><a id="Footnote_470" href="#FNanchor_470" class="label">[470]</a> + <abbr title="Reverend">Rev.</abbr> Mr. Maurice takes it also to mean the cycles.</p> + + +<p class="footnote"><a id="Footnote_471" href="#FNanchor_471" class="label">[471]</a> + “Duncker,” <abbr title="two">ii.</abbr>, 363; Spiegel’s “Avesta,” <abbr title="one">i.</abbr>, 32, 34.</p> + + +<p class="footnote"><a id="Footnote_472" href="#FNanchor_472" class="label">[472]</a> + See the “Book of Dehesh,” 47.</p> + + +<p class="footnote"><a id="Footnote_473" href="#FNanchor_473" class="label">[473]</a> + See King’s translation of the “Zend Avesta,” in his “Gnostics,” <abbr title="page">p.</abbr> 9.</p> + + +<p class="footnote"><a id="Footnote_474" href="#FNanchor_474" class="label">[474]</a> + The dævas or devils of the Iranians contrast with the devas or deities of India.</p> + + +<p class="footnote"><a id="Footnote_475" href="#FNanchor_475" class="label">[475]</a> + “Nork,” <abbr title="two">ii.</abbr>, 146.</p> + + +<p class="footnote"><a id="Footnote_476" href="#FNanchor_476" class="label">[476]</a> + The Bishop of Ephesus, 218 <span class="allsmcap">A.D.</span>; Eusebius: “H. E.” <abbr title="three">iii.</abbr>, 31. Origen stoutly +maintained the doctrine of eternal punishment to be erroneous. He held that at the +second advent of Christ even the devils among the damned would be forgiven. The +eternal damnation is a later <em>Christian</em> thought.</p> + + +<p class="footnote"><a id="Footnote_477" href="#FNanchor_477" class="label">[477]</a> + Luke <abbr title="twelve">xii.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_478" href="#FNanchor_478" class="label">[478]</a> + “Hermes Trismegistus,” <abbr title="six">vi.</abbr> 55.</p> + + +<p class="footnote"><a id="Footnote_479" href="#FNanchor_479" class="label">[479]</a> + Plato Protogoras; “Cory,” <abbr title="page">p.</abbr> 274.</p> + + +<p class="footnote"><a id="Footnote_480" href="#FNanchor_480" class="label">[480]</a> + Panthier: <span lang="fr">“La Chine,”</span> <abbr title="two">ii.</abbr>, 375; “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 97.</p> + + +<p class="footnote"><a id="Footnote_481" href="#FNanchor_481" class="label">[481]</a> + Acts <abbr title="two">ii.</abbr> 22.</p> + + +<p class="footnote"><a id="Footnote_482" href="#FNanchor_482" class="label">[482]</a> + John <abbr title="one">i.</abbr> 6.</p> + + +<p class="footnote"><a id="Footnote_483" href="#FNanchor_483" class="label">[483]</a> + Ibid., 30.</p> + + +<p class="footnote"><a id="Footnote_484" href="#FNanchor_484" class="label">[484]</a> + John <abbr title="eight">viii.</abbr> 40.</p> + + +<p class="footnote"><a id="Footnote_485" href="#FNanchor_485" class="label">[485]</a> + Ibid., <abbr title="nine">ix.</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_486" href="#FNanchor_486" class="label">[486]</a> + Priestley: “History of Early Christianity,” <abbr title="page">p.</abbr> 2, <abbr title="section">sect.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_487" href="#FNanchor_487" class="label">[487]</a> + Mahomet was born in 571 <span class="allsmcap">A.D.</span></p> + + +<p class="footnote"><a id="Footnote_488" href="#FNanchor_488" class="label">[488]</a> + J. M. Peebles: “Jesus—Man, Myth, or God?”</p> + + +<p class="footnote"><a id="Footnote_489" href="#FNanchor_489" class="label">[489]</a> + Translated from the “Hari-Purana,” by Jacolliot: <span lang="fr">“Christna, et le Christ.”</span></p> + + +<p class="footnote"><a id="Footnote_490" href="#FNanchor_490" class="label">[490]</a> + Clement: “Al. <abbr title="Stromata">Strom.</abbr>,” v. 14, <abbr title="Section">§</abbr> 110; translation given in “Supernatural Religion,” +<abbr title="volume one">vol. i</abbr>, <abbr title="page">p.</abbr> 77.</p> + + +<p class="footnote"><a id="Footnote_491" href="#FNanchor_491" class="label">[491]</a> + This work, “The Pastor of Hermas,” is no longer extant, but appears only in +the “Stichometry” of Nicephorus; it is now considered an apocrypha. But, in the days +of Irenæus, it was quoted as Holy Scripture (see “<abbr title="Supernatural">Sup.</abbr> Religion,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 257) by +the Fathers, held to be divinely inspired, and publicly read in the churches (Irenæus: +“<abbr title="Adversus Hæreses">Adv. Hær.</abbr>,” <abbr title="four">iv.</abbr>, 20). When Tertullian became a Montanist he rejected it, after +having <em>asserted</em> its divinity (Tertullian: “De <abbr title="Oratione">Orat.</abbr>,” <abbr title="page">p.</abbr> 12).</p> + + +<p class="footnote"><a id="Footnote_492" href="#FNanchor_492" class="label">[492]</a> + “Sohar,” <abbr title="forty">xl.</abbr>, <abbr title="page">p.</abbr> 10.</p> + + +<p class="footnote"><a id="Footnote_493" href="#FNanchor_493" class="label">[493]</a> + “Codex Nazaræus,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="pages">pp.</abbr> 60, 61.</p> + + +<p class="footnote"><a id="Footnote_494" href="#FNanchor_494" class="label">[494]</a> + Ibid., <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 281; <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 59.</p> + + +<p class="footnote"><a id="Footnote_495" href="#FNanchor_495" class="label">[495]</a> + We must remind the reader, in this connection, that Joshua and Jesus are one and +the same name. In the Slavonian Bibles Joshua reads—<i>Iessus</i> (or Jesus), <i>Navin</i>.</p> + + +<p class="footnote"><a id="Footnote_496" href="#FNanchor_496" class="label">[496]</a> + “Idra Rabba,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="Section">§</abbr> 41; the “Sohar.”</p> + + +<p class="footnote"><a id="Footnote_497" href="#FNanchor_497" class="label">[497]</a> + “Kabbala Denudata,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 230; the “Book of the Babylonian Companions,” +<abbr title="page">p.</abbr> 35.</p> + + +<p class="footnote"><a id="Footnote_498" href="#FNanchor_498" class="label">[498]</a> + “Sohar Ex.,” <abbr title="page">p.</abbr> 11.</p> + + +<p class="footnote"><a id="Footnote_499" href="#FNanchor_499" class="label">[499]</a> + “Midrash Hashirim;” “Rabbi Akaba;” “Midrash Koheleth,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 45.</p> + + +<p class="footnote"><a id="Footnote_500" href="#FNanchor_500" class="label">[500]</a> + “Codex Nazaræus,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 60.</p> + + +<p class="footnote"><a id="Footnote_501" href="#FNanchor_501" class="label">[501]</a> + “On the Canon,” <abbr title="page">p.</abbr> 178 ff.</p> + + +<p class="footnote"><a id="Footnote_502" href="#FNanchor_502" class="label">[502]</a> + <abbr title="Volume two">Vol. ii.</abbr>, <abbr title="page">p.</abbr> 57; Norberg’s + “Onomasticon;” “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 103.</p> + + +<p class="footnote"><a id="Footnote_503" href="#FNanchor_503" class="label">[503]</a> + “Preller,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 484; + K. O. Muller: “History of Greek Literature,” <abbr title="page">p.</abbr> + 238; “Movers,” <abbr title="page">p.</abbr> 553.</p> + + +<p class="footnote"><a id="Footnote_504" href="#FNanchor_504" class="label">[504]</a> + “Sohar,” <abbr title="volume one">vol. i.</abbr>, <abbr title="folio">fol.</abbr> 25.</p> + + +<p class="footnote"><a id="Footnote_505" href="#FNanchor_505" class="label">[505]</a> + “Simil.,” <abbr title="volume">vol.</abbr> <abbr title="nine">ix.</abbr>, + <abbr title="page">p.</abbr> 12; “Supernatural Religion,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 257.</p> + + +<p class="footnote"><a id="Footnote_506" href="#FNanchor_506" class="label">[506]</a> + Mark <abbr title="thirteen">xiii.</abbr> 32.</p> + + +<p class="footnote"><a id="Footnote_507" href="#FNanchor_507" class="label">[507]</a> + “<abbr title="Apology">Apolog.</abbr>,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 63.</p> + + +<p class="footnote"><a id="Footnote_508" href="#FNanchor_508" class="label">[508]</a> + “Idra Rabba,” <abbr title="ten">x.</abbr>, <abbr title="page">p.</abbr> 177.</p> + + +<p class="footnote"><a id="Footnote_509" href="#FNanchor_509" class="label">[509]</a> + “Codex Nazaræus,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 23.</p> + + +<p class="footnote"><a id="Footnote_510" href="#FNanchor_510" class="label">[510]</a> + Philo says that the <i>Logos</i> is the <em>interpreter</em> of the highest God, and argues, +“that he must be the God of us imperfect beings” (“<abbr title="Legum Allegoriarum">Leg. Alleg.</abbr>,” <abbr title="three">iii.</abbr>, <abbr title="Section">§</abbr> 73). According +to his opinion man was not made in the likeness of the <em>most High</em> God, the Father +of all, but in that of the <em>second</em> God who is his word—Logos” (Philo: “Fragments,” +1; <abbr title="from Eusebius Præparatio Evangelica">ex. Euseb. “Præpar. Evang.</abbr>,” <abbr title="seven">vii.</abbr>, 13).</p> + + +<p class="footnote"><a id="Footnote_511" href="#FNanchor_511" class="label">[511]</a> + “Codex Nazaræus,” <abbr title="page">p.</abbr> 57; “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 59.</p> + + +<p class="footnote"><a id="Footnote_512" href="#FNanchor_512" class="label">[512]</a> + <span lang="de">“Hundert und ein Frage,”</span> <abbr title=" page seventeen">p. xvii.</abbr>; + Dunlap: “Sod, the Son of the Man,” <abbr title="page">p.</abbr> 87; + the author, who quotes Nork, says that parts of the “Midrashim” and the “Targum” + of Onkelos, antedate the “New Testament.”</p> + + +<p class="footnote"><a id="Footnote_513" href="#FNanchor_513" class="label">[513]</a> + Writing upon Ptolemæus and Heracleon, the author of “Supernatural Religion” +(<abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 217) says that “the inaccuracy of the Fathers keeps pace with their want of +critical judgment,” and then proceeds to illustrate this particularly ridiculous blunder +committed by Epiphanius, in common with Hippolytus, Tertullian, and Philostrius. +“Mistaking a passage of Irenæus, ‘<abbr title="Adversus Hæresus">Adv. Hær.</abbr>,’ + <abbr title="one">i.</abbr>, <abbr title="page">p.</abbr> 14, regarding the Sacred +Tetrad (Kol-Arbas), Hippolytus supposes Irenæus to refer to another heretic leader.” +He at once treats the Tetrad as such a leader named “Colarbasus,” and after dealing +(<abbr title="six">vi.</abbr>, 4) with the doctrines of Secundus, and Ptolemæus, and Heracleon, he proposes, +<abbr title="Section">§</abbr> 5, to show, “what are the opinions held by Marcus and <i>Colarbasus</i>,” these +two being, according to him, the successors of the school of Valentinus (cf. Bunsen: +<span lang="de">“Hippolytus, <abbr title="und seine">U. S.</abbr> Zeit.,”</span> + <abbr title="page">p.</abbr> 54 f.; “<abbr title="Refutatio Omnium Hæresium" + lang="la">Ref. Omn. Hær.</abbr>,” <abbr title="four">iv.</abbr>, <abbr title="Section">§</abbr> 13).</p> + + +<p class="footnote"><a id="Footnote_514" href="#FNanchor_514" class="label">[514]</a> + See <abbr title="Godfrey">Godf.</abbr> Higgins: “Anacalypsis.”</p> + + +<p class="footnote"><a id="Footnote_515" href="#FNanchor_515" class="label">[515]</a> + Inman: “Ancient Pagan and Modern Christian Symbolism,” <abbr title="page">p.</abbr> 84.</p> + + +<p class="footnote"><a id="Footnote_516" href="#FNanchor_516" class="label">[516]</a> + Meaning—holding up of <em>different views</em>.</p> + + +<p class="footnote"><a id="Footnote_517" href="#FNanchor_517" class="label">[517]</a> + “This absurd mistake,” remarks the author of “Supernatural Religion,” <abbr title="volume two">vol. ii.</abbr>, +<abbr title="page">p.</abbr> 218, “shows how little these writers knew of the Gnostics of whom they wrote, +and how the one ignorantly follows the other.”</p> + + +<p class="footnote"><a id="Footnote_518" href="#FNanchor_518" class="label">[518]</a> + “<abbr title="Refutatio Omnium Hæresium" lang="la">Ref. Omn. Hær.</abbr>,” + <abbr title="four">iv.</abbr>, <abbr title="Section">§</abbr> 13.</p> + + +<p class="footnote"><a id="Footnote_519" href="#FNanchor_519" class="label">[519]</a> + <abbr title="Epiphanius">Epiph.</abbr>: “<abbr title="Hæresus">Hær.</abbr>,” <abbr title="thirty-six">xxxvi.</abbr>, <abbr title="Section">§</abbr> 1, + <abbr title="page">p.</abbr> 262 (quoted in “Supernatural Religion”). See + Volkmar’s <span lang="de">“Die Colorabasus-gnosis”</span> in Niedner’s “<abbr title="Zeitschrift + für die Historiche Theologie" lang="de">Zeitschr. Hist. Theol.”</abbr></p> + + +<p class="footnote"><a id="Footnote_520" href="#FNanchor_520" class="label">[520]</a> + “Gnostics and their Remains,” <abbr title="page">p.</abbr> 182 f., note 3.</p> + + +<p class="footnote"><a id="Footnote_521" href="#FNanchor_521" class="label">[521]</a> + Mosheim.</p> + + +<p class="footnote"><a id="Footnote_522" href="#FNanchor_522" class="label">[522]</a> + Tertullian: “Despectæ,” <abbr title="chapter thirty">ch. <abbr title="thirty">xxx.</abbr></abbr></p> + + +<p class="footnote"><a id="Footnote_523" href="#FNanchor_523" class="label">[523]</a> + Mosheim: “<abbr title="Ecclesiastical History">Eccles. Hist.</abbr>,” <abbr title="chapter five">c. v.</abbr>, <abbr title="Section">§</abbr> 5.</p> + + +<p class="footnote"><a id="Footnote_524" href="#FNanchor_524" class="label">[524]</a> + Socrates: “<abbr title="Scholasticus Ecclesiastical History">Scol. Eccl. Hist.</abbr>,” + <abbr title="book One">b. I.</abbr>, <abbr title="chapter nine">c. ix.</abbr></p> + + +<p class="footnote"><a id="Footnote_525" href="#FNanchor_525" class="label">[525]</a> + “Proverbs,” <abbr title="chapter">chap.</abbr> <abbr title="sixteen">xvi.</abbr>, <abbr title="page">p.</abbr> 33. In ancient Egypt and Greece, and among Israelites, +small sticks and balls called the “sacred divining lots” were used for this kind of +oracle in the temples. According to the figures which were formed by the accidental +juxtaposition of the latter, the priest interpreted the will of the gods.</p> + + +<p class="footnote"><a id="Footnote_526" href="#FNanchor_526" class="label">[526]</a> + Another untrustworthy, untruthful, and ignorant writer, and ecclesiastical historian +of the fifth century. His alleged history of the strife between the Pagans, Neo-platonics, +and the Christians of Alexandria and Constantinople, which extends from the +year 324 to 439, dedicated by him to Theodosius, the younger, is full of deliberate falsifications. +Edition of “Reading,” Cantab, 1720, <abbr title="folio">fol.</abbr> Translated. <span lang="fr">Plon frères</span>, Paris.</p> + + +<p class="footnote"><a id="Footnote_527" href="#FNanchor_527" class="label">[527]</a> + “Gems of the Orthodox Christians,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 135.</p> + + +<p class="footnote"><a id="Footnote_528" href="#FNanchor_528" class="label">[528]</a> + Revelation <abbr title="fourteen">xiv.</abbr> 1.</p> + + +<p class="footnote"><a id="Footnote_529" href="#FNanchor_529" class="label">[529]</a> + Daghôba is a small temple of globular form, in which are preserved the relics of +Gautama.</p> + + +<p class="footnote"><a id="Footnote_530" href="#FNanchor_530" class="label">[530]</a> + Prachidas are buildings of all sizes and forms, like our mausoleums, and are +sacred to votive offerings to the dead.</p> + + +<p class="footnote"><a id="Footnote_531" href="#FNanchor_531" class="label">[531]</a> + The Talmudistic records claim that, after having been hung, he was lapidated and +buried under the water at the junction of two streams. “Mishna Sanhedrin,” <abbr title="volume">vol.</abbr> <abbr title="six">vi.</abbr>, +<abbr title="page">p.</abbr> 4; “Talmud,” of Babylon, same article, 43 a, 67 a.</p> + + +<p class="footnote"><a id="Footnote_532" href="#FNanchor_532" class="label">[532]</a> + “Coptic Legends of the Crucifixion,” <abbr title="Manuscripts">MSS.</abbr> <abbr title="eleven">xi.</abbr></p> + + +<p class="footnote"><a id="Footnote_533" href="#FNanchor_533" class="label">[533]</a> + The engraving represents the talisman as of twice the natural size. We are at a +loss to understand why King, in his “Gnostic Gems,” represents Solomon’s seal as +a five-pointed star, whereas it is six-pointed, and is the signet of Vishnu, in India.</p> + + +<p class="footnote"><a id="Footnote_534" href="#FNanchor_534" class="label">[534]</a> + King (“Gnostics”) gives the figure of a Christian symbol, very common during +the middle ages, of three fishes interlaced into a triangle, and having the <span class="allsmcap">FIVE</span> letters (a +most sacred Pythagorean number) Ι. Χ. ΘΥΣ engraved on it. The number five relates to +the same kabalistic computation.</p> + + +<p class="footnote"><a id="Footnote_535" href="#FNanchor_535" class="label">[535]</a> + <span lang="fr">“La Genèse de l’Humanité,”</span> <abbr title="page">p.</abbr> 9.</p> + + +<p class="footnote"><a id="Footnote_536" href="#FNanchor_536" class="label">[536]</a> + The kabalistic Sephiroth are also ten in number, or five pairs.</p> + + +<p class="footnote"><a id="Footnote_537" href="#FNanchor_537" class="label">[537]</a> + An avatar is a descent from on high upon earth of the Deity in some manifest +shape.</p> + + +<p class="footnote"><a id="Footnote_538" href="#FNanchor_538" class="label">[538]</a> + “Bhagavatta.”</p> + + +<p class="footnote"><a id="Footnote_539" href="#FNanchor_539" class="label">[539]</a> + “Manu,” books <abbr title="one">i.</abbr> and <abbr title="twelve">xii.</abbr></p> + + +<p class="footnote"><a id="Footnote_540" href="#FNanchor_540" class="label">[540]</a> + See Cory’s “Ancient Fragments.”</p> + + +<p class="footnote"><a id="Footnote_541" href="#FNanchor_541" class="label">[541]</a> + “Origin of Species,” first edition, <abbr title="page">p.</abbr> 484.</p> + + +<p class="footnote"><a id="Footnote_542" href="#FNanchor_542" class="label">[542]</a> + Ibid., <abbr title="page">p.</abbr> 484.</p> + + +<p class="footnote"><a id="Footnote_543" href="#FNanchor_543" class="label">[543]</a> + Ibid., <abbr title="pages">pp.</abbr> 488, 489.</p> + + +<p class="footnote"><a id="Footnote_544" href="#FNanchor_544" class="label">[544]</a> + <span lang="fr">“La Genèse de l’Humanité,”</span> <abbr title="page">p.</abbr> 339.</p> + + +<p class="footnote"><a id="Footnote_545" href="#FNanchor_545" class="label">[545]</a> + <span lang="fr">“Traditions Indo-Européennes et Africaines,”</span> <abbr title="page">p.</abbr> 291.</p> + + +<p class="footnote"><a id="Footnote_546" href="#FNanchor_546" class="label">[546]</a> + <span lang="fr">“Traditions Indo-Européennes et Africaines,”</span> <abbr title="pages">pp.</abbr> 294, 295.</p> + + +<p class="footnote"><a id="Footnote_547" href="#FNanchor_547" class="label">[547]</a> + <span lang="fr">“Les Fils de Dieu,”</span> <abbr title="page">p.</abbr> 32.</p> + + +<p class="footnote"><a id="Footnote_548" href="#FNanchor_548" class="label">[548]</a> + <span lang="fr">“Le Spiritisme dans le Monde,”</span> <abbr title="page">p.</abbr> 78 and others.</p> + + +<p class="footnote"><a id="Footnote_549" href="#FNanchor_549" class="label">[549]</a> + <span lang="fr">“Les Fils de Dieu,”</span> <abbr title="page">p.</abbr> 272. While not at all astonished that Brahmans should +have refused to satisfy M. Jacolliot’s curiosity, we must add that the meaning of this +sign is known to the superiors of every Buddhist lamasery, not alone to the Brahmans.</p> + + +<p class="footnote"><a id="Footnote_550" href="#FNanchor_550" class="label">[550]</a> + <span lang="fr">“La Genèse de l’Humanité,”</span> <abbr title="page">p.</abbr> 339.</p> + + +<p class="footnote"><a id="Footnote_551" href="#FNanchor_551" class="label">[551]</a> + See “Journal of the Royal Asiatic Society,” <abbr title="volume">vol.</abbr> <abbr title="thirteen">xiii.</abbr>, <abbr title="page">p.</abbr> 79.</p> + + +<p class="footnote"><a id="Footnote_552" href="#FNanchor_552" class="label">[552]</a> + <i>Lahgash</i> is nearly identical in meaning with +<i>Vâch</i>, the hidden power of the Mantras.</p> + + +<p class="footnote"><a id="Footnote_553" href="#FNanchor_553" class="label">[553]</a> + In “Rig-Veda Sanhita” the meaning is given +by Max Müller as the Absolute, “for it is derived +from ‘<i>diti</i>,’ bond, and the negative particle <i>A</i>.”</p> + + +<p class="footnote"><a id="Footnote_554" href="#FNanchor_554" class="label">[554]</a> + “Hymns to the Maruts” <abbr title="One">I.</abbr>, 89, 10.</p> + + +<p class="footnote"><a id="Footnote_555" href="#FNanchor_555" class="label">[555]</a> + Ibid., <abbr title="One">I.</abbr>, 24, 1.</p> + + +<p class="footnote"><a id="Footnote_556" href="#FNanchor_556" class="label">[556]</a> + Ibid., <abbr title="Ten">X.</abbr>, 63, 2.</p> + + +<p class="footnote"><a id="Footnote_557" href="#FNanchor_557" class="label">[557]</a> + George Smith gives the first verses of the Akkadian +<cite>Genesis</cite> as found in the Cuneiform Texts on the “Lateres +Coctiles.” There, also, we find <i>Anu</i>, the passive deity or +En-Soph, <i>Bel</i>, the Creator, the Spirit of God (Sephira) moving +on the face of the waters, hence water itself, and <i>Hea</i> the +Universal Soul or wisdom of the three combined.</p> + +<p class="footnote">The first eight verses read thus:</p> + +<p class="footnote">1. When above, were not raised the heavens;</p> + +<p class="footnote">2. and below on the earth a plant had not grown up.</p> + +<p class="footnote">3. The abyss had not broken its boundaries.</p> + +<p class="footnote">4. The chaos (or water) Tiamat (the sea) was the producing mother of +the whole of them. (This is the Cosmical Aditi and Sephira.)</p> + +<p class="footnote">5. Those waters at the beginning were ordained but</p> + +<p class="footnote">6. a tree had not grown, a flower had not unfolded.</p> + +<p class="footnote">7. When the gods had not sprung up, any one of them;</p> + +<p class="footnote">8. a plant had not grown, and order did not exist.</p> + +<p class="footnote">This was the chaotic or ante-genesis period.</p> + + +<p class="footnote"><a id="Footnote_558" href="#FNanchor_558" class="label">[558]</a> + Thus is it that we find in all the philosophical +theogonies, the Holy Ghost female. The numerous +sects of the Gnostics had Sophia; the Jewish kabalists +and Talmudists, Shekinah (the garment of the +Highest), which descended between the two cherubim +upon the Mercy Seat; and we find even +Jesus made to say, in an old text, “My <em>Mother</em>, +the Holy Ghost, took me.”</p> + +<p class="footnote">“The waters are called <i>nara</i>, because they +were the production of Nara, the Spirit of God” +(“Institutes of Manu.” <abbr title="one">i.</abbr> 10).</p> + + +<p class="footnote"><a id="Footnote_559" href="#FNanchor_559" class="label">[559]</a> + Narayana, or that which moves on the +waters.</p> + + +<p class="footnote"><a id="Footnote_560" href="#FNanchor_560" class="label">[560]</a> + “Manu,” sloka 12.</p> + + +<p class="footnote"><a id="Footnote_561" href="#FNanchor_561" class="label">[561]</a> + When a female power, she is Sephira; when male, he is Adam Kadmon, for, as the former + contains in herself the other nine Sephiroth, so, in their totality, the latter, + including Sephira, is embodied in the Archetypal Kadmon, the <a id="Greekch3"></a>πρωτογονος.</p> + + +<p class="footnote"><a id="Footnote_562" href="#FNanchor_562" class="label">[562]</a> + See Haug’s “Aytareya Brahmanam,” of the +Rig-Veda.</p> + + +<p class="footnote"><a id="Footnote_563" href="#FNanchor_563" class="label">[563]</a> + The same transformations are found in the +cosmogony of every important nation. Thus, we +see in the Egyptian mythology, Isis and Osiris, +sister and brother, man and wife; and Horus, the +Son of both, becoming the husband of his mother, +Isis, and producing a son, <i>Malouli</i>.</p> + + +<p class="footnote"><a id="Footnote_564" href="#FNanchor_564" class="label">[564]</a> + Mandala <abbr title="One">I.</abbr>, Sûkta 166, Max Müller.</p> + + +<p class="footnote"><a id="Footnote_565" href="#FNanchor_565" class="label">[565]</a> + “Asiatic Researches,” <abbr title="volume">vol.</abbr> <abbr title="eight">viii.</abbr>, <abbr title="pages">pp.</abbr> 402, 403; +Colebrooke’s translation.</p> + + +<p class="footnote"><a id="Footnote_566" href="#FNanchor_566" class="label">[566]</a> + As in the Pythagorean numerical system every +number on earth, or the world of the effects, corresponds +to its invisible prototype in the world of +causes.</p> + + +<p class="footnote"><a id="Footnote_567" href="#FNanchor_567" class="label">[567]</a> + See initial <abbr title="chapter">chap.</abbr>, <abbr title="volume one">vol. i.</abbr>, word Yajna.</p> + + +<p class="footnote"><a id="Footnote_568" href="#FNanchor_568" class="label">[568]</a> + Eve is the trinity of nature, and Adam the unity of +spirit; the former the created material principle, the +latter the ideal organ of the creative principle, or, in +other words, this androgyne is both the principle and +the Logos, for א is the male, and ב the female; and, as +Levi expresses it, this first letter of the holy +language, Aleph, represents a man pointing with one hand +toward the sky, and with the other toward the ground. It +is the macrocosm and the microcosm at the same time, and +explains the double triangle of the Masons and the +five-pointed star. While the male is active the female +principle is passive, for it is <span class="allsmcap">SPIRIT</span> and <span class="allsmcap">MATTER</span>, the +latter word meaning _mother_ in nearly every language. +The columns of Solomon’s temple, Jachin and Boaz, are +the emblems of the androgyne; they are also respectively +male and female, white and black, square and round; the +male a unity, the female a binary. In the later +kabalistic treatises, the active principle is pictured +by the sword זכר, the passive by the sheath נקבה. See +<span lang="fr">“Dogme et Rituel de la Haute Magie,”</span> + <abbr title="volume one">vol. i.</abbr></p> + +<p class="footnote"><a id="Footnote_569" href="#FNanchor_569" class="label">[569]</a> + The vertical line being the male principle, and +the horizontal the female, out of the union of the +two at the intersection point is formed the <span class="allsmcap">CROSS</span>; +the oldest symbol in the Egyptian history of gods. +It is the key of Heaven in the rosy fingers of Neith, +the celestial virgin, who opens the gate at dawn for +the exit of her first-begotten, the radiant sun. It is +the Stauros of the Gnostics, and the philosophical +cross of the high-grade Masons. We find this symbol +ornamenting the <i>tee</i> of the umbrella-shaped oldest +pagodas in Thibet, China, and India, as we find it in +the hand of Isis, in the shape of the “handled cross.” +In one of the Chaitya caves, at Ajunta, it surmounts +the three umbrellas in stone, and forms the centre +of the vault.</p> + + +<p class="footnote"><a id="Footnote_570" href="#FNanchor_570" class="label">[570]</a> + “When this world had emerged from obscurity, +the subtile elementary principles produced the +vegetable germ which at first animated the plants; +from the plants, life passed through the fantastic +organisms which were born in the ilus (<i>boue</i>) of +the waters; then through a series of forms and +different animals, it at length reached man” +(“Manu,” book <abbr title="one">i.</abbr>; and “Bhagavatta”).</p> + +<p class="footnote">Manu is a convertible type, which can by no +means be explained as a personage. Manu means +sometimes humanity, sometimes man. The Manu +who emanated from the uncreated Swayambhuva +is, without doubt, the type of Adam Kadmon. The +Manu who is progenitor of the other six Manus is +evidently identical with the Rishis, or seven primeval +sages who are the forefathers of the post-diluvian +races. He is—as we shall show in Chapter <abbr title="Eight">VIII.</abbr>—Noah, +and his six sons, or subsequent generations +are the originals of the post-diluvian and mythical +patriarchs of the Bible.</p> + + +<p class="footnote"><a id="Footnote_571" href="#FNanchor_571" class="label">[571]</a> + Cory’s “Ancient Fragments.”</p> + + +<p class="footnote"><a id="Footnote_572" href="#FNanchor_572" class="label">[572]</a> + See Vol. <abbr title="One">I.</abbr>, <abbr title="chapter">chap.</abbr> <abbr title="one">i.</abbr>, <abbr title="pages">pp.</abbr> 33, 34, of this work.</p> + + +<p class="footnote"><a id="Footnote_573" href="#FNanchor_573" class="label">[573]</a> + “Sepher Jezireh,” <abbr title="chapter">chap.</abbr> <abbr title="one">i.</abbr>, Mishna <abbr title="ninth">ixth.</abbr></p> + + +<p class="footnote"><a id="Footnote_574" href="#FNanchor_574" class="label">[574]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_575" href="#FNanchor_575" class="label">[575]</a> + “Sohar,” <abbr title="one">i.</abbr>, 2 a.</p> + + +<p class="footnote"><a id="Footnote_576" href="#FNanchor_576" class="label">[576]</a> + “Sepher Jezireh,” Mishna <abbr title="nine">ix.</abbr>, 10.</p> + + +<p class="footnote"><a id="Footnote_577" href="#FNanchor_577" class="label">[577]</a> + It is interesting to recall Hebrews <abbr title="one">i.</abbr> 7, in connection with this passage. “Who +maketh his angels (messengers) spirits, and his ministers (servants, those who minister) +a flame of fire.” The resemblance is too striking for us to avoid the conclusion that the +author of “Hebrews” was as familiar with the “Kabala” as adepts usually are.</p> + + +<p class="footnote"><a id="Footnote_578" href="#FNanchor_578" class="label">[578]</a> + “The Sons of God;” “The India of the Brahmans,” <abbr title="page">p.</abbr> 230.</p> + + +<p class="footnote"><a id="Footnote_579" href="#FNanchor_579" class="label">[579]</a> + May it not be that Hanoumā is the representative of that link of beings half-man, +half-monkeys, which, according to the theories of Messrs. Hovelacque and Schleicher, +were arrested in their development, and fell, so to say, into a retrogressive evolution?</p> + + +<p class="footnote"><a id="Footnote_580" href="#FNanchor_580" class="label">[580]</a> + The Primal or Ultimate Essence has <em>no name</em> in India. It is indicated sometimes +as “That” and “This.” “This (universe) was not originally anything. +There was neither heaven, nor earth, nor atmosphere. That being non-existent resolved +‘Let me be.’” (Original Sanscrit Text.) Dr. Muir, <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 366.</p> + + +<p class="footnote"><a id="Footnote_581" href="#FNanchor_581" class="label">[581]</a> + Coleman’s “Hindu Mythology.”</p> + + +<p class="footnote"><a id="Footnote_582" href="#FNanchor_582" class="label">[582]</a> + The siege and subsequent surrender of Lanca (Isle of Ceylon) to Rama is placed +by the Hindu chronology—based upon the Zodiac—at 7,500 to 8,000 years <span class="allsmcap">B.C.</span>, and the +following or eighth incarnation of Vishnu at 4,800 <span class="allsmcap">B.C.</span> (from the book of the Historical +Zodiacs of the Brahmans).</p> + + +<p class="footnote"><a id="Footnote_583" href="#FNanchor_583" class="label">[583]</a> + A Hanoverian scientist has recently published a work entitled <cite lang="de">Ueber die Auflösung +der Arten dinck Natürliche Jucht Wahl</cite>, in which he shows, with great ingenuity, that +Darwin was wholly mistaken in tracing man back to the ape. On the contrary, he +maintains that it is the ape which has evolved from man. That, in the beginning, mankind +were, morally and physically, the types and prototypes of our present race and of +human dignity, by their beauty of form, regularity of feature, cranial development, +nobility of sentiments, heroic impulses, and grandeur of ideal conceptions. This is a +purely Brahmanic, Buddhistic, and kabalistic philosophy. His book is copiously illustrated +with diagrams, tables, etc. He says that the gradual debasement and degradation +of man, morally and physically, can be readily traced throughout the ethnological +transformations down to our times. And, as one portion has already degenerated into +apes, so the civilized man of the present day will at last, under the action of the inevitable +law of necessity, be also succeeded by like descendants. If we may judge of the +future by the actual present, it certainly does seem possible that so unspiritual and +materialistic a body as our physical scientists should end as <i>simia</i> rather than as seraphs.</p> + + +<p class="footnote"><a id="Footnote_584" href="#FNanchor_584" class="label">[584]</a> + “De <abbr title="Bellum Judaicum">Bel. Jud.</abbr>,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 12.</p> + + +<p class="footnote"><a id="Footnote_585" href="#FNanchor_585" class="label">[585]</a> + “De Somniio,” <abbr title="page">p.</abbr> 455 d.</p> + + +<p class="footnote"><a id="Footnote_586" href="#FNanchor_586" class="label">[586]</a> + “Sohar,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 96.</p> + + +<p class="footnote"><a id="Footnote_587" href="#FNanchor_587" class="label">[587]</a> + “Mishna;” “Aboth,” <abbr title="volume four">vol. iv.</abbr>, <abbr title="page">p.</abbr> 29; Mackenzie’s “Royal Masonic Cyclopædia,” +<abbr title="page">p.</abbr> 413.</p> + + +<p class="footnote"><a id="Footnote_588" href="#FNanchor_588" class="label">[588]</a> + “Sohar,” <abbr title="volume three">vol. iii</abbr>, <abbr title="page">p.</abbr> 61 b.</p> + + +<p class="footnote"><a id="Footnote_589" href="#FNanchor_589" class="label">[589]</a> + Ibid., <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 65 b.</p> + + +<p class="footnote"><a id="Footnote_590" href="#FNanchor_590" class="label">[590]</a> + Hermetic work.</p> + + +<p class="footnote"><a id="Footnote_591" href="#FNanchor_591" class="label">[591]</a> + “Dhamma-pada,” slokas 276 et seq.</p> + + +<p class="footnote"><a id="Footnote_592" href="#FNanchor_592" class="label">[592]</a> + Neander: “History of the Church,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 817.</p> + + +<p class="footnote"><a id="Footnote_593" href="#FNanchor_593" class="label">[593]</a> + It is from the highest <em>Zion</em> that Maitree-Buddha, the Saviour to come, will descend +on earth; and it is also from Zion that comes the Christian Deliverer (see Romans +<abbr title="eleven">xi.</abbr> 26).</p> + + +<p class="footnote"><a id="Footnote_594" href="#FNanchor_594" class="label">[594]</a> + 1 <abbr title="Corinthians">Corinth.</abbr> <abbr title="two">ii.</abbr> 6, 7, 8.</p> + + +<p class="footnote"><a id="Footnote_595" href="#FNanchor_595" class="label">[595]</a> + <span lang="fr">“Lotus de la Bonne Loi,”</span> <abbr title="page">p.</abbr> 806.</p> + + +<p class="footnote"><a id="Footnote_596" href="#FNanchor_596" class="label">[596]</a> + <span lang="fr">“Du Bouddhisme,”</span> 95.</p> + + +<p class="footnote"><a id="Footnote_597" href="#FNanchor_597" class="label">[597]</a> + Philippians <abbr title="three">iii.</abbr> 11-14.</p> + + +<p class="footnote"><a id="Footnote_598" href="#FNanchor_598" class="label">[598]</a> + “The Mahâvansa,” <abbr title="volume one">vol. i.</abbr>, Introduction.</p> + + +<p class="footnote"><a id="Footnote_599" href="#FNanchor_599" class="label">[599]</a> + The Five Articles of Faith.</p> + + +<p class="footnote"><a id="Footnote_600" href="#FNanchor_600" class="label">[600]</a> + Not only did the Buddhist missionaries make their way to the Mesopotamian +Valley, but they even went so far west as Ireland. The <abbr title="Reverend">Rev.</abbr> Dr. Lundy, in his work on +“Monumental Christianity,” referring to an Irish Round Tower, observes: “Henry +O’Brien explains this Round Tower Crucifixion as that of Buddha; the animals as the +elephant and the bull, sacred to Buddha, and into which his soul entered after death; +the two figures standing beside the cross as Buddha’s virgin mother, and Kama his +favorite disciple. The whole picture bears a close likeness to the Crucifixion, in the +cemetery of Pope Julius, except the animals, which are conclusive proof that it cannot +be Christian. It came ultimately from the far East to Ireland, with the Phœnician +colonists, who erected the Round Towers as symbols of the life-giving and preserving +power of man and nature, and how that universal life is produced through suffering and +death.”</p> + +<p class="footnote">When a Protestant clergyman is thus forced to confess the pre-Christian existence +of the crucifix in Ireland, its Buddhistic character, and the penetration of the missionaries +of that faith even to that then remote portion of the earth, we need not wonder that +in the minds of the Nazarean contemporaries of Jesus and their descendants, he should +not have been associated with that universally known emblem in the character of a +Redeemer.</p> + +<p class="footnote">In noticing this admission of Dr. Lundy, Mr. Charles Sotheran remarked, in a +lecture before the American Philological Society, that both legends and archæological +remains unite in proving beyond question “that Ireland, like every other nation, once +listened to the propagandists of Siddhârtha-Buddha.”</p> + + +<p class="footnote"><a id="Footnote_601" href="#FNanchor_601" class="label">[601]</a> + “The religion of multiplied baptisms, the scion of the still existent sect named + the ‘Christians of <abbr title="Saint">St.</abbr> John,’ or Mendæans, whom the Arabs call + <i>el-Mogtasila</i> and + Baptists. The Aramean verb <i>seba</i>, origin of the name <i>Sabian</i>, is a synonym of βαπτιζω” + (Renan: <span lang="fr">“Vie de Jesus”</span>).</p> + + +<p class="footnote"><a id="Footnote_602" href="#FNanchor_602" class="label">[602]</a> + Foh-Tchou, literally, in Chinese, meaning Buddha’s lord, or the teacher of the +doctrines of Buddha—Foh.</p> + + +<p class="footnote"><a id="Footnote_603" href="#FNanchor_603" class="label">[603]</a> + This mountain is situated southwest of China, almost between China and +Thibet.</p> + + +<p class="footnote"><a id="Footnote_604" href="#FNanchor_604" class="label">[604]</a> + <span class="smcap">Sol</span>, being situated, on the diagram, exactly in the centre of the solar system (of +which the Ophites appear to have been cognizant)—hence, under the direct vertical +ray of the Higher Spiritual Sun—showers his brightness on all other planets.</p> + + +<p class="footnote"><a id="Footnote_605" href="#FNanchor_605" class="label">[605]</a> + Speaking of Venus, Placidus, the astrologer, always maintained that “her bluish +lustre denotes heat.” As to Mercury, it was a strange fancy of the Ophites to represent +him as a spirit of water, when astrologically considered he is as “a cold, dry, +earthy, and melancholy star.”</p> + + +<p class="footnote"><a id="Footnote_606" href="#FNanchor_606" class="label">[606]</a> + The name which Norberg translates, in his Onomasticon to the “Codex Nazaræus,” +as Ferho, stands, in the original, <cite>Parcha Rabba</cite>. In the “Life of Manes,” given +by Epiphanius, in his <abbr title="Hæreses">“Hær.,”</abbr> <abbr title="forty-six">lxvi.</abbr>, is mentioned a certain priest of Mithras, a friend +of the great Hæresiarch Manes, named Parchus.</p> + + +<p class="footnote"><a id="Footnote_607" href="#FNanchor_607" class="label">[607]</a> + Its description is found in one of the magic books of the Egyptian King Nechepsos, +and its use prescribed on green jasper stones, as a potent amulet. Galen mentions +it in his work, <abbr title="De Simplicium Medicamentorum">“De Simp. Med.,”</abbr> <abbr title="chapter nine">c. ix.</abbr></p> + + +<p class="footnote"><a id="Footnote_608" href="#FNanchor_608" class="label">[608]</a> + Consider those two diametrically-opposed doctrines—the Catholic and the Protestant; +the one preached by Paul, the semi-Platonist, and the other by James, the orthodox +Talmudist.</p> + + +<p class="footnote"><a id="Footnote_609" href="#FNanchor_609" class="label">[609]</a> + The material, bad side of Sophia-Achamoth, who emanates from herself Ilda-Baoth +and his six sons.</p> + + +<p class="footnote"><a id="Footnote_610" href="#FNanchor_610" class="label">[610]</a> + See Norberg’s translation of “Codex Nazaræus,” Preface. This proves once +more the identification of Jesus with Gautama-Buddha, in the minds of the Nazarene +Gnostics, as <i>Nebu</i> or Mercury is the planet sacred to the Buddhas.</p> + + +<p class="footnote"><a id="Footnote_611" href="#FNanchor_611" class="label">[611]</a> + Nous, the designation given by Anaxagoras to the Supreme Deity, was taken from +Egypt, where he was styled <span class="smcap">Nout</span>.</p> + + +<p class="footnote"><a id="Footnote_612" href="#FNanchor_612" class="label">[612]</a> + By very few though, for the creators of the material universe were always considered +as subordinate deities to the Most High God.</p> + + +<p class="footnote"><a id="Footnote_613" href="#FNanchor_613" class="label">[613]</a> + Lydus, 1. c., Ledrenus, 1. c.</p> + + +<p class="footnote"><a id="Footnote_614" href="#FNanchor_614" class="label">[614]</a> + <span lang="de">“Erân das Land zwischen dem Indus und Tigris.”</span></p> + + +<p class="footnote"><a id="Footnote_615" href="#FNanchor_615" class="label">[615]</a> + <i>Asi</i> means, moreover, “Thou art,” in Sanscrit, and also “sword,” “<i>Asi</i>,” without +the accent on the first vowel.</p> + + +<p class="footnote"><a id="Footnote_616" href="#FNanchor_616" class="label">[616]</a> + Professor A. Wilder.</p> + + +<p class="footnote"><a id="Footnote_617" href="#FNanchor_617" class="label">[617]</a> + These sacred anagrams were called “Zeruph.”</p> + + +<p class="footnote"><a id="Footnote_618" href="#FNanchor_618" class="label">[618]</a> + “Book of Numbers, or Book of the Keys.”</p> + + +<p class="footnote"><a id="Footnote_619" href="#FNanchor_619" class="label">[619]</a> + The “Jezira,” or book of the creation, was written by Rabbi Akiba, who was the +teacher and instructor of Simeon Ben Iochai, who was called the prince of the kabalists, +and wrote the “Sohar.” Franck asserts that “Jezira” was written one century <span class="allsmcap">B.C.</span> +(<span lang="de">“Die Kabbala,”</span> 65), but other and as competent judges make it far older. At +all events, it is now proved that Simeon Ben Iochai lived <em>before</em> the second destruction +of the temple.</p> + + +<p class="footnote"><a id="Footnote_620" href="#FNanchor_620" class="label">[620]</a> + “Jezira,” <abbr title="page">p.</abbr> 8.</p> + + +<p class="footnote"><a id="Footnote_621" href="#FNanchor_621" class="label">[621]</a> + Ibid. See the constancy with which Ezekiel sticks in his vision to the “<em>wheels</em>” +of the “living creatures” (<abbr title="chapter one">ch. 1.</abbr>, passim).</p> + + +<p class="footnote"><a id="Footnote_622" href="#FNanchor_622" class="label">[622]</a> + He was an Alexandrian Neo-platonic under the first of the Ptolemies.</p> + + +<p class="footnote"><a id="Footnote_623" href="#FNanchor_623" class="label">[623]</a> + “Chips,” <abbr title="volume one">vol. i.</abbr></p> + + +<p class="footnote"><a id="Footnote_624" href="#FNanchor_624" class="label">[624]</a> + See Max Müller’s “Our Figures.”</p> + + +<p class="footnote"><a id="Footnote_625" href="#FNanchor_625" class="label">[625]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_626" href="#FNanchor_626" class="label">[626]</a> + See King’s “Gnostics and their Remains,” plate <abbr title="thirteen">xiii.</abbr></p> + + +<p class="footnote"><a id="Footnote_627" href="#FNanchor_627" class="label">[627]</a> + “Vita <abbr title="Pythagorae">Pythagor.</abbr>”</p> + + +<p class="footnote"><a id="Footnote_628" href="#FNanchor_628" class="label">[628]</a> + 608 <span class="allsmcap">B.C.</span></p> + + +<p class="footnote"><a id="Footnote_629" href="#FNanchor_629" class="label">[629]</a> + This city was built 332 <span class="allsmcap">B.C.</span></p> + + +<p class="footnote"><a id="Footnote_630" href="#FNanchor_630" class="label">[630]</a> + “<abbr title="Metaphysics">Metaph.</abbr>,” <abbr title="seven">vii.</abbr> F.</p> + + +<p class="footnote"><a id="Footnote_631" href="#FNanchor_631" class="label">[631]</a> + See drawings from the Temple of Rama, Coleman’s “Mythology of the Hindus.” +New York: J. W. Bouton, Publisher.</p> + + +<p class="footnote"><a id="Footnote_632" href="#FNanchor_632" class="label">[632]</a> + See Hargrave Jennings: “Rosicrucians,” <abbr title="page">p.</abbr> 252.</p> + + +<p class="footnote"><a id="Footnote_633" href="#FNanchor_633" class="label">[633]</a> + K. O. Müller: “History of Greek Literature,” <abbr title="page">p.</abbr> 283; “Movers,” <abbr title="pages">pp.</abbr> 547-553; +Dunlap: “Sod, the Mysteries of Adoni,” <abbr title="page">p.</abbr> 21.</p> + + +<p class="footnote"><a id="Footnote_634" href="#FNanchor_634" class="label">[634]</a> + See “Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 301.</p> + + +<p class="footnote"><a id="Footnote_635" href="#FNanchor_635" class="label">[635]</a> + “Spirit. <abbr title="History">Hist.</abbr>,” <abbr title="pages">pp.</abbr> 64, 67, 78.</p> + + +<p class="footnote"><a id="Footnote_636" href="#FNanchor_636" class="label">[636]</a> + “Sod, the Mysteries of Adoni,” <abbr title="page">p.</abbr> 21.</p> + + +<p class="footnote"><a id="Footnote_637" href="#FNanchor_637" class="label">[637]</a> + See Leviticus <abbr title="sixteen">xvi.</abbr> 8, 10, and other verses relating to the biblical goat in the +original texts.</p> + + +<p class="footnote"><a id="Footnote_638" href="#FNanchor_638" class="label">[638]</a> + “Sagra Scrittura,” and “Paralipomeni.”</p> + + +<p class="footnote"><a id="Footnote_639" href="#FNanchor_639" class="label">[639]</a> + Article “Goat,” <abbr title="page">p.</abbr> 257.</p> + + +<p class="footnote"><a id="Footnote_640" href="#FNanchor_640" class="label">[640]</a> + “Types of Mankind,” <abbr title="page">p.</abbr> 600; “Royal Masonic Cyclopædia.”</p> + + +<p class="footnote"><a id="Footnote_641" href="#FNanchor_641" class="label">[641]</a> + “Ecclesiastical History,” <abbr title="volume one">vol. i.</abbr>, <abbr title="pages">pp.</abbr> 381, 382. Read the whole quotations to +appreciate the doctrine in full.</p> + + +<p class="footnote"><a id="Footnote_642" href="#FNanchor_642" class="label">[642]</a> + “Anacalypsis.”</p> + + +<p class="footnote"><a id="Footnote_643" href="#FNanchor_643" class="label">[643]</a> + Quoted in the “Seers of the Ages,” by J. M. Peebles.</p> + + +<p class="footnote"><a id="Footnote_644" href="#FNanchor_644" class="label">[644]</a> + We hold to the idea—which becomes self-evident when the Zoroastrian imbroglio +is considered—that there were, even in the days of Darius, two distinct sacerdotal castes +of Magi: the initiated and those who were allowed to officiate in the popular rites +only. We see the same in the Eleusinian Mysteries. Belonging to every temple there +were attached the “hierophants” of the <em>inner</em> sanctuary, and the secular clergy who +were not even instructed in the Mysteries. It is against the absurdities and superstitions +of the latter that Darius revolted, and “crushed them,” for the inscription of his tomb +shows that he was a “hierophant” and a Magian himself. It is also but the exoteric +rites of this class of Magi which descended to posterity, for the great secresy in which +were preserved the “Mysteries” of the true Chaldean Magi was never violated, however +much guess-work may have been expended on them.</p> + + +<p class="footnote"><a id="Footnote_645" href="#FNanchor_645" class="label">[645]</a> + <abbr title="twenty-three">xxiii</abbr>., 6.</p> + + +<p class="footnote"><a id="Footnote_646" href="#FNanchor_646" class="label">[646]</a> + “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 185.</p> + + +<p class="footnote"><a id="Footnote_647" href="#FNanchor_647" class="label">[647]</a> + These are truths which cannot fail to impress themselves upon the minds of earnest +thinkers. While the Ebionites, Nazarites, Hemerobaptists, Lampseans, Sabians, and +the many other earliest sects which wavered later between the varying dogmatisms suggested +to them by the <em>esoteric</em> and misunderstood parables of the Nazarene teacher, +whom they justly regarded as a prophet, there were men, for whose names we would +vainly search history, who preserved the secret doctrines of Jesus as pure and unadulterated +as they had been received. And still, even all these above-mentioned and conflicting +sects were far more orthodox in their Christianity, or rather Christism, than the Churches +of Constantine and Rome. “It was a strange fate that befell these unfortunate people” +(the Ebionites), says Lord Amberley, “when, overwhelmed by the flood of heathenism +that had swept into the Church, they were condemned as heretics. Yet, there is no +evidence that they had ever swerved from the doctrines of Jesus, or of the disciples who +knew him in his lifetime.... Jesus himself was circumcised ... reverenced the temple +at Jerusalem as ‘a house of prayer for all nations.’... But the torrent of progress +swept past the Ebionites, and left them stranded on the shore” (“An Analysis of Religious +Beliefs,” by Viscount Amberley, <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 446).</p> + + +<p class="footnote"><a id="Footnote_648" href="#FNanchor_648" class="label">[648]</a> + What will, perhaps, still more astonish American readers, is the fact that, in the +United States, a mystical fraternity now exists, which claims an intimate relationship +with one of the oldest and most powerful of Eastern Brotherhoods. It is known as +the Brotherhood of Luxor, and its faithful members have the custody of very important +secrets of science. Its ramifications extend widely throughout the great Republic of +the West. Though this brotherhood has been long and hard at work, the secret of its +existence has been jealously guarded. Mackenzie describes it as having “a Rosicrucian +basis, and numbering many members” (“Royal Masonic Cyclopædia,” <abbr title="page">p.</abbr> 461). But, in +this, the author is mistaken; it has no Rosicrucian basis. The name Luxor is primarily +derived from the ancient Beloochistan city of Looksur, which lies between Bela and +Kedgee, and also gave its name to the Egyptian city.</p> + + +<p class="footnote"><a id="Footnote_649" href="#FNanchor_649" class="label">[649]</a> + These people do not accept the name of Druzes, but regard the appellation as an +insult. They call themselves the “disciples of Hamsa,” their Messiah, who came to +them, in the tenth century, from the “Land of the Word of God,” and, together with +his disciple, Mochtana Boha-eddin, committed this <em>Word</em> to writing, and entrusted it +to the care of a few initiates, with the injunction of the greatest secresy. They are +usually called Unitarians.</p> + + +<p class="footnote"><a id="Footnote_650" href="#FNanchor_650" class="label">[650]</a> + The Okhal (from the Arabic <i>akl</i>—intelligence or wisdom) are the initiated, or +wise men of this sect. They hold, in their mysteries, the same position as the hierophant +of old, in the Eleusinian and others.</p> + + +<p class="footnote"><a id="Footnote_651" href="#FNanchor_651" class="label">[651]</a> + This is the doctrine of the Gnostics who held Christos to be the personal immortal +Spirit of man.</p> + + +<p class="footnote"><a id="Footnote_652" href="#FNanchor_652" class="label">[652]</a> + The ten Messiahs or avatars remind again of the five Buddhistic and ten Brahmanical +avatars of Buddha and Christna.</p> + + +<p class="footnote"><a id="Footnote_653" href="#FNanchor_653" class="label">[653]</a> + See, farther on, a letter from an “Initiate.”</p> + + +<p class="footnote"><a id="Footnote_654" href="#FNanchor_654" class="label">[654]</a> + In this column the first numbers are those given in the article on the <i>Druzes</i> in +the “New American Cyclopædia” (Appleton’s), <abbr title="volume six">vol. vi.</abbr>, <abbr title="page">p.</abbr> 631. The numbers in +parentheses show the sequence in which the commandments would stand were they given +correctly.</p> + + +<p class="footnote"><a id="Footnote_655" href="#FNanchor_655" class="label">[655]</a> + This pernicious doctrine belongs to the old policy of the Catholic Church, but is +certainly false as regards the Druzes. They maintain that it is right and lawful to +<em>withhold the truth</em> about their own tenets, no one outside their own sect having a right +to pry into their religion. The <em>okhals</em> never countenance deliberate falsehood in any +form, although the laymen have many a time got rid of the spies sent by the Christians +to discover their secrets, by deceiving them with sham initiations. (See the letter +of <abbr title="Professor">Prof.</abbr> Rawson to the author, <abbr title="page">p.</abbr> 313.)</p> + + +<p class="footnote"><a id="Footnote_656" href="#FNanchor_656" class="label">[656]</a> + This commandment does not exist in the Lebanon teaching.</p> + + +<p class="footnote"><a id="Footnote_657" href="#FNanchor_657" class="label">[657]</a> + There is no such commandment, but the practice thereof exists by mutual agreement, +as in the days of the Gnostic persecution.</p> + + +<p class="footnote"><a id="Footnote_658" href="#FNanchor_658" class="label">[658]</a> + “Mount Lebanon,” <abbr title="volume">vol.</abbr> 3. London, 1853.</p> + + +<p class="footnote"><a id="Footnote_659" href="#FNanchor_659" class="label">[659]</a> + Every temple in India is surrounded by such belts of sacred trees. And like the +Koum-boum of Kansu (Mongolia) no one but an initiate has a right to approach them.</p> + + +<p class="footnote"><a id="Footnote_660" href="#FNanchor_660" class="label">[660]</a> + John Yarker, <abbr title="Junior">Jr.</abbr>: “Notes on the Scientific and Religious Mysteries of Antiquity,” +etc.</p> + + +<p class="footnote"><a id="Footnote_661" href="#FNanchor_661" class="label">[661]</a> + This “Self,” which the Greek philosophers called <i>Augœides</i>, the “Shining One,” +is impressively and beautifully described in Max Müller’s “Veda.” Showing the +“Veda” to be the first book of the Aryan nations, the professor adds that “we have +in it a period of the intellectual life of man to which there is no parallel in any other +part of the world. In the hymns of the “Veda” we see man left to himself to solve the +riddle of this world.... He invokes the gods around him, he praises, he worships +them. But still with all these gods ... beneath him, and above him, the early poet +seems ill at rest within himself. There, too, in his own breast, he has discovered a +power that is never mute when he prays, never absent when he fears and trembles. +It seems to inspire his prayers, and yet to listen to them; it seems to live in him, and +yet to support him and all around him. The only name he can find for this mysterious +power is ‘Brahman;’ for <i>brahman</i> meant originally force, will, wish, and the +propulsive power of creation. But this impersonal brahman, too, as soon as it is +named, grows into something strange and divine. It ends by being one of many gods, +one of the great triad, worshipped to the present day. And still the thought within him +has no real name; that power which is nothing but itself, which supports the gods, the +heavens, and every living being, floats before his mind, conceived but not expressed. +At last he calls it ‘Âtman,’ for Âtman, originally breath or spirit, comes to mean Self, +and Self alone; <em>Self</em>, whether Divine or human; Self, whether creating or suffering; +Self, whether one or all; but always Self, independent and free. ‘Who has seen the +first-born,’ says the poet, when he who had no bones (<i>i.e.</i>, form) bore him that had +bones? Where was the life, the blood, the Self of the world? Who went to ask this +from any one who knew it?” (“Rig-Veda,” <abbr title="one">i.</abbr>, 164, 4). This idea of a divine Self, +once expressed, everything else must acknowledge its supremacy; “<em>Self</em> is the Lord of +all things, Self is the King of all things. As all the spokes of a wheel are contained +in the nave and the circumference, all things are contained in this Self; all Selves are +contained in this Self. Brahman itself is but Self” (Ibid., <abbr title="page">p.</abbr> 478; “Khândogya-upanishad,” +<abbr title="eight">viii.</abbr>, 3, 3, 4); “Chips from a German Workshop,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 69.</p> + + +<p class="footnote"><a id="Footnote_662" href="#FNanchor_662" class="label">[662]</a> + John <abbr title="ten">x.</abbr> 34, 35.</p> + + +<p class="footnote"><a id="Footnote_663" href="#FNanchor_663" class="label">[663]</a> + 2 Corinthians, <abbr title="six">vi.</abbr> 16.</p> + + +<p class="footnote"><a id="Footnote_664" href="#FNanchor_664" class="label">[664]</a> + Jacolliot: <span lang="fr">“Voyage au Pays des Éléphants.”</span></p> + + +<p class="footnote"><a id="Footnote_665" href="#FNanchor_665" class="label">[665]</a> + Buddhist chief priests at Ceylon.</p> + + +<p class="footnote"><a id="Footnote_666" href="#FNanchor_666" class="label">[666]</a> + Samenaïra is one who studies to obtain the high office of a <i>Oepasampala</i>. He is +a disciple and is looked upon as a son by the chief priest. We suspect that the +Catholic seminarist must look to the Buddhists for the parentage of his title.</p> + + +<p class="footnote"><a id="Footnote_667" href="#FNanchor_667" class="label">[667]</a> + Jacolliot declares, in his <span lang="fr">“Fils de Dieu,”</span> that he copied these dates from the +“Book of the Historical Zodiacs,” preserved in the pagoda of Vilenur.</p> + + +<p class="footnote"><a id="Footnote_668" href="#FNanchor_668" class="label">[668]</a> + We were told that there were nearly 20,000 of such books.</p> + + +<p class="footnote"><a id="Footnote_669" href="#FNanchor_669" class="label">[669]</a> + Lepsius: “Königsbuch,” b. ii, <i>tal. <abbr title="one">i.</abbr> dyn.</i> 5, h. p. In 1 Peter <abbr title="two">ii.</abbr> 3, Jesus is +called “the Lord Crestos.”</p> + + +<p class="footnote"><a id="Footnote_670" href="#FNanchor_670" class="label">[670]</a> + Mackenzie: “Royal Masonic Cyclopædia,” <abbr title="page">p.</abbr> 207.</p> + + +<p class="footnote"><a id="Footnote_671" href="#FNanchor_671" class="label">[671]</a> + “<abbr title="Adversus Hæreses">Adv. Hær.</abbr>,” <abbr title="three">iii.</abbr>, 2, <abbr title="Section">§</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_672" href="#FNanchor_672" class="label">[672]</a> + Sprengel: <span lang="fr">“Histoire de la Médecine.”</span></p> + + +<p class="footnote"><a id="Footnote_673" href="#FNanchor_673" class="label">[673]</a> + “Christ of Paul,” <abbr title="page">p.</abbr> 188.</p> + + +<p class="footnote"><a id="Footnote_674" href="#FNanchor_674" class="label">[674]</a> + “<abbr title="Adversus Hæreses">Adv. Hær.</abbr>,” v. 33, <abbr title="Section">§</abbr> 4.</p> + + +<p class="footnote"><a id="Footnote_675" href="#FNanchor_675" class="label">[675]</a> + Eusebius: “<abbr title="Historia Ecclesiastica" lang="la">Hist. Eccles.</abbr>,” + <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 39.</p> + + +<p class="footnote"><a id="Footnote_676" href="#FNanchor_676" class="label">[676]</a> + Bunsen: “Egypt,” <abbr title="volume one">vol. i</abbr>, <abbr title="page">p.</abbr> 200.</p> + + +<p class="footnote"><a id="Footnote_677" href="#FNanchor_677" class="label">[677]</a> + “Internal Development of Europe,” <abbr title="page">p.</abbr> 147.</p> + + +<p class="footnote"><a id="Footnote_678" href="#FNanchor_678" class="label">[678]</a> + “Antiquities,” <abbr title="liber 18">lib. <abbr title="eighteen">xviii.</abbr></abbr>, <abbr title="chapter">cap.</abbr> 3.</p> + + +<p class="footnote"><a id="Footnote_679" href="#FNanchor_679" class="label">[679]</a> + Wise man always meant with the ancients a kabalist. It means astrologer and +magician. “Israelite Indeed,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 206. Hakim is a physician.</p> + + +<p class="footnote"><a id="Footnote_680" href="#FNanchor_680" class="label">[680]</a> + Dr. Lardner rejects it as spurious, and gives <em>nine</em> reasons for rejecting it.</p> + + +<p class="footnote"><a id="Footnote_681" href="#FNanchor_681" class="label">[681]</a> + Revelation <abbr title="one">i.</abbr> and <abbr title="two">ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_682" href="#FNanchor_682" class="label">[682]</a> + Philip, the first martyr, was one of the seven, and he was stoned about the +year <span class="allsmcap">A.D.</span> 34.</p> + + +<p class="footnote"><a id="Footnote_683" href="#FNanchor_683" class="label">[683]</a> + 1 Corinthians, <abbr title="seven">vii.</abbr> 34.</p> + + +<p class="footnote"><a id="Footnote_684" href="#FNanchor_684" class="label">[684]</a> + Revelation <abbr title="fourteen">xiv.</abbr> 3, 4.</p> + + +<p class="footnote"><a id="Footnote_685" href="#FNanchor_685" class="label">[685]</a> + Philopatris, in Taylor’s “Diegesis,” <abbr title="page">p.</abbr> 376.</p> + + +<p class="footnote"><a id="Footnote_686" href="#FNanchor_686" class="label">[686]</a> + King’s “Gnostics and their Remains.”</p> + + +<p class="footnote"><a id="Footnote_687" href="#FNanchor_687" class="label">[687]</a> + “<abbr title="Augustine Sermon">Aug. Serm.,</abbr>” <abbr title="152">clii.</abbr> See Payne Knight’s “Mystic Theology of the Ancients,” +<abbr title="page">p.</abbr> 107.</p> + + +<p class="footnote"><a id="Footnote_688" href="#FNanchor_688" class="label">[688]</a> + Baronius: “Annales Ecclesiastici,” <abbr title="tome twenty-one">t. xxi.</abbr>, <abbr title="page">p.</abbr> 89.</p> + + +<p class="footnote"><a id="Footnote_689" href="#FNanchor_689" class="label">[689]</a> + “<abbr title="Chronicon">Chron.</abbr> de Lanercost,” <abbr title="edition">ed.</abbr> Stevenson, <abbr title="page">p.</abbr> 109.</p> + + +<p class="footnote"><a id="Footnote_690" href="#FNanchor_690" class="label">[690]</a> + Dulaure: <span lang="fr">“Histoire Abregée des Différens Cultes,”</span> <abbr title="volume two">vol. ii.</abbr>, + <abbr title="page">p.</abbr> 285; Martezzi <span lang="it">“Pagani é Christiani,”</span> <abbr title="page">p.</abbr> 78.</p> + + +<p class="footnote"><a id="Footnote_691" href="#FNanchor_691" class="label">[691]</a> + Basilides is termed by Tertullian a Platonist.</p> + + +<p class="footnote"><a id="Footnote_692" href="#FNanchor_692" class="label">[692]</a> + C. W. King: “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 197, foot-note 1.</p> + + +<p class="footnote"><a id="Footnote_693" href="#FNanchor_693" class="label">[693]</a> + Plutarch: “Roman Questions,” <abbr title="page">p.</abbr> 44.</p> + + +<p class="footnote"><a id="Footnote_694" href="#FNanchor_694" class="label">[694]</a> + Linus, Anacletus, and Clement.</p> + + +<p class="footnote"><a id="Footnote_695" href="#FNanchor_695" class="label">[695]</a> + “Life of Claudius,” <abbr title="section">sect.</abbr> 25.</p> + + +<p class="footnote"><a id="Footnote_696" href="#FNanchor_696" class="label">[696]</a> + “Vita Saturnini Vopiscus.”</p> + + +<p class="footnote"><a id="Footnote_697" href="#FNanchor_697" class="label">[697]</a> + “The Gnostics and their Remains,” <abbr title="page">p.</abbr> 68.</p> + + +<p class="footnote"><a id="Footnote_698" href="#FNanchor_698" class="label">[698]</a> + In Payne Knight’s “Ancient Art and Mythology,” Serapis is represented as wearing +his hair long, “formally turned back and disposed in ringlets falling down upon his +breast and shoulders like that of women. His whole person, too, is always enveloped +in drapery reaching to his feet.” (<abbr title="Section 145">§ cxlv.</abbr>). This is the conventional picture of Christ.</p> + + +<p class="footnote"><a id="Footnote_699" href="#FNanchor_699" class="label">[699]</a> + <span lang="fr">“Vie de Jesus,”</span> <abbr title="page">p.</abbr> 405.</p> + + +<p class="footnote"><a id="Footnote_700" href="#FNanchor_700" class="label">[700]</a> + See “Pirke Aboth;” a Collection of Proverbs and Sentences of the old Jewish +Teachers, in which many New Testament sayings are found.</p> + + +<p class="footnote"><a id="Footnote_701" href="#FNanchor_701" class="label">[701]</a> + “Buddhism,” <abbr title="page">p.</abbr> 217.</p> + + +<p class="footnote"><a id="Footnote_702" href="#FNanchor_702" class="label">[702]</a> + Max Müller: “Christ and other Masters;” “Chips,” <abbr title="volume one">vol. i.</abbr></p> + + +<p class="footnote"><a id="Footnote_703" href="#FNanchor_703" class="label">[703]</a> + The “Life of Jesus” by Strauss, which Renan calls “<i lang="fr">un livre, commode, exact, +spirituel et consciencieux</i>” (a handy, exact, witty, and conscientious book), rude and +iconoclastic as it is, is nevertheless in many ways preferable to the “Vie de Jesus,” of +the French author. Laying aside the intrinsic and historical value of the two works—with +which we have nothing to do, we now simply point to Renan’s distorted outline-sketch +of Jesus. We cannot think what led Renan into such an erroneous delineation +of character. Few of those who, while rejecting the divinity of the Nazarene prophet, +still believe that he is no myth, can read the work without experiencing an uneasy, and +even angry feeling at such a psychological mutilation. He makes of Jesus a sort of +sentimental ninny, a theatrical simpleton, enamored of his own poetical divagations +and speeches, wanting every one to adore him, and finally caught in the snares of his +enemies. Such was not Jesus, the Jewish philanthropist, the adept and mystic of a +school now forgotten by the Christians and the Church—if it ever was known to her; +the hero, who preferred even to risk death, rather than withhold some truths which he +believed would benefit humanity. We prefer Strauss who openly names him an impostor +and a pretender, occasionally calling in doubt his very existence; but who at least +spares him that ridiculous color of sentimentalism in which Renan paints him.</p> + + +<p class="footnote"><a id="Footnote_704" href="#FNanchor_704" class="label">[704]</a> + See <abbr title="Chapter three">Chap. iii.</abbr>, <abbr title="page">p.</abbr> 97.</p> + + +<p class="footnote"><a id="Footnote_705" href="#FNanchor_705" class="label">[705]</a> + In a recent work, called the “World’s Sixteen Crucified Saviors” (by Mr. Kersey +Graves) which attracted our notice by its title, we were indeed startled as we were +forewarned on the title-page we should be by <em>historical</em> evidences to be found neither in +history nor tradition. Apollonius, who is represented in it as one of these sixteen +“saviours,” is shown by the author as finally “<em>crucified</em> ... having risen from the +dead ... appearing to his disciples after his resurrection, and”—like Christ again—“convincing +a <em>Tommy</em>(?) Didymus” by getting him to feel the print of the nails on his +hands and feet (see note, <abbr title="page">p.</abbr> 268). To begin with, neither Philostratus, the biographer +of Apollonius, nor history says any such thing. Though the precise time of his death is +unknown, no disciple of Apollonius ever said that he was either crucified, or appeared +to them. So much for one “Saviour.” After that we are told that Gautama-Buddha, +whose life and death have been so minutely described by several authorities, Barthelemy +<abbr title="Saint">St.</abbr> Hilaire included—was also “<em>crucified</em> by his enemies near the foot of the Nepäl +mountains” (see <abbr title="page">p.</abbr> 107); while the Buddhist books, history, and scientific research tell +us, through the lips of Max Müller and a host of Orientalists, that “Gautama-Buddha +(Sâkya-muni) died near the Ganges.... He had nearly reached the city of Kusinâgara, +when his vital strength began to fail. He halted in a forest, and while sitting +under a sâl tree he gave up the ghost” (Max Müller: “Chips from a German Workshop,” +<abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 213). The references of Mr. Graves to Higgins and Sir W. Jones, +in some of his hazardous speculations, prove nothing. Max Müller shows some +antiquated authorities writing elaborate books “... in order to prove that Buddha +had been in reality the Thoth of the Egyptians; that he was Mercury, or Wodan, or +Zoroaster, or Pythagoras.... Even Sir W. Jones ... identified Buddha first +with Odin and afterwards with Shishak.” We are in the nineteenth century, not in +the eighteenth; and though to write books on the authority of the earliest Orientalists +may in one sense be viewed as a mark of respect for old age, it is not always safe to +try the experiment in our times. Hence this highly instructive volume lacks one important +feature which would have made it still more interesting. The author should +have added after Prometheus the “Roman,” and Alcides the <em>Egyptian god</em> (<abbr title="page">p.</abbr> 266) a +seventeenth “crucified Saviour” to the list, “Venus, god of the war,” introduced to +an admiring world by Mr. Artemus Ward the “showman!”</p> + + +<p class="footnote"><a id="Footnote_706" href="#FNanchor_706" class="label">[706]</a> + “Khandogya-upanishad,” <abbr title="eight">viii.</abbr>, 3, 4; Max Müller: “Veda.”</p> + + +<p class="footnote"><a id="Footnote_707" href="#FNanchor_707" class="label">[707]</a> + “Idra Rabba,” <abbr title="ten">x.</abbr>, 117.</p> + + +<p class="footnote"><a id="Footnote_708" href="#FNanchor_708" class="label">[708]</a> + Introd. in “Sohar,” <abbr title="pages">pp.</abbr> 305-312.</p> + + +<p class="footnote"><a id="Footnote_709" href="#FNanchor_709" class="label">[709]</a> + John <abbr title="fourteen">xiv.</abbr></p> + + +<p class="footnote"><a id="Footnote_710" href="#FNanchor_710" class="label">[710]</a> + <span lang="fr">“Les Hauts Phénomènes de la Magie,”</span> <abbr title="page">p.</abbr> 74.</p> + + +<p class="footnote"><a id="Footnote_711" href="#FNanchor_711" class="label">[711]</a> + Barthelemy <abbr title="Saint">St.</abbr> Hilaire: <span lang="fr">“Le Buddha et sa Religion,”</span> Paris, 1860.</p> + + +<p class="footnote"><a id="Footnote_712" href="#FNanchor_712" class="label">[712]</a> + <span lang="fr">“Journal des Débats,” Avril,</span> 1853.</p> + + +<p class="footnote"><a id="Footnote_713" href="#FNanchor_713" class="label">[713]</a> + <span lang="fr">“Dogme et Rituel de la Haute Magie.”</span></p> + + +<p class="footnote"><a id="Footnote_714" href="#FNanchor_714" class="label">[714]</a> + “Timæus;” “<abbr title="Politicus">Polit.</abbr>,” 269, E.</p> + + +<p class="footnote"><a id="Footnote_715" href="#FNanchor_715" class="label">[715]</a> + “Timæus,” 29; “Phædrus,” 182, 247; “<abbr title="Republic">Repub.</abbr>,” <abbr title="two">ii.</abbr>, 379, B.</p> + + +<p class="footnote"><a id="Footnote_716" href="#FNanchor_716" class="label">[716]</a> + “Laws,” <abbr title="four">iv.</abbr>, 715, E.; <abbr title="ten">x.</abbr>, 901, C.</p> + + +<p class="footnote"><a id="Footnote_717" href="#FNanchor_717" class="label">[717]</a> + “<abbr title="Republic">Repub.</abbr>,” <abbr title="two">ii.</abbr>, 381; “<abbr title="Theætetus">Thæt.</abbr>,” 176, A.</p> + + +<p class="footnote"><a id="Footnote_718" href="#FNanchor_718" class="label">[718]</a> + “Laws,” <abbr title="ten">x.</abbr>, 901, D.</p> + + +<p class="footnote"><a id="Footnote_719" href="#FNanchor_719" class="label">[719]</a> + “Laws,” <abbr title="four">iv.</abbr>, 716, A.; “<abbr title="Republic">Repub.</abbr>,” <abbr title="ten">x.</abbr>, 613, A.</p> + + +<p class="footnote"><a id="Footnote_720" href="#FNanchor_720" class="label">[720]</a> + “Phædrus,” 246, C.</p> + + +<p class="footnote"><a id="Footnote_721" href="#FNanchor_721" class="label">[721]</a> + E. Zeller: “Plato and the Old Academy.”</p> + + +<p class="footnote"><a id="Footnote_722" href="#FNanchor_722" class="label">[722]</a> + “Laws,” <abbr title="ten">x.</abbr>, 905, D.</p> + + +<p class="footnote"><a id="Footnote_723" href="#FNanchor_723" class="label">[723]</a> + Max Müller: “Buddhism,” April, 1862.</p> + + +<p class="footnote"><a id="Footnote_724" href="#FNanchor_724" class="label">[724]</a> + Of the Abbé Huc, Max Müller thus wrote in his “Chips from a German Workshop,” +<abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 187: “The late Abbé Huc pointed out the similarities between the +Buddhist and Roman Catholic ceremonials with such a <i lang="fr">naïveté</i>, that, to his surprise, he +found his delightful ‘Travels in Thibet’ placed on the ‘Index.’ ‘One cannot fail +being struck,’ he writes, ‘with their great resemblance with the Catholicism. The +bishop’s crosier, the mitre, the dalmatic, the round hat that the great lamas wear in +travel ... the mass, the double choir, the psalmody, the exorcisms, the censer with five +chains to it, opening and shutting at will, the blessings of the lamas, who extend their +right hands over the head of the faithful ones, the rosary, the celibacy of the clergy, +the penances and retreats, the cultus of the Saints, the fasting, the processions, the +litanies, the holy water; such are the similarities of the Buddhists with ourselves. +He might have added tonsure, relics, and the confessional.”</p> + + +<p class="footnote"><a id="Footnote_725" href="#FNanchor_725" class="label">[725]</a> + “Crawford’s Mission to Siam,” <abbr title="page">p.</abbr> 182.</p> + + +<p class="footnote"><a id="Footnote_726" href="#FNanchor_726" class="label">[726]</a> + Many are the marvels recorded as having taken place at his death, or we should +rather say his translation; for he did not die as others do, but having suddenly disappeared, +while a dazzling light filled the cavern with glory, his body was again seen upon +its subsidence. When this heavenly light gave place to the habitual semi-darkness of +the gloomy cave—then only, says Ginsburg, “the disciples of Israel perceived that +the lamp of Israel was extinguished.” His biographers tell us that there were voices +heard from Heaven during the preparation for his funeral and at his interment. When +the coffin was lowered down into the deep cave excavated for it, a flame broke out from +it, and a voice mighty and majestic pronounced these words in the air: “This is he +who caused the earth to quake, and the kingdoms to shake!”</p> + + +<p class="footnote"><a id="Footnote_727" href="#FNanchor_727" class="label">[727]</a> + Plot: “Natural History of Staffordshire.” Published in 1666.</p> + + +<p class="footnote"><a id="Footnote_728" href="#FNanchor_728" class="label">[728]</a> + “<span lang="de">Die Kabbala</span>,” 75; “Sod,” <abbr title="volume two">vol. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_729" href="#FNanchor_729" class="label">[729]</a> + “<span lang="de">Die Kabbala</span>,” 47.</p> + + +<p class="footnote"><a id="Footnote_730" href="#FNanchor_730" class="label">[730]</a> + He relates how Rabbi Eleazar, in the presence of Vespasian and his officers, +expelled demons from several men by merely applying to the nose of the demoniac one +of the number of roots recommended by King Solomon! The distinguished historian +assures us that the Rabbi drew out the devils through the nostrils of the patients in the +name of Solomon and by the power of the incantations composed by the king-kabalist. +Josephus: “Antiquities,” <abbr title="Eight">VIII.</abbr>, <abbr title="two">ii.</abbr>, 5.</p> + + +<p class="footnote"><a id="Footnote_731" href="#FNanchor_731" class="label">[731]</a> + There are <em>unconscious</em> miracles produced sometimes, which, like the phenomena +now called “Spiritual,” are caused through natural cosmic powers, mesmerism, electricity, +and the invisible beings who are always at work around us, whether they be +human or elementary spirits.</p> + + +<p class="footnote"><a id="Footnote_732" href="#FNanchor_732" class="label">[732]</a> + It dates from 1540; and in 1555 a general outcry was raised against them in +some parts of Portugal, Spain, and other countries.</p> + + +<p class="footnote"><a id="Footnote_733" href="#FNanchor_733" class="label">[733]</a> + Extracts from this <span lang="fr">“Arrêt”</span> were compiled into a work in 4 + <abbr title="volumes">vols.</abbr>, <abbr title="duodecimo">12mo</abbr>., which + appeared at Paris, in 1762, and was known as “<span lang="fr">Extraits + des Assertions</span>, etc.” In +a work entitled “<span lang="fr">Réponse aux Assertions</span>,” an attempt was made + by the Jesuits +to throw discredit upon the facts collected by the Commissioners of the French Parliament +in 1762, as for the most part malicious fabrications. “To ascertain the validity +of this impeachment,” says the author of “The Principles of the Jesuits,” “the libraries +of the two universities of the British Museum and of Sion College have been searched +for the authors cited; and in every instance where the volume was found, the correctness +of the citation established.”</p> + + +<p class="footnote"><a id="Footnote_734" href="#FNanchor_734" class="label">[734]</a> + “Theologiæ Moralis,” Tomus <abbr title="four">iv.</abbr>, Lugduni, 1663.</p> + + +<p class="footnote"><a id="Footnote_735" href="#FNanchor_735" class="label">[735]</a> + Tom. <abbr title="four">iv.</abbr>, <abbr title="liber 28">lib. xxviii.</abbr>, + <abbr title="section">sect.</abbr> 1, de Præcept <abbr title="One">I.</abbr>, c. 20, <abbr title="number">n.</abbr> 184.</p> + + +<p class="footnote"><a id="Footnote_736" href="#FNanchor_736" class="label">[736]</a> + Ibid., <abbr title="section">sect.</abbr> 2, de Præcept <abbr title="One">I.</abbr>, + <abbr title="Problem">Probl.</abbr> 113, <abbr title="number">n.</abbr> 586.</p> + + +<p class="footnote"><a id="Footnote_737" href="#FNanchor_737" class="label">[737]</a> + Richard Arsdekin, “Theologia Tripartita,” Coloniæ, 1744, Tom. <abbr title="two">ii.</abbr>, Pars. <abbr title="two">ii.</abbr>, +Tr. 5, c. 1, <abbr title="Section">§</abbr> 2, <abbr title="number">n.</abbr> 4.</p> + + +<p class="footnote"><a id="Footnote_738" href="#FNanchor_738" class="label">[738]</a> + “<span lang="la">Theologia Moralis nunc pluribus partibus aucta, à R. P. Claudio Lacroix, +Societatis Jesu.</span>” Coloniæ, 1757 (Ed. Mus. Brit.).</p> + + +<p class="footnote"><a id="Footnote_739" href="#FNanchor_739" class="label">[739]</a> + <abbr title="Tome two">Tom. ii.</abbr>, <abbr title="liber three">lib. iii.</abbr>, + Pars. 1, Fr. 1, c. 1, dub. 2, resol. <abbr title="eight">viii.</abbr> What a pity that the +counsel for the defense had not bethought them to cite this orthodox legalization of +“cheating by palmistry or otherwise,” at the recent religio-scientific prosecution of +the medium Slade, in London.</p> + + +<p class="footnote"><a id="Footnote_740" href="#FNanchor_740" class="label">[740]</a> + Niccolini: “History of the Jesuits.”</p> + + +<p class="footnote"><a id="Footnote_741" href="#FNanchor_741" class="label">[741]</a> + “Royal Masonic Cyclopædia,” <abbr title="page">p.</abbr> 369.</p> + + +<p class="footnote"><a id="Footnote_742" href="#FNanchor_742" class="label">[742]</a> + Imago: <span lang="la">“Primi Sæculi Societatis Jesu,”</span> <abbr title="liber">lib.</abbr> + 1., <abbr title="chapter">c.</abbr> 3., <abbr title="page">p.</abbr> 64.</p> + + +<p class="footnote"><a id="Footnote_743" href="#FNanchor_743" class="label">[743]</a> + Anthony Escobar: <span lang="la">“Universæ Theologiæ Moralis receptiore, absque lite sententiæ,”</span> + etc., Tomus <abbr title="one">i.</abbr>, Lugduni, 1652 (Ed. Bibl. Acad. Cant.). + <span lang="la">“Idem sentio, e breve + illud tempus ad unius horæ spatium traho. Religiosus itaque habitum demittens assignato + hoc temporis interstitio, non incurrit excommunicationem, <em>etiamsi dimittat non solùm + ex causâ, turpi, scilicet fornicandi, aut clàm aliquid abripiendi, set etiam ut incognitus + ineat lupanar</em>.”</span> <abbr title="Problem">Probl.</abbr> 44, <abbr title="number">n.</abbr> 213.</p> + + +<p class="footnote"><a id="Footnote_744" href="#FNanchor_744" class="label">[744]</a> + Pars. 11, Tra. 2, c. 31.</p> + + +<p class="footnote"><a id="Footnote_745" href="#FNanchor_745" class="label">[745]</a> + See “The Principles of the Jesuits, Developed in a Collection of Extracts from +their own Authors.” London, 1839.</p> + + +<p class="footnote"><a id="Footnote_746" href="#FNanchor_746" class="label">[746]</a> + From the Pastoral of the Archbishop of Cambrai.</p> + + +<p class="footnote"><a id="Footnote_747" href="#FNanchor_747" class="label">[747]</a> + See “Jerusalem Talmud, Synhedrin,” c. 7, etc.</p> + + +<p class="footnote"><a id="Footnote_748" href="#FNanchor_748" class="label">[748]</a> + “Franck,” <abbr title="pages">pp.</abbr> 55, 56.</p> + + +<p class="footnote"><a id="Footnote_749" href="#FNanchor_749" class="label">[749]</a> + Charles Antony Casnedi: “Crisis Theologica,” Ulyssipone, 1711. Tome i., Disp. +6, <abbr title="Section">Sect.</abbr> 2, <abbr title="Section">§</abbr> 1, <abbr title="number">n.</abbr> 59.</p> + + +<p class="footnote"><a id="Footnote_750" href="#FNanchor_750" class="label">[750]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_751" href="#FNanchor_751" class="label">[751]</a> + Ibid., <abbr title="Section">§</abbr> 2, <abbr title="number">n.</abbr> 78.</p> + + +<p class="footnote"><a id="Footnote_752" href="#FNanchor_752" class="label">[752]</a> + Ibid., <abbr title="Section">Sect.</abbr> 5, <abbr title="subsection">§</abbr> 1, <abbr title="number">n.</abbr> 165.</p> + + +<p class="footnote"><a id="Footnote_753" href="#FNanchor_753" class="label">[753]</a> + <span lang="la">“Thesis propugnata in regio Soc. Jes. Collegio celeberrimæ Academiæ Cadomensis, +die Veneris, 30 Jan., 1693.”</span> Cadomi, 1693.</p> + + +<p class="footnote"><a id="Footnote_754" href="#FNanchor_754" class="label">[754]</a> + Michelet and Quinet of the College of France: “The Jesuits.”</p> + + +<p class="footnote"><a id="Footnote_755" href="#FNanchor_755" class="label">[755]</a> + Champollion: “Hermes Trismegistus,” <abbr title="twenty-seven">xxvii.</abbr></p> + + +<p class="footnote"><a id="Footnote_756" href="#FNanchor_756" class="label">[756]</a> + <span lang="la">“De Cultu Adorationis Libri Tres.,”</span> <abbr title="Liber three">Lib. iii.</abbr>, Disp. <abbr title="one">i.</abbr>, c. 2.</p> + + +<p class="footnote"><a id="Footnote_757" href="#FNanchor_757" class="label">[757]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_758" href="#FNanchor_758" class="label">[758]</a> + “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 94.</p> + + +<p class="footnote"><a id="Footnote_759" href="#FNanchor_759" class="label">[759]</a> + Ibid., <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 129.</p> + + +<p class="footnote"><a id="Footnote_760" href="#FNanchor_760" class="label">[760]</a> + “And God created ... every <em>nephesh</em> (life) that moveth” (<abbr title="Genesis one">Gen. i.</abbr> 21), meaning +animals; and (Genesis <abbr title="two">ii.</abbr> 7) it is said: “And man became a <i>nephesh</i>” (living soul); +which shows that the word <i>nephesh</i> was indifferently applied to <em>immortal</em> man and to +<em>mortal</em> beast. “And surely your blood of your <i>nepheshim</i> (lives) will I require; at +the hand of every beast will I require it, and at the hand of man” (<abbr title="Genesis nine">Gen. ix.</abbr> 5). +“Escape for <i>nepheshe</i>” (escape for thy <i>life</i> is translated) (<abbr title="Genesis nineteen">Gen. xix.</abbr> 17). “Let us not +kill him,” reads the English version (<abbr title="Genesis thirty-seven">Gen. xxxvii.</abbr> 21). “Let us not kill his <i>nephesh</i>,” +is the Hebrew text. “<i>Nephesh</i> for <i>nephesh</i>,” says Leviticus (<abbr title="seventeen">xvii.</abbr> 8). “He that killeth +any man shall surely be put to death.” “He that smiteth the <i>nephesh</i> of a man” +(<abbr title="Leviticus twenty-four">Levit. xxiv.</abbr> 17); and from verse 18 and following it reads: “And he that killeth a +beast (nephesh) shall make it good.... Beast for beast,” whereas the original text +has it “nephesh for nephesh.”</p> + +<p class="footnote">1 Kings <abbr title="one">i.</abbr> 12; <abbr title="two">ii.</abbr> 23; <abbr title="three">iii.</abbr> 11; <abbr title="nineteen">xix.</abbr> 2, 3, all have <i>nephesh</i> for life and soul. “Then +shall thy <i>nepheshah</i> for (his) <i>nepheshu</i>,” explains the prophet in 1 Kings <abbr title="twenty">xx.</abbr> 39.</p> + +<p class="footnote">Truly, unless we read the “Old Testament” kabalistically and comprehend the +hidden meaning thereof, it is very little we can learn from it as regards the soul’s immortality. +The common people among Hebrews had not the slighest idea of soul and +spirit, and made no difference between <i>life</i>, <i>blood</i>, and <i>soul</i>, calling the latter the “breath +of life.” And King James’s translators have made such a jumble of it that <em>no one but +a kabalist can restore the Bible to its original form</em>.</p> + + +<p class="footnote"><a id="Footnote_761" href="#FNanchor_761" class="label">[761]</a> + In “Præcepta Decaloga” (<abbr title="Edition">Edit.</abbr> of Sion Library), Tom. <abbr title="one">i.</abbr>, + <abbr title="liber">lib.</abbr> <abbr title="four">iv.</abbr>, c. 2, <abbr title="number">n.</abbr> 7, 8.</p> + + +<p class="footnote"><a id="Footnote_762" href="#FNanchor_762" class="label">[762]</a> + Opinion of John de Dicastille, <abbr title="Section fifteen">Sect. xv.</abbr>, <span lang="la">“De + Justitia et Jure,”</span> etc., cens. <abbr title="pages">pp.</abbr> + 319, 320.</p> + + +<p class="footnote"><a id="Footnote_763" href="#FNanchor_763" class="label">[763]</a> + <span lang="la">“Cursûs Theologici,”</span> Tomus <abbr title="5">v.</abbr>, Duaci, 1642, Disp. 36, <abbr title="Section">Sect.</abbr> 5, <abbr title="number">n.</abbr> 118.</p> + + +<p class="footnote"><a id="Footnote_764" href="#FNanchor_764" class="label">[764]</a> + Name of the highest Egyptian hierophants.</p> + + +<p class="footnote"><a id="Footnote_765" href="#FNanchor_765" class="label">[765]</a> + “Crata Nepoa, or the Mysteries of the Ancient Egyptian Priests.”</p> + + +<p class="footnote"><a id="Footnote_766" href="#FNanchor_766" class="label">[766]</a> + See Matthew <abbr title="sixteen">xvi.</abbr> 18, where it is mistranslated “the gates of Hell.”</p> + + +<p class="footnote"><a id="Footnote_767" href="#FNanchor_767" class="label">[767]</a> + Humberto Malhandrini: “Ritual of Initiations,” <abbr title="page">p.</abbr> 105. Venice, 1657.</p> + + +<p class="footnote"><a id="Footnote_768" href="#FNanchor_768" class="label">[768]</a> + Pages 43, 44, note f. Niccolini of Rome, author of “The History of the +Pontificate of Pius <abbr title="Nine">IX.</abbr>;” “The Life of Father Gavazzi,” etc.</p> + + +<p class="footnote"><a id="Footnote_769" href="#FNanchor_769" class="label">[769]</a> + And begged in the name of <em>Him</em> who had nowhere to lay his head!</p> + + +<p class="footnote"><a id="Footnote_770" href="#FNanchor_770" class="label">[770]</a> + In “Egypt’s Place in Universal History,” Bunsen gives the cycle of 21,000 years, +which he adopts to facilitate the chronological calculations for the reconstruction of +the universal history of mankind. He shows that this cycle “for the nutation of the +ecliptic,” arrived at its apex in the year 1240 of our era. He says:</p> + +<p class="footnote">“The cycle divides itself into two halves of 10,500 (or twice 5,250) years each.</p> + +<p class="footnote">“The beginning of the first half:</p> + +<div class="fntable"> +<table class="smaller"> +<colgroup> + <col span="1" style="width: 20em;"> + <col span="1" style="width: 4em;"> + <col span="1" style="width: 3em;"> +</colgroup> + +<tr><td class="tdh">The highest point will be</td> + <td class="tdr">19,760</td> + <td class="tdl"> <span class="allsmcap">B.C.</span></td></tr> +<tr><td class="tdh">The lowest</td> + <td class="tdr">9,260</td> + <td></td></tr> +<tr><td class="tdh">Consequently the middle of the descending line (beginning of + second quarter) will be</td> + <td class="tdr vlb">14,510</td> + <td></td></tr> +<tr><td class="tdh">The middle of the ascending line (beginning of fourth quarter)</td> + <td class="tdr vlb">4,010</td> + <td></td></tr> +</table> +</div> +<p class="footnote">“The new cycle, which began in 1240 of our era, will come to the end of its first +quarter in 4010 <span class="allsmcap">A.D.</span>”</p> + +<p class="footnote">The Baron explains that “in round numbers, the most favorable epochs for our +hemisphere since the great catastrophe in Middle Asia (Deluge 10,000 years <span class="allsmcap">B.C.</span>) are: +the 4,000 years before, and the 4,000 years after Christ; and the beginning of the +first epoch, <em>of which alone we can judge</em>, as it alone is complete before us, coincides +exactly with the beginnings of national history, or (what is identical) with the beginning +of <em>our consciousness</em> of continuous existence” (“Egypt’s Place in Universal History,” +Key, <abbr title="page">p.</abbr> 102).</p> + +<p class="footnote">“Our consciousness” must mean, we suppose, the consciousness <em>of scientists</em>, who +accept nothing <em>on faith</em>, but much on unverified hypotheses. We do not say this with +reference to the above-quoted author, earnest scholar and noble champion that he is, +of freedom in the Christian Church, but generally. Baron Bunsen has well found for +himself that a man cannot remain an honest scientist and please the clerical party. +Even the little concessions he made in favor of the antiquity of mankind, brought on +him, in 1859, the most insolent denunciations, such as “We lose all faith in the author’s +judgment ... he has yet to learn the very first principles of historical criticisms +... extravagant and <em>unscientific</em> exaggeration,” and so on—the pious vituperator +closing his learned denunciations by assuring the public that Baron Bunsen “<cite>cannot +even construct a Greek sentence</cite>” (“Quarterly Review,” 1859; see also “Egypt’s Place +in Universal History,” <abbr title="chapter">chap.</abbr> on Egyptological Works and English Reviews). But we +do regret that Baron Bunsen had no better opportunity to examine the “Kabala” and +the Brahmanical books of the Zodiacs.</p> + + +<p class="footnote"><a id="Footnote_771" href="#FNanchor_771" class="label">[771]</a> + “The Funeral Ritual of the Deeds of Horus.”</p> + + +<p class="footnote"><a id="Footnote_772" href="#FNanchor_772" class="label">[772]</a> + Bunsen: “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 133.</p> + + +<p class="footnote"><a id="Footnote_773" href="#FNanchor_773" class="label">[773]</a> + Lepsius: “Abth.,” <abbr title="three">iii.</abbr>; Bl., 276; Bunsen, 134.</p> + + +<p class="footnote"><a id="Footnote_774" href="#FNanchor_774" class="label">[774]</a> + In the eighty-first chapter of the “Ritual” the soul is called <i>the germ of lights</i> +and in the seventy-ninth the Demiurgos, or one of the creators.</p> + + +<p class="footnote"><a id="Footnote_775" href="#FNanchor_775" class="label">[775]</a> + “Ritual,” <abbr title="six">vi.</abbr>, 44; Champollion: “Manifestations to the Light;” Lepsius: +“Book of the Dead;” Bunsen: “Egypt’s Place in Universal History.”</p> + + +<p class="footnote"><a id="Footnote_776" href="#FNanchor_776" class="label">[776]</a> + We cannot help quoting a remark by Baron Bunsen in relation to the “Word” +being identical with the “Ineffable Name” of the Masons and the kabalists. While explaining +the “Ritual,” some of the details of which “resemble rather the <em>enchantments +of a magician than solemn rites</em>, although a hidden and mystical meaning must have +been attached to them” (the honest admission of this much, at least, is worth something), +the author observes: “The mystery of names, the knowledge of which was a +sovereign virtue, and which, at a later period, degenerated into the <em>rank heresy</em> (?) of +the Gnostics and the magic of enchanters, appears to have <em>existed not only in Egypt +but elsewhere</em>. Traces of it are found in the ‘Cabala’ ... it prevailed in the Greek +and Asiatic mythology” (“Egypt’s Place, etc.,” <abbr title="page">p.</abbr> 147).</p> + +<p class="footnote">We then see the representatives of Science agreeing upon this one point, at least. +The initiates of all countries had the same “mystery name.” And now it remains with +the scholars to prove that every adept, hierophant, magician, or enchanter (Moses and +Aaron included) as well as every kabalist, from the institution of the Mysteries down +to the present age, has been either a knave or a fool, for believing in the efficacy of +this name.</p> + + +<p class="footnote"><a id="Footnote_777" href="#FNanchor_777" class="label">[777]</a> + See <abbr title="Chapter One">Chap. I.</abbr>, <abbr title="pages">pp.</abbr> 42, 43, <a href="#Footnote_61">note, of this volume</a>.</p> + + +<p class="footnote"><a id="Footnote_778" href="#FNanchor_778" class="label">[778]</a> + See “The Principles of the Jesuits, Developed in a Collection of Extracts from +their own Authors,” London: J. G. and F. Rivington, <abbr title="Saint">St.</abbr> Paul’s Churchyard, and +Waterloo Place, Pall Mall; H. Wix, 41 New Bridge Street, Blackfriars; J. Leslie, +Queen Street, etc., 1839. Section <abbr title="seventeen">xvii.</abbr>, “High Treason and Regicide,” containing +thirty-four extracts from the same number of authorities (of the Society of Jesus) +upon the question, among others the opinion thereof of the famous <i>Robert Bellarmine</i>. +So Emmanuel Sa says: “The rebellion of an ecclesiastic against a king, <em>is not a +crime of high treason, because he is not subject to the king</em>” (“Confessarium Aphorismi +Verbo Clericus,” Ed. Coloniæ, 1615, Ed. Coll. Sion). “<cite>The people</cite>,” says +John Bridgewater, “<cite>are not only permitted, but they are required and their duty +demands</cite>, that at the mandate of the Vicar of Christ, <cite>who is the sovereign pastor over +all nations of the earth</cite>, the faith which they had previously made with such princes +should not be kept” (“Concertatio Ecclesiæ Catholicæ in Angliâ adversus Calvino +Papistas,” Resp. <abbr title="folio">fol.</abbr> 348).</p> + +<p class="footnote">In “De Rege et Regis Institutione, Libri Tres,” 1640 (Edit. Mus. Brit.), John +Mariana goes even farther: “If the circumstances will permit,” he says, “it will be +lawful to destroy with the sword the prince who is declared a public enemy.... <cite>I +shall never consider that man to have done wrong, who, favouring the public wishes, +should attempt to kill him</cite>,” and “<cite>to put them to death is not only lawful, but a laudble +and glorious action</cite>.” <span lang="la">Est tamen salutaris cogitatio, ut sit principibus persuasum +si rempublicam oppresserint, si vitiis et fæditate intolerandi erunt, <em>eâ conditione vivere, +ut non jure tantum, sed cum laude et gloriâ perimi possint</em>”</span> (<abbr title="Liber one">Lib. i.</abbr>, +<abbr title="chapter">c.</abbr> 6, <abbr title="page">p.</abbr> 61).</p> + +<p class="footnote">But the most delicate piece of Christian teaching is found in the precept of this +Jesuit when he argues upon the best and surest way of killing kings and statesmen. +“In my own opinion,” he says, “deleterious drugs should not be given to an enemy, +neither should a deadly poison be mixed with his food or in his cup.... Yet <em>it will +indeed be lawful to use this method</em> in the case in question (that <em>he who should kill the +tyrant would be highly esteemed, both in favor and in praise</em>,” for “<em>it is a glorious +thing to exterminate this pestilent and mischievous race from the community of men</em>), +not to constrain the person who is to be killed to take of himself the poison which, +inwardly received, would deprive him of life, <em>but to cause it to be outwardly applied by +another</em> without his intervention; as, when there is so much strength in the poison, +that if spread upon a seat or on the clothes it would be sufficiently powerful to cause +death” (Ibid., <abbr title="liber">lib.</abbr> <abbr title="one">i.</abbr>, c. f., + <abbr title="page">p.</abbr> 67). “It was thus that Squire attempted the life of +Queen Elizabeth, at the instigation of the Jesuit Walpole.”—Pasquier: <span lang="fr">“Catéchisme +des Jésuites”</span> (1677, <abbr title="page">p.</abbr> 350, etc.), and “Rapin” + (<abbr title="folio">fol.</abbr>, <abbr title="London">Lond.</abbr>, 1733, + <abbr title="volume two">vol. ii.</abbr>, book <abbr title="seventeen">xvii.</abbr>, + <abbr title="page">p.</abbr> 148).</p> + + +<p class="footnote"><a id="Footnote_779" href="#FNanchor_779" class="label">[779]</a> + Puffendorf: <span lang="fr">“Droit de la <abbr title="Nature">Nat.</abbr>,”</span> + book <abbr title="four">iv.</abbr>, <abbr title="chapter">ch.</abbr> 1.</p> + + +<p class="footnote"><a id="Footnote_780" href="#FNanchor_780" class="label">[780]</a> + “Again, ye have heard that it hath been said by them of old time, thou shalt not +forswear thyself.... But I say unto you, swear not at all,” etc. “But let your communication +be yea, yea; nay, nay; for whatsoever is more than these cometh of evil” +(Matthew <abbr title="five">v.</abbr> 33, 34, 37).</p> + + +<p class="footnote"><a id="Footnote_781" href="#FNanchor_781" class="label">[781]</a> + Barbeyrac, in his notes on Puffendorf, shows that the Peruvians used no oath, but +a simple averment before the Inca, and were never found perjuring themselves.</p> + + +<p class="footnote"><a id="Footnote_782" href="#FNanchor_782" class="label">[782]</a> + We beg the reader to remember that we do not mean by Christianity the <em>teachings +of Christ</em>, but those of his alleged servants—the clergy.</p> + + +<p class="footnote"><a id="Footnote_783" href="#FNanchor_783" class="label">[783]</a> + Dr. Anderson’s “Defence,” quoted by John Yarker in his “Notes on the Scientific +and Religious Mysteries of Antiquity.”</p> + + +<p class="footnote"><a id="Footnote_784" href="#FNanchor_784" class="label">[784]</a> + Epiphanius included, we must think, after that, in violation of his oath, he had +sent over seventy persons into exile, who belonged to the secret society he betrayed.</p> + + +<p class="footnote"><a id="Footnote_785" href="#FNanchor_785" class="label">[785]</a> + United States Anti-Masonic Convention: “Obligation of Masonic Oaths,” speech +delivered by Mr. Hopkins, of New York.</p> + + +<p class="footnote"><a id="Footnote_786" href="#FNanchor_786" class="label">[786]</a> + John Yarker, <abbr title="Junior">Junr.</abbr>: “Notes on the Scientific and Religious Mysteries of Antiquity; +the Gnosis and Secret Schools of the Middle Ages; Modern Rosicrucianism; and +the various Rites and Degrees of Free and Accepted Masonry.” London, 1872.</p> + + +<p class="footnote"><a id="Footnote_787" href="#FNanchor_787" class="label">[787]</a> + Ibid., <abbr title="page">p.</abbr> 151.</p> + + +<p class="footnote"><a id="Footnote_788" href="#FNanchor_788" class="label">[788]</a> + John Yarker: “Notes, etc.,” <abbr title="page">p.</abbr> 150.</p> + + +<p class="footnote"><a id="Footnote_789" href="#FNanchor_789" class="label">[789]</a> + “Proceedings of the Supreme Council of Sovereign Grand Inspectors-General of +the Thirty-third and Last Degree, etc., etc. Held at the city of New York, August +15, 1876,” <abbr title="pages">pp.</abbr> 54, 55.</p> + + +<p class="footnote"><a id="Footnote_790" href="#FNanchor_790" class="label">[790]</a> + <span lang="fr">“Histoire des sectes religieuses,”</span> <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 392-428.</p> + + +<p class="footnote"><a id="Footnote_791" href="#FNanchor_791" class="label">[791]</a> + <span lang="la">“Notitia codicis græci evangelium Johannis variatum continentis,” + Havaniæ, 1828.</span></p> + + +<p class="footnote"><a id="Footnote_792" href="#FNanchor_792" class="label">[792]</a> + This is the reason why unto this day the fanatical and kabalistic members of the +Nazarenes of Basra (Persia), have a tradition of the glory, wealth, and power of their +“Brothers,” agents, or <em>messengers</em> as they term them in Malta and Europe. There +are some few remaining yet, they say, who will sooner or later restore the doctrine of +their Prophet Iohanan (<abbr title="Saint">St.</abbr> John), the son of Lord Jordan, and eliminate from the +hearts of humanity every other false teaching.</p> + + +<p class="footnote"><a id="Footnote_793" href="#FNanchor_793" class="label">[793]</a> + The two great pagodas of Madura and Benares, are built in the form of a cross, +each wing being equal in extent (See Mauri: “Indian Antiquities,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="pages">pp.</abbr> +360-376).</p> + + +<p class="footnote"><a id="Footnote_794" href="#FNanchor_794" class="label">[794]</a> + Findel: “History of Freemasonry,” Appendix.</p> + + +<p class="footnote"><a id="Footnote_795" href="#FNanchor_795" class="label">[795]</a> + “A Sketch of the Knight Templars and the Knights of <abbr title="Saint">St.</abbr> John of Jerusalem,” +by Richard Woof, F.S.A., Commander of the Order of Masonic Knight Templars.</p> + + +<p class="footnote"><a id="Footnote_796" href="#FNanchor_796" class="label">[796]</a> + Findel: “History of Freemasonry,” Appendix.</p> + + +<p class="footnote"><a id="Footnote_797" href="#FNanchor_797" class="label">[797]</a> + “General History of Freemasonry,” <abbr title="page">p.</abbr> 218.</p> + + +<p class="footnote"><a id="Footnote_798" href="#FNanchor_798" class="label">[798]</a> + See Gaffarel’s version; Eliphas Levi’s <span lang="fr">“La Science des Esprits;”</span> Mackenzie’s +“Royal Masonic Cyclopædia;” “Sepher Toldos Jeshu;” and other kabalistical and +Rabbinical works. The story given is this. A virgin named Mariam, betrothed to a +young man of the name of Iohanan, was outraged by another man named Ben Panther +or Joseph Panther, says “Sepher Toldos Jeshu.” “Her betrothed, learning of her +misfortune, left her, at the same time forgiving her. The child born was Jesus, named +Joshua. Adopted by his uncle Rabbi Jehosuah, he was initiated into the secret doctrine +by Rabbi Elhanan, a kabalist, and then by the Egyptian priests, who consecrated him +High Pontiff of the Universal Secret Doctrine, on account of his great mystic qualities. +Upon his return into Judea his learning and powers excited the jealousy of the Rabbis, +and they publicly reproached him with his origin and insulted his mother. Hence the +words attributed to Jesus at Cana: ‘Woman, what have I to do with thee?’ (See +John <abbr title="two">ii.</abbr> 4.) His disciples having rebuked him with his unkindness to his mother, +Jesus repented, and having learned from them the particulars of the sad story, he declared +that “My mother has not sinned, she has not lost her innocence; she is immaculate +and yet she is a mother.... As for myself I have no father, in this world, I am +the Son of God and of humanity!” Sublime words of confidence and trust in the unseen +Power, but how fatal to the millions upon millions of men murdered because of +these very words being so thoroughly misunderstood!</p> + + +<p class="footnote"><a id="Footnote_799" href="#FNanchor_799" class="label">[799]</a> + We speak of the American Chapter of Rose Croix.</p> + + +<p class="footnote"><a id="Footnote_800" href="#FNanchor_800" class="label">[800]</a> + Pythagoras.</p> + + +<p class="footnote"><a id="Footnote_801" href="#FNanchor_801" class="label">[801]</a> + The first <i>Grand Chapter</i> was instituted at Philadelphia, in 1797.</p> + + +<p class="footnote"><a id="Footnote_802" href="#FNanchor_802" class="label">[802]</a> + See Yarker’s “Notes on the Mysteries of Antiquity,” <abbr title="page">p.</abbr> 153</p> + + +<p class="footnote"><a id="Footnote_803" href="#FNanchor_803" class="label">[803]</a> + See 2 Kings, <abbr title="twenty-three">xxiii</abbr>. 7, Hebrew text, and English, the former especially. In the +degree of Kadosh, a lecture is given upon the descent of Masonry through Moses, +Solomon, the Essenes, and the Templars. Christian <abbr title="Knights Kadosh's">K. K.’s</abbr> may get some light as to +the kind of “Temple” their ancestors would, in such a genealogical descent, have been +attached to, by consulting verse 13 of the same chapter as above quoted.</p> + + +<p class="footnote"><a id="Footnote_804" href="#FNanchor_804" class="label">[804]</a> + See Eliphas Levi’s <span lang="fr">“Dogme et Rituel,”</span> <abbr title="volume one">vol. i.</abbr></p> + + +<p class="footnote"><a id="Footnote_805" href="#FNanchor_805" class="label">[805]</a> + Yeva is <i>Heva</i>, the feminine counterpart of Jehovah-Binah.</p> + + +<p class="footnote"><a id="Footnote_806" href="#FNanchor_806" class="label">[806]</a> + We find a very suggestive point in connection with this appellation of Jehovah, +“Son of ancient Kings,” in the Jaïna sect of Hindustan, known as the Sauryas. They +admit that Brahma is a Devatâ, but deny his creative power, and call him the “Son +of a King.” See “Asiatic Researches,” <abbr title="volume">vol.</abbr> <abbr title="nine">ix.</abbr>, <abbr title="page">p.</abbr> 279.</p> + + +<p class="footnote"><a id="Footnote_807" href="#FNanchor_807" class="label">[807]</a> + As, for instance, Shaddai, Elohim, Sabaoth, etc.</p> + + +<p class="footnote"><a id="Footnote_808" href="#FNanchor_808" class="label">[808]</a> + Cahen’s “Hebrew Bible,” <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 117.</p> + + +<p class="footnote"><a id="Footnote_809" href="#FNanchor_809" class="label">[809]</a> + The Greek monks have this “miracle” performed for the “faithful” every year +on Easter night. Thousands of pilgrims are there waiting with their tapers to light them +at this sacred fire, which at the precise hour and when needed, descends from the +chapel-vault and hovers about the sepulchre in tongues of fire until every one of the +thousand pilgrims has lighted his wax taper at it.</p> + + +<p class="footnote"><a id="Footnote_810" href="#FNanchor_810" class="label">[810]</a> + The <i>Rishi</i> are identical with <cite>Manu</cite>. The ten Pragâpati, sons of Viradj, called +Maritchi, Atri, Angira, Pôlastya, Poulaha, Kratu, Pratcheta, Vasishta, Brighu, and +Narada, are euhemerized <i>Powers</i>, the Hindu Sephiroth. These emanate the seven +Rishi, or Manus, the chief of whom issued himself from the “uncreated.” He is the +Adam of earth, and signifies man. His “sons,” the following six Manus, represent +each a new race of men, and in the total they are <em>humanity</em> passing gradually through +the primitive seven stages of evolution.</p> + + +<p class="footnote"><a id="Footnote_811" href="#FNanchor_811" class="label">[811]</a> + In days of old, when the Brahmans studied more than they do now the hidden +sense of their philosophy, they explained that each of these six distinct races which preceded +ours had disappeared. But now they pretend that a specimen was preserved +which was not destroyed with the rest, but reached the present <em>seventh</em> stage. Thus +they, the Brahmans are the specimens of the heavenly Manu, and issued from the mouth +of Brahma; while the Sudra was created from his foot.</p> + + +<p class="footnote"><a id="Footnote_812" href="#FNanchor_812" class="label">[812]</a> + To avoid discussion we adopt the palæographical conclusions arrived at by Martin +Haug and some other cautious scholars. Personally we credit the statements of +the Brahmans and those of Halhed, the translator of the “Sastras.”</p> + + +<p class="footnote"><a id="Footnote_813" href="#FNanchor_813" class="label">[813]</a> + The god Heptaktis.</p> + + +<p class="footnote"><a id="Footnote_814" href="#FNanchor_814" class="label">[814]</a> + The sanctuary of the initiation.</p> + + +<p class="footnote"><a id="Footnote_815" href="#FNanchor_815" class="label">[815]</a> + “Comparative Mythology.”</p> + + +<p class="footnote"><a id="Footnote_816" href="#FNanchor_816" class="label">[816]</a> + While having no intention to enter at present upon a discussion as to the nomadic +races of the “Rhematic period,” we reserve the right to question the full propriety +of terming that portion of the primitive people from whose traditions the “Vedas” +sprang into existence, Aryans. Some scientists find the existence of these Aryans not +only unproved by science, but the traditions of Hindustan protesting against such an +assumption.</p> + + +<p class="footnote"><a id="Footnote_817" href="#FNanchor_817" class="label">[817]</a> + Without the esoteric explanation, the “Old Testament” becomes an absurd +jumble of meaningless tales—nay, worse than that, it must rank high with <em>immoral</em> +books. It is curious that Professor Max Müller, such a profound scholar in Comparative +Mythology, should be found saying of the pragâpatis and Hindu gods that they are +masks <em>without actors</em>; and of Abraham and other mythical patriarchs that they were +real living men; of Abraham especially, we are told (see “Semitic Monotheism”) +that he “stands before us as a figure second only to one in the whole history of the +world.”</p> + + +<p class="footnote"><a id="Footnote_818" href="#FNanchor_818" class="label">[818]</a> + The italics are our own. “The Vedas,” lecture by Max Müller, <abbr title="page">p.</abbr> 75.</p> + + +<p class="footnote"><a id="Footnote_819" href="#FNanchor_819" class="label">[819]</a> + “Chips,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 8.</p> + + +<p class="footnote"><a id="Footnote_820" href="#FNanchor_820" class="label">[820]</a> + We believe that we have elsewhere given the contrary opinion, on the subject of +“Atharva-Veda,” of <abbr title="Professor">Prof.</abbr> Whitney, of Yale College.</p> + + +<p class="footnote"><a id="Footnote_821" href="#FNanchor_821" class="label">[821]</a> + See Baron Bunsen’s “Egypt,” <abbr title="volume five">vol. v.</abbr></p> + + +<p class="footnote"><a id="Footnote_822" href="#FNanchor_822" class="label">[822]</a> + “Chips,” <abbr title="volume one">vol. i.</abbr>; “The Vedas.”</p> + + +<p class="footnote"><a id="Footnote_823" href="#FNanchor_823" class="label">[823]</a> + Max Müller: Lecture on “The Vedas.”</p> + + +<p class="footnote"><a id="Footnote_824" href="#FNanchor_824" class="label">[824]</a> + Julian: “In Matrem,” <abbr title="page">p.</abbr> 173; Julian: “Oratio,” <abbr title="five">v.</abbr>, 172.</p> + + +<p class="footnote"><a id="Footnote_825" href="#FNanchor_825" class="label">[825]</a> + Lyd.: <span lang="la">“De Mensibus,”</span> <abbr title="four">iv.</abbr>, 38-74; “Movers,” <abbr title="page">p.</abbr> 550; Dunlap: “Saba,” <abbr title="page">p.</abbr> 3.</p> + + +<p class="footnote"><a id="Footnote_826" href="#FNanchor_826" class="label">[826]</a> + “Westminster Review:” Septenary Institutions; “Stone Him to Death.”</p> + + +<p class="footnote"><a id="Footnote_827" href="#FNanchor_827" class="label">[827]</a> + <span lang="la">“Di Verbo Mirifico.”</span></p> + + +<p class="footnote"><a id="Footnote_828" href="#FNanchor_828" class="label">[828]</a> + Idra Suta: “Sohar,” book <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 292 b. The Supreme consulting with the Architect +of the world—his Logos—about creation.</p> + + +<p class="footnote"><a id="Footnote_829" href="#FNanchor_829" class="label">[829]</a> + Idra Suta: “Sohar,” <abbr title="three">iii.</abbr>, 135 b. If the chapters of Genesis and the other Mosaic +books, as well as the subjects, are muddled up, the fault is the compiler’s—not that of +oral tradition. Hilkiah and Josiah had to commune with Huldah, the prophetess, +hence resort to <em>magic</em> to understand the word of the “Lord God of Israel,” most +conveniently found by Hilkiah (2 Kings, <abbr title="twenty-three">xxiii</abbr>.); and that it has passed still later +through more than one revision and remodelling is but too well proved by its frequent +incongruities, repetitions, and contradictions.</p> + + +<p class="footnote"><a id="Footnote_830" href="#FNanchor_830" class="label">[830]</a> + This assimilation of the deluge to an earthquake on the Assyrian tablets would go +to prove that the antediluvian nations were well acquainted with other geological cataclysms +besides the deluge, which is represented in the Bible as the <em>first</em> calamity which +befel humanity, and a punishment.</p> + + +<p class="footnote"><a id="Footnote_831" href="#FNanchor_831" class="label">[831]</a> + George Smith notes in the tablets, first the creation of the moon, and then of the +sun: “Its beauty and perfection are extolled, and the regularity of its orbit, which led +to its being considered the type of a judge and the regulator of the world.” Did this +story of the deluge relate simply to a cosmogonical cataclysm—even were it universal—why +should the goddess Ishtara or Astoreth (the moon) speak of the <em>creation of the sun</em> +after the deluge? The waters might have reached as high as the mountain of <i>Nizir</i> +(Chaldean version), or Jebel-Djudi (the deluge-mountains of the Arabian legends), or +yet Ararat (of the biblical narrative), and even Himalaya of the Hindu tradition, and +yet not reach the sun—even the Bible itself stopped short of such a miracle. It is evident +that the deluge of the people who first recorded it had another meaning, less +problematical and far more philosophical than that of a <em>universal</em> deluge, of which there +are no geological traces whatever.</p> + + +<p class="footnote"><a id="Footnote_832" href="#FNanchor_832" class="label">[832]</a> + The “dead letter that killeth,” is magnificently illustrated in the case of the Jesuit +de Carrière, quoted in the <span lang="fr">“Bible dans l’Inde.”</span> The following dissertation represents +the spirit of the whole Catholic world: “So that the creation of the world,” writes +this faithful son of Loyola, explaining the biblical chronology of Moses, “and all that +is recorded in Genesis, might have become known to Moses through <em>recitals personally +made to him by his fathers</em>. Perhaps, even, the memories yet existed among the +Israelites, and from those recollections he may have recorded the dates of births and +deaths of the patriarchs, the numbering of their children, and the names of the different +countries in which each became established under the guidance <em>of the holy spirit, which +we must always regard as the chief author of the sacred books</em>”!!!</p> + + +<p class="footnote"><a id="Footnote_833" href="#FNanchor_833" class="label">[833]</a> + See chapter <abbr title="fifteen">xv.</abbr> and last of Part <abbr title="One">I.</abbr></p> + + +<p class="footnote"><a id="Footnote_834" href="#FNanchor_834" class="label">[834]</a> + “Description, etc., of the People of India,” by the Abbé J. A. Dubois, missionary +in Mysore, <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 186.</p> + + +<p class="footnote"><a id="Footnote_835" href="#FNanchor_835" class="label">[835]</a> + <span lang="fr">“Fétichisme, Polythéisme, Monothéisme,”</span> <abbr title="pages">pp.</abbr> 170, 171.</p> + + +<p class="footnote"><a id="Footnote_836" href="#FNanchor_836" class="label">[836]</a> + Against the latter assumption derived solely from the accounts of the Bible we have +every historical fact. 1st. There are no proofs of these twelve tribes having ever existed; +that of Levi was a priestly caste and all the others imaginary. <abbr title="second">2d.</abbr> Herodotus, +the most accurate of historians, who was in Assyria when Ezra flourished, never mentions +the Israelites at all? Herodotus was born in 484 <span class="allsmcap">B.C.</span></p> + + +<p class="footnote"><a id="Footnote_837" href="#FNanchor_837" class="label">[837]</a> + Dr. Kennicot himself, and Bruns, under his direction, about 1780, collated 692 +manuscripts of the Hebrew “Bible.” Of all these, only <em>two</em> were credited to the +tenth century, and three to a period as early as the eleventh and twelfth. The others +ranged between the thirteenth and sixteenth centuries.</p> + +<p class="footnote">In his <span lang="it">“Introduzione alla Sacra Scrittura,”</span> <abbr title="pages">pp.</abbr> 34-47, De Rossi, of Parma, mentions +1,418 <abbr title="Manuscripts">MSS.</abbr> collated, and 374 editions. The oldest manuscript “Codex,” he +asserts—that of Vienna—dates <span class="allsmcap">A.D.</span> 1019; the next, Reuchlin’s, of Carlsruhe, 1038. +“There is,” he declares, “nothing in the manuscripts of the Hebrew ‘Old Testament’ +extant of an earlier date than the eleventh century after Christ.”</p> + + +<p class="footnote"><a id="Footnote_838" href="#FNanchor_838" class="label">[838]</a> + “India in Greece,” Preface, <abbr title="nine">ix.</abbr></p> + + +<p class="footnote"><a id="Footnote_839" href="#FNanchor_839" class="label">[839]</a> + “Chips,” <abbr title="volume one">vol. i.</abbr></p> + + +<p class="footnote"><a id="Footnote_840" href="#FNanchor_840" class="label">[840]</a> + “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 77.</p> + + +<p class="footnote"><a id="Footnote_841" href="#FNanchor_841" class="label">[841]</a> + Ibid., <abbr title="page">p.</abbr> 78.</p> + + +<p class="footnote"><a id="Footnote_842" href="#FNanchor_842" class="label">[842]</a> + “Chips;” “Aitareya Brahmanam.”</p> + + +<p class="footnote"><a id="Footnote_843" href="#FNanchor_843" class="label">[843]</a> + Dr. M. Haug, Superintendent of the Sanscrit studies in the Poona College, +Bombay.</p> + + +<p class="footnote"><a id="Footnote_844" href="#FNanchor_844" class="label">[844]</a> + Pococke belongs to that class of Orientalists who believe that Buddhism preceded +Brahmanism, and was the religion of the earliest Vedas, Gautama having been +but the restorer of it in its purest form, which after him degenerated again into dogmatism.</p> + + +<p class="footnote"><a id="Footnote_845" href="#FNanchor_845" class="label">[845]</a> + “India in Greece,” <abbr title="page">p.</abbr> 200.</p> + + +<p class="footnote"><a id="Footnote_846" href="#FNanchor_846" class="label">[846]</a> + The Asiatic origin of the first dwellers in the Nilotic Valley is clearly demonstrated +by concurrent and independent testimony. Cuvier and Blumenbach affirm that +all the skulls of mummies which they had the opportunity of examining, presented the +Caucasian type. A recent American physiologist (Dr. Morton) has also argued for the +same conclusion (<span lang="la">“Crania Ægyptiaca.”</span> Philadelphia, 1844).</p> + + +<p class="footnote"><a id="Footnote_847" href="#FNanchor_847" class="label">[847]</a> + The late Rajah of Travancore was succeeded by the elder son of his sister now +reigning, the Maharajah <i>Rama Vurmah</i>. The next heirs are the sons of his deceased +sister. In case the female line is interrupted by death, the royal family is obliged to +adopt the daughter of some other Rajah, and unless daughters are born to this Rana +another girl is adopted, and so on.</p> + + +<p class="footnote"><a id="Footnote_848" href="#FNanchor_848" class="label">[848]</a> + There are some Orientalists who believe that this custom was introduced only +after the early Christian settlements in Æthiopia; but as under the Romans the population +of this country was nearly all changed, the element becoming wholly Arabic, we +may, without doubting the statement, believe that it was the predominating Arab influence +which had altered the earliest mode of writing. Their present method is even +more analogous to the Devanāgarï, and other more ancient Indian Alphabets, which +read from left to right; and their letters show no resemblance to the Phœnician +characters. Moreover, all the ancient authorities corroborate our assertion still more. +Philostratus makes the Brahmin Iarchus say (V. A., <abbr title="three">iii.</abbr>, 6) that the Æthiopians were +originally <em>an Indian race</em>, compelled to emigrate from the mother-land for sacrilege +and regicide (see Pococke’s “India,” etc., <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 206). An Egyptian is made to remark, +that he had heard from his father, that the Indians were the wisest of men, and that the +Æthiopians, a colony of the Indians, preserved the wisdom and usages of their fathers, +and acknowledged their ancient origin. Julius Africanus (in Eusebius and Syncellus), +makes the same statement. And Eusebius writes: “The Æthiopians, emigrating from +the river Indus, settled in the vicinity of Egypt” (Lemp., Barker’s edition, “Meroë”).</p> + + +<p class="footnote"><a id="Footnote_849" href="#FNanchor_849" class="label">[849]</a> + They might have been also, as Pococke thinks, simply the tribes of the “Oxus,” +a name derived from the “Ookshas,” those people whose wealth lay in the “Ox,” for +he shows <i>Ookshan</i> to be a crude form of <i>Ooksha</i>, an ox (in Sanscrit <i>ox</i> is as in English). +He believes that it was they, “the lords of the Oxus,” who gave their name to the sea +around which they ruled in many a country, the <i>Euxine</i> or Ooksh-ine. <i>Pali</i> means a +shepherd, and <i>s’than</i> is a land. “The warlike tribes of the Oxus penetrated into +Egypt, then swept onward to Palestine (<span class="smcap">Pali-stan</span>), the land of the Palis or shepherds, +and there effected more permanent settlements” (“India in Greece”). Yet, if even +so, it would only the more confirm our opinion that the Jews are a hybrid race, for the +“Bible” shows them freely intermarrying, not alone with the Canaanites, but with +every other nation or race they come in contact with.</p> + + +<p class="footnote"><a id="Footnote_850" href="#FNanchor_850" class="label">[850]</a> + <abbr title="Professor">Prof.</abbr> A. Wilder: “Notes.”</p> + + +<p class="footnote"><a id="Footnote_851" href="#FNanchor_851" class="label">[851]</a> + Moses reigned over the people of Israel in the wilderness for over <em>forty</em> years.</p> + + +<p class="footnote"><a id="Footnote_852" href="#FNanchor_852" class="label">[852]</a> + The name of the wife of Moses was Zipporah (Exodus <abbr title="two">ii.</abbr>).</p> + + +<p class="footnote"><a id="Footnote_853" href="#FNanchor_853" class="label">[853]</a> + About 1040, the Jewish doctors removed their schools from Babylonia to Spain, +and of the four great rabbis that flourished during the next four centuries, their works all +show different readings, and abound with mistakes in the manuscripts. The “Masorah” +made things still worse. Many things that then existed in the manuscripts are there no +longer, and their works teem with interpolations as well as with <i>lacunæ</i>. The oldest +Hebrew manuscript belongs to this period. Such is the divine revelation we are to +credit.</p> + + +<p class="footnote"><a id="Footnote_854" href="#FNanchor_854" class="label">[854]</a> + No chronology was accepted by the rabbis as authoritative till the twelfth century. +The 40 and 1,000 are not exact numbers, but have been crammed in to answer +monotheism and the exigencies of a religion calculated to appear different from that +of the Pagans. (“Chron. Orth.,” <abbr title="page">p.</abbr> 238). One finds in the “Pentateuch” only +events occurring about two years before the fabled “Exodus” and the last year. The +rest of the chronology is nowhere, and can be followed only through kabalistic computations, +with a key to them in the hand.</p> + + +<p class="footnote"><a id="Footnote_855" href="#FNanchor_855" class="label">[855]</a> + The Gnostics, called Collyridians, had transferred from Astoreth their worship to +Mary, also Queen of Heaven. They were persecuted and put to death by the orthodox +Christians as heretics. But if these Gnostics had established her worship by offering +her sacrifices of cakes, cracknels, or fine wafers, it was because they imagined her to +have been born of an immaculate virgin, as Christ is alleged to have been born of +his mother. And now, the Pope’s <em>infallibility</em> having been recognized and accepted, +its first practical manifestation is the revival of the Collyridian belief as an article of +faith (See “Apocryphal New Testament;” Hone: “The Gospel of Mary attributed +to Matthew”).</p> + + +<p class="footnote"><a id="Footnote_856" href="#FNanchor_856" class="label">[856]</a> + Hargrave Jennings: “Rosicrucians.”</p> + + +<p class="footnote"><a id="Footnote_857" href="#FNanchor_857" class="label">[857]</a> + “Progress of Religious Ideas.”</p> + + +<p class="footnote"><a id="Footnote_858" href="#FNanchor_858" class="label">[858]</a> + Lilith was Adam’s <em>first</em> wife “before he <em>married</em> Eve,” of whom “he begat +nothing but devils;” which strikes us as a very novel, if pious, way of explaining a +very philosophical allegory: Burton’s “Anatomy of Melancholy.”</p> + + +<p class="footnote"><a id="Footnote_859" href="#FNanchor_859" class="label">[859]</a> + It is in commemoration of the Ark of the Deluge that the Phœnicians, those +bold explorers of the “deep,” carried, fixed on the prow of their ships, the image of the +goddess Astartè, who is Elissa, Venus Erycina of Sicily, and Dido, whose name is the +feminine of David.</p> + + +<p class="footnote"><a id="Footnote_860" href="#FNanchor_860" class="label">[860]</a> + Dr. Lundy: “Monumental Christianity.”</p> + + +<p class="footnote"><a id="Footnote_861" href="#FNanchor_861" class="label">[861]</a> + Lucian, <abbr title="four">iv.</abbr> 276.</p> + + +<p class="footnote"><a id="Footnote_862" href="#FNanchor_862" class="label">[862]</a> + 1 Kings <abbr title="eighteen">xviii.</abbr> All this is allegorical, and, what is more, purely magical. For +Elijah is bent upon an incantation.</p> + + +<p class="footnote"><a id="Footnote_863" href="#FNanchor_863" class="label">[863]</a> + The Talmud books say that Noah was himself the <em>dove</em> (spirit), thus identifying +him still more with the Chaldean Nouah. Baal is represented with the wings of a dove, +and the Samaritans worshipped on Mount Gerizim the image of a dove. “Talmud, +Tract. Chalin.,” <abbr title="folio">fol.</abbr> 6, col. 1.</p> + + +<p class="footnote"><a id="Footnote_864" href="#FNanchor_864" class="label">[864]</a> + Numbers <abbr title="ten">x.</abbr> 29, 31.</p> + + +<p class="footnote"><a id="Footnote_865" href="#FNanchor_865" class="label">[865]</a> + The Bible contradicts itself as well as the Chaldean account, for in chapter <abbr title="seven">vii.</abbr> +of Genesis it shows “every one of them” perishing in the deluge.</p> + + +<p class="footnote"><a id="Footnote_866" href="#FNanchor_866" class="label">[866]</a> + Numbers <abbr title="thirteen">xiii.</abbr></p> + + +<p class="footnote"><a id="Footnote_867" href="#FNanchor_867" class="label">[867]</a> + We do not see why the clergy—especially the Catholic—should object to our statement +that the patriarchs are all signs of the zodiac, and the old gods of the “heathen” as +well. There was a time, and that less than two centuries ago, when they themselves +exhibited the most fervent desire to relapse into sun and star worship. This pious and +curious attempt was denounced but a few months since by Camille Flammarion, the +French astronomer. He shows two Augsburgian Jesuits, Schiller and Bayer, who felt +quite anxious to change the names of the whole Sabean host of the starry heaven, and +worship them again under Christian names! Having anathematized the idolatrous sun-worshippers +for over fifteen centuries, the Church now seriously proposed to continue +heliolatry—<em>to the letter</em> this time—as their idea was to substitute for Pagan myths biblical +and (in their ideas) real personages. They would have called the sun, Christ; the moon, +Virgin Mary; Saturn, Adam; Jupiter, Moses (!); Mars, Joshua; Venus, John the +Baptist; and Mercury, Elias. And very proper substitutes too, showing the great +familiarity of the Catholic Church with ancient Pagan and kabalistic learning, and its +readiness, perhaps, to at last confess the source whence came their own myths. For is +not king Messiah the sun, the Demiurge of the heliolaters, under various names? Is he +not the Egyptian Osiris and the Grecian Apollo? And what more appropriate name +than Virgin Mary for the Pagan Diana-Astarté, “the Queen of Heaven,” against +which Jeremiah exhausted a whole vocabulary of imprecations? Such an adoption +would have been historically as well as religiously correct. Two large plates were +prepared, says Flammarion, in a recent number of “La Nature,” and represented the +heavens with Christian constellations instead of Pagan. Apostles, popes, saints, martyrs, +and personages of the Old and New Testament completed this Christian Sabeanism. +“The disciples of Loyola used every exertion to make this plan succeed.” It is curious +to find in India among the Mussulmans the name of Terah, Abraham’s father, Azar +or Azarh, and Azur, which also means fire, and is, at the same time, the name of the +Hindu third solar month (from June to July), during which the sun is in <i>Gemini</i>, and +the full moon near <i>Sagittarius</i>.</p> + + +<p class="footnote"><a id="Footnote_868" href="#FNanchor_868" class="label">[868]</a> + Cicero: <span lang="la">“De <abbr title="Natura Deorum">Nat. Deo.</abbr>,”</span> <abbr title="one">i.</abbr>, 13.</p> + + +<p class="footnote"><a id="Footnote_869" href="#FNanchor_869" class="label">[869]</a> + “Herodotus,” <abbr title="two">ii.</abbr>, 145.</p> + + +<p class="footnote"><a id="Footnote_870" href="#FNanchor_870" class="label">[870]</a> + “Monumental Christianity,” <abbr title="page">p.</abbr> 3.</p> + + +<p class="footnote"><a id="Footnote_871" href="#FNanchor_871" class="label">[871]</a> + Who but the authors of the “Pentateuch” could have invented a Supreme God or +his angel so thoroughly human as to require a smear of blood upon the door-post to +prevent his killing one person for another! For gross materialism this exceeds any +theistical conception that we have noticed in Pagan literature.</p> + + +<p class="footnote"><a id="Footnote_872" href="#FNanchor_872" class="label">[872]</a> + Denon: “Egypt,” <abbr title="two">ii.</abbr>, <abbr title="plate">pl.</abbr> 40, <abbr title="Number">No.</abbr> 8, <abbr title="page">p.</abbr> 54.</p> + + +<p class="footnote"><a id="Footnote_873" href="#FNanchor_873" class="label">[873]</a> + Pages 13 and 402.</p> + + +<p class="footnote"><a id="Footnote_874" href="#FNanchor_874" class="label">[874]</a> + In Volney’s “Ruins of Empires” <abbr title="page">p.</abbr> 360, it is remarked that as <i>Aries</i> was in its +fifteenth degree 1447 <span class="allsmcap">B.C.</span>, it follows that the first degree of “Libra” could not have +coincided with the Vernal equinox more lately than 15,194 years <span class="allsmcap">B.C.</span>, to which, if you +add 1790 years since Christ, it appears that 16,984 years have elapsed since the origin +of the <i>Zodiac</i>.</p> + + +<p class="footnote"><a id="Footnote_875" href="#FNanchor_875" class="label">[875]</a> + See cuts in Inman’s “Ancient Faiths.”</p> + + +<p class="footnote"><a id="Footnote_876" href="#FNanchor_876" class="label">[876]</a> + Cicero: <span lang="la">“De <abbr title="Natura">Nat.</abbr> Deorum,”</span> <abbr title="one">i.</abbr>, 10.</p> + + +<p class="footnote"><a id="Footnote_877" href="#FNanchor_877" class="label">[877]</a> + Virgil: “Æneid,” <abbr title="six">vi.</abbr>, 724 ff.</p> + + +<p class="footnote"><a id="Footnote_878" href="#FNanchor_878" class="label">[878]</a> + The term “coats of skin,” is the more suggestive when we learn that the Hebrew +word “skin” used in the original text, means <em>human</em> skin. The text says: “And +<i>Java Aleim</i> made for Adam and his wife <a id="hebrew14"></a>כתנות עור <span class="allsmcap">CHITONUT OUR</span>. The first +Hebrew word is the same as the Greek χιτων—chiton—coat. Parkhurst defines it +as <em>the skin of men</em> or animals ער עור and ערה, <span class="allsmcap">OUR</span>, + <span class="allsmcap">OR</span>, or <span class="allsmcap">ORA</span>. The same word is +used at Exodus <abbr title="thirty-four">xxxiv.</abbr> 30, 35, when the <em>skin</em> of Moses “shone” (A. Wilder).</p> + + +<p class="footnote"><a id="Footnote_879" href="#FNanchor_879" class="label">[879]</a> + Here, again, the “Masorah,” by converting one name into another, has helped +to falsify the little that was left original in the primitive Scriptures.</p> + +<p class="footnote">De Rossi, of Parma, says of the Massoretes, in his “Compendis,” + <abbr title="volume">vol.</abbr> <abbr title="four">iv.</abbr>, <abbr title="page">p.</abbr> 7: “It +is known with what carefulness Esdras, the most excellent critic they have had, had <em>reformed</em> +[the text] and <em>corrected</em> it, and restored it to its primary splendor. Of the many +revisions undertaken after him, none are more celebrated than that of the Massoretes, +who came after the sixth century ... and all the most zealous adorers and defenders of +the “Masorah,” Christians and Jews ... ingenuously accord and confess that it, such +as it exists, is <em>deficient</em>, <em>imperfect</em>, <em>interpolated</em>, + <em>full of errors</em>, and <em>a most unsafe guide</em>.” +The square letter was not invented till after the third century.</p> + + +<p class="footnote"><a id="Footnote_880" href="#FNanchor_880" class="label">[880]</a> + Scorpio is the astrological sign of the organs of reproduction.</p> + + +<p class="footnote"><a id="Footnote_881" href="#FNanchor_881" class="label">[881]</a> + The patriarchs are all convertible in their numbers as well as interchangeable. +According to what they relate, they become ten, five, seven, twelve, and even fourteen. +The whole system is so complicated that it is an utter impossibility in a work like this +to do more than hint at certain matters.</p> + + +<p class="footnote"><a id="Footnote_882" href="#FNanchor_882" class="label">[882]</a> + See <abbr title="volume One">vol. I.</abbr> of the present work, <abbr title="page">p.</abbr> 32. Alone, the Hindu calculation by the +Zodiac, can give a key to the Hebrew chronologies and the ages of the patriarchs. +If we bear in mind that, according to the former astronomical and chronological calculations, +out of the fourteen manwantara (or divine ages), each of which composed of +<em>twelve</em> thousand years of the devas, multiplied by seventy-one, forms <em>one period</em> of +creation—not quite <em>seven</em> are yet passed, the Hebrew calculation will become more clear. +To help, as much as possible, those who will be sure to get a good deal bewildered in this +calculation, we will remind the reader that the Zodiac is divided into 360 degrees, +and every sign into thirty degrees; that in the Samaritan <em>Bible the age of Enoch is +fixed at 360 years</em>; that in “Manu,” the divisions of time are given thus: “The day +and the night are composed of thirty <i>Mouhourta</i>. A mouhourta contains thirty <i>kalâs</i>. +A month of the mortals is of thirty days, but it is but <em>one</em> day of the pitris.... A +year of the mortals is one day of the Devas.”</p> + + +<p class="footnote"><a id="Footnote_883" href="#FNanchor_883" class="label">[883]</a> + See Rawlinson’s “Diagrams.”</p> + + +<p class="footnote"><a id="Footnote_884" href="#FNanchor_884" class="label">[884]</a> + In the Brahmanical Zodiac the signs are all presided over by and dedicated to one +of the twelve great gods. So, 1. Mecha (Aries) is dedicated to Varuna; 2. Vricha +(Taurus), to Yama; 3. Mithuna (Gemini), to Pavana; 4. Karcataca (Cancer), to +Sûrya; 5. Sinha (Leo), to Soma; 6. Kanya (Virgo), to Kartikeia; 7. Toulha (Libra), +to Kouvera; 8. Vristchica (Scorpio), to Kama; 9. Dhanous (Sagittarius), to Ganesa; +10. Makara (Capricornus), to Poulhar; 11. Kumbha (Aquarius), to Indra; and, 12, +Minas (Pisces), to Agni.</p> + + +<p class="footnote"><a id="Footnote_885" href="#FNanchor_885" class="label">[885]</a> + Moor’s “Hindu Pantheon,” <abbr title="pages">pp.</abbr> 295-302.</p> + + +<p class="footnote"><a id="Footnote_886" href="#FNanchor_886" class="label">[886]</a> + Apollo was also <i>Abelius</i>, or Bel.</p> + + +<p class="footnote"><a id="Footnote_887" href="#FNanchor_887" class="label">[887]</a> + Halal is a name of Apollo. The name of Ma<i>halal</i>-Eliel would then be the +autumnal sun, of July, and this patriarch presides over <i>Leo</i> (July) the zodiacal sign.</p> + + +<p class="footnote"><a id="Footnote_888" href="#FNanchor_888" class="label">[888]</a> + See description of the Sephiroth, in chapter <abbr title="four">iv.</abbr></p> + + +<p class="footnote"><a id="Footnote_889" href="#FNanchor_889" class="label">[889]</a> + How servile was this Chaldean <em>copy</em> may be seen in comparing the Hindu chronology +with that of the Babylonians. According to Manu, the antediluvian dynasties +of the Pradjâpatis reigned 4,320,000 human years, a whole divine age of the devas in +short, or that length of time which invariably occurs between life on earth and the dissolution +of that life, or pralaya. The Chaldeans, in their turn, give precisely the same +figures, minus <em>one</em> cipher, to wit: they make their 120 saros yield a total of 432,000 +years.</p> + + +<p class="footnote"><a id="Footnote_890" href="#FNanchor_890" class="label">[890]</a> + Eliphas Levi gives it both in the Greek and Hebrew versions, but so condensed +and arbitrarily that it is impossible for one who knows less than himself to understand +him.</p> + + +<p class="footnote"><a id="Footnote_891" href="#FNanchor_891" class="label">[891]</a> + See Rabbi Simeon’s dissertation on the primitive Man-Bull and the horns, +“Sohar.”</p> + + +<p class="footnote"><a id="Footnote_892" href="#FNanchor_892" class="label">[892]</a> + “The Nuctameron of the Hebrews;” see Eliphas Levi, <abbr title="volume one">vol. i.</abbr></p> + + +<p class="footnote"><a id="Footnote_893" href="#FNanchor_893" class="label">[893]</a> + <span lang="de">“Anszuge aus dem Sohar,”</span> <abbr title="page">p.</abbr> 13, 15.</p> + + +<p class="footnote"><a id="Footnote_894" href="#FNanchor_894" class="label">[894]</a> + Such is the opinion of the erudite Dr. Jost and Donaldson. “The Old Testament +Books, as we now find them, seem to have been concluded about 150 years <span class="allsmcap">B.C.</span>... +The Jews now sought the other books, which had been dispersed during the +wars, and brought them into one collection” (Ghillany: <span lang="de">“Menschenopfer der Hebraër,”</span> +<abbr title="page">p.</abbr> 1). “Sod, the Son of the Man.” Appendix.</p> + + +<p class="footnote"><a id="Footnote_895" href="#FNanchor_895" class="label">[895]</a> + “Jost,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 51.</p> + + +<p class="footnote"><a id="Footnote_896" href="#FNanchor_896" class="label">[896]</a> + Burder’s “Josephus,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 331-335.</p> + + +<p class="footnote"><a id="Footnote_897" href="#FNanchor_897" class="label">[897]</a> + <span lang="de">“Die Kabbala,”</span> <abbr title="page">p.</abbr> 95.</p> + + +<p class="footnote"><a id="Footnote_898" href="#FNanchor_898" class="label">[898]</a> + Gaffarel: Introduction to “Book of Enoch.”</p> + + +<p class="footnote"><a id="Footnote_899" href="#FNanchor_899" class="label">[899]</a> + So firmly established seems to have been the reputation of the Brahmans and +Buddhists for the highest morality, and that since time immemorial, that we find Colonel +Henry Yule, in his admirable edition of “Marco Polo,” giving the following testimony: +“The high virtues ascribed to the Brahman and Indian merchants were, perhaps, in +part, matter of tradition ... but the eulogy is so constant among mediæval travellers +<em>that it must have had a solid foundation</em>. In fact, it would not be difficult to trace +a chain of similar testimony from ancient times down to our own. Arrian says no +Indian was ever accused of falsehood. Hwen T’sang ascribes to the people of India +eminent uprightness, honesty, and disinterestedness. Friar Jordanus (<i>circa</i> 1330) says +the people of Lesser India (Sindh and Western India) were true in speech and eminent +in justice; and we may also refer to the high character given to the Hindus by Abul +Fazl. But <em>after 150 years of European trade, indeed, we find a sad deterioration</em>.... +Yet Pallas, in the last century, noticing the Bamyan colony at Astrakhan, says its members +were notable for an upright dealing that made them greatly preferable to Armenians. +And that wise and admirable public servant, the late Sir William Sleeman, in +our own time, has said that he knew no class of men in the world more strictly honorable +than the mercantile classes of + <span class="lock">India.”<a id="FNanchor_900" href="#Footnote_900" class="fnanchor">[900]</a></span></p> + +<p class="footnote">The sad examples of the rapid demoralization of <em>savage</em> American Indians, as soon +as they are made to live in a close proximity with <em>Christian</em> officials and missionaries, +are familiar in our modern days.</p> + + +<p class="footnote"><a id="Footnote_900" href="#FNanchor_900" class="label">[900]</a> + The “Book of Ser Marco Polo, the Venetian,” translated by Colonel Henry Yule, <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 354.</p> + + +<p class="footnote"><a id="Footnote_901" href="#FNanchor_901" class="label">[901]</a> + At the present moment Mr. O’Grady is Editor of the “American Builder,” of +New York, and is well known for his interesting letters, “Indian Sketches—Life in +the East,” which he contributed under the pseudonym of <i>Hadji Nicka Bauker Khan</i>, +to the Boston “Commercial Bulletin.”</p> + + +<p class="footnote"><a id="Footnote_902" href="#FNanchor_902" class="label">[902]</a> + Ecclesiastes <abbr title="twelve">xii.</abbr> 13; see Tayler Lewis’s “Metrical Translation.”</p> + +<div class="fnpoem poetry-container"> + <div class="poetry smaller"> + <div class="indent10">“The great conclusion here;</div> + <div class="indent0">Fear God and His commandments keep, for this is all of man.”</div> + </div> +</div> + + +<p class="footnote"><a id="Footnote_903" href="#FNanchor_903" class="label">[903]</a> + See Micah <abbr title="six">vi.</abbr>, 6-8, “Noyes’s Translation.”</p> + + +<p class="footnote"><a id="Footnote_904" href="#FNanchor_904" class="label">[904]</a> + Matthew <abbr title="seventeen">xvii.</abbr>, 37-40.</p> + + +<p class="footnote"><a id="Footnote_905" href="#FNanchor_905" class="label">[905]</a> + <span lang="fr">“Les Hauts Phénomenes de la Magie,”</span> <abbr title="page">p.</abbr> 12, preface.</p> + + +<p class="footnote"><a id="Footnote_906" href="#FNanchor_906" class="label">[906]</a> + “History of Magic, Witchcraft, and Animal Magnetism.”</p> + + +<p class="footnote"><a id="Footnote_907" href="#FNanchor_907" class="label">[907]</a> + See Draper’s “Conflict between Religion and Science.”</p> + + +<p class="footnote"><a id="Footnote_908" href="#FNanchor_908" class="label">[908]</a> + Gospel according to Mark, <abbr title="three">iii.</abbr> 29: “He that shall blaspheme against the Holy +Ghost, hath never forgiveness, but is in danger of eternal damnation” (αμαρτηματος, +error).</p> + + +<p class="footnote"><a id="Footnote_909" href="#FNanchor_909" class="label">[909]</a> + Gospel according to Matthew, v. 44.</p> + + +<p class="footnote"><a id="Footnote_910" href="#FNanchor_910" class="label">[910]</a> + “Comparative Mythology,” April, 1856.</p> + + +<p class="footnote"><a id="Footnote_911" href="#FNanchor_911" class="label">[911]</a> + 1st Epistle of John, <abbr title="three">iii.</abbr> 8.</p> + + +<p class="footnote"><a id="Footnote_912" href="#FNanchor_912" class="label">[912]</a> + 2 Kings, <abbr title="eighteen">xviii.</abbr> 4. It is probable that the fiery serpents + or <i>Seraphim</i> mentioned +in the twenty-first chapter of the book of Numbers were the same as the Levites, or +Ophite tribe. Compare Exodus <abbr title="thirty-two">xxxii.</abbr> 26-29 with Numbers + <abbr title="twenty-one">xxi.</abbr> 5-9. The names +Heva, חוה, <i>Hivi</i> or Hivite, חוי, <a id="hebrew20"></a> and Levi לוי, all signify a serpent; and it is a curious +fact that the Hivites, or serpent-tribe of Palestine, like the Levites or Ophites of Israel, +were ministers to the temples. The Gibeonites, whom Joshua assigned to the service +of the sanctuary, were Hivites.</p> + + +<p class="footnote"><a id="Footnote_913" href="#FNanchor_913" class="label">[913]</a> + 1 Chronicles, <abbr title="twenty-one">xxi.</abbr> 1: “And Satan stood up against Israel and moved David to +number Israel.” <abbr title="Second">2d</abbr> Samuel, <abbr title="twenty-four">xxiv.</abbr> 1: “And again the anger of the Lord was kindled +against Israel, and he moved David against them to say: ‘Go, number Israel and +Judah.’”</p> + + +<p class="footnote"><a id="Footnote_914" href="#FNanchor_914" class="label">[914]</a> + Zechariah <abbr title="three">iii.</abbr> 1, 2. A pun or play on words is noticeable; “adversary” is associated +with “Satan,” as if from שטן, to oppose.</p> + + +<p class="footnote"><a id="Footnote_915" href="#FNanchor_915" class="label">[915]</a> + Jude 9.</p> + + +<p class="footnote"><a id="Footnote_916" href="#FNanchor_916" class="label">[916]</a> + In the “Assyrian Tablets,” Palestine is called “the land of the Hittites;” and +the Egyptian Papyri, declaring the same thing, also make Seth, the “pillar-god,” their +tutelar deity.</p> + + +<p class="footnote"><a id="Footnote_917" href="#FNanchor_917" class="label">[917]</a> + <i>Seth</i>, <i>Suteh</i>, or Sat-an, was the god of the aboriginal nations of Syria. Plutarch +makes him the same as Typhon. Hence he was god of Goshen and Palestine, the +countries occupied by the Israelites.</p> + + +<p class="footnote"><a id="Footnote_918" href="#FNanchor_918" class="label">[918]</a> + “Vendidad,” fargard <abbr title="ten">x.</abbr>, 23: “I combat the dæva Æshma, the very evil.” +“The Yaçnas,” <abbr title="ten">x.</abbr> 18, speaks likewise of Æshma-Dæva, or Khasm: “All other +sciences depend upon Æshma, the cunning.” “Serv.,” <abbr title="fifty-six">lvi.</abbr> 12: “To smite the wicked +Auramanyas (Ahriman, the evil power), to smite Æshma with the terrible weapon, to +smite the Mazanian dævas, to smite all devas.”</p> + +<p class="footnote">In the same fargard of the “Vendidad” the Brahman divinities are involved in +the same denunciation with Æshma-dæva: “I combat India, I combat Sauru, I combat +the Dæva Naonhaiti.” The annotator explains them to be the Vedic gods, Indus, +Gaurea, or Siva, and the two Aswins. There must be some mistake, however, for +Siva, at the time the “Vedas” were completed, was an aboriginal or Æthiopian God, +the Bala or Bel of Western Asia. He was not an Aryan or Vedic deity. Perhaps +Sûrya was the divinity intended.</p> + + +<p class="footnote"><a id="Footnote_919" href="#FNanchor_919" class="label">[919]</a> + Jacob Bryant: “Analysis of Ancient Mythology.”</p> + + +<p class="footnote"><a id="Footnote_920" href="#FNanchor_920" class="label">[920]</a> + Plutarch: “de Iside,” <abbr title="thirty">xxx.</abbr>, <abbr title="thirty-one">xxxi.</abbr></p> + + +<p class="footnote"><a id="Footnote_921" href="#FNanchor_921" class="label">[921]</a> + Wilkinson’s “Ancient Egyptians,” <abbr title="page">p.</abbr> 434.</p> + + +<p class="footnote"><a id="Footnote_922" href="#FNanchor_922" class="label">[922]</a> + See “Vendidad,” fargand <abbr title="ten">x.</abbr></p> + + +<p class="footnote"><a id="Footnote_923" href="#FNanchor_923" class="label">[923]</a> + Salverte: “Des Sciences Occultes,” appendix, note A.</p> + + +<p class="footnote"><a id="Footnote_924" href="#FNanchor_924" class="label">[924]</a> + The term πειρασμος signifies a trial, or probation.</p> + + +<p class="footnote"><a id="Footnote_925" href="#FNanchor_925" class="label">[925]</a> + 2 Samuel, <abbr title="two">ii.</abbr> 5, 15; <abbr title="six">vi.</abbr> 1-4. Pliny.</p> + + +<p class="footnote"><a id="Footnote_926" href="#FNanchor_926" class="label">[926]</a> + See 1 Corinthians, <abbr title="five">v.</abbr> 5; 2 Corinthians, <abbr title="eleven">xi.</abbr> 14; 1 Timothy, <abbr title="one">i.</abbr> 20.</p> + + +<p class="footnote"><a id="Footnote_927" href="#FNanchor_927" class="label">[927]</a> + <abbr title="Second">2d</abbr> Epistle of Paul to the Corinthians, <abbr title="twelve">xii.</abbr> In Numbers <abbr title="twenty-two">xxii.</abbr> 22 the angel of the +Lord is described as acting the part of a Satan to Balaam.</p> + + +<p class="footnote"><a id="Footnote_928" href="#FNanchor_928" class="label">[928]</a> + 1 Kings, <abbr title="twenty-two">xxii.</abbr> 19-23.</p> + + +<p class="footnote"><a id="Footnote_929" href="#FNanchor_929" class="label">[929]</a> + Haug: “Essays on the Sacred Language, Writings, and Religion of the Parsees.”</p> + + +<p class="footnote"><a id="Footnote_930" href="#FNanchor_930" class="label">[930]</a> + The “Avesta” describes the serpent Dahaka, as of the region of Bauri or Babylonia. +In the Median history are two kings of the name Deiokes or Dahaka, and +Astyages or Az-dahaka. There were children of Zohak seated on various Eastern +thrones, after Feridun. It is apparent, therefore, that by Zohak is meant the Assyrian +dynasty, whose symbol was the <i lang="la">purpureum signum draconis</i>—the purple sign of the +Dragon. From a very remote antiquity (Genesis <abbr title="fourteen">xiv.</abbr>) this dynasty ruled Asia, Armenia, +Syria, Arabia, Babylonia, Media, Persia, Bactria, and Afghanistan. It was +finally overthrown by Cyrus and Darius Hystaspes, after “1,000 years’” rule. Yima +and Thrætaona, or Jemshid and Feridun, are doubtless personifications. Zohak probably +imposed the Assyrian or Magian worship of fire upon the Persians. Darius was +the vicegerent of Ahura-Mazda.</p> + + +<p class="footnote"><a id="Footnote_931" href="#FNanchor_931" class="label">[931]</a> + The name in the Gospels is βεελζεβουλ, or Baal of the Dwelling. It is pretty +certain that Apollo, the Delphian God, was not Hellenian originally, but Phœnician. +He was the Paian or physician, as well as the god of oracles. It is no great stretch of +imagination to identify him with Baal-<i>Zebul</i>, the god of Ekron, or Acheron, doubtless +changed to <i>Zebub</i>, or flies, by the Jews in derision.</p> + + +<p class="footnote"><a id="Footnote_932" href="#FNanchor_932" class="label">[932]</a> + “Against Apion,” <abbr title="one">i.</abbr> 25. “The Egyptians took many occasions to hate and envy +us: in the first place because our ancestors (the Hyk-sos, or shepherds) had had the +dominion over their country, and when they were delivered from them and gone to +their own country, they lived there in prosperity.”</p> + + +<p class="footnote"><a id="Footnote_933" href="#FNanchor_933" class="label">[933]</a> + Bunsen. The name <i>Seth</i> with the syllable <i>an</i> from the Chaldean <i>ana</i> or Heaven, +makes the term <i>Satan</i>. The punners seem now to have pounced upon it, as was their +wont, and so made it <i>Satan</i> from the verb שטן <i>Sitan</i>, to oppose.</p> + + +<p class="footnote"><a id="Footnote_934" href="#FNanchor_934" class="label">[934]</a> + “Vendidad,” fargard <abbr title="ten">x.</abbr> The name <cite>Vendidad</cite> is a contraction of <i>Vidæva-data</i>, +ordinances against the Dævas.</p> + + +<p class="footnote"><a id="Footnote_935" href="#FNanchor_935" class="label">[935]</a> + <i>Bundahest</i>, “Ahriman created out of the materials of darkness Akuman and Ander, +then Sauru and Nakit.”</p> + + +<p class="footnote"><a id="Footnote_936" href="#FNanchor_936" class="label">[936]</a> + See Lenoir’s <span lang="fr">“Du Dragon de Metz,”</span> in <span lang="fr">“Mémoires + de l’Académie Celtique,”</span> <abbr title="one">i.</abbr>, 11, 12.</p> + + +<p class="footnote"><a id="Footnote_937" href="#FNanchor_937" class="label">[937]</a> + Plutarch: “Isis and Osiris.”</p> + + +<p class="footnote"><a id="Footnote_938" href="#FNanchor_938" class="label">[938]</a> + “The Origin of Serpent Worship,” by C. Staniland Wake, M.A.I. New York: +J. W. Bouton, 1877.</p> + + +<p class="footnote"><a id="Footnote_939" href="#FNanchor_939" class="label">[939]</a> + “Tree and Serpent Worship,” etc.</p> + + +<p class="footnote"><a id="Footnote_940" href="#FNanchor_940" class="label">[940]</a> + Godfrey Higgins: “Anacalypsis;” Dupuis: <span lang="fr">“Origines des Cultes,”</span> <abbr title="three">iii.</abbr>, 51.</p> + + +<p class="footnote"><a id="Footnote_941" href="#FNanchor_941" class="label">[941]</a> + Martianus Capella: “Hymn to the Sun,” <abbr title="one">i.</abbr>, <abbr title="two">ii.</abbr>; Movers: “Phiniza,” 266.</p> + + +<p class="footnote"><a id="Footnote_942" href="#FNanchor_942" class="label">[942]</a> + Plutarch: “Isis and Osiris.”</p> + + +<p class="footnote"><a id="Footnote_943" href="#FNanchor_943" class="label">[943]</a> + Virgil: “Eclogues,” <abbr title="four">iv.</abbr></p> + + +<p class="footnote"><a id="Footnote_944" href="#FNanchor_944" class="label">[944]</a> + Ovid: “Fasti,” <abbr title="two">ii.</abbr>, 451.</p> + + +<p class="footnote"><a id="Footnote_945" href="#FNanchor_945" class="label">[945]</a> + Knorring: <span lang="la">“Terra et Cœlum,”</span> 53.</p> + + +<p class="footnote"><a id="Footnote_946" href="#FNanchor_946" class="label">[946]</a> + Anna is an Oriental designation from the Chaldean <i>ana</i>, or heaven, whence Anaïtis +and Anaïtres. Durga, the consort of Siva, is also named Anna purna, and was doubtless +the original <abbr title="Saint">St.</abbr> Anna. The mother of the prophet Samuel was named Anna; the +father of his counterpart, Samson, was <cite>Manu</cite>.</p> + + +<p class="footnote"><a id="Footnote_947" href="#FNanchor_947" class="label">[947]</a> + The virgins of ancient time, as will be seen, were not maids, but simply almas, +or nubile women.</p> + + +<p class="footnote"><a id="Footnote_948" href="#FNanchor_948" class="label">[948]</a> + Kircher: “Œdipus Ægypticus,” <abbr title="three">iii.</abbr>, 5.</p> + + +<p class="footnote"><a id="Footnote_949" href="#FNanchor_949" class="label">[949]</a> + From θεραπευω, to serve, to worship, to heal.</p> + + +<p class="footnote"><a id="Footnote_950" href="#FNanchor_950" class="label">[950]</a> + E. Pococke derives the name <i>Pythagoras</i> from <i>Buddha</i>, and <i>guru</i>, a spiritual +teacher. Higgins makes it Celtic, and says that it means an observer of the stars. See +“Celtic Druids.” If, however, we derive the word <i>Pytho</i> from פתה, <i>petah</i>, the name +would signify an expounder of oracles, and Buddha guru a teacher of the doctrines of +Buddha.</p> + + +<p class="footnote"><a id="Footnote_951" href="#FNanchor_951" class="label">[951]</a> + In the Secret Museum of Naples, there is a marble bas-relief representing the +<em>Fall of Man</em>, in which <em>God the Father plays the part of the Beguiling Serpent</em>.</p> + + +<p class="footnote"><a id="Footnote_952" href="#FNanchor_952" class="label">[952]</a> + First Epistle to the Corinthians, <abbr title="ten">x.</abbr> 11.: “All these things + happened unto them for <em>types</em>.”</p> + + +<p class="footnote"><a id="Footnote_953" href="#FNanchor_953" class="label">[953]</a> + Epistle to the Galatians, <abbr title="four">iv.</abbr> 24: “It is written that Abraham had two sons, +the one by a bond-maid, the other by a freewoman ... which things are an +allegory.”</p> + + +<p class="footnote"><a id="Footnote_954" href="#FNanchor_954" class="label">[954]</a> + See “Job,” by various translators, and compare the different texts.</p> + + +<p class="footnote"><a id="Footnote_955" href="#FNanchor_955" class="label">[955]</a> + See Kerr Porter’s “Persia,” <abbr title="volume one">vol. i.</abbr>, plates 17, 41.</p> + + +<p class="footnote"><a id="Footnote_956" href="#FNanchor_956" class="label">[956]</a> + The expression “of the kindred of Ram” denotes that he was an Aramæan or +Syrian from Mesopotamia. Buz was a son of Nahor. “Elihu son of Barachel” is +susceptible of two translations. Eli-Hu—God is, or Hoa is God; and Barach-Al—the +worshipper of God, or Bar-Rachel, the son of Rachel, or son of the ewe.</p> + + +<p class="footnote"><a id="Footnote_957" href="#FNanchor_957" class="label">[957]</a> + <abbr title="thirty-six"> xxxvi</abbr>. 24-27.</p> + + +<p class="footnote"><a id="Footnote_958" href="#FNanchor_958" class="label">[958]</a> + <abbr title="nine">ix.</abbr> 5-11.</p> + + +<p class="footnote"><a id="Footnote_959" href="#FNanchor_959" class="label">[959]</a> + <abbr title="thirty-eight">xxxviii.</abbr> 1, <i>et passim</i>.</p> + + +<p class="footnote"><a id="Footnote_960" href="#FNanchor_960" class="label">[960]</a> + Job <abbr title="thirty-eight">xxxviii.</abbr> 35.</p> + + +<p class="footnote"><a id="Footnote_961" href="#FNanchor_961" class="label">[961]</a> + Ibid., <abbr title="forty-one">xli.</abbr> 8.</p> + + +<p class="footnote"><a id="Footnote_962" href="#FNanchor_962" class="label">[962]</a> + Ibid., <abbr title="forty-one">xli.</abbr> 34.</p> + + +<p class="footnote"><a id="Footnote_963" href="#FNanchor_963" class="label">[963]</a> + <i>Atum</i>, or At-ma, is the Concealed God, at once Phtha and Amon, Father and Son, +Creator and thing created, Thought and Appearance, Father and Mother.</p> + + +<p class="footnote"><a id="Footnote_964" href="#FNanchor_964" class="label">[964]</a> + Molitor, Ennemoser, Henman, Pfaff, etc.</p> + + +<p class="footnote"><a id="Footnote_965" href="#FNanchor_965" class="label">[965]</a> + Schopheim: “Traditions,” <abbr title="page">p.</abbr> 32.</p> + + +<p class="footnote"><a id="Footnote_966" href="#FNanchor_966" class="label">[966]</a> + W. Williams: “Primitive History;” Dunlap: “Spirit History of Man.”</p> + + +<p class="footnote"><a id="Footnote_967" href="#FNanchor_967" class="label">[967]</a> + Plutarch: “Isis and Osiris,” <abbr title="page">p.</abbr> 17.</p> + + +<p class="footnote"><a id="Footnote_968" href="#FNanchor_968" class="label">[968]</a> + “Sibylline Oracles,” 760-788.</p> + + +<p class="footnote"><a id="Footnote_969" href="#FNanchor_969" class="label">[969]</a> + Euripides: “Bacchæ.”</p> + + +<p class="footnote"><a id="Footnote_970" href="#FNanchor_970" class="label">[970]</a> + We doubt the propriety of rendering κορη, virgin. Demeter and Persephoneia +were substantially the same divinity, as were Apollo and Esculapius. The scene of this +adventure is laid in <i>Krete</i> or <i>Koureteia</i>, where Zeus was chief god. It was, doubtless, +<i>Keres</i> or Demeter that is intended. She was also named κουρα, which is the same as +κωρη. As she was the goddess of the Mysteries, she was fittest for the place as consort +of the Serpent-God and mother of Zagreus.</p> + + +<p class="footnote"><a id="Footnote_971" href="#FNanchor_971" class="label">[971]</a> + Pococke considers Zeus a grand lama, or chief Jaina, and Kore-Persephone, or +Kuru-Parasu-pani. Zagreus, is <i>Chakras</i>, the wheel, or circle, the earth, the ruler of the +world. He was killed by the Titans, or Teith-ans (Daityas). The Horns or crescent +was a badge of Lamaic sovereignty.</p> + + +<p class="footnote"><a id="Footnote_972" href="#FNanchor_972" class="label">[972]</a> + Nonnus: “Dionysiacs.”</p> + + +<p class="footnote"><a id="Footnote_973" href="#FNanchor_973" class="label">[973]</a> + See Deane’s “Serpent Worship,” <abbr title="pages">pp.</abbr> 89, 90.</p> + + +<p class="footnote"><a id="Footnote_974" href="#FNanchor_974" class="label">[974]</a> + Creuzer: “Symbol.,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 341.</p> + + +<p class="footnote"><a id="Footnote_975" href="#FNanchor_975" class="label">[975]</a> + The Dragon is the <i>sun</i>, the generative principle—Jupiter-Zeus; and Jupiter is +called the “Holy Spirit” by the Egyptians, says Plutarch, “De Iside,” <abbr title="thirty-six"> xxxvi</abbr>.</p> + + +<p class="footnote"><a id="Footnote_976" href="#FNanchor_976" class="label">[976]</a> + In the original it stands <i>Æons</i> (emanations). In the translation it stands <em>worlds</em>. +It was not to be expected that, after anathematizing the doctrine of emanations, the +Church would refrain from erasing the original word, which clashed diametrically with +her newly-enforced dogma of the Trinity.</p> + + +<p class="footnote"><a id="Footnote_977" href="#FNanchor_977" class="label">[977]</a> + See Dean’s “Serpent Worship,” <abbr title="page">p.</abbr> 145.</p> + + +<p class="footnote"><a id="Footnote_978" href="#FNanchor_978" class="label">[978]</a> + Ecclesiasticus <abbr title="twenty-four">xxiv.</abbr> 3.</p> + + +<p class="footnote"><a id="Footnote_979" href="#FNanchor_979" class="label">[979]</a> + See Dunlap’s “Spirit History of Man,” the chapter on “the Logos, the Only +Begotten and the King.”</p> + + +<p class="footnote"><a id="Footnote_980" href="#FNanchor_980" class="label">[980]</a> + Translated by Buckley.</p> + + +<p class="footnote"><a id="Footnote_981" href="#FNanchor_981" class="label">[981]</a> + “Select Works on Sacrifice.”</p> + + +<p class="footnote"><a id="Footnote_982" href="#FNanchor_982" class="label">[982]</a> + Typhon is called by Plutarch and Sanchoniathon, “Tuphon, the <em>red</em>-skinned.” +Plutarch: “Isis and Osiris,” <abbr title="twenty-one to twenty-six">xxi.-xxvi.</abbr></p> + + +<p class="footnote"><a id="Footnote_983" href="#FNanchor_983" class="label">[983]</a> + “Conflict between Religion and Science,” <abbr title="page">p.</abbr> 269.</p> + + +<p class="footnote"><a id="Footnote_984" href="#FNanchor_984" class="label">[984]</a> + Rahu and Kehetty are the two fixed stars which form the head and tail of the +constellation of the Dragon.</p> + + +<p class="footnote"><a id="Footnote_985" href="#FNanchor_985" class="label">[985]</a> + E. Upham: “The Mahâvansi, etc.,” <abbr title="page">p.</abbr> 54, for the answer given by the chief-priest +of Mulgirs Galle Vihari, named Sue Bandare Metankere Samanere Samayahanse, +to a Dutch Governor in 1766.</p> + + +<p class="footnote"><a id="Footnote_986" href="#FNanchor_986" class="label">[986]</a> + We leave it to the learned archæologists and philologists to decide how the <i>Naga</i> +or Serpent worship could travel from Kashmir to Mexico and become the Nargâl +worship, which is also a Serpent worship, and a doctrine of lycanthropy.</p> + + +<p class="footnote"><a id="Footnote_987" href="#FNanchor_987" class="label">[987]</a> + Michael, the chief of the Æons, is also “Gabriel, the messenger of Life,” of +the Nazarenes, and the Hindu Indra, the chief of the good Spirits, who vanquished +Vasouki, the Demon who rebelled against Brahma.</p> + + +<p class="footnote"><a id="Footnote_988" href="#FNanchor_988" class="label">[988]</a> + See the Gnostic amulet called the “Chnuphis-Serpent,” in the act of raising its +head crowned with the <em>seven vowels</em>, which is the kabalistic symbol for signifying the +“gift of speech to man,” or <i>Logos</i>.</p> + + +<p class="footnote"><a id="Footnote_989" href="#FNanchor_989" class="label">[989]</a> + “Tamas, the Vedas.”</p> + + +<p class="footnote"><a id="Footnote_990" href="#FNanchor_990" class="label">[990]</a> + Thomas Aquinas: “Somma,” <abbr title="two">ii.</abbr>, 94 Art. 4.</p> + + +<p class="footnote"><a id="Footnote_991" href="#FNanchor_991" class="label">[991]</a> + See des Mousseaux; see various other Demonographers; the different “Trials +of Witches,” the depositions of the latter exacted by torture, etc. In our humble +opinion, the Devil must have contracted this disagreeable smell and his habits of +uncleanliness in company with mediæval monks. Many of these saints boasted of +having never washed themselves! “To strip one’s self for the sake of <em>vain</em> cleanliness, +is to sin in the eyes of God,” says Sprenger, in the “Witches’ Hammer.” Hermits +and monks “dreaded all cleansing as so much defilement. There was no bathing for a +thousand years!” exclaims Michelet in his <span lang="fr">“Sorcière.”</span> Why such an outcry against +Hindu fakirs in such a case? These, if they keep dirty, besmear themselves only +after washing, for their religion commands them to wash every morning, and sometimes +several times a day.</p> + + +<p class="footnote"><a id="Footnote_992" href="#FNanchor_992" class="label">[992]</a> + Lermontoff, the great Russian poet, author of the “Demon.”</p> + + +<p class="footnote"><a id="Footnote_993" href="#FNanchor_993" class="label">[993]</a> + <span lang="fr">“Les Hauts Phénomenes de la Magie,”</span> <abbr title="page">p.</abbr> 379.</p> + + +<p class="footnote"><a id="Footnote_994" href="#FNanchor_994" class="label">[994]</a> + “Movers,” <abbr title="page">p.</abbr> 109.</p> + + +<p class="footnote"><a id="Footnote_995" href="#FNanchor_995" class="label">[995]</a> + Hercules is of Hindu origin.</p> + + +<p class="footnote"><a id="Footnote_996" href="#FNanchor_996" class="label">[996]</a> + The same as the Egyptian <i>Kneph</i>, and the Gnostic Ophis.</p> + + +<p class="footnote"><a id="Footnote_997" href="#FNanchor_997" class="label">[997]</a> + “Serpent Worship,” <abbr title="page">p.</abbr> 145.</p> + + +<p class="footnote"><a id="Footnote_998" href="#FNanchor_998" class="label">[998]</a> + “Movers,” <abbr title="page">p.</abbr> 397. Azazel and Samael are identical.</p> + + +<p class="footnote"><a id="Footnote_999" href="#FNanchor_999" class="label">[999]</a> + Saturn is Bel-Moloch and even Hercules and Siva. Both of the latter are <i>Harakala</i>, +or gods of the war, of the battle, or the “Lords of Hosts.” Jehovah is called +“a man of war” in Exodus <abbr title="fifteen">xv.</abbr> 3. “The Lord of Hosts is his + name” (Isaiah <abbr title="fifty-one">li.</abbr> +15), and David blesses him for teaching his “hands to war and his fingers to fight” +(Psalms cxliv. 1). Saturn is also the Sun, and Movers says that “Kronos Saturn was +called by the Phœnicians <i>Israel</i> (130). Philo says the same (in <abbr title="Eusebius">Euseb.</abbr>, + <abbr title="page">p.</abbr> 44).</p> + + +<p class="footnote"><a id="Footnote_1000" href="#FNanchor_1000" class="label">[1000]</a> + “Blessed be Iahoh, Alahim, Alahi, <i>Israel</i>” (Psalm <abbr title="seventy-two">lxxii.</abbr>).</p> + + +<p class="footnote"><a id="Footnote_1001" href="#FNanchor_1001" class="label">[1001]</a> + Hardy’s “Manual of Buddhism,” <abbr title="page">p.</abbr> 60.</p> + + +<p class="footnote"><a id="Footnote_1002" href="#FNanchor_1002" class="label">[1002]</a> + Cousin: “<abbr title="Lecture on Modern Philosophy">Lect. on Mod. Phil.</abbr>,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 404.</p> + + +<p class="footnote"><a id="Footnote_1003" href="#FNanchor_1003" class="label">[1003]</a> + Movers, Duncker, Higgins, and others.</p> + + +<p class="footnote"><a id="Footnote_1004" href="#FNanchor_1004" class="label">[1004]</a> + “Hæres,” <abbr title="thirty-four">xxxiv</abbr>; “Gnostics,” <abbr title="page">p.</abbr> 53.</p> + + +<p class="footnote"><a id="Footnote_1005" href="#FNanchor_1005" class="label">[1005]</a> + Wine was first made <em>sacred</em> in the mysteries of Bacchus. Payne Knight believes—erroneously +we think—that wine was taken with the view to produce a false +ecstasy through intoxication. It was held <em>sacred</em>, however, and the Christian Eucharist +is certainly an imitation of the Pagan rite. Whether Mr. Knight was right or wrong, +we regret to say that a Protestant clergyman, the <abbr title="Reverend">Rev.</abbr> Joseph Blanchard, of New +York, was found drunk in one of the public squares on the night of Sunday, August 5, +1877, and lodged in prison. The published report says: “The prisoner said that he +had been to church and taken a little too much of the communion wine!”</p> + + +<p class="footnote"><a id="Footnote_1006" href="#FNanchor_1006" class="label">[1006]</a> + The initiatory rite typified a descent into the underworld. Bacchus, Herakles, +Orpheus, and Asklepius all descended into hell and ascended thence the third day.</p> + + +<p class="footnote"><a id="Footnote_1007" href="#FNanchor_1007" class="label">[1007]</a> + King’s “<abbr title="History of the Apostles'">Hist. Apost.</abbr> Creed,” <abbr title="octavo">8vo</abbr>, <abbr title="page">p.</abbr> 26.</p> + + +<p class="footnote"><a id="Footnote_1008" href="#FNanchor_1008" class="label">[1008]</a> + Justice Bailey’s “Common Prayer,” 1813, <abbr title="page">p.</abbr> 9.</p> + + +<p class="footnote"><a id="Footnote_1009" href="#FNanchor_1009" class="label">[1009]</a> + “Apostle’s Creed;” “Apocryphal New Testament.”</p> + + +<p class="footnote"><a id="Footnote_1010" href="#FNanchor_1010" class="label">[1010]</a> + “On the Creed,” <abbr title="folio">fol.</abbr> 1676, <abbr title="page">p.</abbr> 225.</p> + + +<p class="footnote"><a id="Footnote_1011" href="#FNanchor_1011" class="label">[1011]</a> + <abbr title="Liber">Lib.</abbr> 1, <abbr title="chapter">c.</abbr> 2; “<abbr title="Liber de principiis">Lib. de Princ.</abbr>,” in “<abbr title="Proœmium Adversus">Proœm. Advers.</abbr> Praxeam,”<abbr title="chapter two"> c. ii.</abbr></p> + + +<p class="footnote"><a id="Footnote_1012" href="#FNanchor_1012" class="label">[1012]</a> + “De Fide et Symbol.”</p> + + +<p class="footnote"><a id="Footnote_1013" href="#FNanchor_1013" class="label">[1013]</a> + “Preller:” <abbr title="two">ii.</abbr>, <abbr title="page">p.</abbr> 154.</p> + + +<p class="footnote"><a id="Footnote_1014" href="#FNanchor_1014" class="label">[1014]</a> + Nicodemus: “Apocryphal Gospel,” translated from the Gospel published by +Grynæus, “Orthodoxographa,” <abbr title="volume one">vol. i.</abbr>, <abbr title="tome two">tom. ii.</abbr>, <abbr title="page">p.</abbr> 643.</p> + + +<p class="footnote"><a id="Footnote_1015" href="#FNanchor_1015" class="label">[1015]</a> + Euripides: “Herakles,” 807.</p> + + +<p class="footnote"><a id="Footnote_1016" href="#FNanchor_1016" class="label">[1016]</a> + “Æneid,” <abbr title="eight">viii.</abbr>, 274, ff.</p> + + +<p class="footnote"><a id="Footnote_1017" href="#FNanchor_1017" class="label">[1017]</a> + “Frogs;” see fragments given in “Sod, the Mystery of Adonis.”</p> + + +<p class="footnote"><a id="Footnote_1018" href="#FNanchor_1018" class="label">[1018]</a> + See pages <a href="#Page_180">180-187</a>, <a href="#Page_327">327</a>.</p> + + +<p class="footnote"><a id="Footnote_1019" href="#FNanchor_1019" class="label">[1019]</a> + Aristophanes: “Frogs.”</p> + + +<p class="footnote"><a id="Footnote_1020" href="#FNanchor_1020" class="label">[1020]</a> + See Preface to “Hermas” in the Apocryphal New Testament.</p> + + +<p class="footnote"><a id="Footnote_1021" href="#FNanchor_1021" class="label">[1021]</a> + In the “Life of Buddha,” of Bkah Hgyur (Thibetan text), we find the original of +the episode given in the Gospel according to Luke. An old and holy ascetic, Rishi Asita, +comes from afar to see the infant Buddha, instructed as he is of his birth and mission by +supernatural visions. Having worshipped the little Gautama, the old saint bursts into +tears, and upon being questioned upon the cause of his grief, answers: “After becoming +Buddha, he will help hundreds of thousands of millions of creatures to pass to the other +shore of the ocean of life, and will lead them on forever to immortality. And I—I shall +not behold this pearl of Buddhas! Cured of my illness, I shall not be freed by him +from human passion! Great King! I am too old—that is why I weep, and why, in +my sadness, I heave long sighs!”</p> + +<p class="footnote">It does not prevent the holy man, however, from delivering prophecies about the young +Buddha, which, with a very slight difference, are of the same substance as those of Simeon +about Jesus. While the latter calls the young Jesus “a light for the revelation of the +Gentiles and the glory of the people of Israel,” the Buddhist prophet promises that the +young prince will find himself clothed with the perfect and complete <em>enlightenment</em> or +“light” of Buddha, and will turn the wheel <em>of law</em> as no one <em>ever did before him</em>. +“Rgya Tcher Rol Pa;” translated from the Thibetan text and revised on the original +Sanscrit, <cite>Lalitavistara</cite>, by P. E. Foncaux. 1847. <abbr title="Volume two">Vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 106, 107.</p> + + +<p class="footnote"><a id="Footnote_1022" href="#FNanchor_1022" class="label">[1022]</a> + The sign of the cross—only a few days after the resurrection, and before the cross +was ever thought of as a symbol!</p> + + +<p class="footnote"><a id="Footnote_1023" href="#FNanchor_1023" class="label">[1023]</a> + Payne Knight shows that “from the time of the first King Menes, under whom + all the country below Lake Mœris was a bog (<abbr title="Herodotus">Herod.</abbr>, + <abbr title="two">ii.</abbr>, 4), to that of the Persian + invasion, when it was the garden of the world”—between 11,000 and 12,000 years + must have elapsed. (See “Ancient Art and Mythology;” <abbr title="151">cli.</abbr>, + R. Payne Knight, <abbr title="page">p.</abbr> 108. <abbr title="Edition">Edit.</abbr> by A. Wilder.)</p> + + +<p class="footnote"><a id="Footnote_1024" href="#FNanchor_1024" class="label">[1024]</a> + Seth or Sutech, “Rawlinson’s History of Herodotus,” book <abbr title="two">ii.</abbr>, appendix + <abbr title="eight">viii.</abbr>, 23.</p> + + +<p class="footnote"><a id="Footnote_1025" href="#FNanchor_1025" class="label">[1025]</a> + The fact is vouchsafed for by Epiphanius. See Hone: “Apocryphal New Testament;” +“The Gospel of the Birth of Mary.”</p> + +<p class="footnote">In his able article “Bacchus, the Prophet-God,” Professor A. Wilder remarks +that “Tacitus was misled into thinking that the Jews worshipped an ass, the symbol +of Typhon or Seth, the Hyk-sos God. The Egyptian name of the ass was <i>eo</i>, the phonetic +of Iao;” and hence, probably, he adds, “a symbol from that mere circumstance.” +We can hardly agree with this learned archæologist, for the idea that the Jews reverenced, +for some mysterious reason, Typhon under his symbolical representation rests on +more proof than one. And for one we find a passage in the “Gospel of Mary,” is cited +from Epiphanius, which corroborates the fact. It relates to the death of “Zacharias, +the father of John the Baptist, murdered by Herod,” says the Protevangelion. Epiphanius +writes that the cause of the death of Zacharias was that upon seeing a +vision in the temple he, through surprise, was willing to disclose it, but his mouth was +stopped. That which he saw was at the time of his offering incense, and it was a man +<span class="allsmcap">STANDING IN THE FORM OF AN ASS</span>. When he was gone out, and had a mind to speak +thus to the people, <cite>Woe unto you, whom do ye worship?</cite> he who had appeared unto +him in the temple took away the use of his speech. Afterward when he recovered it, +and was able to speak, he declared this to the Jews, and they slew him. They (the +Gnostics) add in this book, that on this very account the high priest was commanded by +the law-giver (Moses) to carry little bells, that whensoever he went into the temple +to sacrifice, he <em>whom they worshipped</em>, hearing the noise of the bells, might have time +enough to hide himself, and not be caught in that ugly shape and figure” (<abbr title="Epiphanius">Epiph.</abbr>).</p> + +<p class="footnote"><a id="Footnote_1026" href="#FNanchor_1026" class="label">[1026]</a> + “Phallism in Ancient Religions,” by Staniland Wake and Westropp, <abbr title="page">p.</abbr> 74.</p> + +<p class="footnote"><a id="Footnote_1027" href="#FNanchor_1027" class="label">[1027]</a> + Hercules is also a god-fighter as well as Jacob-Israel.</p> + +<p class="footnote"><a id="Footnote_1028" href="#FNanchor_1028" class="label">[1028]</a> + “Phallism in Ancient Religions,” <abbr title="page">p.</abbr> 75.</p> + + +<p class="footnote"><a id="Footnote_1029" href="#FNanchor_1029" class="label">[1029]</a> + Antiochus Epiphanius found in 169 <span class="allsmcap">B.C.</span> in the Jewish temple, a man kept there to +be sacrificed. Apion: “Joseph, contra Apion,” <abbr title="two">ii.</abbr>, 8.</p> + +<p class="footnote"><a id="Footnote_1030" href="#FNanchor_1030" class="label">[1030]</a> + The ox of Dionysus was sacrificed at the Bacchic Mysteries. See “Anthon,” <abbr title="page">p.</abbr> 365.</p> + +<p class="footnote"><a id="Footnote_1031" href="#FNanchor_1031" class="label">[1031]</a> + “<abbr title="Pausanias">Paus.</abbr>,” 5, 16.</p> + +<p class="footnote"><a id="Footnote_1032" href="#FNanchor_1032" class="label">[1032]</a> + Judges <abbr title="four">iv.</abbr> 4.</p> + +<p class="footnote"><a id="Footnote_1033" href="#FNanchor_1033" class="label">[1033]</a> + 2 Kings, <abbr title="twenty-two">xxii.</abbr> 14.</p> + +<p class="footnote"><a id="Footnote_1034" href="#FNanchor_1034" class="label">[1034]</a> + <abbr title="fourteen">xiv.</abbr> 2; <abbr title="twenty">xx.</abbr> 16, 17.</p> + +<p class="footnote"><a id="Footnote_1035" href="#FNanchor_1035" class="label">[1035]</a> + <abbr title="twenty-seven">xxvii.</abbr> 28, 29.</p> + +<p class="footnote"><a id="Footnote_1036" href="#FNanchor_1036" class="label">[1036]</a> + The festival denominated Liberalia occurred on the seventeenth of March, now +<abbr title="Saint">St.</abbr> Patrick’s Day. Thus Bacchus was also the patron saint of the Irish.</p> + + +<p class="footnote"><a id="Footnote_1037" href="#FNanchor_1037" class="label">[1037]</a> + <abbr title="Professor">Prof.</abbr> A. Wilder: “Bacchus, the Prophet-God,” in the June number (1877) of +the “Evolution, a Review of Polities, Religion, Science, Literature, and Art.”</p> + + +<p class="footnote"><a id="Footnote_1038" href="#FNanchor_1038" class="label">[1038]</a> + “Edinburgh Review,” April, 1851, <abbr title="page">p.</abbr> 411.</p> + + +<p class="footnote"><a id="Footnote_1039" href="#FNanchor_1039" class="label">[1039]</a> + “Indian Sketches; or Life in the East,” written for the “Commercial Bulletin,” +of Boston.</p> + +<p class="footnote"><a id="Footnote_1040" href="#FNanchor_1040" class="label">[1040]</a> + See chapter <abbr title="two">ii.</abbr> of this <abbr title="volume">vol.</abbr>, + <a href="#Page_110"><abbr title="page">p.</abbr> 110</a>.</p> + +<p class="footnote"><a id="Footnote_1041" href="#FNanchor_1041" class="label">[1041]</a> + It would be worth the trouble of an artist, while travelling around the world, to +make a collection of the multitudinous varieties of Madonnas, Christs, saints, and martyrs +as they appear in various costumes in different countries. They would furnish +models for masquerade balls in aid of church charities!</p> + +<p class="footnote"><a id="Footnote_1042" href="#FNanchor_1042" class="label">[1042]</a> + Even as we write, there comes from Earl Salisbury, Secretary of State for India, +a report that the Madras famine is to be followed by one probably still more severe in +Southern India, the very district where the heaviest tribute has been exacted by the +Catholic missionaries for the expenses of the Church of Rome. The latter, unable to +retaliate otherwise, despoils British subjects, and when famine comes as a consequence, +makes the heretical British Government pay for it.</p> + +<p class="footnote"><a id="Footnote_1043" href="#FNanchor_1043" class="label">[1043]</a> + “Ancient Faiths and Modern,” <abbr title="page">p.</abbr> 24.</p> + +<p class="footnote"><a id="Footnote_1044" href="#FNanchor_1044" class="label">[1044]</a> + “Fétichisme, Polythéisme, Monothéisme.”</p> + +<p class="footnote"><a id="Footnote_1045" href="#FNanchor_1045" class="label">[1045]</a> + “Oriental and Linguistic Studies,” “Vedic Doctrine of a Future Life,” by W. +Dwight Whitney, <abbr title="Professor">Prof.</abbr> of Sanscrit and Comparative Philology at Yale College.</p> + + +<p class="footnote"><a id="Footnote_1046" href="#FNanchor_1046" class="label">[1046]</a> + “Oriental and Linguistic Studies,” <abbr title="page">p.</abbr> 48.</p> + + +<p class="footnote"><a id="Footnote_1047" href="#FNanchor_1047" class="label">[1047]</a> + In his article on “Paul, the Founder of Christianity,” Professor A. Wilder, +whose intuitions of truth are always clear, says: “In the person of <i>Aher</i> we recognize +the Apostle Paul. He appears to have been known by a variety of appellations. +He was named <i>Saul</i>, evidently because of his vision of Paradise—Saul or <i>Sheol</i> being +the Hebrew name of the other world. <i>Paul</i>, which only means ‘the little man,’ was +a species of nickname. <i>Aher</i>, or <i>other</i>, was an epithet in the Bible for persons outside +of the Jewish polity, and was applied to him for having extended his ministry to the +Gentiles. His real name was Elisha ben Abuiah.”</p> + + +<p class="footnote"><a id="Footnote_1048" href="#FNanchor_1048" class="label">[1048]</a> + “In the ‘Talmud’ Jesus is called <span class="smcap">Autu h-ais</span>, אותו האיש, <i>that man</i>.”—A. +Wilder.</p> + + +<p class="footnote"><a id="Footnote_1049" href="#FNanchor_1049" class="label">[1049]</a> + See Moor’s plates, 75, <abbr title="Number">No.</abbr> 3.</p> + + +<p class="footnote"><a id="Footnote_1050" href="#FNanchor_1050" class="label">[1050]</a> + Max Müller’s estimate.</p> + + +<p class="footnote"><a id="Footnote_1051" href="#FNanchor_1051" class="label">[1051]</a> + Dr. Lundy: “Monumental Christianity,” <abbr title="page">p.</abbr> 153.</p> + + +<p class="footnote"><a id="Footnote_1052" href="#FNanchor_1052" class="label">[1052]</a> + Buddhaghosa’s “Parables,” translated from the Burmese, by <abbr title="Colonel">Col.</abbr> H. T. +Rogers, R. E.; with an introduction by M. Müller, containing “Dhammapada,” 1870.</p> + + +<p class="footnote"><a id="Footnote_1053" href="#FNanchor_1053" class="label">[1053]</a> + Interpreter of the Consulate-General in Siam.</p> + + +<p class="footnote"><a id="Footnote_1054" href="#FNanchor_1054" class="label">[1054]</a> + “Ancient Faith and Modern,” <abbr title="page">p.</abbr> 162.</p> + + +<p class="footnote"><a id="Footnote_1055" href="#FNanchor_1055" class="label">[1055]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_1056" href="#FNanchor_1056" class="label">[1056]</a> + The words contained within quotation marks are Inman’s.</p> + + +<p class="footnote"><a id="Footnote_1057" href="#FNanchor_1057" class="label">[1057]</a> + See <abbr title="volume one">vol. i.</abbr> of this work, <abbr title="page">p.</abbr> 319.</p> + + +<p class="footnote"><a id="Footnote_1058" href="#FNanchor_1058" class="label">[1058]</a> + <abbr title="page">p.</abbr> 57.</p> + + +<p class="footnote"><a id="Footnote_1059" href="#FNanchor_1059" class="label">[1059]</a> + Matthew <abbr title="seven">vii.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_1060" href="#FNanchor_1060" class="label">[1060]</a> + P. 25.</p> + + +<p class="footnote"><a id="Footnote_1061" href="#FNanchor_1061" class="label">[1061]</a> + See Draper’s “Conflict between Religion and Science,” <abbr title="page">p.</abbr> 224.</p> + + +<p class="footnote"><a id="Footnote_1062" href="#FNanchor_1062" class="label">[1062]</a> + This is the doctrine of the Supralapsarians, who asserted that “He [God] <em>predestinated +the fall of Adam</em>, with all its pernicious consequences, from all eternity, and +that our first parents had no liberty from the beginning.”</p> + +<p class="footnote">It is also to this highly-moral doctrine that the Catholic world became indebted, in +the eleventh century, for the institution of the Order known as the Carthusian monks. +Bruno, its founder, was driven to the foundation of this monstrous Order by a circumstance +well worthy of being recorded here, as it graphically illustrates this <em>divine</em> predestination. +A friend of Bruno, a French physician, famed far and wide for his extraordinary +<em>piety</em>, <em>purity of morals</em>, and <em>charity</em>, died, and his body was watched by Bruno +himself. Three days after his death, and as he was going to be buried, the pious physician +suddenly sat up in his coffin and declared, in a loud and solemn voice, “that by the +just judgment of God he was eternally damned.” After which consoling message from +beyond the “dark river,” he fell back and relapsed into death.</p> + +<p class="footnote">In their turn, the Parsi theologians speak thus: “If any of you commit sin under +the belief that he shall be saved by <em>somebody</em>, both the deceiver as well as the deceived +shall be damned to the day of Rasta Khéz.... There is no Saviour. In the other +world you shall receive the return according to your actions.... <em>Your Saviour is +your deeds</em> and God <span class="lock">Himself.<a id="FNanchor_1063" href="#Footnote_1063" class="fnanchor">[1063]</a></span></p> + + +<p class="footnote"><a id="Footnote_1063" href="#FNanchor_1063" class="label">[1063]</a> + “The Modern Parsis,” lecture by Max Müller, 1862.</p> + + +<p class="footnote"><a id="Footnote_1064" href="#FNanchor_1064" class="label">[1064]</a> + “De <abbr title="Iside et Osiride">Isid. et Osir.</abbr>,” <abbr title="page">p.</abbr> 380.</p> + + +<p class="footnote"><a id="Footnote_1065" href="#FNanchor_1065" class="label">[1065]</a> + Every tradition shows that Jesus was educated in Egypt and passed his infancy +and youth with the Brotherhoods of the Essenes and other mystic communities.</p> + + +<p class="footnote"><a id="Footnote_1066" href="#FNanchor_1066" class="label">[1066]</a> + Bunsen found some records which show the language and religious worship of the +Egyptians, for instance, not only existing at the opening of the old Empire, “but +already so fully established and fixed as to receive <em>but a very slight development</em> in the +course of the old, middle, and modern Empires,” and while this opening of the old +Empire is placed by him beyond the Menes period, at least 4,000 years <span class="allsmcap">B.C.</span>, the +origin of the ancient Hermetic prayers and hymns of the “Book of the Dead,” is +assigned by Bunsen to the pre-Menite dynasty of Abydos (between 4,000 and 4,500 +<span class="allsmcap">B.C.</span>), thus showing that “the system of Osirian worship and mythology was already +formed 3,000 years before the days of Moses.”</p> + + +<p class="footnote"><a id="Footnote_1067" href="#FNanchor_1067" class="label">[1067]</a> + It was also called the “hook of attraction.” Virgil terms it <span lang="la">“Mystica vannus +Iacchi,” “Georgics,”</span> <abbr title="one">i.</abbr>, 166.</p> + + +<p class="footnote"><a id="Footnote_1068" href="#FNanchor_1068" class="label">[1068]</a> + In an Address to the Delegates of the Evangelical Alliance, New York, 1874, +Mr. Peter Cooper, a Unitarian, and one of the noblest <em>practical</em> Christians of the age, +closes it with the following memorable language: “In that <em>last and final account</em> it +will be happy for us if we shall then find that our influence through life has tended to +feed the hungry, to clothe the naked, and soothe the sorrows of those who were sick +and in prison.” Such words from a man who has given two million dollars in charity; +educated four thousand young girls in useful arts, by which they gain a comfortable +support; maintained a free public library, museum, and reading-room; classes for working +people; public lectures by eminent scientists, open to all; and been foremost in all +good works, throughout a long and blameless life, come with the noble force that marks +the utterances of all benefactors of their kind. The deeds of Peter Cooper will cause +posterity to treasure his golden sayings in its heart.</p> + + +<p class="footnote"><a id="Footnote_1069" href="#FNanchor_1069" class="label">[1069]</a> + “<cite lang="de">Aus dem Tibetischen übersetzt und mit dem Originaltexte herausgegeben</cite>,” + von S. J. Schmidt.</p> + + +<p class="footnote"><a id="Footnote_1070" href="#FNanchor_1070" class="label">[1070]</a> + “Buddhism in Tibet,” by Emil Schlagintweit, 1863, <abbr title="page">p.</abbr> 213.</p> + + +<p class="footnote"><a id="Footnote_1071" href="#FNanchor_1071" class="label">[1071]</a> + “Ecclesiastical History,” <abbr title="liberr one, chapter">l. i., c.</abbr> 13.</p> + + +<p class="footnote"><a id="Footnote_1072" href="#FNanchor_1072" class="label">[1072]</a> + Tathagâta is Buddha, “he who walks in the footsteps of his predecessors;” as +<i>Bhagavat</i>—he is the <i>Lord</i>.</p> + + +<p class="footnote"><a id="Footnote_1073" href="#FNanchor_1073" class="label">[1073]</a> + We have the same legend about <abbr title="Saint">St.</abbr> Veronica—as a pendant.</p> + + +<p class="footnote"><a id="Footnote_1074" href="#FNanchor_1074" class="label">[1074]</a> + <span lang="fr">“Introduction à l’Histoire du Buddhisme Indien,”</span> E. Burnouf, + <abbr title="page">p.</abbr> 341.</p> + + +<p class="footnote"><a id="Footnote_1075" href="#FNanchor_1075" class="label">[1075]</a> + Moses was a most notable practitioner of Hermetic Science. Bearing in mind +that Moses (Asarsiph) is made to run away to the Land of Midian, and that he “sat +down by a well” (<abbr title="Exodus two">Exod. ii.</abbr>), we find the following:</p> + +<p class="footnote">The “Well” played a prominent part in the Mysteries of the Bacchic festivals. +In the sacerdotal language of every country, it had the same significance. A well is +“the fountain of salvation” mentioned in <cite>Isaiah</cite> (<abbr title="twelve">xii.</abbr> 3). The water is the <em>male +principle</em> in its spiritual sense. In its physical relation in the allegory of creation, +the water is chaos, and chaos is the female principle vivified by the Spirit of God—the +male principle. In the “Kabala,” <i>Zachar</i> means “male;” and the Jordan was called +Zachar (“Universal History,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 429). It is curious that the Father of <abbr title="Saint">St.</abbr> John +the Baptist, the Prophet of <i>Jordan</i>—Zacchar—should be called <i>Zachar-ias</i>. One of +the names of Bacchus is <i>Zagreus</i>. The ceremony of pouring water on the shrine was +sacred in the Osirian rites as well as in the Mosaic institutions. In the <cite>Mishna</cite> it is +said, “Thou shalt dwell in Succa and <em>pour out water</em> seven, and the pipes six days” +(“Mishna Succah,” <abbr title="page">p.</abbr> 1). “Take <em>virgin earth</em> ... and work up the <em>dust</em> with <em>living</em> +<span class="allsmcap">WATER</span>,” prescribes the <cite>Sohar</cite> (Introduction to “Sohar;” “Kabbala Denudata,” +<abbr title="two, pages">ii., pp.</abbr> 220, 221). Only “earth and water, according to Moses, can bring forth a <em>living +soul</em>,” quotes Cornelius Agrippa. The water of Bacchus was considered to impart +the Holy <em>Pneuma</em> to the initiate; and it washes off all sin by baptism through the Holy +<em>Ghost</em>, with the Christians. The “well” in the kabalistic sense, is the mysterious +emblem of the <em>Secret Doctrine</em>. “If any man thirst, let him come <cite>unto me and +drink</cite>,” says Jesus (John <abbr title="seven">vii.</abbr>).</p> + +<p class="footnote">Therefore, Moses the adept, is naturally enough represented sitting by a well. He +is approached by the <em>seven</em> daughters of the Kenite Priest of Midian coming to fill the +troughs, <em>to water their father’s flock</em>. Here we have seven again—the mystic number. +In the present biblical allegory the daughters represent the <em>seven occult powers</em>. “The +shepherds came and drove them (the seven daughters) away, but Moses stood up, and +helped them, and watered their flock.” The shepherds are shown, by some kabalistic +interpreters, to represent the seven “badly-disposed Stellars” of the Nazarenes; for in +the old Samaritan text the number of these Shepherds is also said to be seven (see +kabalistic books).</p> + +<p class="footnote">Then Moses, who had conquered the seven <em>evil</em> Powers, and won the friendship of +the seven <em>occult</em> and beneficent ones, is represented as living with the Reuel Priest of +Midian, who invites “the Egyptian” to eat bread, <i>i.e.</i>, to partake of his wisdom. In +the Bible the elders of Midian are known as great soothsayers and diviners. Finally, +Reuel or Jethro, the initiator and instructor of Moses, gives him in marriage his +daughter. This daughter is Zipporah, <i>i.e.</i>, the esoteric Wisdom, the shining light of +knowledge, for Siprah means the “shining” or “resplendent,” from the word +“Sapar” to shine. Sippara, in Chaldea, was the city of the “Sun.” Thus Moses +was initiated by the Midianite, or rather the Kenite, and thence the biblical allegory.</p> + + +<p class="footnote"><a id="Footnote_1076" href="#FNanchor_1076" class="label">[1076]</a> + Schmidt: <span lang="de">“Der Weise und der Thor,”</span> <abbr title="page">p.</abbr> 37.</p> + + +<p class="footnote"><a id="Footnote_1077" href="#FNanchor_1077" class="label">[1077]</a> + “Rgya Tcher Rol. Pa.,” “History of Buddha Sakya-muni” (Sanscrit), “Lalitavistara,” + <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 90, 91.</p> + + +<p class="footnote"><a id="Footnote_1078" href="#FNanchor_1078" class="label">[1078]</a> + “Protevangelion” (ascribed to James), <abbr title="chapter">ch.</abbr> <abbr title="thirteen">xiii.</abbr> and <abbr title="fourteen">xiv.</abbr></p> + + +<p class="footnote"><a id="Footnote_1079" href="#FNanchor_1079" class="label">[1079]</a> + “Pali Buddhistical Annals,” <abbr title="three">iii.</abbr>, <abbr title="page">p.</abbr> 28; “Manual of Buddhism,” 142. Hardy.</p> + + +<p class="footnote"><a id="Footnote_1080" href="#FNanchor_1080" class="label">[1080]</a> + “Gospel of the Infancy,” <abbr title="chapter">chap.</abbr> <abbr title="twenty">xx.</abbr>, <abbr title="twenty-one">xxi.</abbr>; accepted by Eusebius, Athanasius, +Epiphanius, Chrysostom, Jerome, and others. The same story, with the Hindu earmarks +rubbed off to avoid detection, is found at Luke <abbr title="two">ii.</abbr>, 46, 47.</p> + + +<p class="footnote"><a id="Footnote_1081" href="#FNanchor_1081" class="label">[1081]</a> + Alabaster: “Wheel of the Law,” <abbr title="pages">pp.</abbr> 29, 34, 35, and 38.</p> + + +<p class="footnote"><a id="Footnote_1082" href="#FNanchor_1082" class="label">[1082]</a> + E. Upham: “The History and Doctrines of Buddhism,” <abbr title="page">p.</abbr> 135. Dr. Judson fell +into this prodigious error by reason of his fanaticism. In his zeal to “save souls,” he +refused to peruse the Burmese classics, lest his attention should be diverted thereby.</p> + + +<p class="footnote"><a id="Footnote_1083" href="#FNanchor_1083" class="label">[1083]</a> + “Indian Antiquary,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 81; “Book of Ser Marco Polo,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 441.</p> + + +<p class="footnote"><a id="Footnote_1084" href="#FNanchor_1084" class="label">[1084]</a> + “Ssabismus,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 725.</p> + + +<p class="footnote"><a id="Footnote_1085" href="#FNanchor_1085" class="label">[1085]</a> + Murray’s “History of Discoveries in Asia.”</p> + + +<p class="footnote"><a id="Footnote_1086" href="#FNanchor_1086" class="label">[1086]</a> + “Manual of Buddhism,” <abbr title="page">p.</abbr> 142.</p> + + +<p class="footnote"><a id="Footnote_1087" href="#FNanchor_1087" class="label">[1087]</a> + See Inman’s “Ancient Pagan and Modern Christian Symbolism,” <abbr title="page">p.</abbr> 92.</p> + + +<p class="footnote"><a id="Footnote_1088" href="#FNanchor_1088" class="label">[1088]</a> + “Rgya. Tcher. Rol. Pa.,” Bkah Hgyour (Thibetan version).</p> + + +<p class="footnote"><a id="Footnote_1089" href="#FNanchor_1089" class="label">[1089]</a> + Gospel according to Luke, <abbr title="one">i.</abbr> 39-45.</p> + + +<p class="footnote"><a id="Footnote_1090" href="#FNanchor_1090" class="label">[1090]</a> + Didron: <span lang="fr">“<abbr title="Iconographie">Iconograph.</abbr> Chrétienne Histoire de Dieu.”</span></p> + + +<p class="footnote"><a id="Footnote_1091" href="#FNanchor_1091" class="label">[1091]</a> + There are numerous works deduced immediately from the “Vedas,” called the +“Upa-Ved.” Four works are included under this denomination, namely, the “Ayus,” +“Gandharva,” “Dhanus,” and “Sthāpatya.” The third “Upaveda” was composed +by Viswamitra for the use of the Kshatriyas, the warrior caste.</p> + + +<p class="footnote"><a id="Footnote_1092" href="#FNanchor_1092" class="label">[1092]</a> + Bunsen’s “Egypt’s Place in Universal History,” <abbr title="volume five">vol. v.</abbr>, <abbr title="page">p.</abbr> 93.</p> + + +<p class="footnote"><a id="Footnote_1093" href="#FNanchor_1093" class="label">[1093]</a> + Alabaster; “Wheel of the Law,” <abbr title="pages">pp.</abbr> 43-47.</p> + + +<p class="footnote"><a id="Footnote_1094" href="#FNanchor_1094" class="label">[1094]</a> + “The Debatable Land,” <abbr title="page">p.</abbr> 145.</p> + + +<p class="footnote"><a id="Footnote_1095" href="#FNanchor_1095" class="label">[1095]</a> + “We divide our zeal,” says Dr. Henry More, “against so many things that we fancy +Popish, that we scarce reserve <em>a just share of detestation</em> against what is truly so. +Such are that gross, rank, and scandalous impossibility <em>of transubstantiation</em>, the various +modes of fulsome idolatry and lying impostures, the uncertainty of their loyalty to +their lawful sovereigns by their superstitious adhesion to the spiritual tyranny of the +Pope, and that <em>barbarous and ferine cruelty against those</em> that are not either such +fools as to be persuaded to believe such things as they would obtrude upon men, or, +are not so false to God and their own consciences, as, knowing better, yet to profess +them” (Postscript to “Glanvill”).</p> + + +<p class="footnote"><a id="Footnote_1096" href="#FNanchor_1096" class="label">[1096]</a> + Payne Knight believes that Ceres was not a personification of the brute matter +which composed the earth, but of the female <em>productive principle</em> supposed to pervade +it, which, joined to the active, was held to be the cause of the organization and animation +of its substance.... She is mentioned as the wife of the Omnipotent Father, Æther, +or Jupiter (“The Symbolical Language of Ancient Art and Mythology,” <abbr title="thirty-six"> xxxvi</abbr>.). Hence +the words of Christ, “it is the Spirit that quickeneth, <em>flesh profiteth nothing</em>,” applied +in their dual meaning to both spiritual and terrestrial things, to spirit and matter.</p> + +<p class="footnote">Bacchus, as Dionysus, is of Indian origin. Cicero mentions him as a son of Thyoné +and Nisus. Διόνυσος means the god Dis from Mount Nys in India. Bacchus, crowned +with ivy, or <i>kissos</i>, is Christna, one of whose names was <i>Kissen</i>. Dionysus is preëminently +the deity on whom were centred all the hopes for future life; in short, he was the god +who was expected to <em>liberate the souls of men</em> from their prisons of flesh. Orpheus, +the poet-Argonaut, is also said to have come on earth to purify the religion of its gross, +and terrestrial anthropomorphism, he abolished human sacrifice and instituted a mystic +theology based on pure spirituality. Cicero calls Orpheus a son of Bacchus. It is +strange that both seem to have originally come from India. At least, as Dionysus +Zagreus, Bacchus is of undoubted Hindu origin. Some writers deriving a curious analogy +between the name of Orpheus and an old Greek term, ὀρφος, <em>dark or tawny-colored</em>, +make him Hindu by connecting the term with his dusky Hindu complexion. +See Voss, Heyne and Schneider on the Argonautis.</p> + + +<p class="footnote"><a id="Footnote_1097" href="#FNanchor_1097" class="label">[1097]</a> + <span lang="fr">“Vie de Jesus,”</span> <abbr title="page">p.</abbr> 219.</p> + + +<p class="footnote"><a id="Footnote_1098" href="#FNanchor_1098" class="label">[1098]</a> + Ibid., <abbr title="page">p.</abbr> 221.</p> + + +<p class="footnote"><a id="Footnote_1099" href="#FNanchor_1099" class="label">[1099]</a> + “Analysis of Religious Belief,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 467.</p> + + +<p class="footnote"><a id="Footnote_1100" href="#FNanchor_1100" class="label">[1100]</a> + See the “Gita,” translated by Charles Wilkins, in 1785; and the “Bhagavad-Purana,” +containing the history of Christna, translated into French by Eugène Burnouf. +1840.</p> + + +<p class="footnote"><a id="Footnote_1101" href="#FNanchor_1101" class="label">[1101]</a> + Matthew <abbr title="seven">vii.</abbr> 21.</p> + + +<p class="footnote"><a id="Footnote_1102" href="#FNanchor_1102" class="label">[1102]</a> + “Of the People of India,” <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 84.</p> + + +<p class="footnote"><a id="Footnote_1103" href="#FNanchor_1103" class="label">[1103]</a> + Or “Researches into the Mysteries of Occultism;” Boston, 1877, Edited by Mrs. +E. Hardinge Britten.</p> + + +<p class="footnote"><a id="Footnote_1104" href="#FNanchor_1104" class="label">[1104]</a> + See “Stone Him to Death;” “Septenary Institutions.” <abbr title="Captain">Capt.</abbr> James Riley, in +his “Narrative” of his enslavement in Africa, relates like instances of great longevity +on the Sahara Desert.</p> + + +<p class="footnote"><a id="Footnote_1105" href="#FNanchor_1105" class="label">[1105]</a> + Russian Armenia; one of the most ancient Christian convents.</p> + + +<p class="footnote"><a id="Footnote_1106" href="#FNanchor_1106" class="label">[1106]</a> + “Egyptian Book of the Dead.” The Hindus have seven upper and seven lower +heavens. The seven mortal sins of the Christians have been borrowed from the Egyptian +Books of Hermes with which Clement of Alexandria was so familiar.</p> + + +<p class="footnote"><a id="Footnote_1107" href="#FNanchor_1107" class="label">[1107]</a> + The atrocious custom subsequently introduced among the people, of sacrificing +human victims, is a perverted copy of the Theurgic Mystery. The Pagan priests, who +did not belong to the class of the hierophants, carried on for awhile this hideous rite, +and it served to screen the genuine purpose. But the Grecian Herakles is represented +as the adversary of human sacrifices and as slaying the men and monsters who offered +them. Bunsen shows, by the very absence of any representation of human sacrifice on +the oldest monuments, that this custom had been abolished in the old Empire, at the close +of the seventh century after Menes; therefore, 3,000 years <span class="allsmcap">B.C.</span>, Iphiscrates had stopped +the human sacrifices entirely among the Carthaginians. Diphilus ordered bulls to be +substituted for human victims. Amosis forced the priests to replace the latter by figures +of wax. On the other hand, for every stranger offered on the shrine of Diana by the +inhabitants of the Tauric Chersonesus, the Inquisition and the Christian clergy can +boast of a dozen of heretics offered on the altar of the “mother of God,” and her +“Son.” And when did the Christians ever think of substituting either animals or +wax-figures for living heretics, Jews, and witches? They burned these in effigy only +when, through providential interference, the doomed victims had escaped their clutches.</p> + + +<p class="footnote"><a id="Footnote_1108" href="#FNanchor_1108" class="label">[1108]</a> + This is why Jesus recommends prayer in the solitude of one’s closet. This secret +prayer is but the <i>paravidya</i> of the Vedantic philosopher: “He who knows his soul +(inner self) daily retires to the region of <i>Swarga</i> (the heavenly realm) in his own heart,” +says the <i>Brihad-Aranyaka</i>. The Vedantic philosopher recognizes the Âtman, the +spiritual <em>self</em>, as the sole and Supreme God.</p> + + +<p class="footnote"><a id="Footnote_1109" href="#FNanchor_1109" class="label">[1109]</a> + “Wheel of the Law,” <abbr title="page">p.</abbr> 54.</p> + + +<p class="footnote"><a id="Footnote_1110" href="#FNanchor_1110" class="label">[1110]</a> + A. Wilder: “Ancient and Modern Prophecy.”</p> + + +<p class="footnote"><a id="Footnote_1111" href="#FNanchor_1111" class="label">[1111]</a> + While at <i>Petrovsk</i> (Dhagestan, region of the Caucasus) we had the opportunity +of witnessing another such <em>mystery</em>. It was owing to the kindness of Prince Melikoff, +the governor-general of Dhagestan, living at Temerchan-Shoura, and especially of +Prince Shamsoudine, the ex-reigning Shamchal of Tarchoff, a native Tartar, that during +the summer of 1865 we assisted at this ceremonial from the safe distance of a sort +of private box, constructed under the ceiling of the temporary building.</p> + + +<p class="footnote"><a id="Footnote_1112" href="#FNanchor_1112" class="label">[1112]</a> + Does not this afford us a point of comparison with the so-called “materializing +mediums?”</p> + + +<p class="footnote"><a id="Footnote_1113" href="#FNanchor_1113" class="label">[1113]</a> + The Yezidis must number over 200,000 men altogether. The tribes which inhabit +the Pashalik of Bagdad, and are scattered over the Sindjar mountains are the most dangerous, +as well as the most hated for their evil practices. Their chief Sheik lives constantly +near the tomb of their prophet and reformer Adi, but every tribe chooses its +own sheik among the most learned in the “black art.” This Adi or Ad is a mythic +ancestor of theirs, and simply is, Adi—the God of wisdom or the Parsi Ab-ad the first +ancestor of the human race, or again Adh-Buddha of the Hindus, anthropomorphized +and degenerated.</p> + + +<p class="footnote"><a id="Footnote_1114" href="#FNanchor_1114" class="label">[1114]</a> + Within less than four months we have collected from the daily papers forty-seven +cases of crime, ranging from drunkenness up to murder, committed by ecclesiastics in +the United States only. By the end of the year our correspondents in the East will +have valuable facts to offset missionary denunciations of “heathen” misdemeanors.</p> + + +<p class="footnote"><a id="Footnote_1115" href="#FNanchor_1115" class="label">[1115]</a> + “Evolution,” <abbr title="article">art.</abbr> Paul, the Founder of Christianity.</p> + + +<p class="footnote"><a id="Footnote_1116" href="#FNanchor_1116" class="label">[1116]</a> + We find in Galatians <abbr title="four">iv.</abbr> 4, the following: “But when the fulness of the time +was come, God sent forth his Son, <em>made of a woman, made under the law</em>.”</p> + + +<p class="footnote"><a id="Footnote_1117" href="#FNanchor_1117" class="label">[1117]</a> + The date has been fully established for these Pali Books in our own century; sufficiently +so, at least, to show that they existed in Ceylon, 316 <span class="allsmcap">B.C.</span>, when Mahinda, the +son of Asoka, was there (See Max Müller, “Chips, etc.,” <abbr title="volume one">vol. i.</abbr>, on Buddhism).</p> + + +<p class="footnote"><a id="Footnote_1118" href="#FNanchor_1118" class="label">[1118]</a> + “A New Historical Relation of the Kingdom of Siam,” by M. de la Loubère, +Envoy to Siam from France, 1687-8, <abbr title="chapter">chap.</abbr> <abbr title="twenty-five">xxv.</abbr>, London; “Diverse Observations to +be Made in Preaching the Gospel to the Orientals.”</p> + +<p class="footnote">The Sieur de la Loubère’s report to the king was made, as we see, in 1687-8. +How thoroughly his proposition to the Jesuits, to suppress and dissemble in preaching +Christianity to the Siamese, met their approval, is shown in the passage elsewhere +quoted from the Thesis propounded by the Jesuits of Caen (<span lang="la">“Thesis propugnata in +regio Soc. Jes. Collegio, celeberrimæ Academiæ Cadoniensis, die Veneris, 30 Jan., +1693)</span>, to the following effect: “... neither do the Fathers of the Society of Jesus +dissemble <em>when they adopt the institute and the habit</em> of the Talapoins of Siam.” In +five years the Ambassador’s little lump of leaven had leavened the whole.</p> + + +<p class="footnote"><a id="Footnote_1119" href="#FNanchor_1119" class="label">[1119]</a> + In a discourse of Hermes with Thoth, the former says: “It is impossible for +thought to rightly conceive of God.... One cannot describe, through material organs, +that which is immaterial and eternal.... One is a perception of the spirit, the other +a reality. That which can be perceived by our senses can be described in words; but +that which is incorporeal, invisible, immaterial, and without form cannot be realized +through our ordinary senses. I understand thus, O Thoth, I understand that God is +ineffable.”</p> + +<p class="footnote">In the <cite>Catechism of the Parsis</cite>, as translated by M. Dadabhai Naoroji, we read +the following:</p> + +<p class="footnote">“Q. What is the form of our God?”</p> + +<p class="footnote">“A. Our God has neither face nor form, color nor shape, nor fixed place. There +is no other like Him. He is Himself, singly such a glory that we cannot praise or describe +Him; nor our mind comprehend Him.”</p> + + +<p class="footnote"><a id="Footnote_1120" href="#FNanchor_1120" class="label">[1120]</a> + “Contemporary Review,” <abbr title="page">p.</abbr> 588, July, 1870.</p> + + +<p class="footnote"><a id="Footnote_1121" href="#FNanchor_1121" class="label">[1121]</a> + “Book of Ser Marco Polo,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="pages">pp.</abbr> 304, 306.</p> + + +<p class="footnote"><a id="Footnote_1122" href="#FNanchor_1122" class="label">[1122]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_1123" href="#FNanchor_1123" class="label">[1123]</a> + Ibid.</p> + + +<p class="footnote"><a id="Footnote_1124" href="#FNanchor_1124" class="label">[1124]</a> + “Dec.,” <abbr title="five">v.</abbr>, <abbr title="liber">lib.</abbr> <abbr title="six">vi.</abbr>, + <abbr title="chapter">cap.</abbr> 2.</p> + + +<p class="footnote"><a id="Footnote_1125" href="#FNanchor_1125" class="label">[1125]</a> + “Travels in Tartary,” etc., <abbr title="pages">pp.</abbr> 121, 122.</p> + + +<p class="footnote"><a id="Footnote_1126" href="#FNanchor_1126" class="label">[1126]</a> + “Book of Ser Marco Polo,” <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 340.</p> + + +<p class="footnote"><a id="Footnote_1127" href="#FNanchor_1127" class="label">[1127]</a> + His twenty or more volumes on Oriental subjects are indeed a curious conglomerate +of truth and fiction. They contain a vast deal of fact about Indian traditions, +philosophy and chronology, with most just views courageously expressed. But it seems +as if the philosopher were constantly being overlaid by the romancist. It is as though +two men were united in their authorship—one careful, serious, erudite, scholarly, the +other a sensational and sensual French romancer, who judges of facts not as they are +but as <em>he</em> imagines them. His translations from <cite>Manu</cite> are admirable; his controversial +ability marked; his views of priestly morals unfair, and in the case of the Buddhists, +positively slanderous. But in all the series of volumes there is not a line of dull reading; +he has the eye of the artist, the pen of the poet of nature.</p> + + +<p class="footnote"><a id="Footnote_1128" href="#FNanchor_1128" class="label">[1128]</a> + <span lang="fr">Les Fils de Dieu. “L’Inde Brahmanique,”</span> <abbr title="page">p.</abbr> 296.</p> + + +<p class="footnote"><a id="Footnote_1129" href="#FNanchor_1129" class="label">[1129]</a> + In its general sense, <i>Isvara</i> means “Lord;” but the Isvara of the mystic philosophers +of India was understood precisely as the union and communion of men with the +Deity of the Greek mystics. <i>Isvara-Parasada</i> means, literally, in Sanscrit, <i>grace</i>. +Both of the “Mimansas,” treating of the most abstruse questions, explain <i>Karma</i> as +merit, or the <i>efficacy of works</i>; Isvara-Parasada, as grace; and <i>Sradha</i>, as faith. +The “Mimansas” are the work of the two most celebrated theologians of India. The +“Pourva-Mimansa” was written by the philosopher Djeminy, and the “Outtara-Mimansa” +(or Vedanta), by Richna Dvipayaa Vyasa, who collected the four +“Vedas” together. (See Sir William Jones, Colebrooke, and others.)</p> + + +<p class="footnote"><a id="Footnote_1130" href="#FNanchor_1130" class="label">[1130]</a> + Suetonius: “August.”</p> + + +<p class="footnote"><a id="Footnote_1131" href="#FNanchor_1131" class="label">[1131]</a> + Plutarch.</p> + + +<p class="footnote"><a id="Footnote_1132" href="#FNanchor_1132" class="label">[1132]</a> + “Pliny,” <abbr title="thirty">xxx.</abbr>, <abbr title="pages">pp.</abbr> 2, 14.</p> + + +<p class="footnote"><a id="Footnote_1133" href="#FNanchor_1133" class="label">[1133]</a> + “Servius ad. Æon,” <abbr title="page">p.</abbr> 71.</p> + + +<p class="footnote"><a id="Footnote_1134" href="#FNanchor_1134" class="label">[1134]</a> + Peary Chand Mittra: “The Psychology of the Aryas;” “Human Nature,” for +March, 1877.</p> + + +<p class="footnote"><a id="Footnote_1135" href="#FNanchor_1135" class="label">[1135]</a> + The Boulogne (France) correspondent of an English journal says that he knows +of a gentleman who has had an arm amputated at the shoulder, “who is certain +that he has a spiritual arm, which he sees and actually feels with his other hand. +He can touch anything, and even pull up things with the spiritual or phantom +arm and hand.” The party knows nothing of spiritualism. We give this as we +get it, without verification, but it merely corroborates what we have seen in the +case of an Eastern adept. This eminent scholar and practical kabalist can at will project +his astral arm, and with the hand take up, move, and carry objects, even at a considerable +distance from where he may be sitting or standing. We have often seen him +thus minister to the wants of a favorite elephant.</p> + + +<p class="footnote"><a id="Footnote_1136" href="#FNanchor_1136" class="label">[1136]</a> + Answer to a question at “The National Association of Spiritualists,” May +14th, 1877.</p> + + +<p class="footnote"><a id="Footnote_1137" href="#FNanchor_1137" class="label">[1137]</a> + “A Buddhist’s Opinions of the Spiritual States.”</p> + + +<p class="footnote"><a id="Footnote_1138" href="#FNanchor_1138" class="label">[1138]</a> + See the “London Spiritualist,” May 25, 1877, <abbr title="page">p.</abbr> 246.</p> + + +<p class="footnote"><a id="Footnote_1139" href="#FNanchor_1139" class="label">[1139]</a> + See Coleman’s “Hindu Mythology.”</p> + + +<p class="footnote"><a id="Footnote_1140" href="#FNanchor_1140" class="label">[1140]</a> + Russian subjects are not allowed to cross the Tartar territory, neither the subjects +of the Emperor of China to go to the Russian factories.</p> + + +<p class="footnote"><a id="Footnote_1141" href="#FNanchor_1141" class="label">[1141]</a> + These are the representatives of the Buddhist Trinity, Buddha, Dharma, and +Sangha, or Fo, Fa, and Sengh, as they are called in Thibet.</p> + + +<p class="footnote"><a id="Footnote_1142" href="#FNanchor_1142" class="label">[1142]</a> + A Bikshu is not allowed to accept anything directly even from laymen of his own +people, least of all from a foreigner. The slightest contact with the body and even +dress of a person not belonging to their special community is carefully avoided. +Thus even the offerings brought by us and which comprised pieces of red and yellow +<i>pou-lou</i>, a sort of woollen fabric the lamas generally wear, had to pass through strange +ceremonies. They are forbidden, 1, to ask or beg for anything—even were they starving—having +to wait until it is voluntarily offered; 2, to touch either gold or silver with +their hands; 3, to eat a morsel of food, even when presented, unless the donor distinctly +says to the disciple, “This is for your master to <em>eat</em>.” Thereupon, the disciple +turning to the <i>pazen</i> has to offer the food in his turn, and when he has said, “Master, +this is allowed; take and eat,” then only can the lama take it with the right hand, and +partake of it. All our offerings had to pass through such purifications. When the +silver pieces, and a few handfuls of annas (a coin equal to four cents) were at different +occasions offered to the community, a disciple first wrapped his hand in a yellow handkerchief, +and receiving it on his palm, conveyed the sum immediately into the <i>Badir</i>, +called elsewhere <i>Sabaït</i>, a sacred basin, generally wooden, kept for offerings.</p> + + +<p class="footnote"><a id="Footnote_1143" href="#FNanchor_1143" class="label">[1143]</a> + These stones are highly venerated among Lamaists and Buddhists; the throne +and sceptre of Buddha are ornamented with them, and the Taley Lama wears one on +the fourth finger of the right hand. They are found in the Altai Mountains, and near +the river Yarkuh. Our talisman was a gift from the venerable high-priest, a <i>Heiloung</i>, +of a Kalmuck tribe. Though treated as apostates from their primitive Lamaism, +these nomads maintain friendly intercourse with their brother Kalmucks, the Chokhots +of Eastern Thibet and Kokonor, but even with the Lamaists of Lha-Ssa. The ecclesiastical +authorities however, will have no relations with them. We have had abundant +opportunities to become acquainted with this interesting people of the Astrakhan +Steppes, having lived in their <i>Kibitkas</i> in our early years, and partaken of the lavish +hospitality of the Prince Tumene, their late chief, and his Princess. In their religious +ceremonies, the Kalmucks employ trumpets made from the thigh and arm bones of +deceased rulers and high priests.</p> + + +<p class="footnote"><a id="Footnote_1144" href="#FNanchor_1144" class="label">[1144]</a> + The Buddhist Kalmucks of the Astrakhan steppes are accustomed to make their +idols out of the cremated ashes of their princes and priests. A relative of the author +has in her collection several small pyramids composed of the ashes of eminent Kalmucks +and presented to her by the Prince Tumene himself in 1836.</p> + + +<p class="footnote"><a id="Footnote_1145" href="#FNanchor_1145" class="label">[1145]</a> + The sacred fan used by the chief priests instead of an umbrella.</p> + + +<p class="footnote"><a id="Footnote_1146" href="#FNanchor_1146" class="label">[1146]</a> + See <abbr title="volume one">vol. i.</abbr>, <abbr title="page">p.</abbr> 476.</p> + + +<p class="footnote"><a id="Footnote_1147" href="#FNanchor_1147" class="label">[1147]</a> + See his “Lectures on Sound.”</p> + + +<p class="footnote"><a id="Footnote_1148" href="#FNanchor_1148" class="label">[1148]</a> + From the compound word sûtra, maxim or precept, and antika, close or near.</p> + + +<p class="footnote"><a id="Footnote_1149" href="#FNanchor_1149" class="label">[1149]</a> + It sounds like injustice to Asôka to compare him with Constantine, as is done by several +Orientalists. If, in the religious and political sense, Asôka did for India what Constantine +is alleged to have achieved for the Western World, all similarity stops there.</p> + + +<p class="footnote"><a id="Footnote_1150" href="#FNanchor_1150" class="label">[1150]</a> + See “Indian Sketches;” Appleton’s “New Cyclopedia,” etc.</p> + + +<p class="footnote"><a id="Footnote_1151" href="#FNanchor_1151" class="label">[1151]</a> + <i>Aum</i> (mystic Sanscrit term of the Trinity), <i>mani</i> (holy jewel), <i>padmé</i> (<i>in</i> the +lotus, padma being the name for lotus), <i>houm</i> (be it so). The six syllables in the sentence +correspond to the six chief powers of nature emanating from Buddha (the abstract +deity, not Gautama), who is the <em>seventh</em>, and the Alpha and Omega of being.</p> + + +<p class="footnote"><a id="Footnote_1152" href="#FNanchor_1152" class="label">[1152]</a> + Moru (the pure) is one of the most famous lamaseries of Lha-Ssa, directly in the +centre of the city. There the Shaberon, the Taley Lama, resides the greater portion +of the winter months; during two or three months of the warm season his abode is at +Foht-lla. At Moru is the largest typographical establishment of the country.</p> + + +<p class="footnote"><a id="Footnote_1153" href="#FNanchor_1153" class="label">[1153]</a> + The Buddhist great canon, containing 1,083 works in several hundred volumes, +many of which treat of magic.</p> + + +<p class="footnote"><a id="Footnote_1154" href="#FNanchor_1154" class="label">[1154]</a> + “Crawfurd’s Mission to Siam,” <abbr title="page">p.</abbr> 182.</p> + + +<p class="footnote"><a id="Footnote_1155" href="#FNanchor_1155" class="label">[1155]</a> + “Semedo,” <abbr title="volume three">vol. iii.</abbr>, <abbr title="page">p.</abbr> 114.</p> + + +<p class="footnote"><a id="Footnote_1156" href="#FNanchor_1156" class="label">[1156]</a> + There was an anecdote current among Daguerre’s friends between 1838 and 1840. +At an evening party, Madame Daguerre, some two months previous to the introduction +of the celebrated Daguerrean process to the <i>Académie des Sciences</i>, by Arago (January, +1839), had an earnest consultation with one of the medical celebrities of the day +about her husband’s mental condition. After explaining to the physician the numerous +symptoms of what she believed to be her husband’s mental aberration, she added, with +tears in her eyes, that the greatest proof to her of Daguerre’s insanity was his firm conviction +that he would succeed in nailing his own shadow to the wall, or fixing it on +<em>magical</em> metallic plates. The physician listened to the intelligence very attentively, +and answered that he had himself observed in Daguerre lately the strongest symptoms +of what, to his mind, was an undeniable proof of madness. He closed the conversation +by firmly advising her to send her husband quietly and without delay to Bicétre, the +well-known lunatic asylum. Two months later a profound interest was created in the +world of art and science by the exhibition of a number of pictures taken by the new process. +The <em>shadows</em> were fixed, after all, upon metallic plates, and the “lunatic” +proclaimed the father of photography.</p> + + +<p class="footnote"><a id="Footnote_1157" href="#FNanchor_1157" class="label">[1157]</a> + Schott: <span lang="de">“Über den Buddhismus,”</span> <abbr title="page">p.</abbr> 71.</p> + + +<p class="footnote"><a id="Footnote_1158" href="#FNanchor_1158" class="label">[1158]</a> + “The Book of Ser Marco Polo,” <abbr title="volume two">vol. ii.</abbr>, + <abbr title="page">p.</abbr> 352.</p> + + +<p class="footnote"><a id="Footnote_1159" href="#FNanchor_1159" class="label">[1159]</a> + Ibid., <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 130, quoted + by <abbr title="Colonel">Col.</abbr> Yule in <abbr title="volume two">vol. ii.</abbr>, <abbr title="page">p.</abbr> 353.</p> + + +<p class="footnote"><a id="Footnote_1160" href="#FNanchor_1160" class="label">[1160]</a> + No country in the world can boast of more medicinal plants than Southern India, +Cochin, Burmah, Siam, and Ceylon. European physicians—according to time-honored +practice—settle the case of professional rivalship, by treating the native doctors as +quacks and empirics; but this does not prevent the latter from being often successful in +cases in which eminent graduates of British and French schools of Medicine have signally +failed. Native works on Materia Medica do not certainly contain the secret remedies +known, and successfully applied by the native doctors (the Atibbā), from time immemorial; +and yet the best febrifuges have been learned by British physicians from the +Hindus, and where patients, deafened and swollen by abuse of quinine, were slowly dying +of fever under the treatment of enlightened physicians, the bark of the Margosa, and the +Chiretta herb have cured them completely, and these now occupy an honorable place +among European drugs.</p> + + +<p class="footnote"><a id="Footnote_1161" href="#FNanchor_1161" class="label">[1161]</a> + The Hindu appellation for the peculiar mantrâm or charm which prevents the +serpent from biting.</p> + + +<p class="footnote"><a id="Footnote_1162" href="#FNanchor_1162" class="label">[1162]</a> + Between the bells of the “heathen” worshippers, and the bells and pomegranates +of the Jewish worship, the difference is this: the former, besides purifying the soul +of man with their harmonious tones, kept <em>evil</em> demons at a distance, “for the sound +of pure bronze breaks the enchantment,” says Tibullius (<abbr title="one">i.</abbr>, 8-22), and the latter explained +it by saying that the sound of the bells “should be heard [by the Lord] when +he [the priest] goeth in unto the holy place before the Lord, and when he goeth out, +<em>that he die not</em>” (Exodus <abbr title="twenty-eight">xxviii.</abbr> 33; <abbr title="Ecclesiastes fourteen">Eccles. xiv.</abbr> 9). Thus, one sound served to keep +away <em>evil</em> spirits, and the other, the Spirit of Jehovah. The Scandinavian traditions +affirm that the Trolls were always driven from their abodes by the bells of the churches. +A similar tradition is in existence in relation to the fairies of Great Britain.</p> + + +<p class="footnote"><a id="Footnote_1163" href="#FNanchor_1163" class="label">[1163]</a> + An elemental dæmon, in which every native of Asia believes.</p> + + +<p class="footnote"><a id="Footnote_1164" href="#FNanchor_1164" class="label">[1164]</a> + Lady, or Madam, in Moldavian.</p> + + +<p class="footnote"><a id="Footnote_1165" href="#FNanchor_1165" class="label">[1165]</a> + The hour in Bucharest corresponded perfectly with that of the country in which +the scene had taken place.</p> + + +<p class="footnote"><a id="Footnote_1166" href="#FNanchor_1166" class="label">[1166]</a> + <abbr title="Captain">Capt.</abbr> W. L. D. O’Grady: “Life in India.”</p> + + +<p class="footnote"><a id="Footnote_1167" href="#FNanchor_1167" class="label">[1167]</a> + Neither Russia nor England succeeded in 1849 in forcing them to recognize and +respect the Turkish from the Persian territory.</p> + + +<p class="footnote"><a id="Footnote_1168" href="#FNanchor_1168" class="label">[1168]</a> + Persepolis is the Persian Istakhâar, northeast of Shiraz; it stood on a plain now +called Merdusht. At the confluence of the ancient Medus and the Araxes, now Pulwân +and Bend-emir.</p> + + +<p class="footnote"><a id="Footnote_1169" href="#FNanchor_1169" class="label">[1169]</a> + <span lang="la">“Ægyptiaci Theatrum Hierogliphicum,”</span> <abbr title="page">p.</abbr> 544.</p> + + +<p class="footnote"><a id="Footnote_1170" href="#FNanchor_1170" class="label">[1170]</a> + We have twice assisted at the strange rites of the remnants of that sect of fire-worshippers +known as the Guebres, who assemble from time to time at Baku, on the +“field of fire.” This ancient and mysterious town is situated near the Caspian Sea. It +belongs to Russian Georgia. About twelve miles northeast from Baku stands the remnant +of an ancient Guebre temple, consisting of four columns, from whose empty orifices +issue constantly jets of flame, which gives it, therefore, the name of Temple of the Perpetual +Fire. The whole region is covered with lakes and springs of naphtha. Pilgrims +assemble there from distant parts of Asia, and a priesthood, worshipping the divine +principle of fire, is kept by some tribes, scattered hither and thither about the country.</p> + + +<p class="footnote"><a id="Footnote_1171" href="#FNanchor_1171" class="label">[1171]</a> + Baadéy-ku-Ba—literally “a gathering of winds.”</p> + + +<p class="footnote"><a id="Footnote_1172" href="#FNanchor_1172" class="label">[1172]</a> + See also “Magic and Mesmerism,” a novel reprinted by the Harpers, thirty +years ago.</p> + +</div><!--end footnotes blockquote--> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_641">641</a></span> +<h2>INDEX.</h2> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<span class="pagenum"><a id="Page_643">643</a></span> +<h2 class="nobreak" id="INDEX">INDEX.</h2> +</div> + + +<ul class="index"> +<li class="ifrst">Abarbanel, his explanation of the sign of the coming of the Messiah, <abbr title="two">ii.</abbr> <a href="#Page_256">256</a></li> + +<li class="indx">Abracadabra, diabolical, evoked anew, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a></li> + +<li class="indx">Abraham, his history, <abbr title="two">ii.</abbr> <a href="#Page_217">217</a>;</li> +<li class="isub1">belongs to the universal mythology, <abbr title="two">ii.</abbr> <a href="#Page_216">216</a>;</li> +<li class="isub1"><i>Zeruan</i>, <a href="#Page_216"><i>ib.</i></a>;</li> +<li class="isub1">Isaac, and Judah, from Brahma, Ikshwaka and Yada, <abbr title="two">ii.</abbr> <a href="#Page_488">488</a>;</li> +<li class="isub1">and his sons, the story an allegory, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a></li> + +<li class="indx">Abraiaman, or charmers of fishes and wild beasts in Ceylon, <abbr title="one">i.</abbr> 606</li> + +<li class="indx">Absolution and penance authorized in the Church of England, <abbr title="two">ii.</abbr> <a href="#Page_544">544</a></li> + +<li class="indx">Absorbed, a state of intimate union, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a></li> + +<li class="indx">Abuses of magic denounced by the ancients, <abbr title="two">ii.</abbr> <a href="#Page_97">97</a>, <a href="#Page_99">99</a></li> + +<li class="indx">Abydos, a pre-Menite dynasty, <abbr title="two">ii.</abbr> <a href="#Page_361">361</a></li> + +<li class="indx">Academicians, French, <abbr title="one">i.</abbr> 60;</li> +<li class="isub1">reject theurgical magic, <abbr title="one">i.</abbr> 281</li> + +<li class="indx">Academy, French, indignant at the charge of Satanism, <abbr title="one">i.</abbr> 101;</li> +<li class="isub1">rejected mesmerism, <abbr title="one">i.</abbr> 165, 171;</li> +<li class="isub1">Committee of 1784, <abbr title="one">i.</abbr> 171;</li> +<li class="isub1">Committee of 1826, <abbr title="one">i.</abbr> 173</li> + +<li class="indx">Acari, produced by chemical experiments, <abbr title="one">i.</abbr> 465</li> + +<li class="indx">Accuser of Souls at the judgment, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a></li> + +<li class="indx">Acher (Paul) in the garden of delights, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">“made depredations,” <a href="#Page_119"><i>ib.</i></a></li> + +<li class="indx">Actions guided by spiritual beings, <abbr title="one">i.</abbr> 366</li> + +<li class="indx">Ad, its meaning, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Adah, her sons from the Euxine to Kashmere, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Ad-Am, only-begotten, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Adam <a id="Greekch8"></a>(ανθροπως), Divine essence emanating from, <abbr title="one">i.</abbr> 1;</li> +<li class="isub1">the primitive man, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">the second, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">the same as the “gods,” or Elohim, <abbr title="one">i.</abbr> 299;</li> +<li class="isub1">of dust, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">Kadmon, androgynous, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">the first man evolved, <i>ib.</i>;</li> +<li class="isub1">same as the Logos, Prometheus, Pimander, Hermes, and Herakles, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">of Eden, eat without initiation of the Tree of Knowledge or secret doctrine, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">invested with the <i>chitun</i>, or coat of skin, <i>ib.</i>;</li> +<li class="isub1">the fall, not personal transgression, but a law of dual evolution, <abbr title="two">ii.</abbr> <a href="#Page_277">277</a>;</li> +<li class="isub1">conducted from Hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">same as Tamuz, Adonis, and Helios, <a href="#Page_517"><i>ib.</i></a>;</li> +<li class="isub1">sends Seth on an errand to paradise, <abbr title="two">ii.</abbr> <a href="#Page_520">520</a>;</li> +<li class="isub1">Kadmon, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a>;</li> +<li class="isub1">Kadmon, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">Kadmon, the first race of men his emanations, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a>;</li> +<li class="isub1">Primus, the Microprosopus, <abbr title="two">ii.</abbr> <a href="#Page_452">452</a></li> + +<li class="indx">Adamic Earth, <abbr title="one">i.</abbr> 51</li> + +<li class="indx">Adamite, the third race, produced by two races, <abbr title="one">i.</abbr> 305</li> + +<li class="indx">Adanari, the Hindu goddess, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>, <a href="#Page_453">453</a></li> + +<li class="indx">Adar-gat, Aster’t, etc., the <i>Magna Mater</i>, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Adept, the first self-made, <abbr title="two">ii.</abbr> <a href="#Page_317">317</a>;</li> +<li class="isub1">of the highest order, may live indefinitely, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a>;</li> +<li class="isub1">of the seventh rite, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Adepts few, <abbr title="one">i.</abbr> 17;</li> +<li class="isub1">in Paris and elsewhere <abbr title="two">ii.</abbr> <a href="#Page_403">403</a>;</li> +<li class="isub1">“travellers,” <a href="#Page_403"><i>ib.</i></a></li> + +<li class="indx">Adhima and Heva, created by Siva, and ancestors of the present race, <abbr title="one">i.</abbr> 590</li> + +<li class="indx">A’di Buddha, the Unknown, <abbr title="two">ii.</abbr> <a href="#Page_156">156</a>;</li> +<li class="isub1">the father of the Yezidis, <abbr title="two">ii.</abbr> <a href="#Page_571">571</a></li> + +<li class="indx">Adima and Heva, in the prophecies of Ramatsariar, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Adonai or Adamites, <abbr title="one">i.</abbr> 303</li> + +<li class="indx">Adonim, <abbr title="one">i.</abbr> 301</li> + +<li class="indx">Adonis, his rites celebrated in the grotto at Bethlehem, <abbr title="two">ii.</abbr> <a href="#Page_139">139</a></li> + +<li class="indx">Adonis-worship, at the Jordan, <abbr title="two">ii.</abbr> <a href="#Page_181">181</a></li> + +<li class="indx">Adrian supposed the Christians to worship Serapis, <abbr title="two">ii.</abbr> <a href="#Page_336">336</a></li> + +<li class="indx">Æbel-Zivo, the Metatron, or Anointed spirit, <abbr title="two">ii.</abbr> <a href="#Page_154">154</a>; <abbr title="two">ii.</abbr> <a href="#Page_236">236</a>, <a href="#Page_247">247</a>;</li> +<li class="isub1">the same as the Angel Gabriel, <abbr title="two">ii.</abbr> <a href="#Page_247">247</a></li> + +<li class="indx">Æneas drives away ghosts with his sword, <abbr title="one">i.</abbr> 362, 363</li> + +<li class="indx">Æons, or genii, <abbr title="one">i.</abbr> 300</li> + +<li class="indx">Aërolites, used in the Mysteries, <abbr title="one">i.</abbr> 282;</li> +<li class="isub1">in the tower of Belos, <abbr title="two">ii.</abbr> <a href="#Page_331">331</a>;</li> +<li class="isub1">used to develop prophetic power, <a href="#Page_331"><i>ib.</i></a></li> + +<li class="indx">Æther, <abbr title="one">i.</abbr> 56;</li> +<li class="isub1">in that form the Deity pervading all, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">the primordial chaos, <abbr title="one">i.</abbr> 134;</li> +<li class="isub1">the spirit of cosmic matter, <abbr title="one">i.</abbr> 156;</li> +<li class="isub1">deified, <abbr title="one">i.</abbr> 158;</li> +<li class="isub1">source whence all things come and whither they will return, <abbr title="one">i.</abbr> 189;</li> +<li class="isub1">the fifth element, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">a medium between this world and the other, <i>ib.</i>;</li> +<li class="isub1">the Breath of the Father, the Holy Ghost, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a></li> + +<li class="indx">Æthiopia, east of Babylonia, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a></li> + +<li class="indx">Æthiopians from the Indus, who settled near Egypt, probably Jews, <abbr title="one">i.</abbr> 567;</li> +<li class="isub1">originally an Indian race, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a>;</li> +<li class="isub1">law of inheritance by the mother, <a href="#Page_437"><i>ib.</i></a></li> + +<li class="indx">Affinity of soul for body, <abbr title="one">i.</abbr> 344;</li> +<li class="isub1">acknowledged between the <cite>Syllabus</cite> and the <cite>Koran</cite>, <abbr title="two">ii.</abbr> <a href="#Page_82">82</a></li> + +<li class="indx">Afrasiah, the King of Assyria, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Africa, phantoms appearing in the desert, <abbr title="one">i.</abbr> 604 + + +<span class="pagenum"><a id="Page_644">644</a></span></li> + +<li class="indx">Afrits, <abbr title="one">i.</abbr> 141;</li> +<li class="isub1">nature-spirits, Shedim, demons, <abbr title="one">i.</abbr> 313;</li> +<li class="isub1">studying antediluvian literature, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">Agassiz, <abbr title="Professor">Prof.</abbr> L., unfairness of, <abbr title="one">i.</abbr> 63;</li> +<li class="isub1">his argument in favor of the immortality of all orders of living beings, <abbr title="one">i.</abbr> 420</li> + +<li class="indx">Agathodaimon and Kakothodaimon, <abbr title="one">i.</abbr> 133</li> + +<li class="indx">Agathadæmon, the serpent on a pole, <abbr title="two">ii.</abbr> <a href="#Page_512">512</a></li> + +<li class="indx">Age of paper, <abbr title="one">i.</abbr> 535</li> + +<li class="indx">Aged of the aged, <abbr title="two">ii.</abbr> <a href="#Page_244">244</a></li> + +<li class="indx">Ages, golden, silver, copper and iron, no fiction, <abbr title="one">i.</abbr> 34;</li> +<li class="isub1">or Aions, <abbr title="two">ii.</abbr> <a href="#Page_144">144</a></li> + +<li class="indx">Agni, the sun-god and fire-god, <abbr title="one">i.</abbr> 270</li> + +<li class="indx">Agrippa, Cornelius, <abbr title="one">i.</abbr> 167, 200;</li> +<li class="isub1">his remarks on the marvellous power of the human soul, <abbr title="one">i.</abbr> 280</li> + +<li class="indx">Ahab and his sons encouraged by the prophets, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Ahaz, his family deposed, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a></li> + +<li class="indx">Ahijah the prophet instigates Jeroboam to revolt against Solomon, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a></li> + +<li class="indx">Ahriman, his contest with Ormazd, <abbr title="two">ii.</abbr> <a href="#Page_237">237</a>;</li> +<li class="isub1">to be purified in the fiery lake, <abbr title="two">ii.</abbr> <a href="#Page_238">238</a></li> + +<li class="indx">Aij-Taïon, the Supreme God of the Yakuts of Siberia, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a></li> + +<li class="indx">Ain-Soph, <abbr title="two">ii.</abbr> <a href="#Page_210">210</a></li> + +<li class="indx">Ajunta, Buddhistic caverns of, <abbr title="one">i.</abbr> 349</li> + +<li class="indx">Akâsa, or life-principle, <abbr title="one">i.</abbr> 113;</li> +<li class="isub1">known to Hindu magicians, <i>ib.</i>;</li> +<li class="isub1">same as Archæus, <abbr title="one">i.</abbr> 125;</li> +<li class="isub1">a designation of astral and celestial lights combined, forming the <i>anima mundi</i>, and constituting the soul and spirit of man, <abbr title="one">i.</abbr> 139;</li> +<li class="isub1">the will, <abbr title="one">i.</abbr> 144</li> + +<li class="indx">Ak-Ad or Akkad, meaning suggested, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Akkadians, introduced the worship of Bel or Baal, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">progenitors and Aryan instructors of the Chaldeans, <abbr title="one">i.</abbr> 576;</li> +<li class="isub1">never a Turanian tribe, <i>ib.</i>;</li> +<li class="isub1">a tribe of Hindus, <i>ib.</i>;</li> +<li class="isub1">from Armenia, perhaps from Ceylon, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">invented by Lenormant, <abbr title="two">ii.</abbr> <a href="#Page_423">423</a></li> + +<li class="indx">Akiba in the garden of delights, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a></li> + +<li class="indx">Aksakof, <abbr title="one">i.</abbr> 41, 46;</li> +<li class="isub1">protests against the decision of <abbr title="Professor">Prof.</abbr> Mendeleyeff and commission adverse to mediumism, <abbr title="one">i.</abbr> 118</li> + +<li class="indx">Alba petra, or white stone of initiation, <abbr title="two">ii.</abbr> <a href="#Page_351">351</a></li> + +<li class="indx">Alberico and not Amerigo, the name of Vespucius or Vespuzio, <abbr title="one">i.</abbr> 591</li> + +<li class="indx">Albertus Magnus, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Albigenses, descendants of the Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a></li> + +<li class="indx">Albumazar on the identity of the myths, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Alchemical principles, <abbr title="one">i.</abbr> 191</li> + +<li class="indx">Alchemists, <abbr title="one">i.</abbr> 66, 205</li> + +<li class="indx">Alchemy, universally studied, <abbr title="one">i.</abbr> 502;</li> +<li class="isub1">old as tradition, <abbr title="one">i.</abbr> 503;</li> +<li class="isub1">books destroyed by Diocletian, the Roman Emperor, <i>ib.</i></li> + +<li class="indx">Alchemy and magic prevalent among the clergy, <abbr title="two">ii.</abbr> <a href="#Page_57">57</a></li> + +<li class="indx">Aleim or Eloim, gods or powers, also priests, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Alexander of Macedonia, his expedition into India doubtful, <abbr title="two">ii.</abbr> <a href="#Page_429">429</a></li> + +<li class="indx">Alexandrian library, the most precious rolls preserved, <abbr title="two">ii.</abbr> <a href="#Page_27">27</a>;</li> +<li class="isub1">learned Copts do not believe it destroyed, <abbr title="two">ii.</abbr> <a href="#Page_28">28</a>;</li> +<li class="isub1">obtained from the Asiatics, <a href="#Page_28"><i>ib.</i></a>;</li> +<li class="isub1">school, derived the soul from the ether or world-soul, <abbr title="one">i.</abbr> 316.</li> + +<li class="indx">Algebra, <abbr title="one">i.</abbr> 536</li> + +<li class="indx">Alkahest, <abbr title="one">i.</abbr> 50;</li> +<li class="isub1">the universal solvent clear water, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">overlooked by the French Academy, <abbr title="one">i.</abbr> 165;</li> +<li class="isub1">explained by Van Helmont and Paracelsus, <abbr title="one">i.</abbr> 191</li> + +<li class="indx">Allegory, becomes sacred history, <abbr title="two">ii.</abbr> <a href="#Page_406">406</a>;</li> +<li class="isub1">reserved for the inner sanctuary, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a></li> + +<li class="indx">Alligators do not disturb fakirs, <abbr title="one">i.</abbr> 383</li> + +<li class="indx">Allopathists in medicine enemies to psychology, <abbr title="one">i.</abbr> 88;</li> +<li class="isub1">oppose everything till stamped as regular, <i>ib.</i>;</li> +<li class="isub1">oppose discoveries, <i>ib.</i></li> + +<li class="indx">All things formed after the model, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">“Almighty, the Nebulous,” <abbr title="one">i.</abbr> 129</li> + +<li class="indx">Al-om-jah, an Egyptian hierophant, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Alsatians believe Paracelsus to be only sleeping in his grave, <abbr title="two">ii.</abbr> <a href="#Page_500">500</a></li> + +<li class="indx">Amasis, King of Egypt, sends a linen garment to Lindus, <abbr title="one">i.</abbr> 536</li> + +<li class="indx">Amazons, their circle-dance in Palestine, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Amberley, Viscount, regards Jesus as an iconoclastic idealist, <abbr title="two">ii.</abbr> <a href="#Page_562">562</a>;</li> +<li class="isub1">looks down upon the social plane indicated by the great Sopher, <a href="#Page_562"><i>ib.</i></a></li> + +<li class="indx">Amenthes, or Amenti, has no blazing hell, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a></li> + +<li class="indx">Americ, or great mountain, the name of a range in Central America visited by Columbus, <abbr title="one">i.</abbr> 592</li> + +<li class="indx">America, Central, lost cities, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">not named from Vespucius, <abbr title="one">i.</abbr> 591;</li> +<li class="isub1">name found in Nicaragua, <abbr title="one">i.</abbr> 592;</li> +<li class="isub1">first applied to the continent in 1522, <i>ib.</i>;</li> +<li class="isub1">Markland, <i>ib.</i>;</li> +<li class="isub1">note of A. Wilder, <i>ib.</i>;</li> +<li class="isub1">the conservatory of spiritual sensitives, <abbr title="two">ii.</abbr> <a href="#Page_19">19</a></li> + +<li class="indx">American lodges know nothing of esoteric Masonry, <abbr title="two">ii.</abbr> <a href="#Page_376">376</a>;</li> +<li class="isub1">templarism, its three degrees, <abbr title="two">ii.</abbr> <a href="#Page_383">383</a></li> + +<li class="indx">Americans to join the Catholic Church, <abbr title="two">ii.</abbr> <a href="#Page_379">379</a></li> + +<li class="indx">Amita or Buddha, his realm, <abbr title="one">i.</abbr> 601</li> + +<li class="indx">Ammonius Sakkas, <abbr title="one">i.</abbr> 443;</li> +<li class="isub1">dated his philosophy from Hermes, <abbr title="two">ii.</abbr> <a href="#Page_342">342</a></li> + +<li class="indx">Amrita, the supreme soul, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Amulet, a soldier made proof by one against bullets, <abbr title="one">i.</abbr> 378</li> + +<li class="indx">Amulets and relics, spells and phylacteries, <abbr title="two">ii.</abbr> <a href="#Page_352">352</a></li> + +<li class="indx">Amun, <abbr title="one">i.</abbr> 262</li> + +<li class="indx">An, spirits of, <abbr title="two">ii.</abbr> <a href="#Page_387">387</a></li> + +<li class="indx">Anæsthesia, its discovery by Wells, <abbr title="one">i.</abbr> 539;</li> +<li class="isub1">the improvements by Morton, Simpson, and Colton, <abbr title="one">i.</abbr> 540;</li> +<li class="isub1">understood by the Egyptians and Brahmans, <i>ib.</i></li> + +<li class="indx">Anahit, the earth, <abbr title="one">i.</abbr> 11</li> + +<li class="indx">Anathems, a custom original with Christians, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a></li> + +<li class="indx">Anaxagoras, belief concerning spiritual prototypes, <abbr title="one">i.</abbr> 158</li> + +<li class="indx">Anaximenes held the doctrine of evolution or development, <abbr title="one">i.</abbr> 238</li> + +<li class="indx">Ancient and Accepted Scottish Rite a Jesuitical product, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Ancient Philosophies, based on the doctrine of God the universal mind diffused throughout nature, <abbr title="one">i.</abbr> 289; + + +<span class="pagenum"><a id="Page_645">645</a></span></li> +<li class="isub1">books written symbolically, <abbr title="one">i.</abbr> 19;</li> +<li class="isub1">of the ancient, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">Code of Manu, not in our possession, <abbr title="one">i.</abbr> 585, 586;</li> +<li class="isub1">landmarks of Masonry departed from, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a>;</li> +<li class="isub1">mysteries hidden only from the profane, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>;</li> +<li class="isub1">religions, the wisdom or doctrine, their basis, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">identical as to their secret meaning, <abbr title="two">ii.</abbr> <a href="#Page_410">410</a>;</li> +<li class="isub1">derived from one primitive worship, <abbr title="two">ii.</abbr> <a href="#Page_412">412</a>;</li> +<li class="isub1">word, note of Emanuel Swedenborg, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a>;</li> +<li class="isub1">in Buddhistic Tartary, <abbr title="two">ii.</abbr> <a href="#Page_471">471</a></li> + +<li class="indx">Ancients, monotheistical before Moses, <abbr title="one">i.</abbr> 23;</li> +<li class="isub1">knew certain sciences better than modern savants, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">regarded the physical sun as only an emblem, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">practiced psychometry, <abbr title="one">i.</abbr> 331;</li> +<li class="isub1">their religion that of the future, <abbr title="one">i.</abbr> 613</li> + +<li class="indx">Anderson, author of the Constitutions of 1723 and 1738, a Masonic impostor, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a>;</li> +<li class="isub1">Steve, his spiritual advisers anxious for his speedy execution lest he should fall from grace, <abbr title="two">ii.</abbr> <a href="#Page_543">543</a></li> + +<li class="indx">Angelo, Michel, his remarkable gem, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Angkor, figures purely archaic, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Anglican Church adopting again the Roman usages, <abbr title="two">ii.</abbr> <a href="#Page_544">544</a></li> + +<li class="indx">Anima, <abbr title="one">i.</abbr> 37</li> + +<li class="indx">Anima Mundi, or world-soul, <abbr title="one">i.</abbr> 56, 258;</li> +<li class="isub1">same as Nirvana, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">feminine with the Gnostics and Nazarenes, <abbr title="one">i.</abbr> 300;</li> +<li class="isub1">bi-sexual, <abbr title="one">i.</abbr> 301;</li> +<li class="isub1">same as the astral light, <i>ib.</i>;</li> +<li class="isub1">an igneous, ethereal nature, <abbr title="one">i.</abbr> 316, 317;</li> +<li class="isub1">the human soul born upon leaving, <abbr title="one">i.</abbr> 345</li> + +<li class="indx">Animals, perhaps immortal, argument of Agassiz, <abbr title="one">i.</abbr> 420, 427;</li> +<li class="isub1">argument from natural instinct, <abbr title="one">i.</abbr> 426, 427;</li> +<li class="isub1">shut up in the ark, <abbr title="two">ii.</abbr> <a href="#Page_447">447</a></li> + +<li class="indx">Animation, suspended, <abbr title="one">i.</abbr> 483;</li> +<li class="isub1">voluntarily, <i>ib.</i>;</li> +<li class="isub1">in cataleptic clairvoyance, <abbr title="one">i.</abbr> 489</li> + +<li class="indx">Anna, <abbr title="Saint">St.</abbr>, going in quest of her daughter Mary, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a>;</li> +<li class="isub1">the origin of the name, <a href="#Page_491"><i>ib.</i></a></li> + +<li class="indx">Annas and Caiaphas confess Jesus to be the Son of God, <abbr title="two">ii.</abbr> <a href="#Page_522">522</a></li> + +<li class="indx">Annihilation, the meaning of the Buddhist doctrine, <abbr title="one">i.</abbr> 290;</li> +<li class="isub1">of the soul, <abbr title="one">i.</abbr> 319</li> + +<li class="indx">Annoia, <abbr title="two">ii.</abbr> <a href="#Page_282">282</a>, <a href="#Page_286">286</a></li> + +<li class="indx">Anthesteria, the baptism and passage through the gate, <abbr title="two">ii.</abbr> <a href="#Page_245">245</a>, <a href="#Page_246">246</a></li> + +<li class="indx">Anthropomorphic devil the bottom card, <abbr title="two">ii.</abbr> <a href="#Page_479">479</a></li> + +<li class="indx">Anti-Christ, a fable invented as a precaution, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a></li> + +<li class="indx">Antichristianism, seeking to overthrow Christianity by science, <abbr title="one">i.</abbr> 337</li> + +<li class="indx">Anti-Masonic Convention denying the validity of an oath, <abbr title="two">ii.</abbr> <a href="#Page_373">373-375</a></li> + +<li class="indx">Antipathy, its beginning, <abbr title="one">i.</abbr> 309</li> + +<li class="indx">Antitypes of men to be born, <abbr title="one">i.</abbr> 310</li> + +<li class="indx">Antiquity of human race, over 250,000 years, <abbr title="one">i.</abbr> 3;</li> +<li class="isub1">of necromancy and spiritualism, remote, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">lost natural philosophy, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">of optical instruments, gunpowder, the steam-engine, astronomical science, <abbr title="one">i.</abbr> 240, 241;</li> +<li class="isub1">of the flood, <abbr title="one">i.</abbr> 241;</li> +<li class="isub1">opinion of Aristotle, <abbr title="one">i.</abbr> 428</li> + +<li class="indx">Ape, astral body, <abbr title="one">i.</abbr> 327;</li> +<li class="isub1">a degenerated man, <abbr title="two">ii.</abbr> <a href="#Page_278">278</a></li> + +<li class="indx">Apis, the bull, secret book concerning his age, <abbr title="one">i.</abbr> 406</li> + +<li class="indx">Apocryphal Gospels first received and then discarded, <abbr title="two">ii.</abbr> <a href="#Page_518">518</a></li> + +<li class="indx">Apollo made the prince of demons and lord of the under-world, <abbr title="two">ii.</abbr> <a href="#Page_488">488</a></li> + +<li class="indx">Apollonius of Tyana, his journey an allegory, <abbr title="one">i.</abbr> 19;</li> +<li class="isub1">regard for stones, <abbr title="one">i.</abbr> 265;</li> +<li class="isub1">cast out devils, <abbr title="one">i.</abbr> 356;</li> +<li class="isub1">his power to witness the present and the future, <abbr title="one">i.</abbr> 486;</li> +<li class="isub1">beheld an empusa or ghûl, <abbr title="one">i.</abbr> 604;</li> +<li class="isub1">testimony of Justin Martyr respecting his powers, <abbr title="two">ii.</abbr> <a href="#Page_97">97</a>;</li> +<li class="isub1">not a “spirit-medium,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">his mistake, <abbr title="two">ii.</abbr> <a href="#Page_341">341</a>;</li> +<li class="isub1">his conjurations when wrapped in a woolen mantle, <abbr title="two">ii.</abbr> <a href="#Page_344">344</a>;</li> +<li class="isub1">visited Kashmere, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a>;</li> +<li class="isub1">the faculty of his soul to quit the body, <abbr title="two">ii.</abbr> <a href="#Page_597">597</a>;</li> +<li class="isub1">vanished from sight and renewal elsewhere, <a href="#Page_597"><i>ib.</i></a></li> + +<li class="indx">Apollyon, his various characters, <abbr title="two">ii.</abbr> <a href="#Page_511">511</a></li> + +<li class="indx">Apophis, or Apap, the dragon, infests the soul, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a></li> + +<li class="indx">Apostles, Acts of, rejected, <abbr title="two">ii.</abbr> <a href="#Page_182">182</a>;</li> +<li class="isub1">Creed a forgery, <abbr title="two">ii.</abbr> <a href="#Page_514">514</a></li> + +<li class="indx">Apostles of Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Apparitions of spirits of animals, <abbr title="one">i.</abbr> 326</li> + +<li class="indx">Appleton’s New American Cyclopædia misstates the date of the laws of Manu, <abbr title="one">i.</abbr> 587</li> + +<li class="indx">Apuleius’ doctrine concerning birth and death of the soul, <abbr title="two">ii.</abbr> <a href="#Page_345">345</a>;</li> +<li class="isub1">on the beatific vision, <abbr title="two">ii.</abbr> <a href="#Page_145">145</a>;</li> +<li class="isub1">accused of black magic, <abbr title="two">ii.</abbr> <a href="#Page_149">149</a></li> + +<li class="indx">Aquinas, Thomas, destroys the brazen oracular head of Albertus Magnus, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a></li> + +<li class="indx">Arabic manuscripts, <a href="#Page_80">80</a>,000 burned at Granada, <abbr title="one">i.</abbr> 511</li> + +<li class="indx">Aralez, Armenian gods who revivify men, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Arcane powers in Man, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a>;</li> +<li class="isub1">knowledge and sorcery, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a></li> + +<li class="indx">Archæus, <abbr title="one">i.</abbr> 14;</li> +<li class="isub1">same as Chaos, fire, sidereal or astral light, psychic or ektenic force, Akasa, etc., <abbr title="one">i.</abbr> 125;</li> +<li class="isub1">the principle of life, <abbr title="one">i.</abbr> 400</li> + +<li class="indx">Archæologists, their attacks on each other, <abbr title="two">ii.</abbr> <a href="#Page_471">471</a>, <a href="#Page_472">472</a></li> + +<li class="indx">Archetypal man a spheroid, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a></li> + +<li class="indx">Architecture of the Egyptian temples, <abbr title="one">i.</abbr> 517</li> + +<li class="indx">Architectural remains in different countries, their remarkable identity of parts, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Archons of this world, <abbr title="two">ii.</abbr> <a href="#Page_89">89</a>, <a href="#Page_90">90</a></li> + +<li class="indx">Archytas, instructor of Plato, constructed a wooden dove, <abbr title="one">i.</abbr> 543;</li> +<li class="isub1">invented the screw and crane, <i>ib.</i></li> + +<li class="indx">Arctic regions visited by the Phœnicians, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Argha, or ark, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Arhat, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">reaches Nirvana while on earth, <abbr title="two">ii.</abbr> <a href="#Page_320">320</a></li> + +<li class="indx">Arhats, free from evil desire, <abbr title="one">i.</abbr> 346</li> + +<li class="indx">Aristotle on the human soul and the world-soul, <abbr title="one">i.</abbr> 251;</li> +<li class="isub1">three natural principles, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">on gas from the earth, <abbr title="one">i.</abbr> 200;</li> +<li class="isub1">on form, <abbr title="one">i.</abbr> 312;</li> +<li class="isub1">on the <i>nous</i> and <i>psuche</i>, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">on the filth element, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">believed in the nous and psuche, the reasoning and the animal soul, <abbr title="one">i.</abbr> 317; + + +<span class="pagenum"><a id="Page_646">646</a></span></li> +<li class="isub1">borrowed doctrines from Pythagoras, <abbr title="one">i.</abbr> 319, 320;</li> +<li class="isub1">believed in a past eternity of human existence, <abbr title="one">i.</abbr> 428;</li> +<li class="isub1">doctrine of two-fold soul, <abbr title="one">i.</abbr> 429;</li> +<li class="isub1">taught the Buddhistic doctrine, <abbr title="one">i.</abbr> 430;</li> +<li class="isub1">believed light to be itself an energy, <abbr title="one">i.</abbr> 510;</li> +<li class="isub1">contradicted by the Neo-Platonists, <abbr title="one">i.</abbr> 430;</li> +<li class="isub1">taught that the earth was the centre of the universe, <abbr title="one">i.</abbr> 408;</li> +<li class="isub1">obnoxious to Christian theology, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a>;</li> +<li class="isub1">upon Jon or יהוה, <abbr title="two">ii.</abbr> <a href="#Page_302">302</a></li> + +<li class="indx">Ark, what it represents, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Armenian tradition of giving life to a slain warrior, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Armor, <abbr title="Professor">Prof.</abbr>, theory of malformations, <abbr title="one">i.</abbr> 392</li> + +<li class="indx">Arnobius, believed the soul corporeal, <abbr title="one">i.</abbr> 317</li> + +<li class="indx">Artesian well, used in China, <abbr title="one">i.</abbr> 517</li> + +<li class="indx">Articles of faith of the ancient wisdom-religions, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a></li> + +<li class="indx">Artificial lakes in ancient temples in Egypt, Asia, and America, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Artificially fecundated woman, <abbr title="one">i.</abbr> 77, 81</li> + +<li class="indx">Arts in the archaic ages, <abbr title="one">i.</abbr> 405, 406</li> + +<li class="indx">Artufas, the temples of nagualism, <abbr title="one">i.</abbr> 557</li> + +<li class="indx">Aryan, Median, Persian, and Hindu, also the Gothic and Slavic peoples, <abbr title="one">i.</abbr> 576;</li> +<li class="isub1">nations, had no devil, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a>;</li> +<li class="isub1">carried bronze manufacture into Europe, <abbr title="one">i.</abbr> 539;</li> +<li class="isub1">united, <a href="#Page_3">3</a>,000 <span class="allsmcap">B.C.</span>, <abbr title="two">ii.</abbr> <a href="#Page_433">433</a>;</li> +<li class="isub1">in the valley of the upper Indus, <a href="#Page_433"><i>ib.</i></a>;</li> +<li class="isub1">did not borrow from the Semites, <abbr title="two">ii.</abbr> <a href="#Page_426">426</a></li> + +<li class="indx">Asbestos, <abbr title="one">i.</abbr> 229;</li> +<li class="isub1">thread and oil made from it, <abbr title="one">i.</abbr> 504</li> + +<li class="indx">Asclepiadotus, reproduces chemically the exhalations of the sacred oracle-grotto, <abbr title="one">i.</abbr> 531</li> + +<li class="indx">Asdt, אשדת (<abbr title="Deuteronomy twenty-three"><i>Deut.</i> xxxiii.</abbr> 2), signifies emanations, but mistranslated, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a></li> + +<li class="indx">Asgârtha, temple in India, <abbr title="two">ii.</abbr> <a href="#Page_31">31</a></li> + +<li class="indx">Ash-trees, third race of men created from, <abbr title="one">i.</abbr> 558</li> + +<li class="indx">Ashmole, Elias, the Rosicrucian, the first operative Mason of note, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a></li> + +<li class="indx">Asia, middle belt, perhaps once a sea-bed, <abbr title="one">i.</abbr> 590, 592</li> + +<li class="indx">Asideans, or Khasdims, the same as Pharsi or Pharisees, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a></li> + +<li class="indx">Asmodeus, or Æshma-deva, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a></li> + +<li class="indx">Asmonean priest-kings promulgated the <cite>Old Testament</cite> in opposition to the Apocrypha, <abbr title="two">ii.</abbr> <a href="#Page_135">135</a>;</li> +<li class="isub1">first Pharisees, and then Sadducees, <a href="#Page_135"><i>ib.</i></a></li> + +<li class="indx">Asoka and Augustine, <abbr title="two">ii.</abbr> <a href="#Page_32">32</a>;</li> +<li class="isub1">his missionaries, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">the Buddhist, sent missionaries to other countries, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Ass, the form of Typhon, <abbr title="two">ii.</abbr> <a href="#Page_484">484</a>;</li> +<li class="isub1">its Coptic name, <span class="allsmcap">AO</span>, a phonetic of Iao, <a href="#Page_484"><i>ib.</i></a>;</li> +<li class="isub1">head found in the temple, <abbr title="two">ii.</abbr> <a href="#Page_523">523</a></li> + +<li class="indx">Assyria, the land of Nimrod, or Bacchus, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Assyrians basso-relievos at Nagkon-Wat, <abbr title="one">i.</abbr> 566;</li> +<li class="isub1">sphinxes, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>;</li> +<li class="isub1">tablets, the flood, <abbr title="two">ii.</abbr> <a href="#Page_422">422</a></li> + +<li class="indx">Assyrians, their archaic empire, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Astral atmosphere, <abbr title="one">i.</abbr> 314;</li> +<li class="isub1">body or doppelganger, <abbr title="one">i.</abbr> 360;</li> +<li class="isub1">of the ape, <abbr title="one">i.</abbr> 327;</li> +<li class="isub1">fire, represented by the serpent, <abbr title="one">i.</abbr> 137;</li> +<li class="isub1">fluid can be compressed about the body, to protect it from violence, <abbr title="one">i.</abbr> 378, 380;</li> +<li class="isub1">a bolt of it can be directed with fatal force, <abbr title="one">i.</abbr> 380;</li> +<li class="isub1">form oozing out of the body, <abbr title="one">i.</abbr> 179;</li> +<li class="isub1">bound to the corpse and infesting the living, <abbr title="one">i.</abbr> 432;</li> +<li class="isub1">light, <abbr title="one">i.</abbr> 56, 156, 247;</li> +<li class="isub1">the Ob or Python, <abbr title="one">i.</abbr> 158;</li> +<li class="isub1">currents, <abbr title="one">i.</abbr> 247;</li> +<li class="isub1">same as the anima mundi, <abbr title="one">i.</abbr> 301;</li> +<li class="isub1">dual and bi-sexual, <i>ib.</i>;</li> +<li class="isub1">Soul or Spirit, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">divided by H. More into the aërial and ætherial vehicles, <abbr title="one">i.</abbr> 206;</li> +<li class="isub1">said to linger about the body 3,000 years, <abbr title="one">i.</abbr> 226;</li> +<li class="isub1">doctrine of Epicurus, <abbr title="one">i.</abbr> 250;</li> +<li class="isub1">the perisprit, composed of matter, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">not immortal, <abbr title="one">i.</abbr> 432;</li> +<li class="isub1">virgin, <abbr title="one">i.</abbr> 126</li> + +<li class="indx">Astrograph, <abbr title="one">i.</abbr> 385</li> + +<li class="indx">Astrologers, Chaldean, <abbr title="one">i.</abbr> 205</li> + +<li class="indx">Astrology, <abbr title="one">i.</abbr> 259</li> + +<li class="indx">Astronomus, the title of the highest initiate, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Astronomical calculations of Chaldeans and Egyptians, <abbr title="one">i.</abbr> 21;</li> +<li class="isub1">of Chaldeans and Aztecs, <abbr title="one">i.</abbr> 11, 241;</li> +<li class="isub1">of Chinese, <abbr title="one">i.</abbr> 241</li> + +<li class="indx">Aswatha, the Hindu tree of life, <abbr title="one">i.</abbr> 152, 153</li> + +<li class="indx">Athanor, the, the Archimedean lever, <abbr title="one">i.</abbr> 506</li> + +<li class="indx">Atheism, not a Buddhistical doctrine, <abbr title="one">i.</abbr> 292</li> + +<li class="indx">Atharva-Veda, great value, <abbr title="two">ii.</abbr> <a href="#Page_414">414</a>, <a href="#Page_415">415</a></li> + +<li class="indx">Athbach, <abbr title="two">ii.</abbr> <a href="#Page_299">299</a></li> + +<li class="indx">Atheists, none among heathen populations, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a>;</li> +<li class="isub1">none in days of old, <abbr title="two">ii.</abbr> <a href="#Page_530">530</a></li> + +<li class="indx">Athos, Mount, story of the manuscripts, <abbr title="two">ii.</abbr> <a href="#Page_52">52</a></li> + +<li class="indx">Athothi, king of Egypt, writes a book on anatomy, <abbr title="one">i.</abbr> 406</li> + +<li class="indx">Athtor, or Mother Night, <abbr title="one">i.</abbr> 91</li> + +<li class="indx">Atlantis, the legend believed, <abbr title="one">i.</abbr> 557</li> + +<li class="indx">Atlantic ocean, once intersected by islands and a continent, <abbr title="one">i.</abbr> 557, 558;</li> +<li class="isub1">mentioned in the <i>Secret Book</i>, <abbr title="one">i.</abbr> 590;</li> +<li class="isub1">perhaps the actual name of the great Southern continent in the Indian Ocean, <abbr title="one">i.</abbr> 591;</li> +<li class="isub1">name not Greek, <i>ib.</i>;</li> +<li class="isub1">probable etymology of the name, <i>ib.</i>;</li> +<li class="isub1">two orders of inhabitants, <abbr title="one">i.</abbr> 592, 593;</li> +<li class="isub1">their fall, and the submersion of the island, <abbr title="one">i.</abbr> 593</li> + +<li class="indx">Atma, <abbr title="one">i.</abbr> 346</li> + +<li class="indx">Atman, the spiritual self, recognized as God, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Atmospheric electricity embodied in demi-gods, <abbr title="one">i.</abbr> 261</li> + +<li class="indx">Atoms, doctrine taught by Demokritus, <abbr title="one">i.</abbr> 249</li> + +<li class="indx">Atonement, origin of the doctrine, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">error of <abbr title="Professor">Prof.</abbr> Draper, <a href="#Page_41"><i>ib.</i></a>;</li> +<li class="isub1">mysteries of initiation, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a></li> + +<li class="indx">Attraction, the great mystery, <abbr title="one">i.</abbr> 338</li> + +<li class="indx">Audhumla, the cow or female principle, <abbr title="one">i.</abbr> 147</li> + +<li class="indx">Augoeides, or part of the divine spirit, <abbr title="one">i.</abbr> 12, 306, 315;</li> +<li class="isub1">cannot be communed with by a hierophant with a touch of mortal passion, <abbr title="one">i.</abbr> 358;</li> +<li class="isub1">self-shining vision of the future self, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a>;</li> +<li class="isub1">the âtman or self, <abbr title="two">ii.</abbr> <a href="#Page_317">317</a></li> + +<li class="indx">Augsburgian Jesuits desirous to change the Sabean emblems, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a></li> + +<li class="indx">Augustine, his accession to Christianity placed theology and science at everlasting enmity, <abbr title="two">ii.</abbr> <a href="#Page_88">88</a>;</li> +<li class="isub1">his directions about the ladies’ toilet, <abbr title="two">ii.</abbr> <a href="#Page_331">331</a>; + + +<span class="pagenum"><a id="Page_647">647</a></span></li> + +<li class="isub1">scouted the sphericity of the earth, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a>;</li> +<li class="isub1">affirmed a predestinated state of happiness and predetermined reprobation, <abbr title="two">ii.</abbr> <a href="#Page_546">546</a></li> + +<li class="indx">A U M, meaning of the sacred letters, <abbr title="two">ii.</abbr> <a href="#Page_31">31</a>;</li> +<li class="isub1">the holy primitive syllable, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">and Tum, <abbr title="two">ii.</abbr> <a href="#Page_387">387</a></li> + +<li class="indx">Aur, <abbr title="one">i.</abbr> 158</li> + +<li class="indx">Aura Placida, deified into two martyrs, <abbr title="two">ii.</abbr> <a href="#Page_248">248</a></li> + +<li class="indx">Aureole, from Babylonia, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a></li> + +<li class="indx">Auricular confession in the Anglican church, <abbr title="two">ii.</abbr> <a href="#Page_544">544</a></li> + +<li class="indx">Aurora borealis, conjectures concerning it of scientists, <abbr title="one">i.</abbr> 417</li> + +<li class="indx">Aurumgahad, <abbr title="one">i.</abbr> 349;</li> +<li class="isub1">Buddhistic mementos, <abbr title="one">i.</abbr> 349</li> + +<li class="indx">Austin Friars, or Augustinians, outdone in magic by the Jesuits, <abbr title="one">i.</abbr> 445</li> + +<li class="indx">Avany, the Virgin, by whom the first Buddha was incarnated, <abbr title="two">ii.</abbr> <a href="#Page_322">322</a></li> + +<li class="indx">Avatar, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">the earliest, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a></li> + +<li class="indx">Avatars and emanations, <abbr title="two">ii.</abbr> <a href="#Page_155">155</a>, <a href="#Page_156">156</a>;</li> +<li class="isub1">of Vishnu, <abbr title="two">ii.</abbr> <a href="#Page_274">274</a>;</li> +<li class="isub1">they symbolize evolution of races, <abbr title="two">ii.</abbr> <a href="#Page_275">275</a></li> + +<li class="indx">Avicenna, on chickens with hawks’ heads, <abbr title="one">i.</abbr> 385</li> + +<li class="indx">Azaz-El, or Siva, <abbr title="two">ii.</abbr> <a href="#Page_302">302</a>, <a href="#Page_303">303</a></li> + +<li class="indx">Azoth, or creative principle, symbol, <abbr title="one">i.</abbr> 462;</li> +<li class="isub1">blunder of de Mirville, <i>ib.</i></li> + +<li class="indx">Aztecs, of Mexico, their calendar, <abbr title="one">i.</abbr> 11;</li> +<li class="isub1">resembled the ancient Egyptians, <abbr title="one">i.</abbr> 560</li> + + +<li class="ifrst">Baal, prophets danced the circle-dance of the Amazons, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a>;</li> +<li class="isub1">Tsephon, god of the crypt, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a>;</li> +<li class="isub1">how his hierophants procured apparitions, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a></li> + +<li class="indx">Babies speaking good French, <abbr title="one">i.</abbr> 371</li> + +<li class="indx">Babinet on table-turning, <abbr title="one">i.</abbr> 60, 101, 104;</li> +<li class="isub1">declares levitation impossible and is refuted, <abbr title="one">i.</abbr> 105;</li> +<li class="isub1">his story of a fire-globe resembling a cat, <abbr title="one">i.</abbr> 107</li> + +<li class="indx">Babylon, built by those who escaped the deluge, <abbr title="one">i.</abbr> 31;</li> +<li class="isub1">after three conquerors, <abbr title="one">i.</abbr> 534;</li> +<li class="isub1">the great mother, or Magna Mater, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a></li> + +<li class="indx">Babylonia, the seat of Sanscrit literature, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a></li> + +<li class="indx">Babylonian priests, asserted their observations to have extended back 470,000 years, <abbr title="one">i.</abbr> 533;</li> +<li class="isub1">system defined, <abbr title="two">ii.</abbr> <a href="#Page_170">170</a></li> + +<li class="indx">Bacchic fan, held by Osiris, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a></li> + +<li class="indx">Bacchus, a saint of the Roman calendar, <abbr title="one">i.</abbr> 160;</li> +<li class="isub1">worship among the Jews, <abbr title="two">ii.</abbr> <a href="#Page_128">128</a>;</li> +<li class="isub1">“the son of God,” <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">myth, contains the history of the gods, <abbr title="two">ii.</abbr> <a href="#Page_527">527</a>;</li> +<li class="isub1">the Prophet-God, <abbr title="two">ii.</abbr> <a href="#Page_527">527</a>, <a href="#Page_528">528</a>;</li> +<li class="isub1">a saint in the calendar, <abbr title="two">ii.</abbr> <a href="#Page_528">528</a>;</li> +<li class="isub1">or Dionysus, his Indian origin, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Bacon, Roger, miracles, <abbr title="one">i.</abbr> 69;</li> +<li class="isub1">predicted the use of steam and other modern inventions, <abbr title="one">i.</abbr> 413</li> + +<li class="indx">Badagas, a people of Hindustan who revere and maintain the Todas, <abbr title="two">ii.</abbr> <a href="#Page_613">613-615</a></li> + +<li class="indx">Bad demons, <abbr title="one">i.</abbr> 343</li> + +<li class="indx">Bael-tur, sacred to Siva, <abbr title="one">i.</abbr> 469</li> + +<li class="indx">Baggage from the Pagan mysteries, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a></li> + +<li class="indx">Bahak-Zivo, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">ordered to create, <abbr title="one">i.</abbr> 299;</li> +<li class="isub1">the creator, <abbr title="two">ii.</abbr> <a href="#Page_134">134</a></li> + +<li class="indx">Bahira, the Nestorian monk, <abbr title="two">ii.</abbr> <a href="#Page_54">54</a></li> + +<li class="indx">Balahala, the fifth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Balam Acan, a Toltecan king, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Ban, on spiritualistic writings, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx">Banyan, the tree of knowledge and life, <abbr title="two">ii.</abbr> <a href="#Page_293">293</a></li> + +<li class="indx">Baphomet, the alleged god of the Templars, <abbr title="two">ii.</abbr> <a href="#Page_302">302</a></li> + +<li class="indx">Baptism of blood, the slaughter of a hierophant or an animal, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">a general practice, <abbr title="two">ii.</abbr> <a href="#Page_134">134</a></li> + +<li class="indx">Baptismal font in Egyptian pyramids, <abbr title="one">i.</abbr> 519</li> + +<li class="indx">Baptist preachers’ meeting in New York, <abbr title="two">ii.</abbr> <a href="#Page_473">473</a>, <a href="#Page_474">474</a>;</li> +<li class="isub1">a warm doctrine, <a href="#Page_473"><i>ib.</i></a></li> + +<li class="indx">Baptista Porta, <abbr title="one">i.</abbr> 66</li> + +<li class="indx">Baptists, <abbr title="two">ii.</abbr> <a href="#Page_291">291</a></li> + +<li class="indx">Bardesanian system, <abbr title="two">ii.</abbr> <a href="#Page_224">224</a></li> + +<li class="indx">Barjota, Curé de, his magical powers, <abbr title="two">ii.</abbr> <a href="#Page_60">60</a>;</li> +<li class="isub1">saves the Pope’s life, <a href="#Page_60"><i>ib.</i></a></li> + +<li class="indx">Barlaam and Josaphat, a ridiculous romance, <abbr title="two">ii.</abbr> <a href="#Page_580">580</a></li> + +<li class="indx">Barrachias-Hassan-Oglu, <abbr title="one">i.</abbr> 43</li> + +<li class="indx">Barri (Italy), a statue of the Madonna with crinoline, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a></li> + +<li class="indx">Bart, his testimony in regard to Herakles, <abbr title="two">ii.</abbr> <a href="#Page_515">515</a></li> + +<li class="indx">Basic matter of gold, <abbr title="one">i.</abbr> 50</li> + +<li class="indx">Basileus, the archon taking charge of the Eleusinians, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a></li> + +<li class="indx">Basilidean system, the exposition of Irenæus, <abbr title="two">ii.</abbr> <a href="#Page_157">157</a></li> + +<li class="indx">Basilides, description of Clement, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">derived his doctrines from the Gospel according to Matthew, <abbr title="two">ii.</abbr> <a href="#Page_155">155</a>;</li> +<li class="isub1">his doctrines set forth by Tertullian, <abbr title="two">ii.</abbr> <a href="#Page_189">189</a></li> + +<li class="indx">Bastian, Dr., his conception of the temple of Angkor or Nagkon-Wat, <abbr title="one">i.</abbr> 567, 568</li> + +<li class="indx">Batria, the wife of Pharaoh, teacher of Moses, <abbr title="one">i.</abbr> 25</li> + +<li class="indx">Battle of life, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a></li> + +<li class="indx">Baubo, in the Mysteries, what she directed, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a></li> + +<li class="indx">Bayle, his testimony on spurious relics, <abbr title="two">ii.</abbr> <a href="#Page_72">72</a></li> + +<li class="indx">Beads and rosaries, of Buddhistic origin, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a>.</li> + +<li class="indx">Beatific vision or epopteia, testimony of Paul and Apuleius, <abbr title="two">ii.</abbr> <a href="#Page_146">146</a></li> + +<li class="indx">Beaujeu, Count, his Masonic imposture, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Beaumont, Elie de, on terrestrial circulation, <abbr title="one">i.</abbr> 503</li> + +<li class="indx">Beausobre, on the Rasit or Principle, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a></li> + +<li class="indx">Beel-Zebub (more properly Beel-Zebul, the Baal of the Temple) the same as Apollo, the Oracle-God, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">nicknamed Beel-Zebub, a god of flies, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Beer made in ancient Egypt, <abbr title="one">i.</abbr> 543</li> + +<li class="indx">Bel, a personification of the Hindu Siva, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">and the dragon, <abbr title="one">i.</abbr> 550;</li> +<li class="isub1">Baal, the Devil, <abbr title="one">i.</abbr> 552</li> + +<li class="indx">Belial, a Diakka, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a></li> + +<li class="indx">Believers in magic, mesmerism and spiritualism, 800,000,000, <abbr title="one">i.</abbr> 512</li> + +<li class="indx">Bellarmin, Cardinal, his vision about the bottomless pit, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a> + + +<span class="pagenum"><a id="Page_648">648</a></span></li> + +<li class="indx">Bells before the shrine of Jupiter-Ammon, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a>;</li> +<li class="isub1">in Jewish and Buddhistic rites, <a href="#Page_95"><i>ib.</i></a></li> + +<li class="indx">Belus, the first Assyrian king, deified, <abbr title="one">i.</abbr> 552</li> + +<li class="indx">Ben Asai, in the garden of delights, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">Zoma, in the garden of delights, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a></li> + +<li class="indx">Benedict, <abbr title="Saint">St.</abbr>, and his black raven, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a></li> + +<li class="indx">Bengal, magical seance, <abbr title="one">i.</abbr> 467</li> + +<li class="indx">Bengalese conjurers and jugglers, <abbr title="one">i.</abbr> 457;</li> +<li class="isub1">planting trees, etc., which grew at once, <i>ib.</i></li> + +<li class="indx">Bethlehem, grotto of, temple of Adonis, <abbr title="two">ii.</abbr> <a href="#Page_139">139</a></li> + +<li class="indx">Beverages to produce visions, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a></li> + +<li class="indx">Bhagaved-gita, opinion of du Perron, <abbr title="two">ii.</abbr> <a href="#Page_562">562</a>;</li> +<li class="isub1">reverenced by the Brahmans, <a href="#Page_562"><i>ib.</i></a>;</li> +<li class="isub1">contains the greatest mysteries of the Brahmanic religion, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a>;</li> +<li class="isub1">reverenced alike by Brahmanists and Buddhists, <a href="#Page_563"><i>ib.</i></a></li> + +<li class="indx">Bhagavant, the same as Parabrahma, <abbr title="one">i.</abbr> 91;</li> +<li class="isub1">endued Brahma with creative power, <abbr title="one">i.</abbr> 90;</li> +<li class="isub1">not a creator, <abbr title="one">i.</abbr> 347;</li> +<li class="isub1">enters the world-egg, <i>ib.</i></li> + +<li class="indx">Bhagaved, <abbr title="one">i.</abbr> 148</li> + +<li class="indx">Bhangulpore, Round Tower, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Bhutavan, the Spirit of Evil, created to destroy the incarnation of the sin of Brahma, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Bible, antedated by Vedas, <abbr title="one">i.</abbr> 91;</li> +<li class="isub1">its allegories repeated in Talapoin and Ceylonese traditions and manuscripts, <abbr title="one">i.</abbr> 577;</li> +<li class="isub1">used as a weapon against the people who furnished it, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a>;</li> +<li class="isub1">an allegorical screen of the Kabala, <abbr title="two">ii.</abbr> <a href="#Page_210">210</a>;</li> +<li class="isub1">the great light of modern Masonry, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a>;</li> +<li class="isub1">four or five times written over, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a>;</li> +<li class="isub1">when made up, <abbr title="two">ii.</abbr> <a href="#Page_471">471</a>;</li> +<li class="isub1">a secret volume, <a href="#Page_471"><i>ib.</i></a>;</li> +<li class="isub1">Patriarchs only zodiacal signs, <abbr title="two">ii.</abbr> <a href="#Page_459">459</a></li> + +<li class="indx">Bilocation, <abbr title="one">i.</abbr> 361</li> + +<li class="indx">Binlang-stone, <abbr title="two">ii.</abbr> <a href="#Page_234">234</a></li> + +<li class="indx">Biographers of the Devil, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a></li> + +<li class="indx">Birds, sung a mass for <abbr title="Saint">St.</abbr> Francis, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a></li> + +<li class="indx">Birs-Nimrud, the temple of seven stages, <abbr title="one">i.</abbr> 261</li> + +<li class="indx">Birth of the human soul, <abbr title="one">i.</abbr> 345</li> + +<li class="indx">Birth-marks, <abbr title="one">i.</abbr> 384</li> + +<li class="indx">Bisexual, the first man, <abbr title="one">i.</abbr> 559</li> + +<li class="indx">Bishops of the fourth century illiterate, <abbr title="two">ii.</abbr> <a href="#Page_251">251</a></li> + +<li class="indx">Black-faced Christ in India, <abbr title="two">ii.</abbr> <a href="#Page_532">532</a></li> + +<li class="indx">Black gods worshipped by the Yakuts, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a>, <a href="#Page_569">569</a></li> + +<li class="indx">Blackguardism of Father Weninger, <abbr title="two">ii.</abbr> <a href="#Page_379">379</a></li> + +<li class="indx">Black magic practised at the Vatican, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">sorcery and witchcraft, an abuse, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">mirror, <abbr title="one">i.</abbr> 596;</li> +<li class="isub1">reveals to the Inca queen her husband’s death, <i>ib.</i>;</li> +<li class="isub1">virgins in French cathedrals, figures of Isis, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a></li> + +<li class="indx">“Bleeding Head” of a murdered child employed as an oracle, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a>;</li> +<li class="isub1">image, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a></li> + +<li class="indx">Blessed Virgin gives a demoniac a sound thrashing, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a></li> + +<li class="indx">Blind Force plus intelligence, <abbr title="one">i.</abbr> 199;</li> +<li class="isub1">psychic force, <i>ib.</i></li> + +<li class="indx">Blood, the baptism, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">of Jesus Christ, a phial of it presented to Henry <abbr title="Three">III.</abbr> of England, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>;</li> +<li class="isub1">eagerness of spirits for it, <abbr title="one">i.</abbr> 344;</li> +<li class="isub1">its circulation understood by the Egyptians, <abbr title="one">i.</abbr> 544;</li> +<li class="isub1">liquefied at Naples and Nargercoil, in India, <abbr title="one">i.</abbr> 613;</li> +<li class="isub1">its emanations serve spirits with material for their apparitions, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a>;</li> +<li class="isub1">the universal Proteus and arcanum of life, <a href="#Page_567"><i>ib.</i></a>;</li> +<li class="isub1">-demons, <abbr title="one">i.</abbr> 353;</li> +<li class="isub1">-evocation by the Yakuts, Bulgarians and Moldavians, <abbr title="two">ii.</abbr> <a href="#Page_569">569</a>, <a href="#Page_570">570</a></li> + +<li class="indx">Bloody legislation of Protestant countries against witchcraft, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">rites in Hayti, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Blue, held in aversion as the symbol of evil, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">ray, <abbr title="one">i.</abbr> 137, 264;</li> +<li class="isub1">-violet, the seventh ray, most responsive of all, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Body, the sepulchre of the soul, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a>;</li> +<li class="isub1">how long it may be kept alive, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a>;</li> +<li class="isub1">of Moses, a symbol for Palestine, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a>;</li> +<li class="isub1">may be obsessed by spirits during the temporary absence of the soul, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Boismont, de, Brierre, on hallucinations, <abbr title="one">i.</abbr> 144</li> + +<li class="indx">Boodhasp, the founder of Sabism or baptism, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>, <a href="#Page_291">291</a></li> + +<li class="indx">Book of the Dead, Egyptian, <abbr title="one">i.</abbr> 517, 518;</li> +<li class="isub1">quoted in the Gospel according to Matthew, <abbr title="two">ii.</abbr> <a href="#Page_548">548</a>;</li> +<li class="isub1">older than Menes, <abbr title="two">ii.</abbr> <a href="#Page_361">361</a>;</li> +<li class="isub1">of Jasher, <abbr title="one">i.</abbr> 549;</li> +<li class="isub1">of Jasher, the <cite>Old Testament</cite> condensed, <abbr title="two">ii.</abbr> <a href="#Page_399">399</a>;</li> +<li class="isub1">of Numbers, Chaldean, <abbr title="one">i.</abbr> 32</li> + +<li class="indx">Books lost and destroyed, <abbr title="one">i.</abbr> 24;</li> +<li class="isub1">of Hermes, <abbr title="one">i.</abbr> 33;</li> +<li class="isub1">of Hermes, attested by the Champollions, <abbr title="one">i.</abbr> 625</li> + +<li class="indx">Births, feast of, supposed to be Bacchic, <abbr title="two">ii.</abbr> <a href="#Page_44">44</a>, <a href="#Page_45">45</a></li> + +<li class="indx">Bosheth, Israelites consecrated, <abbr title="two">ii.</abbr> <a href="#Page_130">130</a></li> + +<li class="indx">Both-al, Batylos, and Beth-el, <abbr title="one">i.</abbr> 550</li> + +<li class="indx">Bourbourg, Brasseur de, publishes <i>Popol Vuh</i>, <abbr title="one">i.</abbr> 2</li> + +<li class="indx">Boussingault on table-turning, <abbr title="one">i.</abbr> 60</li> + +<li class="indx">Bozrah, the convent there the place where the seed of Islam was sown, <abbr title="two">ii.</abbr> <a href="#Page_54">54</a></li> + +<li class="indx">Brachmans in Greece, <abbr title="two">ii.</abbr> <a href="#Page_321">321</a></li> + +<li class="indx">Brahm, <abbr title="one">i.</abbr> 291</li> + +<li class="indx">Brahma, a secondary deity, like Jehovah, the demiurgos, <abbr title="one">i.</abbr> 91;</li> +<li class="isub1">evolved himself, and then brought nature from himself, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">creates Lomus, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">produces spiritual beings, then daints or giants, and, finally, the castes of men, <abbr title="one">i.</abbr> 148;</li> +<li class="isub1">the name of the universal germ, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a>;</li> +<li class="isub1">night of, <abbr title="two">ii.</abbr> <a href="#Page_272">272</a>, <a href="#Page_273">273</a>, <a href="#Page_421">421</a>;</li> +<li class="isub1">manifested as twelve attributes or gods, <abbr title="one">i.</abbr> 348;</li> +<li class="isub1">day and night, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a></li> + +<li class="indx">Brahma-Prajapati committed the first sin, <abbr title="one">i.</abbr> 265;</li> +<li class="isub1">his repentance and the hottest tear, <i>ib.</i></li> + +<li class="indx">Brahm-âtma, or chief of the initiates, had the two crossed keys, <abbr title="two">ii.</abbr> <a href="#Page_31">31</a></li> + +<li class="indx">Brahman, his astounding declaration to Jacolliot, <abbr title="two">ii.</abbr> <a href="#Page_585">585</a></li> + +<li class="indx">Brahmanas, <abbr title="two">ii.</abbr> <a href="#Page_409">409</a>, <a href="#Page_410">410</a>;</li> +<li class="isub1">the key to the Rig-Veda, <abbr title="two">ii.</abbr> <a href="#Page_415">415</a></li> + +<li class="indx">Brahmanical religion, stated in the doctrine of God as the Universal mind diffused through all things, <abbr title="one">i.</abbr> 289</li> + +<li class="indx">Brahmanism, pre-Vedic, identical with Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a>; + + +<span class="pagenum"><a id="Page_649">649</a></span></li> +<li class="isub1">Buddhism its primitive source, <abbr title="two">ii.</abbr> <a href="#Page_169">169</a></li> + +<li class="indx">Brahman gods, Siva, Surya, and the Aswins denounced in the <cite>Avesta</cite>, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a>, <a href="#Page_483">483</a></li> + +<li class="indx">Brahman-Yoggins, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">story of descent from giants, <abbr title="one">i.</abbr> 122;</li> +<li class="isub1">theories of the sun and moon, <abbr title="one">i.</abbr> 264;</li> +<li class="isub1">their powers of prediction and clairvoyance, <abbr title="one">i.</abbr> 446;</li> +<li class="isub1">possess secrets of anæsthesia, <abbr title="one">i.</abbr> 540;</li> +<li class="isub1">widows burned without hurting them, <i>ib.</i>;</li> +<li class="isub1">know that the rite of widow-burning was never prescribed, <abbr title="one">i.</abbr> 541;</li> +<li class="isub1">their religion exclusive, and not to be disseminated, <abbr title="one">i.</abbr> 581;</li> +<li class="isub1">dispossessed the Jaina natives of India, <abbr title="two">ii.</abbr> <a href="#Page_323">323</a>;</li> +<li class="isub1">in Babylonia, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a>;</li> +<li class="isub1">and Buddhists, their extraordinary probity, <abbr title="two">ii.</abbr> <a href="#Page_474">474</a>;</li> +<li class="isub1">how it has deteriorated by Christian association, <a href="#Page_474"><i>ib.</i></a></li> + +<li class="indx">Brain, substance changed by thought and sensation, <abbr title="one">i.</abbr> 249, 250;</li> +<li class="isub1">silvery spark in, <abbr title="one">i.</abbr> 329</li> + +<li class="indx">Brazen serpent, the caduceus of Mercury or Asklepios, <abbr title="one">i.</abbr> 556;</li> +<li class="isub1">symbol of Esculapius or Iao, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">worshipped by the Israelites, <a href="#Page_481"><i>ib.</i></a>;</li> +<li class="isub1">broken by Hezekiah, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a></li> + +<li class="indx">Bread-and-mutton protoplasms, <abbr title="one">i.</abbr> 421</li> + +<li class="indx">Bread and wine, a sacrifice of great antiquity, <abbr title="two">ii.</abbr> <a href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href="#Page_513">513</a></li> + +<li class="indx">Breath, immortal, infusing life, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Brighou, the pragâpati and his patriarchal descendants, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a></li> + +<li class="indx">Bronze age, <abbr title="one">i.</abbr> 534</li> + +<li class="indx">Bronze introduced into Europe 6,000 years ago by Aryan immigrants, <abbr title="one">i.</abbr> 539</li> + +<li class="indx">Brothers of the Shadow, <abbr title="one">i.</abbr> 319</li> + +<li class="indx">Broussard on magnetism and medicine, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a></li> + +<li class="indx">Bruno, why slaughtered, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr> Draper misrepresents him, <abbr title="one">i.</abbr> 94;</li> +<li class="isub1">held Jesus to be a magician, <i>ib.</i>;</li> +<li class="isub1">accusation against him, <abbr title="one">i.</abbr> 95;</li> +<li class="isub1">his reply, <abbr title="one">i.</abbr> 96;</li> +<li class="isub1">declared this world a star, <i>ib.</i>;</li> +<li class="isub1">acknowledged an universal Providence, <i>ib.</i>;</li> +<li class="isub1">doubted the Trinity, <abbr title="one">i.</abbr> 97;</li> +<li class="isub1">a Pythagorean, <abbr title="one">i.</abbr> 98</li> + +<li class="indx">Brutal force adored by Christendom, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a></li> + +<li class="indx">Buchanan, <abbr title="Professor">Prof.</abbr> J. R., criticises Agassiz, <abbr title="one">i.</abbr> 63;</li> +<li class="isub1">his bridge from physical impression to consciousness, <abbr title="one">i.</abbr> 87;</li> +<li class="isub1">theory of psychometry, <abbr title="one">i.</abbr> 182;</li> +<li class="isub1">on tendency of gestures to follow the phrenological organs, <abbr title="one">i.</abbr> 500</li> + +<li class="indx">Buddha, the formless Brahm, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">the monad, <i>ib.</i>, 550;</li> +<li class="isub1">incarnation, <i>ib.</i>;</li> +<li class="isub1">his lama representative, <abbr title="one">i.</abbr> 437, 438;</li> +<li class="isub1">appearing of his shadow to Hiouen-Thsang, <abbr title="one">i.</abbr> 600;</li> +<li class="isub1">never deified by his followers, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a>;</li> +<li class="isub1">a social rather than a religious reformer, <abbr title="two">ii.</abbr> <a href="#Page_339">339</a>;</li> +<li class="isub1">tempted and victorious, <abbr title="two">ii.</abbr> <a href="#Page_513">513</a>;</li> +<li class="isub1">never wrote, <abbr title="two">ii.</abbr> <a href="#Page_559">559</a>;</li> +<li class="isub1">his lessons to his disciples, <a href="#Page_559"><i>ib.</i></a>;</li> +<li class="isub1">taught the new birth, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a>;</li> +<li class="isub1">breaks with the old mysteries, <a href="#Page_566"><i>ib.</i></a>;</li> +<li class="isub1">or Sommona-Cadom, the Siamese Saviour, <abbr title="two">ii.</abbr> <a href="#Page_576">576</a>;</li> +<li class="isub1">changed by the Vatican into <abbr title="Saint">St.</abbr> Josaphat, <abbr title="two">ii.</abbr> <a href="#Page_579">579</a>;</li> +<li class="isub1">“just as if he had been a Christian,” <abbr title="two">ii.</abbr> <a href="#Page_581">581</a></li> + +<li class="indx">Buddha-Siddârtha, <abbr title="one">i.</abbr> 34;</li> +<li class="isub1">-Gautama, <abbr title="one">i.</abbr> 92;</li> +<li class="isub1">lived 2,540 years ago, <abbr title="two">ii.</abbr> <a href="#Page_537">537</a>;</li> +<li class="isub1">teaches how to escape reincarnation, <abbr title="one">i.</abbr> 346</li> + +<li class="indx">Buddhism based on the doctrine of God, the universal Mind diffused through all things, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">prehistoric, the once universal religion, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">preached by Jesus, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">its ethics, <abbr title="two">ii.</abbr> <a href="#Page_124">124</a>;</li> +<li class="isub1">identical with pre-Vedic Brahmanism, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a>;</li> +<li class="isub1">the primitive source of Brahmanism, <abbr title="two">ii.</abbr> <a href="#Page_169">169</a>;</li> +<li class="isub1">its groundwork the kabalistic doctrine, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">its doctrine based on works, <abbr title="two">ii.</abbr> <a href="#Page_288">288</a>;</li> +<li class="isub1">esoteric doctrines, <abbr title="two">ii.</abbr> <a href="#Page_319">319</a>;</li> +<li class="isub1">the religion of the earlier Vedas, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a>;</li> +<li class="isub1">degenerated into Lamaism, <abbr title="two">ii.</abbr> <a href="#Page_582">582</a></li> + +<li class="indx">Buddhist patriarch of Nangasaki, <abbr title="two">ii.</abbr> <a href="#Page_79">79</a>;</li> +<li class="isub1">system, how mastered, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">monks in Syria and Babylon, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>;</li> +<li class="isub1">went so far as Ireland, <a href="#Page_290"><i>ib.</i></a>;</li> +<li class="isub1">theories of sun and moon, <abbr title="one">i.</abbr> 264;</li> +<li class="isub1">respect for the sapphire-stone, <i>ib.</i></li> + +<li class="indx">Buddhistic element in Gnosticism and missionaries in Greece, <abbr title="two">ii.</abbr> <a href="#Page_321">321</a>;</li> +<li class="isub1">theology, four schools, <abbr title="two">ii.</abbr> <a href="#Page_533">533</a></li> + +<li class="indx">Bull the emblem of life everywhere, <abbr title="two">ii.</abbr> <a href="#Page_235">235</a>, <a href="#Page_236">236</a>;</li> +<li class="isub1">against the comet, <abbr title="two">ii.</abbr> <a href="#Page_509">509</a>;</li> +<li class="isub1">and syllabus burned by the Bohemians, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Bull’s eye in the target of Christianity, <abbr title="two">ii.</abbr> <a href="#Page_476">476</a></li> + +<li class="indx">Bullets successfully resisted by talismans, <abbr title="one">i.</abbr> 378</li> + +<li class="indx">Bulwer-Lytton, his description of the <i>vril</i>, or primal force, <abbr title="one">i.</abbr> 64, 125;</li> +<li class="isub1">elementary beings, <abbr title="one">i.</abbr> 285, 289;</li> +<li class="isub1">the Vril-ya, or coming race, <abbr title="one">i.</abbr> 296</li> + +<li class="indx">Bunsen, testimony concerning the Origines of Egypt, <abbr title="one">i.</abbr> 529;</li> +<li class="isub1">description of the Pyramid of Cheops, <abbr title="one">i.</abbr> 518;</li> +<li class="isub1">account of the Egyptian skill in quarrying, <i>ib.</i>;</li> +<li class="isub1">on the word <span class="allsmcap">PTR</span>, <abbr title="two">ii.</abbr> <a href="#Page_93">93</a>;</li> +<li class="isub1">his opinion respecting Zoroaster and the Baktrian emigration, <abbr title="two">ii.</abbr> <a href="#Page_432">432</a>;</li> +<li class="isub1">his opinion of Khamism, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a>;</li> +<li class="isub1">on the exodus of the Israelites, <abbr title="two">ii.</abbr> <a href="#Page_558">558</a></li> + +<li class="indx">Bur, the offspring of Audhumla, <abbr title="one">i.</abbr> 147</li> + +<li class="indx">Burning men to avoid shedding their blood, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">scientists about as ready as clergy, <abbr title="one">i.</abbr> 85</li> + +<li class="indx">Buried cities in Hindustan, <abbr title="one">i.</abbr> 350</li> + +<li class="indx">Butlerof, <abbr title="Professor">Prof.</abbr> A., on the facts of spiritualism, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a></li> + + +<li class="ifrst">Cabeirians, <abbr title="one">i.</abbr> 23</li> + +<li class="indx">Cable-tow, the Brahmanical cord, <abbr title="two">ii.</abbr> <a href="#Page_393">393</a></li> + +<li class="indx">Cadière, Mlle., her seduction by a Jesuit priest, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a>, <a href="#Page_634">634</a></li> + +<li class="indx">Cagliostro, an Hermetic philosopher, persecuted by the Church of Rome, <abbr title="one">i.</abbr> 200;</li> +<li class="isub1">said to have made gold and diamonds, <abbr title="one">i.</abbr> 509</li> + +<li class="indx">Cain, ancestor of the Hivites, or Serpents, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">and Siva, <abbr title="two">ii.</abbr> <a href="#Page_448">448</a>;</li> +<li class="isub1">or Kenu, the eldest, <abbr title="two">ii.</abbr> <a href="#Page_464">464</a></li> + +<li class="indx">Calmeil imputes theomania of the Calvinists to hysteria and epilepsy, <abbr title="one">i.</abbr> 371;</li> +<li class="isub1">his explanation of their extraordinary power of resistance to blows, <abbr title="one">i.</abbr> 375</li> + +<li class="indx">Calmet, Dom, on vampires, <abbr title="one">i.</abbr> 452</li> + +<li class="indx">Calvin affirmed election, original sin, and reprobation, <abbr title="two">ii.</abbr> <a href="#Page_547">547</a></li> + +<li class="indx">Carnac, the serpent’s mount, <abbr title="one">i.</abbr> 554</li> + +<li class="indx">Campanile Column, of <abbr title="Saint">St.</abbr> Mark’s, in Venice, its original, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Canals of Egypt, <abbr title="one">i.</abbr> 516, 517</li> + +<li class="indx">Canonical books, enforced eliminations, <abbr title="two">ii.</abbr> <a href="#Page_143">143</a>; + + +<span class="pagenum"><a id="Page_650">650</a></span></li> +<li class="isub1">selected by sortilege, <abbr title="two">ii.</abbr> <a href="#Page_251">251</a></li> + +<li class="indx">Capuchins, their Christmas observances, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Carpenter, W. B., lecture on Egypt, <abbr title="one">i.</abbr> 440</li> + +<li class="indx">Carthage more civilized than Rome, <abbr title="one">i.</abbr> 520;</li> +<li class="isub1">built long before the taking of Troy, <i>ib.</i>;</li> +<li class="isub1">not built by Dido, <i>ib.</i></li> + +<li class="indx">Cataclysms, periodical, <abbr title="one">i.</abbr> 31</li> + +<li class="indx">Catalepsy and vampirism, <abbr title="one">i.</abbr> 449, 450</li> + +<li class="indx">Catherine of Medicis employed a sorcerer, <abbr title="two">ii.</abbr> <a href="#Page_55">55</a>;</li> +<li class="isub1">her resort to the charm of “the bleeding head,” <abbr title="two">ii.</abbr> <a href="#Page_56">56</a></li> + +<li class="indx">Catholic ritual of pagan origin, <abbr title="two">ii.</abbr> <a href="#Page_85">85</a>;</li> +<li class="isub1">miracle in Poland means revolution, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a>;</li> +<li class="isub1">must be Ultramontane and Jesuit, <abbr title="two">ii.</abbr> <a href="#Page_356">356</a>;</li> +<li class="isub1">missionaries becoming Talapoins, <abbr title="two">ii.</abbr> <a href="#Page_531">531</a></li> + +<li class="indx">Catholicism more fetish-worshipping than Hinduism, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a></li> + +<li class="indx">Catholics persecute other Christians, <abbr title="two">ii.</abbr> <a href="#Page_81">81</a></li> + +<li class="indx">Causes, Platonic division, <abbr title="one">i.</abbr> 393</li> + +<li class="indx">Cave-men of Les Eyzies, <abbr title="one">i.</abbr> 295</li> + +<li class="indx">Cave-temples of Ajunta, Buddhistic, <abbr title="one">i.</abbr> 349;</li> +<li class="isub1">of India, claimed by the Jainas, <abbr title="two">ii.</abbr> <a href="#Page_323">323</a></li> + +<li class="indx">Caves of Mithras, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Celestial Virgin pursued by the Dragon, a mystery and representation in the constellations, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a></li> + +<li class="indx">Celsus, his accusations of the Christians, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>;</li> +<li class="isub1">not being refuted, his books burned, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>, <a href="#Page_52">52</a>;</li> +<li class="isub1">a copy probably existing at a monastery on Mount Athos, <abbr title="two">ii.</abbr> <a href="#Page_52">52</a>;</li> +<li class="isub1">his opinion of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_530">530</a></li> + +<li class="indx">Celebrated vase of the Genoa Cathedral, its material not known, <abbr title="one">i.</abbr> 537, 538</li> + +<li class="indx">Celt, probably a hybrid of the Aryan and Iberians of Europe, <abbr title="one">i.</abbr> 576</li> + +<li class="indx">Cement, ancient, <abbr title="one">i.</abbr> 239</li> + +<li class="indx">Cenchrea, Paul shorn and Lucius initiated there, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a></li> + +<li class="indx">Centenarians, Parr, Jenkins, and others, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Central America, her peoples to be traced to the Phœnicians and Mosaic Israelites, <abbr title="one">i.</abbr> 555;</li> +<li class="isub1">Asia, the face of the country changed, <abbr title="two">ii.</abbr> <a href="#Page_426">426</a>;</li> +<li class="isub1">Invisible, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Cerebral electricity, its dependence upon the statical, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Ceremony of withdrawing the soul, <abbr title="two">ii.</abbr> <a href="#Page_603">603</a></li> + +<li class="indx">Ceres or Demeter, the female or passive productive principle, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Cerinthus, his doctrines described by Irenæus, <abbr title="two">ii.</abbr> <a href="#Page_176">176</a></li> + +<li class="indx">Cevennes, prophets of, <abbr title="one">i.</abbr> 221;</li> +<li class="isub1">the Convulsionaires, miraculous occurrences, <abbr title="one">i.</abbr> 370;</li> +<li class="isub1">statement by Figuier, <abbr title="one">i.</abbr> 370, 371</li> + +<li class="indx">Chair of <abbr title="Saint">St.</abbr> Fiacre and its prolificating virtue, <abbr title="two">ii.</abbr> <a href="#Page_332">332</a></li> + +<li class="indx">Chaldean Arba and Christian Four, <abbr title="two">ii.</abbr> <a href="#Page_171">171</a>;</li> +<li class="isub1">oracles, <abbr title="one">i.</abbr> 535;</li> +<li class="isub1">denounce augury, <i>ib.</i></li> + +<li class="indx">Chaldeans, their correct astronomical calculations, <abbr title="one">i.</abbr> 11;</li> +<li class="isub1">their magic, <abbr title="one">i.</abbr> 66;</li> +<li class="isub1">their theory of magic, <abbr title="one">i.</abbr> 459;</li> +<li class="isub1">their origin, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a>;</li> +<li class="isub1">Hebrew Sanscrit, <a href="#Page_46"><i>ib.</i></a></li> + +<li class="indx">Champollion declares the Egyptians monotheists, <abbr title="one">i.</abbr> 24;</li> +<li class="isub1">his description of Karnak, <abbr title="one">i.</abbr> 523;</li> +<li class="isub1">synopsis of his discoveries, <abbr title="one">i.</abbr> 530</li> + +<li class="indx">Chandragupta, his exploits, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a>, <a href="#Page_608">608</a></li> + +<li class="indx">Chaos, the Female Principle, <abbr title="one">i.</abbr> 61;</li> +<li class="isub1">Archæus, Akasa, <abbr title="one">i.</abbr> 125;</li> +<li class="isub1">the Soul of the World, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">and ether, the first two, <abbr title="one">i.</abbr> 341</li> + +<li class="indx">Charlatan only will ever use mercury as a medicine, <abbr title="two">ii.</abbr> <a href="#Page_621">621</a></li> + +<li class="indx">Charms, the Dharani, their extraordinary powers, <abbr title="one">i.</abbr> 471</li> + +<li class="indx">Charmed life, <abbr title="one">i.</abbr> 379</li> + +<li class="indx">Charmers, their power over beasts and reptiles, <abbr title="one">i.</abbr> 381</li> + +<li class="indx">Charybdis, the maëlstrom, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Chemi, or Chem, the ancient name of Egypt, <abbr title="one">i.</abbr> 541</li> + +<li class="indx">Chemical vapors taking forms, <abbr title="one">i.</abbr> 127</li> + +<li class="indx">Chemicals keep away disagreeable physical phenomena, <abbr title="one">i.</abbr> 356, 357</li> + +<li class="indx">Chemist and magician compared, <abbr title="one">i.</abbr> 464</li> + +<li class="indx">Chemistry, ancient proficiency, <abbr title="one">i.</abbr> 50;</li> +<li class="isub1">revolution, <abbr title="one">i.</abbr> 163;</li> +<li class="isub1">Egypt its cradle, <abbr title="one">i.</abbr> 541;</li> +<li class="isub1">called alchemy, <abbr title="one">i.</abbr> 542</li> + +<li class="indx">Cheops, his engraved ring, <abbr title="one">i.</abbr> 240;</li> +<li class="isub1">pyramid of, its measure and weight, <abbr title="one">i.</abbr> 518;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr> Smyth’s descriptions, <abbr title="one">i.</abbr> 520</li> + +<li class="indx">Cherub, one of his nails preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>;</li> +<li class="isub1">of Jeheskiel, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a></li> + +<li class="indx">Cherubs, the vehans of deity, <abbr title="two">ii.</abbr> <a href="#Page_231">231</a></li> + +<li class="indx">Chess played in Egypt and India 5,000 years ago, <abbr title="one">i.</abbr> 544</li> + +<li class="indx">Chevalier Ramsay, the Jesuit inventor of the Scottish Rite, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Chicago murderers converted in prison, <abbr title="two">ii.</abbr> <a href="#Page_543">543</a></li> + +<li class="indx">Child, Mrs. Lydia M., remarks on Hindu emblems, <abbr title="one">i.</abbr> 583; <abbr title="two">ii.</abbr> <a href="#Page_445">445</a></li> + +<li class="indx">Child-burning by the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_65">65</a></li> + +<li class="indx">Child-medium, Sanscrit written in her presence, <abbr title="one">i.</abbr> 368;</li> +<li class="isub1">Kate Fox’s son, <abbr title="one">i.</abbr> 439</li> + +<li class="indx">Children, born malformed, wounded, and parts cut away, <abbr title="one">i.</abbr> 386;</li> +<li class="isub1">may kill their parents, <abbr title="two">ii.</abbr> <a href="#Page_363">363</a>;</li> +<li class="isub1">sacrificed to Moloch-Hercules, at Tophet, in the valley of Hinnom, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a></li> + +<li class="indx">China, the glass, <abbr title="one">i.</abbr> 537;</li> +<li class="isub1">metal work, <abbr title="one">i.</abbr> 538</li> + +<li class="indx">Chinese believe in the art of overcoming mortality, <abbr title="one">i.</abbr> 214;</li> +<li class="isub1">ancient emperor puts two astronomers to death, <abbr title="one">i.</abbr> 241</li> + +<li class="indx"><i>Chitonuth our</i>, chitons or coats of skin, a priestly garb, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">Adam and his wife invested by יהוה אלהים,<a id="hebrew22"></a> Java Aleim, <i>ib.</i></li> + +<li class="indx">Chrestians before Christians, <abbr title="two">ii.</abbr> <a href="#Page_323">323</a></li> + +<li class="indx">Chrestos, worshipped many centuries before Christ, <abbr title="two">ii.</abbr> <a href="#Page_324">324</a>;</li> +<li class="isub1">Christians and Jews alike united, <abbr title="two">ii.</abbr> <a href="#Page_558">558</a></li> + +<li class="indx">Christ a reïncarnationist, <abbr title="two">ii.</abbr> <a href="#Page_145">145</a>;</li> +<li class="isub1">destroyed Jehovah-worship, <abbr title="two">ii.</abbr> <a href="#Page_527">527</a>;</li> +<li class="isub1">a modified Christna, <abbr title="two">ii.</abbr> <a href="#Page_532">532</a>;</li> +<li class="isub1">a personage rather than a person, <abbr title="two">ii.</abbr> <a href="#Page_576">576</a></li> + +<li class="indx">Christian spiritualists, <abbr title="one">i.</abbr> 54;</li> +<li class="isub1">denominations, peculiarity of their deity, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a>, <a href="#Page_354">354</a>, <a href="#Page_485">485</a>, <a href="#Page_581">581</a>;</li> +<li class="isub1">spent on their buildings, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a>;</li> +<li class="isub1">the spiritualists in them, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a>;</li> +<li class="isub1">hatred of spiritualism, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a>;</li> +<li class="isub1">symbols, presence of phallism, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">Church, with the rites and priestly robes of heathenism, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a>;</li> +<li class="isub1">doctrines classified, <abbr title="two">ii.</abbr> <a href="#Page_145">145</a>;</li> +<li class="isub1">doctrines, their origin in Middle Asia, <abbr title="two">ii.</abbr> <a href="#Page_338">338</a>;</li> +<li class="isub1">Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_324">324</a>;</li> +<li class="isub1">appeared just as the Essenes disappeared, <a href="#Page_324"><i>ib.</i></a>; + + +<span class="pagenum"><a id="Page_651">651</a></span></li> +<li class="isub1">Sabbath, its date, <abbr title="two">ii.</abbr> <a href="#Page_419">419</a>;</li> +<li class="isub1">theology, its origin, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Christianity, early, based on the doctrine of God, the universal mind diffused through all things, <abbr title="one">i.</abbr> 285;</li> +<li class="isub1">description of Max Müller, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a>;</li> +<li class="isub1">pure heathenism, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a>;</li> +<li class="isub1">primitive, had secret pass-words and rites, <abbr title="two">ii.</abbr> <a href="#Page_204">204</a>;</li> +<li class="isub1">doctrines taken from Brahmanism and Buddhism, the ceremonials and pageantry from Lamaism, <abbr title="two">ii.</abbr> <a href="#Page_211">211</a>;</li> +<li class="isub1">its true spirit found only in Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a>;</li> +<li class="isub1">made little change from Roman paganism, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a>;</li> +<li class="isub1">its doctrines plagiarized, <abbr title="two">ii.</abbr> <a href="#Page_346">346</a>;</li> +<li class="isub1">and a personal God repudiated by Freemasons at Lausanne, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">bull’s eye in its target, <abbr title="two">ii.</abbr> <a href="#Page_476">476</a>;</li> +<li class="isub1">theological, the Devil its patron genius, <abbr title="two">ii.</abbr> <a href="#Page_478">478</a>;</li> +<li class="isub1">its symbols anticipated by the older religions, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a>;</li> +<li class="isub1">Paul the real founder, <abbr title="two">ii.</abbr> <a href="#Page_574">574</a>;</li> +<li class="isub1">stripped of every feature to make it acceptable to the Siamese, <abbr title="two">ii.</abbr> <a href="#Page_579">579</a></li> + +<li class="indx">Christians, few understand Jewish theology, <abbr title="one">i.</abbr> 17;</li> +<li class="isub1">divided into three unequal parties, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a>;</li> +<li class="isub1">why they quarrelled with the Pagans, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>;</li> +<li class="isub1">accepted the worship of the God of the gardens, <a href="#Page_51"><i>ib.</i></a>;</li> +<li class="isub1">Old, called Nazarenes, <abbr title="two">ii.</abbr> <a href="#Page_151">151</a>;</li> +<li class="isub1">only seven to twelve in each church, <abbr title="two">ii.</abbr> <a href="#Page_175">175</a>;</li> +<li class="isub1">Pauline and Petrine controversy, <a href="#Page_175"><i>ib.</i></a>;</li> +<li class="isub1">of <abbr title="Saint">St.</abbr> John, or Mendæans, <abbr title="two">ii.</abbr> <a href="#Page_289">289</a>, <a href="#Page_290">290</a>;</li> +<li class="isub1">do not believe in Christ, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>;</li> +<li class="isub1">accused of child-murder at their “perfect passover,” <abbr title="two">ii.</abbr> <a href="#Page_333">333</a>;</li> +<li class="isub1">originally composed of secret societies, <abbr title="two">ii.</abbr> <a href="#Page_335">335</a>;</li> +<li class="isub1">anciently kept no Sabbaths, <abbr title="two">ii.</abbr> <a href="#Page_419">419</a>;</li> +<li class="isub1">claim the discovery of the Devil, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a>;</li> +<li class="isub1">praiseworthy, modified Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_540">540</a>;</li> +<li class="isub1">Russian and Bulgarian, cursed by the Pope, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Christism, before Christ, <abbr title="two">ii.</abbr> <a href="#Page_32">32</a></li> + +<li class="indx">Christmas festivals of Capuchins, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Christna, orthography of the name, <abbr title="one">i.</abbr> 586;</li> +<li class="isub1">crushing the head of the serpent, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">and his mother with the aureole, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a>;</li> +<li class="isub1">raises the daughter of Angashuna to life, <abbr title="two">ii.</abbr> <a href="#Page_241">241</a>;</li> +<li class="isub1">the good shepherd, crushes the serpent Kalinaga, is crucified, <abbr title="two">ii.</abbr> <a href="#Page_447">447</a>;</li> +<li class="isub1">Sakya-muni, and Jesus, three men exalted to deity, <abbr title="two">ii.</abbr> <a href="#Page_536">536</a>;</li> +<li class="isub1">lived 6,877 years ago (1877), <abbr title="two">ii.</abbr> <a href="#Page_537">537</a>;</li> +<li class="isub1">his dying words to the hunter, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a>, <a href="#Page_546">546</a>;</li> +<li class="isub1">his eulogy of works rather than contemplations, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a></li> + +<li class="indx">Christos or Crestos, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a>;</li> +<li class="isub1">his entering into the man Jesus at the Jordan, <abbr title="two">ii.</abbr> <a href="#Page_186">186</a>;</li> +<li class="isub1">the Angel Gabriel, <abbr title="two">ii.</abbr> <a href="#Page_193">193</a>;</li> +<li class="isub1">from the Sanskrit kris or sacred, <abbr title="two">ii.</abbr> <a href="#Page_158">158</a>;</li> +<li class="isub1">an aggregation of the emanations, etc., <abbr title="two">ii.</abbr> <a href="#Page_159">159</a></li> + +<li class="indx">Christs of the pre-Christian ages, <abbr title="two">ii.</abbr> <a href="#Page_43">43</a></li> + +<li class="indx">Church and priest, benefits if they were to pass away, <abbr title="two">ii.</abbr> <a href="#Page_586">586</a></li> + +<li class="indx">Church of Rome in 1876, excommunicating and cursing, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">her powerless fury against the Bulgarians and Servians, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a>;</li> +<li class="isub1">pre-eminent in murderous propensity, <abbr title="one">i.</abbr> 27;</li> +<li class="isub1">has mightier enemies than “heretics” and “infidels,” <abbr title="two">ii.</abbr> <a href="#Page_30">30</a>;</li> +<li class="isub1">believes in magic, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a>;</li> +<li class="isub1">its maxim to deceive and lie to promote its ends, <abbr title="two">ii.</abbr> <a href="#Page_303">303</a></li> + +<li class="indx">Churches, their phallic symbols, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">ancient, only seven to twelve in each, <abbr title="two">ii.</abbr> <a href="#Page_175">175</a>.</li> + +<li class="indx">Cicero, on divine exhalations from the earth, <abbr title="one">i.</abbr> 200;</li> +<li class="isub1">concerning the gods, <abbr title="one">i.</abbr> 280</li> + +<li class="indx">Cipher of the S. P. R. C., the Knight Rosy Cross of Heredom, and of the Knights Kadosh, <abbr title="two">ii.</abbr> <a href="#Page_395">395</a>;</li> +<li class="isub1">Royal Arch, <abbr title="two">ii.</abbr> <a href="#Page_396">396</a></li> + +<li class="indx">Circle, perfect, decussated, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a>;</li> +<li class="isub1">of necessity, <abbr title="one">i.</abbr> 296;</li> +<li class="isub1">of necessity, when completed, <abbr title="one">i.</abbr> 346;</li> +<li class="isub1">of necessity, the sacred mysteries at Thebes, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">of stones, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Circle-dance or chorus of the Amazons, performed by King David and others, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a>;</li> +<li class="isub1">of the Amazons around a priapic image, a common usage and sanctioned by a Catholic priest, <abbr title="two">ii.</abbr> <a href="#Page_331">331</a>, <a href="#Page_332">332</a>;</li> +<li class="isub1">taught to initiates in the sixth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Circulation, terrestrial, <abbr title="one">i.</abbr> 503;</li> +<li class="isub1">of the blood, understood by the Egyptians, <abbr title="one">i.</abbr> 544</li> + +<li class="indx">City, the mysterious, story of, <abbr title="one">i.</abbr> 547</li> + +<li class="indx">Civilization, ancient, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">of the east preceded that of the west, <abbr title="one">i.</abbr> 539</li> + +<li class="indx">Clairvoyance, cataleptic, the subject practically dead, <abbr title="one">i.</abbr> 484</li> + +<li class="indx">Clearchus gives five cases of larvæ or vampires, <abbr title="one">i.</abbr> 364;</li> +<li class="isub1">story of the boy whose soul was led away from the body and returned again, <abbr title="one">i.</abbr> 365, 366</li> + +<li class="indx">Clear vision obstructed by physical memory, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Clemens Alexandrinus, believed in metempsychosis, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">denounces the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_100">100</a></li> + +<li class="indx">Cleonymus returned after dying, <abbr title="one">i.</abbr> 364</li> + +<li class="indx">Cleopatra sent news by a wire, <abbr title="one">i.</abbr> 127</li> + +<li class="indx">Clergy, Greek, Roman and Protestant, discountenance spiritual phenomena, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">Roman and Protestant burned and hanged mediums, <i>ib.</i>;</li> +<li class="isub1">Protestant, their hatred of spiritualism, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a>;</li> +<li class="isub1">their cast-off garb worn by men of science, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">attired in the cast-off garb of the heathen priesthood, <a href="#Page_8"><i>ib.</i></a></li> + +<li class="indx">Clerkship of the Templars, <abbr title="two">ii.</abbr> <a href="#Page_385">385</a></li> + +<li class="indx">Clermont system, the Scottish Rite, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Clinton, De Witt, Grand Master of the first Grand Encampment General, <abbr title="two">ii.</abbr> <a href="#Page_383">383</a></li> + +<li class="indx">Clocks and dials in ancient periods, <abbr title="one">i.</abbr> 536</li> + +<li class="indx">Coats of skin, <abbr title="one">i.</abbr> 2, 149;</li> +<li class="isub1">explained, <abbr title="one">i.</abbr> 293;</li> +<li class="isub1">worn by the priests of Hercules, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">Adam and his wife so invested, <i>ib.</i>;</li> +<li class="isub1"><i>Chitonuth our</i>, <abbr title="two">ii.</abbr> <a href="#Page_458">458</a></li> + +<li class="indx">Code of Justinian copied from Manu, <abbr title="one">i.</abbr> 586</li> + +<li class="indx"><cite>Codex Nazaræus</cite> prohibits the worship of Adonai the Sun-god, <abbr title="two">ii.</abbr> <a href="#Page_131">131</a>;</li> +<li class="isub1">denounces Jesus, <abbr title="two">ii.</abbr> <a href="#Page_132">132</a></li> + +<li class="indx">Coffin, from Egypt, dated by astronomical delineations, <abbr title="one">i.</abbr> 520, 521</li> + +<li class="indx">Colenso, Bishop, exiled the <cite>Old Testament</cite>, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a></li> + +<li class="indx">Colleges for teaching prophecy and occult sciences, <abbr title="one">i.</abbr> 482</li> + +<li class="indx">Collouca-Batta, account of the migrations of Manu-Vina from India to Egypt, <abbr title="one">i.</abbr> 627</li> + +<li class="indx">Collyridians asserted Mary to be virgin-born, <abbr title="two">ii.</abbr> <a href="#Page_110">110</a>;</li> +<li class="isub1">transferred their worship from Astoreth to Mary, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Colob, a planet on which the Mormon chief god lives, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a> + + +<span class="pagenum"><a id="Page_652">652</a></span></li> + +<li class="indx">Colored masonry not acknowledged, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a></li> + +<li class="indx">Colquhoun, J. C., on the doctrine of a personal devil, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a></li> + +<li class="indx">Commission, Russian, to investigate spiritual phenomena, <abbr title="one">i.</abbr> 117</li> + +<li class="indx">Communication, subjective, with spirits, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a></li> + +<li class="indx">Communication, supposed, with the dead, with angels, devils, and gods, <abbr title="one">i.</abbr> 323</li> + +<li class="indx">Communion with God, a pagan sentiment, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a></li> + +<li class="indx">Companions, or Kabalists, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a></li> + +<li class="indx">Compensation, the law never swerves, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a></li> + +<li class="indx">Comte, Auguste, <abbr title="one">i.</abbr> 76;</li> +<li class="isub1">catechism of religion of positivism, <abbr title="one">i.</abbr> 78;</li> +<li class="isub1">his feminine mystery, <abbr title="one">i.</abbr> 81;</li> +<li class="isub1">his doctrines repudiated by Huxley, <abbr title="one">i.</abbr> 82;</li> +<li class="isub1">his philosophy belonging to David Hume, <i>ib.</i>;</li> +<li class="isub1">the ventriloquist, on spiritual phenomena, <abbr title="one">i.</abbr> 101</li> + +<li class="indx">Comtists, or positivists, despised and hated, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a></li> + +<li class="indx">Conflict between the world-religions, <abbr title="one">i.</abbr> 307</li> + +<li class="indx">Conical monuments imputed to Hermes Trismegistus, <abbr title="one">i.</abbr> 551</li> + +<li class="indx">Conjurers, <abbr title="one">i.</abbr> 73</li> + +<li class="indx">Consciousness a quality of the soul, <abbr title="one">i.</abbr> 199</li> + +<li class="indx">Constitutions, secret, of the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_354">354</a></li> + +<li class="indx">Continent, Atlantian, <abbr title="one">i.</abbr> 591;</li> +<li class="isub1">Lemuria, <abbr title="one">i.</abbr> 592;</li> +<li class="isub1">Great Equinoctial, <abbr title="one">i.</abbr> 594;</li> +<li class="isub1">in the Pacific, <abbr title="one">i.</abbr> 594;</li> +<li class="isub1">inhabited by the Rutas, <i>ib.</i></li> + +<li class="indx">“Control,” <abbr title="one">i.</abbr> 360</li> + +<li class="indx">Convulsionaries cured by marriage, <abbr title="one">i.</abbr> 375</li> + +<li class="indx">Convulsionary, extraordinary resistance to external injury, <abbr title="one">i.</abbr> 373</li> + +<li class="indx">Corcoran, Catherine, malformed child, <abbr title="one">i.</abbr> 392</li> + +<li class="indx">Cordanus, power of leaving his body to go on errands, <abbr title="one">i.</abbr> 477</li> + +<li class="indx">Corinthian bride, resuscitated by Apollonius of Tyana, <abbr title="one">i.</abbr> 481</li> + +<li class="indx">Correspondences, Swedenborg’s doctrine that of Pythagoras and Kabalists, <abbr title="one">i.</abbr> 306</li> + +<li class="indx">Corson, <abbr title="Professor">Prof.</abbr>, on science and its contests with religion, <abbr title="one">i.</abbr> 403</li> + +<li class="indx">Cory, exceptions to his view of Plato and Pythagoras, <abbr title="one">i.</abbr> 288</li> + +<li class="indx">Cosmo, <abbr title="Saint">St.</abbr>, traffic by the Italian clergy in his phallic <i>ex-votos</i>, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Cosmogonical doctrines based on one formula, <abbr title="one">i.</abbr> 341</li> + +<li class="indx">Counterfeit relics palmed off on Prince Radzivil, <abbr title="two">ii.</abbr> <a href="#Page_72">72</a>;</li> +<li class="isub1">they work miracles, <a href="#Page_72"><i>ib.</i></a></li> + +<li class="indx">Counterfeits in thaumaturgy are proofs of an original, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a></li> + +<li class="indx">Covercapal, the serpent-god, converted, <abbr title="two">ii.</abbr> <a href="#Page_509">509</a></li> + +<li class="indx">Cox, Sergeant, proposition concerning the physical phenomena of spiritualism, <abbr title="one">i.</abbr> 195;</li> +<li class="isub1">his denial, <abbr title="one">i.</abbr> 201</li> + +<li class="indx">Creation, doctrine of Hermetists and Rosicrucians, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">cycle of, <abbr title="two">ii.</abbr> <a href="#Page_272">272</a>, <a href="#Page_273">273</a>;</li> +<li class="isub1">Plato’s discourse, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a>;</li> +<li class="isub1">of mankind, Hindu legend, <abbr title="one">i.</abbr> 148;</li> +<li class="isub1">Norse legend, <abbr title="one">i.</abbr> 146, 151;</li> +<li class="isub1">of men from the tree <i>tzite</i> and women from the reed <i>sibac</i>, <abbr title="one">i.</abbr> 558</li> + +<li class="indx">Creative Principle, proclaimed at Lausanne by the supreme councils of Freemasonry, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">denounced by Gen. Pike, <a href="#Page_377"><i>ib.</i></a></li> + +<li class="indx">Creator, not the Highest God, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">the father of matter and the bad, <i>ib.</i></li> + +<li class="indx">Credo, as amended by Robert Taylor, <abbr title="two">ii.</abbr> <a href="#Page_522">522</a></li> + +<li class="indx">Creed, suggested for Protestant and Catholic bodies, <abbr title="two">ii.</abbr> <a href="#Page_473">473</a></li> + +<li class="indx">Crime of every kind sanctioned by Jesuit doctrine, <abbr title="two">ii.</abbr> <a href="#Page_353">353</a>;</li> +<li class="isub1">by ecclesiastics in the United States, <abbr title="two">ii.</abbr> <a href="#Page_573">573</a></li> + +<li class="indx">Crimean war, <abbr title="one">i.</abbr> 260</li> + +<li class="indx">Crook, Episcopal, adopted from the Etrurian augurs, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Crookes, <abbr title="Professor">Prof.</abbr>, begins to investigate spiritual phenomena, <abbr title="one">i.</abbr> 44;</li> +<li class="isub1">on psychic force, <abbr title="one">i.</abbr> 45;</li> +<li class="isub1">theories, <abbr title="one">i.</abbr> 47;</li> +<li class="isub1">remarks on <abbr title="Professor">Prof.</abbr> Thury, <abbr title="one">i.</abbr> 112;</li> +<li class="isub1">his experiment with the planchette, <abbr title="one">i.</abbr> 199;</li> +<li class="isub1">acknowledges the evidence of spiritual phenomena overwhelming, <abbr title="one">i.</abbr> 202;</li> +<li class="isub1">weighing light, <abbr title="one">i.</abbr> 281</li> + +<li class="indx">Cross, philosophical, <abbr title="one">i.</abbr> 508;</li> +<li class="isub1">or Tau, an ancient symbol, <abbr title="two">ii.</abbr> <a href="#Page_393">393</a>;</li> +<li class="isub1">Egyptian, found at Palenque, <abbr title="one">i.</abbr> 572;</li> +<li class="isub1">a sign of recognition, long before the Christian era, <abbr title="two">ii.</abbr> <a href="#Page_87">87</a>;</li> +<li class="isub1">found on the walls of the Serapeum, <abbr title="two">ii.</abbr> <a href="#Page_253">253</a>, <a href="#Page_254">254</a>;</li> +<li class="isub1">used in the Mysteries, <i>ib.</i>;</li> +<li class="isub1">of the Zodiac, <abbr title="two">ii.</abbr> <a href="#Page_452">452</a>;</li> +<li class="isub1">revered by every nation, <abbr title="two">ii.</abbr> <a href="#Page_453">453</a>;</li> +<li class="isub1">the geometrical basis of religious symbolism, <a href="#Page_453"><i>ib.</i></a>;</li> +<li class="isub1">acknowledged by the Jews, <abbr title="two">ii.</abbr> <a href="#Page_454">454</a></li> + +<li class="indx">Crosse, Andrew, producing living insects by chemical action, <abbr title="one">i.</abbr> 465</li> + +<li class="indx">Crowe, Catherine, on stigmata or birth marks, <abbr title="one">i.</abbr> 396</li> + +<li class="indx">Crusade of des Mousseaux and de Mirville against the arch-enemy, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a></li> + +<li class="indx">Cryptographs of the Sovereign Princes Rose Croix, <abbr title="two">ii.</abbr> <a href="#Page_394">394</a></li> + +<li class="indx">Crypts of Thebes and Memphis, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">mysteries of the circle of necessity, <i>ib.</i></li> + +<li class="indx">Cults derived from one primitive religion, <abbr title="two">ii.</abbr> <a href="#Page_412">412</a></li> + +<li class="indx">Cup, consecrated in the Bacchic mysteries, <abbr title="two">ii.</abbr> <a href="#Page_513">513</a></li> + +<li class="indx">Cures effected at the Egyptian temples, <abbr title="one">i.</abbr> 531, 532</li> + +<li class="indx">Curse inheres in matter, <abbr title="one">i.</abbr> 433;</li> +<li class="isub1">allegorical, of the earth, <abbr title="two">ii.</abbr> <a href="#Page_420">420</a></li> + +<li class="indx">Cursing, a Christian, and not a pagan practice, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a>;</li> +<li class="isub1">prohibited because it will return, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Cusco, its temples and hieroglyphics, <abbr title="one">i.</abbr> 597;</li> +<li class="isub1">tunnel to Lima and Bolivia, <i>ib.</i></li> + +<li class="indx">Cycle, at the bottom, <abbr title="one">i.</abbr> 247;</li> +<li class="isub1">doctrine demonstrated, <abbr title="one">i.</abbr> 348;</li> +<li class="isub1">the Unavoidable, the Mysteries, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Cycles of human existence, <abbr title="one">i.</abbr> 5, 6, 247, 293;</li> +<li class="isub1">of the universe, <abbr title="two">ii.</abbr> <a href="#Page_420">420</a></li> + +<li class="indx">Cyclopeans were Phœnicians, <abbr title="one">i.</abbr> 567;</li> +<li class="isub1">were shepherds in Libya, miners and builders, and forged bolts for Zeus, <i>ib.</i>;</li> +<li class="isub1">same as Anakim, <i>ib.</i></li> + +<li class="indx">Cyclopes, or Cuclo-pos, the Rajpoot race, <abbr title="two">ii.</abbr> <a href="#Page_438">438</a></li> + +<li class="indx">Cyril, bishop of Alexandria, anthropomorphized Isis as Mary, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>; + + +<span class="pagenum"><a id="Page_653">653</a></span></li> +<li class="isub1">his murder of Hypatia, <abbr title="two">ii.</abbr> <a href="#Page_53">53</a>;</li> +<li class="isub1">the assassin of Hypatia sold church vessels, etc., <abbr title="two">ii.</abbr> <a href="#Page_253">253</a></li> + +<li class="indx">Czechs of Bohemia burn the Bull and Syllabus, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + + +<li class="ifrst">Dactyls, Phrygian, <abbr title="one">i.</abbr> 23</li> + +<li class="indx">Daguerre declared by a physician to be insane because he declared his discovery, <abbr title="two">ii.</abbr> <a href="#Page_619">619</a></li> + +<li class="indx">Daimonion of Socrates the cause of his death, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a></li> + +<li class="indx">Daimonia, <abbr title="one">i.</abbr> 276</li> + +<li class="indx">Daityas, <abbr title="one">i.</abbr> 313</li> + +<li class="indx">Damiano, <abbr title="Saint">St.</abbr>, traffic in Isernia, in his limbs and <i>ex-voto</i>, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Dam-Sâdhna, a practice of fakirs like the rabbinic method of “entering paradise,” <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Danger, the greatest to be feared, <abbr title="two">ii.</abbr> <a href="#Page_122">122</a></li> + +<li class="indx">Daniel a Babylonian Rabbi, astrologer, and magus, <abbr title="two">ii.</abbr> <a href="#Page_236">236</a></li> + +<li class="indx">Dardanus received the Kabeiri gods as a dowry, <abbr title="one">i.</abbr> 570;</li> +<li class="isub1">carried their worship to Samothrace and Troy, <i>ib.</i></li> + +<li class="indx">Darius Hystaspes, teacher of the Mazdean religion, <abbr title="two">ii.</abbr> <a href="#Page_140">140</a>;</li> +<li class="isub1">put down the magian rites, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a>;</li> +<li class="isub1">restored the worship of Ormazd, <abbr title="two">ii.</abbr> <a href="#Page_220">220</a>;</li> +<li class="isub1">added the Brahman to the Magian doctrine, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a>;</li> +<li class="isub1">the institutor of magism, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a>;</li> +<li class="isub1">established a Persian colony in Judea, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a></li> + +<li class="indx">Dark races of Hindustan worshipped Bala-Mahadeva, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a></li> + +<li class="indx">Darkness and the bad, how produced, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Darwin, his theory, <abbr title="one">i.</abbr> 14</li> + +<li class="indx">Darwinian line of descent, <abbr title="one">i.</abbr> 154;</li> +<li class="isub1">theory, in book of Genesis, <abbr title="one">i.</abbr> 303</li> + +<li class="indx">Daughters of Shiloh, their dance, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">David, King, exorcised the evil spirit of God, <abbr title="one">i.</abbr> 215;</li> +<li class="isub1">how he reinforced his failing vigor, <abbr title="one">i.</abbr> 217;</li> +<li class="isub1">danced the circle-dance of the Amazons, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a>;</li> +<li class="isub1">knew nothing of Moses, <a href="#Page_45"><i>ib.</i></a>;</li> +<li class="isub1">performing a phallic dance before the ark, <abbr title="two">ii.</abbr> <a href="#Page_79">79</a>;</li> +<li class="isub1">brought the name Jehovah to Palestine, <abbr title="two">ii.</abbr> <a href="#Page_297">297</a>;</li> +<li class="isub1">established the Sadducean priesthood, <a href="#Page_297"><i>ib.</i></a>;</li> +<li class="isub1">ascends out of hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">the Israelitish King Arthur, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a>;</li> +<li class="isub1">establishes a new religion in Palestine, <a href="#Page_439"><i>ib.</i></a></li> + +<li class="indx">Davis, A. J., on Diakka, <abbr title="one">i.</abbr> 218</li> + +<li class="indx">Day and night of Brahma, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a></li> + +<li class="indx">Daytha, the Hindu Nimrod, <abbr title="two">ii.</abbr> <a href="#Page_425">425</a></li> + +<li class="indx">Dead, their ashes assuming their likeness, <abbr title="two">ii.</abbr> <a href="#Page_663">663</a></li> + +<li class="indx">Death, when it actually occurs, <abbr title="one">i.</abbr> 482;</li> +<li class="isub1">when resuscitation is possible, <abbr title="one">i.</abbr> 485;</li> +<li class="isub1">planetary, <abbr title="one">i.</abbr> 254;</li> +<li class="isub1">no certain signs, <abbr title="one">i.</abbr> 479;</li> +<li class="isub1">exposition, <abbr title="one">i.</abbr> 480;</li> +<li class="isub1">language of Pimander, <abbr title="one">i.</abbr> 624, 625;</li> +<li class="isub1">the penalty for divulging secrets of initiation, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">the Gates, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a>;</li> +<li class="isub1">the second, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a></li> + +<li class="indx">Death-symbol at the orgies, <abbr title="two">ii.</abbr> <a href="#Page_138">138</a></li> + +<li class="indx">Decameron, Boccaccio’s, prudery beside the <cite>Golden Legend</cite>, <abbr title="two">ii.</abbr> <a href="#Page_79">79</a></li> + +<li class="indx">Decimal notation unknown to Pythagoras, <abbr title="two">ii.</abbr> <a href="#Page_300">300</a>;</li> +<li class="isub1">known to the Pythagoreans, <a href="#Page_300"><i>ib.</i></a></li> + +<li class="indx">Degeneracy of Christians, <abbr title="two">ii.</abbr> <a href="#Page_575">575</a></li> + +<li class="indx">Degrees, the three, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Deicide, never charged on the Jews by Jesus, <abbr title="two">ii.</abbr> <a href="#Page_193">193</a></li> + +<li class="indx">Deity, from deva, and devil from daeva, the same etymology, <abbr title="two">ii.</abbr> <a href="#Page_512">512</a>;</li> +<li class="isub1">represented by three circles in one, <abbr title="two">ii.</abbr> <a href="#Page_212">212</a></li> + +<li class="indx">Delegatus, <abbr title="two">ii.</abbr> <a href="#Page_154">154</a></li> + +<li class="indx">Deluge, <abbr title="one">i.</abbr> 30;</li> +<li class="isub1">Hindu story, <abbr title="two">ii.</abbr> <a href="#Page_425">425</a></li> + +<li class="indx">Demeter, the Kabeirian, her picture represented with the electrified head, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">or Ceres, the intellectual soul, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a></li> + +<li class="indx">Demigod philosophers, <abbr title="two">ii.</abbr> <a href="#Page_536">536</a></li> + +<li class="indx">Demigods and atmospheric electricity, <abbr title="one">i.</abbr> 261</li> + +<li class="indx">Demiurgic Mind, <abbr title="one">i.</abbr> 55</li> + +<li class="indx">Demiurgos, or architect of the world, Brahma, <abbr title="one">i.</abbr> 191;</li> +<li class="isub1">Jehovah, <i>ib.</i></li> + +<li class="indx">Democritus, <abbr title="one">i.</abbr> 61;</li> +<li class="isub1">on death, <abbr title="one">i.</abbr> 365;</li> +<li class="isub1">on the soul, <abbr title="one">i.</abbr> 401;</li> +<li class="isub1">a student of the Magi, <abbr title="one">i.</abbr> 512;</li> +<li class="isub1">his belief concerning magic, <i>ib.</i></li> + +<li class="indx">Demon and Martin Luther, <abbr title="two">ii.</abbr> <a href="#Page_73">73</a>;</li> +<li class="isub1">of Socrates, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a>, <a href="#Page_284">284</a>;</li> +<li class="isub1">same as the <i>nous</i>, <a href="#Page_283"><i>ib.</i></a></li> + +<li class="indx">Demons, the doctrine of Buddha, <abbr title="one">i.</abbr> 448;</li> +<li class="isub1">in the Western Sahara, fascinate travellers, <abbr title="one">i.</abbr> 604;</li> +<li class="isub1">sometimes speak the truth, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>;</li> +<li class="isub1">opinion of Proclus, <abbr title="one">i.</abbr> 312</li> + +<li class="indx">Demoniac, sulphurous flames, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a>;</li> +<li class="isub1">one receives a sound thrashing from the Blessed Virgin, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a></li> + +<li class="indx">Demonologia, <abbr title="one">i.</abbr> 89</li> + +<li class="indx">Demon-worship and saint-worship substantially the same, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">Dendera, the temple, the female figures, <abbr title="one">i.</abbr> 524</li> + +<li class="indx">De Negre, Grand Hierophant of the Rite of Memphis, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a></li> + +<li class="indx">Denon, his description of the ruins of Karnak, <abbr title="one">i.</abbr> 524</li> + +<li class="indx">Dentists in ancient Egypt, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Denton, <abbr title="Professor">Prof.</abbr>, examples of psychometrical power, <abbr title="one">i.</abbr> 183;</li> +<li class="isub1">illustrates archæology by psychometry, <abbr title="one">i.</abbr> 295</li> + +<li class="indx">Dervish, their initiation, <abbr title="two">ii.</abbr> <a href="#Page_317">317</a></li> + +<li class="indx">Desatir, or book of Shet, on light, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a></li> + +<li class="indx">Descartes believed in occult medicine, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">his system of physics, <abbr title="one">i.</abbr> 206</li> + +<li class="indx">Descendants, resemblance to ancestors, <abbr title="one">i.</abbr> 385</li> + +<li class="indx">Descent into hell, <abbr title="two">ii.</abbr> <a href="#Page_177">177</a>;</li> +<li class="isub1">to subdue the rebellious archangel, <abbr title="one">i.</abbr> 299;</li> +<li class="isub1">how explained by Kabalists, <i>ib.</i>;</li> +<li class="isub1">of spirit to matter, <abbr title="one">i.</abbr> 285</li> + +<li class="indx">Designations of the virgin-mothers, Hindu, Egyptian, and Catholic, <abbr title="two">ii.</abbr> <a href="#Page_209">209</a></li> + +<li class="indx">Des Mousseaux, his reply to Calmeil and Figuier in regard to Convulsionaries, <abbr title="one">i.</abbr> 375, 376;</li> +<li class="isub1">on miracles, magic, etc., <abbr title="one">i.</abbr> 614, 615;</li> +<li class="isub1">Chevalier, his crusade against the devil, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a>;</li> +<li class="isub1">proves magic and spiritualism to be twin-sciences, <a href="#Page_15"><i>ib.</i></a></li> + +<li class="indx">Despres made the diamond, <abbr title="one">i.</abbr> 509</li> + +<li class="indx">Destiny, an influence that each man weaves round himself, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a>;</li> +<li class="isub1">how guided, <a href="#Page_593"><i>ib.</i></a></li> + +<li class="indx">Devas and Asuras, their battles, <abbr title="one">i.</abbr> 12</li> + +<li class="indx">Devs, <abbr title="one">i.</abbr> 141;</li> +<li class="isub1">nature-spirits, called also shedim, demons, and afrites, <abbr title="one">i.</abbr> 313</li> + +<li class="indx">Devil, memoir of, <abbr title="one">i.</abbr> 102;</li> +<li class="isub1">the chief pillar of faith, <abbr title="one">i.</abbr> 103;</li> +<li class="isub1">not an entity, but an errant force, <abbr title="one">i.</abbr> 138;</li> +<li class="isub1">and deity, words of the same etymology, <abbr title="two">ii.</abbr> <a href="#Page_512">512</a>;</li> +<li class="isub1">the Shadow of God, <abbr title="one">i.</abbr> 560; + + +<span class="pagenum"><a id="Page_654">654</a></span></li> +<li class="isub1">the anthropomorphic, a creation of man, <abbr title="one">i.</abbr> 561;</li> +<li class="isub1">Aryan nations had none, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a>;</li> +<li class="isub1">called by des Mousseaux the Serpent of <cite>Genesis</cite>, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a>;</li> +<li class="isub1">a whole community possessed, <abbr title="two">ii.</abbr> <a href="#Page_16">16</a>;</li> +<li class="isub1">pesters <abbr title="Saint">St.</abbr> Dominic as a flea and as a monkey, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a>;</li> +<li class="isub1">Christians claim the discovery, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a>;</li> +<li class="isub1">the patron genius of theological Christianity, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a>;</li> +<li class="isub1">to deny him equivalent to denying the Saviour, <abbr title="two">ii.</abbr> <a href="#Page_478">478</a>;</li> +<li class="isub1">what he is, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a>;</li> +<li class="isub1">an essential antagonistic force, <a href="#Page_480"><i>ib.</i></a>;</li> +<li class="isub1">the key found in the book of Job, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a>;</li> +<li class="isub1">the fundamental stone of Christianity, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a>;</li> +<li class="isub1">origin of the English notions, <a href="#Page_501"><i>ib.</i></a>;</li> +<li class="isub1">the European, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a>;</li> +<li class="isub1">with horns and hoof, only known in Popish Encyclicals, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">his various delineations by authors, <abbr title="two">ii.</abbr> <a href="#Page_511">511</a></li> + +<li class="indx">Devils, 15,000 in a man, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a>;</li> +<li class="isub1">the Fathers made them from the pagan gods, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a></li> + +<li class="indx">Devil-worshippers of Travancore, <abbr title="one">i.</abbr> 135;</li> +<li class="isub1">falsely-termed, their practice, <abbr title="one">i.</abbr> 446, 447</li> + +<li class="indx">Dew from heaven, <abbr title="one">i.</abbr> 307</li> + +<li class="indx">Dewel, a demon of Ceylon, <abbr title="one">i.</abbr> 448</li> + +<li class="indx">Dharana, or catalepsy, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a>, <a href="#Page_591">591</a></li> + +<li class="indx">Dharm-Asoka, the great propagandist of Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a></li> + +<li class="indx">Dhyâna or perfection, <abbr title="two">ii.</abbr> <a href="#Page_287">287</a></li> + +<li class="indx">Diabolical manifestations, frowned at by the Roman Church, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a></li> + +<li class="indx">Diagram of the Nazarenes, <abbr title="two">ii.</abbr> <a href="#Page_295">295</a></li> + +<li class="indx">Diakka, discovered by A. J. Davis, <abbr title="one">i.</abbr> 218;</li> +<li class="isub1">what Porphyry said, <abbr title="one">i.</abbr> 219</li> + +<li class="indx">Dialogue of David and the devils, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a></li> + +<li class="indx">Diamond, made by Desprez, <abbr title="one">i.</abbr> 509</li> + +<li class="indx">Dido, Elissa, or Astarte, the virgin of the sea, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a></li> + +<li class="indx">Dirghatamas’ hymns, <abbr title="two">ii.</abbr> <a href="#Page_411">411</a></li> + +<li class="indx">Di Franciscis, Don Pasquale, “professor of flunkeyism in things spiritual,” <abbr title="two">ii.</abbr> <a href="#Page_7">7</a>;</li> +<li class="isub1">pious collection of papal fishwoman’s talk, <a href="#Page_7"><i>ib.</i></a></li> + +<li class="indx">Dii minores, or twelve gods, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a></li> + +<li class="indx">Diktamnos, <abbr title="one">i.</abbr> 264</li> + +<li class="indx">Diobolos (son of Zeus) changed to Diabolos, an accuser, <abbr title="two">ii.</abbr> <a href="#Page_485">485</a></li> + +<li class="indx">Dionysus, his worship superseded by the rites of Mithras, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a>;</li> +<li class="isub1">or Bacchus, his Hindu origin, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Diploteratology or production of monsters, <abbr title="one">i.</abbr> 390</li> + +<li class="indx">Disbelievers in magic cannot share the faith of the church, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Diocletian burned libraries of books upon the secret arts, <abbr title="one">i.</abbr> 405</li> + +<li class="indx">Dionysius Areopagita and the Kabala, <abbr title="one">i.</abbr> 26</li> + +<li class="indx">Dionè pursued by Typhon to the Euphrates, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a></li> + +<li class="indx">Disciples of John, <abbr title="two">ii.</abbr> <a href="#Page_289">289</a>, <a href="#Page_290">290</a>;</li> +<li class="isub1">do not believe in Christ, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a></li> + +<li class="indx">Dissimilarities between Buddhism and Christianity, <abbr title="two">ii.</abbr> <a href="#Page_540">540</a>, <a href="#Page_541">541</a></li> + +<li class="indx">“Distractions” of adversaries of spiritualism, <abbr title="one">i.</abbr> 116</li> + +<li class="indx">Divination by the lot, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a>, <a href="#Page_21">21</a>;</li> +<li class="isub1">prohibited by the Council of Varres, <abbr title="one">i.</abbr> 21;</li> +<li class="isub1">devoid of sin, <abbr title="two">ii.</abbr> <a href="#Page_353">353</a></li> + +<li class="indx">Divine book, <abbr title="one">i.</abbr> 406;</li> +<li class="isub1">magic, <abbr title="one">i.</abbr> 26</li> + +<li class="indx">Djin reading magic rolls, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">Docetæ or illusionists, believed in the Maya, <abbr title="two">ii.</abbr> <a href="#Page_157">157</a></li> + +<li class="indx">Documents sure to reappear, <abbr title="two">ii.</abbr> <a href="#Page_26">26</a></li> + +<li class="indx">Dodechædron, the geometrical figure of the universe, <abbr title="one">i.</abbr> 342</li> + +<li class="indx">Domes, the reproductions of the lithos, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Dominic and the devils, <abbr title="two">ii.</abbr> <a href="#Page_73">73</a>, <a href="#Page_75">75</a>;</li> +<li class="isub1">receives a rosary from the Virgin Mary, <abbr title="two">ii.</abbr> <a href="#Page_74">74</a>;</li> +<li class="isub1">most hated by devils, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a>;</li> +<li class="isub1">and the devil flea and monkey, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a></li> + +<li class="indx">Dominicans, none in hell, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a></li> + +<li class="indx">Dodona, priestesses, prophesied by means of the oak, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Doppelganger, or astral body, <abbr title="one">i.</abbr> 360</li> + +<li class="indx">Double cross of Chaldea, <abbr title="two">ii.</abbr> <a href="#Page_453">453</a>;</li> +<li class="isub1">existence, <abbr title="one">i.</abbr> 179, 180;</li> +<li class="isub1">life of the adept, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a>;</li> +<li class="isub1">perverted into the offering of human sacrifices, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Double-sexed creators, <abbr title="one">i.</abbr> 156</li> + +<li class="indx">Dove, represented Noah, worshipped, <abbr title="two">ii.</abbr> <a href="#Page_448">448</a></li> + +<li class="indx">Dowager mother alone the mediatrix, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">owes the present Pope for the finest gem in her coronet, <a href="#Page_9"><i>ib.</i></a></li> + +<li class="indx">Dracontia, or temples to the dragon, <abbr title="one">i.</abbr> 554</li> + +<li class="indx">Dragon and the sun, the basis of heliolatrous religion, <abbr title="one">i.</abbr> 550;</li> +<li class="isub1">sons of, the hierophants, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">cured of a sore eye by Simeon Stylites, and adored God, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a>;</li> +<li class="isub1">Apophis, his influence on the soul, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a>;</li> +<li class="isub1">Horus piercing his head, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">pursues Thuesis and her son, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">glided over the cradle of Mary, <abbr title="two">ii.</abbr> <a href="#Page_505">505</a>;</li> +<li class="isub1">of Ceylon, Rawho, <abbr title="two">ii.</abbr> <a href="#Page_509">509</a></li> + +<li class="indx">Dragons, oriental in character, <abbr title="one">i.</abbr> 448</li> + +<li class="indx">Drama of Job explained, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a>, <a href="#Page_495">495</a></li> + +<li class="indx">Draper, <abbr title="Professor">Prof.</abbr>, on pagan belief concerning the human spirit, <abbr title="one">i.</abbr> 429;</li> +<li class="isub1">asserts that Aristotle taught the Buddhistic doctrine, <abbr title="one">i.</abbr> 430;</li> +<li class="isub1">probably meant to misrepresent the Neo-platonic philosophers, <abbr title="one">i.</abbr> 431;</li> +<li class="isub1">defines the “age of faith” and “age of decrepitude,” <abbr title="one">i.</abbr> 582;</li> +<li class="isub1">on Olympus restored by Constantine, <abbr title="two">ii.</abbr> <a href="#Page_49">49</a>;</li> +<li class="isub1">on the conflict instituted by Augustine between religion and science, <abbr title="two">ii.</abbr> <a href="#Page_88">88</a></li> + +<li class="indx">Dream produced by the inner ego of a Shaman at the author’s request, <abbr title="two">ii.</abbr> <a href="#Page_628">628</a></li> + +<li class="indx">Dress of the Christian clergy like that of ancient pagans, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Druidical structures like other ancient works, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Druids denominated themselves snakes, <abbr title="one">i.</abbr> 554</li> + +<li class="indx">Drummer of Tedworth, <abbr title="one">i.</abbr> 363</li> + +<li class="indx">Druzes of Mount Lebanon, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a>;</li> +<li class="isub1">their 80,000 warriors, <abbr title="two">ii.</abbr> <a href="#Page_308">308</a>;</li> +<li class="isub1">never became Christians, <abbr title="two">ii.</abbr> <a href="#Page_309">309</a>;</li> +<li class="isub1">their doctrines, <abbr title="two">ii.</abbr> <a href="#Page_309">309</a>, <a href="#Page_310">310</a>;</li> +<li class="isub1">believe in “two souls,” <abbr title="two">ii.</abbr> <a href="#Page_315">315</a>;</li> +<li class="isub1">their tricks with strangers, <a href="#Page_315"><i>ib.</i></a>;</li> +<li class="isub1">correct and garbled versions of their commandments, <abbr title="two">ii.</abbr> <a href="#Page_311">311</a></li> + +<li class="indx">Duad or second, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">ether and chaos the first, <abbr title="one">i.</abbr> 343</li> + +<li class="indx">Dual evolution represented in Adam, <abbr title="two">ii.</abbr> <a href="#Page_277">277</a>;</li> +<li class="isub1">taught by Plato and others, <abbr title="two">ii.</abbr> <a href="#Page_279">279</a></li> + +<li class="indx">Dudim, or mandragora, <abbr title="one">i.</abbr> 465</li> + +<li class="indx">Dunbar, George, endeavor to derive the Sanscrit from the Greek language, <abbr title="one">i.</abbr> 443 + + +<span class="pagenum"><a id="Page_655">655</a></span></li> + +<li class="indx">Duomo of Milan, its original, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Du Potet, Baron, Grand Master of Mesmerism, <abbr title="one">i.</abbr> 166;</li> +<li class="isub1">views of sorcery, epidemics, antipathies, magic, <abbr title="one">i.</abbr> 279, 333</li> + +<li class="indx">Dupuis mistook ancient symbolism, <abbr title="one">i.</abbr> 24</li> + +<li class="indx">Durga, the active virtue, or Shekinah, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a></li> + +<li class="indx">Dust of the earth to become the constituent of living soul, <abbr title="two">ii.</abbr> <a href="#Page_420">420</a></li> + +<li class="indx">Dynasties, two in India, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a></li> + +<li class="indx">Dwellers of the threshold, <abbr title="one">i.</abbr> 285</li> + + +<li class="ifrst">Early Christian Church invented the doctrine of Second Advent to shut off periodical incarnations, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a>;</li> +<li class="isub1">Christianity itself a heresy, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">its history imparted to the first Knight Templars, <abbr title="two">ii.</abbr> <a href="#Page_382">382</a></li> + +<li class="indx">Earth, queen of the Serpents, <abbr title="one">i.</abbr> 10;</li> +<li class="isub1">the goddess Anahit or Venus, <abbr title="one">i.</abbr> 11;</li> +<li class="isub1">magical exhalations, <abbr title="one">i.</abbr> 199, 200;</li> +<li class="isub1">a magnet, <abbr title="one">i.</abbr> 282</li> + +<li class="indx">Earths germinate, <abbr title="one">i.</abbr> 389</li> + +<li class="indx">East, the land of knowledge, <abbr title="one">i.</abbr> 89;</li> +<li class="isub1">its civilization preceded that of the West, <abbr title="one">i.</abbr> 539</li> + +<li class="indx">Eastern Æthiopians an Aryan stock, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a>;</li> +<li class="isub1">magic, its adepts uniformly in good health, <abbr title="two">ii.</abbr> <a href="#Page_595">595</a>;</li> +<li class="isub1">requires no “conditions” like mediums, <a href="#Page_595"><i>ib.</i></a></li> + +<li class="indx">Ebers Papyrus in the Astor library, <abbr title="one">i.</abbr> 3;</li> +<li class="isub1">quoted, <abbr title="one">i.</abbr> 23;</li> +<li class="isub1">its curious contents, <abbr title="one">i.</abbr> 529</li> + +<li class="indx">Ebionites, <abbr title="two">ii.</abbr> <a href="#Page_127">127</a>;</li> +<li class="isub1">the first Christians, <abbr title="two">ii.</abbr> <a href="#Page_180">180</a>;</li> +<li class="isub1">the relatives of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_181">181</a>;</li> +<li class="isub1">used only the Gospel according to Matthew, <abbr title="two">ii.</abbr> <a href="#Page_182">182</a>;</li> +<li class="isub1">the Nazarenes their instructors, <abbr title="two">ii.</abbr> <a href="#Page_190">190</a>;</li> +<li class="isub1">condemned as heretics, <abbr title="two">ii.</abbr> <a href="#Page_307">307</a></li> + +<li class="indx">Ecbatana, her seven walls and other wonders, <abbr title="one">i.</abbr> 534</li> + +<li class="indx">Echo in the desert of Gobi, <abbr title="one">i.</abbr> 606</li> + +<li class="indx">Ecclesia non novit sanguinem, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a></li> + +<li class="indx">Eclectic Platonists adopt the inductive method, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a>;</li> +<li class="isub1">school, its dispersion desired by Christians, <abbr title="two">ii.</abbr> <a href="#Page_52">52</a>;</li> +<li class="isub1">its groundwork, <abbr title="two">ii.</abbr> <a href="#Page_342">342</a>, <a href="#Page_343">343</a></li> + +<li class="indx">Ecstasy, power of conversing with Deity, <abbr title="one">i.</abbr> 121;</li> +<li class="isub1">doctrine of Paracelsus and Van Helmont, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">defined by Plotinus, <abbr title="one">i.</abbr> 486</li> + +<li class="indx">Ectenic force, <abbr title="one">i.</abbr> 55;</li> +<li class="isub1">same as psychic force, <abbr title="one">i.</abbr> 113;</li> +<li class="isub1">same as the Akasa, <i>ib.</i></li> + +<li class="indx">Eden, the allegory of the Book of Genesis, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Edison, of Newark, N. J., supposed discovery of a new force, <abbr title="one">i.</abbr> 126</li> + +<li class="indx">Egg, spiritual or mundane, <abbr title="one">i.</abbr> 56;</li> +<li class="isub1">evolved by Emepht, the supreme, <abbr title="one">i.</abbr> 146;</li> +<li class="isub1">Isle of Chemmis produced from it, <abbr title="one">i.</abbr> 147;</li> +<li class="isub1">Bhagavant enters and emerges as Brahma, <abbr title="one">i.</abbr> 346;</li> +<li class="isub1">and bird, which appeared first?, <abbr title="one">i.</abbr> 426, 428</li> + +<li class="indx"><i>Egkosmioi</i>, <abbr title="one">i.</abbr> 312</li> + +<li class="indx">Ego, the sentient soul, inseparable from the brain, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Egypt, resort of philosophers, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">priests could communicate from temple to temple, <abbr title="one">i.</abbr> 127;</li> +<li class="isub1">doctrine of evolution taught, <abbr title="one">i.</abbr> 154;</li> +<li class="isub1">the perpetual lamp discovered there, <abbr title="one">i.</abbr> 226;</li> +<li class="isub1">taught the secret to Moses, <abbr title="one">i.</abbr> 228;</li> +<li class="isub1">Pythagoras twenty-two years in the temple, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">Hermetic brothers, <abbr title="two">ii.</abbr> <a href="#Page_307">307</a>;</li> +<li class="isub1">secret biography of its gods, <abbr title="one">i.</abbr> 406;</li> +<li class="isub1">books before Menes, <i>ib.</i>;</li> +<li class="isub1">did not learn her wisdom from her Semitic neighbors, <abbr title="one">i.</abbr> 515;</li> +<li class="isub1">akin with India, <i>ib.</i>;</li> +<li class="isub1">probably colonized by the Eastern Ethiopians, <i>ib.</i>;</li> +<li class="isub1">20,000 years’ antiquity, <abbr title="one">i.</abbr> 519;</li> +<li class="isub1">the birthplace of chemistry, <abbr title="one">i.</abbr> 541;</li> +<li class="isub1">dentists and oculists, <abbr title="one">i.</abbr> 545;</li> +<li class="isub1">no doctor allowed to practice more than one specialty, <i>ib.</i>;</li> +<li class="isub1">trial by jury, <i>ib.</i>;</li> +<li class="isub1">received her laws from pre-Vedic India, <abbr title="one">i.</abbr> 589;</li> +<li class="isub1">colonized from India in the dynasty of Soma-Vanga, <abbr title="one">i.</abbr> 627</li> + +<li class="indx">Egyptian temples, architecture of, <abbr title="one">i.</abbr> 517;</li> +<li class="isub1">monuments defeat the efforts of the fathers, <abbr title="two">ii.</abbr> <a href="#Page_520">520</a>;</li> +<li class="isub1">saints reappearing as a serpent, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a></li> + +<li class="indx">Egyptians, civilized before the first dynasties, <abbr title="one">i.</abbr> 6;</li> +<li class="isub1">astronomical calculations, <abbr title="one">i.</abbr> 21;</li> +<li class="isub1">were monotheists, <abbr title="one">i.</abbr> 23;</li> +<li class="isub1">knowledge of engineering, <abbr title="one">i.</abbr> 516;</li> +<li class="isub1">changed the course of the Nile, <i>ib.</i>;</li> +<li class="isub1">their astronomical erudition, <abbr title="one">i.</abbr> 520;</li> +<li class="isub1">their high civilization disputed, <abbr title="one">i.</abbr> 521;</li> +<li class="isub1">arts of war, <abbr title="one">i.</abbr> 531;</li> +<li class="isub1">gods in the Grecian pantheon, <abbr title="one">i.</abbr> 543;</li> +<li class="isub1">made beer, manufactured glass and imitated gems, <abbr title="one">i.</abbr> <i>ib.</i>;</li> +<li class="isub1">the best music-teachers, <abbr title="one">i.</abbr> 544;</li> +<li class="isub1">understood the circulation of the blood, <i>ib.</i>;</li> +<li class="isub1">their sacred books older than the Genesis, <abbr title="two">ii.</abbr> <a href="#Page_431">431</a>;</li> +<li class="isub1">ancient Indians, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a>;</li> +<li class="isub1">the Caucasian race, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a></li> + +<li class="indx">Eight powers of the soul, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a></li> + +<li class="indx">Eight hundred million believers in magic, mesmerism, and spiritualism, <abbr title="one">i.</abbr> 512</li> + +<li class="indx">Eight-pointed star or double cross, <abbr title="two">ii.</abbr> <a href="#Page_453">453</a></li> + +<li class="indx">El, <abbr title="one">i.</abbr> 13;</li> +<li class="isub1">the sun-god, same as Seth, Saturn, Seth, Siva, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a></li> + +<li class="indx">Elcazar, Rabbi, expelled demons, <abbr title="two">ii.</abbr> <a href="#Page_350">350</a></li> + +<li class="indx">Electric waves, <abbr title="one">i.</abbr> 278</li> + +<li class="indx">Electrical photography, <abbr title="one">i.</abbr> 395</li> + +<li class="indx">Electricity, personated by Thor in Norse legends, <abbr title="one">i.</abbr> 160, 161;</li> +<li class="isub1">two kinds, <abbr title="one">i.</abbr> 188, 322;</li> +<li class="isub1">occult properties anciently understood, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">represented at Samothrace by the Kabeirian Demeter, <i>ib.</i>;</li> +<li class="isub1">denoted by the Dioskuri, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">the fire on the altar, <abbr title="one">i.</abbr> 283;</li> +<li class="isub1">blind and intelligent, <abbr title="one">i.</abbr> 322;</li> +<li class="isub1">cerebral, <i>ib.</i>;</li> +<li class="isub1">developed from magnetic currents, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">used anciently to supply fire to the altars, <abbr title="one">i.</abbr> 526</li> + +<li class="indx">Electro-magnetism, <abbr title="one">i.</abbr> 103;</li> +<li class="isub1">employed by Paracelsus, <abbr title="one">i.</abbr> 164</li> + +<li class="indx">Elion, or Elon, the highest god, <abbr title="one">i.</abbr> 554</li> + +<li class="indx">Eliphas Levi, on resuscitation of the dead, <abbr title="one">i.</abbr> 485</li> + +<li class="indx">Elixir of life regarded as absurd, <abbr title="one">i.</abbr> 501;</li> +<li class="isub1">possible, <abbr title="one">i.</abbr> 502;</li> +<li class="isub1">curious accounts, <abbr title="one">i.</abbr> 503</li> + +<li class="indx">Elizabeth, Queen, Jesuitic attempt to murder her, <abbr title="two">ii.</abbr> <a href="#Page_373">373</a></li> + +<li class="indx">Elemental demon driven away with a sword, <abbr title="one">i.</abbr> 364;</li> +<li class="isub1">spirits, <abbr title="one">i.</abbr> 67, 311;</li> +<li class="isub1">inhabit the universal ether, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">psychic embryos, <abbr title="one">i.</abbr> 311;</li> +<li class="isub1">live in the ether, <i>ib.</i>;</li> +<li class="isub1">power to assume tangible bodies, <i>ib.</i></li> + +<li class="indx">Elementary spirits, <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">three classes, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">called demons by Proclus, <abbr title="one">i.</abbr> 312;</li> +<li class="isub1">terrestrial spirits, <abbr title="one">i.</abbr> 319;</li> +<li class="isub1">four classes, <i>ib.</i>;</li> +<li class="isub1">peril of evoking them, <abbr title="one">i.</abbr> 342; + + +<span class="pagenum"><a id="Page_656">656</a></span></li> +<li class="isub1">afraid of sharp weapons, <abbr title="one">i.</abbr> 362</li> + +<li class="indx">Elephanta, the Mahody, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Eleusinian Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_44">44</a></li> + +<li class="indx">Elihu, the hierophant of Job, <abbr title="two">ii.</abbr> <a href="#Page_497">497</a></li> + +<li class="indx">Elisha anointed Jehu that he might unite the Israelites, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Ellenborough, Lady, her talisman, <abbr title="two">ii.</abbr> <a href="#Page_255">255</a>, <a href="#Page_256">256</a></li> + +<li class="indx">Elohim inhabiting an island in the ancient inland sea of Middle Asia, <abbr title="one">i.</abbr> 589, 590, 599</li> + +<li class="indx">Eloim, gods or powers, priests; also Aleim, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Emanation of souls from divinity, doctrine of, <abbr title="one">i.</abbr> 13</li> + +<li class="indx">Emanations, doctrine of, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a></li> + +<li class="indx">Embalming in Thibet, <abbr title="two">ii.</abbr> <a href="#Page_603">603</a></li> + +<li class="indx">Emanuel, not Christ, but the son of Isaiah, <abbr title="two">ii.</abbr> <a href="#Page_166">166</a>;</li> +<li class="isub1">the son of the Alma, in whose days Syria and Israel were overcome, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a></li> + +<li class="indx">Embryo, stamped with a resemblance by the imagination of the mother, <abbr title="one">i.</abbr> 385;</li> +<li class="isub1">its nucleus, <abbr title="one">i.</abbr> 389</li> + +<li class="indx">Emepht, the supreme, first principle, <abbr title="one">i.</abbr> 146;</li> +<li class="isub1">emanation from him of the creative God, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a></li> + +<li class="indx">Emigration from India to the West, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a></li> + +<li class="indx">Eminent men called gods, <abbr title="one">i.</abbr> 24, 280</li> + +<li class="indx">Emmerich, Catherine, the Tyrolese ecstatic, <abbr title="one">i.</abbr> 398</li> + +<li class="indx">Empedocles believed in two souls, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">restored a woman to life, <abbr title="one">i.</abbr> 480;</li> +<li class="isub1">arrested a water-spout, <abbr title="two">ii.</abbr> <a href="#Page_597">597</a></li> + +<li class="indx">Empusa or ghûl, beheld by Apollonius of Tyana, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Enmity, everlasting, between theology and science, <abbr title="two">ii.</abbr> <a href="#Page_88">88</a></li> + +<li class="indx">Ennemoser on seership, etc., in India, <abbr title="one">i.</abbr> 460</li> + +<li class="indx">Enoch, sacred delta of, <abbr title="one">i.</abbr> 20;</li> +<li class="isub1">Masonic legend, <abbr title="one">i.</abbr> 571;</li> +<li class="isub1">builds a subterranean structure with nine chambers, <i>ib.</i>;</li> +<li class="isub1">communicates secrets to Methuselah, <i>ib.</i>;</li> +<li class="isub1">the type of the dual man, spiritual and terrestrial, <abbr title="two">ii.</abbr> <a href="#Page_453">453</a>;</li> +<li class="isub1">and Elias ascending from hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a></li> + +<li class="indx">Enoch-Verihe, <abbr title="one">i.</abbr> 560</li> + +<li class="indx">En-Soph, <abbr title="one">i.</abbr> 16, 67, 270, 272;</li> +<li class="isub1">means No-Thing, <i>quo ad non</i>, the same as nirvana, <abbr title="one">i.</abbr> 292;</li> +<li class="isub1">the first principle, <abbr title="one">i.</abbr> 347;</li> +<li class="isub1">within its first emanation, <abbr title="two">ii.</abbr> <a href="#Page_37">37</a></li> + +<li class="indx">Enthusiastic energy, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Ephesus a focus of the universal secret doctrines, <abbr title="two">ii.</abbr> <a href="#Page_155">155</a></li> + +<li class="indx">Epicurus disbelieved in God, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">believed the soul constituted of the roundest, finest atoms, <i>ib.</i>;</li> +<li class="isub1">testimony concerning the gods, <abbr title="one">i.</abbr> 436</li> + +<li class="indx">Epidemic in moral and physical affairs, <abbr title="one">i.</abbr> 274, 276, 277;</li> +<li class="isub1">of assassination, <abbr title="one">i.</abbr> 277;</li> +<li class="isub1">of possession in Germany, <abbr title="one">i.</abbr> 374</li> + +<li class="indx">Epimenides, <abbr title="one">i.</abbr> 364;</li> +<li class="isub1">power to make his soul leave his body and return, <abbr title="two">ii.</abbr> <a href="#Page_597">597</a></li> + +<li class="indx">Epiphanius, a Gnostic renegade, who betrayed his associates as state’s evidence, <abbr title="two">ii.</abbr> <a href="#Page_249">249</a>;</li> +<li class="isub1">belied the Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_330">330</a></li> + +<li class="indx">Episcopalian crook adopted from the augurs of Etruria, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Epopt, master-builder, adept, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a></li> + +<li class="indx">Epoptæ, knew nothing of the last and dreaded rite, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a></li> + +<li class="indx">Epopteia, revelation and clairvoyance, the last stage in initiation, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a></li> + +<li class="indx">Erring spirits, their re-incarnation, <abbr title="one">i.</abbr> 357</li> + +<li class="indx">Eslinger, Elizabeth, the apparition, <abbr title="one">i.</abbr> 68</li> + +<li class="indx">Esoteric catechism, <abbr title="one">i.</abbr> 19;</li> +<li class="isub1">doctrines never committed to writing, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">Masonry not known in American lodges, <abbr title="two">ii.</abbr> <a href="#Page_376">376</a></li> + +<li class="indx">Essaoua or sorcerers, <abbr title="one">i.</abbr> 488</li> + +<li class="indx">Essenes, hermetic fraternities, <abbr title="one">i.</abbr> 16;</li> +<li class="isub1">had greater and minor mysteries, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">had the same customs as the Apostles, <abbr title="two">ii.</abbr> <a href="#Page_196">196</a>;</li> +<li class="isub1">believed in pre-existence, <abbr title="two">ii.</abbr> <a href="#Page_280">280</a>;</li> +<li class="isub1">declared by Eusebius to have been the first Christians, <abbr title="two">ii.</abbr> <a href="#Page_323">323</a>;</li> +<li class="isub1">older than the Christians, <a href="#Page_323"><i>ib.</i></a>;</li> +<li class="isub1">never employed oaths, <abbr title="two">ii.</abbr> <a href="#Page_373">373</a>;</li> +<li class="isub1">probably Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Eternal torments of hell, why pagans are condemned to them, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">letter of Virgin Mary on the subject, <a href="#Page_8"><i>ib.</i></a>;</li> +<li class="isub1">damnation, the only doctrine invented originally by Christians, <abbr title="two">ii.</abbr> <a href="#Page_334">334</a>;</li> +<li class="isub1">meaning of the word, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Eternity, the duad or second, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">no Hebrew word to express the idea, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Ether, the universal, <abbr title="one">i.</abbr> 128, 156, 284;</li> +<li class="isub1">properties, <abbr title="one">i.</abbr> 181;</li> +<li class="isub1">directed by an intelligence, <abbr title="one">i.</abbr> 199;</li> +<li class="isub1">disturbed by planetary aspects, <abbr title="one">i.</abbr> 275;</li> +<li class="isub1">influenced by Divine thought, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">the universal world-soul, <abbr title="one">i.</abbr> 316, 341;</li> +<li class="isub1">universal, the womb of the universe, <abbr title="one">i.</abbr> 389;</li> +<li class="isub1">universal, the repository of the spiritual images of all forms and thoughts, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">the Orphean doctrine denounced by the early Christians, <abbr title="two">ii.</abbr> <a href="#Page_35">35</a></li> + +<li class="indx">Ethereal body, <abbr title="one">i.</abbr> 281</li> + +<li class="indx">Ethiopians, eastern, the builders, colonists of Egypt, <abbr title="one">i.</abbr> 515</li> + +<li class="indx">Etruscans understood electricity and employed it in worship, <abbr title="one">i.</abbr> 527;</li> +<li class="isub1">invented lightning-rods, <i>ib.</i></li> + +<li class="indx">Eucharist, common to many ancient nations, <abbr title="two">ii.</abbr> <a href="#Page_43">43</a></li> + +<li class="indx">Eurinus returned after dying, <abbr title="one">i.</abbr> 365</li> + +<li class="indx">European science, without the knowledge of the secrets of herbs of dreams, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Europeans cannot see certain colors, <abbr title="one">i.</abbr> 211</li> + +<li class="indx">Eusebius, Bishop of Cæsarea, perverted chronology, <abbr title="one">i.</abbr> 288;</li> +<li class="isub1">convicted of mendacity, <abbr title="two">ii.</abbr> <a href="#Page_327">327</a></li> + +<li class="indx">Evapto, or initiation, same as epopteia, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a>, <a href="#Page_91">91</a></li> + +<li class="indx">Eve, the name and its affinity with the Tetragrammaton, <abbr title="two">ii.</abbr> <a href="#Page_299">299</a>;</li> +<li class="isub1">her story told kabalistically, <abbr title="two">ii.</abbr> <a href="#Page_223">223-225</a></li> + +<li class="indx">Every nation has believed in a God, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a></li> + +<li class="indx">Evil possessed space as the intelligences retired, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">essential to the evolving of the good, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a>;</li> +<li class="isub1">eye, <abbr title="one">i.</abbr> 380;</li> +<li class="isub1">Pope Pio Nono said to have the gift, <i>ib.</i>;</li> +<li class="isub1">magic, <abbr title="one">i.</abbr> 26</li> + +<li class="indx">Evocation, of souls, objected to, <abbr title="one">i.</abbr> 321;</li> +<li class="isub1">of the dead, <abbr title="one">i.</abbr> 492;</li> +<li class="isub1">the “souls of the blessed” do not come, <abbr title="one">i.</abbr> 493;</li> +<li class="isub1">blood used for the purpose, <i>ib.</i></li> + +<li class="indx">Evocations, magical, pronounced in a particular dialect, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a>;</li> +<li class="isub1">a formula, <a href="#Page_46"><i>ib.</i></a></li> + +<li class="indx">Evolution, taught by science, the secret doctrine and the Bible, <abbr title="one">i.</abbr> 152; + + +<span class="pagenum"><a id="Page_657">657</a></span></li> +<li class="isub1">theory found in India and Assyria, <abbr title="one">i.</abbr> 154;</li> +<li class="isub1">held by Anaximenes and accepted by the Chaldeans, <abbr title="one">i.</abbr> 238;</li> +<li class="isub1">taught by Hermes, <abbr title="one">i.</abbr> 257;</li> +<li class="isub1">doctrine of Robert Fludd, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">ancient belief, <abbr title="one">i.</abbr> 285, 295;</li> +<li class="isub1">doctrine of A. R. Wallace, <abbr title="one">i.</abbr> 294;</li> +<li class="isub1">operation defined, <abbr title="one">i.</abbr> 329, 330;</li> +<li class="isub1">spiritual and physical, <abbr title="one">i.</abbr> 352;</li> +<li class="isub1">theory does not solve the ultimate mystery, <abbr title="one">i.</abbr> 419;</li> +<li class="isub1">of man out of primordial spirit-matter, <abbr title="one">i.</abbr> 429;</li> +<li class="isub1">Darwin begins his theory at the wrong end, <i>ib.</i>;</li> +<li class="isub1">as taught by the Bhagavat and Manu, <abbr title="two">ii.</abbr> <a href="#Page_260">260</a>;</li> +<li class="isub1">by Sanchoniathon and Darwin, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a>;</li> +<li class="isub1">of our own planet, <abbr title="two">ii.</abbr> <a href="#Page_420">420</a>;</li> +<li class="isub1">for six days, and one of repose, <abbr title="two">ii.</abbr> <a href="#Page_422">422</a>;</li> +<li class="isub1">of the universe, <abbr title="two">ii.</abbr> <a href="#Page_467">467</a>;</li> +<li class="isub1">of man from the highest to lowest, <abbr title="two">ii.</abbr> <a href="#Page_424">424</a></li> + +<li class="indx">Exorcising a girl in Catalonia, <abbr title="two">ii.</abbr> <a href="#Page_68">68</a></li> + +<li class="indx">Exorcism, <abbr title="two">ii.</abbr> <a href="#Page_66">66</a>;</li> +<li class="isub1">new ritual, <abbr title="two">ii.</abbr> <a href="#Page_69">69</a></li> + +<li class="indx">Exorcist-priest, <abbr title="two">ii.</abbr> <a href="#Page_66">66</a></li> + +<li class="indx">Exoteric religion, its God an idol or fiction, <abbr title="one">i.</abbr> 307</li> + +<li class="indx">Exposures, pretended, of impostors, <abbr title="one">i.</abbr> 75</li> + +<li class="indx">Extinction at death, those who believe it will commit, in consequence, any sin they choose, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx"><i>Ex votos</i>, Phallic, traffic by the Roman clergy, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Ezekiel’s wheel, a wheel of the Adonai, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>;</li> +<li class="isub1">explained, <abbr title="two">ii.</abbr> <a href="#Page_455">455</a>;</li> +<li class="isub1">exoteric, <abbr title="two">ii.</abbr> <a href="#Page_461">461</a>;</li> +<li class="isub1">esoteric, <abbr title="two">ii.</abbr> <a href="#Page_462">462</a></li> + +<li class="indx">Ezra compiled the <cite>Pentateuch</cite>, <abbr title="one">i.</abbr> 578</li> + + +<li class="ifrst">Fables, allegorical science and anthropology, <abbr title="one">i.</abbr> 122;</li> +<li class="isub1">allegorized the gods and natural phenomena, <abbr title="one">i.</abbr> 261</li> + +<li class="indx">Fairfield, Francis Gerry, his testimony in regard to the phantom-hand, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a>, <a href="#Page_595">595</a></li> + +<li class="indx">Faith, the Devil the chief pillar, <abbr title="one">i.</abbr> 103;</li> +<li class="isub1">its power to heal disease, <abbr title="one">i.</abbr> 216;</li> +<li class="isub1">phenomena of, <abbr title="one">i.</abbr> 323;</li> +<li class="isub1">its great power, <abbr title="two">ii.</abbr> <a href="#Page_597">597</a>;</li> +<li class="isub1">of the Church, disbelievers in magic cannot share, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a>;</li> +<li class="isub1">omni-perceptive, inside of human credulity, <abbr title="two">ii.</abbr> <a href="#Page_120">120</a></li> + +<li class="indx">Faithful daughters of the church, <abbr title="two">ii.</abbr> <a href="#Page_54">54</a></li> + +<li class="indx">Fakir buried six weeks and resuscitated, <abbr title="one">i.</abbr> 477;</li> +<li class="isub1">and his guru, <abbr title="two">ii.</abbr> <a href="#Page_105">105</a></li> + +<li class="indx">Fakirs not harmed by alligators, <abbr title="one">i.</abbr> 383;</li> +<li class="isub1">use the force known as Akasa, <abbr title="one">i.</abbr> 113;</li> +<li class="isub1">raised from the ground, <abbr title="one">i.</abbr> 115, 224</li> + +<li class="indx">Fall of Adam, not a personal transgression, but an evolution, <abbr title="two">ii.</abbr> <a href="#Page_277">277</a></li> + +<li class="indx">Fallen angels, hurled by Siva into Onderah, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a></li> + +<li class="indx">Familiar spirit, those having one, refused initiation, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Famines follow missionaries, <abbr title="two">ii.</abbr> <a href="#Page_531">531</a></li> + +<li class="indx">Faraday, <abbr title="one">i.</abbr> 11;</li> +<li class="isub1">his medium-catcher, <abbr title="one">i.</abbr> 63</li> + +<li class="indx">Fascination, <abbr title="one">i.</abbr> 380, 381;</li> +<li class="isub1">at a precipice, <abbr title="one">i.</abbr> 501</li> + +<li class="indx">Fatalism rejected by ancients, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a></li> + +<li class="indx">Fate, defined by Henry More, <abbr title="one">i.</abbr> 206</li> + +<li class="indx">“Father” of Jesus, the hierophant of the mysteries, <abbr title="two">ii.</abbr> <a href="#Page_561">561</a></li> + +<li class="indx">Fathers, selected narratives for their saints, from the poets and pagan legends, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a></li> + +<li class="indx">Fauste asserts that the evangeliums or gospels were not written by Jesus or the apostles, but by unknown persons, <abbr title="two">ii.</abbr> <a href="#Page_38">38</a></li> + +<li class="indx">Fav-Atma, or sentient soul, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Favre, Jules, counsel for Madam Roger, <abbr title="one">i.</abbr> 166</li> + +<li class="indx">Feast of the dead in Moldavia and Bulgaria, <abbr title="two">ii.</abbr> <a href="#Page_569">569</a>, <a href="#Page_570">570</a></li> + +<li class="indx">Felix, preacher of Notre Dame, on mystery and science, <abbr title="one">i.</abbr> 337</li> + +<li class="indx">Felt, George H., <abbr title="one">i.</abbr> 22</li> + +<li class="indx">Female trinity, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Ferho, the greatest, <abbr title="one">i.</abbr> 300;</li> +<li class="isub1">first cause, <abbr title="one">i.</abbr> 301;</li> +<li class="isub1">believed in by Jesus and John, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a></li> + +<li class="indx">Fessler’s rite, a Jesuitical production, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Fetahil, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">called to aid in creation, <abbr title="one">i.</abbr> 299;</li> +<li class="isub1">the newest man and creator, <abbr title="one">i.</abbr> 300;</li> +<li class="isub1">the “newest man,” <abbr title="two">ii.</abbr> <a href="#Page_175">175</a></li> + +<li class="indx">Fiery serpents (<cite>Numbers</cite>, <abbr title="twenty-one">xxi.</abbr>), a name given to the Levites, <abbr title="one">i.</abbr> 555;</li> +<li class="isub1">or seraphs, the Levites, or serpent-tribe, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">the allegory explained, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a></li> + +<li class="indx">Fifteen thousand devils in a man, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a></li> + +<li class="indx">Fifth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a>;</li> +<li class="isub1">element, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">stage of initiation the most awful and sublime, <abbr title="two">ii.</abbr> <a href="#Page_101">101</a></li> + +<li class="indx">Fifty millions slaughtered by Christians since Jesus said, “Love your enemies,” <abbr title="two">ii.</abbr> <a href="#Page_479">479</a></li> + +<li class="indx">Fifty-five thousand Protestant clergymen in the United States, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a></li> + +<li class="indx">Final absorption, <abbr title="one">i.</abbr> 12</li> + +<li class="indx">Finger of the Holy Ghost preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Fiords of Norway described in the Odyssey, <abbr title="one">i.</abbr> 549</li> + +<li class="indx">Fire, living, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">on the altar, electric, <abbr title="one">i.</abbr> 283;</li> +<li class="isub1">its triple potency, <abbr title="one">i.</abbr> 423;</li> +<li class="isub1">from heaven, always employed by the ancients in the temples, <abbr title="one">i.</abbr> 526;</li> +<li class="isub1">preserved by the magi, <abbr title="one">i.</abbr> 528;</li> +<li class="isub1">and brimstone, the lake, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Fire-proof mediums, <abbr title="one">i.</abbr> 445, 446</li> + +<li class="indx">Fūkara-Yogis, <abbr title="two">ii.</abbr> <a href="#Page_164">164</a></li> + +<li class="indx">First Air, or anima mundi, <abbr title="two">ii.</abbr> <a href="#Page_227">227</a>;</li> +<li class="isub1">adept, <abbr title="two">ii.</abbr> <a href="#Page_317">317</a>;</li> +<li class="isub1">begotten, constructed the world, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">cause, denied by Vyasa and Kapila, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a>;</li> +<li class="isub1">Christians, the Elianites, <abbr title="two">ii.</abbr> <a href="#Page_180">180</a>;</li> +<li class="isub1">the disciples of Paul, <abbr title="two">ii.</abbr> <a href="#Page_178">178</a>;</li> +<li class="isub1">cycle, <abbr title="one">i.</abbr> 301;</li> +<li class="isub1">gods, a hierarchy of higher powers, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>;</li> +<li class="isub1">light, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">man created bi-sexual, <abbr title="one">i.</abbr> 559;</li> +<li class="isub1">races of men spiritual, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a>;</li> +<li class="isub1">direct emanations of the Tikkun or Adam Kadmon, <a href="#Page_276"><i>ib.</i></a>;</li> +<li class="isub1">sin, committed by Brahma-Pragâpati and his daughter Ushas, <abbr title="one">i.</abbr> 265;</li> +<li class="isub1">the spirit of evil created to destroy its incarnation, <i>ib.</i>;</li> +<li class="isub1">trinity, <abbr title="one">i.</abbr> 341.</li> + +<li class="indx">Fish displaying magnetic affinity, <abbr title="one">i.</abbr> 210</li> + +<li class="indx">Fish-charming in Ceylon, <abbr title="one">i.</abbr> 606</li> + +<li class="indx">Fisher (Dr. G.) on deploteratology, <abbr title="one">i.</abbr> 390</li> + +<li class="indx">Fishwife, talk of papal discourses, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Fiske, <abbr title="Professor">Prof.</abbr> J., <abbr title="one">i.</abbr> 42;</li> +<li class="isub1">disputes the doctrine of cycles and the high civilization of the Egyptians, <abbr title="one">i.</abbr> 521;</li> +<li class="isub1">declares the theories of profound science in ancient Egypt and the East utterly destroyed, <abbr title="one">i.</abbr> 525</li> + +<li class="indx">Five thousand Roman Catholic clergy in the United States, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a> + + +<span class="pagenum"><a id="Page_658">658</a></span></li> + +<li class="indx">Flammarion the astronomer, his avowal, <abbr title="one">i.</abbr> 195;</li> +<li class="isub1">Camille, his curious revelation, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a></li> + +<li class="indx">Flight of the alone to the Alone, <abbr title="two">ii.</abbr> <a href="#Page_413">413</a></li> + +<li class="indx">Flood, 10,000 years <span class="allsmcap">B.C.</span>, <abbr title="one">i.</abbr> 241;</li> +<li class="isub1">as described in the Assyrian tablets, <abbr title="two">ii.</abbr> <a href="#Page_422">422</a>;</li> +<li class="isub1">Hindu legend, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a>;</li> +<li class="isub1">the old serpent, <abbr title="two">ii.</abbr> <a href="#Page_447">447</a></li> + +<li class="indx">Florentine scientist witnessing a re-incarnation of a Dalai-Lama, <abbr title="one">i.</abbr> 437</li> + +<li class="indx">“Flowers of Speech,” Mr. Gladstone’s catalogue, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Fludd, Robert (<i>de Fluctibus</i>), on magnetism, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">on minerals as rudimentary of plants, etc., <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">chief of the “philosophers by fire,” <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">on the essence of gold, <abbr title="one">i.</abbr> 511</li> + +<li class="indx">Flute-player of Vaucanson, <abbr title="one">i.</abbr> 543</li> + +<li class="indx">Fœtal life, little known about it, <abbr title="one">i.</abbr> 386</li> + +<li class="indx">Fœtus, its sensitive surface like a collodionized plate, <abbr title="one">i.</abbr> 385;</li> +<li class="isub1">its signature, <i>ib.</i>;</li> +<li class="isub1">extinguished, <abbr title="one">i.</abbr> 402</li> + +<li class="indx">Foraisse, M., his story respecting Masonry, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Forbidden ground, <abbr title="one">i.</abbr> 418</li> + +<li class="indx">Force, magnetic, body nourished by, <abbr title="one">i.</abbr> 169;</li> +<li class="isub1">produced by will, <abbr title="one">i.</abbr> 285;</li> +<li class="isub1">the supreme artist and providence, <abbr title="two">ii.</abbr> <a href="#Page_40">40</a></li> + +<li class="indx">Force-correlation, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">taught in prehistoric time, <abbr title="one">i.</abbr> 241, 242;</li> +<li class="isub1">the A B C of Occultism, <abbr title="one">i.</abbr> 243</li> + +<li class="indx">Fore-heaven, <abbr title="two">ii.</abbr> <a href="#Page_534">534</a></li> + +<li class="indx">Fall of man an allegory, and so regarded, <abbr title="two">ii.</abbr> <a href="#Page_541">541</a></li> + +<li class="indx">Forever, meaning of the word, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Forgery the basis of the Church, <abbr title="two">ii.</abbr> <a href="#Page_329">329</a></li> + +<li class="indx">Former life, <abbr title="one">i.</abbr> 347</li> + +<li class="indx">Forms, images impressed on the ether, <abbr title="one">i.</abbr> 395</li> + +<li class="indx">Formula of an evocation, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a></li> + +<li class="indx">Formulas, secret, <abbr title="one">i.</abbr> 66;</li> +<li class="isub1">for inextinguishable fire, <abbr title="one">i.</abbr> 229</li> + +<li class="indx">Four ages or yugs, <abbr title="two">ii.</abbr> <a href="#Page_275">275</a>;</li> +<li class="isub1">ages of the Bible like those of the nations, <abbr title="two">ii.</abbr> <a href="#Page_443">443</a>;</li> +<li class="isub1">gospels, their doctrines found elsewhere, <abbr title="two">ii.</abbr> <a href="#Page_337">337</a>;</li> +<li class="isub1">kingdoms in nature, <abbr title="one">i.</abbr> 329;</li> +<li class="isub1">men not begotten by the gods, nor born of women, <abbr title="one">i.</abbr> 558;</li> +<li class="isub1">the gods afraid of them, and give them wives, <abbr title="one">i.</abbr> 558;</li> +<li class="isub1">races of men, <abbr title="one">i.</abbr> 559;</li> +<li class="isub1">Tanaïm, etc., entered the garden, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">“Truths,” <abbr title="one">i.</abbr> 290, 291</li> + +<li class="indx">Fournié, Dr., declares that no physiology of the nervous system exists, <abbr title="one">i.</abbr> 407;</li> +<li class="isub1">remarkable declaration concerning the human ovule, <abbr title="one">i.</abbr> 397</li> + +<li class="indx">Fourth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a>;</li> +<li class="isub1">race, parents of men “whose daughters were fair,” <abbr title="one">i.</abbr> 559</li> + +<li class="indx">Fourfold emanations, <abbr title="two">ii.</abbr> <a href="#Page_272">272</a></li> + +<li class="indx">Francis, <abbr title="Saint">St.</abbr>, preached to the birds, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a>;</li> +<li class="isub1">preached to a wolf till he repented, <a href="#Page_77"><i>ib.</i></a></li> + +<li class="indx">Francke, A., remarks on the transmutations of Christianity, <abbr title="two">ii.</abbr> <a href="#Page_38">38</a>;</li> +<li class="isub1">the Sephiroth and Providence, <abbr title="two">ii.</abbr> <a href="#Page_40">40</a></li> + +<li class="indx">Free and Accepted Masons, and the Masonic impostor, Anderson, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a></li> + +<li class="indx">Free-Masonry, its origin in London, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a>;</li> +<li class="isub1">proclaims a creative principle as Great Architect, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a></li> + +<li class="indx">French Revolution, what it achieved for freedom, <abbr title="two">ii.</abbr> <a href="#Page_22">22</a></li> + +<li class="indx">Fretheim, Abbé, his faculty of conversing by power of will, <abbr title="one">i.</abbr> 476</li> + +<li class="indx">Friar Pietro presents a demon to Dr. Torralva, <abbr title="two">ii.</abbr> <a href="#Page_60">60</a></li> + +<li class="indx">Fundamental doctrine identical in all the ancient religions, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a></li> + +<li class="indx">Funeral ritual of the Egyptians, <abbr title="two">ii.</abbr> <a href="#Page_367">367</a></li> + +<li class="indx">Future life, better to believe in it, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a>;</li> +<li class="isub1">self, beheld at the moment of initiation, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a>;</li> +<li class="isub1">man, primitive shape, <abbr title="one">i.</abbr> 388, 389;</li> +<li class="isub1">religion of, <abbr title="one">i.</abbr> 76;</li> +<li class="isub1">woman of, artificially fecundated, <abbr title="one">i.</abbr> 77;</li> +<li class="isub1">also offered to the incubi, <abbr title="one">i.</abbr> 78</li> + + +<li class="ifrst">Gabriel, the same as Christos, <abbr title="two">ii.</abbr> <a href="#Page_193">193</a></li> + +<li class="indx">Gaffarillus, on the form of a burned plant remaining in the ashes, <abbr title="one">i.</abbr> 475, 476</li> + +<li class="indx">Galileo, <abbr title="one">i.</abbr> 35;</li> +<li class="isub1">anticipated, <abbr title="one">i.</abbr> 159, 238</li> + +<li class="indx">Gallæus, quotation from, <abbr title="two">ii.</abbr> <a href="#Page_504">504</a></li> + +<li class="indx">Gan-Duniyas, an Assyrian name of Babylonia, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Gan-Eden, or garden of Eden, also Ganduniyas, a name of Babylonia, <abbr title="one">i.</abbr> 575</li> + +<li class="indx">Ganesor, the elephant-headed god found in Central America, <abbr title="one">i.</abbr> 572, 573</li> + +<li class="indx">Ganges, the paradisiacal river, <abbr title="two">ii.</abbr> <a href="#Page_30">30</a></li> + +<li class="indx">Gap between Christianity and Judaism, <abbr title="two">ii.</abbr> <a href="#Page_526">526</a></li> + +<li class="indx">Garden of delight (Eden), the mysterious science, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">of Eden, allegory, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">name of Babylonia, <i>ib.</i>;</li> +<li class="isub1">explanation as a sacerdotal college, <i>ib.</i></li> + +<li class="indx">Garibaldi, his testimony concerning priests, <abbr title="two">ii.</abbr> <a href="#Page_347">347</a>;</li> +<li class="isub1">a Mason, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a></li> + +<li class="indx">Garlic, story by Hippocrates, <abbr title="one">i.</abbr> 20</li> + +<li class="indx">Gasparin, Count Agenor de, <abbr title="one">i.</abbr> 99;</li> +<li class="isub1">makes no differences between magnetic phenomena and will-force, <abbr title="one">i.</abbr> 109;</li> +<li class="isub1">his labors, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a></li> + +<li class="indx">Gate of the House of Life, and of Dionysus, <abbr title="two">ii.</abbr> <a href="#Page_245">245</a>, <a href="#Page_246">246</a></li> + +<li class="indx">Gates of Death, in the hall of initiation, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Gautama-Buddha, his birth announced to Maya his mother by a vision, <abbr title="one">i.</abbr> 92;</li> +<li class="isub1">called an atheist, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">his answer to King Prasenagit on miracles, <abbr title="one">i.</abbr> 599, 600;</li> +<li class="isub1">a disciple of a Jaina guru, <abbr title="two">ii.</abbr> <a href="#Page_322">322</a>;</li> +<li class="isub1">his legends wrought into the evangelists, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a>, <a href="#Page_492">492</a>;</li> +<li class="isub1">his history copied into <i>The Golden Legend</i>, <abbr title="two">ii.</abbr> <a href="#Page_579">579</a>;</li> +<li class="isub1">his esoteric doctrines, <abbr title="two">ii.</abbr> <a href="#Page_319">319</a>;</li> +<li class="isub1">first opened the sanctuary to the pariah, <a href="#Page_319"><i>ib.</i></a></li> + +<li class="indx">Gayatri, its metre, <abbr title="two">ii.</abbr> <a href="#Page_410">410</a></li> + +<li class="indx">Gegen Chutuktu, late patriarch of Mongolia, an incarnation of Buddha, <abbr title="two">ii.</abbr> <a href="#Page_617">617</a></li> + +<li class="indx">Gehenna, a valley near Jerusalem, where the Israelites immolated their children, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">of the universe, or eighth sphere or planet, <abbr title="one">i.</abbr> 328;</li> +<li class="isub1">repentance possible, <abbr title="one">i.</abbr> 352</li> + +<li class="indx">Gemantria, <abbr title="two">ii.</abbr> <a href="#Page_298">298</a></li> + +<li class="indx">Gemma, Cornelius, account of a child born wounded, <abbr title="one">i.</abbr> 386</li> + +<li class="indx">Genealogy of the gods, astronomical, <abbr title="one">i.</abbr> 267</li> + +<li class="indx">Generations, fall into, <abbr title="one">i.</abbr> 315</li> + +<li class="indx">Genesis, Book of, a reminiscence of the Babylonish captivity, <abbr title="one">i.</abbr> 576; + + +<span class="pagenum"><a id="Page_659">659</a></span></li> +<li class="isub1">first three chapters transcribed from other cosmogonies, the fourth and fifth from the secret <cite>Book of Numbers</cite>, the <cite>Kabala</cite>, <abbr title="one">i.</abbr> 579;</li> +<li class="isub1">the introductory chapters do not treat of creation, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a>;</li> +<li class="isub1">the book later than the invention of the sign Libra, <abbr title="two">ii.</abbr> <a href="#Page_457">457</a></li> + +<li class="indx">Genghis Khan, his tomb and promised reappearance, <abbr title="one">i.</abbr> 598</li> + +<li class="indx">Genii, or Æons, lord of, <abbr title="one">i.</abbr> 300</li> + +<li class="indx">Genius, the divine spirit, <abbr title="one">i.</abbr> 277</li> + +<li class="indx">Genoa cathedral, the celebrated vase, <abbr title="one">i.</abbr> 537, 538</li> + +<li class="indx">Geographers in pre-Mosaic days, <abbr title="one">i.</abbr> 406</li> + +<li class="indx">Geometers of the Alexandrian Museum, <abbr title="one">i.</abbr> 7</li> + +<li class="indx">Germany depopulated by the thirty years’ war, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">priestesses, how they hypnotized themselves, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Ghosts, unlike materialized spirits, <abbr title="one">i.</abbr> 69; <abbr title="one">i.</abbr> 345</li> + +<li class="indx">Ghouls, <abbr title="one">i.</abbr> 319;</li> +<li class="isub1">or ghûls, in the deserts, <abbr title="one">i.</abbr> 604;</li> +<li class="isub1">and vampires, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Giants, <abbr title="one">i.</abbr> 31;</li> +<li class="isub1">progenitors of Brahmans, <abbr title="one">i.</abbr> 122;</li> +<li class="isub1">remains of a prehistorical race, <abbr title="one">i.</abbr> 303, 304</li> + +<li class="indx">Gibbon, his praise of the Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_249">249</a></li> + +<li class="indx">Gilbert on magnetism, <abbr title="one">i.</abbr> 497</li> + +<li class="indx">Giles, <abbr title="Reverend">Rev.</abbr> Chauncey, on spiritual death, <abbr title="one">i.</abbr> 317</li> + +<li class="indx">Ginnungagap, the cup of illusion, <abbr title="one">i.</abbr> 147;</li> +<li class="isub1">the boundless abyss of the mundane pit, <abbr title="one">i.</abbr> 160</li> + +<li class="indx">Girard, Father, his employment of sorcery and revolting crimes, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a></li> + +<li class="indx">Gladstone, <abbr title="Honorable">Hon.</abbr> W. E., “Speeches of Pius <abbr title="Nine">IX.</abbr>,” <abbr title="two">ii.</abbr> <a href="#Page_4">4</a>;</li> +<li class="isub1">catalogue of “flowers of speech” in papal discourses, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Glass that would not break, <abbr title="one">i.</abbr> 50;</li> +<li class="isub1">malleable, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">in Pompeii, China, and Genoa, <abbr title="one">i.</abbr> 537</li> + +<li class="indx">Glass-blowing in Egypt, <abbr title="one">i.</abbr> 543</li> + +<li class="indx">Gliddon, George R., description of the moving of an obelisk, <abbr title="one">i.</abbr> 519;</li> +<li class="isub1">eloquent testimony to Egyptian civilization, <abbr title="one">i.</abbr> 521, 522</li> + +<li class="indx">Glycerine, a compound of three hydroxyl groups, <abbr title="one">i.</abbr> 505, 506</li> + +<li class="indx">Gnosis, the Kabala, or secret knowledge, still existing, <abbr title="two">ii.</abbr> <a href="#Page_38">38</a></li> + +<li class="indx">Gnostic, wrote <i>Gospel according to John</i>, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">serpent with the seven vowels, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Gnosticism, oriental, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">Buddhistic elements, <abbr title="two">ii.</abbr> <a href="#Page_321">321</a></li> + +<li class="indx">Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">believed in metempsychosis, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">early Christians and followers of the Essenes, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">originated many Christian doctrines, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>, <a href="#Page_42">42</a>;</li> +<li class="isub1">their greatest heresies, <abbr title="two">ii.</abbr> <a href="#Page_155">155</a>, <a href="#Page_156">156</a>;</li> +<li class="isub1">praised by Gibbon, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a>;</li> +<li class="isub1">their doctrines falsified by the Christian Fathers, <abbr title="two">ii.</abbr> <a href="#Page_326">326</a>;</li> +<li class="isub1">their view of the Jewish God, <abbr title="two">ii.</abbr> <a href="#Page_526">526</a></li> + +<li class="indx">Gobi desert, the seat of empire, <abbr title="one">i.</abbr> 598;</li> +<li class="isub1">jealousy of foreign intrusion, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">testimony of Marco Polo, <i>ib.</i>;</li> +<li class="isub1">believed to be inhabited by malignant beings, <abbr title="one">i.</abbr> 603</li> + +<li class="indx">Goblins, elementary, <abbr title="one">i.</abbr> 68</li> + +<li class="indx">God, personal, denied by modern scientists, <abbr title="one">i.</abbr> 16;</li> +<li class="isub1">an intelligent, omnipotent, individual will, <abbr title="one">i.</abbr> 58;</li> +<li class="isub1">his existence denied by Comte and the Positivists, <abbr title="one">i.</abbr> 76;</li> +<li class="isub1">to be sought in nature, and not outside, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">belief of Henry More, the English Platonist, <abbr title="one">i.</abbr> 205, 206;</li> +<li class="isub1">Kircher’s doctrine of the one magnet, <abbr title="one">i.</abbr> 208;</li> +<li class="isub1">the monad, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">doctrines of Voltaire and Volney, <abbr title="one">i.</abbr> 268;</li> +<li class="isub1">the central sun, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">the universal mind, the original doctrine, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">is no-thing, not a concrete or visible being like objects, <abbr title="one">i.</abbr> 292;</li> +<li class="isub1">belief of the Stoics, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">of the several Christian denominations, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a>;</li> +<li class="isub1">the Father, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a>;</li> +<li class="isub1">of the gardens, his rites adopted by the Fathers, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>;</li> +<li class="isub1">each immortal spirit, <abbr title="two">ii.</abbr> <a href="#Page_153">153</a>;</li> +<li class="isub1">“manifest in the flesh,” a forged text, <abbr title="two">ii.</abbr> <a href="#Page_178">178</a>;</li> +<li class="isub1">his actions subject to necessity, <abbr title="two">ii.</abbr> <a href="#Page_251">251</a>;</li> +<li class="isub1">Masonic testimony, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">the Father, the beguiling serpent, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">prepares hell for priers into his mysteries, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a>;</li> +<li class="isub1">every man’s, bounded by his own conceptions, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a></li> + +<li class="indx">God-man, the first man, <abbr title="one">i.</abbr> 297</li> + +<li class="indx">God’s comedy and our tragedy, <abbr title="two">ii.</abbr> <a href="#Page_534">534</a></li> + +<li class="indx">Godfrey Higgins in error about Roman Catholic esoterism, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a></li> + +<li class="indx">Gods, eminent men so called, <abbr title="one">i.</abbr> 24, 280;</li> +<li class="isub1">inferior to deities, <abbr title="one">i.</abbr> 287;</li> +<li class="isub1">supercelestial and intercosmic, <abbr title="one">i.</abbr> 312;</li> +<li class="isub1">pagan, Christian archangels, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">kind and beneficent demons, <abbr title="one">i.</abbr> 332;</li> +<li class="isub1">their names kept secret, <abbr title="one">i.</abbr> 581;</li> +<li class="isub1">not incarnations of the Supreme Being, <abbr title="two">ii.</abbr> <a href="#Page_153">153</a></li> + +<li class="indx">Gogard, the Hellenic tree of life, <abbr title="one">i.</abbr> 297</li> + +<li class="indx">Gold, basic matter of, <abbr title="one">i.</abbr> 50;</li> +<li class="isub1">its manufacture asserted, <abbr title="one">i.</abbr> 503;</li> +<li class="isub1">testimony of Francesco Picos, <abbr title="one">i.</abbr> 504;</li> +<li class="isub1">assertion of Dr. Peisse, <abbr title="one">i.</abbr> 508, 509;</li> +<li class="isub1">made by Theodore Tiffereau, <abbr title="one">i.</abbr> 509;</li> +<li class="isub1">the deposit of light, <abbr title="one">i.</abbr> 511</li> + +<li class="indx"><cite>Golden Legend</cite>, a conservatory of pious lies, <abbr title="two">ii.</abbr> <a href="#Page_74">74</a>;</li> +<li class="isub1">choice excerpts, <abbr title="two">ii.</abbr> <a href="#Page_76">76-79</a>;</li> +<li class="isub1">beats the <cite>Decameron</cite>, <abbr title="two">ii.</abbr> <a href="#Page_79">79</a>;</li> +<li class="isub1">a parodized or plagiarized history of Buddha, <abbr title="two">ii.</abbr> <a href="#Page_579">579</a></li> + +<li class="indx">Good demons appear, <abbr title="one">i.</abbr> 333;</li> +<li class="isub1">spirits hardly ever appear, <abbr title="one">i.</abbr> 344;</li> +<li class="isub1">enough Morgan, <abbr title="two">ii.</abbr> <a href="#Page_372">372</a>;</li> +<li class="isub1">Shepherd, a Gnostic symbol, <abbr title="two">ii.</abbr> <a href="#Page_149">149</a></li> + +<li class="indx">Goodale, Miss Annie, death, <abbr title="one">i.</abbr> 479</li> + +<li class="indx">Goodness must be alternated by its opposite, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a></li> + +<li class="indx">Gorillas mentioned by Hanno, <abbr title="one">i.</abbr> 412</li> + +<li class="indx">Gospel according to Peter, <abbr title="two">ii.</abbr> <a href="#Page_181">181</a>;</li> +<li class="isub1">fourth, full of Gnostic expressions, <abbr title="two">ii.</abbr> <a href="#Page_205">205</a>;</li> +<li class="isub1">fourth, blends Christianity with the Gnosis and Kabala, <abbr title="two">ii.</abbr> <a href="#Page_211">211</a></li> + +<li class="indx">Gospels, their authors and compilers not known, <abbr title="two">ii.</abbr> <a href="#Page_37">37</a>, <a href="#Page_38">38</a></li> + +<li class="indx">Gossein, fakir, contest with a sorcerer, <abbr title="one">i.</abbr> 368</li> + +<li class="indx">Græco-Russian church never under the Roman Catholics, <abbr title="one">i.</abbr> 27</li> + +<li class="indx">Grand council of the emperors, a Jesuitical production, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a>;</li> +<li class="isub1">secours, <abbr title="one">i.</abbr> 374;</li> +<li class="isub1">cycle, Orpheus, <abbr title="one">i.</abbr> 294;</li> +<li class="isub1">its character, <abbr title="one">i.</abbr> 296;</li> +<li class="isub1">cycle completed, <abbr title="one">i.</abbr> 303</li> + +<li class="indx">Grandville, Dr., on mummy-bandaging, <abbr title="one">i.</abbr> 539</li> + +<li class="indx">Gravitation, none in the Newtonian sense, <abbr title="one">i.</abbr> 271</li> + +<li class="indx">Gray brain-matter the god, <abbr title="one">i.</abbr> 36</li> + +<li class="indx">Great Dragon, crushed under the foot of the Virgin of the Sea, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>; + + +<span class="pagenum"><a id="Page_660">660</a></span></li> +<li class="isub1">Vasaki, casting out a flood of poison which the earth swallows, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">equinoctial continent, <abbr title="one">i.</abbr> 594;</li> +<li class="isub1">Masonic revolution of 1717, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a>;</li> +<li class="isub1">secret of evocation, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a>;</li> +<li class="isub1">snake, worshipped by the pueblo-chiefs of Mexico, <abbr title="one">i.</abbr> 557;</li> +<li class="isub1">spirit of the Indian, the manifested Brahma, <abbr title="one">i.</abbr> 560;</li> +<li class="isub1">synagogue revised the Pentateuch, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">universal soul, absorption into it does not involve loss of individuality, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a>;</li> +<li class="isub1">year, <abbr title="one">i.</abbr> 30</li> + +<li class="indx">Greatest scientists inanimate corpses, <abbr title="one">i.</abbr> 318</li> + +<li class="indx">Greece derived its art from Egypt, <abbr title="one">i.</abbr> 521</li> + +<li class="indx">Gregory <abbr title="Seven">VII.</abbr>, pope, a magician, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a>, <a href="#Page_57">57</a>;</li> +<li class="isub1">of Tours, exposition of sortilege, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Gross, T., denounces those opposed to investigation, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a></li> + +<li class="indx">Grote assimilates the Pythagoreans to the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_529">529</a></li> + +<li class="indx">Gunpowder, anciently used by the Chinese, <abbr title="one">i.</abbr> 241</li> + +<li class="indx">Guru-astara, a spiritual teacher, <abbr title="two">ii.</abbr> <a href="#Page_141">141</a></li> + +<li class="indx">Gymnosophists of India, <abbr title="one">i.</abbr> 90;</li> +<li class="isub1">knew the Akâsa, <abbr title="one">i.</abbr> 113</li> + + +<li class="ifrst">Half-death, <abbr title="one">i.</abbr> 452</li> + +<li class="indx">Half-gods, <abbr title="one">i.</abbr> 323;</li> +<li class="isub1">or mukti, men regenerate on earth, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Hierophant, transfer of his life to a candidate, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a></li> + +<li class="indx">Hakem, the wise one of the Druzes, <abbr title="two">ii.</abbr> <a href="#Page_310">310</a></li> + +<li class="indx">Haideck, Countess, a Mason, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a></li> + +<li class="indx">Hall of spirits, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Hamites preferred to settle near rivers and oceans, <abbr title="two">ii.</abbr> <a href="#Page_458">458</a></li> + +<li class="indx">Hamsa, the Messiah of the Druzes, <abbr title="two">ii.</abbr> <a href="#Page_308">308</a>;</li> +<li class="isub1">the precursor, <abbr title="two">ii.</abbr> <a href="#Page_310">310</a></li> + +<li class="indx">Hanno, mention of gorillas, <abbr title="one">i.</abbr> 412</li> + +<li class="indx">Hanuma, or Hanuman the sacred monkey, the progenitor of the Europeans, <abbr title="one">i.</abbr> 563;</li> +<li class="isub1">resembles the Egyptian cynocephalus, <abbr title="one">i.</abbr> 564;</li> +<li class="isub1">endowed with speech, <abbr title="two">ii.</abbr> <a href="#Page_274">274</a></li> + +<li class="indx">Hare, <abbr title="Professor">Prof.</abbr>, <abbr title="one">i.</abbr> 38;</li> +<li class="isub1">views of Comte’s positive philosophy, <abbr title="one">i.</abbr> 79;</li> +<li class="isub1">mistreated by Harvard professors, <abbr title="one">i.</abbr> 176, 177;</li> +<li class="isub1">declared <i>non compos mentis</i>, <abbr title="one">i.</abbr> 233;</li> +<li class="isub1">bullied by <abbr title="Professor">Prof.</abbr> Henry, <abbr title="one">i.</abbr> 245</li> + +<li class="indx">Harmony and justice analagous, <abbr title="one">i.</abbr> 330</li> + +<li class="indx">Hasty burial deprecated, <abbr title="one">i.</abbr> 453</li> + +<li class="indx">Haug, Dr., asserts the affinity of the Zoroastrian, Jewish, and Christian religions, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Haunted house, <abbr title="one">i.</abbr> 69</li> + +<li class="indx">Hayes, Moses Michael, introduced Royal Arch Masonry into this country, <abbr title="two">ii.</abbr> <a href="#Page_393">393</a></li> + +<li class="indx">Hayti, a centre of secret societies, where infants are immolated, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Healing art in the temples always magical, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a></li> + +<li class="indx">Heathen processions and priapic emblems at Easter in France, <abbr title="two">ii.</abbr> <a href="#Page_332">332</a>;</li> +<li class="isub1">priesthood, their cast-off garb worn by Christian clergy, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx">Heavenly Man, Tikkun, Protogonos, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a></li> + +<li class="indx">Hebrew manuscripts of the Bible the oldest, <abbr title="two">ii.</abbr> <a href="#Page_430">430</a>;</li> +<li class="isub1">burned by the Inquisition, <a href="#Page_430"><i>ib.</i></a></li> + +<li class="indx">Hebron, or Kirjath-Arba, city of the four Kabeiri, <abbr title="two">ii.</abbr> <a href="#Page_171">171</a>;</li> +<li class="isub1">Smaragdine tablet of Hermes found, <abbr title="one">i.</abbr> 507</li> + +<li class="indx">Heliocentric system known by Hindus 2,000 <span class="allsmcap">B.C.</span>, <abbr title="one">i.</abbr> 9;</li> +<li class="isub1">denied alike by scholars and the clergy, <abbr title="one">i.</abbr> 84;</li> +<li class="isub1">known by the priests of Egypt, <abbr title="one">i.</abbr> 532</li> + +<li class="indx">Hel, or Hela, neither a state nor place of punishment, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">cold and cheerless, <a href="#Page_11"><i>ib.</i></a></li> + +<li class="indx">Hell, a German goddess, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">not a place of punishment in Scandinavian mythology, <a href="#Page_11"><i>ib.</i></a>;</li> +<li class="isub1">nowhere so set forth in Egyptian or Hindu mythology, nor in the Jewish Scriptures, <a href="#Page_11"><i>ib.</i></a>;</li> +<li class="isub1">the Archimedean lever of Christian theology, <a href="#Page_11"><i>ib.</i></a>;</li> +<li class="isub1">said to be located in the sun, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a>;</li> +<li class="isub1">denied by Origen, <abbr title="two">ii.</abbr> <a href="#Page_13">13</a>;</li> +<li class="isub1">hypothesis of Mr. Swinden, <a href="#Page_13"><i>ib.</i></a>;</li> +<li class="isub1">Augustine’s theory of miracles, <a href="#Page_13"><i>ib.</i></a>;</li> +<li class="isub1">eternal torments of, all pagans condemned to, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">Virgin Mary testifying to it with her own signature, <a href="#Page_8"><i>ib.</i></a>;</li> +<li class="isub1">the damned, <abbr title="two">ii.</abbr> <a href="#Page_25">25</a>;</li> +<li class="isub1">priests there, but no monks, <a href="#Page_25"><i>ib.</i></a>;</li> +<li class="isub1">no Dominicans, <a href="#Page_25"><i>ib.</i></a>;</li> +<li class="isub1">a hallucination, <abbr title="two">ii.</abbr> <a href="#Page_507">507</a>;</li> +<li class="isub1">never means eternal torment, <abbr title="two">ii.</abbr> <a href="#Page_507">507</a>;</li> +<li class="isub1">the translation in the Bible a forgery, <abbr title="two">ii.</abbr> <a href="#Page_506">506</a>;</li> +<li class="isub1">its prince quarrelling with Satan, <abbr title="two">ii.</abbr> <a href="#Page_515">515</a></li> + +<li class="indx">Hellenic figures at Nagkon-Wat, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Hell-torments, their perpetuity denied by Origen, <abbr title="two">ii.</abbr> <a href="#Page_13">13</a></li> + +<li class="indx">Helps, artificial, to clairvoyance, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Heptaktis, the seven-rayed god, <abbr title="two">ii.</abbr> <a href="#Page_417">417</a></li> + +<li class="indx">Herakleitus on fighting with anger, <abbr title="one">i.</abbr> 248;</li> +<li class="isub1">the Ephesian, his philosophical doctrine of fire and flux, <abbr title="one">i.</abbr> 422;</li> +<li class="isub1">the spirit of fire, <abbr title="one">i.</abbr> 423</li> + +<li class="indx">Herakles, the Grecian Hercules, the Logos, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">disseminated a mild religion, <abbr title="two">ii.</abbr> <a href="#Page_515">515</a>;</li> +<li class="isub1">the only-begotten, <abbr title="two">ii.</abbr> <a href="#Page_515">515</a>;</li> +<li class="isub1">the saviour, <a href="#Page_515"><i>ib.</i></a>;</li> +<li class="isub1">ascending from the nether house of Pluto, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">slew the sacrificers of men, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Herbs of dreams and enchantments, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Her-cules, the Sanscrit form of Mel-Kartha, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Hercules, the magnet named from him, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">not the same as the Grecian Herakles, <i>ib.</i>;</li> +<li class="isub1">creator and father, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">killed by the devil, <abbr title="one">i.</abbr> 132;</li> +<li class="isub1">and Thor, <abbr title="one">i.</abbr> 261;</li> +<li class="isub1">the first-begotten, Bel, Baal, and Siva, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">the Titan, restores Jupiter or Zeus to his throne, <abbr title="one">i.</abbr> 299;</li> +<li class="isub1">descends to Hades, <i>ib.</i>;</li> +<li class="isub1">Invictus, his initiation into the Eleusynia and descent into hell, <abbr title="two">ii.</abbr> <a href="#Page_516">516</a></li> + +<li class="indx">Herder places the cradle of mankind in India, <abbr title="two">ii.</abbr> <a href="#Page_30">30</a></li> + +<li class="indx">Heredom Rosy Cross, <abbr title="two">ii.</abbr> <a href="#Page_394">394</a></li> + +<li class="indx">Heresies, early Christianity among them, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">secret sects of the Christians, <abbr title="two">ii.</abbr> <a href="#Page_289">289</a>;</li> +<li class="isub1">one still in existence, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a></li> + +<li class="indx">Hermas, the pastor of, a book quoting from the <cite>Sohar</cite>, <abbr title="two">ii.</abbr> <a href="#Page_243">243</a>, <a href="#Page_244">244</a></li> + +<li class="indx">Hermes, the counterpart of the serpent, <abbr title="two">ii.</abbr> <a href="#Page_508">508</a>;</li> +<li class="isub1">his prediction to Prometheus, <abbr title="two">ii.</abbr> <a href="#Page_514">514</a>, <a href="#Page_515">515</a>;</li> +<li class="isub1">Trismegistus, <a href="#Page_20">20</a>,000 books written before Menes, <abbr title="one">i.</abbr> 406;</li> +<li class="isub1">his <i>Smaragdine Tablet</i> or manual of alchemy, <abbr title="one">i.</abbr> 507;</li> +<li class="isub1">reputed author of serpent-worship and heliolatry, <abbr title="one">i.</abbr> 551; + + +<span class="pagenum"><a id="Page_661">661</a></span></li> + +<li class="isub1">an evocation of angels and demons to preside at Mysteries, <abbr title="one">i.</abbr> 613;</li> +<li class="isub1">and Hostanes believed in one God, <abbr title="two">ii.</abbr> <a href="#Page_88">88</a></li> + +<li class="indx">Hermetic books on medicine, <abbr title="one">i.</abbr> 3;</li> +<li class="isub1">their antiquity, <abbr title="one">i.</abbr> 37;</li> +<li class="isub1">Brothers of Egypt, <abbr title="two">ii.</abbr> <a href="#Page_307">307</a>;</li> +<li class="isub1">doctrine accounts most reasonably for the formation of the world, <abbr title="one">i.</abbr> 341;</li> +<li class="isub1">fraternities, <abbr title="one">i.</abbr> 16;</li> +<li class="isub1">gold, <abbr title="one">i.</abbr> 511;</li> +<li class="isub1">philosophers, <abbr title="one">i.</abbr> 1</li> + +<li class="indx">Hermetists’ doctrine of creation, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">why they wrote incomprehensibly, <abbr title="one">i.</abbr> 627</li> + +<li class="indx">Hermodorus or Hermotimus, <abbr title="one">i.</abbr> 364, 476</li> + +<li class="indx">Hero invented a steam-engine, <abbr title="one">i.</abbr> 241</li> + +<li class="indx">Herodotus mentioned a night of six months, <abbr title="one">i.</abbr> 412;</li> +<li class="isub1">testimony concerning the pyramids, <abbr title="one">i.</abbr> 518, 519;</li> +<li class="isub1">description of the labyrinth, <abbr title="one">i.</abbr> 522</li> + +<li class="indx">Hezekiah, the Redeemer and Messiah, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a>, <a href="#Page_441">441</a>;</li> +<li class="isub1">the rod or scion from the stem of Jesse, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a>;</li> +<li class="isub1">a prince from Bethlehem establishes a sacred college and a new</li> +<li class="isub4">religion, terminating Baal and serpent-worship, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a>;</li> +<li class="isub1">succeeded on the extinction of the family of Ahaz, <abbr title="two">ii.</abbr> <a href="#Page_166">166</a></li> + +<li class="indx">Hiarchus and Hiram, <abbr title="one">i.</abbr> 19</li> + +<li class="indx">Hieroglyph of Knights Kadosh, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a></li> + +<li class="indx">Hieroglyphics on the stones of the Temple of Dendera, <abbr title="one">i.</abbr> 524</li> + +<li class="indx">Hierophant offered his own life, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">did not allow candidates to see or hear him personally, <abbr title="two">ii.</abbr> <a href="#Page_93">93</a></li> + +<li class="indx">Hierophants, Egyptian, <abbr title="one">i.</abbr> 90</li> + +<li class="indx">Higgins, Godfrey, <abbr title="one">i.</abbr> 33;</li> +<li class="isub1">rebuke of skeptics who accept the Bible stories, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">had not the key to the esoteric doctrine, <abbr title="one">i.</abbr> 347;</li> +<li class="isub1">on the Rasit, <abbr title="two">ii.</abbr> <a href="#Page_35">35</a></li> + +<li class="indx">High Hierophant transferring his life, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Highest pyrotechny, <abbr title="one">i.</abbr> 306</li> + +<li class="indx">Hildebrand, the seventh Pope Gregory, a magician, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a></li> + +<li class="indx">Hindu demigods, <abbr title="two">ii.</abbr> <a href="#Page_103">103</a>;</li> +<li class="isub1">wonderful appearance seen by Jacolliot, <a href="#Page_103"><i>ib.</i></a>;</li> +<li class="isub1">gods, masks without actors, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a>, <a href="#Page_262">262</a>;</li> +<li class="isub1">populations in Greece, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a>;</li> +<li class="isub1">rites belong to a religion older than the present one, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a></li> + +<li class="indx">Hindus, more susceptible to magnetism, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a>;</li> +<li class="isub1">and Iranians, battles, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">ancient, their philosophy and science, <abbr title="one">i.</abbr> 618-620;</li> +<li class="isub1">their great probity, <abbr title="two">ii.</abbr> <a href="#Page_474">474</a>;</li> +<li class="isub1">corrupted by European associations, <a href="#Page_474"><i>ib.</i></a></li> + +<li class="indx">Hindustan, once called Æthiopia, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a>;</li> +<li class="isub1">dark races worshipped Maha Deva, <a href="#Page_434"><i>ib.</i></a></li> + +<li class="indx">Hiouen-Thsang, his description of the magicians of Peshawer, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">his vision of the shade of Buddha, <abbr title="one">i.</abbr> 600</li> + +<li class="indx">Hippocrates, his views like of Herakleitos, <abbr title="one">i.</abbr> 423;</li> +<li class="isub1">identical with those of the Rosicrucians, <i>ib.</i>;</li> +<li class="isub1">his doctrine of man’s inner sense, <abbr title="one">i.</abbr> 425;</li> +<li class="isub1">praise of instinct, <abbr title="one">i.</abbr> 434</li> + +<li class="indx">Hiram, <abbr title="one">i.</abbr> 19</li> + +<li class="indx">Hiram Abiff, <abbr title="one">i.</abbr> 29</li> + +<li class="indx">Hitchcock, E. A., exposition of alchemy, <abbr title="one">i.</abbr> 308;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr>, on psychometric photography, <abbr title="one">i.</abbr> 184</li> + +<li class="indx">Hivim, or Hivites, descendants of the Serpent, <abbr title="one">i.</abbr> 554;</li> +<li class="isub1">Ophites, or serpent-tribe, Cain their ancestor, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">of Palestine a serpent-tribe, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a></li> + +<li class="indx">Hobbs, Abigail, confederated with the devil, <abbr title="one">i.</abbr> 361</li> + +<li class="indx">Holy Ghost, the Æther, the breath of God, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a>;</li> +<li class="isub1">a bit of his finger kept as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>.</li> + +<li class="indx">Holy kiss, and toilet directions of Augustine, <abbr title="two">ii.</abbr> <a href="#Page_331">331</a>;</li> +<li class="isub1">limbs of Sts. Cosmo and Damiano, phallic symbols, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">syllable, supreme mystery, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a>;</li> +<li class="isub1">thief ascends out of hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a></li> + +<li class="indx">Homer, the Iliad probably plagiarized, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a></li> + +<li class="indx">Homunculi of Paracelsus, <abbr title="one">i.</abbr> 465</li> + +<li class="indx">Hononer, the Persian Logos, or living manifested word, <abbr title="one">i.</abbr> 560</li> + +<li class="indx">Horse with fingers, <abbr title="one">i.</abbr> 411, 412</li> + +<li class="indx">Horse-shoe magnet applied to the phantom-hand, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a></li> + +<li class="indx">Horus piercing the head of the serpent, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a></li> + +<li class="indx">Hospitals anciently established near temples, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a></li> + +<li class="indx">Houdin Robert, <abbr title="one">i.</abbr> 73, 100;</li> +<li class="isub1">testimony in regard to table-rapping and levitation, <abbr title="one">i.</abbr> 358, 359;</li> +<li class="isub1">suspected of magic, <abbr title="one">i.</abbr> 379</li> + +<li class="indx">House of David deposed by the Israelites, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a></li> + +<li class="indx">Howitt William, explanation of exorcism, <abbr title="two">ii.</abbr> <a href="#Page_66">66</a></li> + +<li class="indx">Huc, Abbé, his testimony concerning the infant Dalai-Lama, <abbr title="one">i.</abbr> 438;</li> +<li class="isub1">his book placed on the <i>Index Expurgatorius</i>, <i>ib.</i>;</li> +<li class="isub1">his account of the marvellous tree, <abbr title="one">i.</abbr> 440;</li> +<li class="isub1">the picture of the moon, <abbr title="one">i.</abbr> 441;</li> +<li class="isub1">punishment for his candor, <abbr title="two">ii.</abbr> <a href="#Page_345">345</a>, <a href="#Page_346">346</a>;</li> +<li class="isub1">his testimony of the Lamaic doctrines, <abbr title="two">ii.</abbr> <a href="#Page_582">582</a>;</li> +<li class="isub1">his story of the children compelled to swallow mercury, <abbr title="two">ii.</abbr> <a href="#Page_604">604</a>.</li> + +<li class="indx">Hufeland, Dr., theory of magnetic sympathy, <abbr title="one">i.</abbr> 207</li> + +<li class="indx">Human body once half ethereal, <abbr title="one">i.</abbr> 1;</li> +<li class="isub1">made as a prison of earlier races, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">credulity contains inside of it an omni-perceptive faith, <abbr title="two">ii.</abbr> <a href="#Page_120">120</a>;</li> +<li class="isub1">embryo, evolved, <abbr title="one">i.</abbr> 302, 303;</li> +<li class="isub1">fœtus, transient forms like those of fœtal animals, <abbr title="one">i.</abbr> 388;</li> +<li class="isub1">process of development, <abbr title="one">i.</abbr> 389;</li> +<li class="isub1">race, many before Adam, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">imprisoned in bodies, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">antiquity more than 250,000 years, <abbr title="one">i.</abbr> 3;</li> +<li class="isub1">authorities differ in regard to original barbarism, <abbr title="one">i.</abbr> 4;</li> +<li class="isub1">sacrifices, an ancient practice, <abbr title="two">ii.</abbr> <a href="#Page_547">547</a>;</li> +<li class="isub1">abolished in Egypt, Africa, and Greece, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a>;</li> +<li class="isub1">offered to the Virgin Mary as heretics, <a href="#Page_568"><i>ib.</i></a>;</li> +<li class="isub1">soul an immortal god, <abbr title="one">i.</abbr> 345;</li> +<li class="isub1">is born and dies like man, <i>ib.</i>;</li> +<li class="isub1">spirit, sees all things as in the present, <abbr title="one">i.</abbr> 185</li> + +<li class="indx">Humanity, happy day for it, <abbr title="two">ii.</abbr> <a href="#Page_586">586</a>.</li> + +<li class="indx">Humboldt, Alexander von, suspected intercourse between Mexicans and Hindus, <abbr title="one">i.</abbr> 548</li> + +<li class="indx">Humboldt, Alexander, on presumptuous skepticism, <abbr title="one">i.</abbr> 223</li> + +<li class="indx">Hume, David, exalted by Prof. Huxley, <abbr title="one">i.</abbr> 421;</li> +<li class="isub1">the real founder of the positive philosophy, <abbr title="one">i.</abbr> 82;</li> +<li class="isub1">testimony in the miracles at the tomb of Abbé Paris, <abbr title="one">i.</abbr> 373</li> + +<li class="indx">Hunt, <abbr title="Professor">Prof.</abbr> Sterry, on solutions, <abbr title="one">i.</abbr> 192 + + +<span class="pagenum"><a id="Page_662">662</a></span></li> + +<li class="indx">Huss, John, his memory sacred in Bohemia, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Huxley, physical basis of life, <abbr title="one">i.</abbr> 15;</li> +<li class="isub1">classes spiritualism outside of philosophical inquiry, <abbr title="one">i.</abbr> 15;</li> +<li class="isub1">repudiates positive philosophy as Catholicism minus Christianity, <abbr title="one">i.</abbr> 82;</li> +<li class="isub1">defines what constitutes proof, <abbr title="one">i.</abbr> 121;</li> +<li class="isub1">confesses ignorance of matter, <abbr title="one">i.</abbr> 408;</li> +<li class="isub1">his theory formulated, <abbr title="one">i.</abbr> 419</li> + +<li class="indx">Hyk-sos, or shepherds of Egypt, the ancestors of the earlier Israelites, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a></li> + +<li class="indx">Hymns by Dirghatamas, <abbr title="two">ii.</abbr> <a href="#Page_411">411</a></li> + +<li class="indx">Hyneman, Leopold, testimony on Masonry becoming sectarian, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a></li> + +<li class="indx">Hypatia, her atrocious murder by order of <abbr title="Saint">St.</abbr> Cyril, <abbr title="two">ii.</abbr> <a href="#Page_53">53</a>;</li> +<li class="isub1">letter of Synesius, <a href="#Page_53"><i>ib.</i></a>;</li> +<li class="isub1">why Cyril caused her to be murdered, <abbr title="two">ii.</abbr> <a href="#Page_253">253</a></li> + +<li class="indx">Hystaspes, Gushtasp, Vistaspa, <abbr title="two">ii.</abbr> <a href="#Page_141">141</a>;</li> +<li class="isub1">visited Kashmere, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a></li> + +<li class="indx">Hysteria imputed to the prophets of the Cevennes, <abbr title="one">i.</abbr> 371</li> + + +<li class="ifrst">I was, but am no more, <abbr title="two">ii.</abbr> <a href="#Page_393">393</a></li> + +<li class="indx">I. H. S., in hoc signum, <abbr title="two">ii.</abbr> <a href="#Page_527">527</a></li> + +<li class="indx">Iachus, an Egyptian physician, <abbr title="one">i.</abbr> 406</li> + +<li class="indx">Iaho, variety of etymologies, <abbr title="two">ii.</abbr> <a href="#Page_301">301</a>;</li> +<li class="isub1">statement of Aristotle, <abbr title="two">ii.</abbr> <a href="#Page_302">302</a></li> + +<li class="indx">Iamblichus, <abbr title="one">i.</abbr> 33;</li> +<li class="isub1">raised ten cubits from the ground, <abbr title="one">i.</abbr> 115;</li> +<li class="isub1">forbids endeavors to procure phenomena, <abbr title="one">i.</abbr> 219;</li> +<li class="isub1">explanation of Pythagoras, <abbr title="one">i.</abbr> 248, 284;</li> +<li class="isub1">on manifestations of demons, etc., <abbr title="one">i.</abbr> 333;</li> +<li class="isub1">the founder of theurgy, his practice, <abbr title="one">i.</abbr> 489;</li> +<li class="isub1">his explanation of the objects of the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_101">101</a></li> + +<li class="indx">Iao, the male essence of the Phœnicians, <abbr title="one">i.</abbr> 61</li> + +<li class="indx">Yava, יהוה, the secret name of the mystery-god, <abbr title="two">ii.</abbr> <a href="#Page_165">165</a></li> + +<li class="indx">Idæic finger, <abbr title="one">i.</abbr> 23</li> + +<li class="indx">Identity of all ancient religions and secret fraternities between the ancient faiths, <abbr title="two">ii.</abbr> <a href="#Page_100">100</a></li> + +<li class="indx">Idiots, reborn, <abbr title="one">i.</abbr> 351</li> + +<li class="indx">Iessaens, <abbr title="two">ii.</abbr> <a href="#Page_190">190</a></li> + +<li class="indx">Ievo, not the same as Iao, <abbr title="two">ii.</abbr> <a href="#Page_296">296</a></li> + +<li class="indx">Iezedians, came from Basrah, <abbr title="two">ii.</abbr> <a href="#Page_197">197</a></li> + +<li class="indx">Ignition of stars, <abbr title="one">i.</abbr> 254</li> + +<li class="indx">Ilda-Baoth, the son of Chaos, <abbr title="two">ii.</abbr> <a href="#Page_183">183</a>;</li> +<li class="isub1">his sons, <a href="#Page_183"><i>ib.</i></a>;</li> +<li class="isub1">creates man, <abbr title="two">ii.</abbr> <a href="#Page_184">184</a>;</li> +<li class="isub1">punishes him for transgression, <abbr title="two">ii.</abbr> <a href="#Page_185">185</a>;</li> +<li class="isub1">his abode in the planet Saturn, <abbr title="two">ii.</abbr> <a href="#Page_236">236</a>;</li> +<li class="isub1">transformed into the Devil, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a></li> + +<li class="indx">Illuminati and their purposes, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a></li> + +<li class="indx">Illusion (<i>Maya</i>), the veil of the arcana, <abbr title="one">i.</abbr> 271</li> + +<li class="indx">Immaculate Conception of the Holy Virgin, an element of old phallic religion, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">why promulgated, <abbr title="two">ii.</abbr> <a href="#Page_110">110</a></li> + +<li class="indx">Imagination, the plastic power of the soul, <abbr title="one">i.</abbr> 396;</li> +<li class="isub1">not identical with fancy, <i>ib.</i>;</li> +<li class="isub1">a memory of preceding states, <i>ib.</i>;</li> +<li class="isub1">its power upon physical condition, <abbr title="one">i.</abbr> 385;</li> +<li class="isub1">its influence on fœtal life doubted by Magendie, <abbr title="one">i.</abbr> 390</li> + +<li class="indx">Immodesty of the <cite>Vedas</cite> exceeded by that of the Bible, <abbr title="two">ii.</abbr> <a href="#Page_88">88</a></li> + +<li class="indx">Immoral principles of the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_355">355</a></li> + +<li class="indx">Immorality, sexual, said to be produced by religious instinct, <abbr title="one">i.</abbr> 83</li> + +<li class="indx">Ilus or Hyle, the slime or earth-matter, <abbr title="one">i.</abbr> 146</li> + +<li class="indx">Immortal, Chinese, Siamese, etc., believe some know the art of becoming, <abbr title="one">i.</abbr> 214;</li> +<li class="isub1">theory of Maxwell, <abbr title="one">i.</abbr> 216;</li> +<li class="isub1">breath, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">portion of immortal matter, <abbr title="two">ii.</abbr> <a href="#Page_262">262</a></li> + +<li class="indx">Immortality of the soul, the doctrine as old as the twelfth Egyptian dynasty, <abbr title="two">ii.</abbr> <a href="#Page_361">361</a>;</li> +<li class="isub1">of the spirit, Moksha and Nirvana, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a>;</li> +<li class="isub1">of all, a false idea, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">to be won, <i>ib.</i></li> + +<li class="indx">Imparting the secret to the successor, <abbr title="two">ii.</abbr> <a href="#Page_671">671</a></li> + +<li class="indx">Impostor-demons, seven, <abbr title="two">ii.</abbr> <a href="#Page_234">234</a></li> + +<li class="indx">Incarnation explained, <abbr title="two">ii.</abbr> <a href="#Page_152">152</a>, <a href="#Page_153">153</a>;</li> +<li class="isub1">prophetic star, <abbr title="two">ii.</abbr> <a href="#Page_454">454</a>;</li> +<li class="isub1">exhibited before the author, <abbr title="two">ii.</abbr> <a href="#Page_599">599-602</a></li> + +<li class="indx">Incarnations, the five of the Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_275">275</a>;</li> +<li class="isub1">known in all the old world-religions, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">of the deity, periodical, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a></li> + +<li class="indx">Incas, the lost treasures, <abbr title="one">i.</abbr> 596;</li> +<li class="isub1">the story of the last queen, <i>ib.</i>;</li> +<li class="isub1">their tomb, <abbr title="one">i.</abbr> 597;</li> +<li class="isub1">the tunnel, <abbr title="one">i.</abbr> 598</li> + +<li class="indx">Incendiarism, epidemic, <abbr title="one">i.</abbr> 276</li> + +<li class="indx">India, magic in, <abbr title="one">i.</abbr> 89;</li> +<li class="isub1">gymnosophists, <abbr title="one">i.</abbr> 80;</li> +<li class="isub1">of the archaic period, <abbr title="one">i.</abbr> 589;</li> +<li class="isub1">included Persia, Thibet, Mongolia, and Great Tartary, <i>ib.</i>;</li> +<li class="isub1">the alma mater of the world-religions, <abbr title="two">ii.</abbr> <a href="#Page_30">30</a>;</li> +<li class="isub1">said to be the cradle of the human race, <a href="#Page_30"><i>ib.</i></a>;</li> +<li class="isub1">derived her rites from some foreign source, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a>;</li> +<li class="isub1">Southern, the law of inheritance, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a></li> + +<li class="indx">Indian dynasties, solar and lunar, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a>, <a href="#Page_438">438</a></li> + +<li class="indx">Indicator, <abbr title="Professor">Prof.</abbr> Faraday, <abbr title="one">i.</abbr> 63</li> + +<li class="indx">Individual life in the future to be won, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">existence, how sustained, <abbr title="one">i.</abbr> 318, 319;</li> +<li class="isub1">existence of the spirit a Hindu doctrine, <abbr title="two">ii.</abbr> <a href="#Page_534">534</a></li> + +<li class="indx">Individualization depends on the spirit, <abbr title="one">i.</abbr> 315</li> + +<li class="indx">Indranee and her son painted with the aureole, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a></li> + +<li class="indx">Induction, not the usual mode of great discoveries, <abbr title="one">i.</abbr> 513</li> + +<li class="indx">Ineffable name employed by Jesus, <abbr title="two">ii.</abbr> <a href="#Page_387">387</a></li> + +<li class="indx">Infant, temporarily animated by the spirit of a lama, <abbr title="two">ii.</abbr> <a href="#Page_601">601</a>, <a href="#Page_602">602</a></li> + +<li class="indx">Infant-girl burned as a witch, <abbr title="two">ii.</abbr> <a href="#Page_65">65</a></li> + +<li class="indx">Infant-prophet in France, <abbr title="one">i.</abbr> 438</li> + +<li class="indx">Infants, dying, prematurely born a second time, <abbr title="one">i.</abbr> 351;</li> +<li class="isub1">unborn, how influenced, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">eaten at the sacrifices in Hayti, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Initiation, the practice in every ancient religion, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">represented the experience of the soul after death, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a>;</li> +<li class="isub1">of a Druze, <abbr title="two">ii.</abbr> <a href="#Page_313">313</a></li> + +<li class="indx">Injunction of secresy, <abbr title="two">ii.</abbr> <a href="#Page_40">40</a></li> + +<li class="indx">Inman, Dr. Thos., defines greatest curse of a nation, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>, <a href="#Page_122">122</a>;</li> +<li class="isub1">on Christian heathenism, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a>, <a href="#Page_81">81</a>;</li> +<li class="isub1">declares the Atheism imputed to Buddha Sakya not supported, <abbr title="two">ii.</abbr> <a href="#Page_533">533</a>;</li> +<li class="isub1">comparison of Christians and Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_540">540</a></li> + +<li class="indx">Inner Man, can withdraw from the body, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Inner Sense, doctrine of Hippocrates, <abbr title="one">i.</abbr> 424, 425; + + +<span class="pagenum"><a id="Page_663">663</a></span></li> +<li class="isub1">of Iamblichus, <abbr title="one">i.</abbr> 435</li> + +<li class="indx">Innocent <abbr title="Three">III.</abbr>, bull against magic, <abbr title="two">ii.</abbr> <a href="#Page_69">69</a></li> + +<li class="indx">Innocents of Bethlehem, their massacre, a myth copied from India, <abbr title="two">ii.</abbr> <a href="#Page_199">199</a></li> + +<li class="indx">Inquisition, the slaughter-house of the church, destroyed by Napoleon <abbr title="One">I.</abbr>, <abbr title="two">ii.</abbr> <a href="#Page_22">22</a>;</li> +<li class="isub1">its atrocious cruelty, <abbr title="two">ii.</abbr> <a href="#Page_55">55</a>;</li> +<li class="isub1">its bloodshed and human sacrifices unparalleled in paganism, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>, <a href="#Page_6">6</a>;</li> +<li class="isub1">why invented, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a>;</li> +<li class="isub1">its origin in Paradise, <abbr title="two">ii.</abbr> <a href="#Page_59">59</a>;</li> +<li class="isub1">burned Hebrew Bibles, <abbr title="two">ii.</abbr> <a href="#Page_430">430</a></li> + +<li class="indx">Inquisitors of our days, the scientists, <abbr title="one">i.</abbr> 99</li> + +<li class="indx">Insanity from spiritualism in the United States, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a>;</li> +<li class="isub1">the obsession by spirits, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Inscription on the coffin of Queen Mentuhept, <abbr title="one">i.</abbr> 92</li> + +<li class="indx">Instinct, <abbr title="one">i.</abbr> 425;</li> +<li class="isub1">its miracles, <abbr title="one">i.</abbr> 433</li> + +<li class="indx">Integral whole, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a></li> + +<li class="indx">Intelligence of the electric bolt, <abbr title="one">i.</abbr> 188;</li> +<li class="isub1">ether directed, <abbr title="one">i.</abbr> 199</li> + +<li class="indx">Intelligent electricity, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Intercosmic gods, <abbr title="one">i.</abbr> 312</li> + +<li class="indx">Interior Man, doctrine of Socrates and Plato, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a></li> + +<li class="indx">Interview with a young lama re-incarnated Buddha, <abbr title="two">ii.</abbr> <a href="#Page_598">598</a></li> + +<li class="indx">Intuition the guide of the seer, <abbr title="one">i.</abbr> 433;</li> +<li class="isub1">a rudiment in every one, <abbr title="one">i.</abbr> 434;</li> +<li class="isub1">doctrine of Iamblichus, <abbr title="one">i.</abbr> 435</li> + +<li class="indx">Investigation denounced as a criminal labor, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a></li> + +<li class="indx">Invisible Sun, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Invocation of ancestors by Moldavian Christians, <abbr title="two">ii.</abbr> <a href="#Page_570">570</a></li> + +<li class="indx">Invulnerability, can be imparted, <abbr title="one">i.</abbr> 379</li> + +<li class="indx">Iran and Turan, their wars conflicts between Persians and Assyrians or Aturians, <abbr title="one">i.</abbr> 576</li> + +<li class="indx">Irenæus, makes Christ fifty years old, <abbr title="two">ii.</abbr> <a href="#Page_305">305</a>;</li> +<li class="isub1">on the trine in man, <abbr title="two">ii.</abbr> <a href="#Page_285">285</a>;</li> +<li class="isub1">and the Gnostics, their contests, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>;</li> +<li class="isub1">believed the soul corporeal, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">attempted to establish a new doctrine on the basis of Plato, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">found guilty of falsehood, <abbr title="two">ii.</abbr> <a href="#Page_327">327</a></li> + +<li class="indx">Irenæus Philaletha, explanation of the peculiar style of Hermetic writers, <abbr title="one">i.</abbr> 628</li> + +<li class="indx">Ireland visited by Buddhist missionaries, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>, <a href="#Page_291">291</a></li> + +<li class="indx">Iron in the sun, <abbr title="one">i.</abbr> 513;</li> +<li class="isub1">found in the Pyramid of Cheops, <abbr title="one">i.</abbr> 542.</li> + +<li class="indx">Isaiah the prophet, his vision of seraphs, <abbr title="one">i.</abbr> 358;</li> +<li class="isub1">terminated the direct line of David, <abbr title="two">ii.</abbr> <a href="#Page_440">440</a>;</li> +<li class="isub1">celebrates the new chief, Hezekiah, <a href="#Page_440"><i>ib.</i></a></li> + +<li class="indx">Isarim or Essenean initiates, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">found the Smaragdine Tablet at Hebron, <abbr title="one">i.</abbr> 507</li> + +<li class="indx">Isernia, worship of the <i>limbs</i> of Saints Cosmo and Damiano, and traffic in phallic <i>ex-votos</i>, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Ishmonia, the petrified city, traditions of books and magic literature, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">Isis, the name of a medicine, <abbr title="one">i.</abbr> 532;</li> +<li class="isub1">the Virgin Mother of Egypt, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a>;</li> +<li class="isub1">queen of Heaven, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a>;</li> +<li class="isub1">immaculate, her titles applied to the Virgin Mary, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a>;</li> +<li class="isub1">anthropomorphised into Mary, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">the “woman clothed with the sun,” <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Isitwa, the divine power, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a></li> + +<li class="indx">Islam, the minarets, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Islamism, the outgrowth of the Nestorian controversy, <abbr title="two">ii.</abbr> <a href="#Page_54">54</a></li> + +<li class="indx">Island of Middle Asia, inhabited by Elohim, <abbr title="one">i.</abbr> 589;</li> +<li class="isub1">empire of the Pacific Ocean, <abbr title="one">i.</abbr> 592</li> + +<li class="indx">Israel, what the name means, <abbr title="two">ii.</abbr> <a href="#Page_401">401</a>;</li> +<li class="isub1">the enumeration of 12 tribes supposed to be purely mythical, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Israelites, intermarried perpetually with the other nations of Palestine, <abbr title="one">i.</abbr> 568;</li> +<li class="isub1">why their language was Semitic, <i>ib.</i>;</li> +<li class="isub1">their symbols relate to sun-worship, <abbr title="two">ii.</abbr> <a href="#Page_401">401</a>;</li> +<li class="isub1">the plebeian were Canaanites and Phœnicians, <abbr title="two">ii.</abbr> <a href="#Page_134">134</a>;</li> +<li class="isub1">worshipped Baal or Bacchus and the Serpent, <abbr title="two">ii.</abbr> <a href="#Page_523">523</a>;</li> +<li class="isub1">their prophets disapproved of sacrificial worship, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a>;</li> +<li class="isub1">offered human sacrifices, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a>;</li> +<li class="isub1">their prophetesses, <a href="#Page_524"><i>ib.</i></a></li> + +<li class="indx">Israelitish Tabernacle, elegant workmanship, <abbr title="one">i.</abbr> 536</li> + +<li class="indx">Istar, Astoreth, the same as Venus, Queen of Heaven, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Isvara, a psychological condition, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">“Itself” met by the disembodied soul at the gates of Paradise, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a></li> + +<li class="indx">Iurbo Adonai, <abbr title="two">ii.</abbr> <a href="#Page_185">185</a>, <a href="#Page_189">189</a></li> + +<li class="indx">Ixtlilxochitl, author of the Popul-Vuh, <abbr title="one">i.</abbr> 548</li> + + +<li class="ifrst">Jacob, extraordinary fecundity of his family, <abbr title="two">ii.</abbr> <a href="#Page_558">558</a>;</li> +<li class="isub1">the Zouave, <abbr title="one">i.</abbr> 165, 217, <a href="#Page_218">218</a></li> + +<li class="indx">Jacob’s pillar a lingham, <abbr title="two">ii.</abbr> <a href="#Page_445">445</a></li> + +<li class="indx">Jacolliot, Louis, <abbr title="one">i.</abbr> 139;</li> +<li class="isub1">criticises orientalists, <abbr title="one">i.</abbr> 583;</li> +<li class="isub1">testimony in regard to theopœia, <abbr title="one">i.</abbr> 616, 617;</li> +<li class="isub1">branded as a humbug, <abbr title="two">ii.</abbr> <a href="#Page_47">47</a>;</li> +<li class="isub1">denounces the theory of Turanians and Semitism, <abbr title="two">ii.</abbr> <a href="#Page_48">48</a>;</li> +<li class="isub1">on vulgar magic in India, <abbr title="two">ii.</abbr> <a href="#Page_70">70</a>;</li> +<li class="isub1">description of Brahmanic initiations, <abbr title="two">ii.</abbr> <a href="#Page_103">103</a>;</li> +<li class="isub1">sees a living spectre, <abbr title="two">ii.</abbr> <a href="#Page_104">104</a>, <a href="#Page_105">105</a>;</li> +<li class="isub1">on Hindu metaphysics, <abbr title="two">ii.</abbr> <a href="#Page_262">262</a>;</li> +<li class="isub1">disbelieves in the chastity of Buddhistic monks, <abbr title="two">ii.</abbr> <a href="#Page_321">321</a>;</li> +<li class="isub1">knew no secrets, <abbr title="two">ii.</abbr> <a href="#Page_584">584</a></li> + +<li class="indx">Jadūgar or sorcerers in India, <abbr title="two">ii.</abbr> <a href="#Page_69">69</a></li> + +<li class="indx">Jaga-nath, <abbr title="two">ii.</abbr> <a href="#Page_297">297</a></li> + +<li class="indx">Jah-Buh-Sun, <abbr title="two">ii.</abbr> <a href="#Page_348">348</a></li> + +<li class="indx">Jaina sect claims Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_321">321</a>;</li> +<li class="isub1">owners of the cave-temples, <abbr title="two">ii.</abbr> <a href="#Page_323">323</a></li> + +<li class="indx">Jains, taught the existence of two ethereal bodies, <abbr title="one">i.</abbr> 429</li> + +<li class="indx">Jairus, resuscitation of his daughter by Jesus, <abbr title="one">i.</abbr> 481</li> + +<li class="indx">James the Just, never called Jesus the Son of God, <abbr title="two">ii.</abbr> <a href="#Page_202">202</a></li> + +<li class="indx">Japanese, their probity, <abbr title="two">ii.</abbr> <a href="#Page_573">573</a></li> + +<li class="indx">Jasher, Book of, <abbr title="two">ii.</abbr> <a href="#Page_399">399</a></li> + +<li class="indx">Java Aleim, יהוה אלהים (Lord-God), head of the priest-caste of Eden or</li> +<li class="isub3">Babylonia, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">invests man with the coat of skin, <i>ib.</i>;</li> +<li class="isub1">of the Sacerdotal College, <abbr title="two">ii.</abbr> <a href="#Page_293">293</a></li> + +<li class="indx">Javanese, island empire, <abbr title="one">i.</abbr> 592</li> + +<li class="indx">Jehovah, his castle of fire, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">a cruel anthropomorphic deity, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">not the sacred name at all, <abbr title="two">ii.</abbr> <a href="#Page_398">398</a>;</li> +<li class="isub1">only a Masoretic invention, <a href="#Page_398"><i>ib.</i></a>;</li> +<li class="isub1">feminine, <abbr title="two">ii.</abbr> <a href="#Page_399">399</a>;</li> +<li class="isub1">resembled Siva, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a></li> + +<li class="indx">Jehovah-Nissi or Iao-Nisi, the same as Osiris or Bacchus the Dio-Nysos or Jove of Nysa, <abbr title="two">ii.</abbr> <a href="#Page_165">165</a>, <a href="#Page_526">526</a> + + +<span class="pagenum"><a id="Page_664">664</a></span></li> + +<li class="indx">Jehovah-worship and Christianity abandoned by Freemasons at Lausanne, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a></li> + +<li class="indx">Jeroboam made the lawful king of the Israelites, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a></li> + +<li class="indx">Jerome, <abbr title="Saint">St.</abbr>, mentions Jews of Lydda and Tiberias as mystic teachers, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">procured the Gospel of Matthew from the Nazarenes, <abbr title="two">ii.</abbr> <a href="#Page_181">181</a>;</li> +<li class="isub1">his perverted text of Job, <abbr title="two">ii.</abbr> <a href="#Page_496">496</a></li> + +<li class="indx">Jerusalem, the temple not so ancient as pretended, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a></li> + +<li class="indx">Jesuit cryptography, <abbr title="two">ii.</abbr> <a href="#Page_397">397</a></li> + +<li class="indx">Jesuits, a secret society, now control the Roman Church, <abbr title="two">ii.</abbr> <a href="#Page_352">352</a>;</li> +<li class="isub1">their magic, <abbr title="two">ii.</abbr> <a href="#Page_353">353</a>;</li> +<li class="isub1">their secret constitution, <abbr title="two">ii.</abbr> <a href="#Page_354">354</a>;</li> +<li class="isub1">Mackenzie’s description, <abbr title="two">ii.</abbr> <a href="#Page_355">355</a>;</li> +<li class="isub1">their profession of faith, <abbr title="two">ii.</abbr> <a href="#Page_358">358</a>;</li> +<li class="isub1">their expulsion from Venice, <a href="#Page_358"><i>ib.</i></a>;</li> +<li class="isub1">declare Christianity not evidently true, <abbr title="two">ii.</abbr> <a href="#Page_358">358</a>, <a href="#Page_359">359</a>;</li> +<li class="isub1">sanction the murder of parents, <abbr title="two">ii.</abbr> <a href="#Page_363">363</a>;</li> +<li class="isub1">disguised as Talapoins, <abbr title="one">i.</abbr> 371;</li> +<li class="isub1">contest of magic with the Augustinians, <abbr title="one">i.</abbr> 445;</li> +<li class="isub1">two, desiring to change Sabean for Christian names, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a>;</li> +<li class="isub1">adopt the institute and habit of Siamese Talapoins, <abbr title="two">ii.</abbr> <a href="#Page_577">577</a>;</li> +<li class="isub1">set aside Christian doctrines, <abbr title="two">ii.</abbr> <a href="#Page_578">578</a></li> + +<li class="indx">Jesus, of Renan, Strauss and Viscount Amberley, <abbr title="two">ii.</abbr> <a href="#Page_562">562</a>;</li> +<li class="isub1">Talmudic story, <abbr title="two">ii.</abbr> <a href="#Page_201">201</a>;</li> +<li class="isub1">discovered and revealed the occult theology, <abbr title="two">ii.</abbr> <a href="#Page_202">202</a>;</li> +<li class="isub1">or Nebo, inspired by Mercury, <abbr title="two">ii.</abbr> <a href="#Page_132">132</a>;</li> +<li class="isub1">and Christna, united to their Chrestos, <abbr title="two">ii.</abbr> <a href="#Page_558">558</a>;</li> +<li class="isub1">his life a copy of Christna, his character of Buddha, <abbr title="two">ii.</abbr> <a href="#Page_339">339</a>;</li> +<li class="isub1">preached Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">believed in Ferho or Fo, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>;</li> +<li class="isub1">did not give any name to the Father, <a href="#Page_290"><i>ib.</i></a>;</li> +<li class="isub1">his true history imparted to the Templars, <abbr title="two">ii.</abbr> <a href="#Page_382">382</a>;</li> +<li class="isub1">regarded as a brother, <a href="#Page_382"><i>ib.</i></a>;</li> +<li class="isub1">an avatar like Melchizedek, becomes a son of God by baptism, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a>;</li> +<li class="isub1">son of Panther, a high pontiff of the universal secret doctrines, <abbr title="two">ii.</abbr> <a href="#Page_386">386</a>;</li> +<li class="isub1">proclaims himself the Son of God and humanity, <a href="#Page_386"><i>ib.</i></a>;</li> +<li class="isub1">represented by a great serpent, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">an Essene and Nazarene, <abbr title="two">ii.</abbr> <a href="#Page_131">131</a>;</li> +<li class="isub1">used oil and drank wine, <a href="#Page_131"><i>ib.</i></a>;</li> +<li class="isub1">of the church, the ideal of Irenæus, <abbr title="two">ii.</abbr> <a href="#Page_33">33</a>;</li> +<li class="isub1">classified his teachings, <abbr title="two">ii.</abbr> <a href="#Page_145">145</a>, <a href="#Page_147">147</a>;</li> +<li class="isub1">said to have been a Pharisee, <abbr title="two">ii.</abbr> <a href="#Page_148">148</a>;</li> +<li class="isub1">said to have been a magician, <a href="#Page_148"><i>ib.</i></a>;</li> +<li class="isub1">the materialized divine spirit, <abbr title="two">ii.</abbr> <a href="#Page_576">576</a>;</li> +<li class="isub1">deified because of his dramatic death, <abbr title="two">ii.</abbr> <a href="#Page_339">339</a>;</li> +<li class="isub1">why he died, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a>;</li> +<li class="isub1">always called a <i>man</i>, <abbr title="two">ii.</abbr> <a href="#Page_239">239</a>;</li> +<li class="isub1">forgave his enemies, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">the heirs of Peter curse theirs, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">cast out devils by purifying the atmosphere, <abbr title="one">i.</abbr> 356;</li> +<li class="isub1">taught the <i>Logia</i>, or secret doctrines, <abbr title="two">ii.</abbr> <a href="#Page_191">191</a>;</li> +<li class="isub1">transmitted magnetic or theurgical powers, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">healed by word of command, <abbr title="one">i.</abbr> 217;</li> +<li class="isub1">his followers innovators, <abbr title="two">ii.</abbr> <a href="#Page_132">132</a>;</li> +<li class="isub1">endeavored to give the arcane truth to the many, <abbr title="two">ii.</abbr> <a href="#Page_561">561</a>;</li> +<li class="isub1">made little impression upon his own century, <abbr title="two">ii.</abbr> <a href="#Page_335">335</a>;</li> +<li class="isub1">familiar with the Koinoboi, <abbr title="two">ii.</abbr> <a href="#Page_336">336</a>;</li> +<li class="isub1">who rejected him as the Son of God, <abbr title="two">ii.</abbr> <a href="#Page_455">455</a>;</li> +<li class="isub1">said to have been hanged and stoned, <abbr title="two">ii.</abbr> <a href="#Page_255">255</a>;</li> +<li class="isub1">never pronounced the name of Jehovah, <abbr title="two">ii.</abbr> <a href="#Page_163">163</a>;</li> +<li class="isub1">his doctrines like those of Manu, <abbr title="two">ii.</abbr> <a href="#Page_164">164</a>;</li> +<li class="isub1">and Buddha never wrote, <abbr title="two">ii.</abbr> <a href="#Page_559">559</a>;</li> +<li class="isub1">unwilling to die, hence, no self-sacrificing Savior, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a></li> + +<li class="indx">Jewish colonists of Palestine imbued with Magdean notions, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">people regard the Mosaic books as an allegory, <abbr title="one">i.</abbr> 554, 555;</li> +<li class="isub1">theology not understood by Christians, <abbr title="one">i.</abbr> 17</li> + +<li class="indx">Jews excluded from Masonic lodges, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a>;</li> +<li class="isub1">their doubtful origin, <abbr title="two">ii.</abbr> <a href="#Page_438">438</a>;</li> +<li class="isub1">worshipped Baal or Hercules, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a>;</li> +<li class="isub1">brought the Persian dualism to Palestine, <abbr title="two">ii.</abbr> <a href="#Page_500">500</a>, <a href="#Page_501">501</a>;</li> +<li class="isub1">named Ormazd and Ahriman, Satan, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a>;</li> +<li class="isub1">an Indian sect, the Kaloni, <abbr title="one">i.</abbr> 567;</li> +<li class="isub1">probably came from Afghanistan or India, <i>ib.</i>;</li> +<li class="isub1">similar or identical with the Phœnicians, <abbr title="one">i.</abbr> 566</li> + +<li class="indx">Job, book of, Satan or Typhon appears, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a>;</li> +<li class="isub1">the allegory explained in the Book of the Dead, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a>;</li> +<li class="isub1">a representation of initiation, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a>;</li> +<li class="isub1">will give the key to the whole matter of the Devil, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a>;</li> +<li class="isub1">his trials and vindication, <abbr title="two">ii.</abbr> <a href="#Page_485">485</a>;</li> +<li class="isub1">seeing God, <abbr title="two">ii.</abbr> <a href="#Page_485">485</a>, <a href="#Page_486">486</a>;</li> +<li class="isub1">the neophyte, hears God in the whirlwind, <abbr title="two">ii.</abbr> <a href="#Page_498">498</a>;</li> +<li class="isub1">vindicated by his Redeemer or champion, <abbr title="two">ii.</abbr> <a href="#Page_499">499</a>, <a href="#Page_500">500</a></li> + +<li class="indx">Jobard, on two kinds of electricity, <abbr title="one">i.</abbr> 188</li> + +<li class="indx">John, Gospel written by a Gnostic, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">travelled in Asia Minor and learned of the Mithraic rites, <abbr title="two">ii.</abbr> <a href="#Page_507">507</a>;</li> +<li class="isub1">the Baptist, his disciples Essenean dissenters, <abbr title="two">ii.</abbr> <a href="#Page_130">130</a>;</li> +<li class="isub1">disciples of, same as Nazareans or Mendæans, do not believe in Christ, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a></li> + +<li class="indx">Jonah, the prophet, the allegory explained, <abbr title="two">ii.</abbr> <a href="#Page_258">258</a></li> + +<li class="indx">Jones, Sir William, on the laws of Manu, <abbr title="one">i.</abbr> 585;</li> +<li class="isub1">rules for constructing a purana, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a></li> + +<li class="indx">Josaphat, <abbr title="Saint">St.</abbr>, a transmogrified Buddha, <abbr title="two">ii.</abbr> <a href="#Page_579">579</a></li> + +<li class="indx">Judaism, Gnosticism, Christianity, and Masonry erected on the same cosmical myths, <abbr title="one">i.</abbr> 405</li> + +<li class="indx">Joseph, studied in Egypt, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">became an Egyptian, <abbr title="one">i.</abbr> 566</li> + +<li class="indx">Josephus, interpolated, <abbr title="two">ii.</abbr> <a href="#Page_196">196</a>;</li> +<li class="isub1">his passage concerning Jesus, <abbr title="two">ii.</abbr> <a href="#Page_328">328</a></li> + +<li class="indx">Joshua, fugitives, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Jowett, translator of Plato, exceptions to his criticism, <abbr title="one">i.</abbr> 288</li> + +<li class="indx">Judæans, whether they were ever in Palestine before Cyrus, a problem, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Judæi, the designation of the Jews, an Indian term, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a></li> + +<li class="indx">Judea, its primitive history a distortion of Indian fable, <abbr title="two">ii.</abbr> <a href="#Page_471">471</a></li> + +<li class="indx">Judgment of the Dead, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Juggernaut, his procession imitated by missionaries in Ceylon, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a></li> + +<li class="indx">Jugglers of India and Egypt, <abbr title="one">i.</abbr> 73;</li> +<li class="isub1">walking from tree-top to tree-top, <abbr title="one">i.</abbr> 495</li> + +<li class="indx">Julian, the emperor, a son of God or Mithra by initiation, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Juno, her temple covered with pointed blades of swords, <abbr title="one">i.</abbr> 527;</li> +<li class="isub1">her abandoning of Veii for Rome, <abbr title="one">i.</abbr> 614</li> + +<li class="indx">Jupiter and four moons discovered in Assyria, <abbr title="one">i.</abbr> 261; + + +<span class="pagenum"><a id="Page_665">665</a></span></li> +<li class="isub1">his mythological adventures, astronomical phenomena, <abbr title="one">i.</abbr> 267, 268;</li> +<li class="isub1">or Zeus originally the cosmic force, <abbr title="one">i.</abbr> 262;</li> +<li class="isub1">also the demiurg, <i>ib.</i>;</li> +<li class="isub1">the chief deity of the Orphic hymn, <abbr title="one">i.</abbr> 263</li> + +<li class="indx">Jury-trial, introduced by the Egyptians, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Justice and harmony analogous, <abbr title="one">i.</abbr> 330</li> + +<li class="indx">Justin Martyr, criticised for his heretical opinion about Socrates, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">his testimony concerning the talismans of Apollonius of Tyana, <abbr title="two">ii.</abbr> <a href="#Page_97">97</a>;</li> +<li class="isub1">on the non-observance of the Sabbath by Christians, <abbr title="two">ii.</abbr> <a href="#Page_419">419</a></li> + +<li class="indx">Justinian, code of, copied from the code of Manu, <abbr title="one">i.</abbr> 586</li> + + +<li class="ifrst">K——, a positivist and skeptic, his experiences in Thibet, <abbr title="two">ii.</abbr> <a href="#Page_599">599-602</a></li> + +<li class="indx">Kabala, its fundamental geometrical figure the key to the problem, <abbr title="one">i.</abbr> 14;</li> +<li class="isub1">Chaldean, not known, <abbr title="one">i.</abbr> 17;</li> +<li class="isub1">included in the Arcane doctrines, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">same as the laws of Manu, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">solves esoteric doctrines of every religion, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">never written, <i>ib.</i>;</li> +<li class="isub1">concerning <i>Shedim</i>, <abbr title="one">i.</abbr> 313;</li> +<li class="isub1">its system of Sephiroth and emanations, <abbr title="two">ii.</abbr> <a href="#Page_213">213</a>;</li> +<li class="isub1">repeated in Talapoin manuscripts, <abbr title="one">i.</abbr> 577;</li> +<li class="isub1">Oriental, or secret Book of Numbers, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Kabalists, Chaldean, claim science above 70,000 years old, <abbr title="one">i.</abbr> 1;</li> +<li class="isub1">explanation of the allegory of descent into hell, <abbr title="one">i.</abbr> 299</li> + +<li class="indx">Kabeiri, Assyrian divinities, <abbr title="one">i.</abbr> 569;</li> +<li class="isub1">differently named and numbered in different places, <i>ib.</i>;</li> +<li class="isub1">reproduced in their Samothracian postures on the walls of Nagkon-Wat, <i>ib.</i>;</li> +<li class="isub1">had similar names east as west, <i>ib.</i>;</li> +<li class="isub1">worshipped at Hebron, the city of Beni-Anak or <i>anakim</i>, <i>ib.</i>;</li> +<li class="isub1">number hardly known, <abbr title="two">ii.</abbr> <a href="#Page_478">478</a>;</li> +<li class="isub1">their names, <abbr title="two">ii.</abbr> <a href="#Page_170">170</a></li> + +<li class="indx">Kabeirian gods represented at Nagkon-Wat, <abbr title="one">i.</abbr> 565, 566</li> + +<li class="indx">Kadeshim, or Galli, in the Hebrew sanctuaries, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Kadeshuth, or Nautch-girls in India, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Kadosh degree invented at Lyons, <abbr title="two">ii.</abbr> <a href="#Page_384">384</a></li> + +<li class="indx">Kalani, an Indian sect, progenitors of the Jews, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Kalavatti, raised from the dead by Christna, <abbr title="two">ii.</abbr> <a href="#Page_241">241</a></li> + +<li class="indx">Kalmucks, described earlier human races than the present, <abbr title="one">i.</abbr> 2</li> + +<li class="indx">Kalpas, <abbr title="one">i.</abbr> 31</li> + +<li class="indx">Kali, the “fall of man,” <abbr title="two">ii.</abbr> <a href="#Page_275">275</a></li> + +<li class="indx">Kali-Yug, the designation of the present third yug or age of mankind, <abbr title="one">i.</abbr> 587;</li> +<li class="isub1">began 4,500 years ago, <i>ib.</i></li> + +<li class="indx">Kaliadovki, or Christian mysteries, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a></li> + +<li class="indx">Kangalins, or witches in India, <abbr title="two">ii.</abbr> <a href="#Page_69">69</a></li> + +<li class="indx">Kanhari caves at Salsette, the abode of <abbr title="Saint">St.</abbr> Josaphat, <abbr title="two">ii.</abbr> <a href="#Page_580">580</a>, <a href="#Page_581">581</a></li> + +<li class="indx">Kanni, or bad virgins, <abbr title="two">ii.</abbr> <a href="#Page_447">447</a></li> + +<li class="indx">Kansa of Madura, commands the murder of Christna and the massacre of the infants, <abbr title="two">ii.</abbr> <a href="#Page_199">199</a></li> + +<li class="indx">Kapila, a skeptic, <abbr title="one">i.</abbr> 121; <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">denied a First Cause, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a></li> + +<li class="indx">Karabtanos, <abbr title="one">i.</abbr> 300</li> + +<li class="indx">Karnak, the representative of Thebes, its archeological remains, <abbr title="one">i.</abbr> 523;</li> +<li class="isub1">lakes and mountains in its sanctuary, <abbr title="one">i.</abbr> 524</li> + +<li class="indx">Kasbeck, the mountain where Prometheus was punished, <abbr title="one">i.</abbr> 298</li> + +<li class="indx">Katie King, <abbr title="one">i.</abbr> 48, 54;</li> +<li class="isub1">soulless, <abbr title="one">i.</abbr> 67</li> + +<li class="indx">Kavindisami the fakir, causes a seed to grow miraculously, <abbr title="one">i.</abbr> 139</li> + +<li class="indx">Kebar-Zivo, <abbr title="one">i.</abbr> 300</li> + +<li class="indx">Kepler believed the stars to be intelligences, <abbr title="one">i.</abbr> 207, 208, 253</li> + +<li class="indx">Kerrenhappuch, a mystic name, <abbr title="two">ii.</abbr> <a href="#Page_496">496</a></li> + +<li class="indx">Kerner, Dr., witnessing case of Elizabeth Eslinger, <abbr title="one">i.</abbr> 68;</li> +<li class="isub1">account of the encounter of the Cossack and Frenchman, <abbr title="one">i.</abbr> 398</li> + +<li class="indx">Keto or Cetus, the same as Dagon or Poseidon, <abbr title="two">ii.</abbr> <a href="#Page_258">258</a></li> + +<li class="indx">Key to the Buddhist system, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">to the mysteries lost by the Roman Catholic Church, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>;</li> +<li class="isub1">G. Higgins mistaken, <a href="#Page_121"><i>ib.</i></a></li> + +<li class="indx">Keys of <abbr title="Saint">St.</abbr> Peter, where they originated, <abbr title="two">ii.</abbr> <a href="#Page_31">31</a>;</li> +<li class="isub1">cross and fishes, eastern symbols, <abbr title="two">ii.</abbr> <a href="#Page_255">255</a>;</li> +<li class="isub1">to Masonic ciphers, <abbr title="two">ii.</abbr> <a href="#Page_394">394</a></li> + +<li class="indx">Keystone, absent at Nagkon-Wat, Santa Cruz del Quichè, Ocosingo, and the Cyclopean structures of Greece and Italy, <abbr title="one">i.</abbr> 571;</li> +<li class="isub1">has an esoteric meaning, <i>ib.</i></li> + +<li class="indx">Khaldi, worshippers of the moon-god, <abbr title="two">ii.</abbr> <a href="#Page_48">48</a></li> + +<li class="indx">Khamism, an ancient deposit from Western Asia, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a></li> + +<li class="indx">Khansa, remarkable juggling trick, <abbr title="one">i.</abbr> 473</li> + +<li class="indx">Kidder, Bishop, remarkable testimony concerning the religion a wise man would choose, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a></li> + +<li class="indx">King, John, <abbr title="one">i.</abbr> 75</li> + +<li class="indx">Kings and statesmen, Jesuit method for assassinating, <abbr title="two">ii.</abbr> <a href="#Page_373">373</a></li> + +<li class="indx">Kircher, Father, taught universal magnetism, <abbr title="one">i.</abbr> 208</li> + +<li class="indx">Kiyun or Kivan, the same as Siva, <abbr title="one">i.</abbr> 570</li> + +<li class="indx">Klikoucha, <abbr title="one">i.</abbr> 28</li> + +<li class="indx">Klippoth, <abbr title="one">i.</abbr> 141</li> + +<li class="indx">Kneph, his snake-emblem, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">producing the mundane egg, <abbr title="two">ii.</abbr> <a href="#Page_226">226</a></li> + +<li class="indx">Knights Kadosch, cipher, <abbr title="two">ii.</abbr> <a href="#Page_395">395</a>;</li> +<li class="isub1">hieroglyph, <abbr title="two">ii.</abbr> <a href="#Page_396">396</a>;</li> +<li class="isub1">Rose Croix, cipher, <abbr title="two">ii.</abbr> <a href="#Page_395">395</a>;</li> +<li class="isub1">Templars, <abbr title="one">i.</abbr> 30;</li> +<li class="isub1">Templars, the modern, have no secrets dangerous to the Church, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a>;</li> +<li class="isub1">Templars, French Order, <abbr title="two">ii.</abbr> <a href="#Page_384">384</a>, <a href="#Page_385">385</a>;</li> +<li class="isub1">the assassination of a Prince, <abbr title="two">ii.</abbr> <a href="#Page_385">385</a></li> + +<li class="indx">Knowledge, tree of, the pippala, <abbr title="two">ii.</abbr> <a href="#Page_412">412</a>;</li> +<li class="isub1">arcane, when sorcery and when wisdom, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a></li> + +<li class="indx">Koheleth, the summary, <abbr title="two">ii.</abbr> <a href="#Page_476">476</a></li> + +<li class="indx">Koinobi or communists of Egypt, <abbr title="two">ii.</abbr> <a href="#Page_305">305</a></li> + +<li class="indx">Kol-Arbas, the Tetrad or group of four mistaken for a Gnostic leader, <abbr title="two">ii.</abbr> <a href="#Page_248">248</a></li> + +<li class="indx">Korè-Persephonè, Zeus the Dragon, and their son, <abbr title="two">ii.</abbr> <a href="#Page_505">505</a></li> + +<li class="indx">Kosmos, regarded as God or comprehending God, <abbr title="one">i.</abbr> 154</li> + +<li class="indx">Kounboum, mystery of, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">the Sacred Tree of Thibet, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">the wonderful Tree of Thibet with letters and symbols on its leaves, <abbr title="one">i.</abbr> 440;</li> +<li class="isub1">Sanscrit characters on the leaves and bark, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a></li> + +<li class="indx">Kristophores, or the fourth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a> + + +<span class="pagenum"><a id="Page_666">666</a></span></li> + +<li class="indx">Kronos, <abbr title="one">i.</abbr> 132</li> + +<li class="indx">Krupte (crypt) the abode of a <i>teleiotes</i>, <abbr title="two">ii.</abbr> <a href="#Page_93">93</a></li> + +<li class="indx">Kublai-Khan, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a>;</li> +<li class="isub1">why he failed to adopt Christianity, <abbr title="two">ii.</abbr> <a href="#Page_581">581</a>, <a href="#Page_582">582</a>;</li> +<li class="isub1">reverences Christ, Mahomet, Moses, and Buddha all together, <abbr title="two">ii.</abbr> <a href="#Page_582">582</a>;</li> +<li class="isub1">his testimony concerning Christians, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a></li> + +<li class="indx">Kuklopes or Cyclopeans, shepherds, miners, builders, metal-workers, and Anakim, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Kuklos Anangkes, or Circle of Necessity, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Kukushan, a medicinal plant of extraordinary virtue, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Kumil-Mâdan, the undine, an elemental spirit, <abbr title="one">i.</abbr> 496</li> + +<li class="indx">Kurds, affirmed to be Indo-European, <abbr title="two">ii.</abbr> <a href="#Page_629">629</a>;</li> +<li class="isub1">are Mahometans, magicians, Yezids, and fire-worshippers, <abbr title="two">ii.</abbr> <a href="#Page_630">630</a>;</li> +<li class="isub1">scene with a sorcerer, <abbr title="two">ii.</abbr> <a href="#Page_631">631</a></li> + +<li class="indx">Kutchi of Lha-Ssa, magically apprised by a Shaman of the author’s helpless condition in the desert, <abbr title="two">ii.</abbr> <a href="#Page_628">628</a></li> + +<li class="indx">Kutti-Satan, a Tamil spirit, <abbr title="one">i.</abbr> 567</li> + + +<li class="ifrst">Labyrinth, the great, description by Herodotus, <abbr title="one">i.</abbr> 522</li> + +<li class="indx">Lactantius on calling up souls, <abbr title="one">i.</abbr> 167;</li> +<li class="isub1">declared the heliocentric system a heretical doctrine, <abbr title="one">i.</abbr> 526;</li> +<li class="isub1">rejected the doctrine of the antipodes, <abbr title="two">ii.</abbr> <a href="#Page_477">477</a></li> + +<li class="indx">Læstrygonians of the <i>Odyssey</i> cannibal races of Norway, <abbr title="one">i.</abbr> 549</li> + +<li class="indx">Laghana-Sastra, a secret sect in India, <abbr title="two">ii.</abbr> <a href="#Page_315">315</a>;</li> +<li class="isub1">their sacred groves, <abbr title="two">ii.</abbr> <a href="#Page_316">316</a></li> + +<li class="indx">Lake, mysteries of, <abbr title="two">ii.</abbr> <a href="#Page_138">138</a>;</li> +<li class="isub1">of fire and brimstone, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a>;</li> +<li class="isub1">the devil cast in it, with the beast and false prophet, <a href="#Page_12"><i>ib.</i></a>;</li> +<li class="isub1">place of purification of the wicked, <abbr title="two">ii.</abbr> <a href="#Page_238">238</a></li> + +<li class="indx">Lakes and mountains in the Sanctuary of Karnak, <abbr title="one">i.</abbr> 524</li> + +<li class="indx">Lakshmi or Lakmi, the Damatri Venus or Great Mother, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a>, <a href="#Page_598">598</a></li> + +<li class="indx">Lama infant, or reincarnated Buddha, interview with him, <abbr title="two">ii.</abbr> <a href="#Page_598">598</a></li> + +<li class="indx">Lamaic saints at a cave-temple, <abbr title="two">ii.</abbr> <a href="#Page_599">599</a>;</li> +<li class="isub1">exorcism, <abbr title="two">ii.</abbr> <a href="#Page_626">626</a></li> + +<li class="indx">Lamaism, the purest Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Lamas, Thibetan, use the force known as Akâsa, <abbr title="one">i.</abbr> 113</li> + +<li class="indx">Lamps, ever-burning, one in the tomb of Cicero’s daughter, <abbr title="one">i.</abbr> 224, 228;</li> +<li class="isub1">in crypts of India, Thibet, and Japan, <abbr title="one">i.</abbr> 225;</li> +<li class="isub1">in Travancore, <i>ib.</i>;</li> +<li class="isub1">in Egypt, <abbr title="one">i.</abbr> 226;</li> +<li class="isub1">at Athens, Carthage, Edessa, Antioch, <abbr title="one">i.</abbr> 227;</li> +<li class="isub1">in the Appian Way and the Mosaic Tabernacle, <abbr title="one">i.</abbr> 128;</li> +<li class="isub1">mode of preparing, <abbr title="one">i.</abbr> 229</li> + +<li class="indx">Lamp-wicks of stone, <abbr title="one">i.</abbr> 231;</li> +<li class="isub1">of asbestos, <abbr title="one">i.</abbr> 231</li> + +<li class="indx">Land-measuring, known by the Egyptians, <abbr title="one">i.</abbr> 531</li> + +<li class="indx">Lao-tsi, or Laotsen, his figure produced by magic, <abbr title="one">i.</abbr> 600</li> + +<li class="indx">Lares, <abbr title="one">i.</abbr> 345</li> + +<li class="indx">Larmenius, charter forged, <abbr title="two">ii.</abbr> <a href="#Page_385">385</a></li> + +<li class="indx">Larva, the soul, <abbr title="one">i.</abbr> 344, 345</li> + +<li class="indx">Larvæ, shadows of men that have once lived, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">their reincarnation, <abbr title="one">i.</abbr> 357</li> + +<li class="indx">Last rite, not known by the highest epoptæ, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a></li> + +<li class="indx">Latin Church, nearly upset by modern research, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">despoiled the kabalists and theurgists, <abbr title="two">ii.</abbr> <a href="#Page_85">85</a>;</li> +<li class="isub1">preserves the old pagan worship, even to the dress of the clergy, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a></li> + +<li class="indx">Lausanne, declaration of the Supreme Masonic Councils, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">denounced by Gen. Pike, <a href="#Page_377"><i>ib.</i></a></li> + +<li class="indx">Leaping of the prophets of Baal, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Leaves, impressions made on, <abbr title="one">i.</abbr> 368, 369</li> + +<li class="indx">Le Comte, <abbr title="Professor">Prof.</abbr>, comparison of living and dead organism, <abbr title="one">i.</abbr> 466;</li> +<li class="isub1">on vital force, <abbr title="one">i.</abbr> 313</li> + +<li class="indx">Lempriere accuses Pythagoras and Porphyry, <abbr title="one">i.</abbr> 431</li> + +<li class="indx">Lemure, <abbr title="one">i.</abbr> 345</li> + +<li class="indx">Lemuria, the last continent of the Indian Ocean, perhaps the same as Atlantis, <abbr title="one">i.</abbr> 591, 592;</li> +<li class="isub1">the Indian legend, <abbr title="one">i.</abbr> 594</li> + +<li class="indx">Lens found at Nineveh, <abbr title="one">i.</abbr> 239</li> + +<li class="indx">Lentulus, his forged letter, <abbr title="two">ii.</abbr> <a href="#Page_151">151</a></li> + +<li class="indx">Leopard-skin, a sacred appendage of the mysteries, <abbr title="one">i.</abbr> 568;</li> +<li class="isub1">found sculptured in basso-relievo in Central America, <abbr title="one">i.</abbr> 569;</li> +<li class="isub1">employed by the Brahmans, <i>ib.</i></li> + +<li class="indx">Lesser mysteries, their meaning and object, <abbr title="two">ii.</abbr> <a href="#Page_111">111</a></li> + +<li class="indx">Lesser and greater mysteries, accused of indecency, <abbr title="two">ii.</abbr> <a href="#Page_100">100</a></li> + +<li class="indx">Letter of Father Raulica on magic, <abbr title="two">ii.</abbr> <a href="#Page_70">70</a>;</li> +<li class="isub1">of Mary Virgin to the Bishop and Church of Messina, <abbr title="two">ii.</abbr> <a href="#Page_83">83</a>;</li> +<li class="isub1">from a Druze brother to the author, <abbr title="two">ii.</abbr> <a href="#Page_313">313</a></li> + +<li class="indx">Letters, <abbr title="two">ii.</abbr> <a href="#Page_83">83</a>;</li> +<li class="isub1">invented in Egypt, <abbr title="one">i.</abbr> 532</li> + +<li class="indx">Levi, a caste rather than a tribe, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Levi, Eliphas, exposition of the means to acquire magical power, <abbr title="one">i.</abbr> 137;</li> +<li class="isub1">his remark on the ancient Christian malignity, <abbr title="two">ii.</abbr> <a href="#Page_250">250</a></li> + +<li class="indx">Leviathan, the occult science, <abbr title="two">ii.</abbr> <a href="#Page_499">499</a></li> + +<li class="indx">Law of compensation never swerves, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a></li> + +<li class="indx">Levitation discussed, <abbr title="one">i.</abbr> 491, 492, 494-498;</li> +<li class="isub1">under magnetic conditions practicable, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Levitations, <abbr title="one">i.</abbr> 100, 225;</li> +<li class="isub1">declared impossible, <abbr title="one">i.</abbr> 105;</li> +<li class="isub1">of Iamblichus, <abbr title="one">i.</abbr> 115;</li> +<li class="isub1">occasioned by the attraction of the <i>perisprit</i> or astral soul, <abbr title="one">i.</abbr> 197;</li> +<li class="isub1">disapproved by Iamblichus, <abbr title="one">i.</abbr> 219</li> + +<li class="indx">Levites, or serpent-tribe, the seraphs or fiery serpents, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a></li> + +<li class="indx">Lewis, Sir G. C., opinion adverse to the culture of the ancients, <abbr title="one">i.</abbr> 525</li> + +<li class="indx">Liberalia, or <abbr title="Saint">St.</abbr> Patrick’s day, a festival of the Church, <abbr title="two">ii.</abbr> <a href="#Page_528">528</a></li> + +<li class="indx">Libyan shepherds, Cyclopeans, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Lichen, produced, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Life, a phenomenon of matter, <abbr title="one">i.</abbr> 115</li> + +<li class="indx">Life-principle, speculations, <abbr title="one">i.</abbr> 466</li> + +<li class="indx">Life-transfer, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Light, chemical relations, <abbr title="one">i.</abbr> 136;</li> +<li class="isub1">undulatory theory much doubted, <abbr title="one">i.</abbr> 137;</li> +<li class="isub1">mystical, the Divine Intelligence, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">same as electricity, <i>ib.</i>;</li> +<li class="isub1">both matter and a force, <abbr title="one">i.</abbr> 281;</li> +<li class="isub1">sympathy its offspring, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">an energy, not an emanation, the view of Aristotle, <abbr title="one">i.</abbr> 510;</li> +<li class="isub1">sublimated gold, <abbr title="one">i.</abbr> 511 + + +<span class="pagenum"><a id="Page_667">667</a></span></li> + +<li class="indx">Lightning, conjured down by Prometheus, <abbr title="one">i.</abbr> 526;</li> +<li class="isub1">fate of Tullius, <abbr title="one">i.</abbr> 527</li> + +<li class="indx">Lightning-photographs, <abbr title="one">i.</abbr> 394, 395</li> + +<li class="indx">Lightning-rods on ancient temples, <abbr title="one">i.</abbr> 527, 528;</li> +<li class="isub1">used in India, <abbr title="one">i.</abbr> 528</li> + +<li class="indx">Lilith, Adam’s “first wife,” <abbr title="two">ii.</abbr> <a href="#Page_445">445</a></li> + +<li class="indx">Linen of ancient Egypt, <abbr title="one">i.</abbr> 536;</li> +<li class="isub1">fire-proof, <abbr title="one">i.</abbr> 230</li> + +<li class="indx">Linga, same as the pillars of the patriarchs, <abbr title="two">ii.</abbr> <a href="#Page_235">235</a></li> + +<li class="indx">Lingham, or emblem of Maha Deva, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">and Yoni in churches, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Lithos or phallus, reproduced in steeples, turrets, and domes, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Littré on positive philosophy, <abbr title="one">i.</abbr> 78</li> + +<li class="indx">Living acari by chemical experiments, <abbr title="one">i.</abbr> 465;</li> +<li class="isub1">fire, <abbr title="one">i.</abbr> 301</li> + +<li class="indx">Local gods, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a></li> + +<li class="indx">Lodestone, its power to affect a whole audience, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Logia, or secret doctrines taught by Jesus, <abbr title="two">ii.</abbr> <a href="#Page_191">191</a></li> + +<li class="indx">Logoi, all fail and are punished, <abbr title="one">i.</abbr> 298</li> + +<li class="indx">Logos, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">in every mythos, <abbr title="one">i.</abbr> 162</li> + +<li class="indx"><a id="Greekch9"></a>Λόγος Αληθής, <i>True Doctrine</i> of Celsus, story of the book at a convent, <abbr title="two">ii.</abbr> <a href="#Page_52">52</a></li> + +<li class="indx">Long-face, the Supreme God, <abbr title="two">ii.</abbr> <a href="#Page_247">247</a></li> + +<li class="indx">Long hair, worn by John the Baptist and Jesus, and denounced by Paul, <abbr title="two">ii.</abbr> <a href="#Page_140">140</a></li> + +<li class="indx">Lord of the Genii, <abbr title="one">i.</abbr> 300</li> + +<li class="indx">Losing one’s soul possible, <abbr title="one">i.</abbr> 317</li> + +<li class="indx">Lost word, where to be sought, <abbr title="one">i.</abbr> 580;</li> +<li class="isub1">and its substitute, Mac Benac, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a></li> + +<li class="indx">Lotus, the sacred flower of Egyptians and Hindus, <abbr title="one">i.</abbr> 91;</li> +<li class="isub1">superseded by the lilies, <abbr title="one">i.</abbr> 92</li> + +<li class="indx">Loubère, M. de la, on Buddha and the Buddhists, <abbr title="two">ii.</abbr> 576-579</li> + +<li class="indx">Lourdes, shrine of, materializations of Virgin Mary, <abbr title="one">i.</abbr> 119;</li> +<li class="isub1">the madonna, her miracles, <abbr title="one">i.</abbr> 614, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">the moving of the statue, <abbr title="one">i.</abbr> 618</li> + +<li class="indx">Love, its magnetism the originator of created things, <abbr title="one">i.</abbr> 210</li> + +<li class="indx">Lucifer, <abbr title="one">i.</abbr> 299</li> + +<li class="indx">Luke, the evangelist, reputed an Essene, <abbr title="two">ii.</abbr> <a href="#Page_144">144</a></li> + +<li class="indx">Lunar dynasties in India, the Chandra Vensa, <abbr title="two">ii.</abbr> <a href="#Page_438">438</a></li> + +<li class="indx">Lundy, <abbr title="Reverend">Rev.</abbr> Dr., what he has proved, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a></li> + +<li class="indx">Luther and the demon, <abbr title="two">ii.</abbr> <a href="#Page_73">73</a>;</li> +<li class="isub1">the worst man in Europe, <abbr title="two">ii.</abbr> <a href="#Page_200">200</a>;</li> +<li class="isub1">his denunciation of the Catholics, <abbr title="two">ii.</abbr> <a href="#Page_208">208</a>;</li> +<li class="isub1">intolerant, and Calvin bloodthirsty, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">Lycanthropes, over 600 put to death in the Jura by sentence of a judge, <abbr title="two">ii.</abbr> <a href="#Page_626">626</a></li> + +<li class="indx">Lutherans burned as sorcerers, <abbr title="two">ii.</abbr> <a href="#Page_61">61</a></li> + +<li class="indx">Luxor, unfading colors, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">brotherhood of, <abbr title="two">ii.</abbr> <a href="#Page_308">308</a></li> + + +<li class="ifrst">Macaulay, his criticism of scientists and philosophers, <abbr title="one">i.</abbr> 424</li> + +<li class="indx">Mac Benac, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a></li> + +<li class="indx">Machagistia, the magic taught in Persia and Babylonia, <abbr title="one">i.</abbr> 251;</li> +<li class="isub1">the testimony of Plato, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a></li> + +<li class="indx">Mackenzie, his description of the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_355">355</a></li> + +<li class="indx">Macrocosm, <abbr title="one">i.</abbr> 62</li> + +<li class="indx">Macroprosopos or macrocosm, <abbr title="one">i.</abbr> 580</li> + +<li class="indx">Madonna of Barri, with crinoline, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">of Rio de Janeiro, <i lang="fr">décolletée</i>, with blonde hair and chignon, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a></li> + +<li class="indx">Madras famine made worse by Catholic taxation, <abbr title="two">ii.</abbr> <a href="#Page_532">532</a></li> + +<li class="indx">Maëlstrom, the Charybdis of the Odyssey, <abbr title="one">i.</abbr> 545.</li> + +<li class="indx">Magendie, remedy for consumption, <abbr title="one">i.</abbr> 89;</li> +<li class="isub1">absents himself from experiments instituted by the French Academy in 1826, <abbr title="one">i.</abbr> 175, 176;</li> +<li class="isub1">acknowledges that little is known of fœtal life, <abbr title="one">i.</abbr> 386;</li> +<li class="isub1">opinion of malformation, <abbr title="one">i.</abbr> 388, 390;</li> +<li class="isub1">asserts influence of imagination on the fœtus, <abbr title="one">i.</abbr> 394</li> + +<li class="indx">Magi established magic, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">taught the birth and decadence of worlds, <abbr title="one">i.</abbr> 255;</li> +<li class="isub1">Pythagoras, their associate, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">objected to the evocation of souls, <abbr title="one">i.</abbr> 321;</li> +<li class="isub1">three schools, <abbr title="two">ii.</abbr> <a href="#Page_361">361</a>;</li> +<li class="isub1">Chaldean, the masters of the Jews, <a href="#Page_361"><i>ib.</i></a>;</li> +<li class="isub1">two schools, <abbr title="two">ii.</abbr> <a href="#Page_128">128</a>, <a href="#Page_306">306</a></li> + +<li class="indx">Magic, based on natural science, <abbr title="one">i.</abbr> 17;</li> +<li class="isub1">once universally taught, <abbr title="one">i.</abbr> 18, 247;</li> +<li class="isub1">a divine science, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">originally established by Magi, and not by priests, <i>ib.</i>;</li> +<li class="isub1">very ancient, <i>ib.</i>;</li> +<li class="isub1">Moses and Joseph proficients, <i>ib.</i>;</li> +<li class="isub1">two kinds, divine and evil, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">neglected by Masons, <abbr title="one">i.</abbr> 30;</li> +<li class="isub1">spiritualism, its modern form, <abbr title="one">i.</abbr> 42;</li> +<li class="isub1">profound knowledge of simples and minerals, <abbr title="one">i.</abbr> 66;</li> +<li class="isub1">likely to be rediscovered by scientists, <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">esoteric in India, <abbr title="one">i.</abbr> 90;</li> +<li class="isub1">practised by Gymnosophists, <abbr title="one">i.</abbr> 90;</li> +<li class="isub1">the <i>divina sapientia</i>, <abbr title="one">i.</abbr> 94;</li> +<li class="isub1">Salverte’s Philosophy of Magic, <abbr title="one">i.</abbr> 115;</li> +<li class="isub1">mesmerism an important branch, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">theory of Eliphas Levi, <abbr title="one">i.</abbr> 137;</li> +<li class="isub1">modern forms, <abbr title="one">i.</abbr> 138;</li> +<li class="isub1">doctrine of Paracelsus, Agrippa, and Philalethes, <abbr title="one">i.</abbr> 167;</li> +<li class="isub1">included in the arcane doctrine of Wisdom, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">the power never possessed by those addicted to vicious indulgences, <abbr title="one">i.</abbr> 218;</li> +<li class="isub1">its basis, the occult or spiritual principle, <abbr title="one">i.</abbr> 244;</li> +<li class="isub1">testimony of Du Potet, <abbr title="one">i.</abbr> 279;</li> +<li class="isub1">theurgical, <abbr title="one">i.</abbr> 281;</li> +<li class="isub1">a sacerdotal science, <abbr title="one">i.</abbr> 262;</li> +<li class="isub1">exemplified in eastern countries of Asia, <abbr title="one">i.</abbr> 320;</li> +<li class="isub1">adepts understand the akasa or astral fluid, <abbr title="one">i.</abbr> 378;</li> +<li class="isub1">synonymous with religion and science, <abbr title="one">i.</abbr> 459;</li> +<li class="isub1">belief of Demokritus; 800,000,000 believers in, <abbr title="one">i.</abbr> 512;</li> +<li class="isub1">Votan of Ancient America, <abbr title="one">i.</abbr> 545;</li> +<li class="isub1">cultivated by Aztecs and ancient Egyptians, <abbr title="one">i.</abbr> 560;</li> +<li class="isub1">studied by the people of Pashai or Peshawer, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">seance described by <abbr title="Honorable">Hon.</abbr> J. L. O’Sullivan, <abbr title="one">i.</abbr> 608-611;</li> +<li class="isub1">the church believes in it, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a>;</li> +<li class="isub1">used to select the canonical books of Holy Scripture, <abbr title="two">ii.</abbr> <a href="#Page_251">251</a>;</li> +<li class="isub1">denounced, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a>;</li> +<li class="isub1">the science of man and nature, and its applications in practice, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a>;</li> +<li class="isub1">its principles, <abbr title="two">ii.</abbr> <a href="#Page_587">587-590</a>;</li> +<li class="isub1">its cornerstone, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a>;</li> +<li class="isub1">black, practised at the Vatican, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">taught in the lamaseries, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a>;</li> +<li class="isub1">magnetism its alphabet, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a></li> + +<li class="indx">Magic arcanum, <abbr title="one">i.</abbr> 506;</li> +<li class="isub1">crystal, <abbr title="one">i.</abbr> 467;</li> +<li class="isub1">lamp of Hermes, <abbr title="two">ii.</abbr> <a href="#Page_417">417</a></li> + +<li class="indx">Magical anæsthetics of the Brahmans, used in the burning of widows, <abbr title="one">i.</abbr> 540; + + +<span class="pagenum"><a id="Page_668">668</a></span></li> +<li class="isub1">exhibitions of Tartary and Thibet, testimony of <abbr title="Colonel">Col.</abbr> Yule, <abbr title="one">i.</abbr> 600;</li> +<li class="isub1">moon of Thibet, <abbr title="one">i.</abbr> 441;</li> +<li class="isub1">evocation a part of the sacerdotal office, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">evocations must be pronounced in a particular dialect, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a></li> + +<li class="indx">Magician, how different from a witch, <abbr title="one">i.</abbr> 366;</li> +<li class="isub1">difference from a medium, <abbr title="one">i.</abbr> 367;</li> +<li class="isub1">can summon and dismiss spirits at will, <i>ib.</i></li> + +<li class="indx">Magism flourished at the Ur of the Kasdeans, <abbr title="one">i.</abbr> 549</li> + +<li class="indx">Magnale magnum, <abbr title="one">i.</abbr> 170, 213</li> + +<li class="indx">Magus, Magh, Mahaji, <abbr title="one">i.</abbr> 129</li> + +<li class="indx">Magnes, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">rediscovered by Mesmer, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">the living fire or spirit of light, <abbr title="one">i.</abbr> 129</li> + +<li class="indx">Magret, rediscovered by Paracelsus, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">the stone, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">its concealed power, <abbr title="one">i.</abbr> 168;</li> +<li class="isub1">Kircher’s doctrine of one magnet in the universe, <abbr title="one">i.</abbr> 208;</li> +<li class="isub1">the same as the spiritual Sun, or God, <abbr title="one">i.</abbr> 209;</li> +<li class="isub1">the poles signified in the Mysteries by the Dioskuri, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">the sun, <abbr title="one">i.</abbr> 271</li> + +<li class="indx">Magnetic currents develop into electricity, <abbr title="one">i.</abbr> 395</li> + +<li class="indx">Magnetization, two kinds, <abbr title="one">i.</abbr> 178;</li> +<li class="isub1">of minerals by animal magnetism, <abbr title="one">i.</abbr> 209;</li> +<li class="isub1">of a table or person, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Magnetism, <abbr title="one">i.</abbr> 129;</li> +<li class="isub1">animal, denied by modern science and then accepted, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">the magic power of man, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">taught by Des Cartes, <abbr title="one">i.</abbr> 206;</li> +<li class="isub1">by Naudé, Hufeland, Wirdig, and Kepler, <abbr title="one">i.</abbr> 207;</li> +<li class="isub2">and by Porta and Father Kircher, <abbr title="one">i.</abbr> 209;</li> +<li class="isub1">of love, the originator of every created thing, <abbr title="one">i.</abbr> 210;</li> +<li class="isub1">taught in the Mysteries, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">poles represented by the Dioskuri, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">the universal law, <abbr title="one">i.</abbr> 244;</li> +<li class="isub1">the alphabet of magic, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a>;</li> +<li class="isub1">being true, medicine absurd, <a href="#Page_610"><i>ib.</i></a></li> + +<li class="indx">Mahâbhârata, antedated the age of Cyrus the great, <abbr title="two">ii.</abbr> <a href="#Page_428">428</a></li> + +<li class="indx">Maha Deva or Siva, his lingham or emblem in pagodas, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">worshipped by the dark races of Hindustan, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a></li> + +<li class="indx">Mahady of Elephanta, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Mahat, or Prakriti, the external sense-life, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Mahomet, his testimony concerning Jews, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a></li> + +<li class="indx">Mahometan, confession of Faith on the Chair of Peter, <abbr title="two">ii.</abbr> <a href="#Page_25">25</a></li> + +<li class="indx">Mahometanism, the outgrowth of Christian cruelty, <abbr title="two">ii.</abbr> <a href="#Page_53">53</a>, <a href="#Page_54">54</a>;</li> +<li class="isub1">making more proselytes than Christians, <abbr title="two">ii.</abbr> <a href="#Page_239">239</a></li> + +<li class="indx">Maimonides, <abbr title="one">i.</abbr> 17</li> + +<li class="indx">Malagrida, burned for sorcery in 1761, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a></li> + +<li class="indx">Malays, their island empire, <abbr title="one">i.</abbr> 592</li> + +<li class="indx">Males suckling their young, <abbr title="one">i.</abbr> 412</li> + +<li class="indx">Malformations, opinion of Magendie, <abbr title="one">i.</abbr> 388;</li> +<li class="isub1">theory of <abbr title="Professor">Prof.</abbr> Armor, <abbr title="one">i.</abbr> 392</li> + +<li class="indx"><i>Malum in se</i>, no such principle, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a></li> + +<li class="indx">Man, once communed with unseen universes, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">belief of the Kalmucks, <i>ib.</i>;</li> +<li class="isub1">“as immortal as God,” <abbr title="one">i.</abbr> 13;</li> +<li class="isub1">how influenced, <abbr title="one">i.</abbr> 39;</li> +<li class="isub1">composed of like elements as the stars, <abbr title="one">i.</abbr> 168;</li> +<li class="isub1">magnetism his magic power, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">different electric condition of persons and sexes, <abbr title="one">i.</abbr> 171;</li> +<li class="isub1">possessed of three spirits, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">a little world inside the great, <i>ib.</i>;</li> +<li class="isub1">Van Helmont’s theory, <abbr title="one">i.</abbr> 213;</li> +<li class="isub1">Plato’s theory, <abbr title="one">i.</abbr> 276, 297;</li> +<li class="isub1">androgynous, <abbr title="one">i.</abbr> 497;</li> +<li class="isub1">created in the sixth millenium, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">possesses arcane powers, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a>;</li> +<li class="isub1">how he should do, <abbr title="two">ii.</abbr> <a href="#Page_122">122</a>;</li> +<li class="isub1">the fall an evolution, <abbr title="two">ii.</abbr> <a href="#Page_277">277</a>;</li> +<li class="isub1">his spirit, if not his soul, preëxistent, <abbr title="two">ii.</abbr> <a href="#Page_280">280</a>;</li> +<li class="isub1">the object of the alchemic, Hermetic, and mystic explorations, <abbr title="one">i.</abbr> 308;</li> +<li class="isub1">the philosopher’s stone and trinity in unity, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">a microcosm, <abbr title="one">i.</abbr> 323;</li> +<li class="isub1">never steps outside of universal life, <abbr title="two">ii.</abbr> <a href="#Page_343">343</a>;</li> +<li class="isub1">the six principles, <abbr title="two">ii.</abbr> <a href="#Page_367">367</a>;</li> +<li class="isub1">first appears as a stone, <abbr title="one">i.</abbr> 389;</li> +<li class="isub1">has power to shape matter, <abbr title="one">i.</abbr> 394, 395;</li> +<li class="isub1">ante-natal maternal impressions of this character, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">seven days on the pillar, <abbr title="two">ii.</abbr> <a href="#Page_447">447</a>;</li> +<li class="isub1">the story of the fall regarded as an allegory, <abbr title="two">ii.</abbr> <a href="#Page_546">546</a>;</li> +<li class="isub1">has a natural, a spiritual, and final birth, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a>;</li> +<li class="isub1">triune, body, soul, and immortal spirit, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">how he becomes an immortal entity, <a href="#Page_588"><i>ib.</i></a></li> + +<li class="indx">Man-tree, <abbr title="one">i.</abbr> 297</li> + +<li class="indx">Mandrakes or Mandragora, a magical plant, <abbr title="one">i.</abbr> 465</li> + +<li class="indx">Manes, <abbr title="one">i.</abbr> 37, 345;</li> +<li class="isub1">his fate, <abbr title="two">ii.</abbr> <a href="#Page_208">208</a></li> + +<li class="indx">Manifestations, subjective and objective, <abbr title="one">i.</abbr> 68;</li> +<li class="isub1">mediumistic, in Asia, <abbr title="one">i.</abbr> 320</li> + +<li class="indx">Mano, <abbr title="two">ii.</abbr> <a href="#Page_228">228</a>, <a href="#Page_229">229</a>, <a href="#Page_300">300</a></li> + +<li class="indx">Mantheon, a title of Zoroaster, <abbr title="two">ii.</abbr> <a href="#Page_409">409</a></li> + +<li class="indx">Mantic frenzy produced by exhalations from the earth, <abbr title="one">i.</abbr> 531</li> + +<li class="indx">Manu, laws the same as the doctrines of the sages and Kabala, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">doctrine of the universe, <i>ib.</i>;</li> +<li class="isub1">laws of, opinion of Sir William Jones, <abbr title="one">i.</abbr> 585;</li> +<li class="isub1">the basis of the code of Justinian, <abbr title="one">i.</abbr> 581;</li> +<li class="isub1">their age, <abbr title="one">i.</abbr> 586-588;</li> +<li class="isub1">widow-burning not mentioned in them, <abbr title="one">i.</abbr> 588;</li> +<li class="isub1">on life, evolution, and transformations, <abbr title="one">i.</abbr> 620, 621;</li> +<li class="isub1">predicts the advent of the Divine One, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a>;</li> +<li class="isub1">knew nothing of deluge, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a>, <a href="#Page_428">428</a></li> + +<li class="indx">Manus, six, progenitors of six races of men, <abbr title="one">i.</abbr> 590</li> + +<li class="indx">Manu-Vina or Menes, colonizes Egypt from India, <abbr title="one">i.</abbr> 627</li> + +<li class="indx">Manwantara, <abbr title="one">i.</abbr> 32</li> + +<li class="indx">Marathos or Martu, ancient city and name of Phœnicia, means <i>The West</i>, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Marathon, neighing of horses and shouts of men heard 400 years after the battle, <abbr title="one">i.</abbr> 70</li> + +<li class="indx">Marcion distinguished between Judaism and Christianity, <abbr title="two">ii.</abbr> <a href="#Page_162">162</a>;</li> +<li class="isub1">his doctrines, <abbr title="two">ii.</abbr> <a href="#Page_103">103</a>;</li> +<li class="isub1">accepted Paul and denied the other apostles, <abbr title="two">ii.</abbr> <a href="#Page_168">168</a>;</li> +<li class="isub1">the great hæresiarch, his influence, <abbr title="two">ii.</abbr> <a href="#Page_159">159</a>, <a href="#Page_160">160</a>;</li> +<li class="isub1">brutally assailed by Tertullian and Epiphanius, <a href="#Page_160"><i>ib.</i></a></li> + +<li class="indx">Marco Polo, on veins of salamander or asbestos, <abbr title="one">i.</abbr> 504;</li> +<li class="isub1">asserts that in Kashmere images are made to speak, <abbr title="one">i.</abbr> 505;</li> +<li class="isub1">brought movable types and blocks for printing, from China, <abbr title="one">i.</abbr> 513;</li> +<li class="isub1">describes Buddha as living like a Christian, <abbr title="two">ii.</abbr> <a href="#Page_581">581</a>;</li> +<li class="isub1">on the nature-spirits of the deserts, <abbr title="one">i.</abbr> 603;</li> +<li class="isub1">would not retract his “falsehoods,” <i>ib.</i>;</li> +<li class="isub1">declaration in regard to hearing spirits talk in the desert, <abbr title="one">i.</abbr> 604 + + +<span class="pagenum"><a id="Page_669">669</a></span></li> + +<li class="indx">Marcosians, their sacrament, <abbr title="two">ii.</abbr> <a href="#Page_513">513</a></li> + +<li class="indx">Marechale d’Ancre, her trial for sorcery, <abbr title="two">ii.</abbr> <a href="#Page_60">60</a></li> + +<li class="indx">Mariana, Jesuit, explains the best way to kill a king, <abbr title="two">ii.</abbr> <a href="#Page_372">372</a>, <a href="#Page_373">373</a></li> + +<li class="indx">Markland, a possible root of name America, <abbr title="one">i.</abbr> 592</li> + +<li class="indx">Marriage cured the convulsionaries, <abbr title="one">i.</abbr> 375</li> + +<li class="indx">Marrying the father’s wife, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a></li> + +<li class="indx">Marses in Italy, power over serpents, <abbr title="one">i.</abbr> 381</li> + +<li class="indx">Martu or Marathos, the west, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Mary, virgin, materializing at Lourdes, <abbr title="one">i.</abbr> 119;</li> +<li class="isub1">writes a letter from heaven declaring the pagans condemned to eternal torments, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">the anthropomorphized Isis, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">writes letters, <abbr title="two">ii.</abbr> <a href="#Page_82">82</a>, <a href="#Page_83">83</a>;</li> +<li class="isub1">text of one, <abbr title="two">ii.</abbr> <a href="#Page_87">87</a>;</li> +<li class="isub1">without her consent, no redemption, <abbr title="two">ii.</abbr> <a href="#Page_172">172</a>, <a href="#Page_173">173</a>;</li> +<li class="isub1">overshadowed by Ilda-Baoth and not by Æbel Zivo or Gabriel, <abbr title="two">ii.</abbr> <a href="#Page_247">247</a>;</li> +<li class="isub1">like Dido, the Virgin of the Sea, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">is visited by the Agathodaimon serpent, <abbr title="two">ii.</abbr> <a href="#Page_505">505</a></li> + +<li class="indx">Mason, Osgood, on deity and nature, <abbr title="one">i.</abbr> 426</li> + +<li class="indx">Masonic ciphers, the keys, <abbr title="two">ii.</abbr> <a href="#Page_394">394</a>;</li> +<li class="isub1">fraternity, its unworthy members, <abbr title="two">ii.</abbr> <a href="#Page_376">376</a>;</li> +<li class="isub1">honors offered by M. de Nègre, a grand hierophant, refused, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a>;</li> +<li class="isub1">institute, brought into disrepute by the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_385">385</a>;</li> +<li class="isub1">pagan in origin, <a href="#Page_385"><i>ib.</i></a>;</li> +<li class="isub1">Templars, a creation of the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Masonry, neglect of magic and spiritualism, <abbr title="one">i.</abbr> 30;</li> +<li class="isub1">once a true secret organization, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a>;</li> +<li class="isub1">who should be excluded, <abbr title="two">ii.</abbr> <a href="#Page_376">376</a>;</li> +<li class="isub1">esoteric, not known in American lodges, <a href="#Page_376"><i>ib.</i></a>;</li> +<li class="isub1">the time to remodel it has come, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">no secrets left unpublished, <a href="#Page_377"><i>ib.</i></a>;</li> +<li class="isub1">whether Christian or pagan, <a href="#Page_377"><i>ib.</i></a>;</li> +<li class="isub1">departing from its original aims, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a>;</li> +<li class="isub1">European and American, the Bible its great light, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a></li> + +<li class="indx">Masons, accusations against them half guess-work, <abbr title="two">ii.</abbr> <a href="#Page_372">372</a>;</li> +<li class="isub1">reject a personal God, <abbr title="two">ii.</abbr> <a href="#Page_375">375</a>;</li> +<li class="isub1">and the impostor Anderson, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a></li> + +<li class="indx">Masorets changed the immodest words in the Bible, <abbr title="two">ii.</abbr> <a href="#Page_430">430</a></li> + +<li class="indx">Master-builder, epopt, adept, the Apostle Paul, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a></li> + +<li class="indx">Master’s word, communicated only at low breath, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a></li> + +<li class="indx">Mas’udi, on the ghûls in the desert, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Materialization, what spirits practice it, <abbr title="one">i.</abbr> 319;</li> +<li class="isub1">personal, <abbr title="one">i.</abbr> 321</li> + +<li class="indx">Materializations recorded in the Bible, <abbr title="one">i.</abbr> 493</li> + +<li class="indx">“Materialized spirits,” <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">witnessed by the author, <abbr title="one">i.</abbr> 69;</li> +<li class="isub1">Virgin Mary to be expected at the Vatican, <abbr title="two">ii.</abbr> <a href="#Page_82">82</a>;</li> +<li class="isub1">often comes and lights a taper at Arras, <a href="#Page_82"><i>ib.</i></a></li> + +<li class="indx">Mathematical error held by the Gnostics, <abbr title="two">ii.</abbr> <a href="#Page_194">194</a></li> + +<li class="indx">Mathematicians, ancient, went to Egypt to be instructed, <abbr title="one">i.</abbr> 531</li> + +<li class="indx">Mathematics, Pythagorean and Platonic, <abbr title="one">i.</abbr> 106</li> + +<li class="indx">Matsya, the earliest avatar, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a></li> + +<li class="indx">Matter, how produced, <abbr title="one">i.</abbr> 140;</li> +<li class="isub1">proclaimed by modern physicists sole and autocratic sovereign of the universe, <abbr title="one">i.</abbr> 235;</li> +<li class="isub1">its indestructibility, <abbr title="one">i.</abbr> 243;</li> +<li class="isub1">origin, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">the serpent that tempted man, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">not created by Divine thought, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">indestructible and eternal, <abbr title="one">i.</abbr> 328;</li> +<li class="isub1">fructified by the Divine idea or imagination, <abbr title="one">i.</abbr> 396;</li> +<li class="isub1">the remote effect of emanative energy, <abbr title="two">ii.</abbr> <a href="#Page_35">35</a></li> + +<li class="indx">Matthew, gospel of, a secret book written in Hebrew, <abbr title="two">ii.</abbr> <a href="#Page_181">181</a>, <a href="#Page_182">182</a>;</li> +<li class="isub1">quotes the Egyptian Book of the Dead, <abbr title="two">ii.</abbr> <a href="#Page_548">548</a></li> + +<li class="indx">Matwanlin, on voices in the deserts, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Maudsley, <abbr title="Professor">Prof.</abbr>, repudiates Comte, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a>;</li> +<li class="isub1">rejects the positive philosophy, <abbr title="one">i.</abbr> 82</li> + +<li class="indx">Mauritania Tingitana, its columns, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Mauritius, his nauscopite, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Max Müller, scouts the idea of original human brutality, <abbr title="one">i.</abbr> 4;</li> +<li class="isub1">on the meaning of Veda, <abbr title="one">i.</abbr> 354;</li> +<li class="isub1">on Sanscrit literature, <abbr title="one">i.</abbr> 442;</li> +<li class="isub1">on the four ancestors, <abbr title="one">i.</abbr> 559;</li> +<li class="isub1">on Brahmanical literature, <abbr title="one">i.</abbr> 580;</li> +<li class="isub1">on the mutations of Christianity, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a>;</li> +<li class="isub1">on the science of religion, <abbr title="two">ii.</abbr> <a href="#Page_26">26</a>;</li> +<li class="isub1">his retort upon <abbr title="Professor">Prof.</abbr> Whitney, <abbr title="two">ii.</abbr> <a href="#Page_47">47</a>;</li> +<li class="isub1">assertion on the Hindu gods, <abbr title="two">ii.</abbr> <a href="#Page_413">413</a>;</li> +<li class="isub1">on the <cite>Vedas</cite>, <abbr title="two">ii.</abbr> <a href="#Page_414">414</a>;</li> +<li class="isub1">his understanding of Nirvana, <abbr title="two">ii.</abbr> <a href="#Page_432">432</a></li> + +<li class="indx">Maxwell, his offer to cure diseases abandoned as incurable, <abbr title="one">i.</abbr> 215;</li> +<li class="isub1">his theory of the world-soul or life-spirit, <abbr title="one">i.</abbr> 215, 216</li> + +<li class="indx">Maya, or illusion, <abbr title="one">i.</abbr> 289</li> + +<li class="indx">Mayas of Yucatan, their mysterious city, <abbr title="one">i.</abbr> 547</li> + +<li class="indx">Mecassipa, an enchanter, <abbr title="one">i.</abbr> 355</li> + +<li class="indx">Medallions from the ashes of the dead, <abbr title="two">ii.</abbr> <a href="#Page_603">603</a></li> + +<li class="indx">Mediatorship, how exercised, <abbr title="one">i.</abbr> 487, 488</li> + +<li class="indx">Medici family patrons of the black art, <abbr title="two">ii.</abbr> <a href="#Page_55">55</a></li> + +<li class="indx">Medicine, classed by Bacon as a conjectural science, <abbr title="one">i.</abbr> 405;</li> +<li class="isub1">modern, what it has gained and lost, <abbr title="one">i.</abbr> 20;</li> +<li class="isub1">occult, suggested by Descartes, <abbr title="one">i.</abbr> 214</li> + +<li class="indx">Medium, a conductor, <abbr title="one">i.</abbr> 201;</li> +<li class="isub1">difference from a magician, <abbr title="one">i.</abbr> 367;</li> +<li class="isub1">a passive, the adept an active instrument, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">needs a foreign intelligence, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Medium-catcher of <abbr title="Professor">Prof.</abbr> Faraday, <abbr title="one">i.</abbr> 63</li> + +<li class="indx">Medium-healers, charged with vampirism, <abbr title="one">i.</abbr> 490, 491</li> + +<li class="indx">Mediums, their visions more trustworthy than those of Catholic priests, <abbr title="two">ii.</abbr> <a href="#Page_73">73</a>;</li> +<li class="isub1">burned, hanged, and otherwise murdered, <abbr title="one">i.</abbr> 26, 353;</li> +<li class="isub1">in Russia, <abbr title="one">i.</abbr> 27;</li> +<li class="isub1">generally utter commonplace ideas, <abbr title="one">i.</abbr> 221;</li> +<li class="isub1">their astral limbs, <abbr title="two">ii.</abbr> <a href="#Page_595">595</a>;</li> +<li class="isub1">are usually diseased, <a href="#Page_595"><i>ib.</i></a>;</li> +<li class="isub1">the Mosaic law contemplated killing them, <abbr title="one">i.</abbr> 356;</li> +<li class="isub1">passive, <abbr title="one">i.</abbr> 488;</li> +<li class="isub1">unregulated ones persecuted, <abbr title="one">i.</abbr> 489;</li> +<li class="isub1">how cured, <abbr title="one">i.</abbr> 490;</li> +<li class="isub1">generally disordered while the ancient thaumaturgists were not, <i>ib.</i></li> + +<li class="indx">Mediumistic diathesis, <abbr title="one">i.</abbr> 117;</li> +<li class="isub1">phenomena in Asia, <abbr title="one">i.</abbr> 320</li> + +<li class="indx">Mediumship, physical and spiritual, <abbr title="one">i.</abbr> 367;</li> +<li class="isub1">its phases seldom altered, <i>ib.</i>;</li> +<li class="isub1">depends upon a peculiar organization, <abbr title="one">i.</abbr> 367;</li> +<li class="isub1">psychographic, <abbr title="one">i.</abbr> 368;</li> +<li class="isub1">its conditions and circumstances, <abbr title="one">i.</abbr> 487;</li> +<li class="isub1">in holy men, mediatorship, <i>ib.</i>;</li> +<li class="isub1">in these days an undesirable gift, <abbr title="one">i.</abbr> 488;</li> +<li class="isub1">natural, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">the opposite of adeptship, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Megasthenes traces the Jews to the Kalani of India, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Melampus, his magical cures, <abbr title="one">i.</abbr> 531 + + +<span class="pagenum"><a id="Page_670">670</a></span></li> + +<li class="indx">Melanephoris, the third degree, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Mementos of a long bygone civilization, <abbr title="one">i.</abbr> 349</li> + +<li class="indx">Memory, views of Ammonius Sakkas, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a>;</li> +<li class="isub1">of God, <abbr title="one">i.</abbr> 178</li> + +<li class="indx">Men produced by the giant Ymir, and also by the cow Audhumla, <abbr title="one">i.</abbr> 148;</li> +<li class="isub1">denoted by the tree of life, Yggdrasill, Zampun, Aswatha, <abbr title="one">i.</abbr> 151-4;</li> +<li class="isub1">existed at a period extremely remote, <abbr title="one">i.</abbr> 155;</li> +<li class="isub1">of the Stone Age described by Mrs. Denton, <abbr title="one">i.</abbr> 295;</li> +<li class="isub1">revivified without souls, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a>;</li> +<li class="isub1">races differ in their spiritual gifts, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">soulless, <abbr title="two">ii.</abbr> <a href="#Page_369">369</a>;</li> +<li class="isub1">of science wear the cast-off garb of priests dyed to escape detection, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx">Mendeleyeff, <abbr title="Professor">Prof.</abbr>, declares spiritualism a mixture of superstition, delusion, and fraud, <abbr title="one">i.</abbr> 117;</li> +<li class="isub1">protest by Butleroff, Aksakoff, and others, <abbr title="one">i.</abbr> 118</li> + +<li class="indx">Menes, turned the course of the Nile, <abbr title="one">i.</abbr> 516</li> + +<li class="indx">Menon, the inventor of letters, <abbr title="one">i.</abbr> 532</li> + +<li class="indx">Mensabulism, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Mental photography, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Mentuhept, Queen, inscription on her monument, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a></li> + +<li class="indx">Mercaba, <abbr title="two">ii.</abbr> <a href="#Page_348">348</a>;</li> +<li class="isub1">must be first known, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a>;</li> +<li class="isub1">a hidden doctrine, <a href="#Page_349"><i>ib.</i></a></li> + +<li class="indx">Mercurius vitæ of Paracelsus, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a></li> + +<li class="indx">Mercury, water of, symbol of the soul, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">or quicksilver, never used by Yogi or alchemist, only by charlatans, and not by Paracelsus, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>, <a href="#Page_621">621</a>;</li> +<li class="isub1">never restored a man to health, <a href="#Page_621"><i>ib.</i></a></li> + +<li class="indx">Meridian, known when the first pyramid was built, <abbr title="one">i.</abbr> 536</li> + +<li class="indx">Meru or Meruah, sound, etc., <abbr title="one">i.</abbr> 592;</li> +<li class="isub1">and its gods, <abbr title="two">ii.</abbr> <a href="#Page_233">233</a>, <a href="#Page_234">234</a></li> + +<li class="indx">Mesmer, rediscovered animal magnetism, <abbr title="one">i.</abbr> 165;</li> +<li class="isub1">his 27 propositions, <abbr title="one">i.</abbr> 172;</li> +<li class="isub1">condemned by the French Committee of 1784</li> + +<li class="indx">Mesmerism, <abbr title="one">i.</abbr> 23;</li> +<li class="isub1">a rediscovery of what Paracelsus taught, <abbr title="one">i.</abbr> 72;</li> +<li class="isub1">repudiated by positivists, <abbr title="one">i.</abbr> 82;</li> +<li class="isub1">used successfully by physicians, <i>ib.</i>;</li> +<li class="isub1">an important branch of magic, <abbr title="one">i.</abbr> 129, 131;</li> +<li class="isub1">condemned in France in 1784, <abbr title="one">i.</abbr> 171;</li> +<li class="isub1">prize offered for thesis by the Prussian Government, <abbr title="one">i.</abbr> 173;</li> +<li class="isub1">taught by Descartes, <abbr title="one">i.</abbr> 206</li> + +<li class="indx">Message delivered at Kounboum, <abbr title="two">ii.</abbr> <a href="#Page_604">604</a></li> + +<li class="indx">Messages, writing by spirits, <abbr title="one">i.</abbr> 367</li> + +<li class="indx">Messiah, comes in the conjunction of Jupiter and Saturn, in the sign Pisces, <abbr title="two">ii.</abbr> <a href="#Page_256">256</a>;</li> +<li class="isub1">the fifth emanation, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a></li> + +<li class="indx">Metallic springs found in ancient war-chariots, <abbr title="one">i.</abbr> 530</li> + +<li class="indx">Metalline, a compound overcoming friction, <abbr title="one">i.</abbr> 502</li> + +<li class="indx">Metallurgy among the Egyptians and Semitic races, <abbr title="one">i.</abbr> 538</li> + +<li class="indx">Metals not simple bodies, <abbr title="one">i.</abbr> 509</li> + +<li class="indx">Metatron, or angel of the Lord, transformed into Jesus the son of Mary, <abbr title="two">ii.</abbr> <a href="#Page_33">33</a>;</li> +<li class="isub1">seventy names, <abbr title="two">ii.</abbr> <a href="#Page_245">245</a></li> + +<li class="indx">Metempsychosis, <abbr title="one">i.</abbr> 8;</li> +<li class="isub1">believed by all philosophers, early fathers and Gnostics, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">doctrine of Plato, <abbr title="one">i.</abbr> 276, 277;</li> +<li class="isub1">an allegory, not to be literally understood, and relating to experiences of the soul, <abbr title="one">i.</abbr> 289, 550;</li> +<li class="isub1">of Buddha, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">dreaded by Hindus, <abbr title="one">i.</abbr> 348;</li> +<li class="isub1">the separation of the <i>thumos</i> and ridding the <i>nous</i> of the <i>phren</i>, <abbr title="two">ii.</abbr> <a href="#Page_286">286</a></li> + +<li class="indx">Methuselah helps Enoch construct nine chambers underground in the land of Canaan, <abbr title="one">i.</abbr> 571;</li> +<li class="isub1">receives from him certain secret learning, <i>ib.</i></li> + +<li class="indx">Metis, the same as Sophia of the Gnostics, and Sephira, <abbr title="two">ii.</abbr> <a href="#Page_163">163</a></li> + +<li class="indx">Mexican serpent-gods, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Mexicans, ancient, <abbr title="one">i.</abbr> 313;</li> +<li class="isub1">their theory of lunar eclipses similar to the Hindu, <abbr title="one">i.</abbr> 548</li> + +<li class="indx">Mexico, serpent-worship, <abbr title="one">i.</abbr> 46, 551-558</li> + +<li class="indx">Michael, the unknown angel, <abbr title="two">ii.</abbr> <a href="#Page_488">488</a>;</li> +<li class="isub1">a phial of his sweat preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>;</li> +<li class="isub1">the archangel, the same as Ophiomorphos, <abbr title="two">ii.</abbr> <a href="#Page_206">206</a>;</li> +<li class="isub1">and the Devil, their dispute, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a>;</li> +<li class="isub1">the Dragon-slayer, <abbr title="two">ii.</abbr> <a href="#Page_488">488</a></li> + +<li class="indx">Michelet, testimony in regard to the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_358">358</a>, <a href="#Page_359">359</a></li> + +<li class="indx">Microcosm, <abbr title="one">i.</abbr> 212</li> + +<li class="indx">Microcosmos, <abbr title="one">i.</abbr> 28</li> + +<li class="indx">Microprosopos (little face), the microcosm, <abbr title="one">i.</abbr> 580;</li> +<li class="isub1">the Adam primos, <abbr title="two">ii.</abbr> <a href="#Page_452">452</a></li> + +<li class="indx">Microscope, its brothers in the Books of Moses, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Middle Asia, botany and mineralogy, <abbr title="one">i.</abbr> 89;</li> +<li class="isub1">ever-burning lamps, <abbr title="one">i.</abbr> 227</li> + +<li class="indx">Midgard snake, <abbr title="one">i.</abbr> 151</li> + +<li class="indx">Midianites regarded as wise men, <abbr title="two">ii.</abbr> <a href="#Page_449">449</a></li> + +<li class="indx">Milk of the Celestial Virgin, <abbr title="one">i.</abbr> 64</li> + +<li class="indx">Milton, John, regarded <i>Paradise Lost</i> as a book of fiction, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a></li> + +<li class="indx">Mimer, the deep well of wisdom, <abbr title="one">i.</abbr> 151</li> + +<li class="indx">Minarets of Islam, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Minerals, magnetized by man, <abbr title="one">i.</abbr> 209;</li> +<li class="isub1">the basis of evolution of vegetable organisms, <i>ib.</i>;</li> +<li class="isub1">their occult properties, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Miracles, those of the Bible surpassed by those of the Vedas, <abbr title="one">i.</abbr> 90;</li> +<li class="isub1">so-called, genuine, from Moses to Cagliostro, <abbr title="one">i.</abbr> 128;</li> +<li class="isub1">none in nature, <abbr title="two">ii.</abbr> <a href="#Page_587">587</a>;</li> +<li class="isub1">at the tomb of Abbé Paris, <abbr title="one">i.</abbr> 372;</li> +<li class="isub1">among the Convulsionaires, <i>ib.</i>;</li> +<li class="isub1">none in Protestant countries, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a>;</li> +<li class="isub1">in spite of the Church, <abbr title="two">ii.</abbr> <a href="#Page_22">22</a>, <a href="#Page_23">23</a></li> + +<li class="indx">Miraculous Conception, a legend of Buddhism, <abbr title="two">ii.</abbr> <a href="#Page_504">504</a>;</li> +<li class="isub1">fire at the Holy Sepulchre, <abbr title="two">ii.</abbr> <a href="#Page_404">404</a></li> + +<li class="indx">Mirville, De, <abbr title="one">i.</abbr> 99;</li> +<li class="isub1">refutes Babinet’s denial of levitation, <abbr title="one">i.</abbr> 105;</li> +<li class="isub1">the nebulous Almighty, <abbr title="one">i.</abbr> 129</li> + +<li class="indx">Mithra, a triple god, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a></li> + +<li class="indx">Mithraic Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_351">351</a>;</li> +<li class="isub1">initiation of Julian the Emperor, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Mixture to out-stench devils, <abbr title="two">ii.</abbr> <a href="#Page_67">67</a></li> + +<li class="indx">Mnizurin, <abbr title="one">i.</abbr> 321</li> + +<li class="indx">Mochtana or Mokomna, the Druze apostle, <abbr title="two">ii.</abbr> <a href="#Page_308">308</a></li> + +<li class="indx">Morals, the Buddhistic code, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Model of the Universe, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Modern philosophers, see only the physical form of Isis, <abbr title="one">i.</abbr> 16;</li> +<li class="isub1">devil, a heritage from Cybelè, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a>;</li> +<li class="isub1">Savants know less than ancients, <abbr title="one">i.</abbr> 15;</li> +<li class="isub1">science denies a Supreme Being or Personal God, <abbr title="one">i.</abbr> 16; + + +<span class="pagenum"><a id="Page_671">671</a></span></li> +<li class="isub1">teaches the power of human thought to affect the matter of another universe, <abbr title="one">i.</abbr> 310;</li> +<li class="isub1">scientists hate new truths, <abbr title="one">i.</abbr> 409;</li> +<li class="isub1">spiritualism, <abbr title="one">i.</abbr> 40;</li> +<li class="isub1">the modern form of magic, <abbr title="one">i.</abbr> 42</li> + +<li class="indx">Mœris, the artificial lake constructed in Egypt, <abbr title="one">i.</abbr> 516</li> + +<li class="indx">Moisasure, the Hindu Lucifer, <abbr title="one">i.</abbr> 299</li> + +<li class="indx">Moksha and the Nirvana, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a>;</li> +<li class="isub1">the second spiritual birth, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Moldenwaher, his documents concerning the prosecution of the Knights-Templar, bought up by Free-masons, <abbr title="two">ii.</abbr> <a href="#Page_383">383</a></li> + +<li class="indx">Moloch-Hercules, children immolated to him in the valley of the Gehenna, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a></li> + +<li class="indx">Moloch-God of the inquisition, <abbr title="two">ii.</abbr> <a href="#Page_65">65</a></li> + +<li class="indx">Moloch-like divinity of Roman church, <abbr title="one">i.</abbr> 27</li> + +<li class="indx">Monad, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">Buddha, <abbr title="one">i.</abbr> 291</li> + +<li class="indx">Monas, <abbr title="two">ii.</abbr> <a href="#Page_347">347</a></li> + +<li class="indx">Mongolians, ought to have been called Scyths, <abbr title="one">i.</abbr> 576</li> + +<li class="indx">Monkey of God, now exorcised with holy water, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a></li> + +<li class="indx">Monkeys exhibiting human intellect, <abbr title="one">i.</abbr> 326;</li> +<li class="isub1">fabled to be progenitors of western people, <abbr title="one">i.</abbr> 563;</li> +<li class="isub1">in Egyptian temples, <abbr title="one">i.</abbr> 564;</li> +<li class="isub1">in all Buddhistic temples, <i>ib.</i></li> + +<li class="indx">Monkish impostors expelled from convents in Southern Mongolia, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Monks, their fury for exorcising and roasting the convulsionaires of the Cevennes, <abbr title="one">i.</abbr> 370, 372;</li> +<li class="isub1">none in hell, <abbr title="two">ii.</abbr> <a href="#Page_75">75</a></li> + +<li class="indx">Monoliths, for Egyptian monuments, <abbr title="one">i.</abbr> 518;</li> +<li class="isub1">how transported, <i>ib.</i></li> + +<li class="indx">Monogenes, or only-begotten, a name of Proserpina, <abbr title="two">ii.</abbr> <a href="#Page_284">284</a></li> + +<li class="indx">Montesquieu, on two witnesses, <abbr title="one">i.</abbr> 87</li> + +<li class="indx">Montezuma, his effigy worshipped in Mexico, <abbr title="one">i.</abbr> 557</li> + +<li class="indx">Montgeron, writes a book on Jansenist miracles, <abbr title="one">i.</abbr> 373</li> + +<li class="indx">Monuments, religious, the expression of the same thoughts, <abbr title="one">i.</abbr> 561;</li> +<li class="isub1">planned and built under supervision of priests, <i>ib.</i>;</li> +<li class="isub1">alike in Asia and America, <i>ib.</i></li> + +<li class="indx">Moody, the revivalist, would see his son’s eyes dug out, <abbr title="two">ii.</abbr> <a href="#Page_250">250</a>;</li> +<li class="isub1">and Sankey, confounded by a Roman bishop with spiritualists, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Moon, the same as Diana, Diktynna, Artemis, Juno, etc., <abbr title="one">i.</abbr> 267;</li> +<li class="isub1">her worship in Crete, <i>ib.</i>;</li> +<li class="isub1">influence on women, <i>ib.</i>;</li> +<li class="isub1">legends of her phases, <abbr title="one">i.</abbr> 265, 266;</li> +<li class="isub1">influence on tides, persons, and vegetation, <abbr title="one">i.</abbr> 273;</li> +<li class="isub1">in middle nature, and green the middle color, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Moon-god, Deus Lunus, worshipped by the Khaldi, <abbr title="two">ii.</abbr> <a href="#Page_48">48</a></li> + +<li class="indx">Moon-kings, or lunar dynasty, reigned at Pruyag and Allahabad, <abbr title="two">ii.</abbr> <a href="#Page_48">48</a></li> + +<li class="indx">Moor, his explanation of the Wittoba, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a>, <a href="#Page_558">558</a></li> + +<li class="indx">Moore, <abbr title="Reverend">Rev.</abbr> Dunlop, assertion of the age of the institutes of Manu, <abbr title="one">i.</abbr> 585</li> + +<li class="indx">Moors, bearded, figures at the great temple of Angkor, or Nagkon-Wat, <abbr title="one">i.</abbr> 565, 567</li> + +<li class="indx">Mora in Sweden, young children burned alive as witches, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">More, Henry, <abbr title="one">i.</abbr> 54, 74;</li> +<li class="isub1">his belief in Pythagorean doctrines, <abbr title="one">i.</abbr> 204, 205;</li> +<li class="isub1">adversary of Eugenius Philalethes, <abbr title="one">i.</abbr> 308;</li> +<li class="isub1">demonstration of witchcraft, <abbr title="one">i.</abbr> 353;</li> +<li class="isub1">theory of birth-marks, <abbr title="one">i.</abbr> 384, 385</li> + +<li class="indx">Morgan, “good enough till after the election,” <abbr title="two">ii.</abbr> <a href="#Page_372">372</a></li> + +<li class="indx">Moigno, Abbé, his wretched success in writing down Huxley, Tyndall, and Raymond, <abbr title="one">i.</abbr> 336</li> + +<li class="indx">Mormons, polytheists, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a></li> + +<li class="indx">Mortal soul, <abbr title="one">i.</abbr> 276, 326</li> + +<li class="indx">Mosaic books, regarded by well-educated Jews allegory, <abbr title="one">i.</abbr> 554, 555;</li> +<li class="isub1">religion a sun-and-serpent worship, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a></li> + +<li class="indx">Moses, the pupil of the mother of Pharaoh’s daughter, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">communicated secrets to the seventy elders, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">his code required two witnesses, <abbr title="one">i.</abbr> 87;</li> +<li class="isub1">placed a perpetual lamp in the tabernacle, <abbr title="one">i.</abbr> 228;</li> +<li class="isub1">described Jehovah the anthropomorphic deity as being the highest God, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">could not obtain his other name, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">philosophized or spoke in allegory, <abbr title="one">i.</abbr> 436;</li> +<li class="isub1">said to have had knowledge of electricity, <abbr title="one">i.</abbr> 528;</li> +<li class="isub1">chief of the Sodales or priest-colleges, <abbr title="one">i.</abbr> 555;</li> +<li class="isub1">a hierophant of Heliopolis and priest of Osiris, <i>ib.</i>;</li> +<li class="isub1">initiated, <i>ib.</i>;</li> +<li class="isub1">became an Egyptian and a priest, <abbr title="one">i.</abbr> 556;</li> +<li class="isub1">denounced the spirit of Ob, not Od, <abbr title="one">i.</abbr> 594;</li> +<li class="isub1">disputes over his body, its allegorical interpretation, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a>;</li> +<li class="isub1">an initiate, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a>;</li> +<li class="isub1">and the Israelites, their story typical, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a>;</li> +<li class="isub1">versed in occult sciences, <abbr title="two">ii.</abbr> <a href="#Page_59">59</a>;</li> +<li class="isub1">the law not more than two or three centuries older than Christianity, <abbr title="two">ii.</abbr> <a href="#Page_526">526</a></li> + +<li class="indx">Moslem arms blessed by the Pope, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Mother and child, a very ancient sign and myth, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a>;</li> +<li class="isub1">-trunk, the universal religion, <abbr title="two">ii.</abbr> <a href="#Page_123">123</a>;</li> +<li class="isub1">of God the most ancient, <abbr title="two">ii.</abbr> <a href="#Page_49">49</a>, <a href="#Page_50">50</a>;</li> +<li class="isub1">the Heaven itself, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a>;</li> +<li class="isub1">lodge, the great, <abbr title="two">ii.</abbr> <a href="#Page_315">315</a></li> + +<li class="indx">Mountain of light, its appearance to Hiouen-Thsang, <abbr title="one">i.</abbr> 600</li> + +<li class="indx">Mouse-mark, produced by alarm, <abbr title="one">i.</abbr> 391</li> + +<li class="indx">Mousseaux, Des, <abbr title="one">i.</abbr> 99;</li> +<li class="isub1">declares the devil the chief pillar of faith, <abbr title="one">i.</abbr> 103</li> + +<li class="indx">Movable printing types, in China before our Era, <abbr title="one">i.</abbr> 513;</li> +<li class="isub1">used in the earliest periods of lamaism in Thibet, <i>ib.</i></li> + +<li class="indx">Moyst natures or elementary spirits, <abbr title="one">i.</abbr> 342, 343</li> + +<li class="indx">Mukti, or half-gods, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Müller, Albrecht, testimony in regard to ancient skill, <abbr title="one">i.</abbr> 539</li> + +<li class="indx">Mummy, bandaging, <abbr title="one">i.</abbr> 20;</li> +<li class="isub1">a symbol, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">a finger-ring at the London Exhibition of 1851, <abbr title="one">i.</abbr> 531</li> + +<li class="indx">Mummy-bandaging, <abbr title="one">i.</abbr> 539;</li> +<li class="isub1">1000 yards long <i>ib.</i></li> + +<li class="indx">Mundane tree, <abbr title="one">i.</abbr> 297</li> + +<li class="indx">Mundane cross of heaven, <abbr title="two">ii.</abbr> <a href="#Page_454">454</a>;</li> +<li class="isub1">egg or universal womb, <abbr title="two">ii.</abbr> <a href="#Page_214">214</a>;</li> +<li class="isub1">snake creeps out of the primordial <i>ilus</i>, <abbr title="one">i.</abbr> 298</li> + +<li class="indx">Muratori, his felt cuirasse, copied from the ancients, <abbr title="one">i.</abbr> 530</li> + +<li class="indx">Murder, an obstacle to ancient, but not to Jesuit initiation, <abbr title="two">ii.</abbr> <a href="#Page_363">363</a></li> + +<li class="indx">Murderous language of Jerome and Tertullian, <abbr title="two">ii.</abbr> <a href="#Page_250">250</a> + + +<span class="pagenum"><a id="Page_672">672</a></span></li> + +<li class="indx">Music, power over diseases, <abbr title="one">i.</abbr> 215;</li> +<li class="isub1">effect on persons, <abbr title="one">i.</abbr> 275;</li> +<li class="isub1">its influence on reptiles, <abbr title="one">i.</abbr> 382;</li> +<li class="isub1">employed in Egyptian temples for healing of nervous disorders, <abbr title="one">i.</abbr> 544</li> + +<li class="indx">Musical instruments in Egypt, <abbr title="one">i.</abbr> 544;</li> +<li class="isub1">sand, <abbr title="one">i.</abbr> 605;</li> +<li class="isub1">tones influence vegetation, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Mutton-protoplasm, <abbr title="one">i.</abbr> 251</li> + +<li class="indx">Mysteries, <abbr title="one">i.</abbr> 15;</li> +<li class="isub1">little known, <abbr title="one">i.</abbr> 24;</li> +<li class="isub1">of the Israelites, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">theurgic, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">Samothracian, <abbr title="one">i.</abbr> 132;</li> +<li class="isub1">occult properties of magnetism and electricity taught, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">representation of Demeter with the electrified head, <i>ib.</i>;</li> +<li class="isub1">the Dioskuri, <abbr title="one">i.</abbr> 234-243;</li> +<li class="isub1">Pythagoras initiated, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">their gradation, <abbr title="two">ii.</abbr> <a href="#Page_101">101</a>;</li> +<li class="isub1">ennobling in their character, <a href="#Page_101"><i>ib.</i></a>;</li> +<li class="isub1">of the ancients identical with the Hindu and Buddhist initiations, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a>, <a href="#Page_114">114</a>;</li> +<li class="isub1">divine visions beheld in them, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">of the Christians, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">Jesuit, not revealed to all priests, <abbr title="two">ii.</abbr> <a href="#Page_350">350</a>;</li> +<li class="isub1">Mithraïc, twelve tortures, <abbr title="two">ii.</abbr> <a href="#Page_351">351</a>;</li> +<li class="isub1">taught to the Babylonians, <abbr title="two">ii.</abbr> <a href="#Page_457">457</a></li> + +<li class="indx">Mysterious city of the Mayas of Yucatan, <abbr title="one">i.</abbr> 547;</li> +<li class="isub1">science existed apart from “mediumship,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Mystery of the celestial Virgin pursued by the Dragon, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">and science, Mr. Felix’s book, <abbr title="one">i.</abbr> 337</li> + +<li class="indx">Mystery-God of the Ineffable Name, <abbr title="two">ii.</abbr> <a href="#Page_289">289</a></li> + +<li class="indx">Mystic doctrines not properly understood, <abbr title="one">i.</abbr> 429;</li> +<li class="isub1">legends of the Middle Ages, <abbr title="two">ii.</abbr> <a href="#Page_38">38</a></li> + +<li class="indx">Mystical words of power in old religions, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">properties in plants, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Myths, fables, when misunderstood, and truths as once understood, <abbr title="two">ii.</abbr> <a href="#Page_431">431</a></li> + + +<li class="ifrst">Nabatheans in Lebanon, <abbr title="two">ii.</abbr> <a href="#Page_197">197</a></li> + +<li class="indx">Nagal, the chief sorcerer of the Mexicans, <abbr title="one">i.</abbr> 556</li> + +<li class="indx">Nagas, or kingly snakes, <abbr title="one">i.</abbr> 448;</li> +<li class="isub1">or serpent-tribes of Kashmere, teachers of Apollonius, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a>;</li> +<li class="isub1">or serpent-worshippers of Kashmere converted to the Buddhistic faith, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Nagkon-Wat, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">description of Frank Vincent, <abbr title="one">i.</abbr> 561-563;</li> +<li class="isub1">pictures represent scenes from the <i>Ramayava</i>, <abbr title="one">i.</abbr> 573;</li> +<li class="isub1">100,000 separate figures, <i>ib.</i>;</li> +<li class="isub1">ascribed to the lost tribes of Israel, <abbr title="one">i.</abbr> 565;</li> +<li class="isub1">suggested to have been built for Buddhaghosa, <i>ib.</i>;</li> +<li class="isub1">contains representations of Oannes or Dagon, the Kabeiri, the monkey or Vulcan, Egyptian and Assyrian figures, <i>ib.</i></li> + +<li class="indx">Nagualism and voodoo-worship, <abbr title="one">i.</abbr> 556, 557;</li> +<li class="isub1">secret worships, <abbr title="one">i.</abbr> 557; <abbr title="two">ii.</abbr> <a href="#Page_572">572</a>;</li> +<li class="isub1">perpetuated by Catholic persecution, <abbr title="two">ii.</abbr> <a href="#Page_573">573</a></li> + +<li class="indx">Nails of a cherub preserved as relics, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Name, Ineffable, not possessed by Masons, <abbr title="two">ii.</abbr> <a href="#Page_387">387</a></li> + +<li class="indx">Nandi, the Vehan of Siva, <abbr title="two">ii.</abbr> <a href="#Page_235">235</a></li> + +<li class="indx">Nara, the mundane egg or universal womb, <abbr title="two">ii.</abbr> <a href="#Page_214">214</a></li> + +<li class="indx">Narayana, mover of the waters, Brahma, <abbr title="one">i.</abbr> 91</li> + +<li class="indx">Nation, its greatest curse, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a></li> + +<li class="indx"><i>National Quarterly</i>, on modern scientists, <abbr title="one">i.</abbr> 240, 249</li> + +<li class="indx">Natural magic, no relation to sleight of hand, <abbr title="one">i.</abbr> 128;</li> +<li class="isub1">“mediumship,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Nature, four kingdoms, <abbr title="one">i.</abbr> 329;</li> +<li class="isub1">a materialization of spirit, <abbr title="one">i.</abbr> 428;</li> +<li class="isub1">triune, the visible or objective, the vital or subjective principle and the eternal spirit, <abbr title="two">ii.</abbr> <a href="#Page_587">587</a>;</li> +<li class="isub1">the servant of the magician, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a>;</li> +<li class="isub1">reveals all arts, <abbr title="one">i.</abbr> 424, 425</li> + +<li class="indx">Nature-spirits or shedim, <abbr title="one">i.</abbr> 313;</li> +<li class="isub1">or elementary, <abbr title="one">i.</abbr> 349</li> + +<li class="indx">Naudé, a defender of occult magnetism and theosophy, <abbr title="one">i.</abbr> 207</li> + +<li class="indx">Naus-copite, an optical instrument, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Navel and less comely parts of Jesus for relics, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a>;</li> +<li class="isub1">symbolized by the ark, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Nazarene system explained, <abbr title="two">ii.</abbr> 227-229;</li> +<li class="isub1">diagram, <abbr title="two">ii.</abbr> <a href="#Page_295">295</a></li> + +<li class="indx">Nazarenes, had a gospel inscribed to Peter, <abbr title="two">ii.</abbr> <a href="#Page_127">127</a>;</li> +<li class="isub1">an anti-Bacchus caste, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a>;</li> +<li class="isub1">existed before Christ, <abbr title="two">ii.</abbr> <a href="#Page_139">139</a>, <a href="#Page_181">181</a>;</li> +<li class="isub1">some as Galileans, <abbr title="two">ii.</abbr> <a href="#Page_139">139</a>;</li> +<li class="isub1">their belief of a divine overshadowing, <abbr title="two">ii.</abbr> <a href="#Page_154">154</a></li> + +<li class="indx">Nazaret or Zoroaster, <abbr title="two">ii.</abbr> <a href="#Page_140">140</a></li> + +<li class="indx">Nazars, Joseph, Samuel, Samson, Zoroaster, and Zorobabel, <abbr title="two">ii.</abbr> <a href="#Page_128">128</a>;</li> +<li class="isub1">wore their hair long, but cut it off at initiation, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a>;</li> +<li class="isub1">Jesus belonged to them, <a href="#Page_90"><i>ib.</i></a></li> + +<li class="indx">Nazireates, inimical to the Israelites, <abbr title="two">ii.</abbr> <a href="#Page_131">131</a></li> + +<li class="indx">Nebelheim, the matrix of the earth, <abbr title="one">i.</abbr> 147</li> + +<li class="indx">Nebular theory, the ancient docrine, <abbr title="one">i.</abbr> 238</li> + +<li class="indx">Necessity, circle of, <abbr title="one">i.</abbr> 226, 296;</li> +<li class="isub1">men its toy, <abbr title="one">i.</abbr> 276;</li> +<li class="isub1">circle of, when completed, <abbr title="one">i.</abbr> 346</li> + +<li class="indx">Necho, King of Egypt, wrote on astronomy, <abbr title="one">i.</abbr> 406;</li> +<li class="isub1">canal of, <abbr title="one">i.</abbr> 517;</li> +<li class="isub1">II., sent a fleet to circumnavigate Africa, <abbr title="one">i.</abbr> 542</li> + +<li class="indx">Necklace, imprinted by lightning on two ladies, <abbr title="one">i.</abbr> 398</li> + +<li class="indx">Necromancy, a science of remote antiquity, <abbr title="one">i.</abbr> 205</li> + +<li class="indx">ΝΕΚΡΟΚΗΔΕΙΑ <i>nekrokedeia</i>, <abbr title="one">i.</abbr> 228</li> + +<li class="indx">Neoconis, the second degree, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Neo-Platonic Eclectic School, <abbr title="two">ii.</abbr> <a href="#Page_32">32</a></li> + +<li class="indx">Neo-Platonists, <abbr title="one">i.</abbr> 262;</li> +<li class="isub1">their time of greatest glory, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">their doctrines and practices copied, <abbr title="two">ii.</abbr> <a href="#Page_84">84</a>;</li> +<li class="isub1">not “spirit mediums,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">when they were doomed, <abbr title="two">ii.</abbr> <a href="#Page_252">252</a></li> + +<li class="indx">Nero, his ring, <abbr title="one">i.</abbr> 240;</li> +<li class="isub1">dared not seek initiation, <abbr title="two">ii.</abbr> <a href="#Page_363">363</a></li> + +<li class="indx">Neros <abbr title="One">I.</abbr>, <abbr title="one">i.</abbr> 31;</li> +<li class="isub1">the Great, <abbr title="one">i.</abbr> 33</li> + +<li class="indx">Nervous disorders, <abbr title="one">i.</abbr> 117;</li> +<li class="isub1">disorders a specialty in ancient Egypt, <abbr title="one">i.</abbr> 529;</li> +<li class="isub1">disorders treated with music in Egyptian temples, <abbr title="one">i.</abbr> 544;</li> +<li class="isub1">exhaustion at spiritual circles, <abbr title="one">i.</abbr> 343</li> + +<li class="indx">Neurological telegraphy proposed, <abbr title="one">i.</abbr> 324</li> + +<li class="indx">Never-embodied men, <abbr title="one">i.</abbr> 301</li> + +<li class="indx">Neville, Francis, twice resuscitated, <abbr title="one">i.</abbr> 479</li> + +<li class="indx">New birth and accompanying slaughter, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">taught by Buddha and Jesus, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">New Jersey, negroes burned at the stake for witchcraft, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">New Testament, passages compared with sentences from the philosophers, <abbr title="two">ii.</abbr> <a href="#Page_338">338</a></li> + +<li class="indx">Newton Bishop, on the transformation of paganism into popery, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a>; + + +<span class="pagenum"><a id="Page_673">673</a></span></li> +<li class="isub1">Dr. the American healer, <abbr title="one">i.</abbr> 165, 217, 218;</li> +<li class="isub1">Isaac, believer in magnetism, <abbr title="one">i.</abbr> 177</li> + +<li class="indx">Niccolini, his exposure of the profligacy of monks, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a>, <a href="#Page_366">366</a></li> + +<li class="indx">Nicodemus, Gospel taken from the pagan authors, <abbr title="two">ii.</abbr> <a href="#Page_518">518</a></li> + +<li class="indx">Nicolaitans adhered to marriage, <abbr title="two">ii.</abbr> <a href="#Page_329">329</a></li> + +<li class="indx">Nicolas, a man of honest report, <abbr title="two">ii.</abbr> <a href="#Page_333">333</a></li> + +<li class="indx">Night of Brahma, <abbr title="two">ii.</abbr> <a href="#Page_272">272</a>, <a href="#Page_273">273</a></li> + +<li class="indx">Nimbus and Tonsure solar emblems, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Nimrod, or spotted, a name of Bacchus, the wearer of the spotted skin, <abbr title="one">i.</abbr> 568</li> + +<li class="indx">Nimroud, convex lens found, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Nin or Imus of the Tzendales the same as Ninus, <abbr title="one">i.</abbr> 551;</li> +<li class="isub1">received homage in the form of a serpent, <abbr title="one">i.</abbr> 522</li> + +<li class="indx">Nineveh, 47 miles in circumference, <abbr title="one">i.</abbr> 241</li> + +<li class="indx">Nirvana, <abbr title="one">i.</abbr> 241, 290;</li> +<li class="isub1">the world of cause, <abbr title="one">i.</abbr> 346;</li> +<li class="isub1">not nihilism nor extinction, <abbr title="one">i.</abbr> 430;</li> +<li class="isub1">complete purification from matter, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a>;</li> +<li class="isub1">subjective but not objective existence, <abbr title="two">ii.</abbr> <a href="#Page_286">286</a>;</li> +<li class="isub1">a personal immortality in spirit, but not in soul, <abbr title="two">ii.</abbr> <a href="#Page_320">320</a>;</li> +<li class="isub1">or Moksha, the second spiritual birth, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a>;</li> +<li class="isub1">the ocean to which all religions tend, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Nirvritti or rest, <abbr title="one">i.</abbr> 243</li> + +<li class="indx">No devil, no Christ, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a></li> + +<li class="indx">Noah, or Nuah, same as Swayambhuva, <abbr title="two">ii.</abbr> <a href="#Page_448">448</a>;</li> +<li class="isub1">the universal mother, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Nonnus, his legend of Korè and her son, <abbr title="two">ii.</abbr> <a href="#Page_504">504</a></li> + +<li class="indx">Norns, or Parcæ, watering the roots of the tree Yggdrasill, <abbr title="one">i.</abbr> 151</li> + +<li class="indx">Norse kingdom of the dead, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">contained no blazing hell, <a href="#Page_11"><i>ib.</i></a></li> + +<li class="indx"><span class="smcap">Nous</span>, <abbr title="one">i.</abbr> 55, 131;</li> +<li class="isub1">consecrated to Mary, Isis, and Nari, <abbr title="two">ii.</abbr> <a href="#Page_210">210</a>;</li> +<li class="isub1">or rational soul, everyman endowed, <abbr title="two">ii.</abbr> <a href="#Page_279">279</a>;</li> +<li class="isub1">the spirit or reasoning soul, doctrine of Aristotle, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">the first-born, or Christ, <abbr title="two">ii.</abbr> <a href="#Page_157">157</a></li> + +<li class="indx">No-Zeruan, the ancient of days, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a></li> + +<li class="indx">Nout, the Egyptian name of the Divine Spirit, <abbr title="two">ii.</abbr> <a href="#Page_282">282</a>;</li> +<li class="isub1">same as Nous, <a href="#Page_282"><i>ib.</i></a></li> + +<li class="indx">Nuah (Hea) king of the humid principle, <abbr title="two">ii.</abbr> <a href="#Page_429">429</a></li> + +<li class="indx">Nubia, its rock-temples, <abbr title="one">i.</abbr> 542</li> + +<li class="indx">Nucleus of the embryo, <abbr title="one">i.</abbr> 389</li> + +<li class="indx">Numa, King of Rome, Books of, <abbr title="one">i.</abbr> 527;</li> +<li class="isub1">understood electricity, <i>ib.</i>;</li> +<li class="isub1">opposed the use of images in worship, <i>ib.</i></li> + +<li class="indx">Numbers, Hermetic Book, on cosmic changes, <abbr title="one">i.</abbr> 254;</li> +<li class="isub1">book of secret, the great Kabala, <abbr title="one">i.</abbr> 579</li> + +<li class="indx">Numerals of Pythagoras, hieroglyphical symbols, <abbr title="one">i.</abbr> 35;</li> +<li class="isub1">the basis of all systems of mysticism, <abbr title="two">ii.</abbr> <a href="#Page_407">407</a></li> + +<li class="indx">Nun, an Egyptian designation, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a></li> + +<li class="indx">Nysa, Nyssa, always found where Bacchus was worshipped, <abbr title="two">ii.</abbr> <a href="#Page_165">165</a>;</li> +<li class="isub1">same as Sinai, <a href="#Page_165"><i>ib.</i></a></li> + + +<li class="ifrst">Oak, sacred, <abbr title="one">i.</abbr> 297, 298</li> + +<li class="indx">Oannes, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">the man fish, <abbr title="one">i.</abbr> 349;</li> +<li class="isub1">the same as Vishnu, <abbr title="two">ii.</abbr> <a href="#Page_257">257</a>;</li> +<li class="isub1">name signifies a spirit, <a href="#Page_257"><i>ib.</i></a></li> + +<li class="indx">Oath taken by initiates, <abbr title="one">i.</abbr> 409</li> + +<li class="indx">Ob, the astral light, <abbr title="one">i.</abbr> 158</li> + +<li class="indx">Obeah women in Guiana charm snakes, <abbr title="one">i.</abbr> 383</li> + +<li class="indx">Obelisks of Egypt, <abbr title="one">i.</abbr> 518;</li> +<li class="isub1">mode of transporting them, <abbr title="one">i.</abbr> 519;</li> +<li class="isub1">imputed to Hermes Trismegistus, <abbr title="one">i.</abbr> 551</li> + +<li class="indx">Object of this book, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a>, <a href="#Page_99">99</a></li> + +<li class="indx">Obscene relics at Embrum, <abbr title="two">ii.</abbr> <a href="#Page_332">332</a></li> + +<li class="indx">Obscene bas-reliefs on the doors of <abbr title="Saint">St.</abbr> Peter’s Cathedral, <a href="#Page_332"><i>ib.</i></a></li> + +<li class="indx">Obscene statue of Christ and its miracles, <a href="#Page_332"><i>ib.</i></a></li> + +<li class="indx">Obscenity of heathen rites, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a></li> + +<li class="indx">Obsession and possession, <abbr title="one">i.</abbr> 487, 488; <abbr title="two">ii.</abbr> <a href="#Page_16">16</a>;</li> +<li class="isub1">all confined to Roman Catholic countries, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a></li> + +<li class="indx">Obsessions, irresistible, <abbr title="one">i.</abbr> 276</li> + +<li class="indx">Occult properties in minerals, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a>;</li> +<li class="isub1">powers by inheritance, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a>, <a href="#Page_636">636</a></li> + +<li class="indx">Occultism, physical, <abbr title="one">i.</abbr> 19</li> + +<li class="indx">Oculists in ancient Egypt, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Od, an agent described by Baron Reichenbach, <abbr title="one">i.</abbr> 146;</li> +<li class="isub1">astral currents vivified, <abbr title="one">i.</abbr> 158;</li> +<li class="isub1">emanations identical with flames from magnets, etc., <abbr title="one">i.</abbr> 169</li> + +<li class="indx">Odic Force, <abbr title="one">i.</abbr> 67</li> + +<li class="indx">Odin, <abbr title="one">i.</abbr> 19;</li> +<li class="isub1">breathing in man and woman, the ash and the alder, the breath of life, <abbr title="one">i.</abbr> 151;</li> +<li class="isub1">Alfadir, <i>ib.</i></li> + +<li class="indx">Oersted, on laws of nature, <abbr title="one">i.</abbr> 506, 507</li> + +<li class="indx">Oetinger, experiment on ashes of plants, <abbr title="one">i.</abbr> 476</li> + +<li class="indx">O’Grady, Wm. L. D., his letter denouncing the influence of missionaries in India, <abbr title="two">ii.</abbr> <a href="#Page_475">475</a>;</li> +<li class="isub1">on Hindu demoralization under British rule, <abbr title="two">ii.</abbr> <a href="#Page_574">574</a>;</li> +<li class="isub1">his account of a Christian saturnalia in India, <abbr title="two">ii.</abbr> <a href="#Page_532">532</a></li> + +<li class="indx">Okhal or hierophant of the Druzes, <abbr title="two">ii.</abbr> <a href="#Page_309">309</a></li> + +<li class="indx">Okhals or spiritualists of Syria, <abbr title="two">ii.</abbr> <a href="#Page_292">292</a></li> + +<li class="indx">Old book, one original copy only in existence, <abbr title="one">i.</abbr> 1;</li> +<li class="isub1">gods of the heathen, the same as the ancient patriarchs, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a>;</li> +<li class="isub1">man and his son, remarkable resuscitation, <abbr title="one">i.</abbr> 484;</li> +<li class="isub1">Testament, exiled by Colenso and recalled, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a>;</li> +<li class="isub1">Testament, no real history in it, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a>;</li> +<li class="isub1">universes evolved before the present, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a></li> + +<li class="indx">Olympic gods, their biographies relate to physics and chemistry, <abbr title="one">i.</abbr> 261;</li> +<li class="isub1">women climbing perpendicular walls, <abbr title="one">i.</abbr> 374</li> + +<li class="indx">Onderah, the Hindu abyss of darkness, only an intermediate state, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a></li> + +<li class="indx">One only good, <abbr title="two">ii.</abbr> <a href="#Page_238">238</a>;</li> +<li class="isub1">in three, <abbr title="one">i.</abbr> 258</li> + +<li class="indx">Only-begotten sons, <abbr title="two">ii.</abbr> <a href="#Page_191">191</a></li> + +<li class="indx">Operative masons, <abbr title="two">ii.</abbr> <a href="#Page_392">392</a></li> + +<li class="indx">Ophiomorphos and Ophis Christos, <abbr title="two">ii.</abbr> <a href="#Page_449">449</a></li> + +<li class="indx">Ophion called also Dominus, <abbr title="two">ii.</abbr> <a href="#Page_512">512</a></li> + +<li class="indx">Ophiozenes in Cyprus, power over venomous reptiles, <abbr title="one">i.</abbr> 381</li> + +<li class="indx">Ophis, the same as Chnuphis or Kneph, <abbr title="two">ii.</abbr> <a href="#Page_187">187</a>;</li> +<li class="isub1">or the agathodaimon, <abbr title="two">ii.</abbr> <a href="#Page_293">293</a>, <a href="#Page_295">295</a></li> + +<li class="indx">Ophism and heliolatry imputed to Hermes, <abbr title="one">i.</abbr> 55i</li> + +<li class="indx">Ophite Gnostics rejected the <cite>Old Testament</cite>, <abbr title="two">ii.</abbr> <a href="#Page_147">147</a>;</li> +<li class="isub1">Theogony correctly given, <abbr title="two">ii.</abbr> <a href="#Page_187">187</a>;</li> +<li class="isub1">worship transmuted into Christian symbolism, <abbr title="two">ii.</abbr> <a href="#Page_505">505</a>;</li> +<li class="isub1">or serpent-worshipping Christians, their scheme, <abbr title="two">ii.</abbr> <a href="#Page_292">292</a>;</li> +<li class="isub1">seven planetary genii, <abbr title="two">ii.</abbr> <a href="#Page_296">296</a>;</li> +<li class="isub1">rejected the Mosaic writings, <abbr title="two">ii.</abbr> <a href="#Page_168">168</a>; + + +<span class="pagenum"><a id="Page_674">674</a></span></li> +<li class="isub1">taught the doctrine of emanations, <abbr title="two">ii.</abbr> <a href="#Page_169">169</a>;</li> +<li class="isub1">and Nazarenes compared, <abbr title="two">ii.</abbr> <a href="#Page_174">174</a>;</li> +<li class="isub1">denounced by Peter and Jude, <abbr title="two">ii.</abbr> <a href="#Page_205">205</a>;</li> +<li class="isub1">accused of licentiousness, <abbr title="two">ii.</abbr> <a href="#Page_325">325</a></li> + +<li class="indx">Optical instruments of ancient times, <abbr title="one">i.</abbr> 240</li> + +<li class="indx">Oracle of the bleeding head consulted by Queen Catherine of Medicis, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a></li> + +<li class="indx">Oracles obtained during the sacred sleep, <abbr title="one">i.</abbr> 357</li> + +<li class="indx">Oracular head, made by Pope Sylvester <abbr title="Two">II.</abbr>, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a>;</li> +<li class="isub1">by Albertus Magnus destroyed by Thomas Aquinas, <a href="#Page_56"><i>ib.</i></a></li> + +<li class="indx">Orcus, <abbr title="one">i.</abbr> 298, 299</li> + +<li class="indx">Oriental philosophy, fundamental propositions, <abbr title="two">ii.</abbr> <a href="#Page_587">587</a></li> + +<li class="indx">Orientals, their senses more acute, <abbr title="one">i.</abbr> 211;</li> +<li class="isub1">ascribe a human figure to the soul, <abbr title="one">i.</abbr> 214;</li> +<li class="isub1">believe certain persons have made gold and lived for ages, <i>ib.</i></li> + +<li class="indx">Orientalists have shown similarities between religions, <abbr title="two">ii.</abbr> <a href="#Page_49">49</a></li> + +<li class="indx">Origen, believed in metempsychosis, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">an Alexandrian Platonist, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">secret doctrines of Moses, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">believed the spirit preëxistent from eternity, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">deemed the soul corporeal, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">denied the perpetuity of hell-torments, <abbr title="two">ii.</abbr> <a href="#Page_13">13</a>;</li> +<li class="isub1">taught that devils would be pardoned, <a href="#Page_13"><i>ib.</i></a>;</li> +<li class="isub1">believed that the damned would receive pardon and bliss, <abbr title="two">ii.</abbr> <a href="#Page_238">238</a>;</li> +<li class="isub1">on the threefold partition of man, <abbr title="two">ii.</abbr> <a href="#Page_285">285</a></li> + +<li class="indx">Ormazd, his worship restored, <abbr title="two">ii.</abbr> <a href="#Page_220">220</a>;</li> +<li class="isub1">his creations, <abbr title="two">ii.</abbr> <a href="#Page_221">221</a></li> + +<li class="indx">Orobio exposes the inquisition, <abbr title="two">ii.</abbr> <a href="#Page_59">59</a></li> + +<li class="indx">Orohippus, <abbr title="one">i.</abbr> 411</li> + +<li class="indx">Orpheus, alleged to be a disciple of Moses, <abbr title="one">i.</abbr> 532;</li> +<li class="isub1">on the virtues of the lodestone, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Orphic Mysteries not the popular Bacchic rites, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a></li> + +<li class="indx">Osiris, <abbr title="one">i.</abbr> 93, 202;</li> +<li class="isub1">brought up at Nysa and called Dionnysos, <abbr title="two">ii.</abbr> <a href="#Page_165">165</a>;</li> +<li class="isub1">his slaying denoted the period when his worship was under the ban of the Hyk-sos government, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a>;</li> +<li class="isub1">and Typhon, E. Pococke’s theory, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a>, <a href="#Page_436">436</a></li> + +<li class="indx">O’Sullivan, <abbr title="Honorable">Hon.</abbr> John L., description of a semi-magical seance, <abbr title="one">i.</abbr> 608</li> + +<li class="indx">Oulam does not mean infinite duration, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Ovule ceases to be an integral part of the body of the mother, <abbr title="one">i.</abbr> 401</li> + +<li class="indx">Ovum, impregnated, its evolutionary history, <abbr title="one">i.</abbr> 389</li> + +<li class="indx">Oxus-tribes or bull-worshippers dominate Western Asia, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a></li> + +<li class="indx">Owen, Robert D., on worship of words, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + + +<li class="ifrst">Pagan idols, their destruction commanded by the Roman emperor, <abbr title="two">ii.</abbr> <a href="#Page_40">40</a>;</li> +<li class="isub1">worship, the Latin church preserves its symbols, rites, architecture and clerical dress, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a></li> + +<li class="indx">Paganism, true meaning of the word, <abbr title="two">ii.</abbr> <a href="#Page_179">179</a>;</li> +<li class="isub1">ancient wisdom replete with deity, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a>;</li> +<li class="isub1">converted and applied to popery, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">Pagans condemned to the eternal torments of hell, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">Virgin Mary writing this to a saint, <a href="#Page_8"><i>ib.</i></a></li> + +<li class="indx">Palenque, keystone not found, <abbr title="one">i.</abbr> 571;</li> +<li class="isub1">the Tau and astronomical cross, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Pali, their manuscripts translated, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">have similar traditions as the Babylonians, <i>ib.</i>;</li> +<li class="isub1">shepherds, who emigrated west, <i>ib.</i></li> + +<li class="indx">Pallium, or stole, a feminine sign, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a>;</li> +<li class="isub1">that of Augustine bedecked with Buddhistic crosses, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Panther, Grecian, contained Egyptian gods, <abbr title="one">i.</abbr> 543;</li> +<li class="isub1">panther, the sinful father of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_386">386</a></li> + +<li class="indx">Papacy, scientific, danger of, <abbr title="one">i.</abbr> 403;</li> +<li class="isub1">“and civil power,” Mr. Thompson’s book denounced, <abbr title="two">ii.</abbr> <a href="#Page_378">378</a></li> + +<li class="indx">Papal tiara, the coiffure of the Assyrian gods, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a>;</li> +<li class="isub1">discourses, catalogue of foul epithets on those who oppose the pope, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Paper, time-proof, <abbr title="one">i.</abbr> 529</li> + +<li class="indx">Papyrus, as old as Menes and the first dynasty, <abbr title="one">i.</abbr> 530;</li> +<li class="isub1">art of its preparation, <i>ib.</i></li> + +<li class="indx">Parables or double-meanings in the discourses of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_145">145</a></li> + +<li class="indx">Parabrahma the Eternal, Bhaghavant, <abbr title="one">i.</abbr> 91</li> + +<li class="indx">Paracelsus, <abbr title="one">i.</abbr> 20, 50;</li> +<li class="isub1">his learning, <abbr title="one">i.</abbr> 52;</li> +<li class="isub1">discovered hydrogen, <abbr title="one">i.</abbr> 52, 169;</li> +<li class="isub1">his doctrine of faith and will, <abbr title="one">i.</abbr> 57, 170;</li> +<li class="isub1">rediscovery of the magnet, <abbr title="one">i.</abbr> 71, 164, 167;</li> +<li class="isub1">persecuted by the Roman Catholic Church, <abbr title="one">i.</abbr> 100;</li> +<li class="isub1">his homunculi, <abbr title="one">i.</abbr> 133, <a href="#Page_465">465</a>;</li> +<li class="isub1">teacher of animal-magnetism and electro-magnetism, <abbr title="one">i.</abbr> 164;</li> +<li class="isub1">theory of a concealed power of the magnet, <abbr title="one">i.</abbr> 168;</li> +<li class="isub1">sidereal force, <i>ib.</i>;</li> +<li class="isub1">theory of dreams, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">on the alkahest, <abbr title="one">i.</abbr> 191;</li> +<li class="isub1">method of transposing letters in his terms, <i>ib.</i>;</li> +<li class="isub1">taught that three spirits actuate man, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">removed disease by contact of healthy persons, <abbr title="one">i.</abbr> 217;</li> +<li class="isub1">his preparation of mercury, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>;</li> +<li class="isub1">and chorœa, and was persecuted for it as a magician, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a>;</li> +<li class="isub1">received the true initiation, <abbr title="two">ii.</abbr> <a href="#Page_349">349</a>;</li> +<li class="isub1">his assertion that magic was taught in the Bible, <abbr title="two">ii.</abbr> <a href="#Page_500">500</a>;</li> +<li class="isub1">Alsatians believe him not dead, <a href="#Page_500"><i>ib.</i></a></li> + +<li class="indx">Paradigm of the universe, <abbr title="one">i.</abbr> 212</li> + +<li class="indx">Paradise Lost, the drama of Milton, <abbr title="two">ii.</abbr> <a href="#Page_501">501</a>, <a href="#Page_502">502</a>;</li> +<li class="isub1">the unformulated belief of the English, <a href="#Page_502"><i>ib.</i></a></li> + +<li class="indx">Paradoxes, five, of adversaries of Spiritualism, <abbr title="one">i.</abbr> 116</li> + +<li class="indx">Paralysis of the soul during life, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a></li> + +<li class="indx">Parerga, <abbr title="one">i.</abbr> 59</li> + +<li class="indx">Pariahs, or Tchandales, the parents of the Jews, <abbr title="two">ii.</abbr> <a href="#Page_438">438</a></li> + +<li class="indx">Paris carrying off Helen, and Ravana carrying off Sita, <abbr title="one">i.</abbr> 566;</li> +<li class="isub1">Abbé, the Jansenist, miracles at his tomb for 20 years, <abbr title="one">i.</abbr> 372</li> + +<li class="indx">Parker, Father, accuses the Protestants of the purpose to destroy the Bible, <abbr title="two">ii.</abbr> <a href="#Page_200">200</a></li> + +<li class="indx">Parodi, Maria Teresa, case of malformed child, <abbr title="one">i.</abbr> 392</li> + +<li class="indx">Parrot-headed squabs, <abbr title="one">i.</abbr> 395, 396</li> + +<li class="indx">Parsis deny any vicarious sacrifice, <abbr title="two">ii.</abbr> <a href="#Page_547">547</a></li> + +<li class="indx">Pashai (Peshawer) or Udayna, classic land of sorcery, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">testimony of Hiouen-Thsang, <i>ib.</i></li> + +<li class="indx">Pastaphoris, the first degree, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Patriarchs, great gods, and pradjapatis represented signs of the Zodiac, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a> + + +<span class="pagenum"><a id="Page_675">675</a></span></li> + +<li class="indx">Paul, supposed to have been personified and assailed by Peter under the name of Simon Magus, <abbr title="two">ii.</abbr> <a href="#Page_89">89</a>;</li> +<li class="isub1">and Plato, quoted, <abbr title="two">ii.</abbr> <a href="#Page_89">89</a>, <a href="#Page_90">90</a>;</li> +<li class="isub1">the real founder of Christianity, <abbr title="two">ii.</abbr> <a href="#Page_574">574</a>;</li> +<li class="isub1">a wise master-builder, or adept, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a>, <a href="#Page_91">91</a>;</li> +<li class="isub1">why persecuted by Peter, James, and John, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a>;</li> +<li class="isub1">supposed to be polluted by the Gnosis, <a href="#Page_91"><i>ib.</i></a>;</li> +<li class="isub1">the apostle, used language pertaining to initiations, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a>;</li> +<li class="isub1">was initiated, <a href="#Page_90"><i>ib.</i></a>;</li> +<li class="isub1">confessed himself a Nazarene, <abbr title="two">ii.</abbr> <a href="#Page_137">137</a>;</li> +<li class="isub1">on the beatific vision, <abbr title="two">ii.</abbr> <a href="#Page_146">146</a>;</li> +<li class="isub1">his epistles alone acknowledged by Marcion, <abbr title="two">ii.</abbr> <a href="#Page_162">162</a>;</li> +<li class="isub1">differs from Peter, <abbr title="two">ii.</abbr> <a href="#Page_180">180</a>;</li> +<li class="isub1">is adopted by the Reformers, <a href="#Page_180"><i>ib.</i></a>;</li> +<li class="isub1">his reference to occult powers, <abbr title="two">ii.</abbr> <a href="#Page_206">206</a>;</li> +<li class="isub1">only worthy apostle of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_241">241</a>;</li> +<li class="isub1">taught that man was a trine, <abbr title="two">ii.</abbr> <a href="#Page_281">281</a>;</li> +<li class="isub1">regarded Christianity and Judaism as entirely distinct, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a>;</li> +<li class="isub1">the apostle, his descendants said to possess the power of braving serpents, <abbr title="one">i.</abbr> 381;</li> +<li class="isub1">asserted the story of Moses and Abraham to be allegories, <abbr title="two">ii.</abbr> <a href="#Page_493">493</a></li> + +<li class="indx">Pausanias on shadowy soldiers at Marathon, <abbr title="one">i.</abbr> 70;</li> +<li class="isub1">warned not to unveil the holy rites, <abbr title="one">i.</abbr> 130</li> + +<li class="indx">Perry Chand Mittra, his views on psychology of the Aryas, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a></li> + +<li class="indx">Pedactyl equus, <abbr title="one">i.</abbr> 411</li> + +<li class="indx">Peisse, Dr., on alchemy and making gold, <abbr title="one">i.</abbr> 508, 509</li> + +<li class="indx">Penalties of mutilation, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>, <a href="#Page_100">100</a></li> + +<li class="indx">Pencil writing answers to questions, in Tartary, <abbr title="one">i.</abbr> 600</li> + +<li class="indx">Pentacle, Pythagorean, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>, <a href="#Page_452">452</a></li> + +<li class="indx">Pentagram, can determine the countenance of unborn infants, <abbr title="one">i.</abbr> 395</li> + +<li class="indx">Pentateuch, constituted after the model of a purana, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">not written by Moses, <abbr title="two">ii.</abbr> <a href="#Page_167">167</a>;</li> +<li class="isub1">compiled by Ezra and revised, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">revised by the Jews, <abbr title="two">ii.</abbr> <a href="#Page_526">526</a></li> + +<li class="indx">Pepper, <abbr title="Professor">Prof.</abbr>, his apparatus to produce spiritual appearances, <abbr title="one">i.</abbr> 359</li> + +<li class="indx">Perfect circle decussated by the letter X, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a></li> + +<li class="indx">Perfect Passover of orthodox Christians, <abbr title="two">ii.</abbr> <a href="#Page_333">333</a></li> + +<li class="indx">Periktione, mother of Plato, her miraculous conception, <abbr title="two">ii.</abbr> <a href="#Page_325">325</a></li> + +<li class="indx">Perispirit, <abbr title="one">i.</abbr> 197;</li> +<li class="isub1">the astral soul, <abbr title="one">i.</abbr> 289</li> + +<li class="indx">Permutation, doctrine of, <abbr title="two">ii.</abbr> <a href="#Page_152">152</a></li> + +<li class="indx">Perpetual motion, denied by science, <abbr title="one">i.</abbr> 501;</li> +<li class="isub1">illustrated by the universe and the atomic theory, <abbr title="one">i.</abbr> 502;</li> +<li class="isub1">proved by the telescope and microscope, <i>ib.</i></li> + +<li class="indx">Persiphone or Proserpina, the same as Ceres or Demeter, <abbr title="two">ii.</abbr> <a href="#Page_505">505</a></li> + +<li class="indx">Persepolis, wonders, <abbr title="one">i.</abbr> 534;</li> +<li class="isub1">the inscriptions older than any in Sanscrit, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a></li> + +<li class="indx">Persia, her wonders, <abbr title="one">i.</abbr> 534</li> + +<li class="indx">Persian Mirror, a robber detected by its use and punished, <abbr title="two">ii.</abbr> <a href="#Page_631">631</a></li> + +<li class="indx">Persian colonists dominated in Judea, the Canaanites being the proletaries, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a></li> + +<li class="indx">Personal devil not believed in by the ancients, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a></li> + +<li class="indx">Personality not to be applied to spiritual essence, <abbr title="one">i.</abbr> 315</li> + +<li class="indx">Persons cut to pieces and put again together good as new, <abbr title="one">i.</abbr> 473, 474</li> + +<li class="indx">Peru, net-work of subterranean passages, <abbr title="one">i.</abbr> 595, 598;</li> +<li class="isub1">treasures of the Incas, <abbr title="one">i.</abbr> 596</li> + +<li class="indx">Peruvians, still preserve their ancient traditions and sacerdotal caste, <abbr title="one">i.</abbr> 546;</li> +<li class="isub1">magical ceremonies, <i>ib.</i></li> + +<li class="indx">Peter, פתר, name taken from the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_29">29</a></li> + +<li class="indx">PTR, its symbol an opened eye, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a>, <a href="#Page_93">93</a>;</li> +<li class="isub1">the interpreter, <abbr title="two">ii.</abbr> <a href="#Page_392">392</a>;</li> +<li class="isub1">had nothing to do with the foundation of the Latin Church, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a>;</li> +<li class="isub1">his name Petra or Kiffa, <a href="#Page_91"><i>ib.</i></a>;</li> +<li class="isub1">the whole story of his apostleship at Rome a play on the name denoting the Hierophant or interpreter of the mysteries, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a>, <a href="#Page_92">92</a>;</li> +<li class="isub1">the pulpit of, declared to be the teachings of the spirit of God, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">had two chairs, <abbr title="two">ii.</abbr> <a href="#Page_23">23</a>, <a href="#Page_25">25</a>;</li> +<li class="isub1">was never at Rome, <abbr title="two">ii.</abbr> <a href="#Page_24">24</a>;</li> +<li class="isub1">his life at Babylon, <abbr title="two">ii.</abbr> <a href="#Page_127">127</a>;</li> +<li class="isub1">was a Nazarene, <a href="#Page_127"><i>ib.</i></a>;</li> +<li class="isub1">denounced Paul without naming him, <abbr title="two">ii.</abbr> <a href="#Page_179">179</a></li> + +<li class="indx">Peter-ref-su, a mystery-word on a coffin, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a>;</li> +<li class="isub1">Bunsen’s comments, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a>, <a href="#Page_93">93</a></li> + +<li class="indx">Peter the Great, stopped spurious miracles, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a></li> + +<li class="indx">Petra, the rock-temple of the Church, <abbr title="two">ii.</abbr> <a href="#Page_30">30</a></li> + +<li class="indx">Petra, or rock, the logos, <abbr title="two">ii.</abbr> <a href="#Page_246">246</a></li> + +<li class="indx">Petroma, the two tablets of stone, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a></li> + +<li class="indx"><i>Phœdrus</i>, <abbr title="one">i.</abbr> 2</li> + +<li class="indx">Phallic symbols in churches, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">stone, batylos, or lingham, denounced by des Mousseaux, <a href="#Page_5"><i>ib.</i></a></li> + +<li class="indx">Phallism, heathen, in Christian symbols, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">in the dogma of the Immaculate Conception, and the fetish-worship of Isernia, <a href="#Page_5"><i>ib.</i></a></li> + +<li class="indx">Phanes, the revealed god, <abbr title="one">i.</abbr> 146</li> + +<li class="indx">Phantasmal duplicate, <abbr title="one">i.</abbr> 360</li> + +<li class="indx">Phantasy, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Phantom-hand, false as well as true, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a>;</li> +<li class="isub1">statement of Dr. Fairfield, <abbr title="two">ii.</abbr> <a href="#Page_595">595</a>;</li> +<li class="isub1">what it really is, <a href="#Page_595"><i>ib.</i></a></li> + +<li class="indx">Phantoms, the manifestations of bad demons, <abbr title="one">i.</abbr> 333</li> + +<li class="indx">Phases of modern Christianity, <abbr title="two">ii.</abbr> <a href="#Page_575">575</a></li> + +<li class="indx">Pharisees, believed in transmigration of souls, <abbr title="one">i.</abbr> 347</li> + +<li class="indx">Phenomena, spiritual, discountenanced by the clergy, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">divine visions of Pius, <abbr title="Nine">IX.</abbr>, <abbr title="one">i.</abbr> 27;</li> +<li class="isub1">the Klikouchy and the Yourodevoy, <abbr title="one">i.</abbr> 28;</li> +<li class="isub1">absurd position assumed by scientists, <abbr title="one">i.</abbr> 40;</li> +<li class="isub1">Aksakof, <abbr title="one">i.</abbr> 41;</li> +<li class="isub1">Fisk, Crookes, and Wallace, <abbr title="one">i.</abbr> 42;</li> +<li class="isub1">the Dialectical Society, <abbr title="one">i.</abbr> 44;</li> +<li class="isub1">theories of <abbr title="Professor">Prof.</abbr> Crookes, <abbr title="one">i.</abbr> 47;</li> +<li class="isub1">existed long before spiritualism, <abbr title="one">i.</abbr> 53;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr> Faraday’s tests, <abbr title="one">i.</abbr> 63;</li> +<li class="isub1">materialization, <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">a haunted house, <abbr title="one">i.</abbr> 69;</li> +<li class="isub1">physical displays seldom caused by disembodied spirits, <abbr title="one">i.</abbr> 73;</li> +<li class="isub1">opposition of the positivists, <abbr title="one">i.</abbr> 75;</li> +<li class="isub1">hostility of allopathists, <abbr title="one">i.</abbr> 88;</li> +<li class="isub1">laid at the door of Satan, <abbr title="one">i.</abbr> 99;</li> +<li class="isub1">testimony of de Gasparin, <abbr title="one">i.</abbr> 101;</li> +<li class="isub1">hostility of medical writers, <abbr title="one">i.</abbr> 102;</li> +<li class="isub1">Mr. Weekman the first investigator in America, <abbr title="one">i.</abbr> 106;</li> +<li class="isub1">reality acknowledged by <abbr title="Professor">Prof.</abbr> Thury, <abbr title="one">i.</abbr> 110;</li> +<li class="isub1">his theory, <abbr title="one">i.</abbr> 113; + + +<span class="pagenum"><a id="Page_676">676</a></span></li> +<li class="isub1">E. Salverte, <abbr title="one">i.</abbr> 115;</li> +<li class="isub1">De Mirville’s five distractions or paradoxes, <abbr title="one">i.</abbr> 116;</li> +<li class="isub1">condemned by Commission of the Imperial University of St Petersburgh, <abbr title="one">i.</abbr> 117;</li> +<li class="isub1">how produced, <abbr title="one">i.</abbr> 199;</li> +<li class="isub1">evidence adduced by <abbr title="Professor">Prof.</abbr> Crookes overwhelming, <abbr title="one">i.</abbr> 202;</li> +<li class="isub1">given by an exterior intelligence, <abbr title="one">i.</abbr> 203;</li> +<li class="isub1">deceptions, <abbr title="one">i.</abbr> 217-222;</li> +<li class="isub1">Iamblichus forbids endeavors to procure them, <abbr title="one">i.</abbr> 219</li> + +<li class="indx">Pherecydes, taught that æther was heaven, <abbr title="one">i.</abbr> 157</li> + +<li class="indx">Philalethes, Eugenius (Thomas Vaughan), <abbr title="one">i.</abbr> 51, <a href="#Page_167">167</a>;</li> +<li class="isub1">not an adept, <abbr title="one">i.</abbr> 306;</li> +<li class="isub1">model of Swedenborg, <i>ib.</i>;</li> +<li class="isub1">anticipated modern doctrine of the earth’s beginning, <abbr title="one">i.</abbr> 255</li> + +<li class="indx">Phillips, Wendell, <abbr title="one">i.</abbr> 211, 240</li> + +<li class="indx">Philo Judæus, on spirits in the air, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">praise of magic, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">contradicted himself on purpose, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">was the father of new platonism, <abbr title="two">ii.</abbr> <a href="#Page_144">144</a></li> + +<li class="indx">Philonæa, visited her lover after death, <abbr title="one">i.</abbr> 365</li> + +<li class="indx">Philosophers, believed in metempsychosis, also that men have two souls, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">their consignment to hell desired, <abbr title="two">ii.</abbr> <a href="#Page_250">250</a></li> + +<li class="indx">Philosopher’s stone, sought by a king of Siam, <abbr title="one">i.</abbr> 571</li> + +<li class="indx">Philosophy, Oriental, its fundamental propositions, <abbr title="two">ii.</abbr> <a href="#Page_587">587</a></li> + +<li class="indx">Phœnicians, circumnavigated the globe, <abbr title="one">i.</abbr> 239;</li> +<li class="isub1">the earliest navigators, <abbr title="one">i.</abbr> 545;</li> +<li class="isub1">their achievements, <i>ib.</i>;</li> +<li class="isub1">an Ethiopian race, <abbr title="one">i.</abbr> 566, 567;</li> +<li class="isub1">traced by Herodotus to the Persian Gulf, <abbr title="one">i.</abbr> 567;</li> +<li class="isub1">Phoinikes, or Ph’anakes, <abbr title="one">i.</abbr> 569;</li> +<li class="isub1">the same as the Hyk-sos or shepherds of Egypt, <i>ib.</i>;</li> +<li class="isub1">more or less identified with the Israelites, <i>ib.</i></li> + +<li class="indx">Photographing in colors by will-power, <abbr title="one">i.</abbr> 463</li> + +<li class="indx">Photography, electrical, <abbr title="one">i.</abbr> 395</li> + +<li class="indx">Phtha, the active or male creative principle, <abbr title="one">i.</abbr> 186</li> + +<li class="indx">Physical body may be levitated, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Physically spiritualized, the coming human race to be, <abbr title="one">i.</abbr> 296</li> + +<li class="indx">Physician declares Daguerre to be insane, <abbr title="two">ii.</abbr> <a href="#Page_619">619</a></li> + +<li class="indx">Physicians wash their hands on leaving a patient, <abbr title="two">ii.</abbr> <a href="#Page_611">611</a>;</li> +<li class="isub1">problems, <abbr title="one">i.</abbr> 277</li> + +<li class="indx">Physicists divinify matter and overlook life, <abbr title="one">i.</abbr> 235</li> + +<li class="indx">Pia Metak, king of Siam, becomes able to walk in the air, <abbr title="two">ii.</abbr> <a href="#Page_618">618</a></li> + +<li class="indx">Picture of a slain soldier, extraordinary phenomena, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a></li> + +<li class="indx">Pictures hidden from view, <abbr title="Professor">Prof.</abbr> Draper’s description, <abbr title="one">i.</abbr> 186</li> + +<li class="indx">Picus, Francisco, testimony in regard to transmutation, <abbr title="one">i.</abbr> 504</li> + +<li class="indx">Pierart, explanation of catalepsy and vampirism, <abbr title="one">i.</abbr> 449</li> + +<li class="indx">Pigmies in Africa, <abbr title="one">i.</abbr> 412</li> + +<li class="indx">Pike, Gen. Albert, declaration against the creative principle proclaimed at Lausanne, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a></li> + +<li class="indx">Pilate convokes an assembly of Jews, <abbr title="two">ii.</abbr> <a href="#Page_522">522</a></li> + +<li class="indx">Pillars set up by the patriarchs, identical with the lingam of Siva, <abbr title="two">ii.</abbr> <a href="#Page_235">235</a></li> + +<li class="indx">Pimander, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">the same as the Logos Prometheus, etc., <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">the nous, word, or Divine Light, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a></li> + +<li class="indx">Pippala, the sacred tree of knowledge, <abbr title="two">ii.</abbr> <a href="#Page_412">412</a></li> + +<li class="indx">Pitar, its form seen at the moment of initiation, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a></li> + +<li class="indx">Pitris, the lunar ancestors of men, <abbr title="two">ii.</abbr> <a href="#Page_106">106</a>, <a href="#Page_117">117</a>;</li> +<li class="isub1">their worship fast becoming the worship of the spiritual portion of mankind, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a>;</li> +<li class="isub1">the doctrine of their existence revealed to initiates, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a>;</li> +<li class="isub1">a sect in India, <abbr title="two">ii.</abbr> <a href="#Page_308">308</a></li> + +<li class="indx">Pious assassins of the early church, <abbr title="two">ii.</abbr> <a href="#Page_304">304</a></li> + +<li class="indx">Pius IX, excommunicates Czar Nicholas as a schismatic <abbr title="one">i.</abbr> 27;</li> +<li class="isub1">has divine visions, or rather epileptic fits, <i>ib.</i>;</li> +<li class="isub1">evil eye, <abbr title="one">i.</abbr> 381;</li> +<li class="isub1">pretends to be superior to <abbr title="Saint">St.</abbr> Ambrose and the prophet Nathan, <abbr title="two">ii.</abbr> <a href="#Page_14">14</a>;</li> +<li class="isub1">is the faithful echo of the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_359">359</a></li> + +<li class="indx">Planchette, writing by, <abbr title="one">i.</abbr> 199</li> + +<li class="indx">Planet, <abbr title="one">i.</abbr> 301</li> + +<li class="indx">Plants are magnets, <abbr title="one">i.</abbr> 281, 282</li> + +<li class="indx">Plant-growing trick, <abbr title="one">i.</abbr> 139, 141, 142</li> + +<li class="indx">Plants, attracted by the sun, <abbr title="one">i.</abbr> 209;</li> +<li class="isub1">sympathies and antipathies, <i>ib.</i>;</li> +<li class="isub1">sympathy with human beings, <abbr title="one">i.</abbr> 246;</li> +<li class="isub1">possess mystical properties, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Plato, not often read understandingly, <abbr title="one">i.</abbr> 8;</li> +<li class="isub1">echoed the teachings of Pythagoras, <abbr title="one">i.</abbr> 9;</li> +<li class="isub1">doctrine of the soul, will, or <i>nous</i>, <abbr title="one">i.</abbr> 14, <a href="#Page_55">55</a>;</li> +<li class="isub1">his symbology misunderstood, <abbr title="one">i.</abbr> 37;</li> +<li class="isub1">suggestion for physical improvement of the human race, <abbr title="one">i.</abbr> 77;</li> +<li class="isub1">doctrine of wisdom, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">on trance prophets, <abbr title="one">i.</abbr> 201;</li> +<li class="isub1">asserted to be ignorant of anatomy, <abbr title="one">i.</abbr> 236;</li> +<li class="isub1">his method, <abbr title="one">i.</abbr> 237;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr> Jewett’s acknowledgment, <i>ib.</i>;</li> +<li class="isub1">on origin of the sun, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">taught correlation of forces, <abbr title="one">i.</abbr> 261;</li> +<li class="isub1">his doctrines the same as those of Manu, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">declares man the toy of necessity, <abbr title="one">i.</abbr> 276;</li> +<li class="isub1">doctrine of genius, <abbr title="one">i.</abbr> 277;</li> +<li class="isub1">theory of metempsychosis, <abbr title="one">i.</abbr> 277;</li> +<li class="isub1">attraction, <abbr title="one">i.</abbr> 281;</li> +<li class="isub1">his speculations on creation and cosmogony, to be taken allegorically, <abbr title="one">i.</abbr> 287;</li> +<li class="isub1">veneration for the mysteries, <i>ib.</i>;</li> +<li class="isub1">would not admit poets into his commonwealth, <abbr title="one">i.</abbr> 288;</li> +<li class="isub1">dismisses Homer for his apparent antagonism to monotheism, <i>ib.</i>;</li> +<li class="isub1">accused of absurdities, etc., <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">derived the soul from the world-soul, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">shows the deity geometrizing, <abbr title="one">i.</abbr> 318;</li> +<li class="isub1">on the future of the dead, <abbr title="one">i.</abbr> 328;</li> +<li class="isub1">learned secret science in Egypt, <abbr title="one">i.</abbr> 406;</li> +<li class="isub1">versed in the knowledge of the heliocentric system, <abbr title="one">i.</abbr> 408, 409;</li> +<li class="isub1">his “noble lie” concerning Atlantis, <abbr title="one">i.</abbr> 413;</li> +<li class="isub1">on human races, <abbr title="one">i.</abbr> 428;</li> +<li class="isub1">his esoteric doctrines the same as the Buddhistic, <abbr title="one">i.</abbr> 430;</li> +<li class="isub1">on prayer, <abbr title="one">i.</abbr> 434;</li> +<li class="isub1">on God geometrizing, <abbr title="one">i.</abbr> 506;</li> +<li class="isub1">on spiritual numerals, <abbr title="one">i.</abbr> 514;</li> +<li class="isub1">the Atlantis a possible cover of a story made arcane at initiation, <abbr title="one">i.</abbr> 591;</li> +<li class="isub1">copies Djeminy and Vyasa, <abbr title="one">i.</abbr> 621;</li> +<li class="isub1">complains of unbelief, <abbr title="two">ii.</abbr> <a href="#Page_16">16</a>;</li> +<li class="isub1">his faculty of production, <a href="#Page_16"><i>ib.</i></a>;</li> +<li class="isub1">confessed that he derived his teachings from ancient and sacred doctrines, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">on divine mysteries, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a>;</li> +<li class="isub1">not a “spirit-medium,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">and other philosophers taught dual evolution, <abbr title="two">ii.</abbr> <a href="#Page_279">279</a>; + + +<span class="pagenum"><a id="Page_677">677</a></span></li> +<li class="isub1">on the trine of man, <abbr title="two">ii.</abbr> <a href="#Page_282">282</a>;</li> +<li class="isub1">definition of the soul, <abbr title="two">ii.</abbr> <a href="#Page_285">285</a>;</li> +<li class="isub1">his testimony concerning the Machagistia, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a>;</li> +<li class="isub1">discourse concerning the creation, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a>;</li> +<li class="isub1">taught that there was in matter a blind force, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a>;</li> +<li class="isub1">on exaltation of the soul above sense, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Platonic philosophy adopted into the church, <abbr title="two">ii.</abbr> <a href="#Page_33">33</a></li> + +<li class="indx">Platonism introduced into Christianity, <abbr title="two">ii.</abbr> <a href="#Page_325">325</a></li> + +<li class="indx">Platonists, their books burned, <abbr title="one">i.</abbr> 405</li> + +<li class="indx">Pleroma, three degrees, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Pleasanton on the Blue Ray, <abbr title="one">i.</abbr> 137, 264;</li> +<li class="isub1">denies gravitation, and the existence of centripetal and centrifugal forces, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">his theory of light, <abbr title="one">i.</abbr> 272</li> + +<li class="indx">Pliny mentions phantoms on the deserts of Africa, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Plotinus, on the descent of the soul into generated existence, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a>;</li> +<li class="isub1">six times united to his god, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a>; <abbr title="one">i.</abbr> 292;</li> +<li class="isub1">on human knowledge, <abbr title="one">i.</abbr> 434;</li> +<li class="isub1">on prayer, <i>ib.</i>;</li> +<li class="isub1">on ecstasy, <abbr title="one">i.</abbr> 486;</li> +<li class="isub1">impulse in the soul to return to its centre, <i>ib.</i>;</li> +<li class="isub1">on public worship of the gods, <abbr title="one">i.</abbr> 489;</li> +<li class="isub1">a clairvoyant, seer, and more, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Plutarch on the oracular vapors, <abbr title="one">i.</abbr> 200;</li> +<li class="isub1">on the nature of men, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a>;</li> +<li class="isub1">on the dæmon of Socrates, <abbr title="two">ii.</abbr> <a href="#Page_284">284</a></li> + +<li class="indx">Pococke, E., his theory of Osiris and Typhon, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a>, <a href="#Page_436">436</a></li> + +<li class="indx">Poland, what a Catholic miracle in that country means, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">Polykritus returned after dying, <abbr title="one">i.</abbr> 364</li> + +<li class="indx">Polygamy openly preached by certain Positivists, <abbr title="one">i.</abbr> 78</li> + +<li class="indx">Pompei, the room full of glass, <abbr title="one">i.</abbr> 537</li> + +<li class="indx">Pope seized the scepter of the Pagan pontiff, <abbr title="two">ii.</abbr> <a href="#Page_30">30</a>;</li> +<li class="isub1">now sympathising with the Turks against Christians, <abbr title="two">ii.</abbr> <a href="#Page_81">81</a>;</li> +<li class="isub1">Calvin and Luther, their doctrine one, <abbr title="two">ii.</abbr> <a href="#Page_479">479</a>, <a href="#Page_480">480</a>;</li> +<li class="isub1">his fulminations against science, <abbr title="two">ii.</abbr> <a href="#Page_559">559</a>, <a href="#Page_560">560</a>;</li> +<li class="isub1">Calixtus <abbr title="Three">III.</abbr> issues a bull against Halley’s Comet, <abbr title="two">ii.</abbr> <a href="#Page_509">509</a></li> + +<li class="indx">Popes known as magicians, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a></li> + +<li class="indx">Popol-Vuh, a manuscript of Quiché, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">leaves the antiquarian in the dark, <abbr title="one">i.</abbr> 548</li> + +<li class="indx">Porphyry, upon Diakka, bad demons of sorcery, <abbr title="one">i.</abbr> 219;</li> +<li class="isub1">twice united with God, <abbr title="one">i.</abbr> 292;</li> +<li class="isub1">upon the passion of spirits for putrid substances and fresh blood, <abbr title="one">i.</abbr> 344;</li> +<li class="isub1">on freshly-spilt blood in evocation, <abbr title="one">i.</abbr> 493</li> + +<li class="indx">Porta, Baptista, theory of magic, world-soul, astral light, <abbr title="one">i.</abbr> 208</li> + +<li class="indx">Poruthû-Madân, the wrestling demon, aiding in levitation, taming animals, etc., <abbr title="one">i.</abbr> 496</li> + +<li class="indx">Positivism of Littré found in Vyasa, 10,400 <span class="allsmcap">B.C.</span>, <abbr title="one">i.</abbr> 621</li> + +<li class="indx">Positivists, <abbr title="one">i.</abbr> 73;</li> +<li class="isub1">their religion without a God, <abbr title="one">i.</abbr> 76;</li> +<li class="isub1">design to uproot Spiritualism, <i>ib.</i>;</li> +<li class="isub1">preach Polygamy, <abbr title="one">i.</abbr> 78;</li> +<li class="isub1">the climax of their system, <abbr title="one">i.</abbr> 80;</li> +<li class="isub1">neglect no means to overthrow Spiritualism, <abbr title="one">i.</abbr> 83;</li> +<li class="isub1">despised and hated, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a></li> + +<li class="indx">Possession, epidemic in Germany, <abbr title="one">i.</abbr> 375</li> + +<li class="indx">Poudot, the shoemaker, his house beset by an elemental demon, <abbr title="one">i.</abbr> 364</li> + +<li class="indx">Power of leaving the body temporarily, <abbr title="one">i.</abbr> 476, 477;</li> +<li class="isub1">power to disappear, and to be seen in other forms, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a></li> + +<li class="indx">Powers in nature, as recognized by exact science, and by kabalists, <abbr title="one">i.</abbr> 466</li> + +<li class="indx">Pradjapatis, the ancestors of mankind, ten in number, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a></li> + +<li class="indx">Prakamya, the power to change old age to youth, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a></li> + +<li class="indx">Pralayas or dissolutions, two, <abbr title="two">ii.</abbr> <a href="#Page_424">424</a></li> + +<li class="indx">Prakriti, or Mahat, the external life, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Pranayama, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Prapti, the faculty of divination, healing and predicting, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a></li> + +<li class="indx">Pratyahara, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Pravritti or active existence, <abbr title="one">i.</abbr> 243</li> + +<li class="indx">Prayer and its sequences, <abbr title="one">i.</abbr> 434</li> + +<li class="indx">Prayers, kept secret from strangers, <abbr title="one">i.</abbr> 581</li> + +<li class="indx">Pre-Adamite, man described, <abbr title="one">i.</abbr> 295;</li> +<li class="isub1">earth, <abbr title="one">i.</abbr> 505</li> + +<li class="indx">Prediction of the Russo-Turkish war, <abbr title="one">i.</abbr> 260</li> + +<li class="indx">Preëminence of woman, <abbr title="two">ii.</abbr> <a href="#Page_299">299</a></li> + +<li class="indx">Preëxistence, apparent, <abbr title="one">i.</abbr> 179</li> + +<li class="indx">Preëxistent, the spirit of man, <abbr title="one">i.</abbr> 316, 317; <abbr title="two">ii.</abbr> <a href="#Page_280">280</a>;</li> +<li class="isub1">law of form, <abbr title="one">i.</abbr> 420</li> + +<li class="indx">Pregnant woman, highly impressible and receptive, <abbr title="one">i.</abbr> 394;</li> +<li class="isub1">odic emanation and its influence on fœtus, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">under the influence of the ether or astral light, <i>ib.</i>;</li> +<li class="isub1">might influence the features of children by pentagram, <i>ib.</i></li> + +<li class="indx">Prehistoric races, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Premature burial, <abbr title="one">i.</abbr> 456</li> + +<li class="indx">Presbytere de Cideville, phenomenon of thunder and images of fantastic animals as predicted by a sorcerer, <abbr title="one">i.</abbr> 106</li> + +<li class="indx">Preston, <abbr title="Reverend">Rev.</abbr> Dr., his doctrine of a Mother in the plan of redemption, <abbr title="two">ii.</abbr> <a href="#Page_172">172</a></li> + +<li class="indx">Preterhuman beings, their alliance indicated in every ancient religion, <abbr title="two">ii.</abbr> <a href="#Page_299">299</a></li> + +<li class="indx">Pre-Vedic religion of India, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a></li> + +<li class="indx">Priest, Assyrian, always bore the name of his god, <abbr title="one">i.</abbr> 554</li> + +<li class="indx">Priest-ridden nations always fall, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>, <a href="#Page_122">122</a></li> + +<li class="indx">Priestesses of Germany, how they prophesied, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Priestley, Dr. Joseph, discovered oxygen, <abbr title="one">i.</abbr> 250;</li> +<li class="isub1">anticipated the present-day philosophers, <i>ib.</i>;</li> +<li class="isub1">on the godhood of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_239">239</a></li> + +<li class="indx">Priests, their cast-off garb worn by men of science, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx">Priest-sorcerers, <abbr title="two">ii.</abbr> <a href="#Page_57">57</a></li> + +<li class="indx">Primal element obtained, <abbr title="one">i.</abbr> 51;</li> +<li class="isub1">like clear water, <i>ib.</i></li> + +<li class="indx">Primitive Christianity, with grip, pass-words and degrees of initiation, <abbr title="two">ii.</abbr> <a href="#Page_204">204</a>;</li> +<li class="isub1">Christians, a community of secret societies, <abbr title="two">ii.</abbr> <a href="#Page_335">335</a>;</li> +<li class="isub1">triads, <abbr title="two">ii.</abbr> <a href="#Page_454">454</a></li> + +<li class="indx">Primordial substance, <abbr title="one">i.</abbr> 133</li> + +<li class="indx">Prince of Hohenlohe a medium, <abbr title="one">i.</abbr> 28;</li> +<li class="isub1">of Hell sides with the strongest, and treats Satan very badly, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a></li> + +<li class="indx"><i>Principe Createur</i> identical with the <i>Principe Generateur</i> and not Christian, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a></li> + +<li class="indx">Principes, <abbr title="one">i.</abbr> 300 + + +<span class="pagenum"><a id="Page_678">678</a></span></li> + +<li class="indx">Probation of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_484">484</a>, <a href="#Page_485">485</a>;</li> +<li class="isub1">the Devil or Diabolos no malignant principle, <abbr title="two">ii.</abbr> <a href="#Page_485">485</a></li> + +<li class="indx">Proclus, on magic and emanation, <abbr title="one">i.</abbr> 243;</li> +<li class="isub1">theory of the gods or planetary spirits, <abbr title="one">i.</abbr> 311, 312;</li> +<li class="isub1">his remarkable statements of marvels acted by dead persons, <abbr title="one">i.</abbr> 364;</li> +<li class="isub1">on second dying and the luminous form, <abbr title="one">i.</abbr> 432;</li> +<li class="isub1">his idea of divine power, <abbr title="one">i.</abbr> 489;</li> +<li class="isub1">the mystic pass-word, <i>ib.</i>;</li> +<li class="isub1">his explanation of the gradation of the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_101">101</a>;</li> +<li class="isub1">upon apparitions beheld in the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a></li> + +<li class="indx">Proctor, R. A., <abbr title="one">i.</abbr> 245;</li> +<li class="isub1">accuses the ancients of ignorance, <abbr title="one">i.</abbr> 253</li> + +<li class="indx">Profanation to eat blood, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a></li> + +<li class="indx">Projecting of the astral or spiritual body, <abbr title="two">ii.</abbr> <a href="#Page_619">619</a>, <a href="#Page_620">620</a></li> + +<li class="indx">Prometheus, the Logos or Adam Kadmon, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">revealed the art of bringing down lightning, <abbr title="one">i.</abbr> 526;</li> +<li class="isub1">prediction of Hermes, <abbr title="two">ii.</abbr> <a href="#Page_514">514</a>, <a href="#Page_515">515</a></li> + +<li class="indx">Prophecies from Hindu books, <abbr title="two">ii.</abbr> <a href="#Page_556">556</a>;</li> +<li class="isub1">antedate Christianity, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a></li> + +<li class="indx">Prophecy determined in two ways, <abbr title="one">i.</abbr> 200;</li> +<li class="isub1">gift imparted by infection, <abbr title="one">i.</abbr> 217;</li> +<li class="isub1">a power possessed by the soul both in and apart from the body, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a></li> + +<li class="indx">Prophetic star of the incarnation, <abbr title="two">ii.</abbr> <a href="#Page_454">454</a></li> + +<li class="indx">Prophets of Baal danced the circle-dance of the Amazons, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a>;</li> +<li class="isub1">dominated in Israel, and priests in Judah, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a>;</li> +<li class="isub1">of Israel never approved of sacrificial worship, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a>;</li> +<li class="isub1">led a party against the priests, <a href="#Page_525"><i>ib.</i></a></li> + +<li class="indx">Protection from vampires, etc., <abbr title="one">i.</abbr> 460</li> + +<li class="indx">Protest against ethnological distinction from the progeny of Noah, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a></li> + +<li class="indx">Protestant world still under the imputation of magical commerce with Satan, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">Protestantism has no rights, <abbr title="one">i.</abbr> 27</li> + +<li class="indx">Protestants in the United States, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a>;</li> +<li class="isub1">their bloody statutes against witchcraft, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">Protevangelium, a parody of the Nicene creed, <abbr title="two">ii.</abbr> <a href="#Page_473">473</a></li> + +<li class="indx">Protogonos, <abbr title="one">i.</abbr> 341</li> + +<li class="indx">Proto-hippus, <abbr title="one">i.</abbr> 411</li> + +<li class="indx">Protoplasm, <abbr title="one">i.</abbr> 223;</li> +<li class="isub1">taught by Seneca, etc., <abbr title="one">i.</abbr> 249;</li> +<li class="isub1">doctrine of the Swâbhâvikas, or Hindu pantheists, <abbr title="one">i.</abbr> 250</li> + +<li class="indx">Prunnikos, mother of Ilda-Baoth, the God of the Jews, <abbr title="two">ii.</abbr> <a href="#Page_187">187</a></li> + +<li class="indx">Psyche, the animal soul, <abbr title="one">i.</abbr> 317</li> + +<li class="indx">Psychic embryos, <abbr title="one">i.</abbr> 311;</li> +<li class="isub1">force, <abbr title="one">i.</abbr> 45-67;</li> +<li class="isub1">same as ectenic force, <abbr title="one">i.</abbr> 113;</li> +<li class="isub1">same as the Akasa, <i>ib.</i>;</li> +<li class="isub1">known to the ancient philosophers, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">propositions of Sergeant Cox, <abbr title="one">i.</abbr> 195;</li> +<li class="isub1">a blind force, <abbr title="one">i.</abbr> 199</li> + +<li class="indx">Psychode force, <abbr title="one">i.</abbr> 55, 113</li> + +<li class="indx">Psychography, or writing of messages by spirits, <abbr title="one">i.</abbr> 367</li> + +<li class="indx">Psychological epidemics, <abbr title="two">ii.</abbr> <a href="#Page_625">625</a>;</li> +<li class="isub1">powers of certain nuns in Thibet, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Psychology, heretofore almost unknown, <abbr title="one">i.</abbr> 407;</li> +<li class="isub1">the basis of physiology anciently, but now based by scholars upon physiology, <abbr title="one">i.</abbr> 424</li> + +<li class="indx">Psychomatics of occultism, <abbr title="one">i.</abbr> 344</li> + +<li class="indx">Psychometry, <abbr title="one">i.</abbr> 182;</li> +<li class="isub1"><abbr title="Professor">Prof.</abbr> Denton and wife, <abbr title="one">i.</abbr> 183; <abbr title="one">i.</abbr> 330;</li> +<li class="isub1">practised by the ancients, <abbr title="one">i.</abbr> 331</li> + +<li class="indx">Psychophobia, <abbr title="one">i.</abbr> 46</li> + +<li class="indx">Psylli in Africa, serpent-charmers, <abbr title="one">i.</abbr> 381</li> + +<li class="indx">Pueblos of Mexico still worship the sun, moon, stars, and fire, <abbr title="one">i.</abbr> 557</li> + +<li class="indx">Pulpit of Peter the teaching of the Spirit of God, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx">Punch-and-Judy boxes or Christian mysteries, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a></li> + +<li class="indx">Punjaub, population hybridized with Asiatic Æthiopians, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Purana, rules for writing one, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">the model of the Pentateuch, <a href="#Page_492"><i>ib.</i></a></li> + +<li class="indx">Purple, Tyrian, <abbr title="one">i.</abbr> 239</li> + +<li class="indx">Pûttâm, or imps, <abbr title="one">i.</abbr> 447</li> + +<li class="indx">Pyramids, their architecture and symbolism, <abbr title="one">i.</abbr> 236;</li> +<li class="isub1">of Egypt, <abbr title="one">i.</abbr> 518;</li> +<li class="isub1">their purpose, <abbr title="one">i.</abbr> 519;</li> +<li class="isub1">the baptismal font, <i>ib.</i>;</li> +<li class="isub1">the supposed manufacture of the material, <i>ib.</i>;</li> +<li class="isub1">built on the former sea-shore, <abbr title="one">i.</abbr> 520</li> + +<li class="indx">Pyrrho, how to be interpreted, <abbr title="two">ii.</abbr> <a href="#Page_530">530</a></li> + +<li class="indx">Pythagoras, his philosophy derived from the Brahmans, <abbr title="one">i.</abbr> 9;</li> +<li class="isub1">taught the heliocentric system, <abbr title="one">i.</abbr> 35, 532;</li> +<li class="isub1">believed in an infinity of worlds, <abbr title="one">i.</abbr> 96;</li> +<li class="isub1">Bruno his disciple, <abbr title="one">i.</abbr> 96, 98;</li> +<li class="isub1">taught God as the Universal Mind, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">his esoteric system included in the arcane doctrines of wisdom, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">Galileo a student, <abbr title="one">i.</abbr> 238;</li> +<li class="isub1">his maxim widely scattered, “Do not stir the fire with a sword,” <abbr title="one">i.</abbr> 247;</li> +<li class="isub1">dual signification of his precepts, <abbr title="one">i.</abbr> 248;</li> +<li class="isub1">his trinity, <abbr title="one">i.</abbr> 262;</li> +<li class="isub1">regard for precious stones and their mystical virtues, <abbr title="one">i.</abbr> 265;</li> +<li class="isub1">his doctrine the same as the laws of Manu, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">alleged influence on birds and animals, <abbr title="one">i.</abbr> 283;</li> +<li class="isub1">testimony of Thomas Taylor, <abbr title="one">i.</abbr> 284;</li> +<li class="isub1">initiated in the Mysteries of Byblos, Tyre, Syria, Egypt and Babylon, <i>ib.</i>;</li> +<li class="isub1">did not teach literal transmigration of the soul, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">taught the Buddhistic doctrines, <abbr title="one">i.</abbr> 289-291;</li> +<li class="isub1">held for a clever impostor, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">derived the soul from the world-soul, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">mathematical doctrine of the universe, <abbr title="one">i.</abbr> 318;</li> +<li class="isub1">taught the same as Buddha, <abbr title="one">i.</abbr> 347;</li> +<li class="isub1">explains imagination as memory, <abbr title="one">i.</abbr> 396;</li> +<li class="isub1">copied by Euclid, Archimedes, and Ptolemy, <abbr title="one">i.</abbr> 512;</li> +<li class="isub1">learned music in Egypt and taught it in Italy, <abbr title="one">i.</abbr> 544;</li> +<li class="isub1">placed the sphere of purification in the sun, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a>;</li> +<li class="isub1">subdued wild animals, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a>;</li> +<li class="isub1">persuaded a bull not to eat beans, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a>;</li> +<li class="isub1">was not a “spirit-medium,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">his system of numerals, <abbr title="two">ii.</abbr> <a href="#Page_300">300</a>;</li> +<li class="isub1">probably did not understand decimal notation, <a href="#Page_300"><i>ib.</i></a></li> + +<li class="indx">Pythagorean pentacle, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>, <a href="#Page_452">452</a></li> + +<li class="indx">Pythagorists were probably Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Pytho, or Ob, <abbr title="one">i.</abbr> 355</li> + +<li class="indx">Pythoness, her powers of seership, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + + +<li class="ifrst">Quack, a false name imposed on Paracelsus, <abbr title="two">ii.</abbr> <a href="#Page_621">621</a></li> + +<li class="indx">Queen of Heaven indebted to Pius <abbr title="Nine">IX.</abbr>, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">the Virgin Mary, Isis, Ishtar, Astarté, Queen Dido, Anna, Anaitis, etc., <abbr title="two">ii.</abbr> <a href="#Page_96">96</a>, <a href="#Page_446">446-450</a> + + +<span class="pagenum"><a id="Page_679">679</a></span></li> + +<li class="indx">Quetzo-Cohuatl, the serpent-god of Mexican legends, <abbr title="one">i.</abbr> 546;</li> +<li class="isub1">wonders wrought by him, <abbr title="two">ii.</abbr> <a href="#Page_558">558</a>;</li> +<li class="isub1">his wand, <a href="#Page_558"><i>ib.</i></a></li> + +<li class="indx">Quiché cosmogony, <abbr title="one">i.</abbr> 549</li> + +<li class="indx">Quicksilver and sulphur, a magical preparation to give long life, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a></li> + +<li class="indx">Quotation from <cite>Psalms</cite> credited by Matthew to Isaiah, <abbr title="two">ii.</abbr> <a href="#Page_172">172</a></li> + + +<li class="ifrst">Rabbinical chronology, none before the twelfth century, <abbr title="two">ii.</abbr> <a href="#Page_443">443</a></li> + +<li class="indx">Races, human, many died out before Adam, <abbr title="one">i.</abbr> 2;</li> +<li class="isub1">pre-Adamite, <abbr title="one">i.</abbr> 305;</li> +<li class="isub1">of men differ in gifts, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Radzivil, Prince, detects the impostures of monks, <abbr title="two">ii.</abbr> <a href="#Page_72">72</a></li> + +<li class="indx">Rahat, or perfect man, <abbr title="two">ii.</abbr> <a href="#Page_287">287</a>, <a href="#Page_288">288</a></li> + +<li class="indx">Railroads in Upper Egypt, <abbr title="one">i.</abbr> 528</li> + +<li class="indx">Ram, or Aries, the symbol of creative power, <abbr title="one">i.</abbr> 262</li> + +<li class="indx">Ramayana the source and origin of Homer’s inspiration, <abbr title="two">ii.</abbr> <a href="#Page_278">278</a></li> + +<li class="indx">Ramsay, Count, his story of the Templars, <abbr title="two">ii.</abbr> <a href="#Page_384">384</a></li> + +<li class="indx">Raspberry-mark produced by longing, <abbr title="one">i.</abbr> 391</li> + +<li class="indx">Rasit, its meaning suppressed, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a>;</li> +<li class="isub1">wisdom, <abbr title="two">ii.</abbr> <a href="#Page_35">35</a></li> + +<li class="indx">Rational soul, every man endowed, <abbr title="two">ii.</abbr> <a href="#Page_279">279</a></li> + +<li class="indx">Raulica, Father Ventura de, letter on magic, <abbr title="two">ii.</abbr> <a href="#Page_70">70</a></li> + +<li class="indx">Ravan and Rama, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a></li> + +<li class="indx">Raven and <abbr title="Saint">St.</abbr> Benedict, <abbr title="two">ii.</abbr> <a href="#Page_78">78</a></li> + +<li class="indx">Rawho, the demon of Ceylon, <abbr title="two">ii.</abbr> <a href="#Page_509">509</a></li> + +<li class="indx">Rawlinson, Sir H. C., brings home an engraved stone, <abbr title="one">i.</abbr> 240;</li> +<li class="isub1">declares that the Akkadians came from Armenia, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">conjectures respecting the Aryans, <abbr title="two">ii.</abbr> <a href="#Page_433">433</a></li> + +<li class="indx">Rawson, <abbr title="Professor">Prof.</abbr> A. L., a member of the Druze Brotherhood of Lebanon, <abbr title="two">ii.</abbr> <a href="#Page_312">312</a>;</li> +<li class="isub1">account of his initiation, <abbr title="two">ii.</abbr> <a href="#Page_313">313</a></li> + +<li class="indx">Rays of the Star of Bethlehem preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Razors, superior article in Africa, <abbr title="one">i.</abbr> 538</li> + +<li class="indx">Realm of Amita, legend of, <abbr title="one">i.</abbr> 601</li> + +<li class="indx">Reason, what it is, <abbr title="one">i.</abbr> 425;</li> +<li class="isub1">developed at the expense of instinct, <abbr title="one">i.</abbr> 433;</li> +<li class="isub1">and instinct, their source, <abbr title="one">i.</abbr> 432</li> + +<li class="indx">Reber, G., shows that there was no apostolic church at Rome, <abbr title="two">ii.</abbr> <a href="#Page_124">124</a></li> + +<li class="indx">Rebold, Dr., statement concerning the ancient colleges of Egypt, <abbr title="one">i.</abbr> 520</li> + +<li class="indx">Reciprocal influences, <abbr title="one">i.</abbr> 314</li> + +<li class="indx">Red dragon, the Assyrian military symbol, borrowed by Persia, Byzantium, and Rome, <abbr title="two">ii.</abbr> <a href="#Page_484">484</a></li> + +<li class="indx">Redeemer not promised in the book of Genesis, but by Manu, <abbr title="two">ii.</abbr> <a href="#Page_50">50</a></li> + +<li class="indx">Red-haired man, repugnance to stepping over his shadow, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a>;</li> +<li class="isub1">the magnetism dreaded, <abbr title="two">ii.</abbr> <a href="#Page_611">611</a></li> + +<li class="indx">Reformation had Paul for leader, <abbr title="two">ii.</abbr> <a href="#Page_180">180</a></li> + +<li class="indx">Reformers as bloodthirsty as Catholics, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">Regazzoni, remarkable experiments, <abbr title="one">i.</abbr> 142;</li> +<li class="isub1">the mesmerist, feats, <abbr title="one">i.</abbr> 283</li> + +<li class="indx">Regenerated heathendom in the Christian ranks, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a></li> + +<li class="indx">Regeneration or spiritual birth taught in India, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Regulation wardrobe of the Madonna, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a></li> + +<li class="indx">Reichenbach, described the Od force, <abbr title="one">i.</abbr> 146;</li> +<li class="isub1">prepared the way to understand Paracelsus, <abbr title="one">i.</abbr> 167;</li> +<li class="isub1">on odic force of pregnant women, <abbr title="one">i.</abbr> 394</li> + +<li class="indx">Reincarnation, its cause, <abbr title="one">i.</abbr> 346;</li> +<li class="isub1">its possibility, and impossibility, <abbr title="one">i.</abbr> 351</li> + +<li class="indx">Religion without a God, <abbr title="one">i.</abbr> 76;</li> +<li class="isub1">of the future, <i>ib.</i>;</li> +<li class="isub1">of the ancients the religion of the future, <abbr title="one">i.</abbr> 613;</li> +<li class="isub1">private or national property, not to be shared with foreigners, <abbr title="one">i.</abbr> 581;</li> +<li class="isub1">taught in the oldest Mysteries, <abbr title="one">i.</abbr> 567;</li> +<li class="isub1">which dreads the light must be false, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>;</li> +<li class="isub1">of Gautama, propagandism, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Religions, ancient, based on indestructibility of matter and force, <abbr title="one">i.</abbr> 243;</li> +<li class="isub1">anciently sabaistic, <abbr title="one">i.</abbr> 261;</li> +<li class="isub1">derived from one source and tend to one end, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a>;</li> +<li class="isub1">Papacy and scientific, <abbr title="one">i.</abbr> 403</li> + +<li class="indx">Religious customs of the Mexicans and Peruvians like those of the Phœnicians, Babylonians, and Egyptians, <abbr title="one">i.</abbr> 551;</li> +<li class="isub1">instinct productive of immorality, <abbr title="one">i.</abbr> 83;</li> +<li class="isub1">liberty considered as intolerance, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">reform pure at the beginning, <abbr title="two">ii.</abbr> <a href="#Page_333">333</a>;</li> +<li class="isub1">myths have an historical foundation, <abbr title="two">ii.</abbr> <a href="#Page_431">431</a>;</li> +<li class="isub1">teachers, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a></li> + +<li class="indx">Renan, E., described Jesus as a Gallicized rabbi, <abbr title="two">ii.</abbr> <a href="#Page_562">562</a></li> + +<li class="indx">Repentance possible even in Hades or Gehenna, <abbr title="one">i.</abbr> 352</li> + +<li class="indx">Repercussion, <abbr title="one">i.</abbr> 360</li> + +<li class="indx">Rephaim, <abbr title="one">i.</abbr> 133</li> + +<li class="indx">Resistance, extraordinary, to blows, sharp instruments, etc., <abbr title="one">i.</abbr> 375, 376</li> + +<li class="indx">Resuscitated Buddha, a babe speaking with man’s voice, <abbr title="one">i.</abbr> 437</li> + +<li class="indx">Resuscitations, <abbr title="one">i.</abbr> 478, 479, 480;</li> +<li class="isub1">after actual death, impossible, <abbr title="one">i.</abbr> 481</li> + +<li class="indx">Report of French Parliament upon the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_353">353</a></li> + +<li class="indx">Resplendent one, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a>;</li> +<li class="isub1">the Augoeides, or self-shining vision, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a></li> + +<li class="indx">Retribution on the Roman Catholic Church, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a></li> + +<li class="indx">Reuchlin, John, a Kabalist, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Revelation, or Apocalypse, its author a Kabalist, <abbr title="two">ii.</abbr> <a href="#Page_91">91</a>;</li> +<li class="isub1">his hatred of the Mysteries made him the enemy of Paul, <a href="#Page_91"><i>ib.</i></a></li> + +<li class="indx">Revenge of Ilda-Baoth for the transgression of his command, <abbr title="two">ii.</abbr> <a href="#Page_185">185</a></li> + +<li class="indx">Rib of the Word made flesh preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Rig-Veda, hymns written before Zoroaster, <abbr title="two">ii.</abbr> <a href="#Page_433">433</a></li> + +<li class="indx">Rio Janeiro, her Madonna with bare limbs, blond hair and chignon, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">her Christ in dandy evening dress, <abbr title="two">ii.</abbr> <a href="#Page_10">10</a></li> + +<li class="indx">Rishi Kutsa, <abbr title="one">i.</abbr> 11</li> + +<li class="indx">Rishis, or sages, <abbr title="one">i.</abbr> 90</li> + +<li class="indx">Rite of Swedenborg, a Jesuitical production, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Rites and ceremonial dress of Christian clergy like that of Babylonians, etc., <abbr title="two">ii.</abbr> <a href="#Page_94">94</a> + + +<span class="pagenum"><a id="Page_680">680</a></span></li> + +<li class="indx">Ritual of exorcism, <abbr title="two">ii.</abbr> <a href="#Page_69">69</a>;</li> +<li class="isub1">funeral, of the Egyptians, <abbr title="two">ii.</abbr> <a href="#Page_367">367</a></li> + +<li class="indx">Rituals, Kabalistic and Catholic compared, <abbr title="two">ii.</abbr> <a href="#Page_85">85</a>, <a href="#Page_86">86</a></li> + +<li class="indx">Rochester Cathedral, its originals, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">rappings, <abbr title="one">i.</abbr> 36</li> + +<li class="indx">Rock-temples of Ipsambul, <abbr title="one">i.</abbr> 542;</li> +<li class="isub1">works of Phœnician cities, <abbr title="one">i.</abbr> 570;</li> +<li class="isub1">similar in Egypt and America, <abbr title="one">i.</abbr> 571</li> + +<li class="indx">Rod of Moses, the <i>crux ansata</i>, <abbr title="two">ii.</abbr> <a href="#Page_455">455</a></li> + +<li class="indx">Roger Bacon, <abbr title="one">i.</abbr> 64</li> + +<li class="indx">Roma, Cambodian traditions, <abbr title="one">i.</abbr> 566</li> + +<li class="indx">Roman Catholic Clergy murdered mediums, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">Church burned sorcerers that were not priests, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a>;</li> +<li class="isub1">Church has deprived herself of the key to her own religious mysteries, <abbr title="two">ii.</abbr> <a href="#Page_121">121</a>;</li> +<li class="isub1">Church regards dissent, heresy, and witchcraft identical, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">considers religious liberty as intolerance, <a href="#Page_503"><i>ib.</i></a></li> + +<li class="indx">Roman Catholics in the United States, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a>;</li> +<li class="isub1">frown at the spiritual phenomena as diabolical, <abbr title="two">ii.</abbr> <a href="#Page_4">4</a>;</li> +<li class="isub1">pontiffs arrogate dominion over Greek and Protestant Christians, <abbr title="one">i.</abbr> 27</li> + +<li class="indx">Rome, Church of, put Bruno to death for his doctrines, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">regards the spiritual phenomena as genuine, <abbr title="one">i.</abbr> 100;</li> +<li class="isub1">Church of, cursing spiritualists, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">excommunicating the Bulgarians, Servians, Russians, and Italian liberals, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Rosaries of Buddhistic origin, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a></li> + +<li class="indx">Roscoe, Professor, on iron in the sun, <abbr title="one">i.</abbr> 513</li> + +<li class="indx">Rose, impression of one on Mme. von N., <abbr title="one">i.</abbr> 398</li> + +<li class="indx">Rosicrucians, persecuted and burned, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">their doctrine of creation, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">still a mystery, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a>;</li> +<li class="isub1">unknown to its cruelest enemy, the Church, <a href="#Page_380"><i>ib.</i></a>;</li> +<li class="isub1">the aim to support Catholicism, <abbr title="two">ii.</abbr> <a href="#Page_394">394</a>;</li> +<li class="isub1">their doctrine of fire, <abbr title="one">i.</abbr> 423</li> + +<li class="indx">Rosie Cross, brothers live only in name, <abbr title="one">i.</abbr> 29;</li> +<li class="isub1">mysterious body, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">burned without mercy by the Church, <i>ib.</i></li> + +<li class="indx">Round Tower of Bhangulpore, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Rousseau, the savant, encounter with a toad, <abbr title="one">i.</abbr> 399</li> + +<li class="indx">Royal Arch word, <abbr title="two">ii.</abbr> <a href="#Page_293">293</a>;</li> +<li class="isub1">cipher, <abbr title="two">ii.</abbr> <a href="#Page_396">396</a></li> + +<li class="indx">Ruc, from New Zealand, <abbr title="one">i.</abbr> 603</li> + +<li class="indx">Rufus of Thessalonica returned to life after dying, <abbr title="one">i.</abbr> 365</li> + +<li class="indx">Rules imposed upon neophytes, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Russia, no church-miracles, <abbr title="two">ii.</abbr> <a href="#Page_17">17</a></li> + +<li class="indx">Russian conquest of Turkey predicted, <abbr title="one">i.</abbr> 260</li> + + +<li class="ifrst">S. P. R. C., the cipher, <abbr title="two">ii.</abbr> <a href="#Page_395">395</a></li> + +<li class="indx">Sabazian worship Sabbatic, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Sabbath, adopted by the Jews from other peoples, <abbr title="two">ii.</abbr> <a href="#Page_417">417</a>;</li> +<li class="isub1">Christian, its origin, <abbr title="two">ii.</abbr> <a href="#Page_419">419</a></li> + +<li class="indx">Sabbatical institution not mentioned in Job, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a></li> + +<li class="indx">Sabeanism, treated of in Job, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a></li> + +<li class="indx">Sacerdotal caste in every ancient religion, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">office, magical evocation, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Sacred sleep, <abbr title="one">i.</abbr> 357;</li> +<li class="isub1">produced by draughts of soma-juice, <i>ib.</i>;</li> +<li class="isub1">lake, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a>;</li> +<li class="isub1">writings of India have a deeper meaning, <abbr title="two">ii.</abbr> <a href="#Page_430">430</a>;</li> +<li class="isub1">books of the Jews destroyed, 158 <span class="allsmcap">B.C.</span>, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a>;</li> +<li class="isub1">tree of Kounboum renews its budding in the time of Son-Ka-po, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Sacrifice of the hierophant or victim, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a>;</li> +<li class="isub1">of blood, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Sacrificial worship never approved by the Israelitish prophets, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Sacrilege to seek to understand a mystery, <abbr title="two">ii.</abbr> <a href="#Page_249">249</a></li> + +<li class="indx">Sahara, perhaps once a sea-bed, <abbr title="one">i.</abbr> 592</li> + +<li class="indx"><abbr title="Saint">St.</abbr> Paul’s Cathedral, its double lithoi, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">Medard, the fanatics, <abbr title="one">i.</abbr> 375;</li> +<li class="isub1">John, Knights of, not Masons, <abbr title="two">ii.</abbr> <a href="#Page_383">383</a>;</li> +<li class="isub1">persecuted by the Inquisition, <a href="#Page_383"><i>ib.</i></a></li> + +<li class="indx">Saints rescued from hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">Buddhistic and Lamaistic, their great sanctity, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a>;</li> +<li class="isub1">never washing themselves, <abbr title="two">ii.</abbr> <a href="#Page_511">511</a></li> + +<li class="indx">Sakti, the active energy of the gods, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a>;</li> +<li class="isub1">employed as a vehan, <a href="#Page_276"><i>ib.</i></a></li> + +<li class="indx">Sakti-trimurti, or female trinity, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Salamander or asbestos, <abbr title="one">i.</abbr> 504</li> + +<li class="indx">Salem, Mass., obsessions occurring there, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">witchcraft, the obeah woman, <abbr title="one">i.</abbr> 361;</li> +<li class="isub1">witchcraft, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">Salsette, the Kanhari caves, the abode of <abbr title="Saint">St.</abbr> Josaphat, <abbr title="two">ii.</abbr> <a href="#Page_580">580</a>, <a href="#Page_581">581</a></li> + +<li class="indx">Salt regarded as the universal menstruum and one of the chief formative principles, <abbr title="one">i.</abbr> 147</li> + +<li class="indx">Salverte, his philosophy of magic, <abbr title="one">i.</abbr> 115;</li> +<li class="isub1">imputes deception to Iamblichus and others, <i>ib.</i>;</li> +<li class="isub1">his account of a soldier protected by an amulet, <abbr title="one">i.</abbr> 378;</li> +<li class="isub1">on mechanics and invention in ancient times, <abbr title="one">i.</abbr> 516;</li> +<li class="isub1">on the use of electricity, etc., by Numa and Tullus, kings of Rome, <abbr title="one">i.</abbr> 527</li> + +<li class="indx">Samâddi, an exalted spiritual condition, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">Samael or Satan, the simoon or wind of the desert, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a></li> + +<li class="indx">Samaritans recognized only the books of Moses and Joshua, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a></li> + +<li class="indx">Samothrace, a mystery enacted there once every seven years, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">worship of the Kabeiri brought thither by Dardanus, <abbr title="one">i.</abbr> 570</li> + +<li class="indx">Samothracian Mysteries and new life, <abbr title="one">i.</abbr> 132;</li> +<li class="isub1">magnetism and electricity, <abbr title="one">i.</abbr> 234</li> + +<li class="indx">Samson, the Hebrew Herakles, a mythical character, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a>;</li> +<li class="isub1">represented by the Somona of Ceylon, <abbr title="one">i.</abbr> 577</li> + +<li class="indx">Samuel the prophet, a mythical hero, the doppel of Samson, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a>;</li> +<li class="isub1">the Hebrew Ganesa, <a href="#Page_439"><i>ib.</i></a>;</li> +<li class="isub1">his school, <abbr title="one">i.</abbr> 26</li> + +<li class="indx">San Marco at Venice, the original of the Campanila column, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Sanchoniathon, on chaos and creation, <abbr title="one">i.</abbr> 342</li> + +<li class="indx">Sanctity of the chair of Peter, its source, <abbr title="two">ii.</abbr> <a href="#Page_25">25</a></li> + +<li class="indx">Sankhya, the eight faculties of the soul, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a>, <a href="#Page_593">593</a></li> + +<li class="indx">Sanctuary of the pagodas never entered by a European [except Mr. Ellis—see Higgins’s <i>Apocalypsis</i>—very doubtful], <abbr title="two">ii.</abbr> <a href="#Page_623">623</a></li> + +<li class="indx">Sannyâsi, a saint of the second degree, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a></li> + +<li class="indx">Sanscrit, endeavor to show its derivation from the Greek, <abbr title="one">i.</abbr> 443; + + +<span class="pagenum"><a id="Page_681">681</a></span></li> +<li class="isub1">inscriptions, none older than Chandragupta, <abbr title="two">ii.</abbr> <a href="#Page_436">436</a>;</li> +<li class="isub1">the vernacular of the Akkadians, <abbr title="two">ii.</abbr> <a href="#Page_46">46</a>;</li> +<li class="isub1">appears on the leaves of the magical Koumboum, <a href="#Page_46"><i>ib.</i></a>;</li> +<li class="isub1">books written in presence of a child-medium, <abbr title="one">i.</abbr> 368;</li> +<li class="isub1">impressions by a fakir or juggler on leaves, <abbr title="one">i.</abbr> 368, 369;</li> +<li class="isub1">manuscripts translated into every Asiatic language, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">language derived from the Rutas, <abbr title="one">i.</abbr> 594</li> + +<li class="indx">Sapphire, sacred to the moon, <abbr title="one">i.</abbr> 264;</li> +<li class="isub1">possesses a magical power and produces somnambulic phenomena, <i>ib.</i>;</li> +<li class="isub1">Hindu legend of its first production, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Sar or Saros, <abbr title="one">i.</abbr> 30</li> + +<li class="indx">Sara-isvati, wife of Brahma, goddess of sacred knowledge, <abbr title="two">ii.</abbr> <a href="#Page_409">409</a></li> + +<li class="indx">Sarcophagus, porphyry, in the pyramids, <abbr title="one">i.</abbr> 519</li> + +<li class="indx">Sargent, Epes, on spiritual deceptions, <abbr title="one">i.</abbr> 220;</li> +<li class="isub1">his arraignment of Tyndall for coquetting with different beliefs, <abbr title="one">i.</abbr> 419</li> + +<li class="indx">Sargon, the original of the story of Moses, <abbr title="two">ii.</abbr> <a href="#Page_442">442</a></li> + +<li class="indx">Sarpa Rajni, the queen of the serpents, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Sarles, <abbr title="Reverend">Rev.</abbr> John W., advocates the damnation of adult heathen, <abbr title="two">ii.</abbr> <a href="#Page_474">474</a></li> + +<li class="indx">Satan, his existence first made a dogma by Christians, <abbr title="two">ii.</abbr> <a href="#Page_13">13</a>;</li> +<li class="isub1">declared fundamental, <abbr title="two">ii.</abbr> <a href="#Page_14">14</a>;</li> +<li class="isub1">Ilda-Baoth, so called, <abbr title="two">ii.</abbr> <a href="#Page_186">186</a>;</li> +<li class="isub1">identical with Jehovah, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>;</li> +<li class="isub1">the mainstay of sacerdotism, <abbr title="two">ii.</abbr> <a href="#Page_480">480</a>;</li> +<li class="isub1">to be contemplated from their planes, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">personified as a devil by the Asideans, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">same as Ahriman or Anramanyas, <a href="#Page_481"><i>ib.</i></a>;</li> +<li class="isub1">the name applied to a serpent in the Hebrew Scriptures, <abbr title="two">ii.</abbr> <a href="#Page_481">481</a>;</li> +<li class="isub1">the same as Seth, god of the Hittites, <a href="#Page_481"><i>ib.</i></a>;</li> +<li class="isub1">of the book of Job, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a>;</li> +<li class="isub1">counsels with the Lord, <abbr title="two">ii.</abbr> <a href="#Page_485">485</a>;</li> +<li class="isub1">a son of God, <abbr title="two">ii.</abbr> <a href="#Page_492">492</a>;</li> +<li class="isub1">makes a sortie into New England and other colonies, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a>;</li> +<li class="isub1">the Biblical term for public accuser, <abbr title="two">ii.</abbr> <a href="#Page_494">494</a>;</li> +<li class="isub1">the same as Typhon, <a href="#Page_494"><i>ib.</i></a>;</li> +<li class="isub1">cast forth by the prince of hell, <abbr title="two">ii.</abbr> <a href="#Page_515">515</a>, <a href="#Page_516">516</a>;</li> +<li class="isub1">is made subject to Beelzebub, prince of hell, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">and Beelzebub hold a conversation about Jesus, <abbr title="two">ii.</abbr> <a href="#Page_520">520</a>, <a href="#Page_521">521</a></li> + +<li class="indx">Satanism defined by Father Ventura de Raulica, <abbr title="two">ii.</abbr> <a href="#Page_14">14</a></li> + +<li class="indx">Sati, a burned widow, <abbr title="one">i.</abbr> 541</li> + +<li class="indx">Sattras, imitations of the course of the sun, <abbr title="one">i.</abbr> 11</li> + +<li class="indx">Saturation of the medium, <abbr title="one">i.</abbr> 499, 500</li> + +<li class="indx">Saturn, Chaldean discovery of his rings, <abbr title="one">i.</abbr> 260, 263;</li> +<li class="isub1">the father of Zeus, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">the same as Bel, Baal, and Siva, <i>ib.</i>;</li> +<li class="isub1">his image, <abbr title="two">ii.</abbr> <a href="#Page_235">235</a>;</li> +<li class="isub1">or Kronos, offers his only-begotten son to Ouranos and circumcises himself and family, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">the myth original in the <i>Maha-Bharata</i>, <i>ib.</i></li> + +<li class="indx">Saturnalia of monks at Christmas, <abbr title="two">ii.</abbr> <a href="#Page_366">366</a></li> + +<li class="indx">Saul, evil spirit exorcised, <abbr title="one">i.</abbr> 215</li> + +<li class="indx">Saviour, would be lost if we lose our demons, <abbr title="two">ii.</abbr> <a href="#Page_476">476</a></li> + +<li class="indx">Scandinavian tradition of trolls, <abbr title="two">ii.</abbr> <a href="#Page_624">624</a></li> + +<li class="indx">Scepter of the Boddhisgat seen floating in the air, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a></li> + +<li class="indx">Scheme of the Ophites, <abbr title="two">ii.</abbr> <a href="#Page_292">292</a></li> + +<li class="indx">Schlieman, the Hellenist, finds evidence of cycles of development, <abbr title="one">i.</abbr> 6;</li> +<li class="isub1">at Mycenæ, <abbr title="one">i.</abbr> 598</li> + +<li class="indx">Schmidt, I. J., statement in regard to the steppes of Turan and desert of Gobi, <abbr title="one">i.</abbr> 603</li> + +<li class="indx">Scholars, ancient, believed in arcane doctrines, <abbr title="one">i.</abbr> 205</li> + +<li class="indx">Scholastic science knows neither beginning nor end, <abbr title="one">i.</abbr> 336</li> + +<li class="indx">Schools of magic in the Lamaseries, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Schopenhauer, <abbr title="one">i.</abbr> 55, 59;</li> +<li class="isub1">on nature as illusion, <abbr title="two">ii.</abbr> <a href="#Page_158">158</a></li> + +<li class="indx">Science, formerly arcane and taught in the sanctuary, <abbr title="one">i.</abbr> 7;</li> +<li class="isub1">its progress, <abbr title="one">i.</abbr> 40;</li> +<li class="isub1">spiritualism, <abbr title="one">i.</abbr> 83;</li> +<li class="isub1">“has no belief,” <abbr title="one">i.</abbr> 278;</li> +<li class="isub1">knows no beginning or end, <abbr title="one">i.</abbr> 336;</li> +<li class="isub1">called anti-christianism, <abbr title="one">i.</abbr> 337;</li> +<li class="isub1">mystery fatal to it, <abbr title="one">i.</abbr> 338;</li> +<li class="isub1">its parent source, the unknown, <abbr title="one">i.</abbr> 339;</li> +<li class="isub1">its dilemma, <abbr title="one">i.</abbr> 340;</li> +<li class="isub1">will never distinguish the difference between human and animal ovules, <abbr title="one">i.</abbr> 397;</li> +<li class="isub1">invading the domain of religion, <abbr title="one">i.</abbr> 403;</li> +<li class="isub1">surrounded by a large hypothetical domain, <abbr title="one">i.</abbr> 404;</li> +<li class="isub1">her domain within the limit of the changes of matter, <abbr title="one">i.</abbr> 421;</li> +<li class="isub1">gross conception of fire, <abbr title="one">i.</abbr> 423;</li> +<li class="isub1">its dogmas concerning perpetual motion, elixir of life, transmutation of metals and universal solvent, <abbr title="one">i.</abbr> 501;</li> +<li class="isub1">stages of its growth, <abbr title="one">i.</abbr> 533;</li> +<li class="isub1">its three necessary elements, <abbr title="two">ii.</abbr> <a href="#Page_637">637</a>;</li> +<li class="isub1">spiritism does not prevent them, <a href="#Page_637"><i>ib.</i></a>;</li> +<li class="isub1">modern, fails to satisfy the aspirations of the race; makes the future a void and bereaves man of life, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Scientific knowledge confined to the temples, <abbr title="one">i.</abbr> 25;</li> +<li class="isub1">Association, or American Association for the Advancement of Science, on spiritualism and roosters crowing in the night, <abbr title="one">i.</abbr> 245, 246;</li> +<li class="isub1">attainments of ancient Hindu savants, <abbr title="one">i.</abbr> 618, 620</li> + +<li class="indx">Scientists bound in duty to investigate, <abbr title="one">i.</abbr> 5;</li> +<li class="isub1">afraid of spiritual phenomena, <abbr title="one">i.</abbr> 41;</li> +<li class="isub1">treatment of <abbr title="Professor">Prof.</abbr> Crookes, <abbr title="one">i.</abbr> 44;</li> +<li class="isub1">likely to rediscover magic, <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">not to be credited for the increase of knowledge, <abbr title="one">i.</abbr> 84;</li> +<li class="isub1">denied Buffon, Franklin, the steam-engine, railroad, etc., <abbr title="one">i.</abbr> 85;</li> +<li class="isub1">surpassed the clergy in hostility to discovery, <i>ib.</i>;</li> +<li class="isub1">as much given to persecution, <i>ib.</i>;</li> +<li class="isub1">know little certain, <abbr title="one">i.</abbr> 224;</li> +<li class="isub1">entrapping of Slade the medium, <i>ib.</i>;</li> +<li class="isub1">put forth no new doctrines, <abbr title="one">i.</abbr> 248, 249;</li> +<li class="isub1">anticipated by Liebig and Priestly, <abbr title="one">i.</abbr> 250;</li> +<li class="isub1">many of them inanimate corpses, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">their <i>ultima thule</i>, <abbr title="one">i.</abbr> 340;</li> +<li class="isub1">curious conjectures concerning the aurora, <abbr title="one">i.</abbr> 417;</li> +<li class="isub1">their incapacity to understand the spiritual side, <abbr title="one">i.</abbr> 418</li> + +<li class="indx">Scin-lecca, or double, <abbr title="two">ii.</abbr> <a href="#Page_104">104</a>;</li> +<li class="isub1">makes the principal manifestations, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a></li> + +<li class="indx">Scintilla, the Divine, produces a monad, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">of Abraham taken from Michael, <abbr title="two">ii.</abbr> <a href="#Page_452">452</a>;</li> +<li class="isub1">Isaac from Gabriel, and Jacob from Uriel, <abbr title="two">ii.</abbr> <a href="#Page_452">452</a></li> + +<li class="indx">Scottish rite, its headquarters at a Jesuit college, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Screw, invented by Archytas, the instructor of Plato, <abbr title="one">i.</abbr> 543 + + +<span class="pagenum"><a id="Page_682">682</a></span></li> + +<li class="indx">Scyths, probably the same as Mongolians, <abbr title="one">i.</abbr> 576</li> + +<li class="indx">Sea, ancient inland sea north of the Himalayas, <abbr title="one">i.</abbr> 589</li> + +<li class="indx">Seal, Solomon’s of Hindu origin, <abbr title="one">i.</abbr> 135</li> + +<li class="indx">Seance in Bengal, <abbr title="one">i.</abbr> 467</li> + +<li class="indx">Second Emanation condenses matter and diffuses life, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">Adam created unisexual, <abbr title="one">i.</abbr> 559;</li> +<li class="isub1">spiritual birth, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a>;</li> +<li class="isub1">advent, a fable invented for a precaution, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a>;</li> +<li class="isub1">death, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a>;</li> +<li class="isub1">sight, <abbr title="one">i.</abbr> 211</li> + +<li class="indx">Secret formulæ, <abbr title="one">i.</abbr> 66;</li> +<li class="isub1">sacerdotal castes in every ancient religion, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a>;</li> +<li class="isub1">doctrine, its martyrs, <abbr title="one">i.</abbr> 574;</li> +<li class="isub1">of Moses, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a>;</li> +<li class="isub1">volume, the real Hebrew Bible, <abbr title="two">ii.</abbr> <a href="#Page_471">471</a>;</li> +<li class="isub1">sects of the Christians, <abbr title="two">ii.</abbr> <a href="#Page_289">289</a>;</li> +<li class="isub2">are still in existence, <abbr title="two">ii.</abbr> <a href="#Page_290">290</a>;</li> +<li class="isub1">God of the Kabala, <abbr title="two">ii.</abbr> <a href="#Page_230">230</a>;</li> +<li class="isub1">of secrets, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a></li> + +<li class="indx">Secrets for prolonging life, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a></li> + +<li class="indx">Sectarian beliefs to disappear, <abbr title="one">i.</abbr> 613</li> + +<li class="indx">Sects existing before Christ, <abbr title="two">ii.</abbr> <a href="#Page_144">144</a></li> + +<li class="indx">Sedecla, the Obeah woman of En-Dor, <abbr title="one">i.</abbr> 494</li> + +<li class="indx">Seer, receives impressions directly from his spirit, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Seers or epoptæ, not spirit-mediums, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Seer-adept, knows how to suspend the action of the brain, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Seership natural with some people, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">two kinds, of the soul and the spirit, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a>;</li> +<li class="isub1">an elevation of the soul, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Self of man, inner triune, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a>;</li> +<li class="isub1">the future, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a></li> + +<li class="indx">Self-consciousness, attained on earth, <abbr title="one">i.</abbr> 368</li> + +<li class="indx">Self-printed records on the sacred tree, <abbr title="one">i.</abbr> 302</li> + +<li class="indx">Seir-Anpin, the Christos, <abbr title="two">ii.</abbr> <a href="#Page_230">230</a>;</li> +<li class="isub1">the third god, <abbr title="two">ii.</abbr> <a href="#Page_247">247</a></li> + +<li class="indx">Semitic, the least spiritual branch of the human family, <abbr title="two">ii.</abbr> <a href="#Page_434">434</a>;</li> +<li class="isub1">its germs found in Khamism, <abbr title="two">ii.</abbr> <a href="#Page_435">435</a></li> + +<li class="indx">Semi-monastics, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Sensitive flame obeying a man’s order, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a></li> + +<li class="indx">Separation, temporary, of the spirit from the body, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Sephira, <abbr title="one">i.</abbr> 160;</li> +<li class="isub1">the Divine Intelligence and mother of the Sephiroth, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">the same as Metis and Sophia, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">the first emanation, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">or Sacred Aged (Maha Lakshmi), <abbr title="two">ii.</abbr> <a href="#Page_421">421</a></li> + +<li class="indx">Sephiroth, <abbr title="one">i.</abbr> 258;<li> +<li class="isub1">concealed wisdom, their father, <i>ib.</i>;</li> +<li class="isub1">or emanations, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a>;</li> +<li class="isub1">ten, three classes in one unit, <abbr title="two">ii.</abbr> <a href="#Page_40">40</a>;</li> +<li class="isub1">the same as the ten Pradjapatis, <abbr title="two">ii.</abbr> <a href="#Page_215">215</a>;</li> +<li class="isub1">same as the ten patriarchs, <a href="#Page_215"><i>ib.</i></a></li> + +<li class="indx">Sepulchres in Thibet, extraordinary arrangement of bodies and decorations, <abbr title="two">ii.</abbr> <a href="#Page_604">604</a></li> + +<li class="indx">Seraph, his snout preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Serapis, a name of Surya, <abbr title="two">ii.</abbr> <a href="#Page_438">438</a>;</li> +<li class="isub1">an accepted type of Christ, <abbr title="two">ii.</abbr> <a href="#Page_336">336</a>;</li> +<li class="isub1">his picture adopted by the Christians, <a href="#Page_336"><i>ib.</i></a>;</li> +<li class="isub1">represented by a serpent, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">usurped the worship of Osiris, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a>;</li> +<li class="isub1">the seven vowels chanted as a hymn in his honor, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Serpent of Genesis, des Mousseaux’s name for the devil, <abbr title="one">i.</abbr> 15;</li> +<li class="isub1">matter, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">dwelling in the branches of the tree of life, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">symbol of wisdom and immortality, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">of the book of <cite>Genesis</cite>, Ash-mogh or Asmodeus, <abbr title="two">ii.</abbr> <a href="#Page_188">188</a>;</li> +<li class="isub1">persuades man to eat of the tree of knowledge, <abbr title="two">ii.</abbr> <a href="#Page_185">185</a>;</li> +<li class="isub1">Christna crushing his head, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">the divine symbol east and west, <abbr title="two">ii.</abbr> <a href="#Page_484">484</a>;</li> +<li class="isub1">most spirit-like of all reptiles, and hence a favorite symbol, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a>;</li> +<li class="isub1">how it became the emblem of eternity and of the world, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a>;</li> +<li class="isub1">universally venerated, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a>;</li> +<li class="isub1">a symbol of Serapis and Jesus, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">and Eve, <abbr title="two">ii.</abbr> <a href="#Page_512">512</a></li> + +<li class="indx">Serpent-charmers, cannot fascinate human beings, <abbr title="two">ii.</abbr> <a href="#Page_612">612</a>;</li> +<li class="isub1">their powers, <abbr title="two">ii.</abbr> <a href="#Page_628">628</a></li> + +<li class="indx">Serpent-charming, <abbr title="one">i.</abbr> 381, 382, 470</li> + +<li class="indx">Serpent-monsters, <abbr title="one">i.</abbr> 393</li> + +<li class="indx">Serpent-god, sons of, the hierophants, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Serpent-gods, Mexican, <a href="#Page_13">13</a> in number, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Serpent-trail round the unformed earth, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Serpent-worship, its origin not known, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Serpent-worshippers of Kashmere become Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Serpent’s catacombs in Egypt, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">mysteries of the unavoidable cycle or centre of necessity, <i>ib.</i></li> + +<li class="indx">Serpents, the earth their queen, <abbr title="one">i.</abbr> 10;</li> +<li class="isub1">Kneph, Agathodaimon, Kakodaimon, <abbr title="one">i.</abbr> 133, 157;</li> +<li class="isub1">Eliphas Levi’s, symbol of astral fire, <abbr title="one">i.</abbr> 137;</li> +<li class="isub1">queen of, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a>;</li> +<li class="isub1">used as plaything at Hindu festivals, <abbr title="two">ii.</abbr> <a href="#Page_622">622</a></li> + +<li class="indx">Servius, on the ancient practice of employing celestial fire at the altars, <abbr title="one">i.</abbr> 526</li> + +<li class="indx">Sesostris, instructed by the oracle in the Trinity, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a></li> + +<li class="indx">Seth, the reputed son of Adam, the same as Hermes, Thoth, and Sat-an, <abbr title="one">i.</abbr> 554;</li> +<li class="isub1">the same as Typhon, <abbr title="two">ii.</abbr> <a href="#Page_482">482</a></li> + +<li class="indx">Seth, his interview with Michael at the gate of Paradise, <abbr title="two">ii.</abbr> <a href="#Page_520">520</a>;</li> +<li class="isub1">worshipped by the Hittites, <abbr title="two">ii.</abbr> <a href="#Page_523">523</a>;</li> +<li class="isub1">same as El, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a></li> + +<li class="indx">Sethicnites, disbelieved that Jesus was God, <abbr title="two">ii.</abbr> <a href="#Page_176">176</a></li> + +<li class="indx">Seven, a sacred Hindu number, <abbr title="two">ii.</abbr> <a href="#Page_407">407</a>;</li> +<li class="isub1">among the Chaldeans, <abbr title="two">ii.</abbr> <a href="#Page_408">408</a>;</li> +<li class="isub1">potentiality of the number, <abbr title="two">ii.</abbr> <a href="#Page_417">417</a>;</li> +<li class="isub1">steps, the descent, <abbr title="one">i.</abbr> 353;</li> +<li class="isub1">degrees, old English Templar Rite, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a>;</li> +<li class="isub1">vowels chanted as a hymn, <abbr title="one">i.</abbr> 514;</li> +<li class="isub1">caverns, <abbr title="one">i.</abbr> 552;</li> +<li class="isub1">spirits, <abbr title="one">i.</abbr> 300, 301;</li> +<li class="isub1">spirits of the Apocalypse, <abbr title="one">i.</abbr> 461;</li> +<li class="isub1">impostor demons, <abbr title="two">ii.</abbr> <a href="#Page_296">296</a>;</li> +<li class="isub1">Æons, <a href="#Page_296"><i>ib.</i></a>;</li> +<li class="isub1">rishis, <a href="#Page_296"><i>ib.</i></a></li> + +<li class="indx">Seven-headed, serpent, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Seventh degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a>;</li> +<li class="isub1">ray and seven vowel, <abbr title="one">i.</abbr> 514;</li> +<li class="isub1">rite, the life transfer, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Severus, Alexander, pillaged Egyptian temples for books, <abbr title="one">i.</abbr> 406</li> + +<li class="indx">Sexual element in Christianity, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a>;</li> +<li class="isub1">emblems and worship, <abbr title="two">ii.</abbr> <a href="#Page_445">445</a></li> + +<li class="indx">Shaberon, summoning a lama by spirit-message, <abbr title="two">ii.</abbr> <a href="#Page_604">604</a>;</li> +<li class="isub1">his wonderful summons to rescue the author from peril in Mongolia, <abbr title="two">ii.</abbr> <a href="#Page_628">628</a> + + +<span class="pagenum"><a id="Page_683">683</a></span></li> + +<li class="indx">Shaberons, or Khubilhans, reincarnations of Buddha, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Shad-belly coat first worn by Babylonian priests, <abbr title="two">ii.</abbr> <a href="#Page_458">458</a></li> + +<li class="indx">Shadow, repugnance to stepping across it, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a>;</li> +<li class="isub1">magnetic exhalation, <abbr title="two">ii.</abbr> <a href="#Page_611">611</a></li> + +<li class="indx">Shakers, spiritual phenomena, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">Shaman, prophesying, <abbr title="two">ii.</abbr> <a href="#Page_624">624</a>, <a href="#Page_625">625</a>;</li> +<li class="isub1">prediction of the Crimean war, <abbr title="two">ii.</abbr> <a href="#Page_625">625</a>;</li> +<li class="isub1">extraordinary scene with the talismanic stone, <abbr title="two">ii.</abbr> <a href="#Page_626">626</a>, <a href="#Page_628">628</a>;</li> +<li class="isub1">“dragged out of his skin,” <abbr title="two">ii.</abbr> <a href="#Page_628">628</a>;</li> +<li class="isub1">priests bound to perform their “true rites” but once a year, at the solstice, <abbr title="two">ii.</abbr> <a href="#Page_624">624</a></li> + +<li class="indx">Shamanism or spirit-worship, the oldest religion of Mongolia, an offshoot of primitive theurgy, <abbr title="two">ii.</abbr> <a href="#Page_615">615</a></li> + +<li class="indx">Shamans occasionally enjoy divine powers, <abbr title="one">i.</abbr> 3, 211;</li> +<li class="isub1">of Siberia, degenerate scions of ancient Shamanism, <abbr title="two">ii.</abbr> <a href="#Page_616">616</a>;</li> +<li class="isub1">sometimes only mediums, sometimes magicians, <abbr title="two">ii.</abbr> <a href="#Page_625">625</a>;</li> +<li class="isub1">power over psychical epidemics, <abbr title="two">ii.</abbr> <a href="#Page_626">626</a>;</li> +<li class="isub1">each one has a talisman, <a href="#Page_626"><i>ib.</i></a></li> + +<li class="indx">Shampooing or tschamping, a magical manipulation, <abbr title="one">i.</abbr> 445</li> + +<li class="indx">Shark-charmers or Kadal-katti, <abbr title="one">i.</abbr> 606;</li> +<li class="isub1">paid by the British government, <abbr title="one">i.</abbr> 607</li> + +<li class="indx">Shebang, the Sabbath, <abbr title="two">ii.</abbr>, <a href="#Page_418">418</a></li> + +<li class="indx">Shedim, nature-spirits, or Afrites, <abbr title="one">i.</abbr> 313</li> + +<li class="indx">Shekinah, the veil of the most ancient, <abbr title="two">ii.</abbr> <a href="#Page_223">223</a></li> + +<li class="indx">Shem, Ham and Japhet, the old gods Samas, Kham and Iapetos, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a></li> + +<li class="indx">Shemites, Assyrians, <abbr title="one">i.</abbr> 576;</li> +<li class="isub1">probably a hybrid of Hamite and Aryan, <i>ib.</i></li> + +<li class="indx">Shien-Sien, a blissful state, power of those obtaining it to transport themselves everywhere, <abbr title="two">ii.</abbr> <a href="#Page_618">618</a>, <a href="#Page_620">620</a></li> + +<li class="indx">Shiloh, daughters, their dance, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Shimeon and Patar, <abbr title="two">ii.</abbr> <a href="#Page_93">93</a></li> + +<li class="indx">Shoëpffer, <abbr title="Professor">Prof.</abbr>, teaches that the earth does not revolve, <abbr title="one">i.</abbr> 621</li> + +<li class="indx">Shoel ob, or consulter with familiar spirits, <abbr title="one">i.</abbr> 355</li> + +<li class="indx">Shudâla-Mâdan, the ghoul or graveyard fiend, <abbr title="one">i.</abbr> 495</li> + +<li class="indx">Shu-King, <abbr title="one">i.</abbr> 11</li> + +<li class="indx">Shûla-Mâdan, the furnace-demon, <abbr title="one">i.</abbr> 496;</li> +<li class="isub1">helps the juggler with raising trees, <i>ib.</i></li> + +<li class="indx">Shu-tukt, a collegiate monastery, having in it over 30,000 monks, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Siam, a king in 1670 who sought for the philosopher’s stone, <abbr title="one">i.</abbr> 571</li> + +<li class="indx">Siamese, the power of monks, <abbr title="one">i.</abbr> 213, 214;</li> +<li class="isub1">study of the philosopher’s stone, <abbr title="one">i.</abbr> 214;</li> +<li class="isub1">believe that some know how to render themselves immortal, <i>ib.</i></li> + +<li class="indx">Sidereal force taught by Paracelsus, <abbr title="one">i.</abbr> 168</li> + +<li class="indx">Signature of the fœtus, <abbr title="one">i.</abbr> 385</li> + +<li class="indx">Silver, its aura, the quicksilver of the yogis or alchemists, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>, <a href="#Page_621">621</a></li> + +<li class="indx">Silver and green associated in hermetic symbolism, <abbr title="one">i.</abbr> 513</li> + +<li class="indx">Silvery spark in the brain, <abbr title="one">i.</abbr> 329</li> + +<li class="indx">Simeon, the existence of such a tribe denied, <abbr title="one">i.</abbr> 368;</li> +<li class="isub1">ben Iochai, compiler of the <i>Zohar</i>, <abbr title="two">ii.</abbr> <a href="#Page_548">548</a>;</li> +<li class="isub1">rabbi, author of the <i>Zohar</i>, <abbr title="one">i.</abbr> 301, 302;</li> +<li class="isub1">his sons arise and relate what they saw in hell, <abbr title="two">ii.</abbr> <a href="#Page_519">519</a>;</li> +<li class="isub1">his prototype in India, <a href="#Page_519"><i>ib.</i></a></li> + +<li class="indx">Simon ben Iochai, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">Stylites, lived 36 years atop of a pillar, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a>;</li> +<li class="isub1">cured a dragon of a sore eye, <a href="#Page_77"><i>ib.</i></a></li> + +<li class="indx">Simon Magus, a personification of the apostle Paul, <abbr title="two">ii.</abbr> <a href="#Page_89">89</a>;</li> +<li class="isub1">powers attributed to him, <abbr title="one">i.</abbr> 471;</li> +<li class="isub1">his journey through the air, <abbr title="two">ii.</abbr> <a href="#Page_357">357</a>;</li> +<li class="isub1">and Peter, <abbr title="two">ii.</abbr> <a href="#Page_190">190</a>, <a href="#Page_191">191</a></li> + +<li class="indx">Simoun, or the wind of the desert, called Diabolos, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a></li> + +<li class="indx">Simulacrum of a Roumanian lady conducted by a Shaman to the tent of the author, <abbr title="two">ii.</abbr> <a href="#Page_627">627</a>, <a href="#Page_628">628</a></li> + +<li class="indx">Sin the necessary cause of the greatest good, <abbr title="two">ii.</abbr> <a href="#Page_479">479</a></li> + +<li class="indx">Sinai, Mount, metals smelted there, <abbr title="one">i.</abbr> 542;</li> +<li class="isub1">story of Moses and the brass seraph, <i>ib.</i></li> + +<li class="indx">Singing sands, <abbr title="one">i.</abbr> 605</li> + +<li class="indx">Sins, the five which divide the offender from his associates, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Siphra Dzeniouta, <abbr title="one">i.</abbr> 1</li> + +<li class="indx">Sister’s son inheriting a crown, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a></li> + +<li class="indx">Sistra at the Israelitish festival, <abbr title="two">ii.</abbr> <a href="#Page_45">45</a></li> + +<li class="indx">Siva, the fire-god, same as Bel and Saturn or Kronos, <abbr title="one">i.</abbr> 263;</li> +<li class="isub1">vigil-night, <abbr title="one">i.</abbr> 446;</li> +<li class="isub1">represented as sacrificing a rhinoceros instead of his son, <abbr title="one">i.</abbr> 577, 578;</li> +<li class="isub1">identical with Baal, Moloch, Saturn and Abraham, <abbr title="one">i.</abbr> 578;</li> +<li class="isub1">created Adhima and Heva, ancestors of the present race of mankind, <abbr title="one">i.</abbr> 590;</li> +<li class="isub1">hurls fallen angels into Onderah, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">his paradise, <abbr title="two">ii.</abbr> <a href="#Page_234">234</a>;</li> +<li class="isub1">hurls the devils into the bottomless pit, <abbr title="two">ii.</abbr> <a href="#Page_238">238</a>;</li> +<li class="isub1">Sabazios and Sabaoth the same divinity, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a>;</li> +<li class="isub1">the same as the western chief gods, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a>;</li> +<li class="isub1">most intellectual of the gods, <a href="#Page_524"><i>ib.</i></a></li> + +<li class="indx">Six principles of man, <abbr title="two">ii.</abbr> <a href="#Page_367">367</a>;</li> +<li class="isub1">days of evolution and one of repose, <abbr title="two">ii.</abbr> <a href="#Page_422">422</a>;</li> +<li class="isub1">sacred syllables, “aum mani padma houm,” <abbr title="two">ii.</abbr> <a href="#Page_606">606</a>;</li> +<li class="isub1">races of men mentioned in laws of Manu, <abbr title="one">i.</abbr> 590;</li> +<li class="isub1">thousand years the term of creation, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">thousand infant skulls found in a fish-pond by a convent in Rome, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a></li> + +<li class="indx">Sixteenth incarnation of Buddha at Urga, <abbr title="two">ii.</abbr> <a href="#Page_617">617</a></li> + +<li class="indx">Sixth degree, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Sixty thousand (60,428) paid religious teachers in the United States, <abbr title="two">ii.</abbr> <a href="#Page_1">1</a></li> + +<li class="indx">Skepticism a malady, <abbr title="one">i.</abbr> 115</li> + +<li class="indx">Skill displayed in embalming in Thibet, <abbr title="two">ii.</abbr> <a href="#Page_603">603</a>, <a href="#Page_604">604</a></li> + +<li class="indx">Skulls of infants found at nunneries, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a>, <a href="#Page_210">210</a></li> + +<li class="indx">Slade, the medium, pretended exposure by <abbr title="Professor">Prof.</abbr> Lankester, <abbr title="one">i.</abbr> 118, 224</li> + +<li class="indx">Slavonian Christians now assailed by the Catholics, <abbr title="two">ii.</abbr> <a href="#Page_81">81</a></li> + +<li class="indx">Slavonians, the mystic word, <abbr title="two">ii.</abbr> <a href="#Page_42">42</a></li> + +<li class="indx">Smaragdine, tablet of Hermes, found at Hebron, <abbr title="one">i.</abbr> 507</li> + +<li class="indx">Smith, George, his reading of the Assyrian tablets, <abbr title="two">ii.</abbr> <a href="#Page_422">422</a>;</li> +<li class="isub1">his reading of the story of Sargon, <abbr title="two">ii.</abbr> <a href="#Page_442">442</a></li> + +<li class="indx">Snake-symbol of Phanes, the mundane serpent and mundane year, <abbr title="one">i.</abbr> 146, 151, 157</li> + +<li class="indx">Smyth, <abbr title="Professor">Prof.</abbr> Piazzi, on the corn-bin, <abbr title="one">i.</abbr> 519; + + +<span class="pagenum"><a id="Page_684">684</a></span></li> +<li class="isub1">mathematical description of the great pyramid, <abbr title="one">i.</abbr> 520</li> + +<li class="indx">Snake-skin considered magnetic, <abbr title="two">ii.</abbr> <a href="#Page_507">507</a></li> + +<li class="indx">Snake’s Hole, the subterranean passage terminating at the root of the heavens, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Snakes kept in Moslem mosques, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">reared with children in India, <a href="#Page_490"><i>ib.</i></a></li> + +<li class="indx">Snout of a seraph preserved as a relic, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Society not certain but that all ends in annihilation, <abbr title="two">ii.</abbr> <a href="#Page_3">3</a></li> + +<li class="indx">“Society,” British, in India, its supercilious contempt for the Hindus and marvels in Hindustan, <abbr title="two">ii.</abbr> <a href="#Page_613">613</a></li> + +<li class="indx">Socrates, his demoniac or divine faculty and its service, <abbr title="one">i.</abbr> 131;</li> +<li class="isub1">his demon, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a>;</li> +<li class="isub1">same as the <i>nous</i> or spirit, <abbr title="two">ii.</abbr> <a href="#Page_284">284</a>;</li> +<li class="isub1">opinion of Justin Martyr about his future fate criticised, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">a medium, and therefore not initiated, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a>;</li> +<li class="isub1">why put to death as an atheist, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Sod, an arcanum of Mystery, <abbr title="one">i.</abbr> 301, 555;</li> +<li class="isub1">the Mysteries of Baal, Adonis and Bacchus, <i>ib.</i>;</li> +<li class="isub1">the <i>secret</i> of Simeon and Levi, <i>ib.</i>;</li> +<li class="isub1">great, of the Kadeshim, <abbr title="two">ii.</abbr> <a href="#Page_131">131</a></li> + +<li class="indx">Sodales, or priest-colleges, Moses their chief, <a href="#Page_555">555</a></li> + +<li class="indx">Sodalian oath, <abbr title="one">i.</abbr> 409</li> + +<li class="indx">Sodom and Gomorrah, suffering eternal fire, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Sohar, its compilation, <abbr title="two">ii.</abbr> <a href="#Page_348">348</a>;</li> +<li class="isub1">its theories like the Hindu, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a></li> + +<li class="indx">Solar trinity, red, blue and yellow, <abbr title="two">ii.</abbr> <a href="#Page_417">417</a>;</li> +<li class="isub1">dynasty in India, the Surga Vansa, <abbr title="two">ii.</abbr> <a href="#Page_437">437</a></li> + +<li class="indx">Solemn ceremony of the Druzes, <abbr title="two">ii.</abbr> <a href="#Page_312">312</a></li> + +<li class="indx">Solidarities of Greece and Rome, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a></li> + +<li class="indx">Solitary Copts, students of ancient lore, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a></li> + +<li class="indx">Solomon, or Sol-Om-On, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a>; <abbr title="one">i.</abbr> 19;</li> +<li class="isub1">obtained secret learning, <abbr title="one">i.</abbr> 135;</li> +<li class="isub1">seal of Hindu origin, <i>ib.</i>;</li> +<li class="isub1">ships to Ophir or India, <abbr title="one">i.</abbr> 136;</li> +<li class="isub1">his seven abominations, <abbr title="two">ii.</abbr> <a href="#Page_67">67</a>;</li> +<li class="isub1">learned from Votan the particulars of the products of the occident, <abbr title="one">i.</abbr> 546;</li> +<li class="isub1">the builder of temples, <abbr title="two">ii.</abbr> <a href="#Page_439">439</a>;</li> +<li class="isub1">revolts against him, <a href="#Page_439"><i>ib.</i></a>;</li> +<li class="isub1">his temple never visited by the prophets, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a>;</li> +<li class="isub1">and his temple only allegorical, <abbr title="two">ii.</abbr> <a href="#Page_391">391</a>;</li> +<li class="isub1">temple, the brazen columns and bowls to aid in entheastic power, <abbr title="two">ii.</abbr> <a href="#Page_542">542</a></li> + +<li class="indx">Soma, juice of, produces trance, <abbr title="one">i.</abbr> 357</li> + +<li class="indx">Somona, the Singalese Samson, <abbr title="one">i.</abbr> 577</li> + +<li class="indx">“Son of Man,” <abbr title="two">ii.</abbr> <a href="#Page_232">232</a></li> + +<li class="indx">Son of God at one with man, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a></li> + +<li class="indx">Sons of the Serpent-God, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Son-Ka-po, the Shaberon, or avatar and great reformer, immaculately conceived, and translated without dying into heaven, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Sophia or wisdom, <abbr title="two">ii.</abbr> <a href="#Page_41">41</a>;</li> +<li class="isub1">the Holy Ghost as a female principle, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">the Gnostic principle of wisdom, the same as Sephira and Metis, <abbr title="one">i.</abbr> 263</li> + +<li class="indx">Sorcerer in Africa, impervious to bullets, <abbr title="one">i.</abbr> 379</li> + +<li class="indx">Sorcerers, burned when not priests, <abbr title="two">ii.</abbr> <a href="#Page_58">58</a></li> + +<li class="indx">Sorcery, <abbr title="one">i.</abbr> 279;</li> +<li class="isub1">misapplied arcane knowledge, <abbr title="two">ii.</abbr> <a href="#Page_581">581</a>;</li> +<li class="isub1">few facts better established, <abbr title="one">i.</abbr> 366;</li> +<li class="isub1">with blood, <abbr title="two">ii.</abbr> <a href="#Page_567">567</a>, <a href="#Page_568">568</a>;</li> +<li class="isub1">practised at the Vatican, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>;</li> +<li class="isub1">approved by Augustine, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a>;</li> +<li class="isub1">employed for crime, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a></li> + +<li class="indx">Sortes Sanctorum, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a>, <a href="#Page_21">21</a></li> + +<li class="indx">Sortie of Satan into New England, <abbr title="two">ii.</abbr> <a href="#Page_503">503</a></li> + +<li class="indx">Sortilegium or sorcery, practised by clergy and monks, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">Gregory of Tours, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Sosigenes, reformed the calendar for Cæsar, <abbr title="one">i.</abbr> 11</li> + +<li class="indx">Sosiosh, the tenth avatar and fifth Buddha, <abbr title="two">ii.</abbr> <a href="#Page_236">236</a>;</li> +<li class="isub1">a permutation of Vishnu, <abbr title="two">ii.</abbr> <a href="#Page_237">237</a></li> + +<li class="indx">Sotheran, Charles, letter on Freemasonry, <abbr title="two">ii.</abbr> <a href="#Page_388">388</a></li> + +<li class="indx">Soul, displays power when the body is asleep, <abbr title="one">i.</abbr> 199;</li> +<li class="isub1">the two named by Plato, <abbr title="one">i.</abbr> 276;</li> +<li class="isub1">marvellous power, <abbr title="one">i.</abbr> 280;</li> +<li class="isub1">passage through the seven planetary chambers, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">spirit wholly distinct, <abbr title="one">i.</abbr> 315;</li> +<li class="isub1">dissolves into ether, <i>ib.</i>;</li> +<li class="isub1">possible loss of its distinct being, <abbr title="one">i.</abbr> 316, 317;</li> +<li class="isub1">the garment of the spirit, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">exists as preexisting matter, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">doctrine of the Greek and Roman philosophers, <abbr title="one">i.</abbr> 429;</li> +<li class="isub1">of Aristotle, Homer, the Jains and Brahmans, <i>ib.</i>;</li> +<li class="isub1">the camera in which facts are fixed, <abbr title="one">i.</abbr> 486;</li> +<li class="isub1">escaping temporarily from the body, <abbr title="two">ii.</abbr> <a href="#Page_105">105</a>;</li> +<li class="isub1">may dwell in paradise while the body lives in this world, <abbr title="one">i.</abbr> 602;</li> +<li class="isub1">punished by union with the body, <abbr title="two">ii.</abbr> <a href="#Page_112">112</a>;</li> +<li class="isub1">the Vedic doctrine, <abbr title="two">ii.</abbr> <a href="#Page_263">263</a>;</li> +<li class="isub1">universal, when it sleeps, <abbr title="two">ii.</abbr> <a href="#Page_274">274</a>;</li> +<li class="isub1">its transmigration does not relate to man’s condition after death, <abbr title="two">ii.</abbr> <a href="#Page_280">280</a>;</li> +<li class="isub1">its feminine, <abbr title="two">ii.</abbr> <a href="#Page_281">281</a>;</li> +<li class="isub1">a part of it mortal, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a>;</li> +<li class="isub1">the doctrine of Pythagoras, <abbr title="two">ii.</abbr> <a href="#Page_283">283</a>;</li> +<li class="isub1">Plato’s definition, <abbr title="two">ii.</abbr> <a href="#Page_285">285</a>, <a href="#Page_286">286</a>;</li> +<li class="isub1">its paralysis during life, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a>;</li> +<li class="isub1">not knit to flesh, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a>;</li> +<li class="isub1">sentient, the Ego, inseparable from the brain, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a>;</li> +<li class="isub1">raised above inferior good, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a>;</li> +<li class="isub1">power to liberate itself and behold things subjectively, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a>;</li> +<li class="isub1">its eight faculties, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a>;</li> +<li class="isub1">its teachings authoritative, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a>;</li> +<li class="isub1">possesses a power of prescience even when in the body, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a>;</li> +<li class="isub1">disembodied, meets itself at the gate of Paradise, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a>;</li> +<li class="isub1">of the world the archeal universal, “mind,” Sophia the Holy Ghost as a female principle, <abbr title="one">i.</abbr> 130;</li> +<li class="isub1">doctrine of Baptista Porta, <abbr title="one">i.</abbr> 208;</li> +<li class="isub1">external, <abbr title="one">i.</abbr> 276;</li> +<li class="isub1">higher mortal, <i>ib.</i>;</li> +<li class="isub1">the great universal, union with it does not involve loss of individuality, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a></li> + +<li class="indx">Soul-blind like color-blind, <abbr title="one">i.</abbr> 387</li> + +<li class="indx">Soul-electricity, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Soul-deaths, <abbr title="two">ii.</abbr> <a href="#Page_369">369</a></li> + +<li class="indx">Soulless men yet living, <abbr title="two">ii.</abbr> <a href="#Page_369">369</a></li> + +<li class="indx">Souls, or immortal gods emanate from the triad, <abbr title="one">i.</abbr> 348;</li> +<li class="isub1">come to souls and impart to them information, <abbr title="two">ii.</abbr> <a href="#Page_594">594</a></li> + +<li class="indx">Source of the religious faiths of mankind, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a>;</li> +<li class="isub1">double, of every religion, <a href="#Page_639"><i>ib.</i></a></li> + +<li class="indx">South Carolina, statutes in force in 1865, imposing the death-penalty for witchcraft, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">Sparks or old worlds that perished, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a></li> + +<li class="indx">Speaking images, <abbr title="one">i.</abbr> 505</li> + +<li class="indx">Specialties in medical practice in Egypt, <abbr title="one">i.</abbr> 545</li> + +<li class="indx">Speculative Masons, <abbr title="two">ii.</abbr> <a href="#Page_392">392</a></li> + +<li class="indx">Spectre of a herdsman in Bavaria, <abbr title="one">i.</abbr> 451 + + +<span class="pagenum"><a id="Page_685">685</a></span></li> + +<li class="indx">Spectroscope, confirmed doctrines of Paracelsus, <abbr title="one">i.</abbr> 168, 169</li> + +<li class="indx">Spell of the evil eye, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a></li> + +<li class="indx">Spheres, music of, <abbr title="one">i.</abbr> 275</li> + +<li class="indx">Spinoza, his philosophy, <abbr title="one">i.</abbr> 93;</li> +<li class="isub1">furnishes a key to the unwritten secret, <abbr title="one">i.</abbr> 308</li> + +<li class="indx">Spirit, its origin, <abbr title="one">i.</abbr> 258;</li> +<li class="isub1">not existing, but immortal, <abbr title="one">i.</abbr> 291;</li> +<li class="isub1">or spiritus, the soul or <i>anima mundi</i>, the mother, <abbr title="one">i.</abbr> 299, 300;</li> +<li class="isub1">progeny of, <abbr title="one">i.</abbr> 301;</li> +<li class="isub1">human, an emanation of the eternal spirit, <abbr title="one">i.</abbr> 305;</li> +<li class="isub1">never entered wholly into the body, <abbr title="one">i.</abbr> 306;</li> +<li class="isub1">is masculine, <abbr title="two">ii.</abbr> <a href="#Page_281">281</a>;</li> +<li class="isub1">of man preëxistent, <abbr title="two">ii.</abbr> <a href="#Page_280">280</a>;</li> +<li class="isub1">distinct from soul, <abbr title="one">i.</abbr> 315;</li> +<li class="isub1">individualization depends upon it, <i>ib.</i>;</li> +<li class="isub1">becomes an angel, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">its preëxistence believed, <i>ib.</i>;</li> +<li class="isub1">alone immortal, <abbr title="two">ii.</abbr> <a href="#Page_362">362</a>;</li> +<li class="isub1">leaving an old for a young body, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a>;</li> +<li class="isub1">by its vision all things can be known, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">may abandon the body for specific periods, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a>;</li> +<li class="isub1">the sole original unity, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a>;</li> +<li class="isub1">the interpreter of God to man, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a>;</li> +<li class="isub1">its Protean powers little known by spiritualists, <abbr title="two">ii.</abbr> <a href="#Page_638">638</a></li> + +<li class="indx">Spirit-ancestor, a serpent, 45, 46</li> + +<li class="indx">Spirit-form, <abbr title="one">i.</abbr> 197</li> + +<li class="indx">Spirit-voices not articulate, <abbr title="one">i.</abbr> 68;</li> +<li class="isub1">audible, <abbr title="one">i.</abbr> 220</li> + +<li class="indx">Spirit-intercourse, 446,000,000 believers, <abbr title="one">i.</abbr> 117</li> + +<li class="indx">Spirit-flowers produced by a Bikshuni, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Spiritists of France attacked by the Roman church, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a></li> + +<li class="indx">Spirits that control mediums, generally human, <abbr title="one">i.</abbr> 67;</li> +<li class="isub1">cannot “materialize,” <i>ib.</i>;</li> +<li class="isub1">not attracted by every body alike, <abbr title="one">i.</abbr> 69;</li> +<li class="isub1">produce few of the “physical phenomena,” <abbr title="one">i.</abbr> 73;</li> +<li class="isub1">the seven, <abbr title="one">i.</abbr> 300, 301;</li> +<li class="isub1">not possessed of the same attractions, <abbr title="one">i.</abbr> 344;</li> +<li class="isub1">or ghosts, hurt by weapons, <abbr title="one">i.</abbr> 363;</li> +<li class="isub1">heard talking in the desert of Lop, and elsewhere, <abbr title="one">i.</abbr> 604;</li> +<li class="isub1">three categories of communication, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a>;</li> +<li class="isub1">may take possession of bodies in the absence of the soul, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a>;</li> +<li class="isub1">bad, compelled Garma-Khian to appear and render an account, <abbr title="two">ii.</abbr> <a href="#Page_616">616</a>;</li> +<li class="isub1">city of, <a href="#Page_616"><i>ib.</i></a></li> + +<li class="indx">Spiritual phenomena among the Shakers, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a>;</li> +<li class="isub1">discountenanced by the clergy, <abbr title="one">i.</abbr> 26;</li> +<li class="isub1">chase the scientists, <abbr title="one">i.</abbr> 41;</li> +<li class="isub1">Iamblichus forbids the endeavor to procure them, <abbr title="one">i.</abbr> 219;</li> +<li class="isub1">sun, <abbr title="one">i.</abbr> 29, 32;</li> +<li class="isub1">the magnet of Kircher, <abbr title="one">i.</abbr> 208, 209;</li> +<li class="isub1">Gama, Ormazd, the soul of things, God, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">invisible and in the centre of space, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">the supreme deity, <abbr title="two">ii.</abbr> <a href="#Page_13">13</a>;</li> +<li class="isub1">death, its cause, <abbr title="one">i.</abbr> 318;</li> +<li class="isub1">eyes, <abbr title="one">i.</abbr> 145;</li> +<li class="isub1">sight, scientists without it, <abbr title="one">i.</abbr> 318;</li> +<li class="isub1">photography, <abbr title="one">i.</abbr> 486</li> + +<li class="indx">Spiritual entity, in man, an ancient doctrine, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a>;</li> +<li class="isub1">transferred, <abbr title="two">ii.</abbr> <a href="#Page_563">563</a>;</li> +<li class="isub1">limbs, can be made visible, <abbr title="two">ii.</abbr> <a href="#Page_596">596</a>;</li> +<li class="isub1">world in proximity to us, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a>;</li> +<li class="isub1">state, as unfolded in the Sankhya, a philosophy, <abbr title="two">ii.</abbr> <a href="#Page_593">593</a>;</li> +<li class="isub1">numerals, <abbr title="one">i.</abbr> 514;</li> +<li class="isub1">crisis of the Shaman, <abbr title="two">ii.</abbr> <a href="#Page_625">625</a>;</li> +<li class="isub1">or magical powers exist in every man, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a>;</li> +<li class="isub1">circles are constructed on no principle, <abbr title="two">ii.</abbr> <a href="#Page_638">638</a>;</li> +<li class="isub1">Self the sole and Supreme God, <abbr title="two">ii.</abbr> <a href="#Page_566">566</a></li> + +<li class="indx">Spiritualism, drifting, <abbr title="one">i.</abbr> 53;</li> +<li class="isub1">efforts of Positivists to uproot, <abbr title="one">i.</abbr> 76, 83;</li> +<li class="isub1">pretends only to be a science, <abbr title="one">i.</abbr> 83;</li> +<li class="isub1">pronounced a delusion in Russia, <abbr title="one">i.</abbr> 118;</li> +<li class="isub1">universally diffused from remote antiquity, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">why it must continue to vegetate, <abbr title="two">ii.</abbr> <a href="#Page_636">636</a>;</li> +<li class="isub1">is iconoclastic, not constructed, <abbr title="two">ii.</abbr> <a href="#Page_637">637</a>;</li> +<li class="isub1">not scientific, <abbr title="two">ii.</abbr> <a href="#Page_637">637</a>, <a href="#Page_638">638</a>;</li> +<li class="isub1">exoteric, too much directed to personal matters, <a href="#Page_638"><i>ib.</i></a>;</li> +<li class="isub1">esoteric, very rare, <a href="#Page_638"><i>ib.</i></a></li> + +<li class="indx">Spiritualists, the majority remain in the religious denominations, <abbr title="two">ii.</abbr> <a href="#Page_2">2</a>;</li> +<li class="isub1">take no active part in the formation of a system of philosophy, <abbr title="two">ii.</abbr> <a href="#Page_637">637</a>;</li> +<li class="isub1">start with a fallacy, <abbr title="two">ii.</abbr> <a href="#Page_638">638</a></li> + +<li class="indx">Splendor, mighty Lord of, <abbr title="one">i.</abbr> 301</li> + +<li class="indx">Spurious passage in the First Epistle of John, <abbr title="two">ii.</abbr> <a href="#Page_177">177</a></li> + +<li class="indx">Square hat of the Hierophant, <abbr title="two">ii.</abbr> <a href="#Page_392">392</a></li> + +<li class="indx">Squirrel materialized, <abbr title="one">i.</abbr> 329</li> + +<li class="indx">Sri-Iantara, or Solomon’s seal, <abbr title="two">ii.</abbr> <a href="#Page_265">265</a></li> + +<li class="indx">Stainton, Moses, his criticisms of popular spiritualism, <abbr title="two">ii.</abbr> <a href="#Page_638">638</a></li> + +<li class="indx">Stan-gyour, a work on magic, <abbr title="one">i.</abbr> 580</li> + +<li class="indx">Stanhope, Lady Esther, faints at a Yezidi orgy, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Star of Bethlehem, rays carried home by a monk as relics, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Starry heaven, worship proposed under Christian names, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a></li> + +<li class="indx">Stars, ignition, <abbr title="one">i.</abbr> 254;</li> +<li class="isub1">influence on fates of men, <abbr title="one">i.</abbr> 259;</li> +<li class="isub1">and man have direct affinity, <abbr title="one">i.</abbr> 168, 169</li> + +<li class="indx">Statues, restorative of health, <abbr title="one">i.</abbr> 283;</li> +<li class="isub1">possible to animate them, <abbr title="one">i.</abbr> 485;</li> +<li class="isub1">endowed with reason, <abbr title="one">i.</abbr> 613</li> + +<li class="indx">Steam-engine, invented by Hero of Alexandria, <abbr title="one">i.</abbr> 241</li> + +<li class="indx">Stedingers, accused and exterminated, <abbr title="two">ii.</abbr> <a href="#Page_331">331</a></li> + +<li class="indx">Steel, rusts in India and Egypt, <abbr title="one">i.</abbr> 211;</li> +<li class="isub1">superior article in India, <abbr title="one">i.</abbr> 538;</li> +<li class="isub1">in Egypt, <i>ib.</i></li> + +<li class="indx">Steeples, turrets, and domes, phallic symbols, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Stephens, believes the key to American hieroglyphs will yet be obtained, <abbr title="one">i.</abbr> 546;</li> +<li class="isub1">story of the unknown city of the Mayas, <abbr title="one">i.</abbr> 547</li> + +<li class="indx">Stewart, <abbr title="Professor">Prof.</abbr> Balfour, his tribute to Herakleitus, <abbr title="one">i.</abbr> 422;</li> +<li class="isub1">warning to scientists, <abbr title="one">i.</abbr> 424;</li> +<li class="isub1">denies perpetual light, <abbr title="one">i.</abbr> 510</li> + +<li class="indx">Stigmata, or birth-marks, <abbr title="one">i.</abbr> 384;</li> +<li class="isub1">produced by sorcery of a Jesuit priest, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a></li> + +<li class="indx">Stone of Memphis, its potency to prevent pain, <abbr title="one">i.</abbr> 540;</li> +<li class="isub1">two tables, masculine and feminine, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a>;</li> +<li class="isub1">a Shaman’s talisman, “spoke” saving the author’s life, <abbr title="two">ii.</abbr> <a href="#Page_626">626</a></li> + +<li class="indx">Stonehenge, its gods recognized as the divinities of Delphos and Babylon, <abbr title="one">i.</abbr> 550;</li> +<li class="isub1">remarkable statement of Dr. Stukely, <abbr title="one">i.</abbr> 572;</li> +<li class="isub1">Hamitic in plan, <i>ib.</i></li> + +<li class="indx">Stoics, belief concerning God, <abbr title="one">i.</abbr> 317</li> + +<li class="indx">Stones, their secret virtues, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Strangers, never admitted into a caste, nor to religion, <abbr title="one">i.</abbr> 581</li> + +<li class="indx">Stukely, Dr., remarks concerning Stonehenge, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">Subjective mediums, <abbr title="one">i.</abbr> 311; + + +<span class="pagenum"><a id="Page_686">686</a></span></li> +<li class="isub1">communication with human god-like spirits, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a></li> + +<li class="indx">Subsidy paid by the East India Company to maintain worship at the pagodas, <abbr title="two">ii.</abbr> <a href="#Page_624">624</a></li> + +<li class="indx">Subterranean passages in Peru, <abbr title="one">i.</abbr> 595, 597</li> + +<li class="indx">Subtile influence emanated from every man’s body, <abbr title="two">ii.</abbr> <a href="#Page_610">610</a></li> + +<li class="indx">Suetonius knew nothing of Christians, <abbr title="two">ii.</abbr> <a href="#Page_535">535</a>, <a href="#Page_536">536</a></li> + +<li class="indx">Suez Canal, <abbr title="one">i.</abbr> 516, 517;</li> +<li class="isub1">that of Necho, <abbr title="one">i.</abbr> 517</li> + +<li class="indx">Sufis, their idea of one universal creed, <abbr title="two">ii.</abbr> <a href="#Page_306">306</a></li> + +<li class="indx">Suicide and insanity caused by Elementaries, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Suicides and murderers, <abbr title="one">i.</abbr> 344</li> + +<li class="indx">Sulanuth, <abbr title="one">i.</abbr> 325</li> + +<li class="indx">Sulphur, the secret fire or spirit of the alchemists, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">and quicksilver, a preparation to promote longevity, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>, <a href="#Page_621">621</a></li> + +<li class="indx">Summary of Koheleth, <abbr title="two">ii.</abbr> <a href="#Page_476">476</a></li> + +<li class="indx">Sun, an emblem of the sun-god, <abbr title="one">i.</abbr> 270;</li> +<li class="isub1">only a magnet or reflector, <abbr title="one">i.</abbr> 271;</li> +<li class="isub1">has no more heat in it than the moon, <i>ib.</i>;</li> +<li class="isub1">represented under the image of a dragon, <abbr title="one">i.</abbr> 552;</li> +<li class="isub1">made the location of hell, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a>;</li> +<li class="isub1">view of Pythagoras, <a href="#Page_12"><i>ib.</i></a>;</li> +<li class="isub1">increases the magnetic exhalations, <abbr title="two">ii.</abbr> <a href="#Page_611">611</a>;</li> +<li class="isub1">and serpent-worship, the religion of the Phœnicians and Mosaic Israelites, <abbr title="one">i.</abbr> 555</li> + +<li class="indx">Sun-worship once contemplated by Catholics, <abbr title="two">ii.</abbr> <a href="#Page_450">450</a></li> + +<li class="indx">Sun-worshippers always regarded the sun as an emblem of the spiritual sun, <abbr title="one">i.</abbr> 270</li> + +<li class="indx">Sunrise and sunset as taught by the Shastras, <abbr title="one">i.</abbr> 10</li> + +<li class="indx">Supersentient soul, <abbr title="two">ii.</abbr> <a href="#Page_590">590</a></li> + +<li class="indx">“Superstitions” in regard to drowned persons, <abbr title="two">ii.</abbr> <a href="#Page_611">611</a></li> + +<li class="indx">Supreme Being denied by modern science, <abbr title="one">i.</abbr> 16;</li> +<li class="isub1">by the positivists, <abbr title="one">i.</abbr> 71;</li> +<li class="isub1">never rejected by Buddhistical philosophy, <abbr title="one">i.</abbr> 292;</li> +<li class="isub1">Essence, <abbr title="two">ii.</abbr> <a href="#Page_213">213</a>, <a href="#Page_214">214</a>;</li> +<li class="isub1">the Swayambhuva and En-Soph, <abbr title="two">ii.</abbr> <a href="#Page_218">218</a>;</li> +<li class="isub1">mystery of the holy syllable, <abbr title="two">ii.</abbr> <a href="#Page_114">114</a></li> + +<li class="indx">Surgery of Yogis and Talapoins, <abbr title="two">ii.</abbr> <a href="#Page_621">621</a></li> + +<li class="indx">Surnden, <abbr title="Reverend">Rev.</abbr> T., on locality of hell, <abbr title="two">ii.</abbr> <a href="#Page_12">12</a></li> + +<li class="indx">Sutrantika, the sect having secret Buddhistic religion, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a></li> + +<li class="indx">Suttee, or burning of widows, not practised when the Code of Manu was compiled, <abbr title="one">i.</abbr> 588</li> + +<li class="indx">Swâbhâvikas, Hindu pantheists, the teachers of protoplasm, <abbr title="one">i.</abbr> 250;</li> +<li class="isub1">their views of Essence, <abbr title="two">ii.</abbr> <a href="#Page_262">262</a></li> + +<li class="indx">Swayambhuva, the unrevealed Deity, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">the unity of three trinities, making with himself two prajapatis, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>, <a href="#Page_40">40</a>;</li> +<li class="isub1">the Supreme Essence the same as En-Soph, <abbr title="two">ii.</abbr> <a href="#Page_214">214</a></li> + +<li class="indx">Swearing forbidden by Jesus, <abbr title="two">ii.</abbr> <a href="#Page_273">273</a></li> + +<li class="indx">Sweat of <abbr title="Saint">St.</abbr> Michael, a phial of it preserved, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Swedenborg personated by a Diakka, <abbr title="one">i.</abbr> 219;</li> +<li class="isub1">on speech of spirits, <abbr title="one">i.</abbr> 220;</li> +<li class="isub1"><i>Heavenly Arcana</i>, <abbr title="one">i.</abbr> 306;</li> +<li class="isub1">a natural-born magician, but not an adept, <i>ib.</i>;</li> +<li class="isub1">made Thomas Vaughan his model, <i>ib.</i>;</li> +<li class="isub1">doctrine of correspondences, or hermetic symbolism, <i>ib.</i>;</li> +<li class="isub1">believed in possibility of losing individual existence, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">miraculous cures by his father, <abbr title="one">i.</abbr> 464;</li> +<li class="isub1">indicates <i>the lost word</i>, <abbr title="one">i.</abbr> 580;</li> +<li class="isub1">rite of, a Jesuitical product, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Swedenborgians believe in possible obliteration of the human personality, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">believe that the soul may abandon the body for specific periods, <abbr title="two">ii.</abbr> <a href="#Page_319">319</a></li> + +<li class="indx">Swedish system of Freemasonry, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a></li> + +<li class="indx">Syllabus and Koran, a great affinity acknowledged, <abbr title="two">ii.</abbr> <a href="#Page_82">82</a></li> + +<li class="indx">Sylvester <abbr title="Two">II.</abbr>, Pope, a sorcerer, <abbr title="two">ii.</abbr> <a href="#Page_56">56</a>;</li> +<li class="isub1">his “oracular head,” <abbr title="two">ii.</abbr> <a href="#Page_56">56</a></li> + +<li class="indx">Symbol, its use, <abbr title="two">ii.</abbr> <a href="#Page_93">93</a></li> + +<li class="indx">Symbols, <abbr title="one">i.</abbr> 21;</li> +<li class="isub1">Christian, and phallism, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Sympathy, mysterious, between plants and human beings, <abbr title="one">i.</abbr> 246;</li> +<li class="isub1">the offspring of light, <abbr title="one">i.</abbr> 309</li> + +<li class="indx">Synagogue, “deposited its inheritance in the hands of Christ,” <abbr title="two">ii.</abbr> <a href="#Page_477">477</a>;</li> +<li class="isub1">has not expired, <a href="#Page_477"><i>ib.</i></a></li> + +<li class="indx">Synesius, belief in metempsychosis, <abbr title="one">i.</abbr> 12;</li> +<li class="isub1">his quotation from the book of stone at Memphis, <abbr title="one">i.</abbr> 257;</li> +<li class="isub1">believed the spirit preëxisted from eternity as a distinct being, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">bishop of Cyrene, his letter to Hypatia, <abbr title="two">ii.</abbr> <a href="#Page_53">53</a>;</li> +<li class="isub1">adhered to the Platonic doctrines, <abbr title="two">ii.</abbr> <a href="#Page_198">198</a></li> + +<li class="indx">Systems, Indian, Chaldean and Ophite compared, <abbr title="two">ii.</abbr> <a href="#Page_170">170</a></li> + + +<li class="ifrst">Tabernacles or ingatherings, feast of, <abbr title="two">ii.</abbr> <a href="#Page_44">44</a>;</li> +<li class="isub1">regarded as Bacchic rites, <a href="#Page_44"><i>ib.</i></a></li> + +<li class="indx">Table, no demons enclosed, <abbr title="one">i.</abbr> 322</li> + +<li class="indx">Table-turning, <abbr title="one">i.</abbr> 99, 105</li> + +<li class="indx">Tainting of Souls, <abbr title="one">i.</abbr> 321</li> + +<li class="indx">Talapoins, of Siam, power over wild beasts, <abbr title="one">i.</abbr> 213;</li> +<li class="isub1">have incombustible cloth, <abbr title="one">i.</abbr> 231;</li> +<li class="isub1">have the <cite>Kabala</cite>, <cite>Bible</cite>, and other allegories in their manuscripts, <abbr title="one">i.</abbr> 577;</li> +<li class="isub1">Jesuits disguised as, <abbr title="two">ii.</abbr> <a href="#Page_371">371</a>;</li> +<li class="isub1">their secrets of medicine, <abbr title="two">ii.</abbr> <a href="#Page_621">621</a></li> + +<li class="indx">Tale of the Two Brothers of Central America, <abbr title="one">i.</abbr> 550</li> + +<li class="indx">Talisman, <abbr title="one">i.</abbr> 462; <abbr title="two">ii.</abbr> <a href="#Page_636">636</a></li> + +<li class="indx">Talismans of Apollonius, testimony of Justin Martyr, <abbr title="two">ii.</abbr> <a href="#Page_97">97</a></li> + +<li class="indx">Talmage, <abbr title="Reverend">Rev.</abbr> Dr., description of Martha, <abbr title="two">ii.</abbr> <a href="#Page_102">102</a></li> + +<li class="indx">Talmud, <abbr title="one">i.</abbr> 17</li> + +<li class="indx">Tamil-Hindus worship Kutti-Satan, perhaps Seth or Satan, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Tamti, the same as Belita, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a>;</li> +<li class="isub1">the sea, <abbr title="two">ii.</abbr> <a href="#Page_445">445</a></li> + +<li class="indx">Tanaim, the four who entered the garden, <abbr title="two">ii.</abbr> <a href="#Page_119">119</a>;</li> +<li class="isub1">the Kabalistic, <abbr title="two">ii.</abbr> <a href="#Page_470">470</a></li> + +<li class="indx">Tarchon, an Etruscan priest and his bryony-hedge, <abbr title="one">i.</abbr> 527</li> + +<li class="indx">Tartar robber detected by a Koordian sorcerer, <abbr title="two">ii.</abbr> <a href="#Page_631">631</a></li> + +<li class="indx">Tartary, magic, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">spiritualism, <abbr title="one">i.</abbr> 600;</li> +<li class="isub1">planchette-writing, <i>ib.</i>;</li> +<li class="isub1">happy and heathen, <abbr title="two">ii.</abbr> <a href="#Page_240">240</a></li> + +<li class="indx">Tau and astronomical cross of Egypt found at the palace of Palenque, <abbr title="one">i.</abbr> 572;</li> +<li class="isub1">the handled cross, a symbol of Eternal life, <abbr title="two">ii.</abbr> <a href="#Page_254">254</a>;</li> +<li class="isub1">the signet or name of God, <a href="#Page_254"><i>ib.</i></a>;</li> +<li class="isub1">the hierophantic investiture, <abbr title="two">ii.</abbr> <a href="#Page_365">365</a></li> + +<li class="indx">Taylor, Thomas, his testimony concerning Pythagoras, <abbr title="one">i.</abbr> 284; + + +<span class="pagenum"><a id="Page_687">687</a></span></li> +<li class="isub1">is unceremonious with the Mosaic God, <abbr title="one">i.</abbr> 288</li> + +<li class="indx">Taylor, Robert, his amended Credo, <abbr title="two">ii.</abbr> <a href="#Page_522">522</a></li> + +<li class="indx">Tcharaka, a Hindu physician of 5,000 years ago, <abbr title="one">i.</abbr> 560</li> + +<li class="indx">Tcherno-Bog, or Bogy, the ancient deity of the Russians, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Teaching of the soul, the highest method of knowledge, <abbr title="two">ii.</abbr> <a href="#Page_595">595</a></li> + +<li class="indx">Tear of Brahma, the hottest, becoming a sapphire, <abbr title="one">i.</abbr> 265</li> + +<li class="indx">Telegraphy, neurological, <abbr title="one">i.</abbr> 324</li> + +<li class="indx">Telephone, <abbr title="one">i.</abbr> 126;</li> +<li class="isub1">some such mode of communication possessed by the Egyptian priests, <abbr title="one">i.</abbr> 127</li> + +<li class="indx">Telescope in the light-house of Alexandria, <abbr title="one">i.</abbr> 528</li> + +<li class="indx">Templar rite, old English, of seven degrees, <abbr title="two">ii.</abbr> <a href="#Page_377">377</a></li> + +<li class="indx">Templarism is Jesuitism, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Templars, the founding of the ancient order, <abbr title="two">ii.</abbr> <a href="#Page_381">381</a>, <a href="#Page_382">382</a>;</li> +<li class="isub1">did not believe in Christ, <abbr title="two">ii.</abbr> <a href="#Page_382">382</a>;</li> +<li class="isub1">succeeded by the Jesuits, <abbr title="two">ii.</abbr> <a href="#Page_383">383</a>;</li> +<li class="isub1">the pseudo-order invented to obviate the imputation of Jesuitism, <abbr title="two">ii.</abbr> <a href="#Page_384">384</a></li> + +<li class="indx">Temple of the Holy Molecule, <abbr title="one">i.</abbr> 413;</li> +<li class="isub1">had possession of Eastern mysteries, <abbr title="two">ii.</abbr> <a href="#Page_380">380</a>;</li> +<li class="isub1">of the perpetual fire, <abbr title="two">ii.</abbr> <a href="#Page_632">632</a>;</li> +<li class="isub1">at Jerusalem, not so ancient as was pretended, <abbr title="two">ii.</abbr> <a href="#Page_389">389</a>;</li> +<li class="isub1">of Solomon, not esteemed by any Hebrew prophet, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Temples, anciently the repositories of science, <abbr title="one">i.</abbr> 25</li> + +<li class="indx">Ten, the Pythagorean, <abbr title="two">ii.</abbr> <a href="#Page_171">171</a>;</li> +<li class="isub1">virtues of initiation, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a></li> + +<li class="indx">Teraphim, Kabeiri-gods, <abbr title="one">i.</abbr> 570;</li> +<li class="isub1">identical with Seraphim, <i>ib.</i>;</li> +<li class="isub1">serpent-images, <i>ib.</i>;</li> +<li class="isub1">received by Dardanus as a dowry and carried to Samothrace and Troy, <i>ib.</i></li> + +<li class="indx">Teratology, named by Geoffroi <abbr title="Saint">St.</abbr> Hilaire, <abbr title="one">i.</abbr> 390</li> + +<li class="indx">Terrestrial elementary spirits, <abbr title="one">i.</abbr> 319;</li> +<li class="isub1">circulation, <abbr title="one">i.</abbr> 503;</li> +<li class="isub1">immortality, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a></li> + +<li class="indx">Tertullian, <abbr title="one">i.</abbr> 46;</li> +<li class="isub1">on devils, <abbr title="one">i.</abbr> 159;</li> +<li class="isub1">believed the soul corporeal, <abbr title="one">i.</abbr> 317;</li> +<li class="isub1">desires to see all philosophers in the Gehenna-fire, <abbr title="two">ii.</abbr> <a href="#Page_250">250</a>;</li> +<li class="isub1">his intolerance, <abbr title="two">ii.</abbr> <a href="#Page_329">329</a></li> + +<li class="indx">Tetractys, <abbr title="one">i.</abbr> 9;</li> +<li class="isub1">the One, the Chaos, wisdom and reason, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a>; <abbr title="one">i.</abbr> 507</li> + +<li class="indx">Tetragram, <abbr title="one">i.</abbr> 506, 507</li> + +<li class="indx">Thales, believed water the primordial substance, <abbr title="one">i.</abbr> 134, 189;</li> +<li class="isub1">said to have discovered the electric properties of amber, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">his belief concerning water and the Divine Mind, <abbr title="two">ii.</abbr> <a href="#Page_458">458</a></li> + +<li class="indx">Thaumaturgist, his power of becoming invisible, or appearing in two or more forms, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Thaumaturgists, use the force known as Akasa, <abbr title="one">i.</abbr> 113;</li> +<li class="isub1">declared by Salverte to be knaves, <abbr title="one">i.</abbr> 115</li> + +<li class="indx">Thebes, or Th-aba, <abbr title="two">ii.</abbr> <a href="#Page_448">448</a>;</li> +<li class="isub1">ancient, <abbr title="one">i.</abbr> 523;</li> +<li class="isub1">its prodigious ruins, <abbr title="one">i.</abbr> 523, 524;</li> +<li class="isub1">the Twelve Tortures, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a></li> + +<li class="indx">Themura, <abbr title="two">ii.</abbr> <a href="#Page_298">298</a></li> + +<li class="indx">Theocletus, Grand Pontiff of the Order of the Temple, initiated the original Knight Templars, <abbr title="two">ii.</abbr> <a href="#Page_382">382</a></li> + +<li class="indx">Theology, comparative, and two-edged weapon, <abbr title="two">ii.</abbr> <a href="#Page_531">531</a>;</li> +<li class="isub1">Christian, subversive rather than promotive of spirituality and good morals, <abbr title="two">ii.</abbr> <a href="#Page_634">634</a></li> + +<li class="indx">Theologies, ancient, all agree, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a></li> + +<li class="indx">Theon of Smyrna, his explanation of the five grades in the Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_101">101</a></li> + +<li class="indx">Theomania of the Cevennois imputed to hysteria and epilepsy, <abbr title="one">i.</abbr> 371</li> + +<li class="indx">Theophrastus, legatee of Aristotle, <abbr title="one">i.</abbr> 320</li> + +<li class="indx">Theopœa, the art of endowing figures with life, <abbr title="one">i.</abbr> 615, 616;</li> +<li class="isub1">testimony of Jacolliot, <abbr title="one">i.</abbr> 616, 617</li> + +<li class="indx">Theosophists, their confederations in Germany, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Theosophy, disfigured by theology, <abbr title="one">i.</abbr> 13</li> + +<li class="indx">Therapeutæ, a branch of the Essenes, <abbr title="two">ii.</abbr> <a href="#Page_144">144</a></li> + +<li class="indx">Therapeutists probably Buddhists, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Thermuthis, the name of Pharaoh’s daughter and of the sacred asp, <abbr title="one">i.</abbr> 556</li> + +<li class="indx">Thespesius, apparently dead for three days, <abbr title="one">i.</abbr> 484</li> + +<li class="indx">Thessalian sorceresses evoked shadows with blood, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a></li> + +<li class="indx">Theurgic Mystery, <abbr title="two">ii.</abbr> <a href="#Page_563">563-575</a></li> + +<li class="indx">Theurgists, <abbr title="one">i.</abbr> 205-219;</li> +<li class="isub1">knew occult properties of magnetism and electricity, <abbr title="one">i.</abbr> 234;</li> +<li class="isub1">not “spirit-mediums,” <abbr title="two">ii.</abbr> <a href="#Page_118">118</a>;</li> +<li class="isub1">persecuted by the Christians, <abbr title="two">ii.</abbr> <a href="#Page_34">34</a></li> + +<li class="indx">Theurgy, its phenomena produced by magnetic powers, <abbr title="one">i.</abbr> 23;</li> +<li class="isub1">the devil at its head, <abbr title="one">i.</abbr> 161</li> + +<li class="indx">Thevetat, the “Dragon” of the Atlantis, <abbr title="one">i.</abbr> 593;</li> +<li class="isub1">his seduction of the people, <i>ib.</i></li> + +<li class="indx">Thing, the one, of the Smaragdine Tablet, <abbr title="one">i.</abbr> 507, 508;</li> +<li class="isub1">named by Hermetic philosophy, <abbr title="one">i.</abbr> 508</li> + +<li class="indx">Third emanation produces the universe of physical matter, and, finally, “Darkness and the Bad,” <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">race of men in Hesiod, <abbr title="one">i.</abbr> 558;</li> +<li class="isub1">in Popul-Vuh, <i>ib.</i>;</li> +<li class="isub1">race of men, the Nephilim, <abbr title="one">i.</abbr> 559</li> + +<li class="indx">Thirteen Mexican Serpent-Gods, <abbr title="one">i.</abbr> 572</li> + +<li class="indx">This book, its object, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a>, <a href="#Page_99">99</a></li> + +<li class="indx">Thomas, <abbr title="Saint">St.</abbr>, in Malabar, <abbr title="two">ii.</abbr> <a href="#Page_534">534</a>;</li> +<li class="isub1">Aquinas, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a>;</li> +<li class="isub1">Taylor, an expositor of Plato’s meaning, <abbr title="two">ii.</abbr> <a href="#Page_108">108</a>, <a href="#Page_109">109</a></li> + +<li class="indx">Thomson, Sir William, declares science bound to face every problem, <abbr title="one">i.</abbr> 223</li> + +<li class="indx">Thompson, <abbr title="Honorable">Hon.</abbr> R. W., denounced by a Catholic priest, <abbr title="two">ii.</abbr> <a href="#Page_378">378</a></li> + +<li class="indx">Thor, his electric hammer, <abbr title="one">i.</abbr> 160</li> + +<li class="indx">Thought affects the matter of another universe, <abbr title="one">i.</abbr> 310</li> + +<li class="indx">Thought-communication effected by a Shaman with his stone, <abbr title="two">ii.</abbr> <a href="#Page_627">627</a></li> + +<li class="indx">Thoughts guided by spiritual being, <abbr title="one">i.</abbr> 366;</li> +<li class="isub1">human, projected upon the universal ether, <abbr title="one">i.</abbr> 395; <abbr title="two">ii.</abbr> <a href="#Page_636">636</a></li> + +<li class="indx">Thrætaona, the Persian Michael, contending with Zohak, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Three degrees of the pleroma, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">tricks exhibited, <abbr title="one">i.</abbr> 73;</li> +<li class="isub1">degrees of communication with spirits, <abbr title="two">ii.</abbr> <a href="#Page_115">115</a>;</li> +<li class="isub1">emanations, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">kabalistic forces, <i>ib.</i>;</li> +<li class="isub1">Gods, or archial principles, First Cause, Logos, and World-soul, <abbr title="two">ii.</abbr> <a href="#Page_33">33</a>; + + +<span class="pagenum"><a id="Page_688">688</a></span></li> +<li class="isub1">Saviours, <abbr title="two">ii.</abbr> <a href="#Page_536">536</a>;</li> +<li class="isub1">legends concerning them, <abbr title="two">ii.</abbr> <a href="#Page_537">537-539</a>;</li> +<li class="isub1">enumeration of their followers, <abbr title="two">ii.</abbr> <a href="#Page_539">539</a>;</li> +<li class="isub1">births of man, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a>;</li> +<li class="isub1">three hundred million Buddhists seeking Nirvana, <abbr title="two">ii.</abbr> <a href="#Page_533">533</a>;</li> +<li class="isub1">mothers, <abbr title="one">i.</abbr> 257</li> + +<li class="indx">Three-sided prism of man’s nature, <abbr title="two">ii.</abbr> <a href="#Page_634">634</a></li> + +<li class="indx">Throwing spells by aid of the wind, <abbr title="two">ii.</abbr> <a href="#Page_632">632</a></li> + +<li class="indx">Thrum-stone, <abbr title="one">i.</abbr> 231</li> + +<li class="indx">Thummim, <abbr title="one">i.</abbr> 536, 537</li> + +<li class="indx">Θυμος, <i>thumos</i>, the astral soul, <abbr title="one">i.</abbr> 429</li> + +<li class="indx">Thury, <abbr title="Professor">Prof.</abbr>, on levitation, cited by de Gasparin, <abbr title="one">i.</abbr> 99, 109;</li> +<li class="isub1">his theory of spiritual phenomena, <abbr title="one">i.</abbr> 110;</li> +<li class="isub1">imputes them to the action of wills not human, <abbr title="one">i.</abbr> 112;</li> +<li class="isub1">psychode and ectenic force, <abbr title="one">i.</abbr> 113</li> + +<li class="indx">Tiara, papal, the coiffure of the Assyrian gods, <abbr title="two">ii.</abbr> <a href="#Page_94">94</a></li> + +<li class="indx">Tickets to Heaven, <abbr title="two">ii.</abbr> <a href="#Page_243">243</a></li> + +<li class="indx">Tiffereau, Theodore, assertion that he had made gold, <abbr title="one">i.</abbr> 509</li> + +<li class="indx">Tiger mesmerized, <abbr title="one">i.</abbr> 467</li> + +<li class="indx">Tigress, bereft of her cubs, mesmerized by a fakir, <abbr title="two">ii.</abbr> <a href="#Page_623">623</a></li> + +<li class="indx">Tikkun, the first born, the Heavenly Man, <abbr title="two">ii.</abbr> <a href="#Page_276">276</a></li> + +<li class="indx">Tillemont, declares all illustrious pagans condemned to the eternal torments of hell, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + +<li class="indx"><i>Timæus</i>, cannot be understood except by an initiate, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a></li> + +<li class="indx">Time and space no obstacles to the inner man, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Tir-thankara, the preceptor of Gautama, <abbr title="two">ii.</abbr> <a href="#Page_322">322</a></li> + +<li class="indx">Tissu, the spiritual teacher of Kublai-Khan, his great holiness, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a>;</li> +<li class="isub1">reforms religion, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">To Ον, of Plato, <abbr title="two">ii.</abbr> <a href="#Page_38">38</a></li> + +<li class="indx">Tobo, liberator of the soul of Adam, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a></li> + +<li class="indx">Todas, a strange people discovered in Southern Hindustan fifty years ago, <abbr title="two">ii.</abbr> <a href="#Page_613">613</a>;</li> +<li class="isub1">revered and maintained by the Badagas, <abbr title="two">ii.</abbr> <a href="#Page_614">614</a>;</li> +<li class="isub1">an order and not a race, <a href="#Page_614"><i>ib.</i></a></li> + +<li class="indx">Tolticas, said to be descended from the house of Israel, <abbr title="one">i.</abbr> 552</li> + +<li class="indx">Tooth, Navel and less comely relics of Jesus, <abbr title="two">ii.</abbr> <a href="#Page_71">71</a></li> + +<li class="indx">Tophet, a place in the valley of Gehenna, where a fire was kept and children immolated, <abbr title="two">ii.</abbr> <a href="#Page_11">11</a>;</li> +<li class="isub1">not a place of endless woe, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a></li> + +<li class="indx">Torquemeda, Tomas de, his prodigious cruelty, <abbr title="two">ii.</abbr> <a href="#Page_59">59</a>;</li> +<li class="isub1">burned Hebrew Bibles, <abbr title="two">ii.</abbr> <a href="#Page_430">430</a></li> + +<li class="indx">Torralva and his demon Zequiel, <abbr title="two">ii.</abbr> <a href="#Page_60">60</a></li> + +<li class="indx">Torturing people by means of Simulacra, <abbr title="two">ii.</abbr> <a href="#Page_55">55</a></li> + +<li class="indx">Toulouse, the Bishop of, his falsehoods about Protestants and Spiritualists of America, <abbr title="two">ii.</abbr> <a href="#Page_7">7</a></li> + +<li class="indx">Townshend, Colonel, remarkable power of suspending animation, <abbr title="one">i.</abbr> 483</li> + +<li class="indx">Traditions, ancient, belong to India, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a></li> + +<li class="indx">Tragedy of Human Life, its plot ever the same, <abbr title="two">ii.</abbr> <a href="#Page_640">640</a></li> + +<li class="indx">Trance-life, <abbr title="one">i.</abbr> 181</li> + +<li class="indx">Transformation of the ancient ideas, <abbr title="two">ii.</abbr> <a href="#Page_491">491</a></li> + +<li class="indx">Transmigration, dreaded by the Hindu, <abbr title="one">i.</abbr> 346;</li> +<li class="isub1">of the soul, does not relate to man’s condition after death, <abbr title="two">ii.</abbr> <a href="#Page_280">280</a></li> + +<li class="indx">Transmural Vision, <abbr title="one">i.</abbr> 145</li> + +<li class="indx">Transmutation of metal, the actual fact asserted, <abbr title="one">i.</abbr> 503, 504;</li> +<li class="isub1">Dr. Wilder’s opinion, <abbr title="one">i.</abbr> 505;</li> +<li class="isub1">salt, sulpher, and mercury thrice combined in azoth, <i>ib.</i></li> + +<li class="indx">Transubstantiation, an arcane utterance perverted, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a></li> + +<li class="indx">Travancore, perpetual lamp, <abbr title="one">i.</abbr> 225</li> + +<li class="indx">Tree, Yggdrasill, <abbr title="one">i.</abbr> 133, 151;</li> +<li class="isub1">Zampun, <abbr title="one">i.</abbr> 152;</li> +<li class="isub1">Aswatha, <i>ib.</i>;</li> +<li class="isub1">symbol of universal life, <i>ib.</i>;</li> +<li class="isub1">the pyramid, <abbr title="one">i.</abbr> 154;</li> +<li class="isub1">Gogard, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">serpent dwells in its branches, <abbr title="one">i.</abbr> 298;</li> +<li class="isub1">the microcosmic and macrocosmic, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">tziti, the third race of men, <abbr title="one">i.</abbr> 558;</li> +<li class="isub1">of knowledge, <abbr title="two">ii.</abbr> <a href="#Page_184">184</a>;</li> +<li class="isub1">or pippala, <abbr title="two">ii.</abbr> <a href="#Page_412">412</a></li> + +<li class="indx">Triad, the Intelligible, <abbr title="one">i.</abbr> 212;</li> +<li class="isub1">from the duad, <abbr title="one">i.</abbr> 348</li> + +<li class="indx">Triads, or trinities, Babylonian, Phœnician and Hindu, <abbr title="two">ii.</abbr> <a href="#Page_48">48</a>;</li> +<li class="isub1">Persian and Egyptian, <abbr title="two">ii.</abbr> <a href="#Page_49">49</a></li> + +<li class="indx">Tribes of Israel, what evidence before Ezra, <abbr title="one">i.</abbr> 508;</li> +<li class="isub1">no tribe of Simeon, <i>ib.</i></li> + +<li class="indx">Trigonocephali, their bite kills like a flash of lighting, <abbr title="two">ii.</abbr> <a href="#Page_622">622</a></li> + +<li class="indx">Trimurti, <abbr title="one">i.</abbr> 92;</li> +<li class="isub1">their habitation, <abbr title="two">ii.</abbr> <a href="#Page_234">234</a></li> + +<li class="indx">Trinities, three, in one unity, making ten Sephiroth or Prajâpatis, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>, <a href="#Page_40">40</a>;</li> +<li class="isub1">Hindu, Egyptian and Christian, <abbr title="two">ii.</abbr> <a href="#Page_227">227</a></li> + +<li class="indx">Trinity, the first, <abbr title="one">i.</abbr> 341;</li> +<li class="isub1">of Egyptians, <abbr title="one">i.</abbr> 160;</li> +<li class="isub1">three Sephiroth or emanations, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a>;</li> +<li class="isub1">the doctrine revealed to Sesostris, <abbr title="two">ii.</abbr> <a href="#Page_51">51</a>;</li> +<li class="isub1">the word first found in the Gospel of Nicodemus, <abbr title="two">ii.</abbr> <a href="#Page_522">522</a>;</li> +<li class="isub1">listening for the answer of Mary, <abbr title="two">ii.</abbr> <a href="#Page_173">173</a>;</li> +<li class="isub1">kabalistic, <abbr title="two">ii.</abbr> <a href="#Page_222">222</a>;</li> +<li class="isub1">of workers in the cosmogony, <abbr title="two">ii.</abbr> <a href="#Page_420">420</a>;</li> +<li class="isub1">of nature the lock of magic, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a></li> + +<li class="indx">Triple Trimurti, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a></li> + +<li class="indx">Trithemius, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Trizna or feast of the dead in Moldavia, <abbr title="two">ii.</abbr> <a href="#Page_569">569</a>, <a href="#Page_570">570</a></li> + +<li class="indx">Trojan war a counterpart of that of the <i>Ramâyana</i>, <abbr title="one">i.</abbr> 566</li> + +<li class="indx">Troy, worship of the Kabeiri brought by Dardanus, <abbr title="one">i.</abbr> 570</li> + +<li class="indx">True Adamic Earth, <abbr title="one">i.</abbr> 51;</li> +<li class="isub1">doctrine <a id="Greekch10"></a>Λόγος Αληθής of Celsus, a copy still in existence, <abbr title="two">ii.</abbr> <a href="#Page_52">52</a>;</li> +<li class="isub1">faith the embodiment of divine charity, <abbr title="two">ii.</abbr> <a href="#Page_640">640</a></li> + +<li class="indx">Truth, religions but vari-colored fragments of its beam, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Tschuddi, Dr., his story of the train of llama, and treasure, <abbr title="one">i.</abbr> 546</li> + +<li class="indx">Tullia, daughter of Cicero, lamp found burning in her tomb, <abbr title="one">i.</abbr> 224</li> + +<li class="indx">Tullus Hostilius, King of Rome, struck by lightning, <abbr title="one">i.</abbr> 527</li> + +<li class="indx">Tum, devotees of, <abbr title="two">ii.</abbr> <a href="#Page_387">387</a></li> + +<li class="indx">Tunnel from Cusco to Lima and Bolivia, <abbr title="one">i.</abbr> 597;</li> +<li class="isub1">entrance, <i>ib.</i>;</li> +<li class="isub1">dangers of its exploration, <abbr title="one">i.</abbr> 598</li> + +<li class="indx">Turkey, wars with Russia and final conquest, <abbr title="one">i.</abbr> 261</li> + +<li class="indx">Turanian, should have been applied to the Assyrians, <abbr title="one">i.</abbr> 576;</li> + +<li class="isub1">evidently applied to the nomadic Caucasian, progenitor of the Hamite or Æthiopian, <i>ib.</i> + + +<span class="pagenum"><a id="Page_689">689</a></span></li> + +<li class="indx">Turner, his account of an interview with a young lama or reincarnated Buddha, <abbr title="two">ii.</abbr> <a href="#Page_598">598</a></li> + +<li class="indx">Turrets, the reproduction of the lithos, <abbr title="two">ii.</abbr> <a href="#Page_5">5</a></li> + +<li class="indx">Tutelar genius who hardened the heart of Pharaoh, etc., <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Twelve houses, the fable, <abbr title="one">i.</abbr> 267;</li> +<li class="isub1">tables, a compilation, <abbr title="one">i.</abbr> 588;</li> +<li class="isub1">labors of Hercules depicted on the chair of Peter, <abbr title="two">ii.</abbr> <a href="#Page_25">25</a>;</li> +<li class="isub1">disciples sent by Jehosaphat to preach, <abbr title="two">ii.</abbr> <a href="#Page_517">517</a>;</li> +<li class="isub1">great gods, <abbr title="two">ii.</abbr> <a href="#Page_448">448</a>;</li> +<li class="isub1">minor gods, Dii minores, <abbr title="two">ii.</abbr> <a href="#Page_451">451</a>;</li> +<li class="isub1">tortures, <abbr title="two">ii.</abbr> <a href="#Page_351">351</a>;</li> +<li class="isub1">of Theban initiation, <abbr title="two">ii.</abbr> <a href="#Page_364">364</a>;</li> +<li class="isub1">thousand years employed in creation, <abbr title="one">i.</abbr> 342</li> + +<li class="indx">Twenty-nine witch-burnings, <abbr title="two">ii.</abbr> <a href="#Page_62">62</a></li> + +<li class="indx">Two souls taught by the philosophers, <abbr title="one">i.</abbr> 12, 317;</li> +<li class="isub1">idols of monotheistic Christianity, <abbr title="two">ii.</abbr> <a href="#Page_9">9</a>;</li> +<li class="isub1">primeval principles, <abbr title="one">i.</abbr> 341;</li> +<li class="isub1">principles, the Jews brought the doctrine from Persia, <abbr title="two">ii.</abbr> <a href="#Page_500">500</a>, <a href="#Page_501">501</a>;</li> +<li class="isub1">diagrams explained, <abbr title="two">ii.</abbr> <a href="#Page_266">266</a>, <a href="#Page_271">271</a>;</li> +<li class="isub1">“old ones,” <abbr title="two">ii.</abbr> <a href="#Page_350">350</a>;</li> +<li class="isub1">brothers of the Bible, the good and evil principles, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a>;</li> +<li class="isub1">religions in each old faith, <abbr title="two">ii.</abbr> <a href="#Page_607">607</a></li> + +<li class="indx">Two-headed serpents, <abbr title="one">i.</abbr> 393</li> + +<li class="indx">Tycho-Brahe, vision of the star, <abbr title="one">i.</abbr> 441, 442</li> + +<li class="indx">Tyndall confesses science powerless, <abbr title="one">i.</abbr> 14;</li> +<li class="isub1">views of consciousness, <abbr title="one">i.</abbr> 86;</li> +<li class="isub1">displays forms as of living plants and animals in an experimental tube, <abbr title="one">i.</abbr> 127;</li> +<li class="isub1">his avoidance to investigate spiritual phenomena, <abbr title="one">i.</abbr> 176;</li> +<li class="isub1">his Belfast Address, <abbr title="one">i.</abbr> 314;</li> +<li class="isub1">his judgment of cowards, <abbr title="one">i.</abbr> 418;</li> +<li class="isub1">declares spiritualism a degrading belief, <i>ib.</i>;</li> +<li class="isub1">confesses that the evolution hypothesis does not solve the last mystery, <abbr title="one">i.</abbr> 419;</li> +<li class="isub1">his experiments on sound, <abbr title="two">ii.</abbr> <a href="#Page_606">606</a>;</li> +<li class="isub1">his definition of science, <abbr title="two">ii.</abbr> <a href="#Page_637">637</a></li> + +<li class="indx">Typhon once worshipped in Egypt, and then changed to an evil demon, <abbr title="two">ii.</abbr> <a href="#Page_487">487</a>;</li> +<li class="isub1">Plutarch’s explanation, <abbr title="two">ii.</abbr> <a href="#Page_483">483</a>;</li> +<li class="isub1">father of Ierosolumos and Ioudaios, <abbr title="two">ii.</abbr> <a href="#Page_484">484</a>;</li> +<li class="isub1">separated from his androgyne, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a></li> + +<li class="indx">Tyrian worship introduced into Israel by Ahab, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Tyrrhenian cosmogony, <abbr title="one">i.</abbr> 342</li> + + +<li class="ifrst">Udayna or Pashai (Peshawer) the classic land of sorcery, <abbr title="one">i.</abbr> 599;</li> +<li class="isub1">statement of Hiouen-Thsang, <i>ib.</i></li> + +<li class="indx">Ultramontanes accused in France of siding with the Mahometans, <abbr title="two">ii.</abbr> <a href="#Page_82">82</a></li> + +<li class="indx">Ulysses frightens phantoms with his sword, <abbr title="one">i.</abbr> 362</li> + +<li class="indx">Umbilical cord ruptured and healed, <abbr title="one">i.</abbr> 386</li> + +<li class="indx">Umbilicus, represented by the ark, <abbr title="two">ii.</abbr> <a href="#Page_444">444</a></li> + +<li class="indx">Umbra, or shade, <abbr title="one">i.</abbr> 37</li> + +<li class="indx">Unavoidable cycle, Mysteries, <abbr title="one">i.</abbr> 553</li> + +<li class="indx">Unconscious cerebration, <abbr title="one">i.</abbr> 55, 232;</li> +<li class="isub1">ventriloquism, <abbr title="one">i.</abbr> 101</li> + +<li class="indx">Urdar, the fountain of life, <abbr title="one">i.</abbr> 151, 162</li> + +<li class="indx">Underworld, <abbr title="one">i.</abbr> 37</li> + +<li class="indx">Undines, <abbr title="one">i.</abbr> 67</li> + +<li class="indx">Union to the Deity, <abbr title="two">ii.</abbr> <a href="#Page_591">591</a></li> + +<li class="indx">Unity of three trinities, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">the Sephiroth or prajapatis, <a href="#Page_39"><i>ib.</i></a></li> + +<li class="indx">Universal soul, or mind, <abbr title="one">i.</abbr> 56;</li> +<li class="isub1">the doctrine underlying all philosophies, Buddhism, Brahmanism, and Christianity, <abbr title="one">i.</abbr> 289;</li> +<li class="isub1">relation to the reasoning and the animal soul, <abbr title="one">i.</abbr> 316;</li> +<li class="isub1">solvent, <abbr title="one">i.</abbr> 50, 137, 189</li> + +<li class="indx">Universals to particulars, <abbr title="one">i.</abbr> 288</li> + +<li class="indx">Universe, or Kosmos, the body of the invisible sun, <abbr title="one">i.</abbr> 302;</li> +<li class="isub1">doubt, <abbr title="one">i.</abbr> 324;</li> +<li class="isub1">how came it, <abbr title="one">i.</abbr> 341;</li> +<li class="isub1">the concrete image of the ideal abstraction, <abbr title="one">i.</abbr> 342;</li> +<li class="isub1">existed from eternity, <i>ib.</i>;</li> +<li class="isub1">passes through four ages, <abbr title="two">ii.</abbr> <a href="#Page_421">421</a>;</li> +<li class="isub1">a musical instrument, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Unknown presence, when witnessed, <abbr title="two">ii.</abbr> <a href="#Page_164">164</a>;</li> +<li class="isub1">the future self of man, <abbr title="two">ii.</abbr> <a href="#Page_165">165</a></li> + +<li class="indx">Unregulated mediums punished, <abbr title="one">i.</abbr> 489</li> + +<li class="indx">Unrevealed God, <abbr title="one">i.</abbr> 160</li> + +<li class="indx">Unseen Universe, or all things there recorded, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a>;</li> +<li class="isub1">spiritual universe, its existence demonstrated, <abbr title="two">ii.</abbr> <a href="#Page_15">15</a></li> + +<li class="indx">Untrained mediumship illustrated by Socrates and his daimonion, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a></li> + +<li class="indx">Untenable dogmas of science, <abbr title="one">i.</abbr> 501</li> + +<li class="indx">Upasakes and Upasakis, Buddhistic semi-monastics, <abbr title="two">ii.</abbr> <a href="#Page_608">608</a></li> + +<li class="indx">Uper-Ouranoi, <abbr title="one">i.</abbr> 312</li> + + +<li class="ifrst">Vach, or sacred speech, <abbr title="two">ii.</abbr> <a href="#Page_409">409</a></li> + +<li class="indx">Vaivaswata, the Hindu Noah, <abbr title="two">ii.</abbr> <a href="#Page_425">425</a></li> + +<li class="indx">Valachian lady, her simulacrum brought to the author in her tent in Mongolia, <abbr title="two">ii.</abbr> <a href="#Page_627">627</a>, <a href="#Page_628">628</a></li> + +<li class="indx">Vampirism, a terrible case in Russia, <abbr title="one">i.</abbr> 454</li> + +<li class="indx">Vampire-governor, and his widow, <abbr title="one">i.</abbr> 454, 455</li> + +<li class="indx">Vampires, <abbr title="one">i.</abbr> 319;</li> +<li class="isub1">shedim, etc., <abbr title="one">i.</abbr> 449;</li> +<li class="isub1">magnetic, <abbr title="one">i.</abbr> 462;</li> +<li class="isub1">ghouls and, wandering about, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">Van Helmont, <abbr title="one">i.</abbr> 50, 57;</li> +<li class="isub1">on magnetism and will, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">on transmutation of earth into water, <abbr title="one">i.</abbr> 190;</li> +<li class="isub1">testimony of Deleuze, <abbr title="one">i.</abbr> 194;</li> +<li class="isub1">a Pythagorean, <abbr title="one">i.</abbr> 205;</li> +<li class="isub1">theory of man, <abbr title="one">i.</abbr> 213;</li> +<li class="isub1">remarkable account of a child born headless immediately after an execution, <abbr title="one">i.</abbr> 386;</li> +<li class="isub1">on the power of woman’s imagination, <abbr title="one">i.</abbr> 399;</li> +<li class="isub1">testimony of Dr. Fournier, <abbr title="one">i.</abbr> 400;</li> +<li class="isub1">ridiculed for his directions for production of animals, <abbr title="one">i.</abbr> 414</li> + +<li class="indx">Vari-colored fragments of the beam of Divine Truth, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Vasitva, power of mesmerizing, also of restraining the passions, <abbr title="one">i.</abbr> 393</li> + +<li class="indx">Vasaki, the great dragon, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a></li> + +<li class="indx">Vast inland sea of middle Asia, and its island, <abbr title="one">i.</abbr> 589</li> + +<li class="indx">Vatican, black magic practised there, <abbr title="two">ii.</abbr> <a href="#Page_6">6</a>;</li> +<li class="isub1">secret libraries, <abbr title="two">ii.</abbr> <a href="#Page_16">16</a>, <a href="#Page_19">19</a>;</li> +<li class="isub1">clergy, how an access, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a></li> + +<li class="indx">Vatou, or candidate, for initiation, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a>;</li> +<li class="isub1">sensitive to spiritual influences, <abbr title="two">ii.</abbr> <a href="#Page_118">118</a></li> + +<li class="indx">Vaughan, Thomas, anecdote of his attempted sale of gold, <abbr title="one">i.</abbr> 504</li> + +<li class="indx">Vedas, antedate the Bible, <abbr title="one">i.</abbr> 91;</li> +<li class="isub1">contain no such immodesty as the Bible, <abbr title="two">ii.</abbr> <a href="#Page_80">80</a>;</li> +<li class="isub1">older than the flood, <abbr title="two">ii.</abbr> <a href="#Page_427">427</a></li> + +<li class="indx">Vedic words, the controversies of Sanscrit scholars, <abbr title="two">ii.</abbr> <a href="#Page_47">47</a>;</li> +<li class="isub1">peoples not all Aryans, <abbr title="two">ii.</abbr> <a href="#Page_413">413</a></li> + +<li class="indx">Vedic Pitris, their worship fast becoming the worship of the spiritual portion of mankind, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a> + + +<span class="pagenum"><a id="Page_690">690</a></span></li> + +<li class="indx">Vegetation, influence of the moon, <abbr title="one">i.</abbr> 273;</li> +<li class="isub1">influenced by musical tones, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Vehicle of life, <abbr title="two">ii.</abbr> <a href="#Page_418">418</a></li> + +<li class="indx">Venerable “Mah,” <abbr title="two">ii.</abbr> <a href="#Page_388">388</a></li> + +<li class="indx">Ventriloquists or pythiæ, <abbr title="one">i.</abbr> 355</li> + +<li class="indx">Ventura de Raulica, his letter asserting the existence of Satan as a fundamental dogma of the Church, <abbr title="two">ii.</abbr> <a href="#Page_14">14</a></li> + +<li class="indx">Vesica Piscis, a Zodiacal sign, <abbr title="two">ii.</abbr> <a href="#Page_255">255</a></li> + +<li class="indx">Vicarious atonement, a ridiculous idea, <abbr title="one">i.</abbr> 316</li> + +<li class="indx">Vicarious atonement, <abbr title="two">ii.</abbr> <a href="#Page_542">542</a>;</li> +<li class="isub1">obliterates no wrong, <abbr title="two">ii.</abbr> <a href="#Page_545">545</a>;</li> +<li class="isub1">not known by Peter, <abbr title="two">ii.</abbr> <a href="#Page_546">546</a></li> + +<li class="indx">Vigil-night of Siva, <abbr title="one">i.</abbr> 446</li> + +<li class="indx">Vincent, Frank, his description of the ruins of Nagkon-Wat, <abbr title="one">i.</abbr> 562, 565</li> + +<li class="indx">Vine, the symbol of blood and life, <abbr title="two">ii.</abbr> <a href="#Page_244">244</a>;</li> +<li class="isub1">Jesus, <abbr title="two">ii.</abbr> <a href="#Page_561">561</a>;</li> +<li class="isub1">his “Father” not God, but the hierophant, <a href="#Page_561"><i>ib.</i></a></li> + +<li class="indx">Viracocha, the Peruvian deity, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a></li> + +<li class="indx">Viradji, the Son of God, his origin, <abbr title="two">ii.</abbr> <a href="#Page_111">111</a></li> + +<li class="indx">Virgin, celestial, milk of, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">of the sea, crushes the dragon under her feet, <abbr title="two">ii.</abbr> <a href="#Page_446">446</a>;</li> +<li class="isub1">of the Zodiac, rises above the horizon, Dec. 25th, <abbr title="two">ii.</abbr> <a href="#Page_490">490</a>;</li> +<li class="isub1">Blessed, thrashing a demoniac, <abbr title="two">ii.</abbr> <a href="#Page_76">76</a>;</li> +<li class="isub1">Mary, declaring all pagans condemned to eternal torments, over her own signature, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a>;</li> +<li class="isub1">succeeded to the titles, symbols and rites of Isis, <abbr title="two">ii.</abbr> <a href="#Page_95">95</a>;</li> +<li class="isub1">on the crescent moon, like pagan goddesses, <abbr title="two">ii.</abbr> <a href="#Page_96">96</a>;</li> +<li class="isub1">queen of heaven, <abbr title="two">ii.</abbr> <a href="#Page_96"><i>ib.</i></a>;</li> +<li class="isub1">mother without a husband, positivist, <abbr title="one">i.</abbr> 81;</li> +<li class="isub1">of the Avatar, Son-Ka-po, <abbr title="two">ii.</abbr> <a href="#Page_589">589</a></li> + +<li class="indx">Virgin-mothers, Hindu, Egyptian, and Catholic, their epithets, <abbr title="two">ii.</abbr> <a href="#Page_209">209</a></li> + +<li class="indx">Vishnu, takes the form of a fish, <abbr title="two">ii.</abbr> <a href="#Page_257">257</a>;</li> +<li class="isub1">same as Oannes, <a href="#Page_257"><i>ib.</i></a>;</li> +<li class="isub1">the Adam Kadmon of the kabalists, <abbr title="two">ii.</abbr> <a href="#Page_259">259</a>;</li> +<li class="isub1">his ten avatars, <abbr title="two">ii.</abbr> <a href="#Page_274">274</a>;</li> +<li class="isub1">symbolize evolution, <abbr title="two">ii.</abbr> <a href="#Page_275">275</a>;</li> +<li class="isub1">the expression of the whole universe, <abbr title="two">ii.</abbr> <a href="#Page_277">277</a></li> + +<li class="indx">Vishnu-flower, <abbr title="two">ii.</abbr> <a href="#Page_467">467</a></li> + +<li class="indx">Visible universe from Brahma-Prajapati, <abbr title="one">i.</abbr> 348</li> + +<li class="indx">Visions witnessed by initiates, <abbr title="two">ii.</abbr> <a href="#Page_113">113</a>;</li> +<li class="isub1">produced by sorcery, <abbr title="two">ii.</abbr> <a href="#Page_633">633</a></li> + +<li class="indx">Visit to the Ladakh in Thibet, <abbr title="two">ii.</abbr> <a href="#Page_598">598</a></li> + +<li class="indx">Visiting and leaving the body at home, <abbr title="two">ii.</abbr> <a href="#Page_604">604</a>, <a href="#Page_605">605</a></li> + +<li class="indx">Vistaspa, a king of Bactriana, <abbr title="two">ii.</abbr> <a href="#Page_141">141</a></li> + +<li class="indx">Visvamitra, his escape in the ark, <abbr title="two">ii.</abbr> <a href="#Page_257">257</a>;</li> +<li class="isub1">Egypt colonized in his reign, <abbr title="one">i.</abbr> 627</li> + +<li class="indx">Vital force, speculations of men of science, <abbr title="one">i.</abbr> 466</li> + +<li class="indx">Viti, Sancti, Chorœa, or <abbr title="Saint">St.</abbr> Vitus’ Dance, <abbr title="two">ii.</abbr> <a href="#Page_625">625</a></li> + +<li class="indx">Voices of spirits and goblins heard in the desert, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Volatile salts obnoxious to devils, <abbr title="one">i.</abbr> 356</li> + +<li class="indx">Volney, mistook ancient worship, <abbr title="one">i.</abbr> 24;</li> +<li class="isub1">his doctrine of God, <abbr title="one">i.</abbr> 268</li> + +<li class="indx">Voltaire, on the being of God, <abbr title="one">i.</abbr> 268</li> + +<li class="indx">Voluntary withdrawal of the spirit from the body, <abbr title="two">ii.</abbr> <a href="#Page_588">588</a></li> + +<li class="indx">Votan, his admission to the snake’s hole as a son of the snakes, <abbr title="one">i.</abbr> 553;</li> +<li class="isub1">supposed by de Bourbourg to be descended from Ham and Canaan, <abbr title="one">i.</abbr> 554;</li> +<li class="isub1">the hero of the Mexicans, <abbr title="one">i.</abbr> 545;</li> +<li class="isub1">probably identical with Quetzel-coatl, <i>ib.</i>;</li> +<li class="isub1">intercourse with King Solomon, <i>ib.</i>;</li> +<li class="isub1">the navigating serpent, <i>ib.</i></li> + +<li class="indx">Voodo orgy in Cuba, <abbr title="two">ii.</abbr> <a href="#Page_573">573</a></li> + +<li class="indx">Vourdalak or vampires of Servia, <abbr title="one">i.</abbr> 451, <abbr title="two">ii.</abbr> <a href="#Page_368">368</a></li> + +<li class="indx">Vowels, the seven, chanted as a hymn to Serapis, <abbr title="one">i.</abbr> 514</li> + +<li class="indx">Vridda Manava, or laws of Manu, <abbr title="one">i.</abbr> 585</li> + +<li class="indx">Vril, Bulwer-Lytton’s designation of the one primal force, <abbr title="one">i.</abbr> 64, 125</li> + +<li class="indx">Vril-ya, the coming race, <abbr title="one">i.</abbr> 296</li> + +<li class="indx">Vulcan, Phta, or Hephaistos, represented at Nakyon-Wat, <abbr title="one">i.</abbr> 565, 566</li> + +<li class="indx">Vulgar magic in India, <abbr title="two">ii.</abbr> <a href="#Page_20">20</a></li> + +<li class="indx">Vyasa, a positivist, <abbr title="one">i.</abbr> 621;</li> +<li class="isub1">denied a First Cause, <abbr title="two">ii.</abbr> <a href="#Page_261">261</a></li> + +<li class="indx">Vyse, <abbr title="Colonel">Col.</abbr>, found a piece of iron in the pyramid of Cheops, <abbr title="one">i.</abbr> 542</li> + + +<li class="ifrst">Wagner, <abbr title="Professor">Prof.</abbr> Nicholas, on heat and psychical force, <abbr title="one">i.</abbr> 497;</li> +<li class="isub1">on mediumistic phenomena, <abbr title="one">i.</abbr> 499</li> + +<li class="indx">Walking above the ground, <abbr title="one">i.</abbr> 472;</li> +<li class="isub1">the faculty sought by devotees, and attained by a King of Siam, <abbr title="two">ii.</abbr> <a href="#Page_618">618</a></li> + +<li class="indx">Wallace, A. R., on cycles, <abbr title="one">i.</abbr> 155;</li> +<li class="isub1">belief in spiritualism and mesmerism, <abbr title="one">i.</abbr> 177;</li> +<li class="isub1">theory of human development, <abbr title="one">i.</abbr> 294</li> + +<li class="indx">War of Michael and the dragon, an old myth, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Warrior, slain and resuscitated, but without a soul, <abbr title="two">ii.</abbr> <a href="#Page_564">564</a></li> + +<li class="indx">War-chariots, ancient, lighter than modern artillery-wagons, <abbr title="one">i.</abbr> 530;</li> +<li class="isub1">had metallic springs, <i>ib.</i></li> + +<li class="indx">Water, of Phtha, <abbr title="one">i.</abbr> 64;</li> +<li class="isub1">the first principle of things, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">an universal solvent, <abbr title="one">i.</abbr> 133, 189;</li> +<li class="isub1">of mercury, the soul or psychical substance, <abbr title="one">i.</abbr> 309;</li> +<li class="isub1">the first-created element, <abbr title="two">ii.</abbr> <a href="#Page_458">458</a></li> + +<li class="indx">Waters turned to blood, <abbr title="one">i.</abbr> 413, 415</li> + +<li class="indx">Washing of images, <abbr title="two">ii.</abbr> <a href="#Page_138">138</a></li> + +<li class="indx">Wave-theory of light not accepted by <abbr title="Professor">Prof.</abbr> Cooke, <abbr title="one">i.</abbr> 137</li> + +<li class="indx">Weapons, dæmons afraid of, <abbr title="one">i.</abbr> 362</li> + +<li class="indx">Weekman, reputed the first investigator of spirit-phenomena in America, <abbr title="one">i.</abbr> 105</li> + +<li class="indx">Weeks of seven days used in the East, <abbr title="two">ii.</abbr> <a href="#Page_418">418</a></li> + +<li class="indx">Weird cries of the Gobi, <abbr title="one">i.</abbr> 604</li> + +<li class="indx">Weninger, Father F. X., a Jesuit priest, his denunciation of Secretary Thompson, <abbr title="two">ii.</abbr> <a href="#Page_378">378</a>, <a href="#Page_379">379</a></li> + +<li class="indx">Wesermann, power to influence the dreams of others, and to appear double, <abbr title="one">i.</abbr> 477</li> + +<li class="indx">White-skinned people not often able to acquire magical powers, <abbr title="two">ii.</abbr> <a href="#Page_635">635</a></li> + +<li class="indx">White stone of initiation, <abbr title="two">ii.</abbr> <a href="#Page_351">351</a></li> + +<li class="indx">Whitney, <abbr title="Professor">Prof.</abbr> W. D., his criticism of Max Müller, <abbr title="two">ii.</abbr> <a href="#Page_47">47</a>;</li> +<li class="isub1">denunciation of Jacolliot, <a href="#Page_47"><i>ib.</i></a>;</li> +<li class="isub1">his translation of a Vedic hymn, <abbr title="two">ii.</abbr> <a href="#Page_534">534</a></li> + +<li class="indx">Widow-burning, or <i>suttee</i>, practised 2,500 years, but not when the Code of Manu was compiled, <abbr title="one">i.</abbr> 588;</li> +<li class="isub1">sustained by the Brahmans from a forged verse of the <cite>Rig-Veda</cite>, <abbr title="one">i.</abbr> 589</li> + +<li class="indx">Widows burned without pain by the Brahmans, <abbr title="one">i.</abbr> 540 + + +<span class="pagenum"><a id="Page_691">691</a></span></li> + +<li class="indx">Wild beasts will not attack Buddhistic nuns, <abbr title="two">ii.</abbr> <a href="#Page_609">609</a></li> + +<li class="indx">Wilder, A., on possibility of transmutation, <abbr title="one">i.</abbr> 505;</li> +<li class="isub1">suggestion of another classification of the Assyrians and Mongols, <abbr title="one">i.</abbr> 575;</li> +<li class="isub1">notes in regard to America, the Atlantic continent, Lemuria, and the deserts of Africa and Asia, <abbr title="one">i.</abbr> 592;</li> +<li class="isub1">on skeptics, and respect for earnest convictions, <abbr title="one">i.</abbr> 437;</li> +<li class="isub1">on Paul and Plato, <abbr title="two">ii.</abbr> <a href="#Page_90">90</a>;</li> +<li class="isub1">on the designation Peter and the pretension of the Pope to be his successor, <abbr title="two">ii.</abbr> <a href="#Page_92">92</a>;</li> +<li class="isub1">opinion of Zeruana, Turan, and Zohak, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a>;</li> +<li class="isub1">description of Paul, <abbr title="two">ii.</abbr> <a href="#Page_574">574-6</a></li> + +<li class="indx">Wilkinson, Sir Gardner, his testimony in regard to ancient Egyptian civilization, <abbr title="one">i.</abbr> 526;</li> +<li class="isub1">J. J. G., declares truth temperamental, <abbr title="one">i.</abbr> 234</li> + +<li class="indx">Will, <abbr title="one">i.</abbr> 56-61;</li> +<li class="isub1">its potency in a state of ecstasy, <abbr title="one">i.</abbr> 170;</li> +<li class="isub1">produces force, <abbr title="one">i.</abbr> 285;</li> +<li class="isub1">an emanation of deity, <i>ib.</i>;</li> +<li class="isub1">power of, <abbr title="two">ii.</abbr> <a href="#Page_21">21</a>;</li> +<li class="isub1">enables one to wound or injure another, <abbr title="one">i.</abbr> 360, 361;</li> +<li class="isub1">generates force, and force generates matter, <abbr title="two">ii.</abbr> <a href="#Page_320">320</a></li> + +<li class="indx">Will-force of the Yogis, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a></li> + +<li class="indx">Will-power, killing birds by it, <abbr title="one">i.</abbr> 380;</li> +<li class="isub1">photographing by, <abbr title="one">i.</abbr> 463;</li> +<li class="isub1">the most powerful of magnets, <abbr title="one">i.</abbr> 472;</li> +<li class="isub1">its exercise the highest form of prayer, <abbr title="two">ii.</abbr> <a href="#Page_592">592</a></li> + +<li class="indx">Wine first sacred in the Bacchic Mysteries, <abbr title="two">ii.</abbr> <a href="#Page_514">514</a></li> + +<li class="indx">Winged men of the <i>Phædrus</i>, <abbr title="one">i.</abbr> 2</li> + +<li class="indx">Wirdig taught that nature is ensouled, <abbr title="one">i.</abbr> 207</li> + +<li class="indx">Wisdom, the arcane doctrine of the ancients, <abbr title="one">i.</abbr> <a href="#Page_205">205</a>, <a href="#Page_436">436</a>;</li> +<li class="isub1">or the principle, <abbr title="two">ii.</abbr> <a href="#Page_35">35</a>;</li> +<li class="isub1">the chief, <abbr title="two">ii.</abbr> <a href="#Page_36">36</a>;</li> +<li class="isub1">first emanation of the En-Soph, <abbr title="two">ii.</abbr> <a href="#Page_37">37</a>;</li> +<li class="isub1">origin, <abbr title="two">ii.</abbr> <a href="#Page_218">218</a>;</li> +<li class="isub1">the ethnic parent of every religion, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a>, <a href="#Page_640">640</a></li> + +<li class="indx">Wisdom-doctrine underlay every ancient religion, <abbr title="two">ii.</abbr> <a href="#Page_99">99</a></li> + +<li class="indx">Wisdom-religion, to be found in the pre-Vedic religion of India, <abbr title="two">ii.</abbr> <a href="#Page_39">39</a>;</li> +<li class="isub1">its articles of faith, <abbr title="two">ii.</abbr> <a href="#Page_116">116</a>;</li> +<li class="isub1">explained in Code of Manu, <i>ib.</i>;</li> +<li class="isub1">the parent cult, <abbr title="two">ii.</abbr> <a href="#Page_216">216</a></li> + +<li class="indx">Wise women, <abbr title="two">ii.</abbr> <a href="#Page_525">525</a></li> + +<li class="indx">Witch, a knowing woman, <abbr title="one">i.</abbr> 354;</li> +<li class="isub1">or kangalin, lawful for a Hindu to kill her, <abbr title="two">ii.</abbr> <a href="#Page_612">612</a></li> + +<li class="indx">Witch-burnings in Germany, <abbr title="two">ii.</abbr> <a href="#Page_61">61</a>;</li> +<li class="isub1">twenty-nine, <abbr title="two">ii.</abbr> <a href="#Page_62">62</a>, <a href="#Page_63">63</a></li> + +<li class="indx">Witchcraft, execution in Salem, and other American provinces, <abbr title="two">ii.</abbr> <a href="#Page_18">18</a>;</li> +<li class="isub1">laws in force in South Carolina in 1865, <a href="#Page_18"><i>ib.</i></a>;</li> +<li class="isub1">an offence among the ancients, <abbr title="two">ii.</abbr> <a href="#Page_98">98</a>;</li> +<li class="isub1">those guilty of it not initiates, <abbr title="two">ii.</abbr> <a href="#Page_117">117</a>, <a href="#Page_118">118</a></li> + +<li class="indx">Witches, pretended, dozens of thousands burned, <abbr title="one">i.</abbr> 353;</li> +<li class="isub1">of the middle ages, the votaries of the former religion, <abbr title="two">ii.</abbr> <a href="#Page_502">502</a></li> + +<li class="indx">Witches’ Sabbath, the orgies of Bacchus, <abbr title="two">ii.</abbr> <a href="#Page_528">528</a></li> + +<li class="indx">Withdrawal of the inner from the outer man, <abbr title="two">ii.</abbr> <a href="#Page_583">583</a></li> + +<li class="indx">Withdrawing of the inner from the outer, <abbr title="one">i.</abbr> 476</li> + +<li class="indx">Wittoba, the crucified image of Christna anterior to Christianity, <abbr title="two">ii.</abbr> <a href="#Page_557">557</a></li> + +<li class="indx">Wizard, a wise man, <abbr title="one">i.</abbr> 354</li> + +<li class="indx">Wolf, converted by <abbr title="Saint">St.</abbr> Francis, <abbr title="two">ii.</abbr> <a href="#Page_77">77</a></li> + +<li class="indx">Wolsey, Cardinal, accused of sorcery, <abbr title="two">ii.</abbr> <a href="#Page_57">57</a></li> + +<li class="indx">Woman, of the future, <abbr title="one">i.</abbr> 77;</li> +<li class="isub1">fecundated artificially, <abbr title="one">i.</abbr> 77, 81;</li> +<li class="isub1">must cease to be the female of the men, <abbr title="one">i.</abbr> 78;</li> +<li class="isub1">ridding her of every maternal function, <i>ib.</i>;</li> +<li class="isub1">applying a latent force, <i>ib.</i>;</li> +<li class="isub1">offered to the encubi, <i>ib.</i>;</li> +<li class="isub1">impossible, <abbr title="one">i.</abbr> 81;</li> +<li class="isub1">evolved out of men, <abbr title="one">i.</abbr> 297;</li> +<li class="isub1">highly impressible when pregnant, <abbr title="one">i.</abbr> 394;</li> +<li class="isub1">exudes akasa as an odic emanation, <abbr title="one">i.</abbr> 395;</li> +<li class="isub1">how this is projected into the astral light or ether, and repercussing, impresses itself upon the fœtus, <i>ib.</i>;</li> +<li class="isub1">evolved out of the lusts of matter, <abbr title="one">i.</abbr> 433;</li> +<li class="isub1">clothed with the sun, the goddess Isis, <abbr title="two">ii.</abbr> <a href="#Page_489">489</a></li> + +<li class="indx">Women, magnetically influenced by the moon, <abbr title="one">i.</abbr> 264</li> + +<li class="indx">Women-colleges, to superintend worship, <abbr title="two">ii.</abbr> <a href="#Page_524">524</a>, <a href="#Page_525">525</a></li> + +<li class="indx">Wong-Ching-Fu, his explanation of Nepang or Nirvana, <abbr title="two">ii.</abbr> <a href="#Page_319">319</a>, <a href="#Page_320">320</a></li> + +<li class="indx">Wonder-working fakirs seldom to be seen, <abbr title="two">ii.</abbr> <a href="#Page_612">612</a>, <a href="#Page_613">613</a></li> + +<li class="indx">Word, magical, <abbr title="one">i.</abbr> 445;</li> +<li class="isub1">ineffable, and performance of miracles, <abbr title="two">ii.</abbr> <a href="#Page_370">370</a>;</li> +<li class="isub1">lost by the Christians, <a href="#Page_370"><i>ib.</i></a>;</li> +<li class="isub1">where to be sought, <abbr title="two">ii.</abbr> <a href="#Page_371">371</a>, <abbr title="two">ii.</abbr> <a href="#Page_418">418</a>;</li> +<li class="isub1">“long lost but now found,” <abbr title="two">ii.</abbr> <a href="#Page_393">393</a></li> + +<li class="indx">World, how called into existence, <abbr title="one">i.</abbr> 341;</li> +<li class="isub1">how all will go well with it, <abbr title="two">ii.</abbr> <a href="#Page_122">122</a>;</li> +<li class="isub1">soul of, <abbr title="one">i.</abbr> 129, 208, 215, 342;</li> +<li class="isub1">religions, startled by utterances of scientists, <abbr title="one">i.</abbr> 248, 249</li> + +<li class="indx">World-religions, conflict between, <abbr title="one">i.</abbr> 307;</li> +<li class="isub1">identical at their starting-point, <abbr title="two">ii.</abbr> <a href="#Page_215">215</a>;</li> +<li class="isub1">the devil their founder, <abbr title="two">ii.</abbr> <a href="#Page_479">479</a></li> + +<li class="indx">World-mountains, allegorical expressions of cosmogony, <abbr title="one">i.</abbr> 157</li> + +<li class="indx">World-soul, the source of all souls, and ether, <abbr title="one">i.</abbr> 316</li> + +<li class="indx">World-tree of knowledge, <abbr title="one">i.</abbr> 574</li> + +<li class="indx">Worlds, an incalculable number before the present one, <abbr title="two">ii.</abbr> <a href="#Page_424">424</a></li> + +<li class="indx">Worship of the sun and serpent by Phœnicians and Mosaic Israelites, <abbr title="one">i.</abbr> 555;</li> +<li class="isub1">of words, denounced, <abbr title="two">ii.</abbr> <a href="#Page_560">560</a>;</li> +<li class="isub1">of the spiritual portion of mankind, <abbr title="two">ii.</abbr> <a href="#Page_639">639</a></li> + +<li class="indx">Wounds, mortal, self-inflicted and healed, <abbr title="one">i.</abbr> 224</li> + +<li class="indx">Wreaths of green leaves for oracles, <abbr title="two">ii.</abbr> <a href="#Page_612">612</a></li> + +<li class="indx">Wren, Sir Christopher, simply the Master of the London operative masons, <abbr title="two">ii.</abbr> <a href="#Page_390">390</a></li> + +<li class="indx">Wright, Thomas, on sorcery and magic, <abbr title="one">i.</abbr> 356</li> + +<li class="indx">Writings under the ban, <abbr title="two">ii.</abbr> <a href="#Page_8">8</a></li> + + +<li class="ifrst">X, decussation of the perfect circle, <abbr title="two">ii.</abbr> <a href="#Page_469">469</a></li> + +<li class="indx">X., Dr. extraordinary scenes at a seance, <abbr title="one">i.</abbr> 608-611</li> + +<li class="indx">Xenophanes, his satire on the representations of God, <abbr title="two">ii.</abbr> <a href="#Page_242">242</a></li> + +<li class="indx">Ximenes, cardinal, burned 80,000 Arabic manuscripts, <abbr title="one">i.</abbr> 511</li> + +<li class="indx">Xisuthrus or Hasisadra, sailed with the ark to Armenia, <abbr title="two">ii.</abbr> <a href="#Page_217">217</a>;</li> +<li class="isub1">translated to the gods, <abbr title="two">ii.</abbr> <a href="#Page_424">424</a>;</li> +<li class="isub1">Oannes and Vishnu in the first avatar, <abbr title="two">ii.</abbr> <a href="#Page_457">457</a></li> + + +<li class="ifrst">Yaho, an old Shemitic mystic name of the Supreme Being, <abbr title="two">ii.</abbr> <a href="#Page_297">297</a> + + +<span class="pagenum"><a id="Page_692">692</a></span></li> + +<li class="indx">Yadus migrating from India to Egypt, <abbr title="one">i.</abbr> 444</li> + +<li class="indx">Yang-kie and Mahu, dwellers in both worlds, <abbr title="one">i.</abbr> 601, 602</li> + +<li class="indx">Yakuts and their worship, <abbr title="two">ii.</abbr> <a href="#Page_568">568</a></li> + +<li class="indx">Yarker, John jr., account of the dervishes, <abbr title="two">ii.</abbr> <a href="#Page_316">316</a>;</li> +<li class="isub1">his testimony in regard to Free-masonry, <abbr title="two">ii.</abbr> <a href="#Page_376">376</a></li> + +<li class="indx">Year of blood, 1876, <abbr title="one">i.</abbr> 439</li> + +<li class="indx">Yezidis, or devil-worshippers genuine sorcerers, <abbr title="two">ii.</abbr> <a href="#Page_571">571</a>;</li> +<li class="isub1">their worship, <abbr title="two">ii.</abbr> <a href="#Page_572">572</a></li> + +<li class="indx">Yggdrasill, <abbr title="one">i.</abbr> 133;</li> +<li class="isub1">universe springing up beneath its branches, <abbr title="one">i.</abbr> 151</li> + +<li class="indx">Ymir, the Norse giant, <abbr title="one">i.</abbr> 147;</li> +<li class="isub1">generates a race of depraved men, <abbr title="one">i.</abbr> 148;</li> +<li class="isub1">is slain by the sons of Bur, <abbr title="one">i.</abbr> 150</li> + +<li class="indx">Yogas or cycles, <abbr title="one">i.</abbr> 293</li> + +<li class="indx">Yogis of India, <abbr title="two">ii.</abbr> <a href="#Page_346">346</a>;</li> +<li class="isub1">their extraordinary powers, <abbr title="two">ii.</abbr> <a href="#Page_565">565</a>;</li> +<li class="isub1">regarded as demi-gods, <abbr title="two">ii.</abbr> <a href="#Page_612">612</a>;</li> +<li class="isub1">a peculiar medicine used by them composed of sulphur and juice of a plant, <abbr title="two">ii.</abbr> <a href="#Page_621">621</a>;</li> +<li class="isub1">their longevity, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a>;</li> +<li class="isub1">their medicinal preparation of sulphur and quicksilver, <abbr title="two">ii.</abbr> <a href="#Page_620">620</a></li> + +<li class="indx">Yörmungand, the midgard or earth-serpent, <abbr title="one">i.</abbr> 151</li> + +<li class="indx">Yourodevoy, <abbr title="one">i.</abbr> 28</li> + +<li class="indx">Youth, the means of regaining, <abbr title="two">ii.</abbr> <a href="#Page_618">618</a></li> + +<li class="indx">Yowahous, <abbr title="two">ii.</abbr> <a href="#Page_313">313</a></li> + +<li class="indx">Yugas, <abbr title="one">i.</abbr> 31</li> + +<li class="indx">Yule, Colonel, on movable type, <abbr title="one">i.</abbr> 515;</li> +<li class="isub1">on spiritualism in Tartary, <abbr title="one">i.</abbr> 600;</li> +<li class="isub1">testimony in regard to spiritual flowers drawn by a medium in Bond street, London, <abbr title="one">i.</abbr> 601</li> + + +<li class="ifrst">Zacharias, saw an apparition in the temple, ass-formed, <abbr title="two">ii.</abbr> <a href="#Page_523">523</a></li> + +<li class="indx">Zadokites, or Sadducees, made a priest-caste by David, <abbr title="two">ii.</abbr> <a href="#Page_297">297</a></li> + +<li class="indx">Zampun, the Thibetan tree of life, <abbr title="one">i.</abbr> 152</li> + +<li class="indx">Zamzummim, the Cyclopeans, <abbr title="one">i.</abbr> 567</li> + +<li class="indx">Zarathustra-Spitoma, his untold antiquity, <abbr title="one">i.</abbr> 12</li> + +<li class="indx">Zarevna Militrissa and the serpent, <abbr title="one">i.</abbr> 550</li> + +<li class="indx">Zeller, criticism of the Fathers in regard to Plato, <abbr title="one">i.</abbr> 288</li> + +<li class="indx">Zequiel, a demon presented to Torralva, <abbr title="two">ii.</abbr> <a href="#Page_60">60</a></li> + +<li class="indx">Zeno taught two eternal qualities in nature, <abbr title="one">i.</abbr> 12</li> + +<li class="indx">Zeru-Ishtar, a Chaldean or Magian high-priest, <abbr title="two">ii.</abbr> <a href="#Page_129">129</a></li> + +<li class="indx">Zeruan, Saturn or Abraham, the legend of the Titans, <abbr title="two">ii.</abbr> <a href="#Page_217">217</a></li> + +<li class="indx">Zeus, the æther, <abbr title="one">i.</abbr> 187, 188</li> + +<li class="indx">Zeus-Dionysus, <abbr title="one">i.</abbr> 262</li> + +<li class="indx">Zmeij Gorenetch, the dragon, <abbr title="one">i.</abbr> 550</li> + +<li class="indx">Znachar, the Russian sorcerer, <abbr title="two">ii.</abbr> <a href="#Page_571">571</a></li> + +<li class="indx">Zodiac, its symbolism, <abbr title="two">ii.</abbr> <a href="#Page_456">456</a>;</li> +<li class="isub1">its origin, 16,984 years ago, <a href="#Page_456"><i>ib.</i></a></li> + +<li class="indx">Zohak and Gemshid, their struggle that of the Persians and Assyrians, <abbr title="one">i.</abbr> 576;</li> +<li class="isub1">and Feridun, the legend explained, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a>;</li> +<li class="isub1">or Azhi-Dahaka, the serpent of the Avesta, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a>;</li> +<li class="isub1">a personification of Assyria, <a href="#Page_486"><i>ib.</i></a></li> + +<li class="indx">Zonarus traces knowledge from Chaldea to Egypt, thence to the Greeks, <abbr title="one">i.</abbr> 543</li> + +<li class="indx">Zoömagnetism, or animal magnetism, <abbr title="one">i.</abbr> 206;</li> +<li class="isub1">can magnetize minerals, <i>ib.</i></li> + +<li class="indx">Zoroaster, Zarathustra, Zuruastara, Zuryaster, a spiritual teacher, <abbr title="two">ii.</abbr> <a href="#Page_141">141</a>;</li> +<li class="isub1">a reformer of Chaldean Magic, <abbr title="one">i.</abbr> 191;</li> +<li class="isub1">when he lived, <abbr title="two">ii.</abbr> <a href="#Page_141">141</a>;</li> +<li class="isub1">Baron Bunsen’s opinion, <abbr title="two">ii.</abbr> <a href="#Page_432">432</a></li> + +<li class="indx">Zoroastrian religion, its affinity with Judaism and Christianity, <abbr title="two">ii.</abbr> <a href="#Page_486">486</a></li> + +<li class="indx">Zoroastrianism, no schism, <abbr title="two">ii.</abbr> <a href="#Page_142">142</a></li> + +<li class="indx">Zoroastrians, migrated from India, <abbr title="two">ii.</abbr> <a href="#Page_143">143</a></li> + +<li class="indx">Zoro-Babel or prince of Babylon, <abbr title="two">ii.</abbr> <a href="#Page_441">441</a></li> + +<li class="indx">Zuinglius, the first reformer, his cosmopolitan doctrine of the Holy Ghost, <abbr title="one">i.</abbr> 132</li> +</ul> +<hr class="chap x-ebookmaker-drop"> + + +<h2 style="display: none; visibility: hidden;">Catalogue Advertisement</h2> + +<div class="chapter"> +<p class="right tall"> +<span style="margin-right: 3.5em;"><span class="smcap">706 Broadway</span>,</span><br> +<i>New York, March, 1878</i>.<br> +</p> +</div> + +<p class="h3head ls"> +J. W. Bouton’s Catalogue<br> +</p> + +<p class="center muchsmaller "> +OF<br> +</p> + +<p class="center muchlarger"> +<span class="smcap">New and Recent Publications</span>,<br> +<br> +<i>Importations and Remainders</i>,<br> +<br> +<span class="allsmcap smaller">COMPRISING IMPORTANT AND VALUABLE WORKS IN THE +FOLLOWING DEPARTMENTS OF LITERATURE:</span><br> +</p> + +<ul class="indent20"> +<li class="ifrst"><i>Art, Contemporary and Ancient</i>,</li> +<li class="ifrst"><i>Art Periodicals</i>,</li> +<li class="ifrst"><i>Antiquities</i>,</li> +<li class="ifrst"><i>Archæology</i>,</li> +<li class="ifrst"><i>Ancient Religions and Worships</i>,</li> +<li class="ifrst"><i>Biography</i>,</li> +<li class="ifrst"><i>Caxton and Early Printing</i>,</li> +<li class="ifrst"><i>Costume</i>,</li> +<li class="ifrst"><i>Cruikshankiana</i>,</li> +<li class="ifrst"><i>Ceramic Art</i>,</li> +<li class="ifrst"><i>Dictionaries, Glossaries, Language, etc.</i></li> +<li class="ifrst"><i>Dramatists, Old</i>,</li> +<li class="ifrst"><i>Etchings, Modern</i>,</li> +<li class="ifrst"><i>Free Masonry</i>,</li> +<li class="ifrst"><i>Genealogy</i>,</li> +<li class="ifrst"><i>Illustrated Works</i>,</li> +<li class="ifrst"><i>Musical Instruments</i>,</li> +<li class="ifrst"><i>Mythology</i>,</li> +<li class="ifrst"><i>Ornament, Architectural, Textile, etc.</i>,</li> +<li class="ifrst"><i>Ornithology</i>,</li> +<li class="ifrst"><i>Old Poetry</i>,</li> +<li class="ifrst"><i>Phallic and Symbol Worship</i>,</li> +<li class="ifrst"><i>Shakspeariana, Etc., Etc.</i></li> +</ul> + +<hr class="chap x-ebookmaker-drop"> + + +<div class="chapter"> + +<span class="pagenum"><a id="Page_2a">2</a></span> +<h3 class="ls" id="AD_INDEX">INDEX.</h3> +</div> + +<ul class="index"> + +<li class="indx">Æsop’s Fables, illustrated, <a href="#Page_19a">19</a></li> + +<li class="indx">Amberley, Religious Beliefs, <a href="#Page_6a">6</a></li> + +<li class="indx">Anacalypsis, Higgins, <a href="#Page_3a">3</a></li> + +<li class="indx">Antiquities of Long Island, <a href="#Page_15a">15</a></li> + +<li class="indx">Archæology, Westropp’s Hand-Book, <a href="#Page_25a">25</a></li> + +<li class="indx">Archie Armstrong’s Jests, <a href="#Page_29a">29</a></li> + +<li class="indx">Avesta, Bleeck, <a href="#Page_25a">25</a></li> + + +<li class="ifrst">Behn’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Bible of Humanity, <a href="#Page_3a">3</a></li> + +<li class="indx">Blake, Swinburne’s Essay, <a href="#Page_23a">23</a></li> + +<li class="indx">Blake’s Marriage of Heaven and Hell, <a href="#Page_21a">21</a></li> + +<li class="indx">Blavatsky, Isis Unveiled, <a href="#Page_3a">3</a></li> + +<li class="indx">Boccaccio, Decameron, illustrated, <a href="#Page_19a">19</a></li> + +<li class="indx">Brome’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Burns’ Complete Works, <a href="#Page_6a">6</a></li> + + +<li class="ifrst">Catalogue, Wilson Colln. of Paintings, <a href="#Page_19a">19</a></li> + +<li class="indx">Caxton’s Dictes and Sayinges, <a href="#Page_5a">5</a></li> +<li class="isub1">Statutes of Henry <abbr title="Eight">VIII.</abbr>, <a href="#Page_30a">30</a></li> + +<li class="indx">Centlivre’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Champney, Quiet Corner of England, <a href="#Page_25a">25</a></li> + +<li class="indx">Chapman’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Chinese Classics, <a href="#Page_23a">23</a></li> + +<li class="indx">Cokain’s Dram. Works, <a href="#Page_18a">18</a></li> + +<li class="indx">Costume, Lacroix, XVIII. Siècle, <a href="#Page_17a">17</a></li> +<li class="isub1">Planché, <a href="#Page_8a">8</a></li> +<li class="isub1">Historique, Racinet, <a href="#Page_11a">11</a></li> + +<li class="indx">Crowne’s Dram. Works, <a href="#Page_18a">18</a></li> + +<li class="indx">Cruikshank, Illustrations of Time, <a href="#Page_24a">24</a></li> +<li class="isub1">Phrenological Illus., <a href="#Page_24a">24</a></li> + + +<li class="ifrst">Davenant’s Dram. Works, <a href="#Page_18a">18</a></li> + +<li class="indx">Dekker’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Diary of Am. Revolution, <a href="#Page_24a">24</a></li> + +<li class="indx">Dibdin’s Bibliomania, <a href="#Page_29a">29</a></li> + +<li class="indx">Douglas’ Poetical Works, <a href="#Page_29a">29</a></li> + +<li class="indx">Dramatic Works of Tourneur, <a href="#Page_6a">6</a></li> + +<li class="indx">Dramatists, Early English, <a href="#Page_15a">15</a></li> +<li class="isub1">of the Restoration, <a href="#Page_18a">18</a></li> + +<li class="indx">Duyckinck’s Cyclopædia of Am. Literature, <a href="#Page_27a">27</a></li> + + +<li class="ifrst">Edwards’ Founders of Brit. Museum, <a href="#Page_23a">23</a></li> + +<li class="indx">Eleusinian and Bacchic Mysteries, <a href="#Page_14a">14</a></li> + +<li class="indx">English Rogue, <a href="#Page_22a">22</a></li> + +<li class="indx">Engravings, Willshire’s Guide, <a href="#Page_31a">31</a></li> + +<li class="indx">Erasmus’ Apophthegms, <a href="#Page_5a">5</a></li> + +<li class="indx">Etchings, Chapters on Painting, <a href="#Page_12a">12</a></li> +<li class="isub1">Contemporary Art, <a href="#Page_4a">4</a></li> +<li class="isub1">Examples of Modern, <a href="#Page_11a">11</a>, <a href="#Page_12a">12</a></li> +<li class="isub1">after Frans Hals, <a href="#Page_32a">32</a></li> +<li class="isub1">“L’Art”, <a href="#Page_33a">33</a></li> +<li class="isub1">from National Gallery, <a href="#Page_12a">12</a></li> +<li class="isub1">The Portfolio, <a href="#Page_34a">34</a></li> +<li class="isub1">Unger’s Works, <a href="#Page_32a">32</a></li> +<li class="isub1">Wilson Catalogue, <a href="#Page_19a">19</a></li> + +<li class="indx">Examples of Contemporary Art, <a href="#Page_4a">4</a></li> + + +<li class="ifrst">Fine Arts, Æsop’s Fables, illus., <a href="#Page_19a">19</a></li> +<li class="isub1">Bible Plates, <a href="#Page_5a">5</a></li> +<li class="isub1">Bell’s Anatomy of Expression, <a href="#Page_20a">20</a></li> +<li class="isub1">Blake, Etchings, <a href="#Page_4a">4</a></li> +<li class="isub1">Blake, Heaven and Hell, <a href="#Page_21a">21</a></li> +<li class="isub1">Chapters on Painting, <a href="#Page_12a">12</a></li> +<li class="isub1">Contemporary Art, <a href="#Page_4a">4</a></li> +<li class="isub1">Costume, Racinet, <a href="#Page_11a">11</a></li> +<li class="isub1">Cruikshank’s “Time”, <a href="#Page_24a">24</a></li> +<li class="isub1">“Phrenological Illus., <a href="#Page_24a">24</a></li> +<li class="isub1">Dürer’s Little Passion, <a href="#Page_19a">19</a></li> +<li class="isub1">Etchings from National Gallery, <a href="#Page_12a">12</a></li> +<li class="isub1">French Artists, &c., <a href="#Page_12a">12</a></li> +<li class="isub1">Works of Hals, <a href="#Page_32a">32</a></li> +<li class="isub1">Holbein, <a href="#Page_23a">23</a></li> +<li class="isub1">Jeanne d’Arc, <a href="#Page_17a">17</a></li> +<li class="isub1">Jésus-Christ, <a href="#Page_17a">17</a></li> +<li class="isub1">Jones’ Alhambra, <a href="#Page_30a">30</a></li> +<li class="isub1">Jones’ Gram. of Ornmt., <a href="#Page_28a">28</a></li> +<li class="isub1">Keramic Art, Japan, <a href="#Page_7a">7</a></li> +<li class="isub1">Lacroix, <a href="#Page_4a">4</a></li> +<li class="isub1">Lacroix, XVIII. Siècle, <abbr title="volume">vol.</abbr> 1, <a href="#Page_17a">17</a></li> +<li class="isub1">“L’Art.”, <a href="#Page_33a">33</a></li> +<li class="isub1">Lundy, <a href="#Page_9a">9</a></li> +<li class="isub1">Mod. Etchings, <a href="#Page_11a">11</a>, <a href="#Page_12a">12</a></li> +<li class="isub1">Planché, Costume, <a href="#Page_8a">8</a></li> +<li class="isub1">Polychromatic Ornament, <a href="#Page_7a">7</a></li> +<li class="isub1">The Portfolio, <a href="#Page_34a">34</a></li> +<li class="isub1">Quiet Corner of Eng., <a href="#Page_25a">25</a></li> +<li class="isub1">Textile Fabrics, <a href="#Page_31a">31</a></li> +<li class="isub1">Turner Gallery, <a href="#Page_10a">10</a></li> +<li class="isub1">Wright’s Womankind, <a href="#Page_26a">26</a></li> +<li class="isub1">Wilson’s Catalogue, <a href="#Page_19a">19</a></li> +<li class="isub1">Willshire on Prints, <a href="#Page_31a">31</a></li> +<li class="isub1">Works of Wm. Unger, <a href="#Page_32a">32</a></li> + +<li class="indx">Freemasonry, Hyneman’s Register, <a href="#Page_27a">27</a></li> +<li class="isub1">Mackenzie, Cyclo., <a href="#Page_7a">7</a></li> +<li class="isub1">Paton, Symbols, <a href="#Page_25a">25</a></li> + +<li class="indx">French Artists of Present Day, <a href="#Page_12a">12</a></li> + +<li class="indx">Furman’s Long Island, <a href="#Page_15a">15</a></li> + + +<li class="ifrst">Gesta Romanorum, <a href="#Page_28a">28</a></li> + +<li class="indx">Glapthorne’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Grammar of Ornament, Jones, <a href="#Page_28a">28</a></li> +<li class="isub1">Racinet, <a href="#Page_7a">7</a></li> + +<li class="indx">Greville Memoirs, <a href="#Page_29a">29</a></li> + + +<li class="ifrst">Halliwell’s Hist. of Stratford on Avon, <a href="#Page_24a">24</a></li> + +<li class="indx">Hamerton’s Examples of Mod. Etchings, <a href="#Page_12a">12</a></li> + +<li class="indx">Heywood’s Dram. Works, <a href="#Page_15a">15</a></li> + +<li class="indx">Higgins’ Anacalypsis, <a href="#Page_3a">3</a></li> + +<li class="indx">Holbein, by Woltman, <a href="#Page_23a">23</a></li> + + +<li class="ifrst">Inman’s Ancient Faith embodied in Ancient Names, <a href="#Page_2a">2</a> v., <a href="#Page_14a">14</a></li> +<li class="isub1">Ancient Faiths & Modern, <a href="#Page_13a">13</a></li> +<li class="isub1">Anc. Pagan Symbolism, <a href="#Page_16a">16</a></li> + +<li class="indx">Ireland, Shak. Forgeries, <a href="#Page_26a">26</a></li> + +<li class="indx">Isis Unveiled, <a href="#Page_3a">3</a></li> + + +<li class="ifrst">Jeanne d’Arc, Wallon, <a href="#Page_17a">17</a></li> + + +<li class="ifrst">Keramic Art of Japan, Fr., <a href="#Page_7a">7</a></li> + +<li class="indx">King’s Gnostics, <a href="#Page_25a">25</a></li> + +<li class="indx">Knight’s Ancient Art and Mythology, <a href="#Page_13a">13</a></li> +<li class="isub1">Worship of Priapus, <a href="#Page_28a">28</a></li> + +<li class="indx">Lacroix, XVIII. Siècle, Costume, &c., <a href="#Page_17a">17</a></li> +<li class="isub1">XVIII. Siècle., <abbr title="volume">vol.</abbr> 2. Sciences, <a href="#Page_4a">4</a></li> + +<li class="indx">Lacy’s Dram. Works, <a href="#Page_18a">18</a></li> + +<li class="indx">L’Art. Art Magazine, <a href="#Page_33a">33</a></li> + +<li class="indx">Lee’s Life, &c., of De Foe, <a href="#Page_26a">26</a></li> + +<li class="indx">Legge’s Chinese Classics, <a href="#Page_23a">23</a></li> + +<li class="indx">Leland, Fu Sang, <a href="#Page_16a">16</a></li> + +<li class="indx">Littré Dictionnaire de la Langue Française, <a href="#Page_24a">24</a></li> + +<li class="indx">Lundy’s Monumental Christianity, <a href="#Page_9a">9</a></li> + + +<li class="ifrst">Mackay’s Lost Beauties of the English Language, <a href="#Page_16a">16</a></li> + +<li class="indx">Markland’s Lady de Osorio, <a href="#Page_23a">23</a></li> + +<li class="indx">Marmion’s Dram. Works, <a href="#Page_18a">18</a></li> + +<li class="indx">Masonic Register, Hyneman’s, <a href="#Page_27a">27</a></li> + +<li class="indx">Memoirs of Sanson Family, <a href="#Page_25a">25</a></li> + +<li class="indx">Mexico, Geiger, <a href="#Page_22a">22</a></li> + +<li class="indx">Michelet, Bible of Humanity, <a href="#Page_3a">3</a></li> + +<li class="indx">Moore’s Epicurean, <a href="#Page_9a">9</a></li> + +<li class="indx">Musical Instruments, &c., <a href="#Page_5a">5</a></li> + + +<li class="ifrst">Nares’ Glossary Early Eng., <a href="#Page_29a">29</a></li> + + +<li class="ifrst">Original Lists of Emigrants, &c., <a href="#Page_21a">21</a></li> + +<li class="indx">Ornamental Textile Fabrics, <a href="#Page_31a">31</a></li> + +<li class="indx">Owen Jones, Alhambra, <a href="#Page_30a">30</a></li> + + +<li class="ifrst">“Passio Christi.” See Dürer, <a href="#Page_19a">19</a></li> + +<li class="indx">Paton’s Symbolism of Masonry, <a href="#Page_25a">25</a></li> + +<li class="indx">Phallic Worship, Anacalypsis, <a href="#Page_3a">3</a></li> +<li class="isub1">Isis Unveiled, <a href="#Page_3a">3</a></li> +<li class="isub1">Knight, <a href="#Page_28a">28</a></li> +<li class="isub1">Inman, <a href="#Page_14a">14</a>, <a href="#Page_16a">16</a></li> +<li class="isub1">Westropp and Wake, <a href="#Page_14a">14</a></li> + +<li class="indx">“Portfolio,” an Artistic Periodical, <a href="#Page_34a">34</a></li> + +<li class="indx">Prostitution. Dufour, Hist., <a href="#Page_31a">31</a></li> + + +<li class="ifrst">Rambosson, Harmonies du Son, <a href="#Page_5a">5</a></li> + +<li class="indx">Religions. Amberley, <a href="#Page_6a">6</a></li> +<li class="isub1">Avesta, <a href="#Page_25a">25</a></li> +<li class="isub1">Ancient Art & Mythology, <a href="#Page_13a">13</a></li> +<li class="isub1">Ancient Faiths & Modern, <a href="#Page_14a">14</a></li> +<li class="isub1">Ancient Pagan Symbols, <a href="#Page_16a">16</a></li> +<li class="isub1">Ancient Symbol Worship, <a href="#Page_14a">14</a></li> +<li class="isub1">Chinese Classics, <a href="#Page_23a">23</a></li> +<li class="isub1">Gnostics, etc., <a href="#Page_25a">25</a></li> +<li class="isub1">Higgins, Anacalypsis, <a href="#Page_3a">3</a></li> +<li class="isub1">Isis Unveiled, <a href="#Page_3a">3</a></li> +<li class="isub1">Inman, Ancient Faiths, <a href="#Page_13a">13</a></li> +<li class="isub1">Knight’s Priapus, <a href="#Page_28a">28</a></li> +<li class="isub1">Lundy, Monum. Christ’y, <a href="#Page_9a">9</a></li> +<li class="isub1">Michelet’s Bible of Humanity, <a href="#Page_3a">3</a></li> +<li class="isub1">Rosicrucians, <a href="#Page_27a">27</a></li> +<li class="isub1">Serpent and Siva Worship, <a href="#Page_3a">3</a></li> +<li class="isub1">Taylor, Eleusinian Mysteries, <a href="#Page_14a">14</a></li> +<li class="isub1">Wheeler’s India, <a href="#Page_13a">13</a></li> +<li class="isub1">Yarker’s Mysteries, <a href="#Page_27a">27</a></li> + +<li class="indx">Rump Songs, &c., <a href="#Page_22a">22</a></li> + + +<li class="ifrst">Serpent and Siva Worship, <a href="#Page_3a">3</a></li> + +<li class="indx">Shakespeare, Facsimile of 1st <abbr title="folio">fol.</abbr>, <a href="#Page_18a">18</a></li> +<li class="isub1">Forgeries, Ireland, <a href="#Page_26a">26</a></li> +<li class="isub1">School of, <a href="#Page_4a">4</a></li> + +<li class="indx">Songs, &c. Museum Deliciarum, <a href="#Page_20a">20</a></li> +<li class="isub1">Ballads, D’Urfey’s Pills, <a href="#Page_20a">20</a></li> +<li class="isub1">and Ballads, The Rump, <a href="#Page_22a">22</a></li> +<li class="isub1">Westminster Drolleries, <a href="#Page_22a">22</a></li> + +<li class="indx">Story of the Stick, <a href="#Page_21a">21</a></li> + +<li class="indx">Symbolism. Anacalypsis, <a href="#Page_3a">3</a></li> +<li class="isub1">of Freemasonry, <a href="#Page_25a">25</a></li> +<li class="isub1">Gnostics, &c., <a href="#Page_25a">25</a></li> +<li class="isub1">Inman, <a href="#Page_16a">16</a></li> +<li class="isub1">Inman’s Anc. Faiths, &c., <a href="#Page_14a">14</a></li> +<li class="isub1">Knight’s Priapus, <a href="#Page_28a">28</a></li> +<li class="isub1">Lundy, <a href="#Page_9a">9</a></li> +<li class="isub1">Rosicrucians, <a href="#Page_27a">27</a></li> +<li class="isub1">Serpent Worship, <a href="#Page_3a">3</a></li> +<li class="isub1">Westropp, &c., <a href="#Page_14a">14</a></li> +<li class="isub1">Yarker, <a href="#Page_27a">27</a></li> + + +<li class="ifrst">Turner Gallery, <a href="#Page_10a">10</a></li> + +<li class="indx">Tourneur’s Plays 6</li> + + +<li class="ifrst">Unger, Frans Hals, <a href="#Page_32a">32</a></li> +<li class="isub1">Works, <a href="#Page_32a">32</a></li> + + +<li class="ifrst">Veuillot. Jésus-Christ, <a href="#Page_17a">17</a></li> + +<li class="indx">Violin and its Makers, Hart, <a href="#Page_18a">18</a></li> + + +<li class="ifrst">Walford’s County Families, <a href="#Page_30a">30</a></li> + +<li class="indx">Westminster Drolleries, <a href="#Page_22a">22</a></li> + +<li class="indx">Westropp, Handbook of Archæology, <a href="#Page_25a">25</a></li> + +<li class="indx">Wheeler’s History of India, <a href="#Page_13a">13</a></li> + +<li class="indx">Willshire on Prints, <a href="#Page_31a">31</a></li> + +<li class="indx">Wilson’s Dram. Works, <a href="#Page_18a">18</a></li> +<li class="isub1">Ornithology, <a href="#Page_8a">8</a></li> + +<li class="indx">Wright’s Womankind, <a href="#Page_26a">26</a></li> + + +<li class="ifrst">Yarker, Scientific and Religious Mysteries, <a href="#Page_27a">27</a></li> +</ul> +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<span class="pagenum"><a id="Page_3a">3</a></span> +</div> + +<p class="p2 unindent muchlarger">Isis Unveiled;</p> + +<div class="blockquot tall"> +<p><span class="smcap">A Master Key to the Mysteries of Ancient and Modern +Science and Theology. By H. P. Blavatsky</span>, Corresponding +Secretary of the Theosophical Society. <i>2 <abbr title="volumes">vols.</abbr> Royal <abbr title="octavo">8vo</abbr>, about +1,500 pages, cloth, $7.50.</i></p> +</div> + +<p class="smaller">The recent revival of interest in Philology and Archæology, resulting from the labors of +<span class="smcap">Bunsen</span>, <span class="smcap">Layard</span>, <span class="smcap">Higgins</span>, <span class="smcap">Müller</span>, <span class="smcap">Dr. Schliemann</span>, +and others, has created a great demand +for works upon Eastern topics.</p> + +<p class="smaller">To the scholar and the specialist, to the philologist and the archæologist, this work will be a +most valuable acquisition, aiding them in their labors and giving to them the only clue to the +labyrinth of confusion in which they are involved. To the general reader it will be especially +attractive because of its fascinating style and pleasing arrangement, presenting a constant variety +of racy anecdote, pithy thought, sound scholarship, and vivid description. Mme. <span class="smcap">Blavatsky</span> +possesses the happy gift of versatility in an eminent degree, and her style is varied to suit her +theme with a graceful ease refreshing to the reader, who is led without weariness from page to +page. The author has accomplished her task with ability, and has conferred upon all a precious +boon, whose benefit the scientist as well as the religionist, the specialist as well as the general +reader, will not be slow to recognize.</p> + + +<p class="p2 unindent muchlarger">Bible of Humanity;</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">Jules Michelet</span>, author of “The History of France,” +“Priests, Women, and Families,” “L’Amour,” etc. Translated +from the French by <span class="smcap">V. Calfa</span>. <i>1 <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $3.00.</i></p> +</div> + +<p class="smaller">“His <cite>Bible of Humanity</cite> is a large epic in prose. The artist-historian, in the manner of inspired +men and prophets, sings the evolution of mankind. There is no doubt that he throws brilliant +glimpses of light on the long course of events and works which he unfolds; but at the same time +he carries away the reader with such rapid flight of imagination as almost to make him giddy.”—<cite>Larousse’s +Universal Dictionary</cite>.</p> + + +<p class="p2 center allsmcap"> +NEW EDITION OF HIGGINS’ GREAT WORK.<br> +</p> + +<p class="unindent muchlarger">The Anacalypsis;</p> + +<div class="blockquot tall"> +<p>An attempt to draw aside the Veil of the Saïtic Isis; or, an +Inquiry into the Origin of Languages, Nations, and Religions. +By <span class="smcap">Godfrey Higgins</span>, <abbr title="Esquire">Esq.</abbr> <abbr title="Volume One, octavo">Vol. <abbr title="One">I.</abbr>, 8vo</abbr>, cloth, $4.50. To +be completed in four volumes.</p> +</div> + +<p class="smaller">The extreme rarity, and consequent high price of the “Anacalypsis” has hitherto placed it +beyond the reach of many scholars and students. The new edition is issued in a much more convenient +form, and sold at less than one-sixth of the price of the original.</p> + +<p class="smaller">The powerful though rather dogmatic logic, and the profound learning of the author, give the +work a singular importance; and in a thinking age, when many things formerly considered truths +are passing away into the shadows of tradition, the student of comparative mythology and the +origin of religion and languages will look upon Higgins’ Anacalypsis as his guide and luminary +through the darkness of dawning science.</p> + + +<p class="p2 unindent muchlarger">Serpent and Siva Worship</p> + +<div class="blockquot tall"> +<p>And Mythology in Central America, Africa, and Asia; and +The Origin of Serpent Worship. Two Treatises. By +<span class="smcap">Hyde Clarke</span> and <span class="smcap">C. Staniland Wake</span>, M.A.I. +Edited by Alexander Wilder, M.D. <abbr title="octavo">8vo</abbr>, paper cover, +50 cents.</p> +</div> + +<p class="smaller">“Serpent lore is the literature of the earliest times, and every discovery in ethnical science is adding +to our knowledge of this feature of the race. These two eminent anthropologists suggest some very +interesting speculations, which seem confirmed by modern research, and will be examined with avidity +by scholars.” + + +<p> + +<span class="pagenum"><a id="Page_4a">4</a></span></p> +<p class="p2 center allsmcap"> +<i>SPLENDID NEW VOLUME OF ETCHINGS.</i><br> +</p> + +<p class="unindent muchlarger">Examples of Contemporary Art.</p> + +<div class="blockquot tall"> +<p><i>Etchings from Representative Works of Living English +and Foreign Artists</i>, <abbr title="namely">viz.</abbr>:—<span class="smcap">Fortuny</span>, <span class="smcap">Jules Breton</span>, +<span class="smcap">Bernier</span>, <span class="smcap">E. Burne Jones</span>, <span class="smcap">F. Leighton</span>, <span class="smcap">Gonzalez</span>, +<span class="smcap">Macbeth</span>, <span class="smcap">G. F. Watts</span>, <span class="smcap">Orchardson</span>, <span class="smcap">Van Marcke</span>, +<span class="smcap">Paczka</span>, <span class="smcap">Chaplin</span>, etc., etc. Executed by <span class="smcap">Waltner</span>, +<span class="smcap">Martial</span>, <span class="smcap">Champollion</span>, <span class="smcap">Lalauze</span>, <span class="smcap">Hédouin</span>, <span class="smcap">Chauvel</span>, +<span class="smcap">Greux</span>, etc. One large folio volume, vellum cloth, gilt, +$12.00.</p> +</div> + +<p class="smaller">“Apart from its value as a graphic account of the two great foreign Exhibitions of Art, this +elegant volume deserves special attention from the value of its text, furnishing as it does a general +record of the artistic achievements of the past year. They are, in fact, careful reviews of the representative +Exhibitions from which subjects of the illustrations have been chosen, and their purpose is to +supply, within moderate limits, a coherent account of the recent progress of the Arts in England and +France.”</p> + + +<p class="p2 center allsmcap"> +<i>INTERESTING NEW WORK ON BLAKE.</i><br> +</p> + +<p class="unindent muchlarger">William Blake.</p> + +<div class="blockquot tall"> +<p><i>Etchings from his Works</i>, embracing many of the rarest +subjects executed by that unique Artist. By <span class="smcap">W. Bell +Scott</span>. Proofs on India paper. Folio, half cloth, $8.00.</p> +</div> + +<p class="smaller">“Such is the plan and moral part of the author’s invention; the technical part and the execution +of the artist, though to be examined by other principles and addressed to a narrower circle, equally +claim approbation, sometimes excite our wonder, and not seldom our fears, when we see him play on +the very verge of legitimate invention; but wildness so picturesque in itself, so often redeemed by taste, +simplicity, and elegance, what child of fancy—what artist—would wish to discharge? The groups and +single figures on their own basis, abstracted from the general composition and considered without +attention to the plan, frequently exhibit those genuine and unaffected attitudes—those simple graces—which +nature and the heart alone can dictate, and only an eye inspired by both discover. <i>Every class +of artists, in every stage of their progress or attainments, from the student to the finished +master, and from the contriver of ornament to the painter of history, will find here materials +of art and hints of improvement.</i>”—<cite>Cromek.</cite></p> + + +<p class="p2 center allsmcap"> +<i>NEW VOLUME BY PAUL LACROIX.</i><br> +</p> + +<p class="unindent muchlarger"><abbr title="Eighteenth">XVIIIᵐᵉ</abbr> Siècle.</p> + +<div class="blockquot tall"> + +<p><i>Lettres, Sciences et Arts.</i> France (1700-1798). Illustrated +with 15 chromo-lithographs and 250 wood-engravings, after +<span class="smcap">Watteau</span>, <span class="smcap">Vanloo</span>, <span class="smcap">Boucher</span>, <span class="smcap">Vernet</span>, <span class="smcap">Eisen</span>, + <span class="smcap">Gravelot</span>, +<span class="smcap">Moreau</span>, <span class="smcap"><abbr title="Saint">St.</abbr> Aubin</span>, <span class="smcap">Cochin</span>, etc. One Volume +imperial <abbr title="octavo">8vo.</abbr> Tastefully bound, gilt edges, $13.50. Full +polished Levant morocco, gilt edges, $22.50.</p> +</div> + + +<p class="p2 unindent muchlarger">The School of Shakspere.</p> + +<div class="blockquot tall"> +<p><i>Including “The Life and Death of Captain Thomas +Stukeley,” with a New Life of Stukeley from Unpublished +Sources; “Nobody and Somebody;” “Histriomastix;” +“The Prodigal Son;” “Jack Drum’s Entertainment;” +“A Warning for Fair Women,” with Reprints of the +Accounts of the Murder; and “Faire Em.” Edited, with +Introduction and Notes, and an Account of Robert Green +and his Quarrels with Shakspere, by</i> <span class="smcap">Richard Simpson</span>. +<i>With an Introduction by</i> <span class="smcap">F. J. Furnivall</span>. 2 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, +cloth. $6.00.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_5a">5</a></span></p> +<p class="p2 unindent muchlarger">Schnorr’s Bible Illustrations:</p> + +<div class="blockquot tall"> +<p><span lang="fr">La Sainte Bible, Ancien et Nouveau Testament récit et +commentaires, par M. l’Abbé Salmon du diocèse de Paris.</span> +Handsomely printed and illustrated, with 240 beautiful +engravings on wood from the celebrated designs of Schnorr +of Carolsfeld. A handsome volume, <abbr title="quarto">4to</abbr>, <i>paper, uncut, +$6.00</i>; or, <i>full turkey morocco, extra, gilt leaves, $12.00</i>.</p> +</div> + + +<p class="p2 unindent muchlarger">Musical Instruments, Sound, &c.</p> + +<div class="blockquot tall"> +<p><span lang="fr">Les Harmonies du Son et les Instruments de Musique, +par I. Rambosson</span>. <i>Most profusely illustrated with +upwards of 200 beautiful engravings on wood, and five +chromo-lithographic plates.</i> 1 large <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, <abbr title="pages">pp.</abbr> 582, +<i>paper uncut, $4.00; or half red morocco, extra, gilt edges, +$6.00</i>.</p> +</div> + +<p class="smaller">An entirely new work, in which the subject is treated in a most exhaustive manner. The book is +divided into four general heads, the <i>first</i> devoted to the History of Music, and its influence on Physique +and Morals, the Influence of Music on Intelligence, on the Sentiments, Locomotion, etc. The +<i>second</i>, Acoustics, or production and propagation of sound, including the most recent discoveries +in this branch. The <i>third</i>, on the History of Musical Instruments. The <i>fourth</i>, on the Voice, etc.</p> + + +<p class="p2 unindent muchlarger">The Apophthegms of Erasmus.</p> + +<div class="blockquot tall"> +<p>Translated into English by Nicholas Udall. Literally +reprinted from the scarce Edition of 1564. <i>Beautifully +printed on heavy laid paper, front. <abbr title="octavo">8vo</abbr>, new cloth, uncut.</i></p> + +<p>Only 250 copies, each of which is numbered and attested +by autograph signature of the editor. $7.50.</p> +</div> + +<p class="smaller">“This is a pleasant gossipy book, full of wise saws, if not of modern instances. It may be considered +one of the earliest English jest books. The wit in it is not as startling as fireworks, but there +is a good deal of grave, pleasant humor, and many of those touches of nature which make the whole +world kin. When Nicholas Udall undertook to translate this work he was the right man in the right +place. Probably no old English book so abounds with colloquialisms and idiomatic expressions. It is +very valuable on that account. This reprint has been made from the second edition, that of 1562. +The reprint is literal; the only difference being that, to make it easier for the general reader, the contractions +have been filled in, and the Greek quotations, which were exceedingly incorrect, have been, +in most cases, put right.”</p> + + +<p class="p2 center allsmcap"> +<i>CAXTON COMMEMORATION VOLUME.</i><br> +</p> + +<p class="unindent muchlarger">The Dictes and Sayings of the Philosophers.</p> + +<div class="blockquot tall"> +<p>The First Book printed by Caxton in England (printed +at the Almonry at Westminster in the year 1477). 1 <abbr title="volume">vol.</abbr>, +small folio. Printed in exact facsimile of the <i lang="la">editio princeps</i>, +on paper manufactured expressly for the work, and having +all the peculiarities of the original. 1 <abbr title="volume">vol.</abbr>, small folio. +$10.00.</p> +</div> + +<p class="smaller">The printing of this unique work has been executed by a photographic process which reproduces +infallibly all the characteristics of the original work, and the binding is a careful reproduction of that +of Caxton’s day.</p> + +<p class="smaller">This memorial volume is rendered still more interesting, and to the connoisseur more valuable, by +an Introduction by William Blades, <abbr title="Esquire">Esq.</abbr>, author of the Life and Typography of William Caxton, giving +a short, historical account of the book, the circumstances that led to its publication, and its position +among the works printed by Caxton. It is believed that the publication of this work will, apart from +its value to collectors, be generally acceptable as representing the first work issued from the press in +England, and as illustrating the state of the art of printing in its infancy. + + +<p> + +<span class="pagenum"><a id="Page_6a">6</a></span></p> +<p class="p2 center smcap"> +<i>To form Six Volumes, demy <abbr title="octavo">8vo</abbr> (<abbr title="Volumes 1 - 3">Vols. <abbr title="One">I.</abbr>-III</abbr>. + Poetry; <abbr title="4 - 6">IV.-VI.</abbr> Prose Works).</i><br> +</p> + +<p class="unindent muchlarger">Complete Works of Robert Burns.</p> + +<div class="blockquot tall"> +<p>Edited by <span class="smcap">W. Scott Douglas</span>, with Explanatory +Notes, Various Readings and Glossary. <i>Containing 327 +Poems and Songs, arranged chronologically, 15 of which +have not hitherto appeared in a complete form; Nasmyth’s +Two Portraits of Burns, newly engraved on steel; The +Birthplace of Burns and Tam o’ Shanter, after Sam Bough, +by W. Forrest; and the Scottish Muse, by Clark Stanton; +Four Facsimiles of Original <abbr title="Manuscripts">MSS.</abbr>; a Colored Map, Wood +Engravings, Music, &c.</i></p> + +<p>∵ Now Ready, Volumes <abbr title="One">I.</abbr>, <abbr title="Two">II.</abbr>, and <abbr title="Three">III.</abbr>, <abbr title="octavo">8vo</abbr>, cloth, +price $5.00 each. Also on Large Paper, <i>India Proof Plates</i>, +royal <abbr title="octavo">8vo</abbr>, cloth, $10.00 per volume.</p> + +<p><span class="smcap">The Third Volume</span> contains hitherto unpublished +Poems, drawings of Ellisland and Lincluden by <span class="smcap">Sam +Bough</span>, engraved on steel by Forrest, facsimiles, &c.</p> +</div> + +<p class="center allsmcap"> +OPINIONS OF THE PRESS.<br> +</p> + +<p class="smaller">“We heartily congratulate the admirers of Burns, and of poetry, in the prospect of having in their +hands ... such a labor of love and of knowledge.”—<cite>W. M. Rossetti in The Academy.</cite></p> + +<p class="smaller">“Promises to outshine all former editions in completeness, accuracy, and interest.”—<cite>Aberdeen +Journal.</cite></p> + +<p class="smaller">“The edition will be unquestionably the best which has yet appeared.”—<cite>Birmingham Gazette.</cite></p> + +<p class="smaller">“Will doubtless supersede all others as library edition of Burns.”—<cite>Daily Review.</cite></p> + +<p class="smaller">“Really an ‘exhaustive effort’ to collect the whole of the poems.”—<cite>Edinburgh Courant.</cite></p> + +<p class="smaller">“May challenge comparison with any previous product of the Scottish press.”—<cite>Inverness Courier.</cite></p> + +<p class="smaller">“A gratifying addition to general literature. Is of the highest order of merit.”—<cite>London Scottish +Journal.</cite></p> + +<p class="smaller">“A fine library edition of Scotland’s greatest poet.”—<cite>Pall Mall Gazette.</cite></p> + + +<p class="p2 unindent muchlarger">The Plays and Poems of Cyril Tourneur.</p> + +<div class="blockquot tall"> +<p><i>Edited, with Critical Introduction and Notes, by</i> <span class="smcap">John +Churton Collins</span>. 2 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, cloth. $6.00. <i>Large +paper</i> (only 50 printed). $12.00.</p> +</div> + +<p class="smaller">“So much of the dramatic fire and vigor which form the special characteristics of the Elizabethan +dramatists is discernable in Cyril Tourneur, that it is satisfactory to see his works collected.... +If on the one hand he may claim to have enriched the drama with characters that may compare with +the best in Chapman or Marston, he has also in realism gone beyond Webster.... Mr. Collins +has discharged completely his editorial duties, and his notes display a considerable amount of +reading.”—<span class="smcap">Athenæum.</span></p> + + +<p class="p2 center allsmcap"> +<i>OFFERED AT A GREAT REDUCTION IN PRICE.</i><br> +</p> + +<p class="unindent muchlarger">An Analysis of Religious Belief.</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">Viscount Amberley</span>. “Ye shall know the truth, +and the truth shall make you free.” 2 large, handsomely +printed <abbr title="volumes">vols.</abbr> demy <abbr title="octavo">8vo</abbr>, new cloth, uncut. $8.00 (<i>usual +price $15.00</i>).</p> +</div> + +<p class="smaller">“Let them (the readers) remember that while he assails much which they reckon unassailable, he +does so in what to him is the cause of goodness, nobleness, love, truth, and of the mental progress of +mankind.”—<cite>Extract front Lady Russell’s Preface.</cite></p> + +<p class="smaller">“He has bequeathed to the world a collection of interesting facts for others to make use of. It is a +museum of antiquities, relics, and curiosities. All of the religions of the world are here jostling one another +in picturesque confusion, like the figures in a masquerade.”—<cite>Times.</cite></p> + +<p class="smaller">“This work has more than one claim on the reader’s attention. Its intrinsic interest is considerable.”—<cite>Spectator.</cite></p> + +<p class="smaller">“No one will fail during its perusal to be deeply interested, and, what is more, powerfully stimulated +to independent thought.”—<cite>Examiner.</cite> + + +<p> + +<span class="pagenum"><a id="Page_7a">7</a></span></p> +<p class="p2 unindent muchlarger">Polychromatic Ornament.</p> + +<div class="blockquot tall"> + +<p><span class="allsmcap">100 PLATES IN GOLD, SILVER, AND COLORS</span>, <i>comprising +upwards of 2,000 specimens of the styles of Ancient, Oriental, +and Mediæval Art</i>, and including the Renaissance, and +<abbr title="17th and 18th">XVIIth and XVIIIth</abbr> centuries, selected and arranged for +practical use by A. Racinet, with Explanatory Text, and a +general introduction. Folio, cloth, gilt edges. $40.00.</p> +</div> + +<p class="smaller">Monsieur Racinet is well known, both in France and in this country, as the author of the principal +designs in those magnificent works, “Le Moyen Age et la Renaissance” and “Les Arts Somptuaires.” +He is therefore peculiarly well fitted to grapple with the difficulties of so intricate a subject, +and it will be found that he has discharged his task in a manner to deserve general approval and admiration. +His happy choice of subjects, all of them taken from <i>originals</i>, his ingenious grouping of +them in harmonious forms, his wonderful accuracy in drawing, and his perfect fidelity of color are only +equalled by the profound knowledge which has enabled him to combine so vast a collection in historical +order, and yet in a classical form.</p> + + +<p class="p2 unindent muchlarger">Keramic Art of Japan.</p> + +<div class="blockquot tall"> + +<p><span class="smcap">La Céramique Japonaise. French Edition</span>, traduit +par M. P. Louiby. <i>Containing Sixty-three Plates</i> (<i>Thirty-five +of which are in Gold and Colors</i>), and nearly 200 +pages of Text, with numerous Wood Engravings printed +in Colors; the whole being produced from original Japanese +works of the greatest beauty, and representing the entire +range of Japanese Keramic Art, Ancient and Modern. +By <span class="smcap">G. A. Audsley</span> and <span class="smcap">J. L. Bowes</span>, of Liverpool. Containing +a Comprehensive Introductory Essay upon Japanese +Art in all its various branches, illustrated by thirteen +Photo-Lithographic and Autotype Plates, and numerous +Wood Engraving, printed in colors. Also, a concise Dissertation +on Keramic Productions of Japan, from the earliest +records up to the present day; with sectional articles +on the Pottery and Porcelain of the various provinces of the +Empire in which manufactories exist, fully illustrated by +thirty-five plates, superbly printed in full colors and gold, +and fifteen plates in autotype. To be supplied in seven +parts, folio, at $10.00 each. Parts <abbr title="One">I.</abbr> and <abbr title="Two">II.</abbr> now ready.</p> + +<p><abbr title="note bene">N. B.</abbr>—<i>Parts not sold separately.</i></p> +</div> + +<p class="smaller">No one who has examined the Art productions of Japan can have failed to observe the great beauty +of the Keramic Wares of the country, and the refined and educated feeling everywhere displayed in +their decoration. Their general artistic excellence, and the skilful rendering of natural objects they +usually present, have long commended them to the attention of the artists of Europe—long, indeed, +before they were sought after by collectors; and it is not too much to say that many of our well-known +artists have shown by their works their appreciation of Japanese drawing and coloring.</p> + + +<p class="p2 unindent muchlarger">The Royal Masonic Cyclopædia</p> + +<div class="blockquot tall"> + +<p class="unindent">Of History, Rites, Symbolism, and Biography. By <span class="smcap">Kenneth +R. H. Mackenzie</span>. 1 <abbr title="volume">vol.</abbr> demy <abbr title="octavo">8vo</abbr>, cloth (<abbr title="pages">pp.</abbr> +768), $7.00.</p> +</div> + +<p class="smaller">The most complete and valuable work of reference that has ever been presented to the Craft.</p> + +<p class="smaller">“The task of the Editor has been admirably performed, and there can be no question the work will +be a valuable addition to every Masonic library.”—<cite>Freemason’s Chronicle.</cite></p> + +<p class="smaller">“The Editor has lavished much reading and labor on his subject.”—<cite>Sunday Times.</cite></p> + +<p class="smaller">“A deeply-learned work for the benefit of Freemasons.”—<cite>Publishers’ Circular.</cite></p> + +<p class="smaller">“Your new work is excellent.”—Bro. <span class="smcap">W. R. Woodman</span>, M.D., G.S.B.</p> + +<p class="smaller">“Evidences a considerable amount of hard work, alike in research and study, ... and we +can honestly and sincerely say we wish fraternally all success to the Royal Masonic Cyclopædia.”—<cite>Freemason.</cite> + + +<p> + +<span class="pagenum"><a id="Page_8a">8</a></span></p> +<p class="p2 unindent muchlarger">Wilson’s American Ornithology:</p> + +<div class="blockquot tall"> + +<p>Or, Natural History of the Birds of the United States; with +the Continuation by <span class="smcap">Prince Charles Lucian Bonaparte. New +and Enlarged Edition</span>, <b><i>completed by the insertion +of above One Hundred Birds omitted in the +original work</i></b>, and illustrated by valuable Notes and a +life of the Author by Sir <span class="smcap">William Jardine</span>. Three <abbr title="Volumes">Vols.</abbr>, <abbr title="octavo">8vo</abbr>, +with a Portrait of <span class="smcap">Wilson</span>, and 103 Plates, exhibiting nearly +Four Hundred figures of Birds, accurately engraved and beautifully +colored, cloth extra, gilt top, $18.00. Half smooth morocco, +gilt top, $20.00. Half morocco extra, gilt top, $25.00. Full tree +calf extra, gilt or marbled edges, $30.00.</p> + +<p><i>A few copies have been printed on</i> <span class="smcap">Large Paper</span>. Imperial +<abbr title="octavo">8vo</abbr> size, 3 <abbr title="volumes">vols.</abbr>, half morocco, gilt top, $40.00.</p> +</div> + +<p class="smaller">One of the cheapest books ever offered to the American public. The old edition, not nearly +so complete as the present, has always readily brought from $50.00 to $60.00 per copy.</p> + +<p class="smaller">“The History of American Birds, by Alexander Wilson, is equal in elegance to the most distinguished +of our own splendid works on Ornithology.”—<span class="smcap">Cuvier.</span></p> + +<p class="smaller">“With an enthusiasm never excelled, this extraordinary man penetrated through the vast territories +of the United States, undeterred by forests or swamps, for the sole purpose of describing +the native birds.”—<span class="smcap">Lord Brougham.</span></p> + +<p class="smaller">“By the mere force of native genius, and of delight in nature, he became, without knowing it +a good, a great writer.”—<cite>Blackwood’s Magazine.</cite></p> + +<p class="smaller">“All his pencil or pen has touched is established incontestably; by the plate, description, and +history he has always determined his bird so obviously as to defy criticism, and prevent future mistake.... +We may add, without hesitation, that such a work as he has published is still a +desideratum in Europe.”—<span class="smcap">Charles Lucian Bonaparte.</span></p> + + +<p class="p2 center allsmcap"> +COMPLETION OF PLANCHÉ’S GREAT WORK.<br> +</p> + +<p class="unindent muchlarger">Cyclopædia of Costume;</p> + +<div class="blockquot tall"> +<p>Or, A Dictionary of Dress—Regal, Ecclesiastical, Civil, and +Military—from the Earliest Period in England to the reign of +George the Third, including Notices of Contemporaneous Fashions +on the Continent. By <span class="smcap">J. R. Planché</span>, Somerset Herald. +Profusely illustrated by fourteen full-page colored plates, some +heightened with gold, and many hundred others throughout the +text. 1 <abbr title="volume">vol.</abbr> <abbr title="quarto">4to</abbr>, white vellum cloth, blue edges, unique style, +$20.00. Green vellum cloth, gilt top, $20.00. Half morocco, +extra, gilt top, $25.00. Full morocco, extra, very elegant, +$37.50.</p> +</div> + +<p class="smaller">“There is no subject connected with dress with which ‘Somerset Herald’ is not as familiar as +ordinary men are with the ordinary themes of everyday life. The gathered knowledge of many +years is placed before the world in this his latest work, and there will exist no other work on the subject +half so valuable. The numerous illustrations are all effective—for their accuracy the author +is responsible: they are well drawn and well engraved, and, while indispensable to a proper comprehension +of the text, are satisfactory as works of art.”—<cite>Art Journal.</cite></p> + +<p class="smaller">“These numbers of a Cyclopædia of Ancient and Modern Costume give promise that the work +will be one of the most perfect works ever published upon the subject. The illustrations are numerous +and excellent, and would, even without the letter-press, render the work an invaluable book +of reference for information as to costumes for fancy balls and character quadrilles.... Beautifully +printed and superbly illustrated.”—<cite>Standard.</cite></p> + +<p class="smaller">“Those who know how useful is Fairholt’s brief and necessarily imperfect glossary will be able +to appreciate the much greater advantages promised by Mr. Planché’s book.”—<cite>Athenæum.</cite> + + +<p> + +<span class="pagenum"><a id="Page_9a">9</a></span></p> +<p class="p2 center allsmcap"> +UNIFORM IN STYLE WITH LÜBKE’S AND MRS. JAMESON’S ART WORKS.<br> +</p> + +<p class="unindent muchlarger">Monumental Christianity;</p> + +<div class="blockquot tall"> + +<p class="unindent">Or, the Art and Symbolism of the Primitive Church, as Witnesses +and Teachers of the one Catholic Faith and Practice. By <span class="smcap">John +P. Lundy</span>, Presbyter. 1 <abbr title="volume">vol.</abbr> demy <abbr title="quarto">4to</abbr>. Beautifully printed on +superior paper, with over 200 illustrations throughout the text, +and numerous large folding plates. Cloth, gilt top, $7.50. Half +morocco, extra, gilt top, $10.00. Full morocco, extra, or tree +calf, $15.00.</p> +</div> + +<p class="smaller">This is a presentation of the facts and verities of Christianity from the earliest +monuments and contemporary literature. These include the paintings, sculptures, +sarcophagi, glasses, lamps, seal-rings, and inscriptions of the Christian Catacombs and +elsewhere, as well as the mosaics of the earliest Christian churches. Many of these +monuments are evidently of Pagan origin, as are also the symbols; and the author has +drawn largely from the ancient religions of India, Chaldea, Persia, Egypt, Etruria, +Greece, and Rome, believing that they all contained germs of religious truths which +it is the province of Christianity to preserve, develop, and embody in a purer +system. The Apostles’ Creed is exhibited, with its parallel or counterpart, article by +article, in the different systems thus brought under review.</p> + +<p class="smaller">The book is profusely illustrated, and many of the monuments presented in facsimile +were studied on the spot by the author, and several are specimens obtained in +foreign travel. This is one of the most valuable contributions to ecclesiastical and +archæological literature. The revival of Oriental learning, both in Europe and America, +has created a demand for such publications, but no one has occupied the field which +Dr. Lundy has chosen. The Expositions which he has made of the symbols and +mysteries are thorough without being exhaustive; and he has carefully excluded a +world of collateral matter, that the attention might not be diverted from the main +object of the work. Those who may not altogether adopt his conclusions will +nevertheless find the information which he has imparted most valuable and interesting.</p> + +<p class="smaller">“As a contribution to Church and general history, the exhaustive and learned +work of Dr. Lundy will be welcome to students and will take a high place.”—<cite>Church +Journal.</cite></p> + +<p class="smaller">“When, indeed, we say that from beginning to end this book will certainly be +found to possess a powerful interest to the careful student, and that its influence for +good cannot fail to be considerable, we in nowise exaggerate its intrinsic merits. It is +one of the most valuable additions to our literature which the season has produced.”—<cite>New +York Times.</cite></p> + + +<p class="p2 unindent muchlarger">The Epicurean;</p> + +<div class="blockquot tall"> +<p>A Tale, and <span class="smcap">Alciphron</span>; a Poem. By <span class="smcap">Thomas Moore</span>. With +vignette illustrations on steel, by <span class="smcap">J. M. W. Turner</span>, R.A. 1 <abbr title="volume">vol.</abbr> +<abbr title="duodecimo">12mo</abbr>. Handsomely printed on toned paper. Cloth, extra, gilt +top, $2.00. Tree calf extra, gilt edges, $4.50.</p> +</div> + +<p class="smaller">“Our sense of the beauties of this tale may be appreciated by the acknowledgment +that for insight into human nature, for poetical thought, for grace, refinement, +intellect, pathos, and sublimity, we prize the Epicurean even above any other of the +author’s works. Indeed, although written in prose, this is a masterly poem, and will +forever rank as one of the most exquisite productions in English literature.”—<cite>Literary +Gazette.</cite> + + +<p> + +<span class="pagenum"><a id="Page_10a">10</a></span></p> +<p class="p2 unindent muchlarger">The Turner Gallery,</p> + +<div class="blockquot tall"> +<p><span class="smcap">A Series of Sixty Engravings</span>, from the Works of <span class="smcap">J. +M. W. Turner</span>, R.A. With Biographical Sketch and Descriptive +Text by <span class="smcap">Ralph N. Wornum</span>, Keeper and Secretary of the +National Gallery, London. One volume, folio, <span class="smcap">India Proofs</span>. +Elegantly bound in half Levant morocco, extra, gilt edges, +$50.00. Full Levant morocco, extra, very elegant, $75.00.</p> + +<p>—— The same. Atlas folio. <span class="smcap">Large Paper.</span> <cite>Artists’ +Proofs.</cite> Half morocco, extra, $110.00. Full Levant morocco, +extra, $165.00</p> + +<p><span class="smcap">The Turner Gallery</span> is already so well known to lovers +of art and to students of Turner, that, in announcing a reissue +of a limited number of copies of this important National +Work, little need be said by way of comment or introduction. +The Original Engravings have, for the first time, been +employed, instead of the electrotype plates hitherto used, +thus <i>securing impressions of more genuineness and brilliancy +than have yet been offered to the public</i>. Of the high-class +character of the Engravings themselves, and of the skill and +excellence with which they are executed, such well-known +names as <span class="smcap">Jeens</span>, <span class="smcap">Armytage</span>, <span class="smcap">Willmore</span>, <span class="smcap">E. Goodall</span>, <span class="smcap">Brandard</span>, +<span class="smcap">Wallis</span>, <span class="smcap">Cousens</span>, and <span class="smcap">Miller</span>, will be a sufficient +guarantee.</p> +</div> + +<p class="center smaller"> +<i>From the London Art Journal.</i><br> +</p> + +<p class="smaller">“A series of engravings from Turner’s finest pictures, and of a size and +equality commensurate with their importance, has not till now been offered to +the public.</p> + +<p class="smaller">“In selecting the subjects, the publisher has chosen judiciously. Many of +his grandest productions are in this series of Engravings, and the ablest landscape +engravers of the day have been employed on the plates, among which are +some that, we feel assured, Turner himself would have been delighted to see. +These <i>proof impressions</i> constitute a volume of exceeding beauty, which +deserves to find a place in the library of every man of taste. The number of +copies printed is too limited for a wide circulation, but, on that account, the +rarity of the publication makes it the more valuable.</p> + +<p class="smaller">“It is not too much to affirm, that a more beautiful and worthy tribute to +the genius of the great painter does not exist, and is not likely to exist at any +future time.”</p> + +<p class="tall">The attention of Collectors and Connoisseurs is particularly +invited to the above exceedingly choice volume; they should +speedily avail themselves of the opportunity of securing a copy +at the low price at which it is now offered. + + +<p> + +<span class="pagenum"><a id="Page_11a">11</a></span></p> +<p class="p2 center allsmcap"> +<i>AN ENTIRELY NEW WORK ON COSTUME BY M. RACINET,</i> +<i>AUTHOR OF “POLYCHROMATIC ORNAMENT,” ETC.</i> +</p> + + +<p class="unindent muchlarger" lang="fr">Le Costume Historique.</p> + +<div class="blockquot tall"> + +<p><i>Illustrated with 500 Plates</i>, 300 of which are in Colors, +Gold and Silver, and 200 in Tinted Lithography (Camaïeu). +Executed in the finest style of the art, by Messrs. <span class="smcap">Didot +& <abbr title="Company">Co.</abbr></span>, of Paris. Representing Authentic Examples of the +Costumes and Ornaments of all Times, among all Nations. +With numerous choice specimens of Furniture, Ornamental +Metal Work, Glass, Tiles, Textile Fabrics, Arms and +Armor, Useful Domestic Articles, Modes of Transport, etc. +With explanatory Notices and Historical Dissertations (in +French). By <span class="smcap">M. A. Racinet</span>, author of “Polychromatic +Ornament.” To be issued in 20 parts. Small <abbr title="quarto">4to</abbr> (7½ × 8½ +inches), $4.50 each. Folio, large paper (11½ × 16 inches), +in cloth portfolio, $9.00 each.</p> +</div> + +<p class="center allsmcap"> +<i>NO ORDERS RECEIVED EXCEPT FOR THE COMPLETE WORK.</i><br> +</p> + +<p class="smaller">Each part will contain 25 plates, 15 in colors and 10 in tinted Lithography. Parts 1, 2, and 3 are +now ready for delivery. Upon completion of the work, the price will be raised 25 per cent.</p> + +<p class="smaller">“The Messrs. Firmin Didot & <abbr title="Company">Co.</abbr>, of Paris, a firm that disputes with the house of Hachette & +<abbr title="Company">Co.</abbr> the honor of supplying France and the world with the most beautiful books at the cheapest rates +compatible with the greatest excellence in editing and ‘making,’ have recently published the beginning +of a work which, by making its appeal chiefly to the eye, is sure of a welcome in this picture-loving age +of ours. This is the <span class="smcap">History of Costume</span>, by A. Racinet, well-known already to that portion of our +public which is interested in the decorative art by his illustrated work on ornament. <i>L’Ornement +Polychrome.</i>—Racinet gives the word ‘costume’ almost as wide a sweep of meaning as Viollet-le-Duc +gives to furniture in his now famous <cite>Dictionnaire du Mobilier</cite>. * * * * The field surveyed consists +not only of costumes proper, but of arms, armor, drinking vessels, objects used in the service of +the church, modes of transport, harness, head-gear and modes of dressing the hair, domestic interiors, +and furniture in the ordinary acceptation of the term. Each plate is to be accompanied with an explanatory +text, and there will be added an historical study, so that little will be wanting to make this one of +the completest encyclopædias of the sort that has ever appeared. * * * * A charming taste has +presided over the selection of the subject, and the abundant learning that has been brought to bear in +the collection of illustrations, from so wide a field of human action, is made to seem like play, so lightly +is it handled. * * * * No scientific arrangement is observed in the order in which the subjects +are presented. We have ancient Egypt, Assyria, Rome, Greece, India, Europe in the middle ages, +and from the fifteenth to the eighteenth centuries, Japan, Turkey, Syria, Russia, and Poland, mixed +up for the present, as if the work were an illustrated report of a fancy ball; and, to most of us, the gay +parade as it rolls along is none the less pleasant for this want of order.”—<cite>Scribner’s Monthly.</cite></p> + +<p class="smaller">“The name of Firmin Didot & <abbr title="Company">Co.</abbr>, of Paris, is such a guarantee of mechanical execution in a +book, that it is sufficient to state that <cite>Le Costume Historique</cite> is fully on a par with any of the former +publications of this distinguished house. In addition to its other features, this work has numerous +illustrations, giving restorations of Roman, Greek, and Egyptian interiors. In fact the work is conceived +on a large plan, and will be found most useful to the artist. With such a book as a reference, some of +the glaring inconsistencies we still see from time to time on the stage, where periods as to costume, some +hundreds of years apart, are terribly mixed up, might be prevented, and the unities saved. The publishers +have had the excellent idea of reducing the size of the illustrations, so as to bring the price of +this picture-cyclopædia of the costume of the world within the means of the most prudent book-buyer.”—<cite>N. +Y. Daily Times.</cite></p> + +<p class="smaller">“A new work on costume, most expensive to the publishers and cheap to the subscribers. Parts +I., <abbr title="Two">II.</abbr>, and <abbr title="Three">III.</abbr>, with twenty-five pictures in each, are ready. We have minutely examined them, and +find them worthy of great praise, both for general excellences of execution and for the recondite and +curious sources drawn upon—the latter characteristic making the collector master of a great many pictorial +facts and illustrations whose original sources are hard even to see and impossible to become possessed +of.”—<cite>Nation.</cite></p> + +<p class="smaller">“This work is unquestionably the best work on its subject ever offered to the public, and it will engage +very general attention. In shapeliness and convenience, too, it leaves nothing to be desired, +which cannot be said often of cyclopædias of costume. One can enjoy the colors and contents of these +‘parts’ while lounging in a veranda or rocking in a boudoir. It is not necessary to adjourn to a public +library and to an immovable chair.”—<cite>Evening Post.</cite></p> + + +<p class="p2 center allsmcap"> +<i>NEW SERIES.</i><br> +</p> + +<p class="unindent muchlarger">Examples of Modern Etching.</p> + +<div class="blockquot tall"> +<p>A series of 20 <i>Choice Etchings</i> by <span class="smcap">Queroy</span>, <span class="smcap">Brunet-Debaines</span>, +<span class="smcap">Hamerton</span>, <span class="smcap">George</span>, <span class="smcap">Burton</span>, <span class="smcap">Wise</span>, <span class="smcap">Legros</span>, +<span class="smcap">Le Rat</span>, <span class="smcap">Seymour-Haden</span>, etc., etc., with descriptive +text by <span class="smcap">P. G. Hamerton</span>, folio, cloth gilt, $12.00.</p> + +<p> + +<span class="pagenum"><a id="Page_12a">12</a></span></p> + +<p>Edited, with notes, by <span class="smcap">Philip Gilbert Hamerton</span>, Editor of +the “<i>Portfolio</i>.” Twenty Plates, by Balfourier, Bodmer, Bracquemond, +Chattock, Flameng, Feyen-Perrin, Seymour Haden, +Hamerton, Hesseltine, Laguillermie, Lalanne, Legros, Lucas, +Palmer, Rajon, Veyrassat, etc. The text beautifully printed on +heavy paper. Folio, tastefully bound in cloth, full gilt, $10.00.</p> +</div> + +<p class="smaller">Among the contents of this choice volume, may be mentioned “<cite>The Laughing +Portrait of Rembrandt</cite>,” by Flameng; <cite>Twickenham Church</cite>, by Seymour Haden; +<cite>Aged Spaniard</cite>, by Legros; <cite>The Hare—A Misty Morning</cite>, by Bracquemond; <cite>The +Thames at Richmond</cite>, by Lalanne; <cite>The Ferryboat</cite>, by Veyrassat, etc.</p> + +<p class="smaller">∵ A set of proofs of the plates in the above volume alone are worth in the London +market <abbr title="10 pounds, 10 shillings, 0 pence">£10 10s. 0d.</abbr>, or seventy dollars currency.</p> + + +<p class="p2 unindent muchlarger">Etchings from the National Gallery.</p> + +<div class="blockquot tall"> +<p>A series of eighteen choice plates by Flameng, Le Rat, Rajon, +Wise, Waltner, Brunet-Debaines, Gaucherel, Richeton, etc., after +the paintings by Masaccio, Bellini, Giorgione, Moroni, Mantegna, +Velasquez, Rembrandt, Cuyp, Maes, Hobbema, Reynolds, Gainsborough, +Turner, and Landseer, with Notes by <span class="smcap">Ralph N. Wornum</span> +(Keeper of the National Gallery). The text handsomely printed +on heavy paper. Folio, tastefully bound in cloth, full gilt, +$10.00.</p> +</div> + +<p class="smaller">To admirers of Etchings, the present volume offers several of the most notable of +recently executed plates, among others the <cite>Portrait of Rembrandt</cite>, by Waltner; <cite>The +Parish Clerk</cite>, after Gainsborough, by the same etcher; <cite>The Burial of Wilkie</cite>, after +Turner, by Brunet-Debaines; <cite>Portrait of a Youth</cite>, after Masaccio, by Léopold +Flameng, etc.</p> + + +<p class="p2 unindent muchlarger">French Artists of the Present Day.</p> + +<div class="blockquot tall"> +<p>A series of twelve fac-simile engravings, after pictures by +Gérome, Rosa Bonheur, Corot, Pierre Billet, Legros, Ch. Jacque, +Veyrassat, Hébert, Jules Breton, etc., with Biographical Notices +by René Ménard. Folio, tastefully bound in cloth, gilt, $10.00.</p> +</div> + + +<p class="p2 unindent muchlarger">Chapters on Painting.</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">René Ménard</span> (Editor of “Gazette des Beaux-Arts”). +Translated under the superintendence of Philip Gilbert Hamerton. +Illustrated with a series of forty superb etchings, by Flameng, +Coutry, Masson, Le Rat, Jacquemart, Chauvel, etc., the +text beautifully printed by Claye, of Paris. Royal <abbr title="quarto">4to</abbr>, paper, +uncut, $25.00. Half polished levant <abbr title="morocco">mor.</abbr>, gilt top, $30.00.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_13a">13</a></span></p> +<p class="p2 unindent muchlarger">Ancient Art and Mythology.</p> + +<div class="blockquot tall"> +<p>The Symbolical Language of Ancient Art and Mythology. +An Inquiry. By <span class="smcap">Richard Payne Knight</span>, +author of “Worship of Priapus.” A new edition, with +Introduction, Notes translated into English, and a new and +complete Index. By <span class="smcap">Alexander Wilder</span>, M.D. 1 <abbr title="volume">vol.</abbr> +<abbr title="octavo">8vo</abbr>, cloth, handsomely printed, $3.00.</p> +</div> + +<p class="smaller">“Not only do these explanations afford a key to the religion and mythology of the ancients, but +they also enable a more thorough understanding of the canons and principles of art. It is well known +that the latter was closely allied to the other; so that the symbolism of which the religious emblems and +furniture consisted likewise constituted the essentials of architectural style and decoration, textile embellishments, +as well as the arts of sculpture, painting, and engraving. Mr. Knight has treated the +subject with rare erudition and ingenuity, and with such success that the labor of those who come after +him rather add to the results of his investigations than replace them in important particulars. The +labors of Champollion, Bunsen, Layard, Bonomi, the Rawlinsons, and others, comprise his deductions +so remarkably as to dissipate whatever of his assertions that appeared fanciful. Not only are the +writings of Greek and Roman authors now more easy to comprehend, but additional light has been +afforded to a correct understanding of the canon of the Holy Scripture.”—<cite>Extract from Editor’s +Preface.</cite></p> + +<p class="p2 center allsmcap"> +A SUPPLEMENTARY VOLUME TO “ANCIENT FAITHS.”<br> +</p> + +<p class="unindent muchlarger">Ancient Faiths and Modern.</p> + +<div class="blockquot tall"> +<p>A Dissertation upon Worships, Legends, and Divinities +in Central and Western Asia, Europe, and Elsewhere, +before the Christian Era. Showing their Relations to +Religious Customs as they now exist. By <span class="smcap">Thomas +Inman</span>, M.D., author of “Ancient Faiths Embodied in +Ancient Names,” etc., etc. 1 <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $5.00.</p> +</div> + +<p class="smaller">This work is most aptly expressed by the title, and the author, who is one of our most learned and +accomplished modern writers, has done ample justice to his subject. He pries boldly into Bluebeard’s +closet, little recking whether he shall find a ghost, skeleton, or a living being; and he tells us very +bluntly and explicitly what he has witnessed. Several years since he gave to the learned world his +treatise on <cite>Ancient Faiths Embodied in Ancient Names</cite>, in which were disclosed the ideas underlying +the old-world religions, and the nature of hieroglyphical symbols employed in the East. The +present volume complements that work, elaborates more perfectly the ideas there set forth, and traces +their relations to the faiths, worship, and religious dogmas of modern time. We are astonished to +find resemblances where it would be supposed that none would exist, betraying either a similar origin +or analogous modes of thinking and reasoning among nations and peoples widely apart in race, +country, and period of history. The author is bold and often strong in his expressions, from the +intensity of his convictions, but this serves to deepen the interest in his subject. Those who have read +his former works with advantage will greet this volume with a cordial welcome; and all who desire +to understand the original religions of mankind, the ideas which lie back of the revelations of Holy +Scripture, and particularly, those who are not easily shocked when they come in contact with sentiments +with which they have not been familiar, will find this book full of entertainment as well as of +instruction. Dr. Inman is working up a new mine of thought, and the lover of knowledge will give his +labor a welcome which few of our modern authors receive.</p> + + +<p class="p2 unindent muchlarger">Wheeler’s India.</p> + +<div class="blockquot tall"> +<p>History of India. By <span class="smcap">J. Talboys Wheeler</span>, Assistant +Secretary to the Government of India, in the Foreign +Department, Secretary of the Record Commission, Author +of the “Geography of Herodotus.”</p> + +<p>The Ramayana and the Brahmanic Period. <abbr title="octavo">8vo</abbr>, cloth, +<abbr title="88 pages">pp. lxxxviii.</abbr> and 680, with two maps. $6.00.</p> + +<p>Hindu, Buddhist, Brahmanical Revival. <abbr title="octavo">8vo</abbr>, cloth, <abbr title="pages">pp.</abbr> +484, with two maps, cloth. $5.00.</p> + +<p>Under Mussulman Rule. (<abbr title="Volume Four">Vol. IV.</abbr>), <abbr title="octavo">8vo</abbr>, $4.50.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_14a">14</a></span></p> +<p class="p2 unindent muchlarger">Dr. Inman’s Ancient Faiths.</p> + +<div class="blockquot tall"> + +<p>Embodied in Ancient Names; or, an Attempt to trace +the Religious Belief, Sacred Rites, and Holy Emblems of +certain Nations, by an Interpretation of the Names given +to Children by Priestly Authority, or assumed by Prophets, +Kings, and Hierarchs. By <span class="smcap">Thomas Inman</span>, M.D. Profusely +illustrated with Engravings on Wood. 2 <abbr title="volumes">vols.</abbr>, <abbr title="octavo">8vo</abbr>, +cloth, $20.00.</p> +</div> + +<p class="smaller">“Dr. Inman’s present attempt to trace the religious belief, sacred rites, and holy emblems of certain +nations, has opened up to him many hitherto unexplored fields of research, or, at least, fields that +have not been over-cultivated, and the result is a most curious and miscellaneous harvest of facts. +The ideas on priapism developed in a former volume receive further extension in this. Dr. Inman, as +will be seen, does not fear to touch subjects usually considered sacred in an independent manner, and +some of the results at which he has arrived are such as will undoubtedly startle, if not shock, the +orthodox. But this is what the author expects, and for this he has thoroughly prepared himself. In +illustration of his peculiar views he has ransacked a vast variety of historical storehouses, and with +great trouble and at a considerable cost, he places the conclusions at which he has arrived before the +world. With the arguments employed, the majority of readers will, we expect, disagree; even when +the facts adduced will remain undisputed, their application is frequently inconsequent. In showing +the absurdity of a narrative or an event in which he disbelieves, the Doctor is powerful. No expense +has been spared on the work, which is well and fully illustrated, and contains a good index.”—<cite>Bookseller.</cite></p> + +<p class="p2 center allsmcap"> +NEW ILLUSTRATED EDITION.<br> +</p> + +<p class="unindent muchlarger">Ancient Symbol Worship.</p> + +<div class="blockquot tall"> +<p>Influence of the Phallic Idea in the Religions of Antiquity. +By <span class="smcap">Hodder M. Westropp</span> and <span class="smcap">C. Staniland +Wake</span>. With an Introduction, additional Notes, and +Appendix, by <span class="smcap">Alexander Wilder</span>, M.D. New Edition, +with eleven full-page Illustrations. 1 <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, cloth, +$3.00.</p> +</div> + +<p class="smaller">The favor with which this treatise has been received has induced the publisher to bring out a new +edition. It makes a valuable addition to our knowledge, enabling us to acquire a more accurate perception +of the ancient-world religions. We may now understand Phallism, not as a subject of ribaldry +and leering pruriency, but as a matter of veneration and respect. The Biblical student, desirous to +understand the nature and character of the idolatry of the Israelites during the Commonwealth and +Monarchy, the missionary to heathen lands fitting for his work, and the classic scholar endeavoring to +comprehend the ideas and principles which underlie Mythology, will find their curiosity gratified; and +they will be enabled at the same time to perceive how not only many of our modern systems of +religion, but our arts and architecture, are to be traced to the same archaic source. The books examined +and quoted by the authors constitute a library by themselves, and their writers are among the +ripest scholars of their time. Science is rending asunder the veil that conceals the adytum of every +temple, and revealing to men the sanctities revered so confidingly during the world’s childhood. +With these disclosures, there may be somewhat of the awe removed with which we have regarded the +symbols, mysteries, and usages of that period; but the true mind will not be vulgarized by the +spectacle.</p> + + +<p class="p2 unindent muchlarger">The Eleusinian and Bacchic Mysteries.</p> + +<div class="blockquot tall"> +<p>A Dissertation, by <span class="smcap">Thomas Taylor</span>, Translator of +“Plato,” “Plotinus,” “Porphyry,” “Iamblichus,” “Proclus,” +“Aristotle,” etc., etc. Third edition. Edited, +with Introduction, Notes, Emendations, and Glossary, by +<span class="smcap">Alexander Wilder</span>, M.D. 1 <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $3.00.</p> +</div> + +<p class="smaller">In the Mysteries, the dramas acted at Eleusis and other sacred places, were embodied the deeper +thoughts and religious sentiment of the archaic world. The men and women initiated into them were +believed to be thenceforth under special care of God, for this life and the future. So holy and interior +were the doctrines considered which had been learned in the Sanctuary from the two tablets of stone, +that it was not lawful to utter them to another. What was seen and learned elsewhere might be admirable; +but the exercises of Eleusis and Olympia had in them the something divine, and those who +observed them were “the children of God,” and imaging Him in wisdom, intuitive discernment, and +love.</p> + +<p class="smaller">The reader desirous of getting the kernel of the doctrines of Plato, Orpheus, Eumolpas, and their +fellow-laborers, as well as of the Alexandrian Eclectics, will obtain invaluable aid from this treatise. +</p> + + +<p> + +<span class="pagenum"><a id="Page_15a">15</a></span></p> +<p class="p2 center allsmcap"> +<i>NOW OFFERED AT GREATLY REDUCED PRICES.</i><br> +</p> + +<p class="unindent muchlarger">Pearson’s Reprints of the Old Dramatists.</p> + +<div class="blockquot tall"> +<p>Being fac-simile reprints of the entire text of each +author, without note or comment, with Life and Memoir. +Handsomely printed on ribbed paper, made expressly for +the purpose, and bound in antique boards, uncut edges, in +exact imitation of the rare originals.</p> + +<p>Comprising the following:</p> +</div> + +<table class="small"> +<tr><td class="tdl"><span class="smcap">Mrs. Behn’s Plays, Histories and Novels.</span></td> + <td class="tdr pad6">6 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl"> “  “   “   “   “  “</td> + <td class="tdr">6 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">Mrs. Centlivre’s Dramatic Works.</span></td> + <td class="tdr">3 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl"> “   “     “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">Richard Brome’s Dramatic Works.</span></td> + <td class="tdr">3 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl">  “   “    “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">George Chapman’s Dramatic Works.</span></td> + <td class="tdr">3 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl">  “   “     “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">Thomas Dekker’s Dramatic Works.</span></td> + <td class="tdr">4 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl">  “   “    “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">Thomas Heywood’s Dramatic Works.</span></td> + <td class="tdr">6 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl">  “   “     “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> + +<tr><td class="tdl"><span class="smcap">Henry Glapthorne’s Plays and Poems.</span></td> + <td class="tdr">2 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>,</td></tr> + +<tr><td class="tdl">  “   “     “    “</td> + <td class="tdr">“  <abbr title="octavo">8vo</abbr>,</td></tr> + +<tr><td class="tdl pad6" colspan="2">Large Paper.</td></tr> +</table> + +<div class="blockquot tall"> +<p>Together, 27 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>, $54.00, or on large and thick +paper, 27 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, $108.00.</p> +</div> + +<p class="smaller">The balance of the edition of these reprints having been recently “sold off” in London, I am now +enabled to offer them at the above greatly reduced prices, for a brief period only. Several of the +authors being already out of print, the time is not far distant when it will be impossible to procure +complete sets, and collectors will do well to secure them while they have the opportunity.</p> + + +<p class="p2 unindent muchlarger">Antiquities of Long Island.</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">Gabriel Furman</span>. With a Bibliography by Henry +Onderdonk, <abbr title="Junior">Jr.</abbr> To which is added Notes, Geographical +and Historical, relating to the town of Brooklyn, in Kings +County, on Long Island. 1 <abbr title="volume">vol.</abbr> large <abbr title="duodecimo">12mo</abbr>, cloth, $3.00.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_16a">16</a></span></p> +<p class="p2 unindent muchlarger">Ancient Pagan and Modern Christian Symbolism.</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">Thomas Inman</span>, M.D., author of “Ancient Faiths +Embodied in Ancient Names,” etc. Second edition, +revised and enlarged, with an Essay on Baal Worship, on +“the Assyrian Sacred Grove,” and other allied symbols. +By <span class="smcap">John Newton</span>, M.R.C.S.E., etc. Profusely illustrated. +1 <abbr title="volume">vol.</abbr> cloth, $3.00.</p> +</div> + +<p class="smaller">This book contains in a nutshell the essence of Dr. Inman’s other publications, and for the +reader of limited means is just what he requires. The subject of symbolism is as deep as human +thought and as broad in its scope as humanity itself. The erudite thinker finds it not only worthy of +his best energies, but capable of taxing them to the utmost. Many pens have been employed upon it, +and it has never grown old. Dr. Inman’s views are somewhat peculiar; he has concentrated his +attention to the ideas which he believes to underlie the symbolism of the most ancient periods, and +can be traced through the autonomy of the Christian Church. He finds the relation which exists, and +the antiquarian likewise, between Asshur and Jehovah, the Baal of Syria and the God whom Christians +worship; and the mysteries of the Sacred Grove, of which the Old Testament says so much, are +unfolded and made sensible to the common intellect. Scholars will welcome this volume, and the +religious reader will peruse its pages with the profoundest interest. The symbols which characterize +worship constitute a study which will never lose its interest, so long as learning and art have admirers.</p> + + +<p class="p2 unindent muchlarger">The Lost Beauties of the English Language.</p> + +<div class="blockquot tall"> +<p>An Appeal to Authors, Poets, Clergymen, and Public +Speakers. By <span class="smcap">Chas. Mackay</span>, LL.D. 1 <abbr title="volume">vol.</abbr> <abbr title="duodecimo">12mo</abbr>, +cloth extra, $1.75.</p> +</div> + +<p class="smaller">Words change as well as men, sometimes from no longer meeting the new wants of the people, but +oftener from the attraction of novelty which impels everybody to change. A dictionary of obsolete +words, and terms becoming obsolete, is a valuable reminder of the treasures which we are parting +with; not always wisely, for in them are comprised a wealth of expression, idiom, and even history, +which the new words cannot acquire. Dr. Mackay has placed a host of such on record, with quotations +to illustrate how they were read by the classical writers of the English language, not many centuries +ago, and enables us to read those authors more understandingly. If he could induce us to +recall some of them back to life, it would be a great boon to literature; but hard as it might have +been for Cæsar to add a new word to his native Latin language, it would have been infinitely more +difficult to resuscitate an obsolete one, however more expressive and desirable. Many of the terms +embalmed in this treatise are not dead as yet: and others of them belong to that prolific department +of our spoken language that does not get into dictionaries. But we all need to know them; and they +really are more homogeneous to our people than their successors, the stilted foreign-born and alien +English, that “the Best” is laboring to naturalize into our language. The old words, like old shoes +and well-worn apparel, sit most comfortably.</p> + + +<p class="p2 unindent muchlarger">Fu-Sang;</p> + +<div class="blockquot tall"> + +<p>Or, the Discovery of America by Chinese Buddhist +Priests in the Fifth Century. Containing a Translation of +Professor Carl Neumann’s work on the subject, made under +supervision of the Author; a letter by Colonel Barclay +Kennon, late of the U. S. North Coast Pacific Survey, +on the Possibility of an Easy Passage from China to +California; and a Résumé of the Arguments of De Guigues, +Klaproth, Gustave D’Eichthal, and Dr. Bretschneider on +the Narrative of Hoei-Shin, with other Contributions +and Comments, by <span class="smcap">Charles G. Leland</span>, 1 <abbr title="volume">vol.</abbr> <abbr title="duodecimo">12mo</abbr>, +cloth, $1.75.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_17a">17</a></span></p> +<p class="p2 center allsmcap"> +FRANCE IN THE EIGHTEENTH CENTURY.<br> +</p> + +<p class="unindent muchlarger">Lacroix.</p> + +<div class="blockquot tall"> + +<p><span lang="fr">(<span class="smcap">Bibliophile Jacob</span>) <abbr title="18th">XVIIIᵐᵉ</abbr> SIÈCLE, <span class="smcap">Institutions, +Usages, et Costumes</span>, France, 1700-1789.</span> Illustrated +with twenty-one large and beautifully executed chromo-lithographs, +and upwards of three hundred and fifty engravings +on wood after Watteau, Vanloo, Boucher, Lancret, +Chardin, Bouchardin, Saint-Aubin, Eisen, Moreau, etc. 1 +<abbr title="volume">vol.</abbr> thick Imperial <abbr title="octavo">8vo</abbr>, half red morocco, extra gilt leaves, +$13.50.</p> + +<p>——The same, full crimson Levant super-extra, $22.50.</p> +</div> + +<p class="smaller">The title of this new work, by the indefatigable Paul Lacroix, conveys but an indifferent idea of +its contents. It is admirably gotten up, and is illustrated in a most profuse manner, equalling, if not +excelling, the former works of the same author, giving us a living picture of the 18th century—the +king, nobility, bourgeoisie, people, parliaments, clergy, army and navy, commerce, education, police, +etc., Paris, its pleasures, promenades, fêtes, salons, cuisine, theatres, costumes, etc., etc.</p> + + +<p class="p2 center allsmcap"> +A NEW WORK ON CHRISTIAN ART.<br> +</p> + +<p class="unindent muchlarger">Jésus-Christ.</p> + +<div class="blockquot tall"> +<p><span lang="fr">Attendu, vivant, continué, dans le monde, par <span class="smcap">Louis +Veuillot</span>, avec une étude sur l’Art Chrétien par <span class="smcap">E. Cartier</span>.</span> +16 large and beautifully executed chromo-lithographs, +and 200 engravings, etchings, and woodcuts, from +the most celebrated monuments, from the period of the +Catacombs to the present day. Thick Imp. <abbr title="octavo">8vo</abbr>, new half +morocco extra, gilt leaves, $13.50.</p> + +<p>——The same, printed on large Holland paper. Imp. +<abbr title="octavo">8vo</abbr>, half polished Levant morocco, gilt top, $22.50.</p> +</div> + +<p class="smaller">This elegant work is uniform in style and illustration with the works of Paul Lacroix, by the same +house. The illustrations (which were prepared under the direction of M. Dumoulin), are of the most +attractive character, and present a chronological view of Christian art. The exquisite series of +chromos are from pictures by Giotto, Ghirlandajo, Andrea del Sarto, Raphael, Fra Bartolommeo-Angelico, +Sacchi di Pavia, Flandrin, and a head of Christ from the Catacombs, Fac-similes, by Armand, +Durand, from rare etchings by Marc Antonio, Dürer, etc., also a reduction from Prevost, plate of the +wedding at Cana, after Paul Veronese, and nearly 200 charming engravings on wood.</p> + +<p class="p2 center allsmcap"> +UNIFORM WITH THE WORKS OF PAUL LACROIX.<br> +</p> + +<p class="unindent muchlarger">Jeanne D’Arc.</p> + +<div class="blockquot tall"> +<p>Par <span class="smcap">H. Wallon</span> (Secrétaire de l’Académie des Inscriptions +et Belles-Lettres). Beautifully printed on heavy vellum +paper, and illustrated with <span class="allsmcap">14 CHROMO-LITHOGRAPHIC +PLATES</span>, and one hundred and fifty fine engravings on +wood after monuments of art, fac-similes, etc., etc. 1 +large volume, thick royal <abbr title="octavo">8vo</abbr>, half red morocco, full gilt, +gilt edges, $13.50. Full polished morocco extra, $22.50.</p> +</div> + +<p class="smaller">Contents: An account of the arms and military dresses of the period, accompanied by descriptive +figures taken from the seals of the Archives; a map of feudal France, by M. Aug. Longnon, a new +work of the highest importance to the history of the 15th century; a study of the worship shown to +Joan of Arc in the French and Foreign literatures (it is known that during the lifetime of Joan, her +wonderful mission was represented on the stage); fac-similes of letters of Joan, etc., etc. +</p> + + +<p> + +<span class="pagenum"><a id="Page_18a">18</a></span></p> +<p class="p2 unindent muchlarger">Dramatists of the Restoration.</p> + +<div class="blockquot tall"> +<p>Beautifully printed on superior paper, to range with +Pickering’s edition of Webster, Peele, Marlowe, etc. As +the text of most of these authors has, in later editions, +been either imperfectly or corruptly dealt with, the several +Plays have been presented in an unmutilated form, and +carefully collated with the earliest and best editions.</p> +</div> + +<p class="smaller">Biographical Notices and brief Notes accompany the works of each +author. The series has been entrusted to the joint editorial care of +<span class="smcap">James Maidment</span> and <span class="smcap">W. H. Logan</span>. It comprises the following +authors:</p> + + +<ul><li><span class="smcap">Sir William Davenant’s Dramatic Works.</span> 5 <abbr title="volumes">vols.</abbr></li> +<li><span class="smcap">John Crowne’s Dramatic Works.</span> 4 <abbr title="volumes">vols.</abbr></li> +<li><span class="smcap">Sir Aston Cokain’s Dramatic Works.</span> 1 <abbr title="volume">vol.</abbr></li> +<li><span class="smcap">John Wilson’s Dramatic Works.</span> 1 <abbr title="volume">vol.</abbr></li> +<li><span class="smcap">John Lacy’s Dramatic Works.</span> 1 <abbr title="volume">vol.</abbr></li> +<li><span class="smcap">Shakerley Marmion’s Dramatic Works.</span> 1 <abbr title="volume">vol.</abbr></li> +</ul> + +<div class="blockquot tall"> +<p>Together, 13 <abbr title="volumes">vols.</abbr> post <abbr title="octavo">8vo</abbr>, white vellum cloth, $50.00. +Large paper, 13 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, $75.00. Whatman’s drawing +paper (only thirty copies printed), $110.00.</p> +</div> + + +<p class="p2 unindent muchlarger">The First Edition of Shakespeare.</p> + +<div class="blockquot tall"> +<p>Mr. <span class="smcap">William Shakespeare’s</span> Comedies, Histories, and +Tragedies. Published according to the True Original +Copies. London. Printed by <span class="smcap">Isaac Iaggard</span> and <span class="smcap">Ed. +Blount</span>. 1623. An exact reproduction of the extremely +rare original, in reduced fac-simile by a photographic process, +ensuring the strictest accuracy in every detail. Post +<abbr title="octavo">8vo</abbr>, half mor., gilt top, $3.00.</p> +</div> + +<p class="smaller">“A complete fac-simile of the celebrated First Folio edition of 1623 for half-a-guinea is at once +a miracle of cheapness and enterprise. Being in a reduced form, the type is necessarily rather +diminutive, but it is as distinct as in a genuine copy of the original, and will be found to be as useful, +and far more handy to the student.”—<cite>Athenæum.</cite></p> + + +<p class="p2 unindent muchlarger">The Violin.</p> + +<div class="blockquot tall"> +<p>Its famous makers and their imitators. By <span class="smcap">George +Hart</span>. In the above-mentioned work the author treats +of the Origin, History, Development of this, the greatest +of musical instruments, and gives interesting details concerning +those ingenious makers who brought it to its +present state of perfection.</p> + +<p>It is illustrated by upwards of forty first-class Wood +Engravings from Photographs, which represent the exact +Outlines and Proportions of the masterpieces of <span class="smcap">Antonius +Stradiuarius</span>, <span class="smcap">Amati</span>, <span class="smcap">Bergonzi</span>, and others, including +the celebrated violin by <span class="smcap">Joseph Guarnerius</span>, on which +<span class="smcap">Paganini</span> achieved his marvellous success. 1 <abbr title="volume">vol.</abbr> post +<abbr title="octavo">8vo</abbr>, cloth, $4.00.</p> + +<p>The same. Large Paper. Demy <abbr title="quarto">4to</abbr>, cloth, $8.00.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_19a">19</a></span></p> +<p class="p2 center allsmcap"> +A SUPERB SERIES OF ETCHINGS.<br> +</p> + +<p class="unindent muchlarger">The Wilson Collection.</p> + +<div class="blockquot tall"> +<p>Collection de M. John W. Wilson. Exposée dans la +Galerie du Cercle Artistique et Littéraire de Bruxelles, au +profit des pauvres de cette Ville. Troisième édition. +Handsomely printed on heavy paper, and illustrated with +a series of 68 large and most exquisitely executed etchings, +from the most remarkable pictures in this celebrated +collection. <span class="smcap">Fine Impressions.</span> Thick royal <abbr title="quarto">4to</abbr>, paper, +uncut, $25.00; or in half morocco, gilt tops, uncut, $30.00.</p> +</div> + +<p class="smaller">∵ Already out of print and scarce.</p> + +<p class="smaller">This charming catalogue was gotten up at the expense of the generous owner of the collection, and +the money received from its sale donated to the fund for the relief of the poor of the city. The +edition consisted of 1,000 copies. It was immediately exhausted.</p> + +<p class="smaller">The Catalogue is a model of its kind. The notices are in most instances accompanied with a fac-simile +of the artist’s signature to the picture; a biographical sketch of the artist; notices of the engraved +examples, if any; and critical notes on each picture.</p> + +<p class="smaller">The graphic department is, however, the great feature of this Catalogue, embracing, as it does, +upwards of sixty examples of the best etchers of the present day, including Greux, Chauvel, Martial, +Rajon, Gaucherel, Jacquemart, Hédouin, Lemaire, Duclos, Masson, Flameng, Lalanne, Gilbert, +etc., etc.</p> + + +<p class="p2 unindent muchlarger">Dürer’s “Little Passion.”</p> + +<div class="blockquot tall"> +<p>Passio Christi. A complete set of the Thirty-seven +Woodcuts, by Albert Dürer. Reproduced in fac-simile. +Edited by W. C. Prime. One volume, Royal <abbr title="quarto">4to</abbr> (13 × 10½ +inches). Printed on heavy glazed paper, half vellum, +$10.00. Morocco antique, $15.00.</p> +</div> + +<p class="smaller">The Little Passion of Albert Dürer, consisting of thirty-seven woodcuts, has long been regarded +as one of the most remarkable collections of illustrations known to the world. Complete sets of the +entire series are excessively rare. The editions which have been published in modern times in Europe +are defective, lacking more or less of the Plates, and are of an inferior and unsatisfactory class of +workmanship.</p> + + +<p class="p2 unindent muchlarger">Æsop’s Fables.</p> + +<div class="blockquot tall"> + +<p>With 56 illustrations, from designs by Henry L. Stephens. +Royal <abbr title="quarto">4to</abbr>, cloth extra, gilt leaves, $10.00.</p> +</div> + +<p class="smaller">Mr. Stephens has no superior in the peculiar style of illustration which is most effective in bringing +out the spirit of Æsop’s Fables, and in this volume he has given us fifty-six full page cartoons, +brimming with droll humor, reciting the Fables over again, and enforcing their morals just as effectively +as was done by the words of Æsop himself. The illustrations are among the finest specimens of +art ever produced in this country, and the volume as a whole is most creditable to American artistic +skill.</p> + + +<p class="p2 unindent muchlarger">Boccaccio’s Decameron;</p> + +<div class="blockquot tall"> +<p>Or, Ten Days’ Entertainment. Now fully translated +into English, with Introduction by <span class="smcap">Thomas Wright</span>, +<abbr title="Esquire">Esq.</abbr>, M.A., F.S.A. Illustrated by <span class="smcap">Stothard’s</span> Engravings +on Steel, and the 12 unique plates from the rare +Milan Edition. One volume, thick <abbr title="duodecimo">12mo</abbr>, cloth extra, +$3.50, or handsomely bound in half polished Levant +morocco, gilt top, $5.50.</p> +</div> + +<p class="smaller">The most complete translation, containing many passages not hitherto translated into English.</p> + + +<p> + +<span class="pagenum"><a id="Page_20a">20</a></span></p> +<p class="p2 unindent muchlarger">Bell’s Anatomy and Philosophy of Expression,</p> + +<div class="blockquot tall"> +<p>As connected with the Fine Arts. Profusely illustrated +Royal <abbr title="octavo">8vo</abbr>, cloth, uncut, $4.50.</p> +</div> + + +<p class="p2 unindent muchlarger">Tom D’Urfey’s “Pills to Purge Melancholy.”</p> + +<div class="blockquot tall"> +<p>Being a collection of Merry Ballads and Songs, old and +new, fitted to all humors, having each its proper tune for +voice and instrument. An exact and beautiful reprint of +this very scarce work. Small paper, 6 <abbr title="volumes">vols.</abbr>, crown <abbr title="octavo">8vo</abbr>, +bds., uncut, $15.00. Large paper, 6 <abbr title="volumes">vols.</abbr> crown <abbr title="quarto">4to</abbr>. +Only a few printed. Bds., uncut, $24.00.</p> +</div> + +<p class="smaller">“But what obtained Mr. D’Urfey his greatest reputation was a peculiarly happy knack he possessed +in the writing of satires and irregular odes. Many of these were upon temporary occasions, +and were of no little service to the party in whose cause he wrote; which, together with his natural +vivacity and good humor, obtained him the favor of great numbers, of all ranks and conditions, +monarchs themselves not excluded. He was strongly attached to the Tory interest, and in the latter +part of Queen Anne’s reign had frequently the honor of diverting that princess with witty catches and +songs of humor suited to the spirit of the times, written by himself, and which he sang in a lively and +entertaining manner. And the author of the Guardian, who, in <abbr title="Number">No.</abbr> 67. has given a very humorous +account of Mr. D’Urfey, with a view to recommend him to the public notice for a benefit play, tells +us that he remembered King Charles <abbr title="Two">II.</abbr> leaning on Tom D’Urfey’s shoulder more than once, and +humming over a song with him.</p> + +<p class="smaller">“He appears to have been a diverting companion, and a cheerful, honest, good-natured man; so +that he was the delight of the most polite companies in conversations, from the beginning of Charles +II.’s to the latter part of King George <abbr title="One">I.</abbr>’s reign; and many an honest gentleman got a reputation in +his country by pretending to have been in company with Tom D’Urfey.”—<cite>Chalmers.</cite></p> + +<p class="p2 center allsmcap"> +UNIFORM WITH “TOM D’URFEY’S PILLS.”<br> +</p> + +<p class="unindent muchlarger">Musarum Deliciæ;</p> + +<div class="blockquot tall"> +<p>Or, The Muses’ Recreation, 1656; Wit Restor’d, 1658; +and Wit’s Recreation, 1640. The whole compared with +the originals; with all the Wood Engravings, Plates, +Memoirs, and Notes. A new edition, in 2 volumes, post +<abbr title="octavo">8vo</abbr>, beautifully printed on antique laid paper, and bound +in antique boards, $4.00.</p> + +<p><span class="smcap">A few Large Paper Copies</span> have been prepared. +2 <abbr title="volumes">vols.</abbr> <abbr title="quarto">4to</abbr>, $7.50.</p> +</div> + +<p class="smaller">∵ Of the Poets of the Restoration, there are none whose works are more rare than those of Sir +John Mennis and Dr. James Smith. The small volume entitled “Musarum Deliciæ; or, The Muses’ +Recreation,” which contains the production of these two friends, was not accessible to Mr. Freeman +when he compiled his “Kentish Poets,” and has since become so rare that it is only found in the +cabinets of the curious. A reprint of the “Musarum Deliciæ,” together with several other kindred +pieces of the period, appeared in 1817, forming two volumes of Facetiæ, edited by Mr. E. Dubois, +author of “The Wreath,” etc. These volumes having in turn become exceedingly scarce, the Publishers +venture to put forth the present new edition, in which, while nothing has been omitted, no pains +have been spared to render it more complete and elegant than any that has yet appeared. The type, +plates, and woodcuts of the originals have been accurately followed; the Notes of the editor of 1817 +are considerably augmented, and indexes have been added, together with a portrait of Sir John +Mennis, from a painting by Vandyke in Lord Clarendon’s Collection. +</p> + + +<p> + +<span class="pagenum"><a id="Page_21a">21</a></span></p> +<p class="p2 unindent muchlarger">The Story of the Stick</p> + +<div class="blockquot tall"> +<p>In all Ages and all Lands. A Philosophical History and +Lively Chronicle of the Stick as the Friend and Foe of +Man. Its Uses and Abuses. As Sceptre and as Crook. +As the Warrior’s Weapon, and the Wizard’s Wand. As +Stay, as Stimulus, and as Scourge. Translated and adapted +from the French of <span class="smcap">Antony Réal</span> (Fernand +Michel). 1 <abbr title="volume">vol.</abbr>, <abbr title="duodecimo">12mo</abbr>, extra cloth, red edges, $1.50.</p> +</div> + +<div class="poetry-container"> + <div class="poetry smaller"> + <div class="verse indent0">“Wrought for a Staff, wrought for a Rod.”</div> + <div class="verse indent8"><span class="smcap">Swinburne.</span>—<cite>Atalanta in Calydon.</cite></div> + </div> +</div> + +<p class="smaller">The above work condenses in a lively narrative form a most astonishing mass of curious and recondite +information in regard to the subject of which it treats. From the bludgeon of Cain to the truncheon +of the Marshals of France, from the budding rod of Aaron to the blazing cane of M. de Balzac, +the stick, in all its relations with man since first he meddled with the Tree of Knowledge of Good +and Evil, is shown here to have played a far greater part in history than is commonly imagined. It +has been the instrument of justice, it has been the tool also of luxury. It has ministered to man, its +maker, pleasure as well as pain, and has served for his support as well as for his subjugation. The +mysteries in which it has figured are some of them revealed and others of them hinted in these most +entertaining and instructive pages, for between the days of the society of Assassins in the East and +those of the society of the Aphrodites in the West, the Stick has been made the pivot of many secret +associations, all of them interesting to the student of human morals, but not all of them wisely to be +treated of before the general public. The late Mr. Buckle especially collected on this subject some +most astounding particulars of social history, which he did not live to handle in his own inimitable +way, but of which an adequate inkling is here afforded to the serious and intelligent reader.</p> + + +<p class="p2 center allsmcap"> +OUR EMIGRANT ANCESTORS.<br> +</p> + +<p class="unindent muchlarger">Original Lists of Persons of Quality.</p> + +<div class="blockquot tall"> +<p>Emigrants; Religious Exiles; Political Rebels; Serving-men +Sold for a Term of Years; Apprentices; Children +Stolen; Maidens Pressed; and others who went +from Great Britain to the American Plantations, 1600-1700. +With their Ages, the Localities where they formerly +Lived in the Mother Country, Names of the Ships in +which they embarked, and other interesting particulars. +From <abbr title="manuscripts">MSS.</abbr> preserved in the State Paper Department of +Her Majesty’s Public Record Office, England. Edited by +<span class="smcap">John Camden Hotten</span>. A very handsome volume, +crown <abbr title="quarto">4to</abbr>, 700 pages, elegantly bound in half Roxburghe +morocco, gilt top, $10.00.</p> + +<p>A few Large Paper copies have been printed, small +folio, $17.50.</p> +</div> + + +<p class="p2 unindent muchlarger">Blake’s (Wm.) Marriage of Heaven and Hell:</p> + +<div class="blockquot tall"> +<p>A reproduction and facsimile of this marvelous work, +printed in colors, on paper made expressly for the work. +<abbr title="quarto">4to</abbr>, hf. Roxburghe morocco, uncut, $10.00. 1790 (1868).</p> +</div> + +<p class="smaller">∵ <i>A very few copies remaining.</i></p> + +<p class="smaller">“The most curious and significant, while it is certainly the most daring in conception and gorgeous +in illustration of all Blake’s works.”—<cite>Gilchrist’s Life of Blake.</cite></p> + + +<p> + +<span class="pagenum"><a id="Page_22a">22</a></span></p> +<p class="p2 center allsmcap"> +A NEW AND ATTRACTIVE BOOK ON MEXICO<br> +</p> + +<p class="unindent muchlarger">A Peep at Mexico:</p> + +<div class="blockquot tall"> +<p>Narrative of a Journey Across the Republic, from the +Pacific to the Gulf, in December, 1873, and January, 1874. +By <span class="smcap">J. L. Geiger</span>, F.R.G.S. Demy <abbr title="octavo">8vo</abbr>, <abbr title="pages">pp.</abbr> 368, with +4 Maps and 45 original Photographs. Cloth, $8.50.</p> +</div> + + +<p class="p2 unindent muchlarger">The English Rogue.</p> + +<div class="blockquot tall"> +<p>Described in the Life of <span class="smcap">Meriton Latroon</span>, and other +Extravagants, comprehending the most Eminent Cheats +of both Sexes. By <span class="smcap">Richard Head</span> and <span class="smcap">Francis Kirkman</span>. +A fac-simile reprint of the rare Original Edition +(1665-1672), with Frontispiece, Fac-similes of the 12 +copper-plates, and Portraits of the authors. In Four +Volumes, post <abbr title="octavo">8vo</abbr>, beautifully printed on antique laid +paper, made expressly, and bound in antique boards, +$6.00, or <span class="smcap">Large Paper Copies</span>, 4 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, $10.00.</p> +</div> + +<p class="small">∵ This singularly entertaining work may be described as the first English novel, properly so-called. +The same air of reality pervades it as that which gives such a charm to stories written by +DeFoe half a century later. The interest never flags for a moment, from the first chapter to the +last.</p> + +<p class="small">As a picture of the manners of the period, two hundred years ago, in England, among the various +grades of society through which the hero passes in the course of his extraordinary adventures, and +among gypsies, beggars, thieves, etc., the book is invaluable to students.</p> + + +<p class="p2 unindent muchlarger">The Rump;</p> + +<div class="blockquot tall"> + +<p>Or, An Exact Collection of the choicest <span class="smcap">Poems</span> and <span class="smcap">Songs</span> +relating to the late Times, and continued by the most +eminent Wits; from Anno 1639 to 1661. A Fac-simile +Reprint of the rare Original edition (London, 1662), with +Frontispiece and Engraved Title-page. In 2 <abbr title="volumes">vols.</abbr> post +<abbr title="octavo">8vo</abbr>, printed on antique laid paper, and bound in antique +boards, $4.00; or Large Paper Copies, $6.00.</p> +</div> + +<p class="smaller">∵ A very rare and extraordinary collection of some two hundred Popular Ballads and Cavalier +Songs, on all the principal incidents of the great Civil War, the Trial of Strafford, the Martyrdom +of King Charles, the Commonwealth, Cromwell, Pym, the Roundheads, etc. It was from such +materials that Lord Macaulay was enabled to produce his vivid pictures of England in the sixteenth +century. To historical students and antiquaries, and to the general reader, these volumes will be +found full of interest.</p> + + +<p class="p2 unindent muchlarger">Westminster Drolleries.</p> + +<div class="blockquot tall"> + +<p>Ebsworth’s (J. Woodfall) Westminster Drolleries, with +an introduction on the Literature of the Drolleries, and +Copious Notes, Illustrations, and Emendations of Text. +2 <abbr title="volumes">vols.</abbr> <abbr title="duodecimo">12mo</abbr>, cloth, uncut, $8.00. Boston (Eng.), 1875.</p> +</div> + +<p class="smaller">∵ <i>Only a small</i> Edition; privately printed.</p> + + +<p> + +<span class="pagenum"><a id="Page_23a">23</a></span></p> +<p class="p2 unindent muchlarger">Swinburne’s William Blake;</p> + +<div class="blockquot tall"> +<p>A Critical Essay. With Illustrations from Blake’s Designs +in Fac-simile, some colored. <abbr title="octavo">8vo</abbr>, cloth, $3.00.</p> +</div> + +<p class="smaller">A valuable contribution to our knowledge of a most remarkable man, whose originality and genius +are now beginning to be generally recognized.</p> + + +<p class="p2 unindent muchlarger">Holbein and His Times.</p> + +<div class="blockquot tall"> + +<p>By <span class="smcap">Dr. Alfred Woltmann</span>, translated by <span class="smcap">F. A. +Bunnett</span>. With portraits and nearly 60 fine engravings +from the works of this wonderful artist. Royal <abbr title="octavo">8vo</abbr>, cloth +extra, <i>gilt leaves</i>, $5.00.</p> +</div> + + +<p class="p2 unindent muchlarger">Memoir of the Lady Ana De Osorio,</p> + +<div class="blockquot tall"> +<p>Countess of Chinchon, and Vice-Queen of Peru, <span class="allsmcap">A.D.</span> +1629-39. With a Plea for the Correct Spelling of the +Chinchona Genus. By <span class="smcap">Clements R. Markham</span>, C.B., +Member of the Imperial Academy Naturæ Curiosorum, +with the Cognomen of <span class="smcap">Chinchon</span>. Small <abbr title="quarto">4to</abbr>, with Illustrations, +$7.50.</p> +</div> + + +<p class="p2 center allsmcap"> +FOUNDERS OF THE BRITISH MUSEUM.<br> +</p> + +<p class="unindent muchlarger">Lives of the Founders, Augmenters, +and other Benefactors of the British +Museum.</p> + +<div class="blockquot tall"> +<p>1570 to 1870. Based on new researches at the Rolls +House; in the Department of <abbr title="Manuscripts">MSS.</abbr> of the British +Museum; in the Privy Council Office, and in other Collections, +Public and Private. By <span class="smcap">Edward Edwards</span>. +1 <abbr title="volume">vol.</abbr> <abbr title="octavo">8vo</abbr>, large and beautiful type, cloth, $4.00. +<span class="smcap">Large Paper, Royal</span> <abbr title="octavo">8vo</abbr> (only 60 copies printed), cloth, +$10.00.</p> +</div> + +<p class="smaller">∵ <i>By a special arrangement with the English publishers, +Messrs. Trübner & <abbr title="Company">Co.</abbr>, the above is offered at the greatly reduced +price mentioned.</i></p> + + +<p class="p2 unindent muchlarger">Legge’s Chinese Classics.</p> + +<div class="blockquot tall"> + +<p>Translated into English, with Preliminary Essays and +Explanatory Notes. <abbr title="Volume One">Vol. I.</abbr>, <span class="smcap">The Life and Teachings +of Confucius</span>. <abbr title="Volume Two">Vol. <abbr title="Two">II.</abbr></abbr>, <span class="smcap">The Life and Works of +Mencius</span>. <abbr title="Volume Three">Vol. III.</abbr>, <span class="smcap">The She King; or, the Book +of Poetry</span>. Together 3 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $10.00.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_24a">24</a></span></p> +<p class="p2 unindent muchlarger">Diary of the American Revolution.</p> + +<div class="blockquot tall"> +<p>By <span class="smcap">Frank Moore</span>, from Newspapers and Original +Documents. Handsomely printed on heavy laid paper, +and Illustrated with a fine series of steel-plate portraits, +<span class="smcap">India Proofs</span>. 2 <abbr title="volumes">vols.</abbr> impl. <abbr title="octavo">8vo</abbr>, paper uncut, $8.00. +New York, printed privately, 1865.</p> +</div> + +<p class="center smaller"> +∴ Large Paper. Only a Limited Impression. Published at $20.00 per copy.<br> +</p> + + +<p class="p2 unindent muchlarger">Littré’s French Dictionary.</p> + +<div class="blockquot tall"> +<p><span lang="fr">Dictionnaire de la Langue Française. Par <span class="smcap">E. Littré</span>, +de l’Institut (Académie Française et Académie des Inscriptions +et Belles-Lettres).</span> Four large <abbr title="volumes">vols.</abbr> royal quarto, +new half morocco, $40.00.</p> +</div> + +<p class="smaller">“No language that we have ever studied, or attempted to study, possesses a Dictionary so rich +in the history of words as this great work which M. Littré has fortunately lived long enough to complete.”—<cite>Saturday +Review.</cite></p> + + +<p class="p2 center allsmcap"> +UNIFORM WITH THE LARGE FOLIO SHAKSPEARE EDITED BY +THE SAME AUTHOR.<br> +</p> + + +<p class="unindent muchlarger">Halliwell’s New Place.</p> + +<div class="blockquot tall"> +<p>An Historical Account of the New Place, Stratford-upon-Avon, +the last residence of Shakspeare. Folio, +cloth (uniform in size with the edition of Shakspeare’s +Works edited by the Author), elegantly printed on super-fine +paper, and illustrated by upwards of sixty woodcuts, +comprising views, antiquities, fac-similes of deeds, etc. By +<span class="smcap">James O. Halliwell</span>, F.R.S. $10.00.</p> +</div> + +<p class="smaller">This is a most important work for the Shakspearian student. The great researches of the author +have enabled him to bring to light many facts hitherto unknown in reference to the “great bard.” All +the documents possessing any real claim to importance are inserted at full length, and many of them +are now printed for the first time. With respect to the illustrations, which have been executed by J. +T. Blight, Esq., F. W. Fairholt, <abbr title="Esquire">Esq.</abbr>, E. W. Ashbee, <abbr title="Esquire">Esq.</abbr>, and J. H. Rimbault, <abbr title="Esquire">Esq.</abbr>, no endeavors +have been spared to attain the strictest accuracy.</p> + + +<p class="p2 center allsmcap"> +<i>REISSUE OF CRUIKSHANK’S ETCHINGS.</i><br> +</p> + +<p class="unindent muchlarger">Cruikshank’s Illustrations of Time.</p> + +<div class="blockquot tall"> +<p>A series of 35 Etchings. By <span class="smcap">George Cruikshank</span>. +Oblong quarto, paper, carefully printed from the original +plates. $2.00. + +<span class="righttext">1874</span></p> + +<p class="unindent">——The Same.   <span class="smcap">Colored.</span>   $3.00. +<span class="righttext">1874</span></p> +</div> + +<p class="p2 unindent muchlarger">Cruikshank’s Phrenological Illustrations;</p> + +<div class="blockquot tall"> +<p class="unindent">or, An Artist’s View of the Craniological System +of Doctors Gall and Spurzheim. By <span class="smcap">George Cruikshank</span>. +A series of <i>33 Etchings, illustrative of the various Organs +of the Brain</i>. Oblong quarto, paper, $2.00.</p> + +<p class="unindent">——The Same.   <span class="smcap">Colored.</span>   $3.00.</p> +</div> + +<p class="smaller">∵ This reissue, of which only a limited impression has been made, is printed from the original +coppers.</p> + +<p class="smaller">“Have we not before us, at this very moment, a print—one of the admirable ‘<cite>Illustrations of +Phrenology</cite>’—which entire work was purchased by a joint-stock company of boys—each drawing lots +afterwards for the separate prints, and taking his choice in rotation? The writer of this, too, had the +honor of drawing the first lot, and seized immediately upon ‘Philoprogenitiveness’—a marvellous +print, indeed—full of ingenuity and fine, jovial humor.”—<span class="smcap">Wm. M. Thackeray.</span></p> + + +<p> + +<span class="pagenum"><a id="Page_25a">25</a></span></p> +<p class="p2 center allsmcap"> +SEVEN GENERATIONS OF EXECUTIONERS.<br> +</p> + +<p class="unindent muchlarger">Memoirs of the Sanson Family.</p> + +<div class="blockquot tall"> +<p>Compiled from Private Documents in the possession of +the Family (1688 to 1847), by <span class="smcap">Henri Sanson</span>. Translated +from the French, with an Introduction by <span class="smcap">Camille +Barrère</span>. Two <abbr title="volumes">vols.</abbr> post <abbr title="octavo">8vo</abbr>, cloth, $5.50; or half calf, +extra, $7.50.</p> +</div> + +<p class="smaller">“A faithful translation of this curious work, which will certainly repay perusal, not on the ground +of its being full of horrors—for the original author seems to be rather ashamed of the technical aspect +of his profession, and is commendably reticent as to its details—but because it contains a lucid account +of the most notable <i>causes célèbres</i> from the time of Louis XIV. to a period within the memory of +persons still living.... The memoirs, if not particularly instructive, can scarcely fail to be +extremely entertaining.”—<cite>Daily Telegraph.</cite></p> + +<p class="smaller">“A book of great though somewhat ghastly interest.... Something much above a mere chapter +of horrors.”—<cite>Graphic.</cite></p> + + +<p class="p2 unindent muchlarger">Avesta.</p> + +<div class="blockquot tall"> +<p><span class="smcap">The Religious Books of the Parsees.</span> From Professor +<span class="smcap">Spiegel’s</span> German Translation of the Original +Manuscripts, by <span class="smcap">A. H. Bleeck</span>. 3 <abbr title="volumes">vols.</abbr> in 1, <abbr title="octavo">8vo</abbr>, cloth, +$7.50.</p> +</div> + +<p class="smaller">English scholars who wish to become acquainted with the “Bible of the Parsees,” now for the +first time published in English, should secure this copy. To thinkers the “Avesta” will be a most +valuable work; they will now have an opportunity to compare its <span class="smcap">Truths</span> with those of the <span class="smcap">Bible</span>, the +<span class="smcap">Koran</span>, and the <span class="smcap">Vedas</span>.</p> + + +<p class="p2 unindent muchlarger">Freemasonry.</p> + +<div class="blockquot tall"> +<p><span class="smcap">Paton’s (Charles <abbr title="One">I.</abbr>) Freemasonry, its Symbolism, +Religious Nature, and Law of Perfection.</span> Thick +<abbr title="octavo">8vo</abbr>, new cloth, uncut, $3.50.</p> +</div> + + +<p class="p2 unindent muchlarger">Hand-Book of Archæology.</p> + +<div class="blockquot tall"> +<p>Egyptian—Greek—Etruscan—Roman. By <span class="smcap">H. M. Westropp</span>. +Profusely Illustrated with Engravings on Wood. +<abbr title="octavo">8vo</abbr>, new cloth, uncut, $3.00.</p> +</div> + + +<p class="p2 unindent muchlarger">The Gnostics</p> + +<div class="blockquot tall"> +<p><span class="smcap">and their Remains, Ancient and Mediæval.</span> By +<span class="smcap">C. W. King</span>. Profusely Illustrated. <abbr title="octavo">8vo</abbr>, new cloth, gilt, +$7.50.</p> +</div> + +<p class="center smaller"> +∴ The only English work on the subject. <i>Out of print and scarce.</i><br> +</p> + + +<p class="p2 unindent muchlarger">Champneys’ Quiet Corner of England.</p> + +<div class="blockquot tall"> +<p>Studies of Landscape and Architecture in Winchelsea, +Rye, and Romney Marsh. With thirty-one Illustrations +by <span class="smcap">Alfred Dawson</span>. Imperial <abbr title="octavo">8vo</abbr>, cloth, gilt, gilt leaves, +$5.00.</p> +</div> + +<p class="smaller">“Mr. Champneys is an architect who takes the liberty to think for himself—a man of much +original genius and sincere culture, young, and with an enthusiastic contempt for conventionality, +which I hope he may never outgrow.”—<cite>New York Tribune, Letter from London Correspondent.</cite></p> + + +<p> + +<span class="pagenum"><a id="Page_26a">26</a></span></p> +<p class="p2 unindent muchlarger">Ireland’s Shakspeare Forgeries.</p> + +<div class="blockquot tall"> +<p>The Confessions of William Henry Ireland, containing +the Particulars of his Fabrication of the Shakspeare Manuscripts; +together with Anecdotes and Opinions of many +distinguished Persons in the Literary, Political, and Theatrical +World. A new edition, with additional Fac-similes, +and an Introduction by <span class="smcap">Richard Grant White</span>. 1 volume, +<abbr title="duodecimo">12mo</abbr>, vellum cloth, uncut edges, $2.00; or, on +Large and Thick paper, <abbr title="octavo">8vo</abbr>, $3.50. Edition limited to +300 copies.</p> +</div> + +<p class="smaller">Enthusiasts are easily duped, and of all enthusiasts, excepting the religious, those who give themselves +up to the worship of some great poet or artist are the easiest prey of the impostor. To them, a +book, a letter, the least scrap or relic which is connected directly, or it would seem indirectly, with +their idol, is an inestimable treasure, and they are uneasy until it is in their possession, or removed +hopelessly beyond their reach. Of all these enthusiasts the “Shakspearians” are, and for a hundred +years have been, at once the most numerous, and the most easily, because the most willingly, deceived. +To their craving and their greed we owe the “Ireland Forgeries,” which were merely an impudent +attempt to supply a demand—an attempt made by a clever, ignorant young scamp, who succeeded in +deluding the whole body of them in England two generations ago. His “Confessions” are the +simply told story of this stupendous imposture: and the book—long out of print and scarce—is one +the most <i>naïf</i> and amusing of its kind in the whole history of literature. His exhibition of the +“gulls,” whom he made his victims, is equally delightful and instructive; and chiefly so, because of +his simplicity and frankness. He conceals nothing, palliates nothing; tells the whole story of his +ridiculous iniquity, and leaves a lasting lesson to the whole tribe of credulous collectors, Shakspearian +and others.</p> + +<p class="smaller">“It has frequently afforded me a matter of astonishment to think how this literary fraud could +have so long duped the world, and involved in its deceptious vortex such personages as Parr, Wharton, +and Sheridan, not omitting Jemmy Boswell, of Johnsonian renown; nor can I ever refrain from +smiling whensoever the volumes of Malone and Chalmers, together with the pamphlets of Boaden, +Waldron, Wyatt, and Philalethes, otherwise, —— Webb, <abbr title="Esquire">Esq.</abbr>, chance to fall in my way.”—W. H. +IRELAND’S “<cite>Chalcographimania</cite>.”</p> + + +<p class="p2 unindent muchlarger">Womankind in Western Europe,</p> + +<div class="blockquot tall"> +<p>From the Earliest Times to the Seventeenth Century. +<i>Illuminated Title</i>, 10 <span class="smcap">Chromo-lithographic Plates</span>, +and <i>numerous Woodcuts</i>. Small <abbr title="quarto">4to</abbr>, cloth, extra gilt, +$4.50. + +<span class="righttext">1869.</span></p> +</div> + +<p class="smaller">This work is something more than a drawing-room ornament. It is an elaborate and careful +summary of all that one of our most learned antiquaries, after years of pleasant labor on a very +pleasant subject, has been able to learn as to the condition of women from the earliest times.</p> + + +<p class="p2 unindent muchlarger">DeFoe’s Life and Works,</p> + +<div class="blockquot tall"> +<p>Life and Newly-Discovered Writings of Daniel DeFoe. +Comprising Several Hundred Important Essays, Pamphlets, +and other Writings, now first brought to light, +after many years’ diligent search. By <span class="smcap">William Lee</span>, +<abbr title="Esquire">Esq.</abbr> With Facsimiles and Illustrations. 3 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, +cloth, $6.00. Or in tree calf, extra, $15.00.</p> + +<p><abbr title="Volume One">Vol. I.</abbr>—<span class="smcap">A New Memoir of DeFoe.</span> <abbr title="Volumes Two">Vols. II.</abbr> and +<abbr title="Three">III.</abbr>—<span class="smcap">Hitherto Unknown Writings.</span></p> +</div> + +<p class="smaller">A most valuable contribution to English history and English literature.</p> + +<p class="smaller">For many years it has been well known in literary circles that the gentleman to whom the public +is indebted for this valuable addition to the knowledge of DeFoe’s Life and Works has been an indefatigable +collector of everything relating to the subject, and that such collection had reference to a +more full and correct Memoir than had yet been given to the world.</p> + + +<p> + +<span class="pagenum"><a id="Page_27a">27</a></span></p> +<p class="p2 unindent muchlarger">World’s Masonic Register:</p> + +<div class="blockquot tall"> + +<p>Containing Name, Number, Location, and Time of +Meeting of every Masonic Lodge in the World, etc., also +every Chapter, Council, and Commandery in the United +States and Canada, Date of Organization, etc., and Statistics +of each Masonic Jurisdiction, etc. By Leon Hyneman. +<i>Portrait</i>, thick <abbr title="octavo">8vo</abbr>, <abbr title="pages">pp.</abbr> 566, cloth, $2.00.</p> +</div> + + +<p class="p2 unindent muchlarger">The Rosicrucians;</p> + +<div class="blockquot tall"> +<p>Their Rites and Mysteries. With chapters on the Ancient +Fire and Serpent-Worshippers, and Explanations of +the Mystic Symbols represented in the Monuments and +Talismans of the primeval Philosophers. By <span class="smcap">Hargrave +Jennings</span>. Crown <abbr title="octavo">8vo</abbr>, 316 wood engravings, $3.</p> +</div> + +<p class="smaller">∴ A volume of startling facts and opinions upon this very mysterious subject.</p> + + +<p class="p2 unindent muchlarger">Scientific and Religious Mysteries of Antiquity:</p> + +<div class="blockquot tall"> +<p>The Gnosis and Secret Schools of the Middle Ages, +Modern Rosicrucianism, and Free and Accepted Masonry. +By John Yarker. <abbr title="duodecimo">12mo</abbr>, new cloth, $2.00.</p> +</div> + +<p class="smaller">∴ “The sublime depths of the mysteries of antiquity have been sounded but by few minds in +the lapse of ages, and those who have leisure to follow upon their tracks will meet with an ample +reward.”</p> + + +<p class="p2 center allsmcap"> +ONLY ONE HUNDRED COPIES PRINTED.<br> +</p> + +<p class="unindent muchlarger">Duyckinck’s Cyclopædia of American Literature.</p> + +<div class="blockquot tall"> +<p>Printed by Alvord, on a hand-press, and on tinted +paper of extra weight and finish, prepared expressly for +the work. For the convenience of persons desirous of illustrating +the work, for which purpose it is admirably +adapted, it has been issued in five parts, with separate +rubricated titles, each of the two original volumes being +divided into two parts, of about three hundred and fifty +pages each, and the new Supplement forming the fifth. +A finely engraved portrait printed on India paper is given +with each part. The subjects of these portraits are Benjamin +Franklin, James Fenimore Cooper, Washington +Irving, William Hickling Prescott, and, with the Supplement, +a portrait of the late George L. Duyckinck, newly +engraved in line, by Burt, after an original painting by +Duggan. 5 <abbr title="volumes">vols.</abbr> <abbr title="quarto">4to</abbr>, uncut, $25.00. Half morocco, gilt +top, $50.00.</p> + +<p>Only thirteen sets of this edition now remain.</p> +</div> + + +<p> + +<span class="pagenum"><a id="Page_28a">28</a></span></p> +<p class="p2 unindent muchlarger">Payne Knight’s Worship of Priapus.</p> + +<div class="blockquot tall"> +<p>A discourse on the Worship of Priapus, and its connection +with the Mystic Theology of the Ancients. By +<span class="smcap">Richard Payne Knight</span>, <abbr title="Esquire">Esq.</abbr> A new edition. To +which is added an essay on the worship of the generative +powers during the middle ages of Western Europe. Illustrated +with 138 engravings (many of which are full-page), +from Ancient Gems, Coins, Medals, Bronzes, +Sculpture, Egyptian Figures, Ornaments, Monuments, +etc. Printed on heavy toned paper, at the Chiswick Press, +1 <abbr title="volume">vol.</abbr> <abbr title="quarto">4to</abbr>, half Roxburghe morocco, gilt top, $35.00.</p> +</div> + +<p class="smaller">“R. P. Knight, the writer of the first ‘Essay,’ was a Fellow of the Royal Society, a member of +the British Parliament, and one of the most learned antiquaries of his time. His museum of Phallic +objects is now most carefully preserved in the London British Museum. The second ‘Essay,’ bringing +our knowledge of the worship of Priapus down to the present time, so as to include the more +recent discoveries throwing any light upon the matter, is said to be by one of the most distinguished +English antiquaries—the author of numerous works which are held in high esteem. He was assisted +it is understood, by two prominent Fellows of the Royal Society, one of whom has recently presented +a wonderful collection of Phallic objects to the British Museum authorities.”</p> + + +<p class="p2 unindent muchlarger">Gesta Romanorum.</p> + +<div class="blockquot tall"> + +<p>Or, Entertaining Moral Stories. Invented by the +Monks as a fireside recreation; and commonly applied to +their Discourses from the Pulpit, whence the most celebrated +of our Poets and others, from the earliest times, +have extracted their Plots. Translated from the Latin, +with Preliminary Observations and Copious Notes, by the +<abbr title="Reverend">Rev.</abbr> <span class="smcap">Charles Swan</span>. New edition, with an Introduction +by <span class="smcap">Thomas Wright</span>, <abbr title="Esquire">Esq.</abbr>, M.A., F.S.A. 2 <abbr title="volumes">vols.</abbr> +<abbr title="octavo">8vo</abbr>, vellum cloth, uncut, printed on large and heavy +paper, $10.00. Full calf, extra, $17.50.</p> + +<p>A limited edition only was printed, of which now only +14 copies remain.</p> +</div> + +<p class="smaller">“They” (the Monks) “might be disposed occasionally to recreate their minds with subjects of a +light and amusing nature; and what could be more innocent or delightful than the stories of the +<span class="smcap">Gesta Romanorum</span>!”—<cite>Douce’s Illustrations to Shakespeare.</cite></p> + + +<p class="p2 unindent muchlarger">Jones’ (Owen) Grammar of Ornament.</p> + +<div class="blockquot tall"> +<p>A Series of 112 exquisitely colored Plates, executed in +Chromolithography, comprising 3000 examples of the Decoration +of all Ages and Nations, with Descriptive Letterpress, +illustrated with Woodcuts. Folio, cloth, extra, gilt +edges. $30.00.</p> +</div> + +<p class="smaller">This new edition is a reproduction of the larger work on a smaller scale; a few of the plates +which could not be reduced have been printed on a larger scale, and the same artistic matter has been +extended from 100 to 112 plates.</p> + + +<p> + +<span class="pagenum"><a id="Page_29a">29</a></span></p> +<p class="p2 unindent muchlarger">Dibdin’s Bibliomania;</p> + +<div class="blockquot tall"> +<p>Or, Book-Madness: A Bibliographical Romance. With +numerous Illustrations. A new Edition, with a Supplement, +including a Key to the Assumed Characters in the +Drama. <abbr title="octavo">8vo</abbr>, half-Roxburghe, $6.00; a few Large Paper +copies, Imp. <abbr title="octavo">8vo</abbr>, half-Roxburghe, the edges altogether +uncut, $12.00.</p> +</div> + +<p class="smaller">“I have not yet recovered from the delightful delirium into which your ‘Bibliomania’ has completely +thrown me. Your book, to my taste, is one of the most extraordinary gratifications I have enjoyed +for many years.”—<span class="smcap">Isaac Disraeli.</span></p> + + +<p class="p2 unindent muchlarger">Greville’s Memoirs.</p> + +<div class="blockquot tall"> +<p>Journal of the Reign of King George <abbr title="Four">IV.</abbr> and King +William <abbr title="Four">IV.</abbr> By the late Charles C. F. Greville, <abbr title="Esquire">Esq.</abbr> +Edited by Henry Reeve. 3 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $7.50.</p> +</div> + +<p>No equally important contribution to the political history of the last generation has been made by +any previous writer. As a man of rank and fashion, Mr. Greville associated, on terms of equality, +with all the statesmen of his time, and his long tenure of a permanent office immediately outside of the +circle of politics compelled him to observe a neutrality which was probably congenial to his character +and inclination.—<cite>Saturday Review.</cite></p> + + +<p class="p2 unindent muchlarger">Archie Armstrong’s Banquet of Jests.</p> + +<div class="blockquot tall"> +<p>Reprinted from the original edition, together with +<span class="smcap">Archie’s Dream</span> (1641), handsomely printed in antique +style, with red line borders. Square <abbr title="duodecimo">12mo</abbr>, new vellum +cloth, uncut, $6.50.</p> + +<p>The same, printed on Whatman’s paper (limited to 25 +copies). Square <abbr title="duodecimo">12mo</abbr>, new cloth, $9.00.</p> +</div> + +<p class="smaller">∴ The edition (of all kinds) was limited to 252 copies. It is completely exhausted, and copies +are now difficult to obtain.</p> + +<p class="smaller">“A more amusing budget of odd stories, clever witticisms, and laughter-moving tales, is not to be +found in Jester’s Library.”</p> + + +<p class="p2 unindent muchlarger">Nares’ Glossary.</p> + +<div class="blockquot tall"> + +<p>Or, Collection of Words, Phrases, Names, and Allusions +to Customs, Proverbs, etc., which have been thought to +require Illustration in the Works of English Authors, particularly +Shakespeare and his contemporaries. <span class="smcap">New +Edition</span>, with additions, etc., by J. O. Halliwell and +Thomas Wright. 2 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, new cloth, $6.50.</p> +</div> + + +<p class="p2 unindent muchlarger">Gavin Douglas’ Poetical Works.</p> + +<div class="blockquot tall"> +<p>With Memoir, Notes and Glossary, by J. Small, M.A., +F.S.A. Illustrated by specimens of the Manuscripts, +and the title-pages and woodcuts of the early editions in +facsimile. Handsomely printed in 4 <abbr title="volumes">vols.</abbr> post <abbr title="octavo">8vo</abbr>, cloth. +$18.00. <span class="righttext">1874.</span></p> + +<p class="unindent">——The same, <span class="smcap">Large Paper</span>. <i>Fifty copies only printed.</i> +4 handsome demy <abbr title="octavo">8vo</abbr> <abbr title="volumes">vols.</abbr> cloth, $25.00. (Published +@ £6.6.0.)</p> +</div> + +<p class="smaller">The distinguished poets, William Dunbar, Gavin Douglas, Bishop of Dunkeld, and Sir David +Lindsay of the Mount, form a trio of whom Scotland has every reason to be proud; but, as the Works +of the second of these have not hitherto been collected, an Edition of them has long been a <i>desideratum</i> +in Scottish Literature.</p> + + +<p> + +<span class="pagenum"><a id="Page_30a">30</a></span></p> +<p class="p2 unindent muchlarger">Walford’s County Families.</p> + +<div class="blockquot tall"> + +<p>The County Families of the United Kingdom; or, Manual +of the Titled and Untitled Aristocracy of Great Britain +and Ireland. Containing a Brief Notice of the Descent, +Birth, Marriage, Education, and Appointments of each +person; his Heir Apparent or Presumptive; as also a +Record of the Offices which he has hitherto held, with his +Town Address and Country Residence. By <span class="smcap">Edward +Walford</span>, M.A. 1 <abbr title="volume">vol.</abbr> thick imperial octavo. Cloth, gilt +edges. 1,200 pages, $8.00.</p> +</div> + + +<p class="p2 unindent muchlarger">Caxton’s Statutes of Henry <abbr title="Seven">VII.</abbr>, 1489.</p> + +<div class="blockquot tall"> +<p>Edited, with Notes and Introduction, by <span class="smcap">John Rae</span>, +<abbr title="Esquire">Esq.</abbr>, Fellow of the Royal Institution. The earliest known +volume of Printed Statutes, and remarkable as being in +English. It contains some very curious and primitive +Legislation on Trade and Domestic Matters. In remarkable +fac-simile, from the rare original. Small folio, half +morocco, uncut, $7.50.</p> +</div> + + +<p class="p2 unindent muchlarger">Owen Jones’ Alhambra.</p> + +<div class="blockquot tall"> +<p>Plans, Elevations, and Sections of the Alhambra, with +the elaborate details of this beautiful specimen of Moorish +Architecture, minutely displayed in 100 beautifully +engraved plates, 67 of which are highly finished in gold +and colors, from Drawings taken on the spot by <span class="smcap">Jules +Goury</span> and <span class="smcap">Owen Jones</span>, with a complete translation of +the Arabic Inscriptions, and an Historical Notice of the +Kings of Granada, by <span class="smcap">Pascual de Gayangos</span>. 2 <abbr title="volumes">vols.</abbr> +imperial folio (pub. at £24), elegantly half bound morocco, +gilt edges, full gilt backs. $100.</p> + +<p>The same work on Large Paper, 2 <abbr title="volumes">vols.</abbr> atlas folio, 100 +plates, 67 of them in gold and colors, the engraved plates +on India paper (pub. at £36), half bound morocco, gilt +edges. $125.</p> +</div> + +<p class="smaller">For practical purposes, to architects the small paper copies will suffice; but gentlemen desirous +of adding a noble book in its finest appearance to their library, must have a Large Paper copy.</p> + +<p class="smaller">“In spite of earthquakes, mines and counter-mines—spite of Spanish convicts, French soldiers, +Spanish bigotry, and Flemish barbarism of thieves and gipsys, contrabandists and brigands, paupers, +charcoal-burners and snow-gatherers, the Alhambra still exists—one of the most recent of +European ruins. It is the most perfect in repair and the richest in design; it has suffered less from +man, or the elements, and has fallen more gently into decay. It was not molten like Nineveh in an +hour, or buried in a day like Pompeii; it was not smitten down at a blow like Corinth, or sapped for +centuries like Athens. Though it has been alternately a barrack, a prison, a tea garden, and an +almshouse—though its harem has been a hen-house, its prisons pens for sheep; the Alhambra is still +one of the most wonderful productions of Eastern splendor, lingering in Europe long after the Moslem +waves have rolled back into Asia, like a golden cup dropped on the sand, or like the last tent of +some dead Arab, still standing, when the rest of his tribe have long since taken up their spears, untethered +their camels, and sought their new homes in the far desert.”</p> + + +<p> + +<span class="pagenum"><a id="Page_31a">31</a></span></p> +<p class="p2 unindent muchlarger">Prostitution.</p> + +<div class="blockquot tall"> +<p><span class="smcap">Dufour (Pierre).</span> <span lang="fr">Histoire de la Prostitution chez +tous les peuples du Monde, depuis l’antiquité la plus reculée +jusqu’à nos jours.</span> <i>Illustrated with numerous fine engravings +on steel.</i> 6 <abbr title="volumes">vols.</abbr> in 3, <abbr title="octavo">8vo</abbr>, hf. cf. gilt tops. +<i>Scarce.</i> $18.00. 6 <abbr title="volumes">vols.</abbr> <abbr title="octavo">8vo</abbr>, cloth, $13.50.</p> + +<p class="center"><span class="smcap">Original</span> and <span class="allsmcap">ONLY GENUINE EDITION</span>.</p> +</div> + +<p class="smaller">In this learned work—the best that we have on the subject—many of the chapters are devoted to +dissertations on matters of general interest to students of literature. We instance <abbr title="Chapter 24">Chap. XXIV.</abbr>, containing +a treatise on the Obscenity of the French language, the Jargon of Argot, its Origin, etc.; also +in <abbr title="Chapter 32">Chap. XXXII.</abbr>, a highly interesting bibliographical account of the Aretin plates by Marc Antonio, +etc., etc.</p> + +<p class="smaller">The author was threatened with criminal prosecution, and pledged himself never to reproduce the +work; it has now become scarce.</p> + + +<p class="p2 center allsmcap"> +<i>NEW AND MAGNIFICENT WORK ON TEXTILE FABRICS.</i><br> +</p> + +<p class="unindent muchlarger">Ornamental Textile Fabrics</p> + +<div class="blockquot tall"> +<p>Of all Ages and Nations. A practical Collection of Specimens. +Illustrated with Fifty Plates in Gold, Silver, and +Colors, Comprising upwards of 1,000 various styles of Ancient, +Mediæval and Modern Ornamental Designs of Textile +Fabrics, with Explanatory Description and a General Introduction. +By <span class="smcap">M. Dumont-Auberville</span>. 1 <abbr title="volume">vol.</abbr> folio, +cloth, gilt, extra. $25.00.</p> +</div> + +<p class="smaller">The Editor of this work, M. Dupont-Auberville, is known as one of the most distinguished archæologists +of modern France, and Textile Art is the department of archæology to which he has devoted +the best years of his life. His collection of specimens of textile fabrics embraces models taken from all +ages and from all countries, and is admitted by all artists to be unique in every respect.</p> + +<p class="smaller">The works of ancient textile art, both in the East and the West, are done full justice to, but at the +same time the framer of “Ornamental Textile Fabrics” has drawn more amply from the extensive +stock of models belonging to more recent periods. From his immense collection of specimens taken +from the Renaissance and the seventeenth and eighteenth centuries, he has selected those subjects +which are most worthy of the attention both of the amateur and the manufacturer. In this manner the +work now submitted to the public is not a mere ornamental one, but at the same time it possesses a +practical usefulness which must cause it to be valued by all who make a study of taste in manufacturing +industry in general, and the art of weaving in particular.</p> + + +<p class="p2 center allsmcap"> +<i>AN ENTIRELY NEW AND REVISED EDITION.</i><br> +</p> + +<p class="unindent muchlarger">Old Print Collectors’ Guide:</p> + +<div class="blockquot tall"> +<p>An Introduction to the Study and Collection of Ancient +Prints. Frontispiece, plates of monograms, and illustrations. +By <span class="smcap">Wm. H. Willshire</span>. Handsomely printed. +<i>2 large <abbr title="volumes">vols.</abbr> demy</i> <abbr title="octavo">8vo</abbr>, half morocco, gilt top, $11.00.</p> +</div> + +<p class="smaller">∴ This new edition entirely supersedes the previous one, having, in addition to much new matter, +full lists of Monograms and marks of celebrated collectors and amateurs. A work indispensable +to the Print Collector, being a concentration in one volume of all the varied information relative to the +History of Engraving and of Ancient Prints.</p> + +<p class="smaller"><span class="smcap">Contents.</span>—<abbr title="One">I.</abbr> Engraving in Ancient Times. <abbr title="Two">II.</abbr> Engraving in General, from the beginning of +the 13th to the 15th Century. <abbr title="Three">III.</abbr> On the Various Processes or kinds of Engraving. <abbr title="Four">IV.</abbr> Advice on +the Study and Collection of Prints. <abbr title="Five">V.</abbr> The Various Schools of Engraving. <abbr title="Six">VI.</abbr> The Northern +Schools to the time of Dürer. <abbr title="Seven">VII.</abbr> Northern Schools from Dürer to the 17th Century. <abbr title="Eight">VIII.</abbr> The +Southern Schools of Wood Engraving. <abbr title="Nine">IX.</abbr> The Masters of “Chiaro oscuro.” <abbr title="Ten">X.</abbr> Metal Engraving. +Masters of 1446, etc. <abbr title="Eleven">XI.</abbr> Dutch and Flemish Schools. <abbr title="Twelve">XII.</abbr> French and English Schools. +<abbr title="Thirteen">XIII.</abbr> Chief Etchers of the Northern Schools. <abbr title="Fourteen">XIV.</abbr> On Engraving in the “Dotted Manner.” +<abbr title="Fifteen">XV.</abbr> The Southern Schools of Engraving on Metal. Nielli. <abbr title="Sixteen">XVI.</abbr> Italian Schools. <abbr title="Seventeen">XVII.</abbr> School +of Marc Antonio. <abbr title="Eighteen">XVIII.</abbr> Chief Etchers of the Italian Schools. <abbr title="Nineteen">XIX.</abbr> Mezzotinto Engravings and +Engravers. <abbr title="Twenty">XX.</abbr> On the Examination and Purchase of Ancient Prints. <abbr title="Twenty-one">XXI.</abbr> On the Conservation +and Arrangement of Prints. Appendix.—British Museum Collection, Douce Collection, Oxford, +Polytypage, Cliché, Mezzotinto Engraving, High-priced Books, Varia Bibliography, Monograms, +indexes, etc., etc.</p> + + +<p> + +<span class="pagenum"><a id="Page_32a">32</a></span></p> +<p class="p2 unindent muchlarger">The Works of William Unger.</p> + +<div class="blockquot tall"> +<p><b><i>A Series of Seventy-two Etchings after the Old +Masters.</i></b> With Critical and Descriptive Notes by <span class="smcap">C. +Vosmaer</span>. Comprising the most celebrated paintings of +the following artists: <span class="smcap">Tintoretto</span>, <span class="smcap">Ruysdael</span>, <span class="smcap">Rembrandt</span>, +<span class="smcap">Guido</span>, <span class="smcap">Poussin</span>, <span class="smcap">Rubens</span>, <span class="smcap">Ostade</span>, <span class="smcap">Jan Steen</span>, + <span class="smcap">Van Dyck</span>, +<span class="smcap">Wouvermans</span>, <span class="smcap">Paul Potter</span>, <span class="smcap">Frans Hals</span>, <span class="smcap">Veronese</span>, <span class="smcap">Jordaens</span>, +<span class="smcap">Van der Velde</span>, <span class="smcap">Brouwer</span>, etc., etc.</p> + +<p>Ten parts folio, 16 × 22 inches, printed on heavy Dutch +paper, $60.00. Or half morocco, extra gilt top, elegant +and substantial, $80.00.</p> +</div> + +<p class="smaller">“No engraver who ever lived has so completely identified himself with painters he had to interpret +as Professor Unger in the seventy-two plates which compose his ‘Works.’ He can adopt at +will the most opposite styles, and work on each with ease, a fluency such as other men can only +attain in one manner—their own—and after half a lifetime. Indeed, one would not be going far +wrong to describe Professor Unger as an art critic of very uncommon insight, who explains the +sentiment and execution of great painters with an etching needle instead of a pen.</p> + +<p class="smaller">“It has been said of engraving that it is an unintellectual occupation, because it is simply +copyism; but such engraving as this is not unintellectual, for it proves a delicacy and keenness of +understanding which are both rare among artists and critics. Unger has not the narrowness of +the ordinary artist, for he can enter into the most opposite styles; nor has he the technical ignorance +of the ordinary critic, for he can draw—I will not say like a great master, but like twenty +different great masters.</p> + +<p class="smaller">“Mr. Vosmaer, the now well-known Dutch critic, who writes in English and French as well +as in his own language, has much increased the interest in Unger’s etchings by accompanying +them with a valuable biographic essay of his own, much superior to the ordinary ‘letter-press,’ +which publishers in general appear to consider as a necessary companion to engraving.</p> + +<p class="smaller">“The seventy-two etchings before us are, on the whole, the most remarkable set of studies +from old masters which has been issued by the enterprise of our modern publishers, and they can +hardly fail to make fine work better appreciated both by artists and amateurs.</p> + +<p class="smaller">“A few words of praise are due to the spirited publisher, Mr. Sijthoff, of Leyden, for the +manner in which these etchings of Unger have been published. They are printed on fine Dutch +paper, and mounted (pasted by the upper edge only) on sufficiently good boards in such a manner +as to enter into the most carefully arranged collections without further change. They are accompanied +by a text printed with the greatest taste, on very fine Dutch paper. This series is printed +in one class of proof only, and issued at a price that is most reasonable, and Mr. Sijthoff deserves +our thanks for placing works of real art, thoroughly well got up, within the reach of cultivated +people who have limited incomes.</p> + +<p class="smaller">“We recommend them strongly to all artists and lovers of art as a valuable means of art education +and a source of enduring pleasure.”—<span class="smcap">Hamerton</span> in the <cite>International Review</cite> for Jan., 1876.</p> + + +<p class="p2 unindent muchlarger">Etchings after Frans Hals.</p> + +<div class="blockquot tall"> +<p>A Series of 20 beautifully executed Etchings. By +<span class="smcap">William Unger</span>. With an Essay on the Life and Works +of the artist, by C. Vosmaer. Two parts, complete, royal +folio. Impressions on India paper, $25.00. Selected proofs, +before letters, on India paper, $40.00. Artist proofs on +India paper, $60.00. Or elegantly bound in half Levant +morocco, extra, gilt top, $15.00 additional to the above +prices. Uniform with Unger’s works.</p> +</div> + +<p class="smaller">“They who know the Dutch painter Hals only through the few portraits by him which have +reached this country have but a slight comparative acquaintance with his works. ‘A stranger to +all academical lore, to all literary co-operation,’ writes Mr. Vosmaer, ‘Frans Hals appeared merely +as a portrait-painter, like most of the modern artists of his youth ... true to life, but also excelling +by naturalness and masterly handling. Subsequently he portrayed the joyous popular life of +the streets and the tavern; at last those phases of national social life, which have at once their +image and memorial in the pictures of the arquebusiers and the civic governors.’”—<cite>London Art +Journal</cite>, Aug. 1873.</p> + +<p> + +<span class="pagenum"><a id="Page_33a">33</a></span></p> +<p class="p2 center allsmcap"> +<i>THE NEW FRENCH ART JOURNAL.</i><br> +</p> + +<p class="unindent muchlarger">L’Art.</p> + +<div class="blockquot tall"> +<p>Revue Hebdomadaire Illustrée. (M. Eugène Véron et +Chas. Tardieu, rédacteurs.) Handsomely printed on +heavy toned paper, and illustrated with several hundred +engravings on wood from drawings and pictures by celebrated +cotemporary artists, examples of antique and modern +sculpture, objects of Art Industry in all branches, and +a series of superbly executed etchings by the best living +etchers, executed expressly for this work; being principally +from the more noticeable pictures exhibited in the Salons +of Europe, carefully printed on Holland paper. Forming +four volumes a year. Royal folio (17½ × 12 in.) of about +500 <abbr title="pages">pp.</abbr> each, with nearly 200 woodcuts, facsimiles, etc., +and upwards of twenty etchings in each volume. 4 <abbr title="volumes">vols.</abbr>, +folio. Stitched, paper covers, uncut, $36.00. In cloth, +gilt top, uncut edges, $45.00. Handsomely bound in half +red morocco (Jansen style), gilt tops, uncut edges, $65.00.</p> + +<p><span class="smcap">Another Edition</span>, printed throughout on heavy <i>Holland +paper</i>, in the most careful manner. The etchings in +two states, <i>Artist proof</i> on <i>Japan paper</i>, and ordinary +print on Holland paper. The edition is <i>strictly limited to +one hundred copies, numbered</i>. Forming 4 thick volumes, +folio. Price, $125.00.</p> + +<p>∵ N. B.—Payments to be made on delivery of each +quarterly volume.</p> +</div> + +<p class="center allsmcap"> +OPINIONS OF THE PRESS.<br> +</p> + +<p class="smaller">“Nowhere but in Paris could such a Review be produced every week as <cite>L’Art</cite>, so magnificent +in every respect, paper, typography, illustrations, and above all, so many sided in its view of art, and +so abundant and interesting in its information. It has now been brought to the fourth year of its life, +with every sign of assured and increasing vigor, and we are glad to learn, from the report of the editor +to the subscribers, that something more substantial than the <i>succès d’estime</i> has rewarded the +experiment of such a costly venture.... It is simply the cheapest and the best thing of its kind. +M. Véron seems, at any rate, to have solved the problem of combining excellence with cheapness. +We find, besides numerous little facsimiles of sketches, and autograph letters of eminent artists, +musicians, and dramatists, no less than seventy fine etchings by such men as Flameng, Courtry, +Desbrosses, Lançon, etc., and woodcuts of Claude’s and Turner’s pictures, with a series of very remarkable +copies of the famous tapestries at Madrid, from the designs of Albrecht Dürer and Van +Eyck, by Edmond Yon, Perrichon, and C. Maurand, as well as singularly fine examples of wood engraving. +Supposing the reading matter of the Review were as ephemeral and trivial in its purpose +as the cheapest of the cheap instead of being, as it is, rich and racy, with the native style of all French +pens, thoughtful and often profoundly suggestive, and generally complete, in reference to detail, the +two etchings by Flameng, from pictures by Frans Hals and Nicholas Maas, alone would be really +most valuable and acceptable to the print-collector.... While <cite>L’Art</cite> is conducted in this style +the editor may feel quite secure that France will not lose that artistic supremacy she has long held.”—<cite>London +Times.</cite></p> + +<p class="smaller">“It would be easy and pleasant to go on discoursing about the pictures in <cite>L’Art</cite>, a paper which +is so full of good, sober, and just criticisms, trustworthy news about art, and designs not otherwise to +be obtained by most people.”—<cite>Saturday Review.</cite></p> + +<p class="smaller">“The new volume of <cite>L’Art</cite> sufficiently manifests the success of a very valuable and interesting +publication.... There is no other journal in existence which so happily and skilfully combines +the labors of artists and authors which does not subordinate art to letters, or letters to art, but permits +them to go ‘hand in hand, not one before another.’... In brief, this grand folio volume of <cite>L’Art</cite> +abounds in matters of interest to all readers and students of æsthetic and cultivated taste.”—<cite>The +World</cite> (London).</p> + +<p class="smaller">“There is some monotony in praising each successive portion of a periodical as it appears with an +absolutely equal cordiality; but the evenness of merit in <cite>L’Art</cite> makes this uniformity of commendation +a duty.”—<cite>The Nation.</cite></p> + +<p class="smaller">“America is so destitute of illustrated works which can at all compare with <cite>L’Art</cite> that she cannot +do better than study and enjoy this French publication. Certainly there is no other means by which +so many valuable pictures can be obtained at so small a price.”—<cite>The Christian Union.</cite></p> + +<p class="smaller">“Sumptuous in paper and type, lavish in illustrations, and with critical and explanatory text of +singular merit; the most famous of modern art journals.”—<cite><abbr title="New York">N. Y.</abbr> Times.</cite></p> + + +<p><span class="pagenum"><a id="Page_34a">34</a></span></p> +<p class="p2 unindent muchlarger">The Portfolio:</p> + +<div class="blockquot tall"> +<p>An Artistic Periodical, edited by <span class="smcap">Philip Gilbert +Hamerton</span>. Illustrated with Etchings, Autotypes, Woodcuts, +Facsimiles, Engravings, Heliogravures, etc. <i>Published +monthly.</i></p> + +<p>Subscription reduced to <span class="smcap">Ten Dollars</span> per annum.</p> + +<p>∴ <i>Sent, Postage free, to any part of the United States, +on receipt of the Subscription price.</i></p> +</div> + +<p class="smaller">“The chief intention of ‘The Portfolio’ is to supply to its subscribers, at a lower cost than would +be possible without the certain sale of a regular periodical circulation, Works of Art of various kinds, +but always such as are likely to interest a cultivated public; and to accompany them with literature by +writers of proved ability, superior to mere letter-press, and more readable than pure criticism or cataloguing.” +Among the artists who have furnished original etchings are Bracquemond, Lalanne, Rajon, +Legros, and Leopold Flameng, who has given some noble specimens of his skill, especially in the reproduction +of “The Laughing Portrait of Rembrandt,” in his particular province as a reviver of the works +of that artist. The subjects in all cases are chosen for their worth and rarity, and in these respects the +“Portfolio” fairly rivals its great contemporary, one of the noblest fine-art periodicals ever issued, the +Parisian “Gazette des Beaux-Arts.” It has the same finish in execution in the minutest details of +paper and print, and is in every way a <i>thoroughly artistic production</i>, far ahead in this way of anything +of the class heretofore issued in England.</p> + +<p class="smaller">There are numerous single illustrations in the “Portfolio,” worth the price of the volume, suitable +for framing.</p> + +<p class="center allsmcap"> +OPINIONS OF THE PRESS.<br> +</p> + +<p class="smaller">“Of the <span class="smcap">Portfolio</span> altogether it is to be said, that not only is it <i>the first periodical in the English +language devoted to fine-art, but that it leads all others by a very great distance</i>, whatever +the second and third of such publications may be taken to be.</p> + +<p class="smaller">“We warmly commend it to the notice of all who would cultivate in themselves and their families +an appreciation of the beautiful in nature and art. The illustrations are largely of sylvan scenery, and +etchings from the finest paintings are given, with letter-press descriptions, and the best articles from +the highest authorities, so that the monthly paper itself, an illustration of what is taught, becomes a complete +magazine of the science of art. <i>We would regard the introduction of such a journal into the +family as a good educator, while it will prove a source of exquisite pleasure to those who have +already a taste for the beautiful.</i>”—<cite><abbr title="New York">N. Y.</abbr> Observer.</cite></p> + +<p class="smaller">“We look for the <span class="smcap">Portfolio</span> as for the only serial published, in which works of art of a certain +kind and of peculiar merit are to be found. Etching is not as popular, perhaps, as it should be, but if +anything is likely to bring its merits before the public, it is such examples as are to be had here. Their +effect is striking, and in execution they are little short of perfect; at any rate they exhibit this kind of +work in the highest degree of perfection to which it has attained.”—<cite><abbr title="New York">N. Y.</abbr> Daily Times.</cite></p> + +<p class="smaller">“Mr. Hamerton’s <span class="smcap">Portfolio</span> is easily chief among English art periodicals, and has the advantage +of being written by men who are not only familiar with the literature of art and the works of artists, but +are artists by profession, and so know the feelings, aims, and technicalities of artists. The editor is +probably better acquainted with continental artists and their work than most of the insular fellows, and +his art theories and criticisms are proportionately more catholic and valuable. The <span class="smcap">Portfolio</span>, instead +of being a magazine of current gossip about artists and their doings, is a work of permanent value, apart +from its excellent illustrations, as a collection of able essays, critical, historical, technical, and personal, +very free from narrowness and professional or national prejudice. It is the glory of the Portfolio +that it is in a way cosmopolitan, free from the prejudices of nations and schools.”—<cite>Atlantic Monthly.</cite></p> + +<p class="smaller">“The Portfolio is very charming. An Art periodical far superior to anything which has hitherto +appeared.”—<cite>Guardian.</cite></p> + +<p class="smaller">“From the first it has stood nearly alone as really ‘an artistic periodical.’ An hour spent over the +Portfolio is one of refreshment, encouragement, and unalloyed delight.”—<cite>Spectator.</cite></p> + +<p class="smaller">“Of the Etchings the merits are unquestionable: indeed, the work is enriched with some of the +finest examples. The literary part is generally worthy of praise for being scholarly, graceful, and +interesting.”—<cite>Athenæum.</cite></p> + +<p class="smaller">“Dealing with artistic subjects generally, and always in a spirit of intelligence and refinement.”—<cite>Graphic.</cite></p> + +<p class="smaller">“To the portfolio is unanimously accorded the first place as an artistic periodical.”—<cite>Cambridge +Chronicle.</cite></p> + +<div class="blockquot tall"> +<p>Back volumes for 1870, ’71, ’72, ’73, ’74, ’75, ’76, and +’77 may still be had on application. Any volume sold +separately. Price, in <i>blue cloth</i>, <i>gilt leaves</i>, $14.00 each.</p> +</div> + + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> +<h2 class="nobreak" id="Transcribers_Note">Transcriber’s Note:</h2> +</div> + +<p>Footnotes were renumbered sequentially and were moved to precede +the index. Printing errors, such reversed order, or partially +printed letters, diacriticals, and punctuation, were corrected. +Final stops missing at the end of sentences and abbreviations were +added. Except as noted below for Greek and Hebrew, misspelled words +and irregular use of quotation marks were not changed. Footnote 608 +has two anchors.</p> + +<p>In the index, punctuation was standardized and a few page number +references were adjusted to match book pages. Some entries are not +in alphabetical order; these were left as printed. Term indexed as +“spirit-ancestor” does not appear in either Volume 1 or Volume 2.</p> + +<p>Corrections to Greek:</p> + + +<ul> +<li class="ifrst smaller">TEXT:</li> + +<li>from Επὶ ὸπτομαι to <a href="#Greekch1">Επι οπτομαι</a></li> +<li>from καθολὶκὰ πνεὺματα to <a href="#Greekch2">καθολικὰ πνεύματα</a></li> +<li>from παλινθρομοῡσι to <a href="#Greekch4">παλινδρομοῦσι</a></li> +<li>from Ιαο to <a href="#Greekch5">Ιαω</a></li> +<li>from Υαχινθε to <a href="#Greekch6">Υακινθε</a></li> +<li>from αχοιμητω σροφαλιγγι to <a href="#Greekch7">ακοιμητω στροφαλιγγι</a></li> + +<li class="ifrst smaller">FOOTNOTES:</li> +<li>[561] from γρωτογονος to <a href="#Greekch3">πρωτογονος</a></li> + +<li class="ifrst smaller">INDEX:</li> +<li>from ανθροπος to <a href="#Greekch8">ανθροπως</a></li> + +<li>from Λογος Αληθης to <a href="#Greekch9">Λόγος Αληθής</a></li> +<li>from Λογος Αληθης to <a href="#Greekch10">Λόγος Αληθής</a></li> +</ul> + + +<p>Corrections to Hebrew:</p> + +<ul> +<li class="ifrst smaller">TEXT:</li> +<li>from חכטות to <a href="#hebrew1"> חכמות</a></li> +<li>from בויצ to <a href="#hebrew2"> בויץ</a></li> +<li>from בתר to <a href="#hebrew3"> כתר </a></li> +<li>from תפא־ת to <a href="#hebrew4"> תפארת</a></li> +<li>from שבינה to <a href="#hebrew5"> שכינה</a></li> +<li>from שמ to <a href="#hebrew6"> שם</a></li> +<li>from עולמ to <a href="#hebrew7"> עולם</a></li> +<li>from חכמות־נסתדה to <a href="#hebrew8"> חכמות־נסתרה</a></li> +<li>from אין to <a href="#hebrew10"> עין</a></li> +<li>from עצחיומ to <a href="#hebrew9"> עצחיום</a></li> +<li>from אפּוַימ to <a href="#hebrew11"> אפּוַים</a></li> +<li>from וה to <a href="#hebrew12"> יה</a></li> +<li>from יח to <a href="#hebrew13"> יה</a></li> +<li>from קיך to <a href="#hebrew15"> קין</a></li> +<li>from תבל to <a href="#hebrew16"> הבל</a></li> +<li>from קיון to <a href="#hebrew17"> קינן</a></li> +<li>from אוד to <a href="#hebrew18"> ארד</a></li> +<li> from לםך to <a href="#hebrew19"> למך</a></li> +<li>from יבת to <a href="#hebrew21"> יכח</a></li> +<li class="ifrst smaller">FOOTNOTES:</li> +<li><a class="label">[878]</a> from כחכות עור to <a href="#Footnote_878">כתנות עור</a></li> +<li><a class="label">[912]</a> from הוי to <a href="#Footnote_912"> חוי</a></li> +<li class="ifrst smaller">INDEX:</li> +<li>from יהוה אלהימ to <a href="#hebrew22"> יהוה אלהים</a></li> +</ul> + +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 75871 ***</div> +</body> +</html> + diff --git a/75871-h/images/bluecover.jpg b/75871-h/images/bluecover.jpg Binary files differnew file mode 100644 index 0000000..36518b9 --- /dev/null +++ b/75871-h/images/bluecover.jpg diff --git a/75871-h/images/cover.jpg b/75871-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..e606dc8 --- /dev/null +++ b/75871-h/images/cover.jpg diff --git a/75871-h/images/p256.jpg b/75871-h/images/p256.jpg Binary files differnew file mode 100644 index 0000000..04a767e --- /dev/null +++ b/75871-h/images/p256.jpg 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