V3l a^J^ .\^v.\:^v~^ >»^ .^ ^ \ . :« "^ v!j THE GIFT OF 3.k-..CkJaAWl §ihtm^ L^U($°^^»Z/ n lie In ,_^ ^.«^vt. .-;>.i.i.'w« -^ ^-.«.^ volume was taken. - -■■--. -_-■.- i;.jni call No itnd give to HOME USE RULES All Books subject to Recall All borrowers must regis- ter in the library to borrow books for home use. All books must be re- turned at end of college year for inspection and repairs. Limited books must be re- ', turned within the four week limit and not renewed. ■ •" ""■■ ';'" Students must return all books before leaving town. '■■" OfF.cers should arrange for the return of books wanted during their absence from ' town. Volumes of periodicals • and of pamphlets are held in the library as much as possible. For special pur- poses they are given tmt for ■—-y-i^^^ - - .., - ' ^Cornell University Library ^ ^^ arY511 ,s visi ' for olin,anX _____^^ .,^,««-aTe-^asEerto re- ■^^^— — ^ — " """"^ port all cases of books '-BV' ,.,-....... marked or mutilated. Do not deface books by marks and writing. , l^WKUyH^r^: RESURRECTION IN MARK Price : 25c Paper ; 50c Cloth \<^\ V. Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924032173886 THE RESURRECTION IN MARK AND HOAG'S VISION TWO STUDIES IN THE CHRISTIAN RELIGION By ALBERT J. EDMUNDS, M.A. PHILADELPHIA: INNES & SONS, 129-135 NORTH TWELFTH STREET 1916 Copyright, 1916 by Albert J. Edmunds THE RESURRECTION IN MARK I. THE PREDICTIONS Mark viii. 29-34. And he himself askt them: But whom say ye that I am? And Peter saith unto him: Thou art the Christ. 83 And he charged them that they should tell no man of him. And he began to II teach them that THE MAN must suffer many things and be rejected of the elders and the chief priests and the scribes, and be killed, and AFTER THREE DAYS rise again. 84 And he spake that saying openly. And Peter took him and began to rebuke him. VI But when he had turned about and lookt on his disciples, he rebuked Peter, say- ing: Get thee behind me, Satan, for thou savorest not the things that be of God, but the things that be of men. 85 And when he had called the crowd unto him with his disciples, he said unto them: II Whosoever will follow after me, let him deny himself and take up his cross and follow me. MARK IX, 8-13. And suddenly, when they had lookt round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain he charged them that they should tell no man what things they had seen, till THE MAN were risen from the dead. 88 And they kept that saying with themselves, questioning one with another what X the rising from the dead should mean. 89 And they askt him, saying: Why say the. scribes that Elijah must first come? VI And he said unto them: ELIJAH indeed cometh first and RESTORETH all things ; and how it is written of THE MAN that he must suffer many things and be set at naught. But I say unto you. That Elijah is indeed come, and they have done unto him whatsoever they listed, even as it is written of him. MARK IX, 29-33 And he said unto them : This kind can come forth by nothing but by prayer. 93 And they departed thence and past thru Galilee, and he would not that any man II should know it. For he taught his disciples and said unto them : THE MAN is deUvered into the hands of men, and they shall kill him, and AFTER THREE DAYS he shall rise again. But they understood not that saying and were afraid to ask him. 94 And he came to Capernaum; and being in the house, he askt them: What was X it that ye disputed among yourselves by the way? 3 MARK X, 31-35. 111 But many [that are] first shall be last, and the last first. II 112 And they were in the way going up to Jerusalem; and Jesus was going ahead II of them; and they were amazed, and as they followed they were afraid. And he took again the twelve and began to tell them what things should happen unto him, [saying]: Behold, we go up to Jerusalem; and THE MAN shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles; and they shall mock him and shall scourge him and shall spit upon him and shall kill him, and AFTER THREE DAYS he shall rise again. 113 And James and John, the sons of Zebedee, come unto him, saying unto him: VI Master, we would that thou shouldest do for us whatsoever we shall ask of thee. II. THE EVENT MARK XV, end, and XVI entire, as in the oldest MSS. 228 And he bought Hindu cloth and wrapt him therein, and laid him in a sepulchre I which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 229 And Mary Magdalene and Mary the daughter of Joses beheld the place where he VI was laid. 230 And when the Sabbath was past, Mary Magdalene and Mary the daughter of VIII James, and Salome, bought spices, that they might come and anoint him. 231 And very early in the morning, the first day of the week, they come unto the I sepulchre at the rising of the sun. And they said among themselves : Who shall roll us away the sepulchre stone? (for it was exceeding great.) And when they lookt, they saw that the stone was rolled away. And coming unto the sepulchre, they saw a young man sitting on their right, clothed in a white robe; and they were bewildered. 232 And he saith unto them : Be not bewildered ; ye seek Jesus the Nazarene, who II was crucified. [He is risen : he is not here.] Behold, there is his place where they have laid him. But go your way, tell his disciples and Peter : I am going to Galilee ahead of you. There shall ye see me, as I have said unto you. 233 And when they heard, they fled, and said nothing to any one, for they were II afraid of Here endeth the Gospel of Mark Commentary The red colophon is taken from the Sinai Syriac, and has already been printed in a separate leaflet, together with the endings in the Vatican and Turin manuscripts. {The End of the Gospel According to Mark in the oldest Manuscripts and Versions. Philadelphia: Innes & Sons, 1916.) All readings that differ from the common text are voucht for by one or more of the following ancient authorities : I. GREEK MANUSCRIPTS. All these have been photographed, and the photographs have been consulted in the Widener Memorial and other libraries of Philadelphia. 1. The Vatican MS., fourth or fifth century. 2. The Sinaitic, fourth or fifth century. 3. The Washington, fourth or fifth century. 4. The Cambridge, sixth century. This MS. contains later additions, but its omissions are ancient. II. EARLY TRANSLATIONS. Nos. 1-3 have been printed and are in the libraries of Philadelphia. No. 4 has been translated for me, at Mark XVI, 8, by Frank Normart, of Glenolden, Pennsyl- vania, formerly of Erzerum. 1. Old Latin, translated in the second century. 2. Old Syriac, translated in the second century. 3. Gothic, translated in the fourth century. 4. Armenian, translated in the fifth century. IIL QUOTATIONS BY EUSEBIUS (FOURTH CENTURY) FROM LOST MSS. OF EARLIER TIMES. 83. THE MAN, literally Son of Man, is a quotation from Daniel VII, 13, where the seer has a vision of brutal world-powers rising out of the sea, until at last ONE LIKE UNTO A SON OF MAN is brought before the throne of the Godhead and given eternal empire. Son of Man. is a Syriac phrase meaning a member of the human race. AFTER THREE DAYS is taken, tho not literally (so far as extant books can help us) from the Holy Scriptures of the ancient Persians, the Zoroastrian or Mazdean Avesta. Its original twenty-one books were burnt by the soldiers of Alexander, but after the war the priests reconstructed a book of ritual from memory. In this book, the Vendidad, we read that the soul goes to the other world WHEN THE THIRD NIGHT IS GONE, WHEN THE DAWN APPEARS. {Sacred Books of the East, Vol. IV, p. 212.) In a later book, Yasht 22, we read: AT THE END OF THE THIRD NIGHT, WHEN THE DAWN APPEARS. (S. B. E. xxiii, p. 315.) In fragments from lost books of the Avesta, preserved in medieval treatises, the soul remains beside the corpse for THREE DAYS AND NIGHTS, and in the dawn of the fourth day goes up to the Chinvat Bridge. (S. B. E. xxiv, pp. 16-18; 22; 351, 352.) Palestine was a Persian province for two centuries, and the Mazdean sacred lore was known in that country, as we learn from the Talmud. (Tract Sanhedrin, fol. 97.) All that Jesus meant was: "Boys, Fm going to die. But death is nothing: AFTER THREE DAYS the soul rises up in the other world." The Gospel scribes deliberately altered this Mazdean oracle to Paul's Old Testa- ment third day (Hosea vi, 2, or, as Bacon, of Yale, suggests, Leviticus xxiii, 11, where the first fruits* of the new corn are offered on the third day after the slaughter of the lamb). But these Rabbinical interpretations do not hit the mark as does the Maz- dean text. The Vatican, Alexandrine, Cambridge and Ephrem manuscripts and the Catho- lic Vulgate all read: AFTER THREE DAYS, at Mark viii, 31. But the following documents have changed it to the third day, viz. : The Washington MS., the Armenian and Ethiopic versions, and medieval codices Nos. 1, 33, and 69. Tischendorf, Alford and Tregelles all agree that the change was made by assimilation to the text of the more popular Gospels of "Matthew" and Luke. It is Mark alone who stands by the Zoro- astrian oracle. Even the King James version preserves this at viii, 31, but at ix, 81, and X, 34, it has the corrupted reading. The purified text is given in all three places by the Anglo-American Revised Version of 1881, the American Standard of 1900, the Twentieth Century New Testament and James Moffatt's splendid translation of 1913. The capitals used here to point out quotations from older sacred books are due to the practise of Westcott and Hort, whose Greek Testament lies behind the Revised Version. These scholars have printed Old Testament quotations in the New in ancient Greek capitals or uncials. Rendel Harris once said : "Any one who will study those uncials can become a theologian. It is the greatest thing that has been done for the- ology in the nineteenth century." But the initiative was due to Tregelles, who printed Old Testament quotations in a different type in his Greek Testament (1857-1872). The type, however, was not striking enough. 89. ELIJAH RESTORETH is a quotation from the end of Malachi. The allusion, at the close of the paragraph, to the sufferings of Elijah is due to a Jewish mid- rash ascribed to Philo. (Rendel Harris.) In the opening line Tischendorf inserts the word Pharisees against the testi- mony of the Vatican, Alexandrine [Washington], Cambridge, and Ephrem MSS., the Old Latin, Coptic, Gothic and two Syriac versions, merely because his favorite Sinaitic reads thus, supported by the Vulgate, by the ninth century manuscript L, and a few minor authorities. It is important to note this, because Tischendorf follows his codex on a more serious question, when it is wrong. Before the discovery of the Sinaitic, he. had the right reading in both places. 92. The Vatican and Sinaitic MSS. and the Old Latin at Turin read by prayer simply. A long array of manuscripts and versions, including the Catholic Vulgate, add : and fasting. Here Tischendorf is guided by intrinsic probability, and not merely by his favorite codex, and rightly strikes out the addition. 228. That sindon means Hindu cloth (originally applied to cotton, but later to Egyptian linen) see Sayce: Hibbert Lectures, 1887. 231 and 233. The key readings are coming unto and when they heard. The first has been changed to entering into, by assimilation to the text of Luke — a known *I Cor. XV, 20, 37 (Harvard Theological Review, October, 1915). 6 habit of the scribes, as certified by Jerome in the fourth century; and the second has been altered in early times to going out, so as to tally with entering into. Both read- ings were known to John Mill (Greek Testament: Oxford, 1707. This folio was the work of thirty years, and in 1686 the printer was held up because the great scholar's financial backer had died) . Henry Alford, Dean of Canterbury Cathedral, put coming unto into the text of his Greek Testament, and Tischendorf did the same in his seventh edition (Leipzig, 1859). But in his last edition Tischendorf changed it back to the corrupt reading because he found it in his own discovery, the Sinaitic Manuscript. The women fled in terror because the youth in white addrest them. The early Christians held two theories about the identity of this youth : 1. Jesus himself. 2. An angel. (See Kirsopp Lake's masterly essay on the Resurrection: London and New York, 1907.) But the later Gospels of Luke and "John" made the disciples enter the tomb, find it empty and conclude that the corpse had risen and walkt off. Mark was Peter's Gospel, and the first and greatest of all the Lord's apparitions was the one to him. (I Cor. xv, 5 ; Luke xxiv, 34 ; Mark xvi, 7. ) The narrative thereof must once have stood in the first edition of Mark. The event happened in Galilee, and Mark (=Peter's) account was probably destroyed by Luke or his party because they held a theory that all the apparitions were in Judea. (Luke xxiv, 49 ; Acts I, 4.) For a full account of the problems involved, see the essay by Professor Lake, of Harvard, already referred to. The paragraphs in Hindu numerals (miscalled "Arabic")* are very ancient, appearing in the Sinaitic Manuscript. The numbers beneath in Roman numerals are found there too. These represent a series of canons or tables, ascribed to Eusebius, for convenience of Gospel study : I means that a passage is given by all Four ; II, by the three Synoptists ; VI, by Mark and Matthew ; VIII, by Mark and Luke ; X, by one alone ; the rest, by different pairs. AUTHORITIES FOR THE KEY READINGS. The Greek Testaments of Tischendorf, Alford and Tregelles. Personal exam- ination of accessible documents. Coming unto: Vatican Manuscript, No. 127 (eleventh century) and the Gothic version. Alford says that it has been changed to entering into, by assimilation to Luke. Other scholars agree with him. That eis to mnemeion means unto the sepulchre, is clinched by the parallels in John xx, 1, 3, 4, 8; also xi, 31, 38. (Thayer). When they heard: Eusebius to Marinus (quoting lost MSS.) ; Tatian's Dia- tessaron; Sinai and Peshito Syriac; Armenian version; and a Greek manuscript called by Caspar Rene Gregory No. 565 (about A. D. 1000). It is of tragic interest to Phila- delphians that this scholar, who was born in our city in 1846, has been a volunteer in the German army since 1914. 232. He is risen: he is not here is omitted by important MSS. in Luke. As Luke used the first edition of Mark, it is probable that the words were not found therein. Our present manuscripts of Mark contain them. We therefore include them, as this essay is wholly in the Lower Criticism. ♦Except by the Muhammadans of Egypt, who still call them the Hindu numerals (Jayaswal, of Calcutta, tells me this). Considerable insight into the question of the Resurrection may be had from Frederick Cornwallis Conybeare's Myth, Magic and Morals: a Study of Christian Origins. (London, 1909; second edition, 1910.) But it needs to be supplemented by modern Psychical Research, in such books as Andrew Lang's Making of Religion or the immortal work of Myers. In my forthcoming edition of Mark, the student will find the principal docu- ments necessary to a study of the Resurrection : e. g., the Pauline list of apparitions in I Cor. XV ; the Galilean narrative at the end of "Matthew," and the account of the flight from Jerusalem to the Lake after the Crucifixion, in the second century Gospel of Peter. (The disciples did not stay in the capital, as Luke would have us believe.) These last two documents, if not actually based upon Mark's lost ending, represent the same Gali- lean tradition. When every one knows the bottom facts about religion, there will be no more Unitarian or Trinitarian, no more Catholic or Protestant, no more Mazdean or Buddhist, in the sectarian sense, but a World-Church with federated societies. I repeat what was said in my circular of May, 1915 : it is my intention to print the Gospel of Mark in good type, with a purified text, and proper apparatus for study, and sell it for five cents. And I am doing this at the cost of my last dollar and my sum- mer vacations. But this is as it should be, for Religion has always been destroyed by those who live by Her, and revived by those who die for Her. A. J. E. Historical Society of Pennsylvania. July, 1916. THE VISION, in i8o^, OF JOSEPH HOAG a recorded minister in the Society of Friends REPRINTED, FROM A TEXT OF 1854, WITH COLLATIONS AND COMMENTARY BY ALBBRT J. EDMUNDS Behold, days are coming, saith the Lord, when I will send a famine against the land — not a famine of bread, nor a thirst for water ; but a famine of hearing the word of the Lord. And they shall fluctuate as water from sea to sea, and run to and fro ; from Xorth to East seeking the word of the Lord, and shall not find it. (Amos VIII, 11, 12, in the Septuagint of Charles Thomson, Secretary of the Continental Congress : Hebrew, Tekoa, about B. C. 763 ; Greek, Alexandria, about B. C. 200 ; English, Philadelphia, 1808.) PHILADELPHIA : Innbs and Sons, 129-135 North Twelfth Street 1915 THIS VISION, WHICH HAS BEEN IN PRINT SINCE 1854 AND PERHAPS EARLIER, IS NOT COPYRIGHT. Commentary Only COPYRIGHT 1915 BY ALBERT J. EDMUNDS* *Author of Buddhist and Christian Gospels Compared from the Originals (Tokyo, 1905- Philadelphia 1908- 1909, with Postscripts, 1912 and 1914; Palermo, 1913.) This book has been criticized and quoted by scholars in Austria, Belgium, France, Germany, Great Britain, Holland, India, Italy, Japan, New Zealand, Sweden Switzer- land and other nations. Professor Richard Garbe, University of Tuebingen, has made important use thereof in his great work on the part played by India in the formation of the Christian religion. See The Monist Chicao'o, 1911-1915, especially October, 1914. Buddhist and Christian Gospels is edited by Professor Anesaki of Tokyo and Harvard Universities. The Holy Scriptures of all religions are quoted therein in heavy type like the passage from Amos on this title-page. JOSEPH HOAG'S VISION: 1803 Differences in the Au- burn Text: 1861. THE NEGRO TEXT: 1854 (1) Insert : probably (2) fields (3) Insert : that (4) the brightness of its shining (5) Insert : it seemed as if (6) Insert : laid (7) that (8) Insert : the (9) now follows have (10) Insert : /. [This is a good example of an important doctrine hang- ingupononeletter.forthe introduction of the pro- noun makes the Deity the author of evil. Neither the Glasgow nor the In- diana text supports this reading.] (11) upon (12) the effect was nearly (13) who (14) organized (15) this (16) Insert : and, as be- fore, those who separated v^ent with lofty looks and taunting, censuring lan- guage. Those who, etc. [It is significant that some of the Seer's family main- tained that this clause was not in the autograph.] (17) Insert : next (18) Insert : and (19) throughout (20) Insert : an (21) Societies {oxp.\tt\n.% the) (22) this Power (23) will (24) their iniquity (25) Insert : down (26) burden (27) Insert: JOSEPH HO AG. (28) Omit: Copied by request, etc. In the year 1803, (1) in the eighth or ninth month, I was one day alone in the field, (2) and observed (3) the sun shone clear, but (3) a mist eclipsed its (4) bright- ness. As I reflected upon the singularity of the event, my mind was struck into a silence the most solemn I ever remember to have witnessed; for (5) all my fac- ulties were (6) low, and unusually brought into deep silence. I said to myself, what can all this mean? I do not recollect ever before to have been sensible of such feel- ings. And I heard a voice from Heaven say: "This which (7) thou seest which dims the brightness of the sun is a sign of (8) present and coming times. I took the forefathers of this country from a land of oppression. I planted them here among the people of the forest. I sustained them, and while they were humble, I blessed them and fed them, and they became a numerous people; but now (9) they have be- come proud and lifted up, and have forgotten me who nourished them and protected them in the wilderness and are running into every abomination and evil practice of which the old countries are guilty, and (10) have taken quietude from the land, and suffered a dividing spirit to come among them. Lift up thine eyes and behold." And I saw them dividing in great heat. This division began in the Church on (11) points of doctrine. It commenced in the Presbyterian Society, and went through the vari- ous religious denominations, and in its progress and close its effects were (12) the same. Those that (13) dissented went off with high heads and taunting language; and those who kept to their original (14) sentiments appeared exercised and sorrow- ful; and when the (15) dividing spirit entered the Society of Friends, it raged in as high a degree as in any I had before discovered. (16) As before, those who kept to their ancient principles retired by themselves. It (17) appeared in (8) Lodges of (8) Freemasons. (18) It broke out in ap- pearance like a volcano, inasmuch as it set the country in an uproar for a length of time. Then it entered politics in (19) the United States, and did not stop until it produced a civil war, and (20) abundance of human blood was shed in (8) course of the combat. The Southern States lost their power and slavery was annihilated from their borders. Then a monarchical power arose — ^took the government of the States — established a national religion, and made all the people (21) tributary to support its expenses. I saw them take property from Friends to a large amount. I was amazed at beholding all this, and I heard a voice proclaim : "This power shall not always stand, but with it (22) I shall (23) chastise my Church until they return to the faithfulness of their forefathers. Thou seest what is coming on thy native land for its iniquities (24) and the blood of Africa, the remembrance of which has come up before me. This vision is yet for many days." I had no idea of writing it (25) for many years, until it became such a burthen (26) that for my own relief I have written it. (27). — Copied., by request^ from Frederick Douglass's Paper {28). COMMENTARY. The two earliest American printed texts are : , , t, . 7 , 1 TheoneinFrederick Douglass's Paper, Rochester, N. Y., copied by Fnends Intelligencer, Philadelphia, Twelfth Month 2, 1854, and reprinted, at my suggestion, by the same magazine, Seventh Month 31, 1915. This I call THE NEGRO TEXT. 2. The one in the official edition of Hoag's (29) Journal, Auburn, 1861. The heavy type above signifies agreement between these two. The Auburn text is inserted at the end of the Journal with this note: "As the subjects alluded to in the following vision are of general interest, and much expression having been given m favor of its being appended to this journal, it is concluded to do so:—" (Text follows.) The official minute of New York Yearly Meeting authorizing the publication of the Journal is dated from Poplar Ridge, Cayuga County, N. Y., Fifth Month 29, 1861. The Journal contains no title for the Vision, which it prints out of sequence with that apolo- getic note ; but the London reprint (A. W. Bennett, 1862) adds to the title-page the words : Ql0tttattttng t|t0 Smarkabb Txmm. The Negro text, as reprinted in Friends' Intelligencer, 1854, has for title : Vision of Joseph Hoag, deceased, who was an eminent Minister of the Society of Friends. It ends with the significant ascription of source reprinted above, thus disclaiming respon- sibility for publication, on the part of the Liberal Quakers who, since 1844, have con- ducted Friends' Intelligencer. Similarly, the Vision was never printed in The Friend, of Philadelphia (known as "The Square Friend," in honor of its shape and its ortho- doxy) until 1885. Moreover, for forty years (1827-1867) there is no mention of Hoag in the indices to The Friend, except a brief obituary, which omits all mention of the Vision. The next edition of the Journal ought to print this under the year 1803. Joseph Hoag is by no means lonesome as a Quaker prophet whose honor is problem- atic. Students of religion love the Society of Friends as a dream of "the lost City of God" (Rendel Harris's epithet for the Apostolic Church) ; but truth is forever obscured by officialism, which is the organ of the average man (30). Well has an American prophet declared: God is in the individual and the Devil is in the institutions. George Fox's Journal is acknowledged to be a religious classic alike by Thomas Carlyle and a bishop of Durham Cathedral. From 1694 to 1911 that Journal was offi- cially garbled by the Quaker Society, and Fox was not allowed to appear as a rain- maker, a psychic healer and a seer of two spirits of executed criminals, who assured him that they were happy. My note on Fox as a rain-maker may be read in London Notes and Queries for June 15, 1912. The passage about the happy ghosts is dated 1650, and may be found at Vol. I, p. 14, of the Editio Princeps of the genuine Journal (29) The name is two syllables. In the International Alphabet it would be written Horta-g- in classical English. (30) Bishop White, in his unpublisht work on Quakerism, exprest surprise at the hierarchical power of the Elders. (See Quaker Literature in the Libraries of Philadelphia in The Westonian, Eleventh Blonth, 1907.) John Hoag Dillingham once said to me that an Elder was an unspiritual person who was set to keep spiritual ones in order. (31), printed in 1911 at the University of Cambridge, by whose students, in 1655, the mystic had been mobbed. Another garbled classic is the Journal of Thomas Shillitoe (London, 1839, 2 vols., 8vo). This worthy, who died at Tottenham in 1836, had a literary misfortune in the United States, for his Journal was at once reprinted in Philadelphia by William and Thomas Evans. Under date of January 10, 1828, they omit John Woolman's prediction that Mount Holly meeting would dwindle for drawing the color line. They suppress the remarkable address to professing Christians in 1831, wherein Shillitoe protests against their accumulating fortunes, "trying to make a heaven here below." They suppress his statement in Exeter Hall, May, 1833, that for thirty years he had been a vegetarian, and also his mild Zoroastrian and Swedenborgian belief that the Devil in- vented rum. (32) The Auburn text of Hoag's Vision was dictated to his granddaughter, Narcissa Battey, some time before his death, in November, 1846, and apparently in 1845. This was because the original autograph had. been lost. A Quaker attestation at the His- torical Society of Pennsylvania (given in full in my unpublisht University lectures) carries back the knowledge of the Vision to the decade of the Twenties. Independently of the Auburn text a copy appeared at Glasgow on June 1, 1861 {The British Friend, Sixth Month 1, 1861). The principal differences in this text are: 1. (After Note 7). Omit: which dims the brightness of the sun. 2. (After Note 9), Omit: and lifted wp. 3. (Just before Note 11). Omit: in the Church. 4. (Note 16). Read: as in any I had noticed or before discovered, and, as be- fore, those who separated went off with lofty looks and taunting, censuring language. Those who kept, etc. 5. (Between Notes 20 and 21). Read: sprang up, instead of: arose. 6. (After Note 21). Omit: to a large amount. 7. (After Note 24). Quotation-marks end at: before me, with new paragraph following. An Indiana text by David Marshall (Carthage, 1889) omits the phrases: It broke out in appearance like a volcano, and: took the government of the States. Apart from minor differences of wording, the important thing about this Indiana text is an extra slip of paper added after the tract was on the market. This slip quotes "some very old copies" as reading: Then a monarchial (sic) power arose in this government and establisht, etc. Lindley Murray Hoag, a son of the seer, and William H. Dean, a friend of both, have maintained that the whole passage about a monarchical government and its establisht religion was not in the autograph. ( The Friend and Friends' Intelligencer, both of Philadelphia, for 1892.) Joseph Hoag had many visions, and it appears that, during the twenty years that elapst between the vision of 1803 and the autograph, another vision had been experienced and then added to the great one. Moreover, the last paragraph, about the committal to writing, is lacking in the Indiana text. These differences may point to a manuscript transmission, in the Cen- tral States, from the original autograph, before the dictation to Narcissa Battey, about 1845. My sister, Lucy Edmunds, on behalf of the Society for Psychical Research, went (31) This is not quite accurate, for the opening of the Journal is lacking in the manuscript. Consequently we shall never know exactly what Fox wrote about his early life. (32) It is true that Zoroaster attaches a sanctity to haoma, and Swedenborg to wine; but both these proph- ets postulate an evil power in nature (Vendidad I; Divine Love and Wisdom, 338-342. Fermentation-bacteria would come under the noxions animalcnles of No. 342. to Nantucket in 1892 and obtained the attestation of Narcissa Battey Coffin about this dictation from her grandfather. My sister's notes and some of niy own were given to John Hoag Dillingham, who meant to use them in a monograph on his kinsman. The busy life of that well-known Quaker saint prevented this. After he became editor of The Friend, I urged him to bring forth the matter in his paper. To this he agreed, but died in 1910 before his promise was fulfilled. (Et servi ejus servient illi, et vide- bunt faciem ejus: et nomen ejus in frontihus eorum.) For fuller information, see the article by Thomas C. Battey in The Friend, Phila- delphia, Eleventh Month 12, 1892. The fact that Hoag did not write out the Vision "for many years," as he tells us himself, or "until he was an old man," as his son has told us {The Friend, Ninth Month 24, 1892) is very provoking. For it allows the Sadducee to say that the com- mittal to writing was after the following items were fulfilled : 1. Cumberland Presbyterian schism, 1810. 2. Quaker schism, 1827-1829. 3. Anti-Masonic agitation following the disappearance of Morgan in 1826. The manuscript attestation at the Historical Society, dated 1878, says that re- spectable Quakers voucht for the existence of the Vision for "forty to fifty-five years" before that date. Let us put beside this the statement of Lindley Murray Hoag afore- said. Now, an elderly son would hardly regard his father as "an old man" till after sixty. It is, therefore, probable that the committal to writing took place in the decade of the Twenties. The seer was born at Nine Partners, Dutchess County, N. Y., in 1762, and was sixty in 1822. It is quite possible that the Quaker schism of 1827 was the immediate incitement to write. After my Fellowship lectures in the University of Pennsylvania, May, 1914, wherein I quoted the Vision, a challenge from sceptical scholars inquired : "Can you produce a copy older than the Civil War?" "No." "Very well, then ; we hold that the Vision was written after the war." By the sudden recovery of the Negro text of 1854 all this is changed. The fact remains, however, that science can only build upon the later items : 4. Civil War, 1861-1865. 5. Defeat of the South, 1865. 6. Abolition of slavery, 1865. 7. Monarchical government. 8. Establisht religion. 9. Overthrow of 7 and 8. When these last three items are fulfilled, Hoag's Vision will rank second to none in the history of seership, and may yet be page one of some American Sibylline Leaves. One of the best-dated visions in the Old Testament is that of the farmer Amos, two years before the earthquake (33), in the reign of the Judean Uzziah, a period of fifty-two years (34), in the eighth century before Christ. With the farmer of Tekoa we may confidently parallel the farmer of Charlotte, Vermont. (35) It is not too much to affirm that if Old Testament scholars could accept the tra- ditional facts about this American Amos, modern prophetic criticism would be revo- (33) Amos 1:1. (34) II Chron. 26:3. ^^^11 ''^''* *^* '" ^''*'""^ Simplified (Philadelphia, 1914, p. 6) I have made a mistake about Hoag's resi- dence in 1803. " lutionized (36). The theory that all prophecies are after the event would have to be abandoned. In religion, as in geology, we should become uniformitarians (allow- ing, of course, that some past cataclysms exceeded any present ones). Materialists would be compelled to admit a visionary power in man, capable of seeing dramatically into the future. No political guesswork by a backwoodsman (as he calls himself in his Journal) in a sect that was hostile to newspapers (37), could have hit upon all these things in 1803. Yes, 1803, for the Quaker tradition maintains that the Vision was well known to Hoag's family and friends "before any part of it was fulfilled." (38) The untrained sceptic imagines that he can pooh-pooh cases like Hoag's by what he calls "coincidence:" millions of guesses contain one good one. But the scientific thinker knows that before he can fall back upon coincidence he has to eliminate all cases that do not conform to the prophetic type. Arranging those that do, he per- ceives that the coincidence is like that between flash and peal : there is a causal nexus between them. He objects to the kind of physicist who would note down all sounds that might resemble thunder, and then, when they failed to be accompanied by lightning, use them to discredit the genuine phenomenon ! William James, in his Varieties of Religious Experience, quotes the modern vis- ion of Richard Maurice Bucke. (39) This was accompanied by a strong subjective light, so strong as to become objective, occupy space, and make it appear that London was in flames. Bucke himself, in his Cosmic Consciousness (Philadelphia, 1901) dem- onstrates that his experience falls into line with that of the seers of all ages. The book is rough-hewn; French and Pali words are misprinted; but scholars of the cali- ber (40) of James will always take account of it. It is unfortunate that the author was unacquainted with the literature of the Society of Friends. Here he would have found the same phenomena which he has gathered from Hebrew, Hindu and Catholic. Joseph Hoag's Vision fulfllls all the requirements laid down by Dr. Bucke. The seer was in his prime, forty-one ; leading a healthy outdoor life ; profound ecstasy was ac- companied by a subjective light so intense that it appeared to occupy space and dimmed the brightness of the sun; a Voice accompanied the light, and finally, the matter com- municated had a high moral bearing, totally different from the ravings of a lunatic. Hoag, in a prediction, delivered in 1837, of a further Quaker schism, due to the in- crease of snobbery and wealth, declared : "I have seen it in that light that never de- ceived me!" (41) (36) It is imperatively necessary to interpret ancient religious phenomena by present ones. In my forth- coming edition of the Gospel of Mark, Hoag's Vision will be reprinted as a modern oracle illustrative of Chapter XIII, and Bucke's as illustrative of I, 10, 11. (37) George Pox's Journal, under date of 1688; Thomas Shillitoe, in 1832, objected to Sunday newspapers and news-rooms. (Philadelphia reprint of [a large part of] his Journal, in the series called The Friends' Library, edited by William and Thomas Evans, Philadelphia, 1839, p. 482.) (38) Official or semi-official note by the Society of Friends to the undated reprint which is sold at their bookstore. This leaflet is poorly printed. Probably the first edition of the Vision in type that was worthy thereof was the one appended to the alleged Vision of the World-War, by Leo Tolstoy (Philadelphia, 1914). We must note that the expression in the Quaker leaflet, ''many years before any part of it was fulfilled," is incorrect; for the Cumberland Presbyterian schism was in 1810, seven years after the Vision ; and seven is not "many." (39) This vision has been dramatized in A Duet with Omar (Philadelphia, 1913.) Sir Oliver Lodge askt for two more copies of this poem, which the "literary" reviews of the United States will not even mention. (40) English friends will please note that this spelling is a relic of the American Revolution. Our great lexicographer, Noah Webster (1758-1843) took advantage of the temporary alienation of American thought from English obscurantism to make these reforms. See the chapter on Reformed Spelling in the Prolegomena to Bud- dhist and Christian Gospels. (This essay is in the Philadelphian edition only. It is not to be found in those of Tokyo and Palermo.) (41) The Friend, Philadelphia, Tenth Month 31, 1885. These words are not in the Journal. They are also ascribed to James Dickinson in the seventeenth century. {Annual Monitor for 1816.) They certainly refer to Bucke's "Brahmic Splendor." The Buddhist Scriptures also have a technical name for this light. See note in A Duet with Omar, p. 29. Another point to be noticed is the fact that Hoag uses the past tense just as the Old Testament prophets do. In 1803 he can say that the Southern States lost their power: the event had already happened in the ideal world. , ,., ^7 rr , A point yet to be settled by psychical science is: How far ahead did the Hebrew prophets see? It is certain that they did not see into our own times, for they could not have mist so portentous a phenomenon as airships dropping frightful explosives on a city bigger than Babylon. It is premature to discuss the subject now, but we may hazard the guess that science will finally admit that they did discern the giant figure of Jesus Christ. FINAL NOTE. I have failed to find a copy of Frederick Douglass's Paper. The only complete file was burnt with his house at Rochester. I also apologize for the spice of advertise- ment herein. It is a military necessity, especially now that the world-war has stopt the wheels of international literature. My hope is that the present research will stimulate the thinkers of the Society of Friends to hunt out old copies of the Vision and then have the whole matter investi- gated by some wealthy scholar who will command their respect. Historical Society of Pennsylvania, August, 1915. POSTSCRIPT: 1916 Premonitions of the World- War. 1. Father K in Poland: 1819. In The Christian Trumpet (Boston, 1873) we read that a certain Father K- a Dominican, under interdiction by the government, prayed to Andrew Bobola, who appeared to him and showed him a vision of battle between "Russian, Turkish, French, English, Austrian and Prussian armies, and others which he could not well discern." The spirit explained: "When the war which you see shall end, then the Kingdom of Poland shall be re-established, and I shall be acknowledged its principal patron." This English account by Gaudentius Rossi ("Pellegrino") is translated from the Italian of Civilta Cattolica for 1864. 2. Leon Sonrel, entranced, to Dr. Amedee Tardieu, Paris, July, 1869. After predicting the war of 1870 and his own death in the siege of Paris, Leon Sonrel sketched the life of Dr. Tardieu and foresaw a greater war: "Ah, my God! My country is lost; France is dead . . . Ah! see, she is saved; she is going as far as the Rhine!" This was written down by Tardieu on June 3, 1914, after the last private events which were to precede the great war had come true. (Annales des Sciences Psy- chiques: Paris, August, September, October, 1915). 3. Visions of Coming War Seen in the South of France in the summer of 1913, communicated to the Public Ledger, of Philadelphia, in a letter dated : Paris Sept 12 1913. (See Tolstoy's (?) Vision: Philadelphia, 1914, p. 13.) ' ^- > 4. Diary of A. J. E. October 6, 1913. "Heard: . . . 'The English nation has weathered many a night like this !' " ^ June 12, 1914. "Saw a letter addressed to the Emperor (of Germany) Heard something about 'unending warfare' to keep name. Appears to refer to Garbe Early this week I heard : 'One German Army Corps is ready.' " Note of 1916. The attempt to ascribe this to Professor Garbe's criticism of me shows how unintelligible it was at the time.