mm CORNELL UNIVERSITY 4JBRARY BT201 .DM™" Unlversity L,brary So ^iiiiiiffiLffly.?JSfe,.9,!...Adpni / by S.F. olin 3 1924 029 374 976 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/cu31924029374976 SOD THE MYSTERIES OE ADONI BY S. F. DUNLAP, AUTE0E OF " VESTIGES OF TOE SPJRIT-EISTORY OF MAN." " I show yon a Mystery— the ' wisdom of God ' in a Mystery — the hidden wisdom!"—! Cob. ii., 7; xv., 51. WILLIAMS A N D XOEGATB, 14, EENRIETTA STREET, COVENT GARDEN, LONDON; AND 2D, SOUTH FREDERICK STREET, EDINBURGH. aiDCCCLXI. l/, Entered, according to Act of Congrcs3, in the year 1860, by S. P. DUNLAP, Id the Clerk's Office of the District Court of the Umled States, for the Southern District of New Tot W U. TmsON, Stereotyper. PREFACE "The same thing which is now called Christian reli- gion existed, says St. Augustin, among the ancients. . . . They have begun to call Christian the true religion which existed before." — Pauthier, La Chine, I. 117. Our subject is the pre-historic Jesus, the Secret Gathering, the Mysteries of Religion and the Religion of the Mysteries. A column of matter borrowed from the Mysteries is here directed upon Judaism ! To connect the Mosaic Religion with the Mysteries is to wrest from the Church its position, and to show that the Old Testament is the result of human efforts, — the progress which God inspired the human mind to attain in the midst of the ancient civilization ! The Old Testament is the first offshoot from the Mysteries ; the New Testament is the second. The Old Testament is the work of the Reformed Judaeo-Phcenician, or Rabbinical Church — the New Testament is the Essene-Nazarene Glad Tidings ! Adon, Adorn", Adorns, called also Bol, was the Deity in both the Old-Phoenician and the Judaeo-Phoeni- cian styles of worship. The Hebrew Religion stepped out from the noblest side of the Dionysus- worship, influenced, no doubt, to IV PREFACE. some extent by Persian and Babylonian ideas, but still retaining the Phoenician impress. The name of the Phoenician Highest God is Bal, Bol, Bui, Sadak, Suduk, Adonz. This last is the Phoenician-Greek Adorns, the Phoenician-Hebrew Adon, Adoni, Zadak (Jupiter), Zadik (Just One). It is true that the Rabbins and the modern clergy call the Hebrew God's name Adonaiy but before the Rabbins added their points to the text the Old Hebrew letters were Adni (Adoni). The Hebrew iod (i) occupies the same place in the Phoenician-Hebrew alphabet that iota (i) occupies in the Greek ; iota in Greek was never read ai, but i. So the Greek fixes the Phoe- nician (being derived from it), and the Phoenician the. Hebrew. This treatise attempts in part to restore some of the Jewish Scriptures as they were prior to Musah, or, before the. last Revision of the Sacred Statutes ; and it will enable the reader to form some concep- tion of the state of the Jewish ideas before that Revision of the Scriptures appeared which goes under the name of Musah ! That there were other statutory scriptures in vogue prior to this Revision we doubt not ; and that they may have borne the name of Bal, Mus, Moso, Musaiah (Musaeus), or some other myth- ical name, is not impossible. Nay, we believe that the name of Musah was given to laws or writings earlier than the Pentateuch (?). It is remarkable that Jo- sephus explains the Hebrew customs, no matter how PREFACE. V ancient according to the Bible, by those of heathen nations in the first century. We ought to esteem truth to be the strongest of all things, and that what is unrighteous is of no force against it. — Josephus, Ant., Book xi. The truth will make you free ! — John, viii. 32. " American History knows but one avenue to suc- cess in American legislation — freedom from ancient prejudice!" — Bancroft, II. 145. " The Lord has more truth yet to break forth out of his holy word ! Luther and Calvin were great and shining lights in their times, yet they penetrated not into the whole counsel of God. It is an sOrticle of of your Church covenant, — that you be ready to receive whatever truth shall be made known to you from the written word of Cod." — Robinson's charge, July, 1620. This our second volume appears under another name which indicates its particular aim. Some few etymological facts will be repeated from the former treatise without repeating the authority already given. In this work the author relies on the authorities given in the previous volume. We generally change the Attic eta back again into the Dorian a (alpha), its ancienter form. Besides giving the reference from which an extract has been taken, we have usually added other interesting refer- ences ; connecting them by semi-colons immediately after the first authority. We use, as before, Dios as VI PKEPACE. Deus. The words " Spirit-Hist." refer to " Vestiges of the Spirit-History of Man." In quoting Franck, our copy is Gelinek's German translation. We insert by parentheses ; but some parentheses are the origi- nals. In writing we have used the expressions of -the original, translating them literally into English. And the reader will take notice that what he reads is a literal quotation, notwithstanding the quotation marks are not inserted. It is a book written by quotations. We have taken the liberty of sometimes restoring the first h in Iahoh to its original ch ; and the second h to its primal s. S softens to h in Greece and A§ia : Iachos, Iachoh, Iahoh. We have usually read the Hebrew square letters alone ; leaving out the more modern vowel-points, as they are often a Rabbinical commentary upon the ancient word. It was not difficult for an ancient Rabbin, Before Christ, to change a n into a n ; and the popular reverence for anything "written" (scripture) prevented close criticism ; or it had been perhaps acquiesced in by the learned as an advance in idea, tending to an im- provement upon the old religion. The two books are one work ! It is necessary to fix this statement in the reader's mind. We have no wish to give an unfair reviewer the opportunity to cut our work in twain and then criticise each part by itself. Having made this preliminary observation, the burden is thrown on any censorious critic to show that he has fairly examined both volumes together. PREFACE. Vll It would certainly be requiring too much of an author that the authorities given in the first should all be quo- ted over again in the second j more especially where they are massed in such numbers as to render this nearly if not quite impossible. It has been a peculiarity of this work, in both volumes, that the author accom- panies the statement of each fact by a reference to the authority for it ; the same as in a lawyer's plead- ing. The accumulation of authorities therefore be- comes necessarily very great, but not more so, we trust, than the importance of the questions demands at our hands. The author of this treatise is a believer in Revealed Religion — the Revelation by Power. That which the divinely-inspired Power in men has revealed is a Revelation unto vis ! No matter what materials these prophets have had to work with, no matter that they have uttered it from within them — their improvement, if you please, upon modes of thought long passed away — still it is a Revelation to us ; for it is the Power op God manifested through man ! The last twenty centuries have not passed in vain. We have not to retrace our steps to the point of divergence between the religions of the ancient world, and to begin human life anew ; what we have won is ours ! We cannot go back again to the paths of Arabian thought ; for it is not given to us to taber- nacle in forms and customs which no longer live on earth. Our life is founded in the present; and from Vlll PREFACE. it we must gather the sources of our own fruitful- ness. Let us act in accordance with our confession, and, being limited, let us confine our reasonings and our assertions respecting God's Providence to the facts within reach of human observation. Since God ordained these he intended us to take account of them. It is a rule of pleading that the attorney must state in his declaration only the facts out of which his cause of action arises. After the facts have been given the Court applies the law to the case. It is this rule which we have followed in our preceding volume, and continue to observe in this. "We put in the facts, and Human Opinion, sufficiently educated, will pass judgment on them. INTRODUCTION. ERRATA TO VOL. I. P. xiii, line 21, a comma after Mysteries. P. 26, for Altogether read All together. P. 29, Hosea, ix. 6. P. 54, note 3, read Abobas. P. 64, read Petnufi-Bet. P. 93, last line : after Ibid., add I. 333, 334. P. 128, Philo Judaeus. P. 135, for Greek read Greeks. P. 141, for live-giving read life-giving: Iao is the life-giving Power in Nature. P. 146, take out the period after Max. P. 167, a comma after Aaron. ^^„^~ „ UUO v iJLxuu.cui;c was supposed to De exercised in the Dark Region at the centre of the earth. The Mysteries of the Greeks were connected with the worship of these Gods alone. Neither the Eleu- sinian nor any other of the ' Established Mysteries ' of Greece obtained any influence upon the literature of the nation, since the hymns sung and the prayers recited at them were only intended for particular Vlll PREFACE. it we must gather the sources of our own fruitful- ness. Let us act in accordance with our confession, and, being limited, let us confine our reasonings and our assertions respecting God's Providence to the facts within reach of human observation. Since God ordained these he intended us to take account of INTRODUCTION. THE SOURCES OP MOSES AND THE PROPHETS. Moaes will be summoned upwards, the Steward and Guardian of " the Sacred Mysteries of the living God." — Fhilo Judakus. Lex et Prophetae primitus Hoc protulerunt. — Ancient Christian Hymn. If they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead. — Luke, xvi. 31. Open your ears, ye Initiated, and receive the most sacred mysteries. — Philo Judaeus. ' ' The Mysteries were religious solemnities in which no one could participate without having undergone a previous ceremony of admission and initiation. In the Orphic Mysteries, the worship of Dionysus was the centre of all religious ideas. He was the God from whom the liberation op souls was ex- pected. All the Greek religious poetry treating of death and the world beyond the grave refers to the Deities whose influence was supposed to be exercised in the Dark Region at the centre op the earth. The Mysteries of the Greeks were connected with the worship of these Gods alone. Neither the Eleu- sinian nor any other of the ' Established Mysteries ' of Greece obtained any influence upon the literature of the nation, since the hymns sung and the prayers recited at them were only intended for particular X INTRODUCTION. » parts of the imposing ceremony, and were not im- parted to the public. On the other hand, there was a society of persons who performed the rites of a mystical worship, but were not exclusively attached to a particular temple and festival, and who did not confine their notions to the initiated, but published them to others and com- mitted them to literary works. 1 These were the fol- lowers of Orpheus, the Orphikoi, who, under the gui- dance of the ancient mystical poet Orpheus, dedi- cated themselves to the worship of Bacchus, in which they hoped to find satisfaction for an ardent longing after the soothing and elevating influences of religion ! The Orphic legends and poems related in great part to Dionysus Zagreus (closely connected with Demeter and Cora), who was combined as an Infernal Deity (Osiris) with Hades (Pluto), and upon whom the fol- lowers of Orpheus founded their hopes of the puri- fication and ultimate immortality of the soul ! But their mode of celebrating this worship was very dif- ferent from the popular rites of Bacchus. When they had tasted the mystic sacrificial feast of raw flesh torn from the ox of Dionysus they partook of no other animal food. They wore white linen garments like Oriental (Hebrew, Syrian, Arab, Persian) and Egyptian priests." — Ottfried Muller, Hist. Greek Lit., 16, 230-238 ; Maury, II. p. 337. Diseussion fails to convince. The author therefore tried to find a point in the Bible that would be vital and save talking ; — one clearly exposing the Bible's point of departure. This is to be found in the word Sod (a Mystery). It also means a secret gathering-, synod, assembly, association, communion. 1 As in the Hebrew Sacred Books. INTRODUCTION. XI Sod 1 Ihoh (the Mysteries of Iahoh) are for those who fear him? — Psalm, xxv. 14. This is the gate of Iahoh, Let the Zadikim (the just, the initiated, the peiests) enter through it. — Psalm, cxviii. 19, 20. Al is terrible in the great Sod (assembly, Myste- ries) of the Kedeshim (the priests, the holy, initia- ted). — Psalm, lxxxix. 8. And his Sod (Mysteries) are for the Isarim (the good, initiated). — Proverbs, iii. 32. "We have together made sweet the Sod (Mysteeies) ; In the house of Alahim we have walked with the throng. — Psalm, lv. 14. Al Ihoh o-iae lano Al is lAHon and shines {\hs. the Sun in Egypt} to us ! Bind the feast (sacrifice) with cords unto the altar's horns. — Psalm, cxviii. 27. 1 SOD, "arcanum." SOD means Mysteries. — Schindlers Penteglott, 1201; Psalm, lv. Septuagint. It is a singular noun with a plural signification. Compare musteeion, a secret ; a mystery ; commonly a religious mystery. — Donnegan's Greek Lexicon, 864. " God's Mysteries." — 1 Cor., iv. 2. We find A Mystery (Orgion) used for a part of the Mysteries, Lucian, iv. 268; it means the same as Orgia "Secret Mysteries." — Donnegan, 913. We leave others to judge whether Araza "arcanum" ( — Seder Lason, 2*7) is obviously derived from the Ionian Araz (Demeter), the Hebrew Arats (Araz), Earth, Aras the Sun. — Compare Eraze, the Earth, used as an adverb by Homer. Compare Raza "arcanum." — Ihe Sohar, Idra Pabba, xxxii. 688. Rosenroth. 1 That is, for the initiated ! — Nork, Worterbuch. Kadosh is Iahoh. — Psalm, lxxxix. 18. Kedeshim is the plural. Tacitus, Hist., v. 5, says that the gloomy Jewish forms of worship have no conformity to the rites of Bacchus which were celebrated with mirth and gaiety. Tacitus differs from the Mishna, for this asserts the contrary. He is also contradicted by passages taken from the Psalms of David. Tacitus lived in the time of Vespasian, and the ceremonies of the Rabbis at Rome might well have appeared gloomy enough to a Roman. But Ehrmann (Beitrdge z, e. Gesch. der Schulen und der Oultur unter den Juden, p. 37) .says Tacitus shows great ignorance of the Jewish Religion. The Orphic Mysteries differed (like the Jewish rites) from the "popular rites" of Bacchus. — K. 0. Muller, 232. The followers of Orpheus aimed at an ascetic purity of manners, and did not indulge in unrestrained pleasure. — K. 0. Mailer, Sist. Greek Lit., 232. xii INTRODUCTION. ^ SODalem in Lupercis (priests of Pan ; the priests alone celebrated his feast, the Lupercalian Myste- ries). SODalitas germanorum Lupercorum, quorum coi- tio (Sod, Meeting, Assembly, Collegium) ante est instituta quani humanitas atque leges. — Cicero, Cod., 11, 26. SODalitates autem constitutae sunt sacriS Idaeis Magnae Matris. Epulabar igitur cum soDalibus. SODalities were constituted in the Idaean Mys- teries of the Mighty Mother. — Cicero, de Senectute, 13, 45. The members of the Priest-colleges were called SODales. — Freund , s Latin Lexicon, iv. 448. Into their- SOD let my soul not come! — Gen., xlix. 6. Maury supposes the origin of the Mysteries of Bac- chus and Demeter comparatively modern : (the sixth century before Christ).— Maury, II. 316, 319. The name of Abal, Bol, Baal, Bpul, Apollo, was much older than Dionysus, and certainly was ancient among the Hebrew -Phoenicians and Babylonians. It is clear that Judaism turned its back upon the Baal or Adonis (Bacchus) worship with its groves, mysteries and festivals. — Kings and Chronicles passim; Spirit-Hist., 222 ; Wisdom of Solomon, xiv. 23, Greek copy. The Old Testament particularly denounces " Baal (Adonis) 1 and the groves " !— Judges, iii. 7 ; vi. 28, 25. 1 1 Kings, xiv. 15, 23; xv. 13; xvi. 33; 2 Kings, xiii. 6; xvii. 16, they made two little bulls and a grove, and worshipped the Stars, and Bol (Baal) ; xxi. 3, 1, 5 ; xxiii. 6. Baal is Adonis. — Movers, 195, 184. Aglibal, Aglibelos (Agal or Gallus- Baal). — Movers, 171. Baal had his prophets, priests, and his solemn assembly or feast, like Adonis. — 2 Kings, x. 19, 20. INTRODUCTION. Xlll The dark-colored ivy and the untrodden geove of God with its myriad fruits, sunleas, and without wind in all storms : where always the fren- zied Dionysus dwells ! — Sophocles, Oidip. Eol., 675. Adonis is Dionusos ! "The grove of the Golden Aphrodite." — Justin, ad Graecos, p. 27. But the Mysteries lie at the foundation of the Mosaic Eeligion, and, consequently, are the basis of our own faith. Moses was learned in all the " wis- dom" of the Egyptians. 1 — Acts, vii. 22. The things relating to Initiations and Mysteries and such jugglery and buffoonery, Moses removes from the sacred legislation ; not thinking it proper that those brought up in such institutions as the He- brew should be busied with and devoted to mystic matters, to neglect the truth and pursue after those things that have obtained night and darkness for their lot, passing by such as are worthy of light and of day ! Let no one then of those that are the fol- lowers and acquaintances of Mouses either be initi- ated or initiate others. For each of the two, both the learning and the teaching Mysteries is no small profanity. For why, if these things are excellent, Mustai, and beneficial, do ye, shutting yourselves up in profound darkness, help only three or four when you can expose the benefits to all men in the full forum. — Philo, de victimas afferent., 12. That which was secret in time was revealed. The They cried out with a r loud voice and cut themselves according to their custom with knives and lances till they shed the blood over themselves.— 1 Kings, xviii.-28, 26. 1 Origen mentions the Mysteries of the Egyptians. — Origen, II. 417. Franck mentions an ancient book entitled "Egyptian Mysteries." — OelineTc, 214. Philo mentions the Mysteries of the Magi in Persia. — Philo Judaeus, ITI. 328. The religious philosophy of the Magi was famous under the name " Oriental Wisdom." — Franck, 84. X1 V INTRODUCTION. publishing of the Mysteries scattered their doctrines among the revealed religions of the Jews, Persians and Hindus. " Under the influence of the Orphic sect the rites of initiation began to be surrounded with a secret less impenetrable." — Maury, II. 338. The Old Testament is the work of men who ad- hered to the views and opinions of the upper classes. It leaves out the demonology of the Zendavesta and New Testament, which was so popular with the lower orders. Anciently a sort of state-religion existed in the Orient. It was the worship of the " God op heaven," as in Greece, Rome, Persia, Jerusalem. — ■ Nehemiah, i. 4. This Deity was called Zeus, Iupiter, Alah, Aloh, Alohim, Iahoh and Ahuramazda. To this national-cultus the Mysteries, the worship of Heaven and Earth (Dionysus and Demeter), maybe regarded as an appendage, just as in Greece and Rome. The relationship of the Dionysus-cultus with that of Bel, Iao, Iahoh or Iachoh (Iachos) is shown in Movers, 547, 548, 544 ff. The identity 1 of Zeus and Dionysus (Bacchus) appears on pages 109, 243, 244, 211, 212, 144, 194, 195, 199 of the Vestiges of the Spirit- History of Man. The doctrines taught in the Mysteries were united with the old national-cultus and its fire-worship to form the Old Testament in its present condition. We therefore call it the offspring of the Mysteries ; be- cause advanced notions of morality and religion were especially taught in them. It is also the offspring of Euhemerism (taught likewise in the Mysteries) and 1 Zeus sitting on the highest top of many rilled IDA. — Iliad, xiv. The sum- mit of lofty Ida, and cloud-compelling Zeus : — Ida with many rills. — Iliad. xiv. Zeus thundered from IDA, and sent his lightning. — Ibid., viii. Spring- fed Ida, where he had a consecrated enclosure and a fragrant altar. Iliad, viii. INTRODUCTION. XV of the legal, historical, literary, religious and social experience as well as the improved culture of the nation. Above all it proceeded forth from the hands of the priests, the ancient clergy. The Phoenician symbolik, the Oriental philosophy and the great diffusion of civilization among the priest caste lent their aid in the formation of the Jewish Scriptures. ' ' Those however among the Greeks who philoso- phized in accordance with truth were not ignorant of anything of those things that have been said {res- pecting the Deity) ; nor did they fail to perceive the chilling superficialities of the mythical allegories. On which account indeed they justly despised them. But as to the true and proper opinion about God they agreed in opinion with us. By which thing Plato being moved says it is not necessary to admit any one of the other poets into ' the Commonwealth,' and he dismisses Homer blandly, after having crowned him and pouring unguent upon him, in order that indeed he should not destroy by his myths the orthodox belief respecting God !" — Josephus, Against Jpion, II. p. 1079 ; edition Coloniae mdcxci. " Our ears being accustomed from infancy to the fictions of Hesiod and the Cyclic poets, with whose fables all things resound, now the very truth is held to be nonsense, but adulterated and spurious tales to be the truth!" — Sanchoniathon ; Orelli, p. 41 ; Eusebius. On the basis of polytheism the ancient philoso- • phers constructed a different philosophy, which yet made use of the language of polytheism to convey its ideas. This philosophy may be called the Wis- dom school, from the prominence of the idea of the Divine Wisdom as the Logos, the Strength, Intelli- gence and Demiurgic-Creator. It preceded some of XVI INTRODUCTION. the Egyptian philosophical writings which have reached us ; it preceded the Book of the Dead in the shape in which it is now published ; it is anterior to the Old Testament as one volume; it is prior to the Phoe- nician philosophy that has reached us, and is found in the midst of the Greek, Hindu and Persian poly- theism. The Jewish Philo tells us that it was both male and female. Accordingly we find it called Amon, Keith, Ptah, Osiris and Thoth in Egypt, Taaut and Kadmus in Phoenicia, Amon in the Bible {Pro- verbs, viii. 30), also Adam, Thamus, Moses; Bel and Oannes in Babylon, TAO.in Chinese philosophy, Or- muzd's Intelligence in Persia, Brahma and Saras- vati in India, Yulcan, Prometheus, Athena, Logos and Hermes in Greece. " The Intelligence is God, possessing the double fecundity of the two sexes." — Spirit-Hist. of Man, pp. 174, 164, 228, 229, 172, 178, 180. Pythagoras taught that God is the Universal Mind diffused through all things. The Wisdom is effused from Oulom (Time, Kronos, Adoni) just as the Armed Minerva issues from the head of Jupiter. 1 —Proverbs, viii. " Speaks of her as the Intelligence of God. She is the QodL-mind!" — Plato, Cratylus; Stallbaum, p. 117. Adon, AdonIs, Atten, is the male; Athena is the female Wisdom ! Bacchus is the Divine Mind. He is Adonis, the Nutritive and Generative Spirit. — Plutarch, Quaest. Conviv., iv. 671, 672 ; de Iside, xl. » "Jove the Creator who made this universe." — Plato, Etithyphron ; .Gary, 471. Jupiter is the Spirit. — Plutarch de Iside, xxxvi. "Zeus, the Offspring of some great Intellect." — Plato, Cratylus; Burges, iii. 807. " The Mind of Deus." — Sesiod, Theoi/., 537. Apollo (Bol, Bal-Adan, Bel-itan) is the Wisdom (at Delphi) , the Brazen Ser- pent Naiiusatan (Esculapius), the Male Serpent. — 3fatthew, x. 16. Minerva is the Female Serpent. — Plutarch de Iside, Ixxv. lxxi. INTRODUCTION. XV11 xxxvi. ; Movers, 25 ; Dunlap, Spirit-Hist., pp. 225, 198, 220. This is the Bible-religion, the religion of the Old Testament. Adam and Eve are Adonis and Venus (Proserpine). — Aeschylus, Seven against Thebes, 140 ; Gen., iii. 20. And they took a bullock and invoked the name of Abol 1 (Abel, Bel, Bol, Bol-aten) — saying : Abol (Habol, Habel, Abel, Bol), Answer to us ! — 1 Kings, xviii. 26. And Dod (David) departed, and all the people that was with him, out of Boli (city of Bol or Baal) 2 of Iehudah, to make the ark of the Alohim go up thence. — 2 Sam., vi. 2. The Hebrews burned incense to Bol, to Shemes (the Sun), to Irah (the Moon), to (the MazaletfA) the twelve Houses of the Planets, and to all the Host of the heavens. — 2 Kings, xxiii. 5, The Children of Isaral (Israel) served Baals and Astarte (Venus), and the gods of Stria, and the gods of Zidon (Phoenicia), and the gods of Moab, and the gods of the Children of Ammon, and the gods of the Philistines. — Judges, x. 6. 1 It was the usage to write with a HE, but to read it an A. • Countries and cities bore deity-names. — Spirit-Hist., 14. SOD, THE MYSTERIES OF ADOOT. CHAPTER I. THE HEBREW MYSTERY. Ich reit' ins finstre Land hincin, Nicht Mond noch Sterne geben Schein. Ich reit' am finstern Garten hin, Die dvirren Baume sausen drin, Die welken Blatter fallen. Ho has departed to the banquet of the blest! This is the Lake, by Jupiter ! This it is which he mentioned, and I see the boat ! By Neptune, and this here is indeed Charon! Hail Charon, hail O Charon, hail Charon 1 Charon. Who is for the resting places from ills and labors? Who for Lethe's plain, or for the^eece of an ass ? Or for the Cerberians, or for the crows, or to Taenarus ? Bacchus. I. !!! CnAEON. Go quickly on board. For thou wilt hear The sweetest strains when once you have dipped your oar. Whose ? Frogs', swans', wonderful! Give the word then. Oop op, Oop op ! 20 s0D - Choetts of Feoss. Brekekekex, koax, koax ! Brekekekex, koax, koax ! Lake children of the founts, A concordant voice of hymns Let us cry, my song sweet-sounding, Koax, koax! "Which around Nnsaian Bacchus Son of Deus in Lakes ' we iacchoed, When rambling in drunken revelry, At the Sacred Pots," advances To my shrine the crowd of people Brekekekex, koax, koax ! Chorus m the Elysian Fields, ohatotted by the Initiated nr the Myste- EIES OF BaOOHTJS. Wake burning toechks 3 (for thou comest Shaking them in thy hands). Iacche, Phosphoric Star of the nightly rite ! But the meadow shines with flame : The knee of old men leaps : And they shake off pains, Chronic, annual, Of old years, by the sacred worship ! But thou wont to flash with the torch Lead straight on to the flowery meadowy plain O Blessed, with thy chorus-instituting young LIFE * Ton must keep still, and depart from our choruses Whoever is unskilled in these stories and is not pure in thought. — Aristophanes, Frogs, 185-329. PRAYER TO SABAOth ! 6 TO Leader of the choir of Stars that Breathe forth fire, Overseer 1 Bacchus had his temple at Limnae (the Lakes). 5 The Bacchus festival in February. The Feast of Flowers. The Mysteries of the Anthesteria were held at night in the ancient Temple of Dionysus Limnaeus at Limnae (Lakes). — Anthon, 365. The district was originally a swamp. Eleusinia were held every year in the month of Anthesterion in in honor of Persephone ! — Ibid., 366, 395. The Eleusinian Dionysus had the particular name Iacchos.— Preller, I. 486. 3 The Torch is the symbol of New Life, — resurrection. 4 Philippson translates Iahoh " the Eternal." — Israel. Bible, Psalm, xxr. 5. • The God of this Seven Rats of Light, the Mystical Heptaktis, tub THE HEBREW MYSTERY. 21 Of the voices by night, BOYSonofZAN, Appear, O, with thy Naxians 1 strolling women Of the Mysteries, who frantic all night Dancing celebrate Thee, the Master, IAOCHos / — Sophocles, Ant., 1146. My song is Iach, IachoA, for He was my salvation ! — Isaiah, xii. 2. Ponit nubes currum suum ; ambulat super alis venti. — Psalm, civ. 3. Qui irrigat montes de concla- vibus suis ; de fructu operum Tuorum saturatur terra. —Ibid., 13. Praise Him by his name Iaoh (|-p) J Who rides upon the heavens," as on a horse. — Psalm, Ixviii. 4 ; Vulgate. Hindu " Lord of Men, with Seven Sons (the seven solar rays)," Iao who is above the Seven Poles (circles, zones) raising up "the souls" to the intel- ligible (invisible) world. — Movers, 554, 551. The God of the Seven Aions, and of the Seven Lamps. — Spirit-Hist, 243, 255, 256. In the Kabbalist Book Jezira, Saturn (Sol) is called Sabtai (Sabatai, SabaoiA). — Franck, 58. The Seven Aions (Suns, Aeons, Ages) seem to be Iald-aboth, Iao, Great Sa- baoth, Adoneus, Eloeus, Oreus, Astapheus (El, Horus or Orus and Seth-Tophet or Tob). — Irenmus, I. xxxiv. Paris, 1675, page 135. But Irenajus was several centuries late. Compare Spirit-Hist. of Man, pp. 125, 126, 33-36, 30, 243, 254- 256, 311, 312. The Titans tore Iacchos into Seven Parts. 1 The inspired Maids, and the EUian (Bacchic) fire ! — Soph. Ant, 964. - Iah is a softening of Iach. n cn Ad ("| Q interchange ; so s softens to h. The Hebrews express the idea of LIFE both by a ch and an h : as chiah, to be, hiah, to be ; Iach, God of LIFE, Iah, " I am /" Iachi, Iacche ! The Arabs represented Iauk (Iach) by a Horse. The Horse of the Sun (Dionysus). — Spirit-Hist, 78, 67, 64. According to the doctrines of the Mysteries men in this life are in a kind of prison. — Plato, Phaedo, § 16. This is the God from whom the liberation of souls was expected— Dionysus, Iacchos, lachoh, Iahoh, IAO.— K. 0. Miiller, Hist. Greek Lit-, 238 ; Movers, 551 653, 547. The two Greek names of the Hebrew God, Iao and Ieuo (Iauo) (Movers, 548 ; Sanchoniathon, p. 2 ; Diodor., I. 94) show plainly that Ihoh ("nfT 1 is to be read Iahoh (Iao), and not Iehovah. " The idiom of that language is to write with a HE (,?■]) and to read it an A." — Hieronymus, Opp. Tom. II. p. 522 ; in Movers, I. 548. Iahoh is plainly a softening of lachoh (Iachos) ; for in Hebrew ch and h appear to interchange. ° By his RAIN he liberates the souls and raises the dead. — See below pp. 11-S0, 48 ff., 58 ff. 22 sod. Chorus in the Elysian Fields of the Initiated in Bacchic Mys- teries. Iacche, O Iaoche, Iacche, O Iacche I Iacche, dwelling here much-honored in the seats, Iaeehe, O Iacohe, Come leading chorus through this mead To the holy festal companions. — Aristophanes, Frogs. "This is an ancient saying, that souls departing hence exist in Hades and return hither again and are produced from the dead!" — Plato, Phaedo ; Cary, I. 69. But those who are found to have lived an emi- nently holy life these are they who arrive at the PUKE ABODE ABOVE and DWELL ON THE UPPER PARTS of the earth (in the Aether). — Caryh Plato, I. 123, 118. I shall no longer remain with you, but shall depart to some happy state of the blessed ! — Ibid., I. 124. 1 We expect our Vivifier, our Mar, Iesua the Mas- siach ! — Philippians, iii. 20, Syriac. Our Rabbins taught that, at the coming of the Messiah, the Holy One will raise the dead from the dust of the earth ; and the righteous shall be clothed again with a body, but not with a corruptible, one. — Israelite Indeed, III. 82. Awake, thou sleeper, and arise from the dead, and Christ will give thee light (life). — Paul, Ephes., v. 14. 2 And the light was the life of men. — John, i. 4. For ye are dead, and your life is hid with Christ in G-od. When the Anointed, our Life, shall appear, then will ye also appear ! — Coloss., iii. 4. 1 The doctrine of the Sadducees ia that souls die with the bodies. — Jose- phus, Ant., xviii. 2 ; Matthew, xxii. 23. 2 Tama, Tom (day), Ma, Mo, Mn (Light) an Egyptian God. Ham is Iamiu the Sun ; Ma is the Moon. " The tower of Ha Mali." — JVehem., iii. 1. THE HEBREW MYSTERY. 23 Those who rest in Iesus, God will bring with him ! — Coloss., iv. 14. Ye are risen, with him! — Coloss., ii. 12. The dead in Christ will rise first ; then we who re- main alive shall be caught up with them in the clouds to meet the KuRios (Lord of Light) in the Air. — Thessalonians, iv. 17. He will raise up my body ... for by the Kraios 1 these things have been brought to an end for me. — Job, xix. 25, Septuagint. First they offer to the manes of Adonis as to one dead, and the day after the morrow they tell the story that he lives, and send Him to the Air, and shave their heads just like the Egyptians when Apis dies. 2 — Lucian, iv. 262, de Dea Syria. 1 " Now Kokos does not signify a boy, but the pure and unmixed nature of Intellect." — Plato, Cratylus, p. 19. Kor, Kuh, is the Sun. — Anthon, Curetes ; Hitter, Vorhalle, p. 110; Spirit- Hist. of Man, pp. 69, 60, 16, 19, 362, 389. The KuRios is the Divine MIND, the Logos in the Sun. Mar (Our Lord) KuRios (Merkury) ; Markurios, Mer- curius. Mercury (the Divine WISDOM) is Sol. — Arnobius, VI., xii. Mar (Amar, Hamor) is Adonis; Hemera is Venus (Isis). — Movers, 230. MARdonius (Mar Adonis). Amar " time ;" — Richardson's Persian, Arabic Did. Chronos " time ;" Kronos " sun," Saturn. Baalis, king of the Ammo- nites. Mer-bal, king of Tyre. — Univ. Hist., II. 273. AMARiah (Amarios) a Hebrew priest. MARoth (HaMaroth) " luminaries." — Gen., i. 16. Mar-zana, Mar-azana or Jfar-Diana (Pers-ephoneia). — Movers, 214. Mar- Thana.— Movers, p. 30. Thana is Diana. — Gerhard, II. p. 252. Asana is the Moon— the Casta Diva, Diana and Minerva. Thane is the title " sun," Atten, Adohi, " my lord." ! The most of the priests say Apis and Osiris are the same. Apis is the well-formed image of the soul of Osiris — Plutarch, de hide, xxix. When Apis dies, the priests carry the body on a scaffold. They hang fawn- shins around them, carry thyrsuses, and use cries and agitations like those possessed in the Bacchic Mysteries. — Plutarch, de Iside, xxxvi. The Jewish Highpriest wore a fawn-skin. The Egyptian Highpriest a leopard-skin. For Apis-worship see Sosea, x. 5 ; Exodus, xxxii. The Pellaian's Great Ox is in the shades. — Oallimach., Banks, 196. Thy Calf, Samaria, has cast thee off! — Sosea, viii. 5. Thy God, Dan (Adan, Adon), lives ! — Amos, viii. 14. 24 sod. They mourn over him as the Mourning for the Only-begotten ... as they bitterly mourn the First-born ! In that day Mourning shall increase in Ierusalem as the Mourning for Hadadrimmon (Adonis) in the valley Megiddon (Mugdonis). — Zachariah, xii. 10, 11. The first day of the month Tammuz they mourned and wept for Tammus (Adonis). — Movers, 210 ; Maimonides, More Neb., iii. 20. He led me in to the entrance of the gate, in the House of Iahoh, which is toward the north : but, lo, there were women sitting mourning for Thamus (Adonis) ! — Ezekiel, viii. 14. They were mourning for the Egyptian Tamo (Tmo) the Creator Sun, called also Tomas, Atamu, Athamas and Adam. Ad is Adonis and " Yapor." — Seder Lason, 6. The Sun (Zeus) is the source of rain and "mist."— Iliad, viii. 43, 44, 50. The land of the GriBLites (Gebal) and all Lebanon ! Joshua, xiii. 5 ; Psalm, lxxxiii. 7 ; 2 Chron., xxv. 18 ; Isaiah, xxxv. 2 ; Judges, ix. 15. Gfebal, named also Byblus, 1 was situated near the Lebanon range at the distance of a day's journey. " Many riches come to them both from Arabia and Phoenicians and Babylonians, and others from Kap- padokia, and some the Cilicians bring, and some the Adoni is Osiris. — Movers, 235, 238 ; Damascius, in Photius, p. 343 ; Suidas hiayvujiuv, and 'Hpaiovcof . His first-born Bdll, honor to him! — Deut., xxxiii. 17. Osiris-Hapi (Serapis) is the dead Bdll united to Osiris. — Uhlemann, iv. 294. " Hapi-Osiris (Osiris-Apis with the Ox-head), the Avenger and Judge of t" world, the Great God."— Uhlemann, iv. 294 ; Stele ties Brit. Mm. The Jewish temple of the Golden Heifer (Isis). — Josephus, Wars, iv. 1. 1 The Elders of the Byblians.— Ezekiel, xxvii. 9 ; Septuagint. The ancients of Gebal and the wise men thereof. — Ibid. ; Hebrew. THE HEBREW MYSTERY. 25 Assyrians." — Lucian, iv. 264, de Syria Dea. Com- pare the description of the riches of Solomon's tem- ple. — Josephus, Ant. Book viii., chap. 3. ' ' And I saw in Byblus a great temple of the Byblian Venus in which they celebrate the Mysteries to AdonIs. But I was also taught the Mysteries (Orgia). For they say indeed that the deed done to Adonis by the Boar happened in their region, and in memory of the misfortune they beat themselves every year and lament and perform the Mysteries (Orgia), and great mournings are established by them throughout the region. A river from the Liban, the chain of mountains, empties into the sea! Ado- nis is the river's name. But the river every year is bloodied." — Lucian, de Syria Dea. The celebration of the Adonia began with the dis- appearance of Adonis, after which follows the Search for him by the women. The Myth repre- sents this by the Search of the goddess after her Beloved ; which is analogous to the Search of Per- sephone in the Eleusinia, of Harmonia at Samothrake, of Io in Antioch. In Autumn, when the rains washed the red earth on its banks, the river Adonis was of a blood-red color, which was the signal for the Byblians to begin the Lament. Then they said that- Adonis in hunting was killed by Mars, or the Boar, and his blood running into the river colored the water. Hence the name of the river Adon ; for Adm (inter- changed with Adn) means "blood." — Taken from Movers, 200. "Adonis is mourned in most states of the Orient as the Husband of Venus, albeit this evil has passed over even to us." — Firmicus, p. 15, ed. Wovver; Movers, 193, 154. Over Bethleem, now our very most august spot on *» 26 SOD. earth, of which the Psalmist sings : Truth has risen from the earth, the grove of Thammus, that is, of Adonis, was casting its shadow ; and in the grotto where formerly the infant Christ cried, the Loter of Venus was being mourned ! — Hieronymus, Ep. 49, ad Paulin. Tom., iv. part II., pag. 564., ed. Martianay ; Movers, 193. They shall make a burning for thee and shall la- ment for thee Hoi Adon ! — Jeremiah, xxxiv. 5. The Dance op Death, to"Luaios (EI-Euaios) ! — Nonnus, xliii. 157. Ton EuAion ton katoikounta ton Libanon ! The EtrAian dwelling upon the Lebanon ! — Judges, iii. 3, Septuagint. And the mountain-wandering sound of the familiar flute is heard. That I may compose a phil-EuiAH song. — Nonnus, xlvi. 165. The glory of Lebanon shall come to thee, the fir- tree, the pine-tree. — Isaiah, lx. 13 ; see Psalm, xcii. 12. A crying for wine in the streets — the wine of Lebanon. — Isaiah, xxiv. 11 ; Hosea, xiv. 8, 5, 6, 7. Ailinon Ailinon sing, but let the Eu prevail ! — Aeschylus, Agam., 120. Shouting to Dionysus the Euion hymn of Zagreus (Zakar, in Hebrew, the Male Principle, Adamus). — Nonnus, xlvii. Sing Dionysus with deep-thundering drums, Euoe ! celebrating the God Euios in Phrygi- an cries and shouts. — Euripides, Bacchae, 155. And be ye crowned in honor of Bacchus with branches of oak or pine-tree ! — Ibid., 109. For now the general Festival of Venus came ; Which throughout Sestos they keep to Adonis and Oytherea. Altogether they hastened to come to the holt day, Nor did any woman remain in the cities of Oy thera ; THE HEBREW MYSTERY. 27 And dancing on the summits of blaztng Lebanon' Not one of the neighbors then was away from the festival. — Musae- us, Sero and Leander, 42 ff. ; Isaiah, xl. 16. Therefore in fibes honor Iaohoh, In the Coasts of the Sea * the name Iaohoh Alahi IsABal. 2 — Isaiah, xxiv. 15. In Takoa blow the trumpet and upon Beth-Kerem kindle a burning ! — Jeremiah, vi. 1. From the Mount of Olives to Sartaba, from Sarta- ba to Grophinah, from Grophinah to Hoveran, from Hover"an to Beth Baltin ; they did not cease to wave the flaming brands at Beth Baltin to and fro, upward and downward, until the whole country of the cap- tivity appeared like a blazing fire ! — Mishna, Rosh Hashanah, ii. 4 ; Be Sola and Raphall. Vulcan, sending forth a brilliant gleam from Ida ; and beacon dispatched beacon of courier-fire hither- ward. . . . And the watch refused not the light that was sent from afar, lighting a larger pile than those above-mentioned ; but it darted across the lake Gorgopw, and having reached Mount Aigiplagktos, stirred it up that the succession of fire might not be stint. And lighting it up in unscanting strength, they send on a mighty beard of flame, so that it passed glaring beyond the headland that looks down upon the Saronic frith ; then it darted down until it reach- ed the Arachnaian height, the neighboring post of observation, and thereupon to this roof of the Atrei- 1 " To the sea ye Mystae !" a Isaral, Israel, Suryal, Surya the Sun. " All things are born from Kronos and Venus !" — Plutarch de Isi'de, lxix. " Kronos whom the Phoenicians surname Israel." — Philo ; Orelli, p. 42 ; Euse- bius, Praep. Ev., I. x. Damater mingled in love and bed with Iasion (Sion) in thrice ploughed fal- low land. Iasion is Inventor of husbandry, in other words the Sun. — Odyssey v. 125 ; note by Crusius. 28 sod. dai here darts this light no new descendant of the fire op Ida. 1 — Aeschylus, Agam. ; Buckley. The fike of joyous tidings appears through the gloom ! Hail Lamp of night showing a light as of day And the institution of many dahoes in Argos!— Aeschylus, Aga- memnon. The Greatest Congregations among the Byblians are thought to be those to the sea ! But I am not able to tell anything for certain about these, for I did not go myself, nor did I attempt this land-journey. But the things which they do on their return I saw and will relate. Each carries a vessel filled with water. These are sealed with wax. And they do not attempt to open it themselves, but there is a holt Rooster, 2 and he dwells at the Lake, and when he receives the vessels from them and has examined the seal and gets his fee, he both unties the fastening and takes off the wax, and the cock reaps many coins (minae, mnees) from this business. 8 And then carrying the vessels into the temple (naos) they pour 1 Aristides calls the Mysteries " fike of Ceres " ! — Be Saetfe Saints Croix, I. 324. 3 This is the Adonis-emblem, an emblem of Sol-Mars, Ner-aAL. — Spirit-Hist., 61, 62 ; Movers, 68, 687. Gallus means Adonis ; also a priest of Adonis, also a cock. " The Sun was the Source of Rain." — Wilson, Rigveda, iii. 347. The Moon acted on the tides. The cook was sacred to Apollo. It also signifies the essence of the Sua and Moon. — Taylor's lamblichus, 240. And Zeus sent Iris {Irak the Hebrew Moon, Hecate-Diana) to bring the great oath of the gods (the water of Hades) From afar in a golden pitcher, the many-named water I Beneath the wide-wayed earth flows a Branch of Ocean 1 —Besiod, T!ieoffonff, T88-T86. Ino (the Moon) is the Sea-goddess (Aphrodite). — Preller, Griech. Mytlwl., I. 415. Iapet (Clumenos) wedded the Viroin Clume«a (Cblum-Ani weds Coe- )um-Ana) a fair-ankled Oceanid. — Hesiod, Theog., 608. Clumena is the wife of the Sun (Apet, Put, Aphthas, Ptah).— Chid. Met, I. 756, 771. She is the Venus of the Sea (Astarte, the Moon). — See Univ. Mist., II. 336, 342. » 2 Kings, xii. 9 ; 2 Chron., xxiv. 8, 9 ff. THE HEBREW MYSTERY. 29 them out and having sacrificed they go back home. — Lucian, iv. 284; see Ezekiel, xlvii. 1, 2, 3, 12 ; 1 Kings, xviii. 43, 44. What will ye do on the day of congregation and on the day of the Feast of Iachoh ? — Hosea, ix. v. (Adoniaho). Who calls the waters of the sea and pours them out upon the face of the earth. — Amos, v. 8 ; ix. 6. The 'tender Atys (Adonis) near the marble sea. — Catullus, 60. They shall lift up their voice and jubilate ; On account of the magnificence of Iahoh they shall shout from the sea ! — Isaiah, xxiv. 14 ; Burder's Josephus, II. 484 ; Lucian, iv. 279, 283, 284, Leipsic ed. Not only the priests bring "water but all Syria and Arabia, and beyond the Euphrates, many men come to the sea and all bring water. — Lucian, iv. 266. They said that Deucalion (Noah, Bacchus) enacted this custom. — Lucian, iv. 266. At the festival of Arduisur, the Angel of the wa- ters, the Parsees were required to approach the seashore, or any stream of water. — Dosabhoy Fram- jee, 63. 1 Adonis entering the moon 2 loses sex. Atys (Adonis) borne in swift boat over lofty seas Eagerly touched with rapid foot the Phrygian gkove And went to the shady spots (girt with woods) of the Goddess I Now when he felt himself no longer a man 3 And staining the earth's surface with the yet recent blood Aroused she (Adonis) took in her snowy hands the light drum, The drum, the trumpet, thy initiations, Mother Cybelo 1 1 Arduisur (feminine) comes to the aid of the dead. — NorTc, Mythen, 109. Ard is the Ized of Fire. Asar and Sur are the Sun-god. a The power of Osiris they place in the moon. — Plutarch, de Tside, xliii. ? The Bi-sex Luna. — Spirit-Hist., 229. Baal is male and female. — Septua- gint, 1 Kings, xix. 18; Univ. JSist.,v. 34. 30 sod. Come on, go to lofty groves of Cybele at once, O Gallae, At once go wandering herds of Queen Dmiumena ; Let us follow To the Phrygian home of Oybele to the Phrygian gboves of the Goddess "Where a voice of cymbals sounds, where the drums roar again, Where a Phrygian blows the pipe deep-toned in it9 hollow reed, "Where Maenads ivy-crowned toss with force their heads, Where they agitate the sacha bancta with shrill screams "Whither it is right for us to haste with quickened stampings. "While thus the new woman Atts sung to his associates The Thiasus all at once screams out with quivering tongues The light drum roared again, hollow cymbals resound, The swift choir goes to green Ida with hastening foot. Furious at the same time, panting, goes the wandering frantic leader Female Adonis (Atys), accompanied by the drum, through thick woods. The rapid Gallae follow the Leader with hasty foot. — Catullus, 60. Water of Ogyges, the Sun. Ogug (Ogyges) and Inach, whom some among you consider to have been earth-born. — Justin, ad Grae- cos, p. 9. Inao, 1 celebrated citizen of the land Inachia, Priest ; and the dreadful Mysteries of the Goddess Patroness of cities, 1 Inachus is the Sun-god Adonis, Annakos, Anax, the King Sun. Euhe- merism ■Audunaios (Adonis) and Ainikos (Anakos, Enoch, Inachus, Hanok) are both names of the month December when Adonis dies, and is born, rising from Hades. — Spirit-Hist., p. 34 ; Spanheim, Cron. Sac., 43, 44 ; Preller, I. 496 ; Hermann, Monatskunde, p. 48. Tebet (Tobit, Tophet, Tobalkin) is the same month of Hades. The Magi held that Ariman (the Devil) is Orcus (Hades, Pluto). — Hyde, 98 ; Aristotle. In Attika, the whole month of June was sacred to Pluto. — Plato, de Leg., viii. p 828 C. Adonis (Thammuz) dies in June. — Spirit-Hist, 209, 390. Pluto is Adonis. — Preller, I. 486. June in Hebrew is called Thammuz. Adonis dies in June and December (Tamus, Tob, Tebet, Tophet). Tab is the December Sun, Adonis. Compare " Mount Tab-DONO." — Codex Naz., I. 103 and Tob-Adon-iaho, the Bible-name. — 2 Chron., xvii. 8. " Tobo is the Libera- tor of the Soul of Adam, to bear it to the Place of Life." — Codex Nasaraeus. THE HEBREW MYSTERY. 31 Which discourse of God after the mystic custom, he Contrived in his meditations! — Nonnus, iii. 261. Bacchus distracted all the women of Inao (Inachian Bacchae). — Nonnus, xl.' vii. 482 ff. Nonnus describes Inachus (Enoch) very much as Lucian gives us the Byblian Attes- Adonis. For, ac- cording to Lucian's holy story, "Attes first taught the Mysteries of Rhea. The Phrygians, Lydians and Samothracians celebrate them, and they learned them all from Attes. He ceased to be a man ; and was clothed with a female form, and put on women's clothes, and, wandering about to every land, both cele- brated Mysteries and told what he had suffered and sang Rhea. And the "feminine God" comes to Rhea with many signs. For lions carry her and she has the drum and upon her head wears a tower, just as the Ludians dress Rhea. And he told about the eunuchs (Galli) who are in the temple." — Lucian, iv. 267. Eunuchs on account of the kingdom of the heavens. — Matth., xix. 12. Ari-adna is 'Era-ADNi, Ara-ADONi, Hera-Adoni ; "thinking the feminine God to be Rhea." — Lucian, Ibid. AriiDira united to the God who causes grapes to grow. This Master of grapes (Bacchus) has a two-fold nature ! — Nonnus, xlvii. 462, 498. When Bacchus is in Luna, the Moon is of two gen ders ! The compound Being, " Lunus and Luna," is the unsexed AdonIs, Bacchus, Osiris in the moon ! — See Herodotus, II. 47. Compare Spirit-Hist., 148, 149 ; Plutarch, de hide, xxxiv. xliii. xl. The Rain-wateb of Bacchus and Anna (Moon). Ermes, of like hirth, with his arm lifted the BOY without a tear, And while yet new-born, the image of the shape ov the well-hoehhd Moon. 32 sod, He carried Him to the child-bed house of Ino (the Moon) having just given birth. Woman, Receive a " New Son " and place Mm in thy bosom, The BOY of thy sister Semele (the Cloud-goddess), whom in the nup- tial-chamber The whole blaze (Selas') of lightning did not annihilate, nor even the Mother 2 -murdering sparks of the thunderbolt injure! And let the Infant in the murky house be kept close t Nor did Ino (the Moon) refuse ; but with tender empressement She enfolded the motherless Bacchus with child-tending arms. And she confided the Infant to the Nymph Mustis, To Mustis, lovely-haired SiDONienne, whom while a girl Kadmus, the Father, reared a waiting-maid of Ino. And Ino all night sat beside the sporting BKOMrus, Dionysus lisping Euia ! ! And Mustis brought up the GOD, after the breast of her Queen, With sleepless eyes serving Luaios (Bacchus). And wise handmaid named from the Mystic art, Teaching the Orgia (Mysteries) of the nightly Dionysus, Training for Luaios a sleepless Mystery (Initiation in the Mysteries), She first shook the tambourine and clapped the hands to Bacchus, Twirling cymbals, all-ringing, with the double brass ; She first, lighting up the night-chorusing flame of the pine torch, Thundered Euion to unslept Dionysus I And Him the Goddess (Rhea Cybele) carried and put him in, Yet a boy, a mounter of a chariot drawn by raw-flesh-eating lions. And quick-running CoEUBantes within her divine hall Circled Dionysus with child-tending dance. Cybele, called thy Mother, Bore Zan and brought up Bacchus on one bosom ; She raised the Two, both the Son and the Father ! — Nonnus, Dionusiac, ix. ; see also Spirit-Hist., 148, 149, and p. 83 of this volume. 3 Lucian describes Bacchus and Ariadne under the 1 Seiah, Silo/i. 2 This is the cloud split by the bolt. It is another version of Indra slaying Yritra (Samael) the Cloud-demon in India ; setting the wateks free. 3 Veni, creator Spiritus ! Per te sciamus da Patbem Noscamus atque Filium, Te utriusque Spiritum Credamus omnl tempore.— As early as the 8th century. — RambacH, I. 176. Bacchus is SPIRIT. — Spirit-Hist., 197, 396 ; Euripides, Bacchae, 300; Acts, ii. 4, 17, 2, 3. See also below p. 79. Bacchus is WiTEK-god. — Compare Bach- ofen, Grdbersymbolilc, 34. # THE HEBREW MYSTERY. 33 names ^/ia (Deus) and Hera (Ara-ADNi) in the inte- rior chamber (Holy of holies) of the temple at Byblus — " Lions carry Her ; but He sits on bulls." But he says She is Minerva, Venus. Selenaia, Rhea, Artemis, etc., and has the cestus of Yenus. — Lucian, iv. 278, 279. 1 " The nocturnal celebration of the Bacchic cere- mony has its basis in the Lunus-Luna nature of Bac- chus and Ariadne." — Bachofen, Grabersymbolik, 87. It would seem to have also a reference to the descent of Bacchus to the darkness of Hades. On the day when he shall descend to Shaol (hell) I will make a mourning, I will make Lebanon mourn ! — Ezekiel, xxxi. 15. The land moubns, for the corn is wasted. The vine is dried up and the fig-tree languishes. The harvest of the field is perished. Gird yourselves and lament, ye priests ! Howl, ye ministers of the altar. Lie all night in sackcloth ye ministers of my Alah. — Joel, i. Blow the trumpet in Zion, sanctify a fast, proclaim cessation ! 2 Gather the people, sanctify the congregation, as- semble the Elders. Let the priests weep between the porch and the altar. — Joel, I. ; II. ; Hosea, x. 12. In all streets mourning and in all villages they shall say Ho ! Ho ! (Alas, Alas) ; they shall call the husbandman to mourning! — Amos, v. 16. "Woe is me ! for I am as when they have gathered 1 There was a statue of Aphrodite Ariadne in Cyprus. In Athens they celebrated the Oschophoria to Dionysus and Ariadne in October. Athena had a share in this Feast.— Preller, I. 424, 425. 2 Compare Lucian, iv. 216, Cronosolon, Nomoi Protoi. 3 34 sod. the summer fruits, and the grape-gleanings of the vintage. — Micah, vii. 1. " The real object of lamentation was the tender beauty of Spring (Adoni, Linus) destroyed by the summer heat." — K. O. Muller, 18. The grass withereth, the flower fadeth. — Isaiah, xl. 7. Bashan languisheth, the flower of Lebanon languisheth. — Nahwrn, i. 4. A voice of the howling of the shepherds. — Zech., xi. ; Jer., xxv. 36. I have withholden the rain (Bacchus) 1 from you three months before the harvest ! — Amos, iv. 7 ; Isaiah, xxx. 23. " But thou didst, Cupid, incite even Rhea herself now an old woman and mother of so many gods to love a Boy and to desperately love that Phrygian Youth ! And now she is frantic through you, and harnessing the lions and taking with her the Korub- antes (priests of Cubele), since they also are frantic, they stroll up and down the Ida ; but She lamenting over the Attes : but the Korubantes, one of them cuts himself in the arm with a sword, 2 another loosen- ing his hair goes maddened through the mountains, a third blows a horn, another again beats upon a drum, or makes a noise upon the cymbal j and, in fine, all things on the Ida are uproar and mania !" — Lucian, of Aphrodite and Eros. "Making the rich eunuchs, that, becoming priests of Cubele, they may 1 ba^ak, bahsk, " raining." — Richardson's Persian, Arabic, Diet.; 1 King*, iviii. 43 ff. * 1 Kings, xviii. 28. According to Spanheim the priests cut themselves in the worship of Mithra, as these priests did to Baal (Bel-Mi thra).— Whiston's Josephus, by Bmder II. p. 84, note. THE HEBREW MYSTERY. 35 assemble to the Mother with, flutes and cymbals." — Lucian, iv. 216, Cronosolon. They wandered through all the mountains and upon every high hill. — Ezekiel, xxxiv. 6. The iniquities of your fathers which have burned incense upon the mountains 1 and insulted me upon the hills ! — Isaiah, lxv. 7. But hear Aphrodite, sung by the women of Byblus (Gebal). — Nonnus, xxix. 351. Ascend the Labanon (Laban's mountains in Lebanon) and cry aloud ! — Jeremiah, xxii. 20. The noise of a multitude in the mountains ! — Isaiah, xiii. 4 ; Ezek., vi. 3. And the Zadikim (initiated) shall rejoice, they shall exult Before Alahim and be glad with joy. — Psalm, lxviii. For with Thee is the gushing water of life. In thy light we see light! — Psalm, xxxvi. 9 ; Joel, ii. 23. A white cloud, and on the cloud one sitting, like a son of man and in his hand a sharp sickle ! Thrust in thy sharp sickle and gather the clusters of the vine ! — Rev., xiv. Sing to Alahim, praise his name, Extol him who rides upon the clouds, By his name Iaoh, 2 and exult in his presence ! Thou dost make the eaijt of blessings to drop. — Psalm, lxviii. 3, 4, 9 ; Ezek., xviii. 6 ; xx. 9. Water the earth's furrows, make it run with showers Bless the springing thereof. 1 In order that the Children of Isaral (Suryal, Surya) may bring their sacri- fices, which they sacrifice on the faces of the field {in the open field), that they may bring them to IachoA, at the porch of the Tent of Assembly to the priest ! — Leviticus, xvii. 4. Zachariah, xii. 2, 3. These Jewish priests would not let the country people worship Adoni or Iachos in the old style, in the fields, and on the mountains of Lebanon, but they must contribute to the priestly profits in Jerusalem. ' Iah or Iach is evidently Nah, " Nuh of the waters," Ianus, Anah. — Spirit- Hist, 148, 149, 221, 222. 36 sod. Thou crownest the year with thy benefactions And thy orbits distil fruitfulness. The pastures are clothed with flocks the valleys also are covered with corn: Let them shout for joy, let them sing. — Psalm, Ixv. Let us depart To meads enamelled with the rosy flowers. After our manner sporting in the dance Which the propitious Fates have introduced ; For Sun and Light 1 is cheering to us alone Who are initiated ! — Aristophanes, Frogs, 422. "Who shall go up into the har * (mount, mound, temple, HiEB-on) of Iahoh? And who shall stand in the place of his Kadash ? The clean of hands, and the ptoe of heart ! — Psalm, xxiv. Nothing better than those Mysteries by which, from a rough and fierce life, we are polished to gen- tleness (humanity, kindness) 8 and softened. And Initia (Mysteries), as they are called, we have thus known as the beginnings of life in truth ; not only have we received the doctrine of living with happi- ness, but even of dying with a better hope ! — Cicero, de legibus, II. 14 ; see Juvenal, xv. 131-142. My flesh also shall dwell in hope ! For thou wilt not leave my soul in Hades ; Neither wilt thou give thy chasid (chaste, holy, anointed), that he may see corruption (the Pit). — Psalm, xvi. 9, 10, Schmid. 1 The light and the sun rose up. — Esther, Apocr., xi. 11. 2 The Hebrews sacrificed in " High Places." — 1 Kings, iii. 2. Worship not the SUN whose name is Adunai, whose name is Eadush, whose name is El EI, and to whom besides are names occult not revealed in the world. This Adunai will elect for himself a people and will congregate a crowd. Then Ierusalem shalt be built up for a refuge, a city of the Abortive, who shall circumcise themselves with the sword, dash their own blood against (their) face and shall adore Adunai. — Codex Nasaraeus, I. 47; see I. 227. 3 In the Mysteries honor to parents was enjoined and not to injure animals. Porphyry, de Abstinentia, iv. § 22. One who had committed a crime could not be initiated. Nero did not dare to be present at the Eleusinia. — Sueton. vit. Nero, c. 34. NorTc, Bill. Mythol., II. 347. THE HEBREW MYSTERY. 37 The Services (Sacra, Mysteries) which are per- formed to Ceres, those especially are called Initia ! — Varro, de Re Rust., III. i. For what good man, or one worthy of the secret torch, such a one as the priest op Ceres wishes him to be, thinks any misfortunes (to be) other than his own !' — Juvenal, xv. 140 ff. The Sod (Mystery, Initiation), of Iahoh is for those that fear Him ! — Psalm, xxv. 14. I must be initiated ere I die ! ! — Aristophanes, Eirene, 368. Unless a grain of wheat which falls to the ground die, it abides alone ; but if it die, it bears much fruit. John, xii. 24. This is the doctrine of the Mysteries long previous. — Spirit-Hist., 213. Isar iSARani Iah (Iah has chastened me, correct- ing) ; but to Death he has not delivered me! — Psalm, jxviii. 17, 18. IahoIi saves Ms anointed. 2 — Psalm, xx. 6. 1 All things, then, which ye wish that men should do to you, so also do you lo to them. — Matthew, vii. 12. Love your enemies and pray for those persecuting you. — Matth., v. 44. Whatever is odious to you, faithful and peaceful ones, do it not to your jompanion! — Nazarene Gospel, Codex Nasaraeus, I. 41. 2 The initiated were consecrated by being anointed with oil. Compare Stiefelhagen, Theol. des Heidenthums, 151, 152; Matthew, vi. 17 ; Psalm, xcii. LO, 12 ; xxiii. 5 ; Ezek., xvi. 9 ; Mich., vi. 15. Manes anointed his chosen with oil. — Beausobre, I. 62 ; I Samuel, x. 1 ; Isaiah, lxi. 1, 3. Anointing him with oil in the name of the Lord of Light. — James, v. 14. The SPIRIT of Adoni Iachoh is on me ! Therefore Iachoh anointed me. — Isaiah, lxi. 1. Having been stripped, ye were anointed with exorcised oil from the highest liairs of the bead to those below ; and ye were made partakers of the Garden- Olive Iesus Anointed. — Gynl, Cat. Must., II. iii. M6 upsasthe ton Christen Daou.— Cyril, III. i. And concerning you the God said : Do not touch mine mointed — Cyril, III. i. You have an unguent (unction) from the Holy One and you know all things, — the anointing which you took from him teaches you concerning all ;hings. — John's Epistle, I. ii. 20, 27. The anointing oil is poured upon the priests. — Levit., xxi. 10, 12 ; Lake, v. 18. 38 sod. Fear IahoIi ye his kadashi (Holy ones). — Ps., xxxiv. 10. In the congregations bless Alahim Adoni. — Ps , lxviii. 27. There is not thy like among gods Adoni ! — Psalm, lxxxvi. 8. The essential part of the Eleusinian Mysteries was the nocturnal and ecstatic celebration ! — Prellem I. 486. There will be to you singing, as in the night oi celebrating-FEAST ; and joy of heart as of one march- ing with the pipe to come to the mount of Iachoh — Isaiah, xxx. 29. The Eleusinian Dionysus bore the peculiar name Iacchos, and had a more prominent part in the Eleu sinian Mysteries, especially in the Great Bleusinia !— Preller, I. 486. Who shall go up into the har (mount, HiERon shrine) of Iachoh, and who shall stand in the place of his Kadash ? — Psalm, xxiv. ' ' There is another crowd of sacred (priestly) mei and of flutists and pipers (Matthew, ix. 23 ; Mark, v 38) and of eunuchs (Matthew, xix. 12); and there are both raving and frenzied women." — Lucian, iv 282. " On specified days the throng are gathered to the temple ; and many Gal& (eunuchs, priests of Agal the Sun-god Gallus) and the holy men whom I spoke of celebrate the Mysteries (Orgia) and cut 1 them- selves on the arms and are beaten by one another or their backs. Many standing near them play the flute, and many beat drums, and others sing inspired songs and holy hymns. But these performances take place outside of the shrine ! As many as do these things enter not into the naos f" — Lucian, iv. 285 ; see Juvenal, ii. 115. 1 1 Kings, xviii. 28, 41 ff. THE HEBREW MYSTERY. 39 And Ms Mysteries are for the IsAmm (the good, the chastened) ! — Proverbs, iii. 32. These the uninitiated behold not ! ! — Theocrit., xxvi. Procul o procul este, profani, Conolamat vates, totoque absistite loco. * Gressus removete, profani! "We have sweetened the Mysteries together ; in the House of Alahim * we have walked with the throng. — Psalm, lv. 14, Schmid. When I marched in in the throng, moved along with them to the House of Alohim with the sound of jubilation and praise, the people keeping holiday. — Psalm, xlii. 5. Letthy priests be clothed with justice (zadik) Aha let thy holt (ohasidi, chaste) shout for joy ! — Psalm, cxxxii. 9. Initiated into the most blessed of all Mysteries, being ourselves pure 2 . — Plato, Cary, I. 326. Becom- ing just and holy with wisdom. — Ibid., 411. Justice is holiness. — Ibid., 259. " The word just : I have inquired about all these things (and heard) in the Mysteries."— Plato, Craty- lus ; Burges, iii. 340. Those who take part in the Mysteries, says Diodo- rus, become more pious, more just, and, on the whole, better than before. — Diod. v. 48. ** 1 " Employing after a foreign mode a instead of )?." — Plato, Cratylus ; Stallbaum, p. 117. " The Doric name ; for the Dorians call the Sun 'Al-ios" (All-ah, Aliah). — Stallbaum's Plato, Cratylus, p. 122. ' He placed a partition for the exclusion of the multitude from coming into the temple, and showing that it was a place that was free and open only for the priests. He also built beyond this court a temple. Into this temple all the people entered that were distinguished from the rest by being puke, and ob- servant of the laws. — Whiston's Josephus, Ant. by Burder, I. viii. chap. 3. To the east one great gate, through which the pure entered with their wives. Josephus Ant. xv. chapter 11. The rails which, in the Isis-temple, separated the profane from the sacred place. — Bulwer, Last Days of Pompeii, 44. 40 sod. There is something, pervading the universe, b which all generated natures are produced. — Plat Cratylus ; Burges, iii. 340. The Sun is to dikaic (the just). — Plato, iii. 341. 1 God is never in any respect unjust, but as just i possible ; and there is not anything that resembli him more than the man among us who has becon as just as possible. — Plato, Thecetetus ; Cary, I. 41' Christ is called BLIos of justice ! — Eusebius, D monstr. Ev. v. 29. I shine like the Sun in the star-house at tl Feast of the Sun ! — Book of the Dead ; Uhlemann, -\ 231. Constantly perfecting himself in perfect Mysteri] a man alone becomes truly perfect. — Plato, Phaedria Cary, I. 328. Open to me the gates of Zadlk (the JUST One) ! This is the gate of Iachoh ! Let the ZADimm (just) enter through it. — Psalm, cxviii. 19, 20. Where are the sacred awful shrines, where the Hotjse of Mysteries Is shown with sacred pomps. — Aristophanes, Clouds, 298 ff. Al (is) Iachoh and shines ("|^1 Iak) to tfs ! Bind the feast (eoprn, sacrifice) unto the altar's horns —Psalm cxvi 27. Then they stood around the ox and raised up the pounded larley calces Iliad,, II. 410. Lege praeceptum Q ua adumhrantur Immolari hostias, Di-jjpa Mysteria. — As early as the seventh century; Bambach I. 133. 1 The Sra is not only that which is just (to dikaion), but He is the Spii of truth, and to zSopoion the Holy Ghost that giveth life and makes us liy —Spirit-Hut, 259 note 2nd, 225, 195, 154, 158, 175, 174, 153. Now the < pression " breathed into" is equivalent to "inspired" or " gave life to ■" Tl which breathes in is God, that which receives what is breathed in is the mind ai Thai which is breathed in is the srmiT.—Philo Judaeus on the Allegories 1 1st. § xiii. Yonge ; Gen. ii. 7. ' And the Breath of God moved on the face of the waters t— Om L Iao, the Spiritual Psikciplb of life \~Spirit-BUt. 154, 259. THE HEBREW MYSTERY. 41 El is terrible in the great sod (Mysteries) of the kedeshim. — Psalm lx±xix. 7. The Mysteries of Iachoh (are) for those who fear him! 1 — Psalm, xxv. 14. Hallelu Iaoh ! Sing to lAHoh a new song ; Let the praise of him be in the assembly of the OHAsroim (chaste, holy one). — Psalm, oxlix. 1. The ZADiKim are the CHAsroim ! — Jennings, Jewish Ant., 262. Hallelu Iaoh 1 Hallelu Al in his holy place ! Praise him with the tambour and danoe. — Psalm, cl. The singers first, then the players on stringed-instruments, in the midst of the virgins beating tambourines. — Psalm, Ixviii. 26. Bacchanalia were held on alternate years on mount Parnassus with the clash of cymbals. — Hospinianus, 1. 115: At the entrance of the gate of the House of Iachoh, the north gate, women sat deploring Tamus (Adam, Adonis). — Ezekiel, viii. 15. The houses of the kedeshim (Galli) who were in Iachoh's House, in which (houses) the women wove tents, to Ashera (Venus, Sarah). — 2 Kings, xxiii. 7. " One may see eunuchs 2 continually strutting 1 Only the priests (kedeshim) were allowed to enter the inner temple. 2 Casti, chaste ; the Galli. — Hovers, 688, 687. Kadash (holt) to Iahoh. — Zachariah, xiv. 20. Sanctissimus Archigallus. The Galli were considered especially holt, and were ""regarded as Prophets filled with the ' Spirit of the Deity. — Movers, 688 ; Apol., c. 25 ; Arnob. 1. c. p. 30, see Ps. 89, 18. " The Galli were undoubtedly also the KEDESiiim." — Movers, 683. The Septuaginta call them TSTehecr/ievovc, that is, consecrated and initiated! — Ibid., 683. The Kadesh (KDS) " the Sanctified" was holt both to Venus and Moloch- Saturn, because he united in himself the peculiarities of both. — Ibid., 686. The KADUsians (from Kadosh the S;in) dwelt in the mountains between the Black and Caspian seas. — Univ. Hist., v. 283, 321. Kadesh (Kadash), Gen. xiv. 1, was a city. Cities bore suN-names. — Spirit-Hist., 14. The kedeshim (holy) are the priests of the suN-god. — Spirit-Hist., 144. Therefore they were " holy men." Oj these very days they become Eunuchs (Galli) ; for when the others play 42 SOD. through the market-place at mid-day, and leading processions in festivals ; and impious men as they a having received by lot the charge of the temple, s the flute and perform Mysteries (Orgia), now the madness comes upon m — Zucian, iv. 285; Matthew, xix. 12. The Galli took part in the Mourning for Adonis and represented the sh ing Salambo (Venus).— Movers, 201. Compare the " Iahoh Salom."— Sz Hist, 315. Omnia fecit quae Galli facere Solent. Salambonem etiam omni planet jactatione Syriaci cultus (Heliogabalus) exhibuit.— Zampridius, cap. 7 Movers, 201. The EnnucHs (Galli) go clothed as women.— Zucian, iv. 275. women love the Galli with the utmost ardor of passion, and the Galli are after women.— Zucian, iv. 273. Negant se viros esse . . . mulieres se v< credi. — Firmicus. The priests and Galli, dressed like women, with turbans, appear in a b One who surpasses all in the tonsure begins to prophesy with sighing groaning ; he publicly laments for the sins he has committed, which he now punish by chastisement of the flesh. He takes the knotty scourge w the Galli are accustomed to carry, whips his back, cuts himself with sw until the blood runs down. The whole ends by talcing up a collection. per and eilver coins are flung into their lap ; some give wine, milk, chi flour, which are eagerly carried off.— Movers, 681 ff ; Apuleius, Met. Avoid the Galli (Eunuchs) and have no communion with them, who \ deprived themselves of virility and the fruit of procreation which the God given to men for the increase of our race ! — Josephus, Ant., iv. 8, (Anno mini, 70). Before Josephus's time this law was promulgated. Of course, the would not have been made if it had not been the custom formerly for eun to enter into the congregation of Iahoh ! — Deuteronomy, xxiii. 1 ; P On the Allegories. III. ii. These semimale priests emblematized the ( pound Divinity (First-Cause) Adoni (Iah) and Venus (Ia) ; which is also in the Bilanx of the Kabbala. The Hebrews adored Adonis (Iahoh-Sa and SalamaA (the Arab Venus, Huzzah-Salama). We have the names S in Nehem. iii. 15, Salam in Ezra, x. 24, SalamiaA (Salamios) Ezra, x. Salomi, Salumiel, and SalamaA (Solomon). Kings, like Dud and Salai bore names of the Sun as Begent. — Spirit-Hist., 38, 39, note; 74. Book of Enoch gives us Dudael (Hades, Ades), which may be transl Mercurial-Hell ; since DOd, Tot, Thoth, are names of Sol-Mereurius, the of Hades (Helios). The name Ad (Adonis, Ades, Deus) was inscribed the Hebrew altar. — Joshua, xxii. 34. Ad (vapor) is the Sun's Water of Resurrection, Adonis of the Resurrection of the dead. Two. Hebrew al were inscribed Iachoh-Nasi (Iacchos-Nusios) and Iachoh-Salum (Iacchos-Sali — Exodus, xvii. 15 ; Judges, vi. 24. We find eunuchs in Persia, 456 and 424 before Christ. — Univ. Hist. 253, 260. They are also mentioned in the time of Samuel. — Josephus j< vi. ; Burder, I. p. 359 ; 1 Sam. viii. 15 ; Gen. xxxvii. 86. THE HEBREW MYSTERY. 43 beginning the sacred and initiating rites, and concerned even in the Holy Mysteries of Ceres." — Philo Judaeus, / On Special Laws, vii. See Matthew, xix. 12. The semimaleb shall march and beat the hollow drums.— Ovid, Fast. iv. When they celebrate their own rites they tell that they are chaste (casti). — Ad Senatorem, v. 15; Movers, 204. Po Exodus xix. 15. And thy ohasidi (chaste, casti) shall bless Thee ! — Psalm, cxlv. 10 ; lxxxv. 9. Many shall be purified and made clean and tried. — Daniel, xii. 10. Daboque vobis cor novum et Spirittjm novum dabo in medio vestri! — Ezekiel, xxxvi. 25, 26 ; Schmid. 2 Cor., vii. 1. Every head was made bald, every shoulder freed from hair. — Ezek., xxix. 18 ; Numb., viii. 7. The flock, the holy flock of Jerusalem in her solemn Feasts ! — Ezekiel, xxxvi. 38. The Egyptians, when they made the offerings to the dead, marched in " a procession in which palm branches are strewn in the way." A procession of priests is represented with palm-branches in their hands, and over this is the inscription : This is the completion of the ceremony of libation for the Osiris priest, the mighty servant of Amnion's temple, named Katineptu the justified, who has passed to another life, etc. — Uhlemann, iv. 296. Sent forth from the palace I am come Heading the pitchers (libations) accompanied with the loud clapping of hands. Marked is my cheek with bloody gashes, The furrow new-cut by my nail : Forever my heart feeds upon grief (cries of wailing). 44 . sod. And linen-destroying rendings of the Tissues have been burst open under my griefs, The breast-covering folds of the robes, torn On account of smileless -woes.— Aeschylus, Ghoeph., 22 ; see Buckley. Pouring out these, an earth-drunk stream, I return, Flinging away the vessel, with eyes not looking back. — Ibid., 96. In the Mysteries the -initiated wore long robes of linen. — Maury, II. 337. Fourscore men from Sechem, Siloh and Samaria having their beards shaven and their clothes rent and having cut themselves; with offerings and thus (incense) in their hand to bring them to the House of Iahoh. — Jerem., xli. 5 ; Levit., xix. 27, 28 ; xxi. 5. There shall be a mark 1 upon thy hand, and a me- morial between thine eyes. — Exodus, xiii. 9. Sanctify a fast, proclaim cessation, congregate the Elders (the Patres), all inhabitants of the land to the house of Iahoh your Alah and call to Iahoh ! — Joel, I. 14. This is " the Great Day."— Isaiah, i. 13, Septuagint ; which passage Origen quotes. Therefore Adoni Iachoh ZABAoth (Sebadz'os) shall call us on that day to weeping, and to mourning and to baldness and to wearing sackcloth. For lo, joy and rejoicing ; slaying the ox and slaughtering sheep ; eating flesh and drinking wine : we must eat and drink, for to-morrow we shall die ! — Isaiah, xxii. 12, 13. They ate the sacrifices of the souls (MATHim the dead).— Psalm, cvi. 28 ; BekJcer's Charikles, 294-296 ; Mark, x. 38. The Greeks called the feast days paneguris 1 Te shall not round the corners of your head nor destroy the corners of the beard. Ye shall not give a cutting in your flesh, for a soul ; nor the writing of a brand (or mark) upon you! — Leviticus, xix. 27. THE HEBREW MYSTERY. 45 (congregation). — Rodolphus Hospinianus de Festis. p. 3. One ordinance for you of the Congregation (Pane- guris) 1 and also for the stranger that sojourneth with you. As ye are, so shall the stranger be before Iahoh! — Numbers, xv. 15. An Ammonite or Moabite' shall not enter into the Paneguris (kahal) of Iahoh. But the Edomites and Egyptians could be present, Deut., xxiii. 3, 4, 7, 8 ; and it is probable that the neighboring people of Tyre and Byblus were admit- ted. — Isaiah, xxix. 17 ; Judges, x. 6. Which sacrifice in gardens and burn incense upon bricks. Which sit in the sepulchres, and pass the night in Natsorim (in vigils) ; that eat the flesh of swine ; and broth (swine-broth) of the abominable things is in their vessels! — Isaiah, lxv. 3, Behold I show you a Mystery ! We all shall not be put to sleep ! The dead shall be raised. — Paul, 1 Cor., xv. The Hindus make " the usual libations of water to 1 And I will also tell about the coNGREGATioNists (Paneguristeon), the things which they do ! When a man to the Sacred City first goes, he is shaved as to his head and eye-brows. But in the holy city A man wholodges strangers takes in the unacquainted. For surely in each city* there are appointed mine hosts on the spot ; and this custom they receive from their fathers, a native custom. But the Assyrians call these men " teachers," for they show the strangers all things ! ! ! Having sacrificed a sheep, the other parts he both cuts up and banquets upon, but putting the skin upon the ground he sits upon it on his knees and takes up upon his own head the feet and head of the cattle, and at the same time praying, he beseeches to receive the present sacrifice ; and he promises a greater one next time !— Lucicm, iv. 286. * And in every city of the association (of the Essenes) a guardian of the strangers is se- lected, dispensing clothing and necessaries.— Joseplvus, Wars, II. 1. 46 S5D. satisfy the manes of the dead."— Cokbrooke, Hindu Rel, 99. The kinsman sprinkles water over the grass spread on the consecrated spot, naming the deceased, and saying : May this oblation be acceptable to thee ! He afterwards takes a cake or ball of food mixed with clarified butter and presents it, saying "May this cake be acceptable to thee ;" and deals out the food with this prayer : "Ancestors, rejoice, take your respective shares, and be strong as bulls !" Salutation unto thee, deceased, and unto the saddening (hot) season ! Salutation unto thee, deceased, and unto the month of tapas (wet or dewy season). Salutation unto thee, deceased, unto that [sea- son] which abounds with water ! The nearest relation silently sprinkles the bones and ashes with cow's milk. He first draws out from the ashes the bones of the head, and afterwards the other bones successively, sprinkles them with per- fumed liquids, etc. — Cokbrooke Relig. Ceremonies of the Hindus, 105-108. The Feasts of the Mysteries closed with sacrifices TO THE DEAD 1 AND THE WASHING AND ANOINTING 01 THE MONUMENTS. 2 Ornatis monumenta JUSTorum ! — Matthew, xxiii 29, St. Jerome. 1 Preller, I. 490; Jer., xvi. 6, 7; xxii. 10. - Potter, I. 449. A black bull was offered up. — Potter, I. 449. Osiris ii THE HEBREW MYSTERY. 47 "Those below the earth are conscious." — Sopho- cles, Ant., 542. "The dead know what goes on around them." — Talmud, Berachoth ; Pinner, I. 18, s. 2. These bones are the whole house of Israel ! Lo, (they are) saying : Our bones 1 are dried up, Our hope is lost, we are cut off for us ! represented black. — Plutarch de hide, xxii. It is the color of Hades. — Isaiah, xlv. 19. From the ancient Jewish Rabbis. I will die in my eity ; for it does the dead good if their friends frequent their seputcres and supplicate the Manes (nshmthn), and this thing confers on them some benefit. Nay even themselves, when asked, pour forth prayers for the survivors : For this reason therefore Caleb ben Iephunah prostrated him- self upon the sepulchres of the Patriarchs ! — Liber Chassidim Num., 710 ; WagenseiV s Sota, p. 332. When any public calamity is close at hand, if the people betakes itself to the place of the sepulchres and prays there, then the Nourishing Potency, being called forth, joins itself to the sentient force ; but this last going forth wakes up the mind, and they intercede with God for the living! — Shalshelet Hak., p. 85, b ; WagenteiC 's Sota, p. 332. Supplications were made at the sepulchres of the pious, on account of the impression which was left in those bones by the Divine Spirit, whose abode they were ; therefore they are more fit than other places, in order that by their aid the Divine Influence may be received! — Abarbanel; Sota, 333. See also Matthew, xxiii. 27 ; ix. 16 ; Nicolai, de Sepulchris Sebraeorum, pp. 216- 218, 183. See 2 Kings, xiii. 21. 1 The bones were washed with wine and oil. — Anthon, 456 ; Psalm, cix. 18. The Romans, like the Greeks, were accustomed to visit the tombs of their relatives at certain periods, and to offer sacrifices to them and various gifts. The tombs on these occasions were sometimes illuminated with lamps. In the latter end of February they kept the Festival Feralia, in which the Romans carried food to the sepulchres for the use of the dead ! — Anthon, 462. Let them remove strifes from the Feasts (Feriae). The rights (swine-broth) of the divine Mahes, let them be sacred ! Cicero, de LegibuS, il 8, 9. Swine-offerings were brought to Hercules ! — Movers, 220 ; Macrob., III. 11. Post ea praeteriti tumulis redduntur honores. Habent alias moest.a sepulcra faces. Nunc animae tenues et corpora f uncta sepulcris Errant ; nunc posito pascitur umbra cibo Nee tamen haec ultra quam tot de mense supersint Luciferi, quot habent carmina nostra pedes. Banc, quia justa ferunt, dixere Feralia lucem : Ultima placandis Manibus ilia dies \—0vid, Fast, il 48 sod. Oun these bones live ? ! ! ! Adoni Iahoh, Thou knowest ! Said Adosi Iahoh (Adonis IAO) to these bones : Lo I bring Spirit into you, that you live ! I am about to open your sepulchres and will make you come up from your graves, O my people 1 I will put my Spirit upon you, that you live. — Ezelciel, xxxvii. 3, 5, 12, 14, 17 ; Eosea, xiii. 14 ; Daniel, xii. 2 ; Jeremiah, viii. 1, 2. "We find in Plutarch, de virtt. mull, in fine, an instance in which a sepulchre was put in communica- tion with the water by an artificial aquaduct, because it was customary to erect a place of rest for the dead on the shore of the LiFE-producing element. v -~-Bach- ofen, Grabersymbolik der Alten, 233. Furrohurdin Jasan is a Parsee festival set apart for the performance of ceremonies for the dead. — Dosabhoy Framjee, 61. At the end of the Parsee year (February) they celebrate the Mooktads by rais- ing a pile of brass or silver vessels filled with water. Flowers and fruits are placed there, and religious ceremonies performed in honor of the dead. This is borrowed from the Hindus. — Dosabhoy Framjee, 63. The women of the Turks sprinkle the monuments of the dead with flowers and water. — Nicolai, Sep. Hebraeorum, p. 219. The power of the Rain must be mentioned in the benediction for the revivification of the dead. — Talmud, Berachoth, 26, 33. During the whole autumn and winter months a prayer for the sending of Rain is inserted ! — Pinner, I. 26. A river of water of life proceeding out from the throne of God ! — Revelations, xxii. From the scull of the ANCIENT Being wells forth Dew, and this Dew will wake up the dead to a new life. — The Sohar, Idra Rabba ; Franck, 124; Vallis Regia, xxix. 6. Kabbala Denud., II. 297. THE HEBREW MYSTERY. 49 " Influentia rov Sbie." — Kabbah Denudata, II. 342, Intr. in Sohar. The Greeks with trumpets invoke Bacchus (Spirit, OsEiRis) from the water. — Plutarch de hide, xxxv. After three days and a half, Spirit op Life from The God entered in them and they stood on their feet. And they went up to heaven in the cloud. — Rev. xi. 11, 12. " Elohim is divided into Alah iib!a and im q\ Alah however is the idea of Spirit." — Kabbah, Den., II. 346. For as that which is filled with Holy Ghost (Pneu- ma) is called empnoun {breathed into), and that which is filled with understanding is called sensible, just so this dance of soul has been named enthousiasmos on account of the communion and communication of diviner faculty : and the prophetic of enthousiasmos is from Apollo's inbreathing and possession : but the Bacchic is from Dionysus : l And with Corybantes ye will dance ! says Sophocles ; for the rites of the Mother and the rites of Pan are the same as the orgies of Bacchus. — Plutarch, Erotik, xvi. 1 Apollo (Baal, Bel the Younger) is the Divine WISDOM (the male Serpent) and Bacchus is the Divine SPIRIT. The Brazen Serpent that Moses (the clergy) made, and which in later times was reprehensible on the score of being an image, recalls to us the serpent as a Bacchic emblem ; it is found with the bulls and groves of Baal (Adonis-Bacchus), an emblem belonging to the Mysteries ! Abal, Bol, Baal, was both Apollo and Bacchus, and all three were the Sun. Macrobius (Saturn., I. 20) makes Apollo and Bacchus the same. — Rawlinson's Herod., II. 298. The limbs of the Dionysus, Zeus delivers to his Son Apollo to bury. — Clemens Alexandr., p. 15. 4 50 sod. A trumpet in every man's hand?> with empty pitch- ers and lamps within the pitchers. 1 The three companies blew the trumpets and brake the pitchers and held the lamps in their left hand.— Judges, vii. 16, 20. The Jews in their feasts used little trumpets like the Greeks in the Bacchanalia. — Spirit-Hist., 221 ; Plutarch, Quaest. Conv., iv. 671, 745, 746. And all the people sounded trumpets and shouted with a loud voice !— 1 Esdras, v. 62 ; 2 Sam., vi. 15. "They deliver up the Lamp of Life!" — Lucretius, II. 78. Puffing out the Lamp he fled ! — Aristophanes, Frogs, 1038. He fell down and died ; then we all overthrew the lights! — 2 Esdras, x. 1, 2., The candles are extin- guished just before the Miserere, at the death of the Anointed ! The torch (siLao) is the symbol of New Life ! — Hundert und Ein Frage, 71. Lights were carried before the dead at his funeral. — Talmud, Berachoth, 53 ; Pinner. But who knows if living is not dying indeed, * But to die to live! — A fragment of Phryxus. " Not to live is to live" ! — Aristophanes, Frogs, 1022. Among the sacrifices to the dead the Hindus offered "a lamp, water and wreaths of flowers, naming the deceased with each oblation and saying, ' May this be acceptable to thee.' " — Colebrooke, 101. I will dispose a lamp for mine anointed ! — Psalm, exxxii. 17. As soon as the dead is buried and the 1 The art of war in those days would appear to have been A Mystery. "The Greeks with trumpets evoke Bacchus from the water." — Plutarch de hide, xxxv. THE HEBREW MYSTERY. 51 mourners have come home, they light a lamp and let it burn 7 days successively, day and night. — Boden- schatz, Kirchl. Verf. der Juden, IV. p. 178. The kinsman of the dead ' ' lights a lamp in honor of the deceased." — Colebrooke, Relig. Cer. of the Hindus, 107. A procession led by a trumpeter was followed by wagons loaded with myrtle boughs, by a black bull and by youths carrying vessels containing the liba- tions for the dead. The tombstones were washed and anointed, the bull was sacrificed to Zeus (the Father) and to Hermes Underground (the Son), and the dead were invited to partake of the banquet prepared for them. — See Anthon, 397. On the fifth day of the Eleusinia, called the Day of the Lights, the Mystae went with torches to the Temple of Demeter at Bleusis where they remained all night ! On the fol- lowing day Iacchos, Son of Demeter, Son of Dios, with a torch (the symbol of Resurrection) in his hand, was borne along the sacred way with shouts. — See Anthon, 396. Go then, and for this man display Your sacked LAMPadas (torches) to light the way On his return to light, Gods under earth ! —Aristophanes, Frogs, 1442 If; Wheelwright. § The TORCH-lighted shores 1 where the " awful God- desses " foster for mortals those hallowed rites ! — Sophocles, Oedip. Col., 1049. A trumpet in every man's hand, with empty (emptied) Pitchers, and Lamps in their left hand ! — Judges, vii. 16, 20. The dead shall arise, and those in the remem- brances shall be raised up, and those in the earth 1 The essential part of the Eleusinia was the nocturnal and ecstatic celebra- tion. — Preller, I. 486. 52 sod. shall be cheered : for thy dew is a restorative to them! — Isaiah, xxvi. 19, Septuagint. To those who love there is a return (Anodos) from Hades to light !— Plutarch, Erotik, xvii. 22. From the hand of Saoul (Sol-Pluto) I will redeem them ; from Muth (Death, Pluto) I will liberate them ; I will be thy plague, Muth ! I will be thy destruction, Saoul (Hades, Pluto) \—Hosea, xiii. 14 ; 1 Cor. xv. • From the extremity of the earth we have heard songs : Gloet to Zadik ^—Isaiah, xxiv. 16. {Jupiter). Thou wilt purify me with hyssop that I be clean ; thou wilt lave me. Create in me a clean heart ALAHim ! And a firm spirit renew in the midst of me. Alahim, Alahi of my safety : my tongue shall sing thy justice (zADiKat). Adoni, . . . then thou wilt be delighted with the sacrifices of Zadik, the holocaust and the roasted. 1 Iosedek the Highpriest. — Josephus, Ant., x. c. 8. Zadkiel is an Angel, Zedek the planet Jupiter. Inter planetas Zedek, Stella albie'ans cui gentiles nomen Idololatricum applicarunt quorum commemoratio prohibitaExod. xxiii. 13.— Kahhala Denudata, I. 185, 200, Francofurt, 1677. Zadak is Jupiter. — Talmud, Pinner, I. 59. Suduk is the Phoenician Su- preme God. Suduk is interpreted " jcst." — Sanchoniathon, Orelli, p. 32. The Hebrews called the priests " Sons of Zadok," and Loim (LeuRcs) — Philo About the Planting of Noah, part 2nd. xv. ; the Phoenicians used the word ELoim for " Satunians" (Kronioi). From Gallus, a name of Adonis (GELeon, Gelon=Ianus) we have Galli, his priests ; from Kadash (Iahoh) we have the kedeshim ; from Asar (Sun, Lord, Osiris) we have the Isarim ; from Zadik or Zadok, the zadikim ; Deut. xxi. 5 ; 2 Sam., xv. 24 ; 1 Kings, i. 39 ; from the god Magos (MACHAniws, MAOnael, EIAmach, Michael, Lamach, MAGedon. — Jose- phus, Ant., viii. 6) MAGi the priests, MAGicians. From Asal, Sol, Asel, we have the Salii and Selli, the priests of the Sun. Adoni-Zedek, the Jerusalem king, bore the names of Adonis and Jupiter, two names of the Hebrew God (Zadik). — Joshua, x. 3. He shall be called Iachoh Zedeknu (Our Zedek) ! — Jer., xxiii. 5, 6. THE HEBREW MYSTERY. 53 Then thou wilt make bullocks ascend, upon thine altar ! — Psalm, li. Justice etc. are a kind of Initiatory purification. And those who instituted the Mysteries for us appear to have been by no means contemptible, but in reality to have intimated long since that whoever shall arrive in Hades unexpiated and UNiNiTiATed shall lie in mud, but he that arrives there purified and initiated shall dwell with the Gods ! — Plato, Phaedo ; Cary, I. p. 68; Bothe, Aristoph. iii. 205, note. For we are alone present. 'Tis the Lenaean Feast (of Bacchus). But we ourselves, now at, least, are winnowed clean! — Aristophanes, Acharn, 471. In the Eleusinian Mysteries the initiated purified themselves by washing hands in holy water ; and were admonished to present themselves with minds pure and undefiled. — Potter, I. 451. Wash me thoroughly from mine iniquity, And cleanse me from my sin. — Psalm, li. 2. The intiated are the "just." — Aristophanes, Batr., 145 ff, 156, 423, 424, 612, 725-727 ; Cary's Plato, Phaedo, I. 84, 85 ; Phaedrus I. p. 326. "I hope to go among good men. I entertain a good hope that something awaits those who die, and that it will be far better for the good than for the evil." — Plato, Phaedo, Cary, pp. 61, 116, 117. Those in elysium are the initiated. "Foreseeing the blessings of Hades they sing and rejoice !" — Plato, Cary, I. p. 89. " Our souls will really exist in Hades." — Cary's Plato, I. 115. Thou shalt see faieest light just as here, And myrtle groves, and blest oamp-meetlngb (Thiasous) Of men and women, and much clapping of hands. — Aristoph. Frogs, 155 ; Psalm, xlviL 1. 1 SOD. Chorus of the Initiated, in the Elysian Fields, ho dwell near the way that leads to pluto's gates. och ! O Iacche ! Iacoh ! O Iaoohe ! The Initiated sre somewhere are sporting, whom he described to us. ; least they are hymning the very Iacohos whom Diagoras. 1 — Aristoph., Frogs, 309 ff. In the Elysian Fields the souls gather the fruits omthe celestial trees of this paradise. — Champollion, gypte, 131. The residences of the blessed were irdens shaded by trees of various kinds. — Egypte, )5. Ellas, Allah, Elousm (Diana), AluszVm (Elysium) le Sun's realm. Thou shalt call rne Aisi (Iasi, Bacchus-Iasius) and ) more Boli (my Apollo) ! — Hosea, ii. 16 ; Isaiah, '.. 1. Apollo is the Monad, and Artemis the Dgad. 2 -Plutarch de hide, x. The castrated priests of the ssyrian Artemis (Virgin) were named MagABUZoi. — lovers, 241 ; Strabo, xiv. 1, p. 276. Great is Diana of the Ephesians ! The Great Goddess Diana whom all Asia and the orld worships ! — Acts, xxix. 27, 28. iana the Light-bringing. — Aristoph., Lysistr., 687. is, dewt, on her yellow wings through heaven. — Virgil, Aen., iv. 700. ah does not make her light to shine ! — Isaiah, xiii. 10. ice more come to me, Phoib, 3 Dalian Kino,' who holdest Kunthia gh-headed rock : Diagoras provoked the highest indignation of the Athenians by divulging ! Mysteries. 1 The Supreme Being was philosophically considered Semimale, Male and male : Adam-Adan-Adonis and Huah-Eua-Venus, Lunus and Luna, Acdestis l"the Mother," Attis and Nana-Venus. "For ye are wont to say in lyers, Whether Thou (0 God) art God or Goddess." — Amobius, adv. Gentes, . viii. Iah (Deus) and Iah (Ia, Dea, The Virgin) in Hebrew, become Ia, Ie, as (Apollo) and Ia (Diana Virgo) in Greek and Latin ; for it was the usage, ording to Hieronymus, to write with a " He" and to read it an a ; also the ;ic Greek changes a into eta. Abob as, Abib, Boib ; Babas, Phabet. — Josephn.i, Ant., xv. 11, 12. THE HEBREW MYSTERY. 55 And Thou, Blessed (Virgin) of Ephesus who dost hold the golden Fane in which Ionian maids thee greatly reverence. . . . And He, who holding Parnasian rock With torches radiates, Festive Dionysus eminent with Delphic Bacchae. — Aristophanes, Clouds, 577 ff. Call on Artemis (Virgin), And on twin Ieios 1 chorusleader Well-disposed, and on Ntrsios (Bacchus-Nuh) Who, with maenads, gleams Bacchic with his eyes Alalai (Hallelu) Ia 2 PaieOn ! Lift up! Lai! As after victory, Iai! Euoi! Euai! Euai. — Aristophanes, Lysistr., 1193 ff. I entreat Pastoral Hermes and Pan! . . . Let us Women strike the ground in time ! But we fast 3 wholly : . . . But I in philo-chorous komuses will sing Thee, Eurosr, O Dionusos, Beomius, and Boy of Semele, Delighted in choirs of Nymphs on the mountains, In charming hymns, Eiiiotf!, Euion!, Euoi !, dancing in choir ! — Aristoph. Thesmoph., 926 ff. In the Mysteries of Ceres the initiated bore the Mtstio Torch.— Juve- nal, xv. 140. Such Orgia (Mysteries) with secret TOROH'the Baptists Performed, who are wont to weary the Athenian Cotytto. — Juvenal, II. 91, 92. She will descend in winter into the river, the ice having been broken, Thrice in the morning Tiber will she be dipped, and in the very Whirlpools wash her timid head. — Juvenal, vi. 522 ff. John, surnamed the Baptist. For Harod kills this good man who commanded the Jews to come toge- ther to Baptism, practising virtue and using justice toward one another and piety toward God. For that the Washing seemed acceptable to him if they used it not for the deprecation of certain sins but for purity of the body, seeing that verily the soul is puri- fied by JLTSTICE ! — Josephus, Ant., xviii. 7. 1 Doric Ia, Attic Ie. 2 Irj in the Greek. See p. 39, note. ' When thou dost fast, wash thy face and anoint thy head. — Matthew, vi. 17 56 sod. John came to you in the path of JUSTICE. — Matthew, xxi. 32. And in those days is loan the Baptist at hand proclaiming in the desert of Judaea, saying : Change your hearts (repent) ; for the Kingdom of the Heavens is nigh! ! ! And himself, the loan, had his clothing of camel's hairs, and a belt of skin around his loin. 1 And locusts and wild honey were his food! — Matthew, iii., Greek Test. Tischendorf. Ex more docti Mystico Servemus hoc jejunium \-*- Ancient Christian Hymn. Taught in the mode of the Mysteries Let us keep this fast ! — Rambach, I. 170. John's disciples ("John's Christians ") said: We and the Pharisees fast frequently. — Matthew, ix. 14. Matthew, x. 26, 27, 28, contains a simile drawn from the Mysteries. Mystery was an expression for baptism and sacrament. — Hagenbach, Dogmengesch., 169, 170. Herald Silence, Silence ! ! Pray to the Thesmophorian Goddesses, to Demeter, and to Kora and to Pluto and to Kalligeneia and to the Nourisher of youths, and to Hermes and to the Graces, to make this Church and Synod the now fairest and best ! Ia Paion, Ia Paion, Ia Paion ! Chairomen ! ! ! 1 He wore a hair shirt probably, like the early coenobites, the later monks. Compare the Therapeutae and Essenes as monks ; also the Buddhist monks of this period. THE HEBREW MTSTEET. 57 Chorus. We approve ! and we supplicate the race of gods, at these prayers Appearing, to be gratified ! ! — Aristophanes ; Thesmoph., 294 ff. See Matthew, xviii. 17 Greek. Aristophanes lived from 456 to 380 Before Christ. "The rites of Kotuto (Kotys) and Benclis 1 (Arte- mis), from which the Orphic rites originated." — Strabo, x. 470. The Orphic ideas and customs resemble the Hebrew particularly. — Spirit-Hist., 212, 213, 176, 169. And the psalm (psalmos) halelujas (ALALAzei), And bull- voiced fearful imitators bellow Somewhere secretly (from the unseen), And the drum's reverberation, As of subterranean thunder, is borne exceedingly fearful. —Strabo, x. 470. Zeus Chthonios (beneath the earth) thundered ! — Sophocles, Oed. Col., 1606. The ffods under earth Are better at receiving than letting go ! — Aeschylus, Persai., 689, 690. O King of those in night, O Aidoneus, Aidoneus ! — Sophocles, Oed. Col., 1560. O Abode of Aides and Proserpine, O nether Hermes ! Hermes the Conductor (of the souls) is leading me on, and She (Proserpine) the Goddess of the shades. — Sophocles, Electra, 110 ; Oedip. Col, 1547. Hermas, Kullanios, called out the souls Of the men that wooed ; and He held with his hands the eod Of gold, beautiful, with which he soothes men's eyes, Whomever He pleases, and raises again those that sleep ! 1 Bendidia, a Bacchic festival of Bcndis-Artemis (the Moon), the day before the Panathenaic festival. — Anthon, Bendidia. Music in the Rites. Orpheus, Mcsaeus and Thamuris procured music (for the Mysteries). — Strabo, x. 471. 58 sod. And with it indeed He drove, having moved them ; and they gibbering followed. Gracious 'Ermeias lei them down the dusky paths. And they went to the streams of Ocean and the rock of Leucas, And to the GATES of Eel (Sol's Gate of Hell) and the people of dreams They came ; and immediately they came upon the Asphodel mead Where dwell souls, images of the dead !— Homer. The Sun-god and his horses and chariot were car- ried every night around (under) earth in a brazen cup (Charon's boat). The cup is the Pitcher in which Water is fetched from the Styx for the moon.? The Sun (Eli) went up, leaving the very beauteous LAKE. 3 — Odyssey, iii. 1. Mercury is Sol.— Arno a ius, VI., xii. The 14th Way is called Sakal Mair (Wisdom Shining) and is so called because He is the essence of the Gathered Wisdom (the Wisdom of the Gather- ing), and the Teacher concerning the Mysteries of the Consultations of the holy (kadesh).— The Jezira, Meyer, pp. 3, 19. I am LIVING unto the Aions (ages) of the Aions (ages) ; and I hold the keys of the death and the Hades. — Rev., i. 18. O Subterranean Herma presiding over thy Father's powers. — Aeschylus, Choephorae, 1. O Herma, Offspring of Dionysus who leads the Bacchic dance. — Orpheus, Arc/., 57. To Thee the great Panathenaia we will celebrate, All the other rites of the gods, Mysteries, Diipolia, Adonia, Hermit 1 — Aristophanes, Eirene, 406 ff. 1 The Pamulia were on the twenty-fifth of Phamenoth (March 3d), and or the New-moon of that month the ancient Egyptians celebrated the entrana of Osiris into the moon I This, Plutarch says, is the beginning of Spring.— Higgins, Anacal., p. 114. In the Pamulia they bore the triple Phallus.— Silvestre de Sacy, II. 54 ; Pint, de hide, xxxvi. The moon obtains her Iigh from the Sun. — Plato, Oratylus ; Surges, iii. 332. The Sun is the " firs man." — Spirit-Sist., 61, 52. He is First-born from the shades of Zalamoth. 2 Compare the Delian LAKE. — Ramlinson's Herod., II. 259. THE HEBREW MYSTERY. 59 * Then he takes the Rod ; by this he evokes from Orcus sot/ls Pale; others he sends under sad Tartarus! — Virgil, Aen., iv. 242. Thou puttest pious souls in joyful Mansions ; and -with the golden Eod dost govern The light crowd ; Acceptable to the gods Above, and those below ! ' — Horace, I. 10. When I shall have walked in the valley of Zal- muth (Salamuth, summae tenebrae, shadow of death) I will not fear evil for myself ; thy rod and thy staff will console me. — Psalm, xsiii. 4. When the " First-born of Time " (Sol-Aion) comes near me, then I obtain the portion cf this speech. Breathing lies the quick-moving Life, heaving yet firm, in the midst of its abodes. The Living One walks through the powers of the dead : the Immor- tal is the brother of the mortal. — Vedic Hymn; Max Mutter, p. 567. Greatest Herald of those above and those below, Listen, Henna, of the Shades, having summoned for me The Angels (Daimonas) under earth to hear my Prayers, the Guardians of my fathers' homes ! — Aeschylus, Ohoeph., 121 ff. " They worship Hermes most of gods. And they swear an oath by Him alone, and say that they are born from Hermes." — Herodotus, v. 7; see Spirit-Hist. of Man, pp. 210, 159, 160, the notes. O holy Daimons 2 (Lords) tjndeb eaeth Ga (Earth) and 'Erma (Aram, Mercury, Baal-Ram) and King of the Infernals, 1 " Jesu Musio is Nebu, the false Messias, the destroyer (depravator) of the ancient religion." — Codex Nasaraeus ; Norberg, Onomasticon, 74. Nebo is Mercury ; and " Tobo (Vulcan-Mercury) is a Liberator of the soul of Adam, to bear it to the Place of Life." — Ibid., 88. Vulcan is Zeus under earth. '' For Osiris and Isis have passed from good daemons into gods. — Plutarch, de Iside, xxx. Just so Adonis passes over into the Angel Adon-Ai of the Arabs. Aristophanes uses DiiMONas in the sense "gods," not demons — Lysistrata, 1198. It is used like Balen or Baalan meaning "Sun," "lord," as a title. — Paul, 1 Cor., viii. 5. Demeter is called Chthonia. — Preller, I. 483. Philo says : The beings which the philosophers of other peoples distinguish by the name Daemons, Moses names Angels. — Philo, De Gigant., I. 258, ed. Maug. ; Franck Die Kabbala, 229. 60 sod. + Send from below (his) spirit (soul) unto light ! ... O Gi. and other chiefs of the Ohthonian gods . . . AiDosreus, 1 Aidoneus that sendest to the shades ! ! — Aeschylus, Persai, 628. BalAn (Baalan, Baali), ancient Balen ("lord"), Come forth Darius ! — Aeschylus, Persai, 657, 664. 1 come leaving the hiding-plaoe of the dead and the Gates Of Darkness, where Ames (Pluto) has his abode apart from the gods, Having deserted my body, being raised high in Air (for the space of) Now already this third light of day. — Euripides, Hecuba, 1-33. But among all these, whoever passes his life justly, afterwards obtains a better lot, but who unjustly, a worse one. When they have ended their first life (they) are brought to trial ; and being sentenced, some go to places of punishment beneath the earth and there suffer for their sins ; but others, being borne upward, by their sentence, to some region in heaven ! — Plato, Phaedrus; Cary, 325. Hail to thee, Man, who art come from the trans- itory place to the imperishable ! — Vendidad, Farg., vii. 136 ; Spiegel. 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 ? — Persian Vendidad, xix. 89. In the third night ; after the coming and shining of the Morning-red, And when upon the mountains the victorious Mithra sets himself with pure radiance, Then the Daeva Vizaresho carries the soul bound, that has lived in sin, to the Bridge Chinvat ! — Vendi- dad, xix. 91-97. 1 Adonis in Hades, as God of the Resurrection ot the dead. " Ramas, the Highest!" Baal-Ram, Bol-Aram, Bal-Harameias, Baal-Hermes THE HEBREW MYSTERY. 61 To triton (the third) to the Savior I 1 — Plato, Phile- bus, 66. ta trita, a Grecian sacrifice to the dead, the third day after the funeral. — Isaeus, her. Menecl, §§ 37, 46 ; Liddell §• Scott, Lexicon ; Behher's Charikles, London ed., p. 294. The third day he rose from the dead! — Rev., xi. 11. Blamest thou that we have not laid thee out ? But the thied day indeed at very early morn The thied preparations (sacrifices) will come from us. —Aristophanes, Lysistr., 575 ff. See Lob. Phryn., 323 ; Liddell & Scott, Lexicon, Tritos. He will revive (animate) ns after the space of two days, On the thied day he will raise us up to live in his presence. — Sosea, vi. 2. Great is the Mystery (to musterion) of that God- liness who (6?) was manifest in flesh, justified through the Spirit, seen by angels. — 1 Tim., hi. 16. ed. Lach- mann. He shall come unto us as the Rain, as the Latter Rain irrigates the earth ! — Hosea, vi. 3. 1 The Persian ceremonies of the third day took place at the dakhma (the round tower where the dead were exposed), the mausoleum. — Spiegel, Avesta, II. xxxix. ; Univ. Hist., V. 166. " The Persians anciently (that is, before the Liturgy, the Avesta) worshipped Zeus and Kronos and all these gods that the Greeks make a noise about." — Agathias, II. 24 ; Spiegel, II. 216. They worshipped Sun, Moon, Fire, Earth, Water, Winds, Venus. — Hyde, 94 ; Herodotus, I. 131. The Persians offered incense to the Planets. — Hyde, 99. They also had the " Mysteries of Venus " and other Mysteries; "priests of Bellona;" the doctrine of "inherited seeds of corruption and impurities ;" and their priests dressed in white. — Univ. Hist., v. 155, 156, 161, 163, 164, 264. The Persians believed that the Sun is the throne of God. — Univ. Hist., v. 151 ; Spirit-Hist., 144; Numbers, xxv. 4. Zoroaster consecrated wine, a rose, a cup, and the kernel of a pomegranate. — Univ. Hist., v. 400. The rose (gul) was sacred to Dionysus (Gallos, the Sun). Zoroaster only altered the ancient religion in the time of Darius Hys- taspes about 520 before Christ. — Univ. Hist, v. 385, 386, 387, 384, 393, 130. He altered it, as we see, from the Bacchus-worship. — Spirit-Hist., 201. 62 sod. Nothing continues long under the same form. All things change ; nothing perishes : our Spirit wanders Here and there, hence and thence, occupies all sorts Of forms, passes over equally from animals into human Bodies and into beasts, nor utterly perishes at any time ! —Ovid, Met, xv. 165, 258. germ of Agamemnon under earth, I send these (libations) to thee as dead. — Euripides, Iphigeneia in Taur., 170. "What then is produced from death?" " Life is!" "From the dead living things and living men are produced." " Will not this reviving be a mode of production from the dead to the living ?" — Plato, Phaedo, Cary, I. p. 71. "Can the soul, since it is immortal, be anything else than imperishable ?" — Ibid., I. 115. What thou sowest is not brought to life unless it die! Thou sowest not the body that shall be born, but merely a seed ! — Paul, I. Cor., xv. Now is Christ risen from the dead, the First-fruits of those at rest. If there be no Resurrection of the dead, Christ is not risen ! What shall they do who are baptized for the dead, if the dead rise not at all? Why are they batiied for the sake of these ? See, I will explain to you a Mystery (musterion) : we all shall not be put to sleep, but we all shall be changed ! The dead will be raised incorruptible, and we shall be changed ! — 1 Cor., xv. We praise Ahura-Hazda, the Pure, Lord of the pure (man). The Amesha-fpenta the good Kings the wise praise we ! We praise the Water. The souls and fravasiii of the pure praise we! — Yacna, lxii., Spiegel. The shining acts of purity we praise In which the souls of the dead, the fravashis of the pure, are glad. — Spiegel, Yacna, xvii. 43, 44. Hail to Him who is sufficient for the salvation of every one! Happiness he has proclaimed, namely, happiness for every pure who is, has been, and will be! — Yacna, xlii. 1 ; xxi. 7. THE HEBREW MYSTERY. 63 Whoever recites the part of the Ahuna-vairya, That man's, soul thrice I bring over the bridge to Paradise, I who am Ahura-Mazda, 1 To the best spot, to the best purity, up to the best Lights. Whose soul trembles on the Bridge Oinvat Wishing to obtain through its acts and tongue the path of pt/eity (Par- adise). 2 — Taina, L, Spiegel. When such a soul goes forth out of the body's measure it is like a terrified infant, remaining aston- ished and ignorant of its way ; Sorush shall come to this blessed, he shall keep him safe from the Devil and bring him to his habitation. — Sad-der, p. briii. "This our brother, while he lived, consisted of the four elements: now he is dead, let each take its own ; earth to earth, air to air, water to water, fire to fire." — Univ. Hist., v. 167 ; Lord, Religion of the Per- 8ees, p. 49. The purified goes to the throne of Ormuzd and the seven amshaspands that lfye forever. Vohu-maxo (Bahman, the Good Spirit; Mano) stands up from his golden throne. Says Vohu-mano : How art thou come hither, O pure one, Out of the transitory world to the TTntransitory World ? 1 According to the gloss this takes place on the day when the offering to the dead is consummated. — Spier/el, Avesta, II. 96. 2 It was Persian and Jewish doctrine that the good and bad deeds were weighed in a great scales. — Spiegel, Avesta, II. lviii., cxxiv. The Court is held on the fourth day, and the wicked is dragged from the Bridge down to hell. — Spiegel, II. xxxix. 15. They shall bring thee down to the pit (of hell) And thou shalt die the deaths of those buried in the heart of the seas. — JSzek., xxviii. 8. The Persians believe that the soul of man remains yet three days in the world after its separation from the body. They pray during these three days for the soul of the dead, and these prayers can still profit him on the Fourth day when the Court opens. — Spiegel, Avesta, Einl., p. xxxix. Rashnu-razista, the Spirit of Justice, on the Bridge Cinvat holds the scales of Justice. — Ibid., p. 16. Two angels Mihr-Izad and Reshu-Izad weighed the good and evil actions of the soul attempting to pass. The Day of Judgment is at the end of twelve thousand years after the Creation.— Univ. Hist., v. 401, 160 64 sod. The puke souls contented go To Ahura-mazda's, to the Amesha-gpentas' golden thrones. To Garo-nem&na (heaven, the pasture of the Sun), the dwelling of Ahura-mazda, the ahode of the Amesha-9pentas, the residence of the other puke ones.— Vendidad, xix. 102-108. Where thou shalt have found dead, rolling them up consign them to the tomb ; and I will give thee the first abode in the Resurrection.— Esdras., II. 23, 16, 31. And the young men arose and wound him up (as the mummies are wound) and carried him out and buried him.— Acts, v. 6 ; Burder's Josephus, I. 112 ; John, xix. 40 ; Kenrick's Egypt, I. 414. He has passed away to re-union with Ptah, the King of the gods, and with the Prince who has possessed the world, the Lord of the lands, named Harrises Miamun. They have granted an eternally happy life to the joy of the lord of the palace the city-magistrate Petnufi-Bet, the Justified, Saved (Blest) ! He is passed over to be again-united ' with Ammon-Ra, the King of the gods, etc. Soncs of praise to Ptah, the Judge of the universe, the King of upper and lower Egypt, to the joy of the lord of the palace, the beloved of God, to whom the Lord has opened the heaven and the star-house ; of the city-magistrate Petnufi-Bet, the Justified, Saved ! . . . Songs of praise to the Lord of the gods, Ammon-Ra, to the joy of the lord of the palace the lord of the godly priests of all the gods of upper and lower Egypt ; of the mighty Chief-priest of Ptah the city-magistrate Petunfi-Bet . . ! He has granted continually happy life, might and princely power. — Uhlemann, iv. 252, 253. Egyptian Judgment op the Dead. Here follows a prayer for the mummies, according to the Egyptian Church : Thus speaks Horus the Son of Isis the Offspring of the Benefactor (Osiris) : Grant an abode of rest, Most Holy, heavenly Lord, Exalted ! Open the Gates of Splendor for the heart of the justified servant that 1 The Kabbalists sent the souls back to the Pleroma, the Egyptians sent them back to their God. The Pleroma is merely the expansion of the Deity. THE HEBREW MYSTERY. 65 he may come to Thee the Lord and Judge of the worlds the Most Holy the Monarch of the life of men ! The Dead says : I look on Thee, the King who has created me, and on thy might and thy life in its Greatness ! Praise be to the Most Holy, the heavenly Lord, the Opener of the Gates of Glory for the heart of the servant. Thoth (Wisdom) says : Thns speaks Thoth, the Lord of the shining gods, the Author of jus- tice in the assembly of the gods, who has invented the Holy "Writ of the books, the Prince of men, who opens the heaven ' to those who are of uplifted heart: "His heart is shining (i.e. justified) on the scales. Judge him the second time." HORUS LEADS THE DEAD TO THE THRONE OF OSIRIS. Thus speaks Horus the Son of Isis, the Powerful Son of the BeLefacii.* (Osiris) : " Grant heavenly Lord, Exalted One, to open the doora of tho shining house of Ammon for the heart of the servant!" — Uhlemann, iv. 179. I saw the dead standing before the throne, and beblia (books, rolls) were opened ; and another biblion was opened which is the Book of life : and the dead were judged by the thinga written in the rolls, according to their works. And the sea gave up the dead that were in it, and the Death and the Hades gave the dead that were in them, and they were judged each according to their works. And the Death and the Hades were cast into the lake of fiee ! This death is the second, the lake of fiee ! — Revelations, xx. Osiris 2 appears in mummy-form in Hades. Before the Osiris-mumie stands an Offer-dish rilled with slaughtered geese, fruits and loaves. — Uhlemann, iv. 186. Praise to Thee Mighty (One), Creator of the plenitude of the circle of the earth. Most High, Lord to eternity, great mighty God, mighty Prince who has created the worlds ! O Osiris X the Gracious the holy Goddess- judge s of the worlds holds thee upright, who art the Judge and Weigher, ■ See Plato, Phaedrus ; Cary, I. 323, 325, 327. * The SijN-god is the Source of the souls. * Proserpine, or Mashl (Justice). Justice, Who dwells with the gods under earth I — Sophocles, Ant., 451. 6 66 sod. Thee who hast joined together and made the worlds. She gives h< arms to hold thee upright. Lo there is the Mistress of thy house, like wise snatched away (by death) into the land of light. — Booh of the Beau TJhlemann, Tv. 187. They (the sinners) go, the hated companions, praying to Him, t Osiris, the Royal Begetter of the begotten, in order to entreat forgiv< ness, the godless ascending together (the steps of his throne). The Mighty (One) frees the entreating sinners who there invoke tl gods ; the slaves of his creating, the praying sinners, he lifts up to hin — Booh of the Dead ; Uhlemann, iv. 183. The Pharisees have a belief that an undying fore is in the souls, and that under earth there are punish ments and honors for those who have pursued virtu or evil during life. — Josephus, Ant., xviii. 2. Wilt thou do a miracle for the dead ? Shall the Eephaim (deai rise and confess to thee, Selah ? Shall thy pity be related in the sepulchre ; thy truth in Perdition I Shall thy wonderfulness be made known in the tenebrae (Shade Darkness), and thy justice in the land of oblivion. — Psalm, lxxxviii. They shall confess thy tktjth, in the congregation of the kedeshj (holy ones). — Ps., lxxxix. 6. What profit is there in my blood when I go down to the Pit ; shs the dust praise thee ? — Psalm, xxx. 9 ; Rev. ix. 2, 11. Thou hast delivered my soul from the lowest hell ! — Ps. lxxxvi. 13 Thou that liftestme up from the gates of Muth (Pluto). — Ps. ix. 13. Alas ! there is indeed then, even in the dwellings of Hades, a certa spirit and image, there is no body in it at all. — Iliad, xxiii. 104. These (limbs) shall be covered, and from my flesh I shall see Alah !- Joo, xix. My flesh also shall rest in hope. For thou wilt not leave my "soul" in hell; neither wilt thou suff thy chaste one (ohasid 1 ) to see corruption. Thou wilt show me the path of life; in thy presence is fullness of joj at thy right hand pleasure for evermore. — Psalm, xvi. 9, 10, 11. Thus speaks Osiris N. N., 2 the Justified, Saved: 1 Then Thou didst speak in a vision to thy holt prophet (chasid, chasl castus, good, holy, initiated). — Psalm, lxxxix. 19. 2 Osiris is the Spirit. Osiris i\T. iV. is the justified spirit reunited to t' Spirit (Holy Ghost). That Greatest ofliffhts which exists in the sun, exists also as the princip: op life in the hearts of all beings. — Colebrooke, Belief, Hindus, 81. THE HEBREW MYSTERY. 67 Praise the "Weaver who illumines the life of the purified,, the friends of the law, men and women ; the shining Architect, the "Weaver of the weh of men, his slaves ; who opens to me the Star-house. — Book of the Dead, {Thiemann. The inscriptions on the Egyptian grave-monu- ments begin with the words : He is passed away to he united with the Most Holy ! — Uhlemann, iv. 182. Take not thy Holy Spirit from me ! — Psalm, li. 11. Command my spibit to be taken from me, that I may be dissolved and become earth. — Tolit, iii. 6. " The Spirit in the mouth." — Plutarch, Mbralia, p. 900. All flesh wherein is the breath of life ! — Gen. vi. 17. This is in accordance with the Bacchic style; life and inspiration come from Dionysus ; the Sun is the source of all life, and of the souls. That which is filled with Pneuma (Holy Ghost) is called empnoun (breathed into). — Plutarch, Erotik, xvi. ; Acts., ii. 2. He breathed on them and saith unto them, Take the Holy Pneuma. — John, xx. 22. Look! A pale horse! And He who sits upon him his name is the Death; and the Hades (Pluto) follows with Him! — Sevelation, vi. 8. Men fear that when any one of us dies he remains there (in Hades) forever, and that the soul divested of the body departs to Him (Pluto). — Plato, Cratylus ; Burges, iii. 319, 320. O Thou that tenantest the great Pit (Chasm) ! — Aeschylus, Choeph., 759 ; Ezekiel, xxxii. 27, 29 ; xxvi. 20 ; xxviii. 8 ; Isaiah, xiv. 9, 10. In a place of the land of darkness ! — Isaiah, xlv. 19. See 63, 5R, I go whence I shall not return To the land of darkness and the shadow of death. A land of obscurity like darkness And it is as light as darkness. — Job., x. 21, 22. "They invoke the Hades and the Darkness!"— Plutarch, de Iside, xlvi. ; Callimachus, Ep., xiv. 68 sod. AL-Zadik and Musio 1 (Savior) there is none bu1 Me ! — Isaiah, xlv. 21. Although I shall have waited, (still) Saol (Hades) will be my hou3e In the Darkness (of Hades below) I shall spread my bed. To the Pit I will say "My Father Thou I" To the worm " My Mother and my Sister!" Where then my hope ? And who shall look upon my hope ? To the gates of sal (Sol-Hades) they will descend, If together in the dust there is rest ! — Job. xvii. I had said, in the cutting off of my days I shall go to the gates of Saoi (Hades) : I am deprived of the residue of my years. I had said, I shall not see Iah, Iah in the land of the living : I shall behold man no more, together with the dwellers of th earth. . . . He promised it to me ; and Himself has done (what he promised) ! I will walk lightly all my suns (years) over the bitterness of my spiri (nepesh). Adoni, by those (words of thine) they shall live, and in all thos (words) is the life of my spirit : And thou wilt preserve me sound and wilt revive me. Thou hast delivered my soul from the Pit, from Nothingness. For Saol (Hell) will not confess to Thee nor Death (Muth, Plutc praise Thee : Those who descend to the Pit will not hope concerning thy truth. The living, the living, he will confess thy praise, as I to-day. The father will inform his children concerning thy truth. — Isaia) xxxviii. 10 ff. Go to a woman with child and ask of her when she has fulfilled h< nine months if her womb may keep the birth any longer within her ! In the grave- the chambers of souls are like the womb of a woman. For, as a woman in labor makes haste to escape the necessity of tl travail, even so do these places haste to deliver those things that ai committed unto them. — 2 JSsdras, iv. 40 ff. ; vii. 32. The faces of them that have used abstinence (the initiated, the ohasti shall shine above the stars. — 2 Esdras viii. 55. Unto you is paradise opened, the tree of life is planted, the time i oome prepared. 1 " But the author of this restitutionia (restoring, renewing) was Mosah, Oi Master, upon whom be peace ! Who was the revolutio (return by transm gration) of Seth and Hebel (Abel, Bel), that he might cover the nudity of h Father Adam, to wit, Primus'; and his sin be thug cured most completely."- Kabhala Denudata, II. 155 ; Vallis Regia. THE HEBREW MYSTERY. 69 Corruption is fled into hell, to be forgotten ! Sorrows are passed, and in the end is showed the treasure of immor- tality !— 2 Esdras, viii. 52 if. His ohasidi (chaste) shall exult in glory. They shall sing upon their beds ! — Psalm, cxlix. 5. Iahoh, thou hast made my soul ascend from Hades ; Thou hast revived me from among those descending to the Pit ! Sing to Iahoh, ye his ohasidi (initiated, holy ones) ! — Psalm, xxx. 3, 4. The dead (methim) shall not praise Lah. Nor any that descend into Silence 1 But we will bless Iah, From now and unto eternity, Hallelu-lAii 1 — JTj^.m, cxv. 17, 13. * 70 sod, CHAPTER II. MUSAH 1 , HIS MYSTERIES. ""V rowlingo of the ilr'utn, The clangor of the trumpet lowde, Be soundes from heaven that come ! » Proclaim Feast 1 to Bol !— 2 Kings, x. 20. The houses of the kedeshim (eunuch-priests) in the temple of Iachoh, wbf women were weaving huts to Asara (Venus). — 2 Kings, xxiii. 7 ; Ovid, Fas iii. 528. 1 bow myself in the temple of Rimmoii (Adonis).- 2 Kings, v. 18. The people still sacrificed and burnc incense in all the high places ! — 2 Kings, xii. 3 ; x 4. In the Adonis-worship " Green Trees" were a emblem. — Ibid., xvi. 4 ; Micah, v. 14 ; Hosea, iv. 1 15. The Priest op Bacchus in virtue of his dignil occupied the most distinguished place in the theati at Athens. He corresponds to the Hebrew Hkj Priest, who held the next rank to the sovereign. 8 - Wheelwrighfs Aristophanes, I. 149 note; lahn, 26 288 ; Philo Judaeus, III. 97, 98. JBohn. The festiv of the Eleusinian Mysteries of Bacchus began on tl 15th of Boedromion (September, seventh month) ai lasted to the 23d both at Athens and at Eleusis.- 1 Tho god Mus, Mustevin, Musa/t, Musaeus, Muses, Mouses ; Moses is Muaah Hebrew bibles. ' Solemn Assembly, Congregation, Paneguris. 8 He was the sovereign. MYSTERIES OF ADONI, Pages TO, 135, 136, 170. Apollo (Adonis) and Euadne (Eu-adone, Evadne) bring IAnius (Amns, Mug the Sun-god, the god of the Musteria of the Sun) forth to light. Mcstis taught Mysteries. Musia (Mysia) was the " land of the Sun," Amus, Iamus, Amun, MusaA. — Sod, I. 32, 33, 40, 55, 110 ff, 117, 130 ; Okwolsohn's Tammuz, 17, 22. Compare the names of the cities AHAsia and Amisus in Pontus, Strabo's river Amasia, 1 queen Amesses, Bab-EMES-is, Meso (a name of MusaA in the Codex Nasaraeus)also MESsenes who expelled the Jews out of Egypt into Syria. — Josephus, e. Apion, I. Josephus commends Herodotus's testimony concerning the Jews (Syrians of Palestine), admits that the Hebrews were the Hyksos, and that when Manetho followed the ancient inscriptions he was not far from the truth ! — Ibid., I. He also admits that the ancient Hebrew language was Phoenician. — Contra Apion, I. ; quotes Choerilus. Amos interchanges with Anion. — Josephus, Ant., x. 4 ; 2 Chron., xxxiii. 20. 1 Rivers, like countries and cities, bore the Sun's name : the rivers Adonis, Belus, Iabbok (Abak, Apochis), Kel-Adon, Ak-idOn* (Achad, Adonis), larnAN, Dan, Aisepus, Selleis (Asal, Sol, Sel), Kebir Rawlinson, R. A. Soc., xii. 436; SpiritHist., 74. The Sun was the Greatest of gods, who gave and took away the life (Ani, Sun; Anima, life) of men.— Odyssey, xxii. 388. He is the "great" FiEE-god Kebik, God of the 7 Kabiri. Compare the names of the river Chebar, Chaboras, the city Chebron, Kebriones, " Acbar" of the Turks, the Achabari, and the Gibborim, Very many of the proper names in Josephus, the Old Testament, Homer, and Dr. Robinson's Maps to his Bibl. Res. in Palestine appear to be the various single or compounded names of the SuN-god. They have often a termination-syllable added to the root. * The KnDONians, around the streams of lardan.— Odyssey, UL 292. The EDOKians, peo- ple of AdoD, Adonis. MUSAH, HIS MYSTERIES. 71 Anthon, Art. Eleusinia. This was the date of the Hebrew Feast of Tabernacles, the 15th-22nd of ETHANim 1 (Adonim, Adonia, Attenim, Ethanim). Magnum Atten (Adan) placate Deum qui oasttjs Adonis Eubios, Lavgitor opum, puloher Dionysus. — Ehodian Oracle. Every man of Isaral (Israel) assembled to the King Salamah in the month of the Athanim (Adonia, Athan- ia) at the Feast : this is September (the Chodesh the Seventh). — 1 Kings, viii. 2. Lo, of furious Bellona' J and Mother oi? the Gods a chorus enters, and a great Eunuch (ohasid, castus), a face revered by the obscene rabble. Now long to him the hoarse cohort, to him plebeian drums Pay homage, and his cheek is clothed with a Phrygian turban : Grandly he sounds, and orders the approach of September and the South-wind To be dreaded. — Juvenal, vi. 510 ff. Salamah also made a feast at that time, and all Israel with him, a great congregation, seven days and seven days, 14 days. On- the eighth, he sent the people away and they went into their tents. — 1 Kings, viii. 65, 66. The feast KARNeia began on the 7th of Karneios and lasted nine days. " It was, as far as we know, a war- like festival 8 similar to the Attic Boedromia (the Eleu- sinia). Nine tents were pitched near the city in each of which nine men lived in the manner of a military camp." Miiller supposes that a boat was 1 Ethan is Baal (Adonis). — Movers, 166, 173. Baal is Bol-Athen. — Movers, 256, us. 2 Movers, 454, 455. s The Babylonian Feast or Tents. — Movers, 480-482. The Mysteries of Bacchus and Cybele wore a martial aspect. — Anthon, Diet. Ant. p. 851. A Mithra-FEAST was celebrated in Persia for six days ; from Mihr (September) 16th to the 21st. — Spiegel, Avesta, II. c. 12 SOD. carried round, and upon it a statue of the Apql] Karneios. • The priest conducting the sacrifices w* called Agates (Achad). — Anthon, Diet. Ant., 216 Potter, Ant. I. 470. Look through the whole Pnyx and the tents (Sue coth) and the avenues !— Aristophanes, Thesmop, 625. The Scholiast informs us that the scene, in tl play of the Thesmophoriazousai, was occupied t tents (Tabernacles) for the reception of the ferna assembly. — Wheelwright 1 s Aristoph., II. 263 note see Hosea, xii. 9. Tents and huts were set up in the circuit of tl Temple (comp. 2 Kings, xxiii. 7 ; Numbers, xxv. ! 6 ; Valer. Max., II. 6) at the great Feast of Tabern: cles, where the rites of Aphrodite were observed- Movers, 689 ; Heyne, de Babyloniorum inst. reli^ Com. Societ. Goetting., xvi. 30-42 ; Deut., xxiii. 18 Jer,, iii. 2. The Feast of the Succoth (tents) thou shalt mal to thee during seven days when thou hast gather* (corn and wine) from thy floor and from thy press. - Deut., xvi. 13. It actually lasted eight days. — Levit. xxiii. 36, 39. The fifteenth day of the seventh month shall 1 the Feast of Tabernacles for seven days ! When ye have gathered in the fruit of the lan on the first day take fruit of a tree of honor (the ri] fruit of a tree. — Septuagint), branches of palms ai the bough of a thick tree and willows of the brook Levit., xxiii. 39, 40. Olive-branches, pine-branches, myrtle-branches ai palm-branches for the Feast of Tabernacles — Ne, emiah, viii. 15. Compare Spirit- Hist. , 220, 202. MUSAH, HIS MYSTERIES. 73 s Autumnos comes : immediately Euius Euan (Bacchus) goes in proces- sion. — Lucretius, v. 742. "For wink is given with 70, and Sod (a Mystery) with 70." — Rabbi Chijah ; Israelite Indeed, I. 223 ; Kablalistic. Fruges Oererem, vinam Liberum dicimus. — Cicero, deNat.Deor., III. 10. I have trodden the wiNB-press. — Isaiah, xiii. 3 ; xxvii. 2. Gird your hairs with leaves arid carry cups in your right hands ; And call on the God of all, and give wine with a will. He said ! Immediately the two-colored poplar concealed the hairs with HEEOULEan shade and hung intertwined with leaves : And the sacred oup 1 filled the right hand. And now the priests, and Potitius first, were going Arrayed in skins according to usage, and they bore flames (torches)! They set out the Feast, and the fortunate tables hear Grateful gifts, and they heap with loaded dishes the altars. Then the priests (Salii) of the Sun (Hercules, SelaA) assist at hymns around the blazing Altars, with their temples bound with poplar shoots. This is the chorus of youths, that of old men, who in song The praises of Hercules and his deeds relate. — Virgil, Aen., viii. 274 ff. The Feast of Tabernacles or Tents was called the Feast of the ingathering. — Exodus, xxiii. 1 6 ; xxxiv. 22. " The design of this Feast was to return thanks to God for the fruits of the vine as well as of other trees, ' Is not this the cup by which Joseph divines — the silver cup ? — Gen. xliv. 2, 5. A cup well-wrought ; nor did he use to pour libations from it to any of the gods except to Deus the Father 1 He purified it with sulphur and then washed it in pure streams of water. And he washed his hands and drew off the dark wine. And standing in the midst of the court he prayed, and offered a drink- offering of wine, looking up to heaven : nor did he escape the notice of Deus who is fond of thunder. — Iliad, xvi. 225. Adeus, a Persian Governor. — Josephus, Ant. xi. chap. 5. Adeus is Attis, Adoni. Conferring upon Luther the power of celebrating mass, Jerome put the cup into his hands, saying : Receive the power of offering sacrifice for the living and the dead! — VAubigne, 60. All night they threw the burning embers together, Blowing shrilly. But all night the sifflft Achilles From a golden goblet, taking a double cup, Drawing wine poured it on the ground and moistened the earth Calling on the soul of the wretched Patroklus! — Ibid., xxiii. 217 ff. The pipers. — Matthew, ix. 23. 74 sod. which were gathered about this time." They carried branches of palm trees, olives, citrons, myrtles and willows. They compassed the altar seven times with branches in their hands, on the seventh day of the Feast. — Home, II. 126, 127. Dancing, music and feasting were the accompaniments of this festival, together with such brilliant illuminations as lighted the whole city op Jerusalem." — Home, II. 127. Pious and distinguished 1 men danced before the peo- ple with lighted flambeaux in their hands. — Mishna, Treatise Succah, v. 4. The (dwelling in a) Succah and the pouring out water [lasted] seven [days], and the pipes five and six [days]. — Succah, iv. 1. A golden pitcher that held three logs was filled with water from the Siloah. When they came with it to the water-gate they blew a blast, a long note, and again a blast. The priest then ascended the stair [of the altar] and turned to the left ; two silver basins stood there. Bach was perfo- rated with a small hole like a nostril [at the bot- tom]. The one to the west for the water, the other to the eastybr the wine.- — Treatise Succah, iv. 9. Then ye shall draw wateks with joy from the fountains of salvation. — Isaiah, xii. 3. From thence they draw the Holy Spirit. — Jerusalem Talmud ; Home, II. 127. The priests went every morning during the eight days of the Feast (of Tabernacles) and drew three logs (quarts ?) of water in a golden vessel from the fountain of Siloe. 2 They then carried the water with great and joyful solemnity through the water-gate $* 1 The most illustrious men in the state danced the Bacchike, representing Titans, Corybantians, etc. It prevailed chiefly in Ionia and Pontus. — Anthon, Diet. Ant, 851. 3 Siloh. Compare Sal, Sel, Sol, the Sun. MUSAH, HIS MYSTERIES. 75 to the temple and poured it out to the south-west of the altar. Some of the Talmudists assert that this ceremony was a symbol of rain, others of joy, others Of THE EFFUSION OF THE HOLY SPffilT. John, Bill. Archaeology \ 451 ; Isaiah, xxxiii. 15, xliv. 3. Until the Spieit be poured upon us from on high And the wilderness be a fruitful field. — Isaiah, xxxii. 15; Zech. x. 1 ; Preller, I. 484 ; Romans, vii. 4. And immediately issued blood and water (Spieit). — John, xix. 34 : iii. 5; Romans, viii. 11. There was a remarkable rite which consisted in the drawing of water and solemnly pouring it out upon the altar. Every morning during the Feast, when the parts of the morning sacrifice were laid upon the altar, one of the priests went to the fountain of Siloam and filled a golden vessel which he carried in his hand with its water. This he then brought into the court and, having first mingled it with some wine {Corn we call Ceres, wine Bacchus. — Cicero) 1 , poured it out as a drink-offering on the top of the altar. . . . Every ' night there was a most extraordinary exhibiton of joy styled THE rejoicing for the drawing of water. When the water was offered in the morning the solemnity of the worship then on hand would not admit the extravagance of this ceremony ; So it was put off till all the service of the day was over, when it began without moderation and occupied quite a consi- derable portion of the night ! ... He that never saw the rejoicing of the drawing of water, runs a Jew- ish saying, never saw rejoicing in all his life. — Nevin's Bill. Ant., 384, 385. For me the only gvds are Watee and Earth ! — Nonnus, xxi. 261. Osiris (Water, Spirit) descends to hell and eises again ! — Pluta/rch, de hide, xix. 1 Spirit-Hist., 217, 219. 76 sod. I wish to call out as the people shouts to the Osiris Fomro ! — Juvenal, viii. 29. In the adyta (recesses of the temples) they have the Idol of Osiris buried ; this they mourn with annual lamentations, they shave their heads in order to bewail the miserable misfortune of their King with the ugliness of their dishonored head, they beat the breasts, lacerate the arms, tear open the scars of former wounds, that the destruction of the mourn- ful and pitiable Death (of Osiris) may be reborn in their minds by the annual Mournings. And when they have done thus on fixed days, then they feign that they have found the remains of his torn body, and rejoice when they have found him as if their Mournings were at an end. — Julius Firmicus, de Err ore, 2. On the nineteenth day of the month (November 15th) by night the Egyptians go to the sea 1 (the Nile, Oceanus). And the stolists and the priests bring out the holy ark of gold, having inside a ves- sel into which taking drinking water they pour, and there is a shouting of those present that Osiris is pound! — Spirit-Hist., 397. " This Water which you worship every year." — Julius Firmicus, 2. " If you wish to make any mass, or a three-year- old heifer, like Abaia and Kabba of good memory who did this with impunity by the consent of the King of all kings. . . . Moreover he also prescribes known fasts to us together with other mental appli- cations necessary for this operation. Afterwards let him take virgin earth in a mountainous place where no one ever digs and let him work up (by kneading) 1 Tunc Liber . . . cum semiviro comitatu fugiens . . . per omnes oras vicini maris erravit. — Firmicus, de Errore, 6. MUSAH, HIS MYSTERIES. 77 ist in its purest state with living Water and make a rtain round mass." — Kabbala Denudata, Intr. in >har, II. 220, 221. " Then the Egyptians mix fruitful earth and water id, commingling aromatics and incense of the costly nds, they form a luniform little image ; and this Ley robe and adorn, signifying that they consider tese gods (Osiris, Isis, Orus) the essence of Earth id Water." — Plutarch, de hide, xxxix. The last day of the Dionysiac Feast in Spring February) was the Feast of Pots, an offering to the Vermes Underground and to the spirits of the dead ho perished in the Flood of Deucalion (Noah), his Flood is the winter Rain. — Preller, I. 421 ; virit-Hist., 310 ; Philo, III. 461, Bohn. Heema Undekgrootd ! ' presiding over the Father's power Be my Savior and an ally to me beseeching 1 — Aeschylus, Choeph., 1. The dead shall rise ... for thy detv is a restorative to them ! — Isaiah, xxvi. 19, Septuagint. The dew of Hermon descended upon the moun- 1 " Hermes is the RiiN-god, and he brings the child Bacchus from the earth Zeus" (Heaven). — Preller, I. 415. Haram-eias, Hermes, is Baal-iJam; the icenician Mar who is Dominus imbrium, the rainy Jupiter, or Mar-KTmi of the ad. — Movers, 663. Compare Psalm, xxix. 3, 10. Aban is angel of Water.— ork, Mythen, 109. Hence the identity of the Pan (Aban) and Bacchic rites. I address the mighty Parjanya (Rain-god) who is present : praise him with ese hymns ; worship him with reverence, him who is the Thunderer, the owerer, the Bountiful, who impregnates the plants with rain. Par-janya, thundering, slays the wicked! — Wilson, Rig-Veda, Asht., iv., Icta, xi ; compare Psalm, xxix. Hermes is the Rain-god (the Sun). — Preller, Griech. Mythol., I. 241 ; Ger- rd, I. pp. 266, 260. The cock (a solar emblem) was sacred to him, and was s symbol. The name Gallus " a cock " and Gallus " the Sun " have a bearing re ; a sow was sacrificed to Hermes and pigs to " Adonis and the Infernal ities." — Eschenburg, 425. He is Sun-god as Rain-god (Redeemer) above d below the earth. — See Gerhard, I. 266. The Sun, hymned as Father of Dionysus. — Julian, in Solem ; see Joh\ 21. 78 sod, tains of Zion ; for there Iahoh commanded the bene- diction, — lives for evermore !— Psalm, cxxxiii. 3. " But there are two dews, the Dew of Macropros- opus (The First Cause,) and the Dew of the Seir " (" tov Seir"; Spirit). — Kabbala Denudata, II. 297, Intr. in Sohar ; Vdllis Regia ; Idra Rabba, § 44, 45, 54. Elias prayed for those that received bain ; And for the dead, that he might lire ! — 2 Esdras, viii. 39. The power of the rain must be mentioned in [the benediction for] the resurrection of the dead ! — Talmud ; Mishna, Treatise Berachoth, v. 2 ; Be Sola and Raphall. From what time is the mention of God's power, as manifested in the descent of rain, to be commenced ? — Ibid., Taanith, i. 1. lore is the autumnal rain. — Home, II. 75. Iar the Holy Spirit, Iaro " the Nile," Ieor "stream," Iardanus, Iordan, (Eridanus) the stream of Adonis-Osiris. — 1 John, v. 20. The Arabs call it Arden, the Persians Aerdun. — Univ. Hist., II. 429. On the eighth day of the moon's wane in the month of Phaophi (Sept. lOth-Oct. 10th) the Egyp- tians celebrate the birth-day of the Sun's staff after the autumnal equinox; indicating as if he needed support and strength, being wanting in heat and light, being borne inclined and oblique from us! Also they carry a Cow (Ceres, Isis) around the tem- ple, at the winter solstices, and the Sun's circuit is called the Search for Osiris ; the Goddess desiring greatly the water of winter ! (They go around the temple seven times). And they go around just so many times because the Sun with the seventh month MUSAH, HIS MYSTERIES. 79 completes the passage from the winter to the sum- mer solstice. — Plutarch, de Iside, lii. ; Juvenal, vi. 533. On the seventh day of the Feast of Tabernacles before the sunrise most persons lave themselves in cold or warm water ; then they go back to the Syna- gogue, light many candles, pray, sing, etc. ... At night they walk out in the light of the moon to learn what will happen to them during the year. The Rabbins also write that on this same day God determines for certain how much it must rain in that year : and determines that that year must be either fruitful or unfruitful. — Rodolphus Hospihianus, de Fest. Iud., I. 53. Water is the Male Principle. In Hebrew, Zakar is an adjective meaning "male." The Iordan (Jor- dan) was called Zacchae (Zagreus, Bacchus). — Univ. Hist., II. 429. Rivers, kings, cities, etc., have Sun- names.— Ibid., 428, 312 ; Spirit-Hist. of Man, 80, 74, 86, 38 note, 93 note. The Water of Bacchus J is the Pneuma (the Holy Spirit). Bacchus is the Life-giving Water ! Com- pare John, xi. 25 ; iv. 14. The believer on me, rivers from his belly shall flow with living watek. But this he spoke concerning the PNEUMA (SPIRIT) which the believers should in future partake, for not yet (was the) PNEUMA (HOLY GHOST) ; because Iasous was not yet glorified ! — John, vii. 38, 39. " Bacchus is the RAiN-god. He is brought up by the Hyads the Rain-nymphs." — Preller, I. 415. 1 Bahak, ba£ak " raining ". — Richanlsonh Persian, Arabic and English Lex- icon. San is the Sun, SiNguis "blood." Ham (Sun), Homo (" Spirit," Breath, Man), lam " water," 'aima " blood." Adam the Sun, Adam " blood," Adam " Spirit."— Spirit-Hist., 287, 288, 15d-161, 133, 129, 130, 82, 154, 255, 398. Spirit, water, and blood are very mucn the same thing in ancient Philosophy. — Ibid. Therefore St. John says they all three refer to the same thing. 1 John, v. 8 80 sod. I say that I am Immortal Dionysus Son of Deu.« ! — Aristophanes, Batr., 593. Hermes is the " Son of Bacchus." — Orpheus, Argonautika, 57. Hermes is the Rain that sinks below earth to bring the dead to life ! He is the Son of God.— See Sod, I. p. 58, 1 93. In the Dakhmas or towers of silence the Persian dead were exposed to the Sun and rain ! — Dosabhoy Framjee, 97, The Parsees. London, 1858. The grass withereth, the flower fadeth ! — Isaiah, xl. 7. But the word of our God shall stand forever ! For the mountains I will take up a weeping and wailing, and for the habitations of the wilderness a MotrENiNG, because they are burnt up ! — Jeremiah, ix. 10. Sad tidings ! Thy Hulas is gone to the spring and has not returned ! — Schwab, I. 95. He was a Musian (Mysian), and son of the Moon (MTzodike). 2 His Father was Thei-odamas (Theios-Odem). Hulas (Alah) goes after Water ! It was an ancient custom of the Bithynians to lament in the burning days of midsum- mer, and call out of the well a god named Hulas ! The Maruandinians lamented and sought Bormos (Bromios), and the Phrygians Lituorses (Lot), with dirges, in a similar manner. Hulas, a River of Bithynia, near Cius, and to the southwest of Lake 1 " The name ' Christians ' was derived from Christ, who in the reign of Tiberius suffered under Pontius Pilate, the procurator of Judaea. By that event the sect, of which he was the founder, received a blow which for a time checked the growth of a dangerous superstition." — Murphy's Tacitus, Annals, iv. § 44. Compare Spirit-Hist., 256, 222, 194. The Disciples preached the " Resurrection from the dead " in lesus. — Acts, iv. 2. Munk says the Christian dogmas offer numerous resemblances to the doc- trines of the Cabbalists. — Munk, Palestine, 667. They certainly do to the Greek and Oriental religious. 2 The (Ecodespota of Pisces is called Mashi (Nemesis, Justice), which is a common name for the female Saturn (Chief or Supreme Deity). — Seyffarth, St. Louis Acad., p. 17. She has the ostrieh-feather and is referred to the Moon, the new moon, like Hecate. — Ibid. MUSAH. HIS MYSTERIES. 81 Ascanius (Asac-Anius). The inhabitants of Cius (Kios) yearly celebrated a festival in honor of Hulas, and called upon him with loud cries! — Anthon, 650. It was the Death of Adonis- Alah, the RAiN-god who de-parts in summer. His ark rested in the Seventh month when the Water begins to fall. Bormus was a beautiful BOY, who having gone to fetch WATER for the reapers in the heat of the day was borne down by the nymphs of the stream. The Mysteries at Eleusis and Athens were celebra- ted during nine days, in the month September. On the third day they fasted. The fifth day the women remained all night in the temple of Demeter. The sixth day, called Iacchos, was the most solemn of all. His statue was borne with joyous shouts. The seventh day the Initiated returned to Athens. The ceremonies originally (Uke the Hebrew) lasted but seven days. The eighth was an additional day. added later. The ninth and last day two small vessels, con- taining each about half a pint, were filled with water or wine and the contents of one thrown to the east, those of the other to the west.' — Anthon, Diet. Ant., Eleusinia. After the distribution of pure fire, in the Samothr- acian Mysteries, a new life began ! — Anthon,. Cab- eiria. In the last day, the great day of the Feast, Iesous stood and cried, saying, If any man thirst let him come unto me and drink ! — John, vii. I am the Besukkection ' and the Life ! 2 The believer in me though, he were dead shall ltve ! — John, xi. 25. ' See the Resurrection of Mar-Kuitios, Osiris, Adonis, Bacchus, Huas, Her- cules and Azon the Son ; Iam, Amus, Amazon. s The Watek of Life, The "Spikit." 6 82 sod. But this he spoke concerning the " Spirit " I— John, vii. Then a multitude of the Jews with priests placed the Sacred Books in their hands and adjured them 03 the god Bloi (El-Hercules) and the god Adona: (Adonis) and by the Law and Prophets, saying, Tel us how you rose from the dead ! — Evang. Nic, par. altera. Tischendorjf, 399. Adpnis that sendest up "the shades"! — Aeschylus, Persai, 628. Adonis is God of the Resurrection ! Christ ii the " Si>miT."—Spirit-Hist., pp.232, 362 ; 2 Cor., iii 17. Osiris is " the Spirit " and the "Water. — pp. 226 163, 220, 172, 210, 197, 164, 133, 192, 212, 396 222 of Vestiges of the Spirit-History of Man. To Lethe's river Deus evokes the shades in a great hand Tnat forgetful of the past they may revisit the upper areh (of heaven) And hegin to wish to return into todies again ! — Virgil, Aen., vi. 749 fl They promise eternal life to anybody ! — St Augustine, De Civitate Dei, vii. 24 ; in St. Croix, D Sacy, 92. Philip the " Orphic initiator into tin Mysteries " boasting of the happiness destined for tin initiated after death, a Lacedaemonian asked him wh; he did not make haste and die to enjoy it himself.— De Sacy, II. 56 ; Plutarch, Apop. Lac, II. 224. The people of Hierapolis, Syria, all Arabia, am beyond the Euphrates, twice every year brought wate from the neighboring sea and poured it into the tem pie, from which it fell into a large chasm. The greatest ceremony is that which they observe* by the sea-side. ... On their return every one bring a vessel filled with water, which is sealed up wit! wax. One of the Galli (priests of Adonis) opens th vessel. They bring the water into the temple and pou it out ! — Lucian, de Dea Syria. In the Eleusinia MUSAH, HIS MYSTERIES. 83 Mysteries (on the ninth, the second additional day of the Feast) the two vessels of wine were poured out with the exclamation Son ! Father (vll tokvib Rainy, Producer, by double-entendre) ! St. Croix ; De Sacy, I. 335. Let us pour out in silence these earthen Oups into the Ghthonian chasm! — Euripides, Pirith., 1 ; in Athenaeus, xi. 496 A. Making libation with wine according to usage, he pours on the ground two goblets to Bacchus ! — Aeneid, v. 17. Lucian, iv. 279, mentions a statue of gold with a golden pigeon on its head ; this was sent every year to bring up the water from the sea. Some said it was Bacchus, others Deucalion, others Semiramis. — Lu- cian, de Dea Syria. It is evidently the Bi-sex Xisuthrus or Noah. " It is called Equinoctial Point by the Assyrians (Syrians) themselves." — Ibid. " For on top of it a golden dove stood. Therefore indeed they tell that this is the Equinoctial-point of Semi- ramis. But twice every year it goes away to the sea, for the conveyance of the said water." — Lucian, iv. 279. Noah is Neptune, Bacchus and Osiris. — See Sod, I. p. Ill, 140. Noah also sent away his dove. Apion says that Moses instead of obelisks set up pillars and under them was the image of a boat (the Boat of the Sun), to intimate that He, who is in the Aether, always accompanies the sun upon its course. — Apion's Aegyptiaca quoted by Josephus con- tra Apion ; Movers, 296. See in particular Spirit- Hist., 49, 50, 148, 149. "Instead of obelisks he (Moses) set up pillars upon which was a model (representation), a bark, and the shadow of a Man 1 disposed upon it ; as if 1 " The image of Jupiter in a boat." — Kenriek, I. 385. A ship ascendkd with the Virgin. — Firmicus, de Errore, 1. 84 sod. that in the Aether He accompanies the sun through this his eternal course." — Josephus. 1 The two pillaks were a means, perhaps, of deter- mining the Sun's crossing the line. The Peruvians determined the period of the equinoxes by the help of a solitary pillar placed in the centre of a circle which was described in the area of the Great Temple, and traversed by a diameter that was drawn from east to west. — Prescott's Peru, I. 126. "On the top of one of the two pillars (phalli) which Bacchus set up (at Byblus) a man remains seven days ; he does this twice every year." 2 — Lu- cian, iv. 2*76. He was evidently on the look-out for Noah's ark. — See Gen., viii. 10, 12. But Lucian says it was Deucalion for whom this was done ; only he intimates that he was himself wanting in faith as to this account of the origin of the custom. He rather thought it was done out of respect to Bacchus. "For those who erect phalli to Bacchus(Nuh) place wood- en men on them." Here one of Herodotus's relig- ious misgivings seems to have come over Lucian's ' 'Avrl 6f> 6/3eXuv ttGTTjae Ktovac v0' olc f]V ^tcrviru/j-a gkilQt], onia (5' dvdpbs £rr' avr/jv ScaKeifi^vT], <5f ore h aiftipi tovtov del rbv dpouov ifkiq cv[nrepnro?iei ■ Josephus contra Apion, II. 1, ed Coloniae, A.D. 1691. Later editions hare altered it as follows : v' olc nv eKTVTroua oautpTif; aiau. 6' air' dapoiv, ... 8v h aidepi — Josephus, Leipsic ed., 1785. In the same ship (of the Sun) a fountain of aetherial light, flowing with hidden (arcanis) streams, was poured into the Lights of the whole world. — Martianus Gapella, de Nupt. Phil., II ; Taylor's Iamblichus, p. 287. But as if they had made an agreement " to defile the Deity, they left the dead putrifying in the Sun." — Josephus, Wars, v. cap. 2 (iv. 6). But in the very naos (of the Temple at Byblus), on the right as you go in, first lies the Son's throne ; but there is no image of him upon it, for of the Sun alone and Moon they show no statues! — Lucian, iv. 280. 2 The descendants of Seth invented the wisdom that is concerned with the heavenly bodies and their orderly arrangement. Having made two steles (pillars), one of brick, but the other of stones, on both they inscribed their discoveries. — Josephus, Ant., I. 3. Compare Zethes, the Argonaut, on his heavenly voyage. MUSAH, HIS MYSTERIES. 85 mind, and he refuses to tell the reason ! — Lucian, iv. 277, 268 ; see Plutarch, de hide, xii. It was some Moon-story (Orgion). A white cloud, and on the cloud One sitting, like a son of man. — Rev., xiv. A voice of a multitude of Rain ! — 1 Kings, xviii. 41. The Dialogue of Ehas and his boy (slave). ******* Eliaho. Ascend, go, look out to the way of the sea ! Boy. There isn't anything ! Eliaho. Look again ; seven times ! ! ! When it was done the seventh time that the slave said : Lo ! a little oloud, just like a man's hand, ascending out of the sea! Eliaho. Harness and descend, lest the Rain preYent thee ! Therefore it was done even so and even so, when the heavens were darkened with clouds and wind, and there was a great Rain. — 1 Kings, xviii. 43, 44, 43. Nah, Noh, is the second Adam. — Hyde, 168. Nahi means " light." — Seder Lason, 211. Nah is the Sun-god as the Source of Rain, Bacchus, Adonis ! The ark rested in the seventh month (September) on the seventeenth day of the month, the time of the Eleusinia and the Feast of Tabernacles. — Gen., viii. 4. Nah (Noh, Noah) the Productive Principle (the Rain- god), called also Osiris, comes in his ark at the beginning of the Rainy Season (October and Novem- ber). Therefore the Arabs connect the arrival of Noah's ark, in the mountain cloud (at the time of the Equinox), with the September 1 festival, the Arab 1 In Persia, the Angel Chordad (" who gives light ;" the Sun) presided anciently over the month of September and the running waters and all waters. — Hyde, Relig. vet. Pers., 241, 188, 334. Later Chordad is May, instead of September. 86 sod. Ashurah, the Hebrew Feast of Tabernacles, at the end of the dry and heated term. — Spirit-Hist., 221. 1ST ah (Osiris) enters the ark about the seventeenth of the second month, April 24th. — Gen., vii. 11. The Pleiads rose April 22nd-May 10th, and commonly brought in fine weather. It was the Harvest season. The water gods 1ST us (Nusios), Nub, Osiris, Bacchus, Noah, Shem, Ham, Iapet, (Put, Ptah), always sun- gods, then went into the ark. — Gen., vii. 13. " What is called ' the shutting up Osiris in the ark' seems to shadow forth nothing else than the hiding and disappearance of water." — Plutarch, de hide, xxxix. From the Sun comes rain ! — Spirit -Hist., 129, 130, 138. Osiris in the moon! — Spirit-Hist., 118, 149, 158. While the earth remains, seed-time and harvest shall not cease ! ! ! — Gen., viii. 22. 1 "In the time of Deucalion the Great Water hap- pened." — Lucian, iv. 265, de Syria Dea. Lucian thought Astarte was the Moon-principle Selenaia. — Lucian, iv. 261. Solon, you only mention one Deltce of the earth, whereas there had been many before. — Plato, Timaeus, Davis II. 326 ; Genesis vi. 17. Genesis vii. 4, seems to be fairly met by Hesiod, Works and Days : Begin thy ploughing when the Pleiads set. Now these are hidden for forty nights and days 1 1 ! All-powerful Zeus rains in the autumnal season. —Hesiod, Works and Days, 354, 385, 386, 570-576 ff. 1 The Jewish poets, like the Greeks, took great liberties with the sacred myths. As soon as Euhemerism turned the god into a man the poet could alter the myth very much at his pleasure, as long as enough of the main features of the story remained by which it could be again recognized. No- body knows through how many hands the story passed before it became a part of the Hebrew Bible. In examining these subjects the reader will do well to distinguish in his mind between Religion, History and Superstition ; confining each to its own domain and not permitting one to invade the province of the other. MUSAH, HIS MYSTERIES. 87 And said Iahoh to 1ST ah (Bacchus) : Go thou and all thy house into the ark ! (Osiris or Bacchus enters the Moon). Yet seven days, and I will make to rain over the earth forty days and forty nights. — Gen., vii. 1, 4. This is the Iore, the October Rain of the Hebrews. According to Hesiod, the Pleiads set November 11th ; it rained vjhen they set. — Josephus, Ant., xiii. chap. 8 ; Banks, Hesiod, 94 ; Theocr., xiii. 25 ; Virgil, Georg., iv. 231, 232. "In the Sacra of Proserpine a cut tree is fashioned into the image and form of the Vir- gin, and when it has been brought into the city it is mourned forty nights, but on the fortieth night it is burned." — Firmicus, 27. A ship ascended with the Virgin ! — Firmicus, 7 ; Genesis, vii. 4. How Zetjs the raisi deluged, all the cities with vast seas, bringing lifted water : how Notus after Boreas and Enrus from Libya scourging raised up Deucalion's ark, a rover, a neighbor of the Moon, 1 to an air- wandering voyage. — Nonnus, xii. 61, 62. The Sun and Moon (Virgin) were both the sources of rain. When the Sun-deity enters the moon she becomes the Male Virgin (Persephone, Semiramis, Artemis-Hecate-Diana), the Deus Lunus and the Dea Luna. The Babylonian Noah is the Sun in the sign of the Waterman in the Zodiac. — Movers, 165, 589, 634, 384, 645. The Sun began to enter the Water- man January 1 6th. — Compare the Lenaean Feast of Bacchus-Noah. He is the lunar Saturn. — Movers, 674, 164. He is a bisex deity, and was regarded as Semiramis. — Ibid, 674. On the left of the temple (in Byblus) stood a statue of Semiramis pointing to the temple, and it stood 1 The Virgin was found by Pluto towards evening. — Julius Firmicus, 7. Proserpine is in the moon, etc. — Spirit-Bist., 399. 88 sod. there for this reason ; she made a law for the men that inhabit Syria to worship her as God, but to take no notice of the other gods and Hera her- self ; and they did so. But afterwards, when the diseases from God and misfortune and griefs came, she stopped that mania and confessed herself a mortal (Euhemerism), and ordered her subjects to turn again to Hera. Therefore she still stands thus, pointing to the comers to worship Hera (Juno), and confessing that She and not herself is God .' — Lucian, deDea Syria ; Lucian, iv. 281, 282. With Plutarch's account of Anubis (Mercury) as the companion of Isis in the search after Horus (the Only -begotten) and his (Mercury's) guarding the gods as the dogs 1 guard men, compare the story of Io the beloved of Jupiter, turned into a Cow (Moon, Nature- goddess), and guarded by Argus whom Mercury slays. Io brings forth Epaphus (the Bull-god, the husband of Paphia ; compare Pappas, Adonis, Abo- bas, Bacchus the bull-horned God) and marries Osiris and becomes an Egyptian goddess under the name oi Isis. IEUo and Heuah (Adam and Eve) are Adonis and Venus, Bacchus and Ceres, Guas and Gua (Chuah), Osiris and Isis, Iao and Io (Iah and Ioh). — Spirit-Hist., 148, 149. " The Male Virgin IoEL."— Beausobre, II. 458. The Divine Wisdom (Holy Ghost) was both male and female in the heathen 2 and Jewish philosophy. — 1 Anubis and Hecate were represented dog-headed. Whole towns worship a dog, nobody Diana. — Juvenal, XT. 8. * The Holy Ghost was regarded by the Kabbalists as feminine. The Sophij (Wisdom) was referred to the Holy Ghost. — Proverbs, iii. 19. The dote was the attribute of Mart in the apocryphal JSvangelia. — Protevangel. Jacobi, c. 8 9. Ipsum hominem Christum ex Spirito sancto et virgine Maria eonceptwir, MUSAH, HIS MYSTERIES. 89 Spirit-Hist. of Man, pp. 227-229, 150, 171, 146, 232, 138, 189, 385. The dove was an emblem of Noah (Xisuthrus) and the Holy Spirit ; also of Baal, Bacchus, Semiramis, Vena (the Moon) and Venus. — Compare Euripides, Bacchae 1 1090. Hogs were particularly sacrificed in the Mysteries of Ceres and Bacchus. — Wheelwright, Aristoph.,1. 151. They appease the Good Goddess with a young sow's stomach. — Juvenal, ii. 86 ; xi. 82, 83. O revered, very-honored Daughter of Demeter, How sweet to me it smells of hogs' flesh ! — Aristoph., Frogs, 326. "Hogs of the Mysteries."— Ibid., Aaharn., 702, 717, 719. 1 I pariter et natiim. — Anh. z. Tertullian de praescr. Haeres., 53. Hundert und ein Frage, pp. 36, 37. Leipsic, I860. The Mood is male (Lunus) and female ; Mene is Minerva or Menrfa in Etruria, a name probably formed from Mene-Arba or Mene-Orpheus, Mene- Orphea the Persephone in the moon, and the Repha-im (in Hades). — See Spirit- Hist.., 399, 285, 214. " Osiris in the moon " is the Divine Wisdom, the Crea- tive Wisdom, the Male and Female Nus (Anos, Enos), NoA, Nuh, Nusios, "Bacchus in the moon," and Mene-rva in the moon. — Spirit-Hist., 228. Thus we have Anos (Ianus, Bacchus-Nus-ios) and Anna (the Moon). 1 The integrity of animals offered in sacrifice was as essential a part of the Heathen as of the Jewish ritual. — Wheelwright, Arist., II. 138; Acharn., 739 S. Bothe. The Syro-phcenicians held the two opinions, that swine were holy, and unholy. Plutarch questions whether the Jews abstained from swine's flesh through reverence or aversion. The Cretans held swine holy. In Cyprus the swine was holy to Aphrodite. The Babylonian Magi avoided and killed mice as unholy. Swine offerings were brought to Aphrodite, and these were offered in Argos and Judea. Swine-offerings were brought to Hercules ; but they were kept away from the temple of the Tyrian Hercules. — Movers, 219, 220 ; Isaiah, lxv. 4 ; lxvi. 3, 17 ; Silius Italicus, III. 23 ; and the other authorities cited by Movers. The reason why the hated swine was offered, is, that it represented the Evil Demon, the Devil. Compare Movers, 221, 219, 218 et passim. The Devil was giving chase to a pig about full-moon when he fell in with the body of Osiris and tore him all to pieoes, according to the myth in Plutarch, de Iside, viii. In the Thesmophorian Feast "pigs of the new born " were driven into a chasm. They said these stayed in Hades until the next season of the year. — Movers, 220 ; Pausanias, ix. 8, 1. This calls to mind a similar idea in Matthew, viii. 31, 32, where the devils leave human beings to enter the herd of swine and they go down off a steep place into the sea (to Hades). See p. 63, note 2 of this work. No one^ould enter the temple of the Persian national Goddess Hemithea who had touched a swine. — Movers, 221 ; Diodor., v. 62. 90 sod. Purifications by blood-offerings of swine at the altar of the god Phoib (Abab). — Aeschylus, Bum., 282. They who sanctify themselves and purify themselves In the gardens after the rites of Achad (or Ahad) ; In the midst of those who eat swine's flesh, And the abomination and the field-mouse ; Together shall they perish, says Iahoh. — Isaiah, lxvi. IT; Lowth. Lend me three drachmas to get a little pig, For I must be initiated ere I die ! — Aristophanes, Eirene, 367, 368. A people (the Jews) that sacrifices in gardens, and burns incense upon altars of trick. That remain among the graves and lodge in the tombs, that eat swine's flesh] That' say : Stand by thyself, Come not near to me ; for I am holier than thou ! l — Isaiah, lxv. 3, 4, 5, 7, 11. The Egyptian priests sacrificed the swine (emblem of Typhon) only to Bacchus and Osiris, and to the Moon when she was full. — De Sacy, I. 164 ; Herodot., II. 47 ; Plutarch, De hide, viii. Bacchus was the Son of Luna. — Cicero, de Nat. Deor., iii. 23. Then Bac- chus is Water ! According to Spirit-Hist., p. 229, Adam, Aion, Noah, Ulom, Xisothrus, Phanes, being male and female, are sons of the Moon. — See Spirit- Hist., p. 146. According to Faustus, Christ's Power dwelt in the sun, his Wisdom in the moon. — Milman, Hist. Christ., 280 note. See Spirit-Hist., pp. 228, 229. This makes him to be Horus. — Spirit-Hist., p. 192. At Delphi, in the holy of holies of the temple, they showed together with a golden statue of Apollo the grave of Bacchus, at which the Chief Priest brought secret offerings at the time of the shortest day. — Pretter, I. 427. Aiai ! I commence the Bacchic measure (lament) ! The woman dancing says, Aiai Adonin I The woman on the roof says, Beat your selves for Adonin 1 Aristophanes, Zysistr., 865 ff. See pages 47 38, 43, 45 of this work. ■istophi of this MUSAH, HIS MYSTERIES. 91 There are some of the Byblians who say that the Egyptian Osiris was buried in their district, and that the mournings and the Mysteries (Orgia) are per- formed not to the Adonis, but all to the Osiris. — Lucian, iv. 262, 263. The favor of Bkomjos to the coming-on Spring (Ari) ! — Aristophanes, Clouds, 305. But when Sol has emerged from the lower parts of the earth, and passes through the boundaries of the Vernal Equinox, increasing the day, then too Yenus is glad and the beautiful fields are green with crops, the meadows with grass, the trees with leaves. — Macrobius ; in Movers, .208. "His Kesurrection ; through which he obtained power over the Death, that is, annihilated the Devil, but raised us together with himself, . . . instead of Mourning he gave the Easter-Feast !" — Athanasius, Festbrief; Larsow, pp. 69, 66. Verusque Sol, illabere, Micana nitore perpeti, Jubarque Sancti Spiritus Inftmde nostris sensibus ! — As early as the seventh century ; Hanibaeh, 118. The Mysteries of Hercules. Hercules (the Sun, Zeus) passes through the Twelve labors (signs of the Zodiac), the valiant Titan! He is called "Father of all" and "self- born" (autophues) ! — Orphic Hymn, xii. ; Hermann. Not even the power of Hercules escaped death ! Who was the deaeest (Only-Begotten) to King Deu8. — Iliad, xviii. 117; Ephes., iv. 8, 9, 10. I will bring sackcloth upon all loins and baldness upon every head. I will make it as the Mourning 92 sod. for the Only-begotten and its end as the day of bitterness ! — Amos, viii. 10 ; Isaiah, xvii. 11. In its streets they have girded on sackcloth ; upon its roofs and in its streets every one shall howl ! — Isaiah, xv. 3. Over thy summer fruits and the harvest thy hedad has fallen ! And gladness is taken away and exultation from Carmel, and in the vineyards there is no singing . . . hedad I have made to cease ! — Isaiah, xvi. 9, 10. They came to the threshing-floor of Atad (Ad ad) . . . there they mourned a great and very heavy Mourning seven days! — Gen. l. 10. Hoi Adon ! Hoi Azon! Aiai Adonin ! Hercules (Sun) is killed by the Devil (Typhon). — Movers, 525. In the Sun's sacrifice they exhort those worshipping the God not to carry gold ornaments upon their body and not to give food to an ass (Typhon's emblem). Some say that from the fight (between Horus and Typhon) Typhon fled seven days on an ass, and, escap- ing, begat the boys 'Ierosolumos and Ioudaios (Jeru- salem and Judaeus). — Plut. de hide, xxx. xxxi. Swine-offerings were brought to Hercules ! Hercules who has gone out from the chambers of earth Leaving the nether house of Plouton ! — Euripides, Hercules, 807. Ohi Azon! Chi Iahud! Chi Ieud! Chi Isaral! Chi Mos! Chi Amunel! Ohi Mano ! Ohi lama ! Ohi Amon ! Chi Main ! Chi Manu ! Chi Iaohoh ! — Sbsea, iv. 15. Chi Hod ! Live thy Aloh ! O Dan.— Amos, viii. 14. The 25th of Deeemher (Christmas), in the Roman Kalendar, the Fes- tival of the Birth-day of the Unoonquebed Sra corresponding to the Hercules Tyrius Invictus was celehrated. — Movers, 386. Horus was massacred by the Titans, and resuscitated MUSAH, HIS MYSTERIES. 93 bylsis. — De Sacy, Sainte Croix, I. 208 ; quotes Diodor. I. 25. Iacchus, torn to pieces by the Titans, is res- tored by Ceres. — De Sacy, I. 204. Min is the god Horus. — TJhlemann, Handb. iv. 99. Where verily they saw Min (Minos) renowned Son of Deus! 1 — Horner, Od. xi. 567. To them the power of Aelios (Sun, Alah) illumines The night there below ! — Pindar ; in Plutarch, p. 120 0. Min (Horus) presides over the month Tobi.^ Uhlemann, II. 81. 'Eliu MiTHEa Anikhtu (To the unconquered Sun) ! — Creuzer, I. 259. A stone was found in the kingdom of Wirtemberg inscribed Soli invicto Mithrae ! — Ibid., I. 263. ' ' From his own burning Hercules rises anew and as God. At Tyre, Tarsus and Sardes, this was shown forth in the symbolical usages of a feast of the Return and Resurrection from the death and darkness of 1 Aisculapius is Son of Apollo. Aisculapius is Eimopth, Imouth (Mouth, Pluto), Pan (Bacchus) and Ephaistoboul (Tobal, Toboulkin, Vulcan). Eimopth is called Son of Ptah (the Great God). — Kenrick, I. 333, 30*7 ; Herm. ap. Stob. Heeren, p. 392. The Sun generates "Aesculapius the Savior of the all" (things'). — Julian, Oratio, iv. He is the Phoenician Esmun and brother of the Seven Cabiri. He is identical with Phtah (the Creative Intellect, the Divine WISDOM).— Spirit-Hist., 172. He is Apollo (Baal, Bol), Atys, Adonis, and Hercules. He is the late-autumnal Sun, without strength ; also Horus, Harpo- crates, Sem, Serapis ; and, having offered himself on the eighth day, he was initiated into the Eleusinian Mysteries. — Anthon, 67. His emblems were a cock (Sun), the serpent (Sun, Life and Immortality), the ram (Sun). He was represented as an Infant holding in one hand a sceptre, in the other a pine- cone (an emblem in sun-worship, — Ibid. As an Infant, he resembles Adonis, and Eros ! Sarapis is Aisculapius. — Hundert und Kin Frage, p. 97. Aisculapius is God of the Resurrection of the dead. — Spirit-Hist., 382 ; Euripides, Alcest., 124 ff. Emefh is the Logos. — Kenrick, I. 303 ; Iamblichus ; Cory, p. 283, 321. " The Egyptian Eimopth has no attribute which specially refers to the art of healing ; and it may have been an arbitrary interpretation which gave him the name of Aesculapius, as some applied the same name to Serapis." — Kenrick, I. 333, 334 ; Spirit-Hist., 390. He was connected with the Mysteries, being one of the Cabiri, and associated with Vulcan (Ptah). — Ibid. 94 sod. winter. This feast took place at the time of the shortest day." — Preikr, II. 112. He is Savior, Deli- verer and Redeemer. — Ibid. II. 109. The Hercules with the apples in one hand, his club in the other, comes again to Light with the symbols of eternal Youth. — Ibid., II. 149. This is the Hercules Invictus who goes to the Garden under earth and plucks the golden apples from the " Tree of Life" and kills the Dragon. — Ibid., II. 153. This is the " Mystery of the golden apples." — Ibid., 150. According to the myth in the Mysteries, he was initiated in the Attic Eleusinia. Entered into the lower world he spread such terror that all the dead flee. — Ibid., 154. "Through fear are the gates of Death opened to Thee, and the Janitors of Hades seeing Thee did they fear ? It is plain that He who descends into Hades through philanthropy, This One from the Beginning created man from clay." — Cyril, Cat., XL ix. At Thee the Stygian lakes trembled : Thee the janitor of Orcns Feared, reclining in his bloody cave upon half-devoured bones. Chee not even Typhon frightened . . . Hail true Sou of Jove, Glory added to the gods ! — Aen. viii. 274 ff. Scene in Hades. Bacchus inquires : Oould you then tell us whereabouts Pluto dwells here ; For we are two strangers, just arrived ! Ohoeus of toe Initiated. Go not far, nor again ask me, But know that you are arrived at his very gate. * * * * Chorus of the Initiated. Go now in chorus around the sacred ring of the Goddess Dancing through the flower-bearjng .; MUSAH, HIS MYSTERIES. 95 Grove, 1 Te who share The " Feast beloved by God"! But I with these virgins And women will go Where they keep watch all nieht to the Goddess, About to hear the sacred light (touch) ! Bacchus, with his slave deessed as Hercules, knocks at the Gate of Pluto Aiakos asks who is rr ? Bacchus answees : Herakles the Mighty ! Proserpine's female Attendant in Hades goes to the dooe. O DEAREST Hercules are you come ? Come in hither , For when the Goddess learned that you were coming, at w»c* She baked loaves ; laid hold of pots (ohutkas) of bruised pulse Two or three porritches of pulse ; roasted a whole ox on the coals ; Baked by the five flat calces, little loaves, — But come in. — Aristophanes, Frogs, 471. This is a satire on the Mysteries. The state of the ancieat region permitted it in Athens. Enter Two Female Vintners, each with her servant. 1st V. Plathane, Plathane, come hither ; this wicked Rogue here, Who, into the Allreoeivee (or an inn) once coming, Ate up 2 sixteen of our breads . . . 2nd V. By Deus, * That is Himself, verily ! ! ! 1 " The grove of the Selli " (the priests of Jove, Baal-Hercules and Mara. Asal, Sel, Sol, Ausel, Usil, Azael). — Sophocles, Trachiniae, 1107. The groves of Baal and Asarah (Sarah). ' The Feasts of Hercules and the Mourning (?) for Him are mentioned. — Aristophanes, Frogs, 610-612; Aeschylus, Agam., 1072 (1035). "The third Hercules is from Idaean digits (Priests of Cybele). To him they bring Sacrifices to the dead." — Cicero, de Nat. Dear., III. 16; Spirit-Hist., 391, 283, 257- Hercules was called King of the Mcsians. — Schwab, II. 44. Muses knew all about the MUSion, the feast of Spirit and Matter, Adonis and Venus, Bacchus and Ceres, Musiah (Iamus, Mus) and Musia (Ceres Mysia), Arachal (Harakles Archal) and Rachal, Sar (Surya, Asar, Osiris) and Sari Sarah-Isis ) 96 Sod. Baoohus. You trifle, woman, And you know not what you say ! 1st V. And his sword he drew, as if baying ! 2nd V. And I being afraid To the roof straight we made off 1 1st V. O Infeknal Throat, How gladly would I cut thy grinders out With a stone, by which thou didst eat up my goods. 2nd V. And 1 would hurl thee down into the Pit (the lowest Hades) ! 1st V. And I would seize a bill to cut thy larynx Out withal, by which my rolls thou hast gulped down. — Aristophanes, Frogs, 538. Before Christ, 456-380. Hercules descends to hell ! — Aristophanes, Frogs, 291-294. Bacchus (Baga) descends to hell. Apis (Sun-god) becomes Serapis, therefore Bull-god above and below the earth. — Creuzer, Synth., I. 284. To thee the Great Panathenaia we will celebrate, All the other rites of the gods, Mysteries, Diipolia, Adonia, O 'Eema l (Mercury) ! — Aristoph., Mrene, 406 ff. Herma, Offspring of Dionysus who leads the Bacchic danoe. — Orpheus, Arg., 57. In the Eleutherian Feast, a trumpeter led the pro- cession to the sepulchres. This festival was kept to * " You may call the Creator of all things by different names. Liber (Bac- chus), Hercules (Baal), Mercury, are but different names of the same divine being." — Seneca, iv. 'J, 8. Macrobius everywhere bears the same testimony. Arnobius, III. xxxiii., says Apollo and Bacchus are Sol. MUSAH, HIS MYSTERIES. 97 the God of Love (Adonis) by the Samians. — Potter, I. 449. Libations were poured out to the dead, their monuments washed with spring-water, and supplica- tions addressed to the Underground Mercury. The third day of the Feast in February (Anthesteria) a pot (Chutra) filled with seeds of all sorts was brought forth. ' It was sacred to the Nether Mercury (Chtho- nios). — Potter, I. 426. At the Chutroi, a Feast of Bacchus in February (13th Anthesterion), they sup- plicated the Subterranean Mercury for the dead ! — Wheelwright, I. 145, Aristophanes. The Feast of cups (pitchers) was celebrated in February (Anthes- terion 12th).— Ibid., II. 147. The people of Pallas honor a vessel furnished WITH DRINK-OFFERINGS FOR THE DEAD. — Euripides, Iph. in Taur., 960. 10, 10, Daimori sending my brother to Haides (Phito), for whom these ottps (pitchers) and a goblet which is for the departed I am about to pour forth on the earth's back, and streams from mountain heifers and the wine drink-offerings of Bacchus. And the production of the brown-yellow bees, which are the usual peace-offerings to the dead. — Iphigeneia in Taur., 156 ff; Numbers, xis. 2, 9; Deut., xxi. 4. Sacred (Mysteries) to Stygian Jove ! Stygioque Oreo!— Virgil, Aeneid, iv. 638, 699. The Cretans showed Jupiter's tomb ! — Rawlinson's Herodotus, II. 260 ; Cicero, Nat. Beor., 3. "Dionysus is then, like the Cretan Zeus, a persecuted, tortured, killed, G-od,. who became God of death and the underworld and in the Mysteries was celebrated under the name ZAGReus, as the God of the underworld was often called, and (was praised), now as a Son of this (Zagreus) and Persephone, now of Zeus and Persep- hone. Aides and Dionusos are the same (God), to whom they rave and keep the feast of Bacchus 7 98 sod. (Lwaizontai)."— Pretler, I. 427, Heradit. b. Clem. Al Protr., 2, p. 30 ; s. Schleiermacher Herakleitos, S, 524. AiDONeus as Death-god carries away Perse- phone from her Mother and the upper world — Preller, I. 467.. The entire month Scirrophorior (June) was sacred to Pluto.— Preller, I. 485 ; Plato, di Leg., viii. 828 C. This was the month Thammu: (Adonis) when Adonis died ! In this month the marriage of Pluto and Proserpine was celebratec about the same time and in near connection with th( Feast of the Scirrophoria. — Ibid. The Romans kep the Feast of Hercules June 4th. — Eschenburg, 572 Hercules descends to hell and rises again from thi dea*d. " The third Hercules is from Idaean digiti (priests of Cybele). To him they bring sacrifices t< the dead !" — Cicero, de Nat. Deor., III. 16. A ringlet for Inaoh (Enoch the Hercules-Sun) allowed to grow !' And the second is this mourning lock. — Aeschylus, Choeph., t, 8 Ezekiel, xliv. 20. In the mourning for Adonis they cut off the hair a a sign of deep giief. 2 — Deut., xiv. 1 ; xxvi. 14. On the 4th day after the funeral in Persia, ther< was a solemn Feast after the relatives have beei visited for three days. — Christian Examiner, 1859 p. 326 ; quotes Dosabhoy Framjee, 97. Enter not into the house of mourning nor depart to wail : nor sha thou comfort them ! ^ Let great and small die in this land ; let them not he buried , neithf lament for them ; let not cuttings (in the flesh) be made, nor baldne, he induced because of them ! They shall not Ireah (bread) for them, in mourning, to console hii for the dead ; nor make them drunk with the cup of consolations o account of their father and on account of their mother. 1 Compare Numbers, vi. 5. 18 ; Judges, xiii. 5. " To Apollo (Baal) the ancients cut off their hair. — Scholia Sesiod, TheOQ 248. Apollo is Belus Minor, the Son of Jove. MUSAH, HIS MYSTERIES. 99 Besides, thou shalfc not enter the house of the feast, to sit with them, to eat and to drink. — Jeremiah, xvi. 5, 6, 7, 8. Compare later the Wake of Hercules ! On the evening of the day when the corpse is burnt, water and milk must be suspended in earthen vessels before the door, in honor of the deceased, with this address to him : " Such a one deceased ! bathe here, drink this !" And the same ceremony may be repeated every evening until the period of mourning expire. During ten days, funeral cakes together with liba- tions of water and tila (sesamum) must be offered. On the third and fifth days, as also on the seventh and ninth, the kinsmen assemble, bathe in the open air, offer tila and water to the deceased and take a repast together ; they place lamps at cross roads and in their own houses, and likewise on the way to the cemetery. On the ^.ast day of mourning (for the dead) the nearest relation offers the tenth funeral cake. He makes ten libations of water from the palms of his hands, causes the hair of his head and body to be shaved, etc. — Colebrooke, Hindu Relig., 100-109. Man that is born of woman is of few days and full of trouble. Like a flower he goes forth and is cut down; and escapes like a shadow, and continues not. — Job, xiv. Foolish is he who seeks permanence in the human state, unsolid like the stem of the plantain tree, transient like the foam of the sea. When a body, formed of five elements to receive the reward of deeds done in its own former person, reverts to its five original principles what room is there for regret ? The earth is perishable, the ocean, the Gods themselves pass away ; how should not that bubble, mortal man, meet destruction ? All that is low must finally perish ; all that is elevated must ultimately fall ; all compound bodies must end in dissolution, and life is concluded with death. Unwillingly do the manes of the deceased taste the tears and rheum * 100 SOD. shed by their kinsmen, then do not wail, hut diligently perform the ob sequies of the dead! — Golehrooke, Belig. Ceremonies of the Hindus, 100 The body of a young child under two years old mm not be burnt, but buried. It is decked with wreaths of fragrant flowers, and carried out by the relations, who bury it in a clean spot, saying ' ' Namo ! namah !' while a priest chants the song of Yama : " The offspring 1 of the Sun, day after day fetching cows, horses, hu- man beings and cattle, is no more satiated therewith than a drunkari with wine!" — GoleorooTce, 99, 25. By Nature's command we grieve when the body of an adult Virgin meets us, or in the earth an infant is enclosed Too young for the tire of the funeral pile. For what good man o: worthy of the seoeet Toboh, such a one as the peiest oe Ceees wishes him to be, Thinks any evils not his own ! — Juvenal, xv. About the dead The pipe of HugdonIs sounded Ailina . . . Like the Mouening for Hadad-Rimmon (Adonis) in the valley Magdon. — Wonnus, xl. 223 ; Zaehariah, xii. 11 ; 2 Kings, v. 18. Megiddon was in Judea. Josephus, Ant., viii. 6, read; Mag-edon. Matthew, xv. 39, has Magadan (Adonis Magos) . — Tischendorf. They covered all the dead body with hair, whicl cutting off they threw upon it. — Iliad, xxiii. 136 Sacrifices to the dead occur in Homer, and existed ii Babylon, Persia, India, China ; and in Italy evei after Christ. — Josephus, Ant., xix. 3. Hence thi Rabbinical-Hebrew prohibition, out of hostility to thi Adonis-worship ! Ye shall not cut yourselves, nor make a baldnes between your eyes over a dead person. — Deut., xiv. 1 Levit., xix. 27, 28 ; xxi. 5 ; Jerem., xix. 6. Thou shalt not profane thy daughter, exposing he: 1 The Moon is born of the Sun, and the rain is produced from the moon.- ColebrooJce, 25. ' Modon in Hebrew. Megiddon was in Galilee I MUSAH, HIS MYSTERIES. 101 to be a harlot ! — Levit., xix. 29 ; Movers, 242. This evidently forbids the custom at Babylon and Byblus, that the women who did not cut off their hair in the Mourning foe the dead (in the Mysteries) must give themselves the whole day after this festival to stran- gers for money, which they deposited in the Temple of* Baaltis (Venus). — Movers, 202 ; Lucian, loc, § 6 ; Genesis, xxxviii. 14 ff ; Baruch, vi. 43. Venus and Pothos (Adonis, Apasson) and Phaethon (Jupiter 1 ) were worshipped in the Samothracian Mysteries. — De Sacy ; quotes Pliny, Hist. Nat., xxxvi. 14. Axieros (Jupiter), Axiokersos (Adam) and Axiokersa (Venus-Eua) were worshipped in the Sa- mothracian Mysteries, called Mysteries of the Kabiri. The Lemnian Mysteries (Kabiria) lasted nine days ; Sacrifices to the dead were offered ! — Smith's Dic- tionary of Greek and Roman Antiquities ; by Anthon, 184. Glad in the mansions of Ames Mayst thou inhabit the Sunless House. And let AiDes know, the Jfacfc-haired God 2 , and the Old Man who Over his oar and rudder Sits Leader of the dead, He is carrying in his two-oared boat To the Acherontian Lake By very much the best wife indeed. Thee often shall the bards Sing upon the seven-stringed mountain Lute, and celebrating (thee) in hymns without the lyre At Sparta, when the Annual Circle of the Kaeneian Feast 3 Comes round, the season Of the month when the moon Is up all night, In splendid and wealthy Athens. Such death-song dying > Cicero, de Nat. Deor., II. 20. ' Acheron, Charon, Kronos the Old Man. ' Carneus, 7th-16th. — Buckley. 102 sod, Thou hast left to the minstrels of melodies. O that it rested with me And that I were able to send thee To light from the chambers of Aims And the streams of Kokutos By the "river oar" lelow ! — Euripides, Alcest., 436. If Troy had been safe, Priam had come to the shades Of Assaeao ' (Osiris in Hades) with great rites of the dead. —Juvenal, x. 259. See Spirit-Hist. 210 ff, 249, 160. " And about hirn ten beds are laid bearing images of dead men so carefully "washed and prepared for funeral" that even the images were like bodies already buried. And for seven days all men throughout the companies and maniples indulged in feasts lament- ing the royal youth by dancing and singing certain sad kinds of dirges !" — Ammian ; Movers, 250, 202. AlLINON AlLINON, BEGINNING OF DEATH, The Barbarians say, Aiai, In the Asian tongue when Kings' blood is poured on the ground by the steel Swords of Aides (Hades) ! — Euripides, Orest. 1395 ff. A.nt\psalmw odes and an Asiatic hymn, to thee, a foreign wailing (iacha), 2 1 will utter ; the funeral song, remembered in molpes (songs with dances) to the dead, Haidas (Hades) hymns separate from paeans. — Euripides, Iphig. in Taur., 185. In peace thou wilt die and with the funeral-pyres of thy fathers, former kings who were before thee : thus they shall buen for thee and Hoi Adon shall they mourn for thee. — Jeremiah, xxxiv. 5. " Then having wrapped the Heath (Erica) in linen and having poured myrrh (muron) over it she deli- vered it to the royal personages ; and even now the Bublians worship the wood (tree) lying in the temple of Isis !" — Plutarch de Iside, xvi. Bacchus was called 1 Serach is Memnon, and Memnon is Osiris and Adonis, — according to Movers, 227-229, 281. 2 This is the Mourning for Iauk, Sol, Bacchus, Iacchos, Eacws. — Spirit-Hist., 78, 90. MUSAH, HIS MYSTERIES. 103 Stulos (pillar). Creuzer mentions " Bacchus in the pillar (nepiKLoviog)" or in the tree. 1 — Creuzer, II. 44 ; I. 278. At Byblus the Mourning took place first ; at Alexandria, and probably at Athens, the joy pre- ceded the Mourning.— Creuzer, II. 425. At Delphi, in the holy of holies of the temple, they showed together with a golden statue of Apollo the grave of Bacchus, at which the Chief Priest brought secret offerings at the time of the shortest day. — Preller, I. 427. That was Dec. 22nd ; and he rises on Bruma, Bromius's Day. Aiai ! I commence the Bacchic measure (lament) ! — Euripides, Hecuba, 685. The woman dancing says, Aiai Adontn ! The woman on the roof says, Beat yourselves for Adonin"! — Aristophanes, Lysistr. 365 ff. There are some of the Byblians who say that the Egyptian Osiris was buried in their district, and that the mournings and the Mysteries (Orgia) are per- formed not to the Adonis, but all to the Osiris ! — Lu- cian, iv. 262, 263. There are many sepulchres of Osiris in Egypt, but the body lies in Bousir ; and this is the native coun- try of Osiris ; no longer is there need of argument to show that it is Taphosiris ; for the very name means taphen Osiridos the sepulchre of Osiris. But I pass over the cleaving of the wood and the cutting of the linen and the pitchers poured (as sacrifices to the dead) because many of the Mysteries are mixed up with them. — Plutarch de hide, xxi. However there are some slender and obscure ema- nations of truth scattered through the mythologies of the Egyptians . . . Xenophanes ordered the Egyptians 1 2 Kings, xvi. 4 ; Gen. xxi. 33. 104 sod. if they think Osiris a mortal not to honor him as God, but if they think him God not to mourn him ! — Plu- tarch, Erot., xvii. xviii. Si Dii sunt quos colitis, cur eos lugetis ? Cur eos annuis luctibus plangitis ? — Firmicus, 8. A Burning for thee ; and Hoi Adon shall they Lament for thee ! — Jeremiah, xxxiv. 5. Set up the Moubning of the Only-begotten, hitter Lamentation ! — Jeremiah, vi. 26. The laments of the Egyptians and the sacred ohittla (washings) of Osiris. — Orpheus, Arg. 32. Offerings to the dead and a burial finished the Mourning, as also the wooden images of Attes and Osiris were buried ! — Movers, 204. The image of the corpse of Adonis was washed, anointed with spices and wrapped around with linen or wool (compare Matth. xxvii. 59 ; Joh., xix. 39). According to Plutarch, Isis wrapped the Osiris-pillar (a hollowed pine-tree) in linen and anointed it with Myrrh. — Plut. de hide, Xvi. The embalmed image of Adonis was then laid in a coffin. Hence the myth that Aphrodite (the women) has delivered to Perse- phone (the Goddess of death and life), in a box, the Adonis born from a tree ! The coffin was laid out on a bier, they showed on the image the wound which the Boar had given him, and the Boar himself (The Devil, Mars in Swine-form) was also laid out on the bier. They sat down on the earth with the bier and their clothes were rent ! In the houses of the gods the priests sit with rent garments, with sha- ven heads and heards, with uncovered heads. They howl and cry before their gods, as many at a feast of the dead. (Todtenmahle). — Baruch, vi. 81, Movers, 204, and authorities there quoted. Hoi Adon ! Ho 1 Ho1 Hett ! Heu ! (Heulen) ! KEXJah is the Shrieking Ceres, Eve. Sacrifices to the dead closed the Eleusinian Mysteries ! — Preller, I. 490. MUSAH, HIS MYSTERIES. 105 Salutation to the Gods, to the manes of ancestors, and to mighty saints ! — Colebrooke, Hindu Relig., 103. For IachoA is loving judgment and deserts not his saints (chasidi, chaste) ; they are preserved to eter- nity ! ! — Psalm, xxxvii. 28. Iahoh, thou madest my soul to ascend from Hades ! Sing to IachoA, ye his saints (chasidi, casti). — Psalm, xxx. I shall not die hut will live ! — Psalm, cxviii. On the day after the seven-day feast op the dead they cry : AdonIs lives ! And is kisen ! — Movers, 205. I say that I am Immortal Dionusos Son of Deus ! — Arisloph. Frogs, 593 ; Spirit- Hist., 222. I am THe Resurrection and the LIFE. The Virgin, Artemis, is represented with a torch in either hand. The torch is the symbol of new life ! — Hundert undein Frage, p. 71. On the sixth day of/ the Eleusinian Mysteries the image of Bacchus was borne crowned with its myrtle wreath and bearing a torch in its hand ! It was accompanied by the mystic van (sieve, fan), the basket, and other insignia. The mystic basket held oil- seed, a sort of biscuit, little tarts, grains of salt, some poppies, and cakes made of flour kneaded with cheese ; also pomegranates, some ivy, fennel, pith of trees, finally the figure of a serpent consecrated to Bacchus. — Be Sacy, 318, 319. " Also in the most ancient Mysteries of the Greeks they shouted Eua and at the same time a serpent was shown." " In the Sebadian (Bacchic) rites a golden serpent is let down into the bosom of the consecrated." — Orelli, Sanchon., pp. 14, 45. The " serpent with the hawk" signified God, "the Spirit," and the Divine Mind. Sanchon, 47, 49. 106 sod. Dionysus Frenzied the Bacchi celebrate with mys- teries, performing the Sacred Mania by eating raw flesh (Omophagia), and they initiate the distributions of the flesh of the slaughtered victims, crowned with the serpents, shouting aloud EUA ("Euan") ; that {feminine) EUA (" Euan") on account of whom the Wandering immediately followed. And a symbol of the Bacchic Mysteries is a consecrated serpent. The name HEUIA, roughened, is interpreted the Female Serpent. — Clemens Al. Cohort, ad Gentes, 11, 12. The Chaldee Paraphrase reads Hoia. — Ibid. In the Sabazian Mysteries a symbol to the initiated is " the G-od through the bosom !" And it isthis Serpentpulled through the bosom of the initiated. — Ibid., 14. Se- bazium colentes Iovem anguem cum initiantur per sinum ducunt. — Firmicus, 11. Arnobius is scanda- lized at the Grolden Serpent, and the "handled Cross" in the Mysteries of Bacchus at Alimunt in the Athe- nian territory. — Arnob. adv. Gentes ; Norh, Bibl. My- thol, II. 344 ; see Spirit-Hist., 190. Taaut taught that the Serpent has the most Pneu- ma (SPIRIT) of all the reptiles, and is fiery ! . . . Wherefore this creature is carried about with (them) in the Sacred Rites and Mysteries ! — Sanchoniathon, p. 45. We find the Brass Serpent 1 in the groves of the SuN-god (Adoni, Bacchus, Baal). — 2 Kings, xviii. 4. The Serpent is always the emblem of Bacchus (Adonis) in the Mysteries. 1 And there was a Great Deagon which they of Babylon worshipped. And the king said unto Daniel, Wilt thou also say that this is of bkass ? Lo he liveth, he- eateth and drinketh ; thou canst not say that he is no living God ! Therefore worship him. . . . When they of Babylon heard that, they took great indignation and conspired against the king, saying : The Icing is become a Jew II! And he hath destroyed Bel ; he hath slain the Deagon and put the priests to death! ! ! — Bel and the Dragon, 23 ff. * MUSAn, HIS MYSTERIES. 107 A Candle of Iahoh (Iachoh) is the "spirit" (nasa- ah, Breath) of Adam, searching all the innermost .rts of the belly. — Proverbs, xx. 27 ; see Ecclesiastes, .5. " The Serpent imitating the winding position of the testines exhibits (ostendere) the "Wisdom" of the fbpeoducer ; therefore they adore the Serpent ! — heodoret, haeretic.fab. I. 12>de Ophiacis ; in Hammer, dte de Mithra, p. 154. Thou hast possessed my reins! — Palms, cxxxix. 13 ; ririt-Hist., 159. " Christ is the Serpent" (the Good Divinity). — misobre, II. 458. The Gnostics represented the end (the Son, the Wisdom) in the form of a Serpent. ■Irenceus, I. xxxiv. The basket was one of the emblems of the Mithra- >rship. — Hammer, Worship of Mithra, p. 39. Eu- pius teaches us that the Eleusinian cultus was that Mithra. He calls the Athenian priest sometimes wophant of " the Goddesses," 1 sometimes "father" of ? initiation of Mithra.— Hammer, p. 22 note. Thy basket and thy store shall be, blessed. — Deut., xviii. 5. Tardaque Eleusinae Matris volventia plaustra. ^.rbuteae orates et mystioa vannus lacobi. — Virgil, Georg., 1. 160, 166. Thou shalt take of the first of all the fruit of the rth and shalt put it in a basket, and shalt go unto e place which Iahoh (Iao) thy Alah shall have osen to make his name dwell there. This was the altar of Iahoh-Nusios, or N"issi, per- ps. — Exodus, xvii. 15. And the priest shall take the basket out of thy nd and set it down before the altar op Iahoh thy ,ah! 1 Ceres and Proserpine-Diana. 108 sod. Then shalt thou respond and say in the presence of Iahoh, thy Alah : An Aramian perishing was my father, then he" descended into Misrimah (Egypt) and was there a denizen with few men ; yet was he be- come a great nation, powerful and populous there. — Deut., xxvi. And Musah and Aharon (speaking in the name of the Lord according to the custom of the ancient clergy) went in and told Pharah (the king) : Thus said Iachoh, Alahi, IsarAL : Let my people go and celebrate a Feast to me in the desert wilds. — Exodus, v. 1. This is the Feast lasting from the fourteenth to the twenty-first of March. — Exodus, xii. 18. It cor- responds with the Great Dionysia which was also held at the Ternal Equinox in March. — Eschenburg, p. 493. The Hebrews made a baldness between the eyes, at this Feast. — Exodus, xiii. 9, 16. This identifies it with the Dionysia and the Adonia. It also agrees with the Full-moon, like the Eleusinia and the Feast of Tabernacles (the 15th of the month, as in Egypt). Bulk and dancing, as in the Bacchic feasts. — Exo- dus, xxxii. 19. The Hebrews made themselves a cast (molten), two little bulls ; they made also a grove (of Adoni or Bacchus), and they bowed themselves to the whole " army of the heavens" and served Bol (Baal, Apollo the Sun-deity). — 2 Kings, xvii. 16 ; Philo Judaeus, iii. 502, Bohn. The Passover is called Pesach, and means dancing ! — Hospinianus, I. 27. At the annual FEAST of Iahoh in SiM the daugh- ters of Siloh came out to dance in dances. — Judges, xxi. 19, 21. MUSAH, HIS MYSTERIES. 109 the BASKET-bearing maid. 1 1 following will sing the phallic hymn, .d thou woman, behold me from the roof '/—Aristophanes, Achamoi. u the Feast of Tabernacles the tents or booths e set up on the roofs of the houses. — Nehemiah, 16. Lnd they kept the Feast seven days ; and on the ith day was the conclusion (a solemn assembly), as al. — Nehem., viii. 18, 12, 17. Fathee Lenaeub : all things here are full of gifts. — Virgil, Qeorg. Ceres with clamor they shall call on the roofs — Virgil, Qeorg., I. 347 ; Isaiah, xv. 3. ]he Adoniasmos, the Lament for Adonis,'' is, accord- to the Etymologicon Magnum, the call Adni l!$), as Euasmos is the Eua, Heuah (f-nrj). hi the nysia. — Movers, 246. Huah is Eve the Septuagint i.— Gen. hi. 20 ; Spirit-Hist., 391, 280. n the Eleusinia (in September just before the ;inning of the Rainy Season) Ceres was called titheia, from achthos " grief." — Potter, I. 453. She 3 mourning for Adonis. D ausanias found women in the temple of Jupiter ;Sr at Argos who were mourning for Adonis, and 3 was identical with the feast of Linus. — Movers, 5 ; Pausanias, xi. 41, 2. Hath then the women's wantonness shone out And the roar of the drums and the dense Sabazians, And on the roofs this MouEmNG- for Adonis ! " Aiai Adohtn" ! " Beat (the bosoms) for Adonis !" — Aristophanes, Lysistr., 360 ff. Upon its roofs and in its streets every one shall howl ! —Isaiah, xv. 3 ; xxiv. 7-9. A.nniversariam ei (to Adonis) celebrant solemni- em in qua reviviscens canitur et laudatur. — Hiero- 110 SOD. nyrnus ad Ezech., cap. viii., Opp. Tom. III., p. 750. Also at the Festival for Attes "the Resurrection" fol- lowed upon the Death, the Day of Joy upon the Time of Mourning : Quem paulo ante sepelierant revixisse iactarunt, et, cum mulieris animus ex impatientia nimii amoris arderet, mortuo Adolescenti templa fecerunt. — Jul. Firmicus &e Errore, 3 ; Movers. 205. The "SUN" (Helios) of God, the Anointed, went below earth." — Bishop Epiphanius, Homily on Holy Saturday • Nork, II. 365. Michaal the Archangel, when contending with the Devil, disputed about the body of Mouses (Musah). — Jude, 9. 1 Horus contends with the Devil for the body of Osiris. — Compare Spirit-Hist., 397, 297, 396. Michael's victory is described in Rev., xii. 7 ff. The body of Mosah is the Light. The Devil is the Dark- ness. Typhon at full-moon tears the body of Osiris into fourteen pieces. — Spirit-Hist., 137, 397. Beat the breasts and cry out " the Musian." — Aeschylus, Persai, 1054. This is the Mourning for the Only-begotten, Mus, Amos, Iamus, Yama. — See Spirit-Hist., 66, 74. There were two M.usaeuses ; one was mythic ! ! — MSS. Notes of Boeckh's Lectures on Greek Lit. at Berlin. Others concealed their dogmas "in the Mysteries and prophecies, such as Orpheus, Musaeus and their followers"! — Plato, Protagoras; Stallbaum, p. 67. The ritual-books of the Mysteries had been published under the names of Orpheus and Musaeus ; and there 1 The apostasy must first come, before the Day of the Lord of Light ; and the Man of sin (Satan-Typhon) must be revealed, the Son of perdition, who opposes and lifts himself up against every one that is called god or sebasma (Power, Throne, Prince), so tb^t he sits within the inner temple of The God, showing himself, that he is theos *, Whom the Lord of Light will destroy with the PNEUMA of his mouth.— Paul, Thess., ii. 4 ff. * God. Mar means the Lord. Mara is, in India, the Devil. — Spirit-Hist., 367. MUSAH, HIS MYSTERIES. HI were a great number of them. — Be Sacy, I. 396 ; Plato, Republ, lib. ii. Musaeus is Hermes eumolpos 1 (Thoth, Taaut, the god who made the Sacred Books). — NorJc, Wbrter- buch, II. 247. "The Law of MuSHe." — Old Syriac, Luke, ii. 22, Tremellius. Lex per manum Mushe data est. — Pes- chito Testament, John, i. 17 ; Tremellius. At Argos " the Musion" was celebrated. This fete lasted seven days. Ceres was called Musia. — Be Sacy, II. 31. Mtrsia, a women's festival to Ceres Mysia ; it lasted seven days. — Potter, I. 470 ff. For I (am) Iahtjie thy Alah, KadtjsIi \ Isaral, thy Musio ! * — Isaiah, xliii. 3. Hebrew. 1 Eumolpus ia Son of Poseidon (Bus-Aidoneus, Adonis). Eumolpus is con- nected with Erectheus, the MAN-fish ; Ereetheus is connected with Minerva, who lifted him up on high to holy honors. — Preller, II. 101. Erectheus is Neptune. — Ant/ion, Art. "Erectheus." Neptune is the SPIRIT (Water, Osiris, the LiFE-produeing Element) in the sea. — Plutarch, de , hide, xl., xxxiv. Neptune presides over the Humid and Generative Principle. — Plu- tarch, Moralia, p. 821. The pine was consecrated hoth to Neptune and Bac- chus, and all the Greeks adored Neptune Phutalmios and Bacchus Dendrites. — Ibid., 812; Spirit-Hist, 395. Hermes is Son of Bacchus. Therefore Eumol- pus is Hermes. Eumolpus is the Mythic Founder of the Eumolpidae (Priests) ; the priests traced their own wisdom to the Divine Intelligence. Some con- sidered Eumolpos or Musaeus the Founder of the Mysteries. Mus, tMTgod ; and Mus'-ias, the priest. — 1 Esdras, ix. 31 ; Spirit-Hist., 74. " In what are called the ' Books of Hermes' it is related concerning the names." — Plutarch, de Iside, Ixi. ; xxxvii. Eumolpus, Orpheus, Musaius and Thamuris are the earliest minstrels of Greece — mythic characters. " The name of Orpheus, and the legends respect- ing him, are intimately connected with the idea and the worship of a Dionysus dwelling in the infernal regions (Zagreus), and the foundation of this worship (which was connected with the Eleusinian Mysteries), together with the com- position of hymns and songs for its initiations (Teletai), was the earliest function ascribed to him. He was made the first minstrel of the heroic age and the companion of the Argonauts." — K. 0. Muller, 26. 2 Jahn mentions the CADUsians (Kadosh) — John, Heb. Com., 154. Eadosh is the Sun, Akad, Achad, Choda, God. — Spirit-Hist., 74. Chodesh is the Moon. s The Isarim were the Initiated. Isarel was Sol-Mercurius. In the improvement which polytheism underwent among the Hebrews the 112 SOD. Kronos (Saturn, Sol) therefore whom the Phoe- nicians call Israel (ISABAEL, Suryal, Azrael), having an ONLY-BEGOTTEN" SON" whom for this reason they called Ieoud ; the ONLY-BEGOTTEN heing still even now thus called by the Phoenicians ; the greatest dangers from war having befallen the country, having adorned The Son with royal apparel, and pre- pared an altar, offered him up ! — Porphyry ; Euse- bius, Pr. Ev., I. x. ; Orelli, Sanchon., 42, 44. The permutation of Israel is M.osah, Moses. — Kabbala Denude II. 305. Isaralis Hercules the Mu- sio, the Sun-god, the Savior of Hades. But the G-od is our King before Time (Aion), lie worked Soteria (sal- vation) in the middle of the earth ! — Psalm, lxxiv. 12, Septuagint. Because I (am) K/tniios (Lord of Light) thy God, the Holy Israel who saveth thee ! — Septuagint, Isaiah, xliii. 3. This is Mosia, the Redeemer below the earth, called Adoni, Hermes, Baal, Hercules, Mercury, Taut or Thoth, Tom, Tama ! Aiai Adonis'! Beat yourselves to Adonis! Iahoh Adonino! — Psalm, viii. 10. Hoi AdonI ! Hoi ADONai ! Ai, Ai ! Hoi Adon. Sterna -arasse kai epiboa to Musion! — Aeschylus, Persai, 1054. The Mourning for the Only-begotten ; its end as the day or bitter- ness ! — Amos, viii. 10. Agni, as Tama, is all that is born ! as Tama, all that will he born ! Yama is the King of the dead ! And the KuRios is '*the Spirit" ! V Now is Christ risen from the dead ! A Saviob who is Obristus KuEios (Kur=the Sun). — Spirit-Hist., 362. wand of HEKMES'(Musah) or Mercury becomes the staff of the Alahiji. — Exodus, iv. 3, 20 ; Herodotus, v. 7. The caduceus which Apollo gave Mercury had two serpents on it and two wings. It was the Rod of Life or Spirit, in reference to the resurrection. According to the Hebrew doctors, it grew in Paradise. — Burdens Josepkus, I. 127. " MASSiah" is the Anointed King or MESsiah. According to the Old Per- sians MISHA and MEShia are Adam (Bacchus, Adonis, Adonai). — Hyde, 168 ; Spirit-Hist., 229, 204, 205, 290, 391. "Iesu MESio is Nebu" (Mercury). — Codex Nasaraeus, Onomasticon, p. 74. The name of Moses is written Mes, or Messou in Hieroglyphics. — Brugsch, Egypte, p. 167. MUSAH, HIS MYSTERIES. 113 Aiakos says : " By the Deus, the Savior !" — Aristoph., Batrach., 691. "Deus 1 the Savior" (Zeus) I— Aris- tophanes, Frogs, 1355. The Eleusinian Ceres and her daughter Proserpine were called rfv ztireipav, — the Savior Goddess ! — Wheelwright, Aristoph., Frogs, 363, note. God, who is the Beholder and Savioe ! — Esther, Apocr., xv. 2. The Messiah and Iahoh are one. — Spirit-Hist., 254, 255. Suduk (the Most High God in Phoenicia), the Just One, was Father of Asklepius (Aesculapius). — Orelli, Sanchon., 32. Aesculapius is here the Son op God ! 2 He is Iacchos (Bacchus). Compare Gerhard, Griech. Myth., I. 461. Iacchos the Son of Zeus and Ceres accompanied Ceres in her search for Proserpine 8 with a torch in his hand. Torches were dedicated to Geres.— Potter, I. 453. • Go then and for this man display Tour sacred lamps to light the way On his return from Hades to Light ! ■ — Aristophanes, Frogs, 1442, 144V. Attis is Son of Nana (Venus) and Acdestis. Him the Mother of the gods loved singularly (unice). Acdestis scatens ira convulsi a se pueri, et uxoris ad studiam derivati, convivantibus cunctis furorem et insaniam suggerit : conclamant exterriti ad horam Phryges : mammas sibi demetit Galli filia pellicis : rapit Attis fistulam quam instigator ipse gestitabat 1 Adeus, a Persian Governor. — Josephus, xi. chap. 5. The name Adeus is Attis, Ad, Deus, Adoni. Ad=vapor. — Seder Lason, p. 6. 2 Aesculapius is represented with a staff, also as a Serpent. — Arnobius, vi. 223 ; vii. 262, Orelli. This identifies him with Mercury. A cock, the solar emblem, was sacrified to Aesculapius. s Mercury is said to hare made indubitable advances to Proserpine. — Arno- bius, IV. xiv. Proserpine burned for Adonis. — Ibid., IV. xxx. Mercury, Iik» Bromius, is Son of Jove. — Ibid., IV. xxii. 114 SOD. insaniae : furiarum et ipse jam plenus, perbacchatus, jactatus projicit se tandem, et sub pini arbore geni- talia sibi desecat, dicens : Tibi Acdesti haec habe, propter quae motus tantos furialium discriminum concitasti. Evolat cum profiuvio sanguinis vita : sed abscissa quae fuerant, Magna legit mater Deum, et injicit bis terram, veste prius tectis atque involutis defuncti. Fluore de sanguinis viola flos nascitur (compare Ovid's Linus) et redimitur ex boc arbos. Inde natum et ortum est, nunc etiam sacras velarier et coronarier pino's. Virgo sponsa quae fuerat, quam Valerius pontifex lam 1 nomine fuisse conscribit, ex- animati pectus lanis mollioribus velat, dat lacbrymas cum Acdesti, interficitque se. ipsam, purpurantes in violas cruor vertitur interemptae. Mater ..suffudit et bas Deum, unde amygdalus nascitur, amaritudinem significans funeris. Tunc arborem pinum sub qua Attis nomine spoliaveratseviri, in antrum suum defert, • et sociatis planctibus cum Acdesti tundit et sauciat pectus pausatae circum arboris robur. Jupiter ro- gatus ab Acdesti ut Attis revivisceret, non sinit : quod tamen fieri per fatum posset, sine ulla difficultate condonat, ne corpus ejus putescat, erescant ut comae semper, digitorum ut minimissimus vivat, perpetuo solus agitetur et motu, quibus contentum beneficiis Acdestim consecrasse corpus in Pessinunte : caeri- moniis annuis et sacerdotum intestibus bonorasse. — Arnobius Adv. Gentes, V. vii. Acdestis was " of botb sexes." — Arnobius, V. v. Adam was considered Hermaphrodite by the Kabbalists. The Supreme Being was philosophically considered Semimale, Male and Female : Adam- Adan- Adonis 1 Nam consuescitia in precibus, sive tu (Deus) Deus es sive Dea, dicere. — Arnob., III. viii. MUSAH, HIS MYSTERIES. and Eua-Huah- Venus, Lunus and Luna, Acdestis the Mother, Attis- Adonis and Nana- Yenus. ' ' '. ye are accustomed to say in prayers, Whether T. (0 God) art God or Goddess." — Arnobius,Adv. Gen III. viii. Iah (Deus) and Iah (Ia, Dea, The Virj in Hebrew, become Ia, Ie, lEios (Apollo) and (Virgo, Diana) in Greek and Latin ; for it .was usage to write with a He and to read it an A ; ; the Attic Greek changes the A into eta. Atin (Adoni), Atys or Attin was the Sun and both Male and Female. — RawMnson's Herod., 259 ; Macrob. Saturn., I. 26. Some wish to Dionysus Attin. — Clemens Alex., I. p. 16, Oxf 1715, ed. Potteri. Adonis (Agar, Kur) is the Gri est of gods and is Father of Adam (Bpigeios) Eve (Gaia) I 1 — Movers, 191, 542-544 ; Sanchoniatl 20, 24. The Sun is the Highest and Chief Goc Movers, 196 ; Sanchon., p. 34 ; Macrob. Saturn. 13. "In the Mysteries of the Phrygians, which called those of the Mother of the gods, every j a pine tree is cut down and in the inside of the 1 the image of a Youth is tied in ! 2 In the Myste of Isis the trunk of a PiNE-tree is cut : the middl this trunk is nicely hollowed out, the idol of Os made from those hollowed pieces is buried. 8 In 1 Adonis is Androgyne. — Creuzer, II. 431. A giant-stone Agd-us in Ph which, when Jupiter's (Spirit) fell on it, brings forth a hermaphrodite Agdestis.— Ibid., I. 272. 2 This was on the first day of the feast of Cubele. — De Sacy. s They do not cease every year to either lose what they have found, find what they lose ; is it not ridiculous to mourn what you worship, or ship what you mourn ! — Minutius Felix, in Norh, II. 367. That grief an is expressed by those who have lost nothing and found nothing ; yet fo madness there is a fixed time, it is tolerable once a year to be insane. — A tin, C. D., c. 10 ; Norlc, II. 367. Chardin relates that the Bishop of Jeru! shut himself up at the Church of the Holy Grave in an arch called 116 SOD. Mysteries of Proserpine a tree cut is put together into the effigy and form of the Virgin, and when it has been carried within the city it is mourned 40 nights, 1 but the fortieth night it is burned !" — Julius Firmicus de err ore prof, relig., 27. The women searched 1 * after a wooden image of Adonis, called Adonion! — Movers, 200. (Iachoh Adonino = Our Adoni, IachoA / 1 wail-(aiazo) for Adonis ; beauteous Adonis is dead. Eise, wretched Goddess, in thy robes of woe, and beat thy bosom. Aphrodite, haying let fall her braided hair, wanders up and down the glades, sad, unkempt, unsandaled, and the brambles tear her as she goes, and cull her sacred blood : then wailing piercingly she'is borne through long valleys, crying for her Assurian Spouse, and calling on her Youth. But around him dark blood was gushing up about his navel, and his breasts were empur- pled from his thighs, and the parts beneath his breasts, white before, became (now) deep-red to Adonis. All mountains and the oaks say : Ai Adonin (Hoi Adon). And rivers sorrow for the woes of Aphrodite, and springs on the mountains weep for her 'Adonis, and flowers redden from grief; whilst Kuthereia sings mournfully along all woody moun- tain-passes, and along cities. Alas, alas for Kuthereia, beauteous Adonis has perished ! The Paphian Goddess sheds as many tears as Adonis pours forth blood ; and these all on the ground became flowers : the blood begets a eose and the tears the anemone. Lament no more, Cupris, thy Wooer in the glades ; there is a goodly couch, there is a bed of leaves ready for Adonis : this bed of thine, Kuthereia, dead Adonis occupies, and though a corpse, he is beautiful, a beautiful corpse, as if sleeping ! Lay him amid chaplets and flowers ; all with him, since he is dead, aye all flowers have beoome withered : but sprinkle him with myrtles, sprinkle him with unguents, with perfumes ! The tender Adonis lies in purple garments ! How admirably is he (represented) reclining on a silver couch, just shedding the first down from his temples, the thrice-beloved Adonis, who is beloved even in Acheron (Hell, Saturn's abode),! Beside him lie fruits in their season whichsoever the topmost branches bear. And beside him tender quick-growing plants (arrahot Kanoi), kept grave of Christ," and there caused an explosion of light (Lichtexplosion) in reference to the Re-birth of the God of Light. — Ibid. ' Genesis, vii. 4. 2 In the Ageionia the women, being assembled, made a " Search " after Bacchus! — Potter, I. 421 ; Plutarch, Symp., viii. 1. MUSAH, HIS MYSTERIES. 117 in silver baskets, and golden caskets of Syrian unguent, and honey- cakes such as women shape in a mould, mixing all kinds of flowers with the white-fine meal ; snoh as (are made) of sweet honey, and those in moist oil : all fowls and creeping things are present for him ! (Com-. pare Gen., vii. 8 ; Sod I. p. 83, 86.) „ And at dawn we in a body, along with the dew, will carry him out to the waves foaming on the beach, and having unbound our hair . . . Will begin shrill songs or wok ! Alone of the demi-gods (as they say), dear Adonis, thou comest here and to Acheron (Hell) ! — Theocritus, Idyl., xv. ; Davis, Transl. What means that pine which on stated days you always introduce into the sanctuary of the Mother of the gods ? Is it not the image of that tree under which the furious and unhappy Youth laid hands upon himself, and which the Genetrix of the gods has consecrated in solace of her own wound ? What mean the fleeces of wools with which ye bind together and wrap round the trunk of a tree ? Is it not a repetition of those wools in which Ia 1 covered Him failing and thought that She could gain a little heat for the limbs becoming cold ? What are the Galli with dishevelled hairs beating their breasts with their hands ? Do they not recall to memory those mournings in which the turreted Mother with the tearful Acdestis (semimale) followed the BOY with wailing ? What the Bread mixed with alimonium (a preparation of herbs) to which thing you have given the name Castus ? Is it not the imitation of that time when through the violence of his grief the Divinity refrained from the Bread of Ceres ? — Arno- bius, V. xvi. Farewell, beloved Adonis, and go to those who rejoice at your com- ing. — Theocrit., xv. Thou flyest afar, O Adonis, and comest unto Acheron .... I feel insatiate grief and mouen for Adonis ! — Bion, 1. 1 The usage was to write with a He but to read it an A. This would make Iah in Hebrew, Ia in Greek or Latin. But as the Hebrew A was often an e In pronunciation, we have the Dorian Ie or iAios (Apollo, Bol, Baal). H (ri)= }-|. 118 SOD. Thou hast turned my Mourning into Dancing. — Psalm, xxx. 11. At the annual Feast of Iachoh in SiloA the daughters of Siloh came out to dance in dances. — Judges, xxi. 19, 21. Sol Primus Jovis Filius dicitur. Sol is called First SON" of Jove. — Arno- bius, IV. xiv. Do you not attest hy the shouts of the Galli that Phrygian Atys, made an eunuch and deprived of virility, as Deus propitious, Deus Sanctus, in the secret places (of the temples) of the Mighty Mother ? — Amdb., I. xli. Bor "12:2 is "fire" in Hebrew. — Orelli, Sanction., 16. Pur is " fire" in Greek. The Pura (Fires) was a fes- tival at Tyre and Grades in honor of the Sun-god, who is Fire-god. — Movers, 14. Pure Fire was distributed in the Samothracian Mysteries. The Jews kept the feast of PuRim (Fires, or Lots). " In order to heigh- ten the general joy on this festival, Buxtorf relates that some Jews wore particolored garments and young foxes' tails in their hats." It was celebrated the 14th and 15th of Adar (February). These two days are the Bacchanalia of the modern Jews who drink to intox- ication in memory of (!) Esther's banquet of wine (?). — Home, II. 128. Josephus says the Jewish festival in Adar 13th (February 12th) was in memory of the victory of Iudas Maccabeus (Josephus, Ant., xii. chap. 10) ; but the Book of Esther and Josephus (xi. 6) say it was in commemoration of Esther's Fast. — Burder, II. 358 note. On the 12th of Anthesterion (February 12th) Dio- nysiawere performed at the Lakes of Bacchus within the city of Athens. — Hospinianus, I. 11,4. It was the Feast of Pitchers ! — Ibid., 120. The Anthesteria seem to have been originally the 12th and 13th. The MUSAH, HIS MYSTERIES. 119 11th however was the Feast of the Opening of wine casks, the twelfth they drank, and the 13th was the Feast of Pots. — Anthon, 364. The Jews at this Feast did nothing but eat, drink, dance and play. — Antonius Marguerita de Cer. Jud. The third day of the Anthesteria pots containing flowers, seeds, cooked vegetables, were offered to Dionysus and Her- mes Chthonius, the Mercury of the dead ! — Anthon, 364. The Koman Feralia, the Feast of the souls or Manes, began February 18th, accompanied with a solemn expiation or purification of the city called feb'ruatio, and lasted to the end of the month. — Es- chenburg's Manual, 571. The sailors safe rejoice with shaven oeownI Hope of Life returns with the Sun ! I will offer incense and display all the colors of the violet ! All things shine ! The gate has erected long beanohes And celebrates Feasts with matutinal lights ! — Juvenal, xii. ; Josephut, Against Apion, II. Burder, iv. 413. The Hebrew Feast of the PuRim (fires, torches) was held the 14th and 15th of Adar (February 12, 13). Mourning and grief were changed into hilarity and joy ! — Hospinianus, I. 46. In the night they light up Lights of Joy in their synagogues. (At the name of Haman) boys, girls and women must beat the benches with fists and malls and raise a great tumult exactly as is wont to be done in the Christian temples on the night of the sixth festival (feriae sex- tae) before the Passover (Pascha)! — Ibid., I. 56 ; Anton. Marguerita, de Cer. Jud. The Cardinals do the same thing with their feet in the Sistine Chapel at Rome on Good Friday. " The Jews put on wo- men's clothes and the Jewesses men's clothes and they indulge in this sort of lasciviousness and pleasures ex- 120 sod. actly as the Christians do in their own Dedication Feasts and Bacchanalia." — Anton. Marguerita ; Hosp. I. 56. Methus-Alah or METHusel-aA (Meth "death". — Philo Judceus, On the Posterity of Cain, xiii. ; Muth= Death and Pluto in Phoenicia. — Sanchoniathon, p. 36 ; Movers, 660 : Usil=Sol; siLtfo=a torch) is perhaps akin to the God of the Resurrection, Adonis, Bacchus, Her- mes, the long-lived Februus or Pluto, whose chief festi- val was in February when the Romans offered to him the sacrifices 1 called Februa 2 . — Eschenburg, 41 6 . Ceres with a torch seeks Proserpine, whom Pluto has car- ried below. Jupiter would have restored her pro- vided she had tasted no fruit of the Infernal World ; but Proserpine like Bua (Eve) had already eaten of the apple or pomegranate. — Ibid., 427 ; Spirit-Hist., 213. The greatest of all the festivals which I saw (in Byblus) they celebrate when Spring (Eiar, Aiar) com- mences. And some call it pura, but others the lamp. To this feast in particular many men come both from SuRia and all the countries all around. — Lucian, iv. 284. Among the Jews the 13th of Adar (Feb. 11th) was a FEAST-day, on which they fasted. — Jahn, Hist. Heb. Com., 234. The Greek Dionysia lasted three days the 11th, 12th, 13th in A nthesterion (February). On the first day of the Jewish Feast of Lights one light was kindled, and an additional light added every day during the eight days. — Schroder, 15. The Feast of Lights commenced on the 25th of Apel- laeus. (Nov. 27th) and lasted eight days. The Jews illuminated their houses in testimony of their Joy and Gladness on this important occasion. — Home, lntrod., II. 128. " The Heathen sacrifices were commenced on 1 Expiatory Sacrifices. — Ovid. Fast., ii. 19, 21, 22. * Purgamentum. MUSAH, HIS MYSTERIES. 121 the 27th of November."— Jahn, Hebrew Com., 222. The genuine Hebrew Feast began the 27th of No- vember and lasted eight days (like the Feast of Ta- bernacles). — Jahn, 227 ; Home, lntrod., II. 128. The Greek Feast op Lights took place on the 5th day of the Eleusinia, and Sainte Croix says that it was imitated from the same festival at Sais in Egypt. — Herodot., II. 62. But I go with these girls and women, tearing the sacred lamp, where they all night perform rites to the Goddess. — Aristoph., Frogs, 415 ff. In the city Bousir how they celebrate the Feast of Isis has been already related. After the sacrifice, all men and women flagellate themselves, many thousand men. But whom (Osiris) this beating is for, it is not religious for me to tell. But those of the Carians who dwell in Egypt do yet more than these, inas- much as they cut their faces with swords. The Thracian princes worshipped Mercury most of gods. They swore by Him alone, and called themselves born from Hermes ! The Pelasgians told a certain sacred story 1 concerning Him ; the things which in the Samothracian Mysteries are shown forth.— Herodot., IV. 7 ; II. 51. Maury says Pluton was called Adamas in the Samothracian Mysteries ; and that the first Male (Adan, Adon), or Archetypal Man, was called Adam. This is Sol Adamatus, Mithra Invictus ! On the twentieth of Boedromion (September 24th), which was the sixth day of the festival of the Myste- ries of Ceres, they carried from the Ceramicus to Eleusis a figure of Iacchus (Bacchus) crowned with myrtle, having a torch in his hand ! They sung the 1 See pages on Rainy-Mercury, and p. 125, on the feast of December 25iA. 122 sod. hymn, Iacchus, and shouted Iacche ! ! ! — Beloe's Hero- dot, iv. 191, note ; Larcher. The Little Dionusia were celebrated by the Greeks in the winter month December, when wine was har- vested. — Prell'er, I. 419. The Jews fasted in Decem- ber. — Zach., viii. 19. Perhaps the Jewish pasts in June, July, September and December, agree in point of time with the celebrations of the most prominent Bacchic festivals in Scirophorion (June), Hekatom- baeon (July), Boedromion (Sept.) and Poseideon (Dec.) The fast of the fourth month (Thammus- Adonis dies in June), and the fast of the fifth (Feast of Horus in July=Epiphi), and the fast of the seventh (The Eleusinia, the Adonim and the Bthanim in Sep- tember) and the fast of the tenth (the birth of Mi- thra and the Resurrection of the Hercules, the Uncon- quered Sun, on the 25th of December) shall be to the house of Judah joy and gladness and cheerful Feasts. — Zachariah, viii. 19 ; vii. 1, 5 ; see Hospinianus, I. 45. The month AuDONaios or AuDUNaios (AiDONaios) was in winter (Dec. 3d- J an. 2nd), the season of death ! Adonis dies and becomes Aidoneus (Hades, Pluto).— Prelkr, I. 496, 467. On the seventh of Tobi (December 14th or 15th) Isis came out of Phoe- nicia, and a few days after, probably the eleventh of Tobi (Dec. 18th or 19th) they began the Search, the Feast of the again-found Osiris ! — Creuzer, Symb., I. 261. If it lasted seven days it would reach Dec. 25th. The 22nd was the Solstice. " We have found him ; let us rejoice !" The Greek Christians used the formula : ' ' He is risen ; let us re- joice !" — Stiefelhagen, 553. Mense nascitur decimo Acdestis (Achad). — Arnob., V. v. Before the new moon, immediately after the MUSAH, HIS MYSTERIES. 123 concluding month, the month of Saturn, games were celebrated to the Unconquered Sun ! — Julian,Orat., IV. In the Agrionia, the women being assembled made a Search after Bacchus. — Plutarch, Sympos., viii. 1. " The wretched Isiacs wound their breasts and imi- tate the grief of the Infelicissima Mater ; soon after- wards the Little One having been found, Isis is joyful, the priests exult" ! — Min. Felix, c. 21. " Her Little Son, who is called Osiris, she loses and finds !" — Lactantius, Ep. Div. Inst., c. 23 ; Kenrick, I. 355. The Return of Isis with the body of Osiris is dated December 15th, and the 19th they began the Search which probably lasted seven days, when Osiris is found ! Harpocrates (Horus, Osiris) is born about the Winter Solstice and his statue was carried around on the shortest day of the year. 1 — Plutarch, de hide, lxv. ; Uhlemann, II. 201. " Hiram (Irani) first made a Wake (eyepaiv, Resur- rection) of the Hercules from the dead in the month Periteios (January) !" — Josephus, Ant., viii. 5 ; Movers, 385, 386, 181. He first celebrated this Feast on the 2nd of Peritius 2 — Movers, 386. The Tyrian Zeus is 1 The Winter Solstice at Rome in the year 46, B. c. occurred on the 24th Of December of the Julian calendar, and the 1st of January at evening, B. c. 45, was a New-moon. — Anthon, 195. * Sanctissimo Herculi Invicto Ttrio ! Heliu Mithrp aniketp ! Dios ani- kStouHeliou! — Movers, 181. Bruma is the first day of the new and the last of the old Sun. — Ovid, Fast, I. Iesus Christus was born on the very day of the month January on which, as Pliny says, was Bruma. The more learned call it Winter Solstice. — Wolfius, p. 12. The Brumalia was celebrated up to December VAth. — Hospinianus, I. 224, 225. The Lenaia was kept in January about the time of the shortest day of the year.—Preller, I. 420 ; Gerhard, I. 497. On the eighteenth of December at Athens Sacra and Festa were celebrated to Aesculapius. — Alexand. de Alexand., lib. iii., cap. 18 ; Adrianus Junius Fast. ; in Hospinianus, I. 100. Hercules chases away maladies. — Orphic Hymn, xii. Hermann. Mithra the Mediator stands like Christ between God and the Devil. He 124 sod. Hercules (the Sun). r — Movers, 176. The Athenians offered torches to Hercules because on his march to Libya he was killed by Typhon, but was waked up again by the scent of a torch ! — Athenaeus, ix., c. 45, p. 382 ; Movers, 386. Not even the power of Herctji.es escaped death, Who was the Deabest to King Detts ! —Iliad, xviii. 117, 118. On the twenty-fifth of December the Tyrians kept the Feast of the Unconquered Sun. — Movers, 386. The Tyrians are by race Hebrews. — Movers, p. 1 ; Mark, vii. 24. On the 25th of December the Hebrews were keeping the Feast of Lights (John, x. 22) which lasted eight days. — Home, Intr., II. 128. 2 The Jews illuminated their houses. — Ibid. This was to Osiris (Alah) ! " But a Sacred Story is told about Him on whose account this night had light and honor!" — Herodotus, II. 62. In the city Sais s , when they (Paneguris, Congre- seeks to wrest the souls from the Fiend to lead them back to the Father. He is born on the 25th of December at the Wintersolstice, in a grotto. The Mys- teries of Mithra were there celebrated. The year-gods Zeus (Zeus-Belus), Bacchus, Hermes, Attys, Mithras and Christus (according to the evangel, in- fantiae and Protevang. Jacobi xix.) were born in a cavern. — Nork, II. 174, 230, 231. The child-Bacchus was represented in a cool mountain grotto like Zeus in the Cretan cavern. — Preller, I. 415. Abram also lived in a grotto. But Mary (Mariam) was silent in respect to the Mysteries of which Gabriel the Archangel talked to her. — Protevang. Jacobi, xii. 1 " The Tyrian God whom they address as Belus.' " This Baal of the Tyrians was God ! But Achab ("A^a/?of, Jacobus, Ahabj built a temple to Him"! — Josephus, Ant., viii. 13, 1 ; ix. 6, 6. ' According to Josephus, Home has mistaken Cisleu for December, when it is properly November 3d. — Dec. 3d. But there is no doubt in our mind that the Hebrews had a Feast op Lights on the twenty-fourth or twenty-fifth of December like their neighbors and the other nations of the East. — Author, " In the tenth month Acdestis (Achad-Satis) is born." — Arnobius, V. v. ; see Bpirit-Hist., 91. 8 This feast was in February. — Nork, Bibl. Mytliol., II. 386. It denoted MUSAH, HIS MYSTERIES. 125 gation) are gathered at the sacrifices, on a certain night all burn lights, many in the open air about the houses in a circle. And the lamps are embaphia (fit for containing sauces) full of salt and oil ; and on the surface floats the lampwick ; and this burns all night ; and the feast is called Lamp-burning ! Those of the Egyptians who do not attend meeting (pan- egurin) keep the night of the sacrifice and all of them burn the lamps. So they burn not alone in Sais, but in all Egypt. — Herodotus, II. 61. The Nativity of Christ is called Luminarium Diem, Day op Lights !— Hospinianus, II. 168. But a " Sacred Story" is told about Him on whose account this night had light and honor ! — Herodotus, II. 62. Osiris descends to hell and rises from the dead ! — Plutarch, de hide, xix. They promise Eternal Life to anybody ! ! ! — St. Augustine, de Civ. Dei, vii. 24 ; see Spirit-Hist., 213. The Chief priest at Delphi brought secret offerings to the grave of Bacchus about the time of the shortest day of the year. — Preller, I. 427. At Sais, in the temple of Athenaia, in the rear of the temple, is the tomb of Him (Osiris) Whose Name I do not holily to mention in this connection ; and in the churchyard stand great stone obelisks ; and there is existing a lake adorned with a- .stone edge and made in an exact circle. And in this Lake 1 , at flight, they make ex- hibitions of His Sufferings which the Egyptians call Mysteries. — Herodotus, II. 170. In the city of Athens, the increased Power of the Sun, at the December feast as well as at the Feb- ruary and March feasts. The lights symbolized resurrection from Hades whether for the dead or for the Unconquered Sun. 1 Thou wilt not raise thy father from the Lake of Aidas (Hades) which is the lot of all. — Sophocles, Elektra, 137. 126 sod, at the Lakes of Bacchus Mysteries were performed. — Hospinianus, I. 114. The lake is mentioned in the Frogs of Aristophanes, 181 ff, 216. Bromius (Bru- ma) dies and returns to life again like Azon, Osiris, Adonis, lorn, Mus, Hadad (Thoth) Mithra, etc. The Greeks kept the Aloa to Bacchus (Al, El, Alah, Elios, Aloh) and Ceres in December. — Potter, I. (421). The Mediator Mithra was born December 25th. The Hercules Tyrius Invictus is the Mithra Invictus ! " The Roman Saturn alia began December 19th and was celebrated seven days," the last of the seven being Christmas! — Hospinianus, I. '228. The festival BRUMalia took place about this time in Italy. — Ibid., I. 225. The Poseidonia were also celebrated in December. — Ibid., I. 225. See the oath "By Poseidon," when Bacchus is at the lake on his way to the lower world. — Aristophanes, Frogs, 183. The Bus 1 -Aidonia (Poseidonia) are apparently a Bacchic Festival. — Spirit-Hist., 395. The Argives evoke Bacchus from the water ! — Plutarch, de Is., xxxv. He is called Lake-born (Limnagenes). — Anthon, 364. They relate that the sacred tree is cut on that day on which the Sun comes to the highest point of the equinoctial apsis ; and on the next day they (the Romans) go around with trumpets ; on the third day the holy summer-fruits of the God Gallus is cut : 1 The Delphians had a month named Bus and this was the name of the Sun's pillar in the Hebrew temple. — Anthon, Diet. Ant., 635 ; 1 Kings, vii. 21. The Vernal Equinox to(Jk place in the month Bus, and the Winter Sol- stice in Bus-Aidon or Audunaios. — Ibid., 635. Abas-Adonios, A/3t)f-Aidoneus, PosAidon, Poseidon 2nd, Merc-EDomus, Audunaios, Tobi, Tebet, Tobal, Vulcan. — See Spirit-Hist., 195. Declare that the Highest God of all (gods) is Iao (Ialioh), That He is both Hades in winter and Zeus when Spring begins, 'Aelios (El, Alah, Haeloh) in Summer, but Autumn's delightful Iao ! —Oracle of Apollo Clarius; in Movers, 539. See Spirit-Hist, 160, 210, 220. MUSAH, HIS MYSTERIES. 127 after these are the Hilaria Feasts. — Julian, V., in MatremDeor. ; see also Cyril of Jer., XIV. v. The Tubilustria on March 22nd were the Feast of Vulcan (Tob, Tubal, Dobh) and Cubele (Athena). — Eschen- burg Manual, p. 572. In the Tubilustria the sacred trumpets (tuba) were purified. — Ibid. Trumpets commenced other feasts also. The twenty-fifth of March was fixed as tempus resurrectionis, because the Hilaria, the Feast of Joy, was then celebrated to the Unconquered Sun. — Nork, Bill. Mythol, II. 361. On the twenty-fifth of March Christus rose from the dead. — Easter-day Prayers. It was that dies paschalis, on which Sol entered the first Sign, that of the Ram, — a day most celebrated among the Egyptians. — Oriental Chronicle ; Nork, II. 358, 359, 369. " The Nowroz is a celebrated Persian festival which generally falls on the 21st of March at the Vernal Equinox and is in honor of Jamshid" (the Sun). — Christian Examiner, 1859, p. 322; Dosabhoy Fram- jee, p. 62, the Par sees ; Roth, Djemschid-Sage ; Zeit- schrift der D. M. G., 426. In March the Greeks cele- brated the feast op Bacchus and carried his statue to a temple in the Keramicus : We invoke Bromius the God op jot, the Son of the Most High Father and the ViRGiN-daughter of Kad- mus 1 . Now is the time, yes, is the time when they throw fragrant bunches of violets on the earth and twine roses in the hair. And the sounds of songs to the flute resound ; the choirs of Semele-the-richly- dressed resound ! — Pindar, in Preller, I. 422. The 1 Kadmus (Hermon) is the God underground ! — Plato's Phaedo, by Gary, p, 100 j Kenrick, I. 404 ; Pindar, 01., II. 109. Semele ia Proserpine or Ceres. 128 sod. rose 1 was holy to Bacchus and Venus. — Preller, I. 422. Bacchus is the Devil cloven-footed and horned ! — Spirit-Hist., pp. 200, 220, line 7. The women of the Eleans call upon Him, praying the God to come to them ox-footed ! — Plutarch de hide, xxxv. These women however prayed to the Author of good, not of evil. The Deity has his good and his bad side. — Spirit-Hist., 296 ff. " And Esau (Aso) was an Ox. . . . When a boy he rode upon an ass, as we have said." — Kabbala Denudata, II. 209 ; Intr. in Sohar. Movers considers Esau to be the Evil Principle, Saturn or Tuphon who rode off' on an ass. — Spirit-Hist., 396, 300. Tuphon's emblem is an ass. — Kenrick, I. 351 ; Movers, passim; Spirit-Hist., 298. " Tuphos (Osiris-Typhon) who is especially honored among the Egyptians, whose emblem was the figure of a Golden Bull (Osiris- Apis-Serapis) ; around which his mad worshippers establish dances, and sing, and prelude, not with such melodies as are redolent of wine and revelry, like the sweet songs sung at feasts and entertainments, but a really melancholy and Mournful Lamentation!" — Philo Judceus, On Drunk- enness, xxiv. ; Yonge. He saw the little Bull and the chorus-dances ! — Exodus, xxxii. 19. "Young Apis." — Septuagint? Bacchus in the form of a Bitll ! — Nonwaa, Dionusiac xliv. 279 ; ix. 15, 146 ; Spirit-Hist, 200, 198, 111. A Grecian Feast was celebrated in the month Kronos to Saturn at the Vernal Equinox, in the month which the Eleans call ElaphIus (Aleph the Boeuf 1 The holy rose is blessed by the Pope. 3 Herodot. in. 28. MUSAH, HIS MYSTERIES. 129 Gras, Elaph-eboh'ora). — -Hospinianus, 1. 100. The fourth Athenian festival of Bacchus began Blaphebolion 12th. — {Anthon, Diet., Ant., 365). The Hebrew Passover was Nisan 14th, and the Feast of unleaven- ed bread lasted seven days from the Verbal Equinox (March 21st). The Komans have the Feast of Cu- bele solemnized by Galli, and the Hilaria, about the time of the Vernal Equinox. — Hospinianus, I. 155 ; Anthon, Hilaria. The Feast of the Eleusinian Mysteries began Boedromion 15th (September) and lasted to the 23rd inclusive. — Anthon, Diet. Ant., 395. The Hebrew Feast of Tabernacles began on the same day of the month, Tisri 15th-22nd (September). — Leviticus, xxiii. 34. It actually lasted one day longer than the laws of Moses prescribed. — Phih, On the Tenth Festi- val. The Eleusinian Dionysus bore the particular name Iacchos / The Hebrew, Iachoh ! Minerva was the Inventor of the war-trumpets (like Vulcan). — Preller's Greek Mythology, I. 147 ; Genesis, iv. 22. The Tubilustria (Tubal, Tubalcain) were celebrated May 23rd to Vulcan. — Eschenburg's Manual, 573. Skira, a festival of Athena about June 10th (Skirophorion 12th, near the summer solstice), some say, of Demeter and Kora (the Sun's goddess) in which the priest of the Erectheus (Man-fish, Dagon, Sun) brings Minerva's white canopy. It was carried from the Acropolis to a certain spot sacred to Min- erva and the Sun ! — Bothe, Aristoph., viii. 15. Sonne- Minerva ! — Creuzer, II. 316. There was " a temple of Hephaistos and Athena." — Ibid., III. Hephaistos and Earth. — Plato, Timaeus, p. 94. Minerva, the first, was Mother of Apollo. — De Nat. Deor., III. 23. 9 130 sod. Minerva, as Nature goddess, Cubele, Luna. — Creuzer, II. 355 ; III. 312. Athene-Iodamia (Eve).— Ibid., iii. 377 ; see Spirit-Hist., p. 92. Athena (the feminine Atten, Adonis) was a God- dess of seeds (sowing). She had three holy ploughs. —Preller, I. 136. Minerva (the Etruscan Menrfa=Mene-Orphea : Rephaim) is the Iris of the Styx, the Isis-Persephone residing in the moon, and the goddess of the dead. At the festival in June (Skirophoria) the priest oi the Sun and the priestess of Athena went together in procession. The ancient Athenian coins displayed the Mooii, the owl and the olive-branch. — Anthon ; see also Genesis, viii. 11 ; Arnobius, III. xxxi, quotes Aristotle that Minerva is Luna. 1 Luna regit menses, hujas qnoqne tempora mensis Finit Aventino Lima colenda jugo. Anthon mentions "the Mysteries of Athena 2 and Dionysus."— Diet. Ant., 652 ; Pint. Alcib., 34. Paiz.as, loving the chorns, for me It is right hither to call to the chorus, Virgin, unyoked Maid! — Aristophanes, Thcsmoph., 1071. In the seventh month on the first of the month will be to yon : High-Sabbath, a memorial of the Trumpets' 1 sound. — Zevit., xxiii. 24. Make two trumpets of silver . . . for the convoking of the Odai (Conventns). On the day of your gladness and upon your set feasts, and on yoni new-moons ye shall blow with the trumpets for a memorial before you Allah. — Numbers, x. The inhabitants of Bousiris and Koptos (in Egypt] do not use trumpets at all (in the feasts), because i1 1 Alc-mena, Loo-Ina. Ino. 1 " Through the Virgin, Eua, came the death. ... As the Serpent deceive Her, that therefore Gabriel should evangelize ( announce) her." — Cyril, Oat. XII. vi. Euas is Dionysus. — Spirit-Hist, 225. MUSAH, HIS MYSTERIES. 131 resembles the voice of an ass. — Plutarch, de hide, xxx., xxxv. This is no evidence that they had not used them at a more ancient period. The Egyptians made cakes, stamped with the figure of an ass bound, at the sacrifices of the months September and May. Plutarch, de hide, xxx. Eaise the song and give us the tambour ; The delightful cithara together with the harp. Blow up the trumpet upon the New moon : On the Full moon of the day of our Feast. — Psalm, lxxxi. 3, 4 : De Wette; Schmid. Jam nemo tubas, nemo aera fatiget, Una laboranti poterit succurrere Lunae. — -Juvenal, vi. 441. The Hebrew Feast of Trumpets was held on the first and second days of the month Tisri (September). The second day of the Feast of Oubele they sounded the trumpet ! — De Sacifs Sainte Croix, I. 85. See Spirit-Hist. of Man, 221 note. Kalo Iana Novella ! The New Moon or commencement of the month was always a day of festivity among the Greeks, as among the Hebrews. — Mitchell, Aristoph., II. 115 ; Herodot., vi. 106 ; Ezek., xlv. 18 ; Numb., x. 10. The Greeks called them Noumenia, and Hekateia. Iuno, Luna and Lucina (Lux) are the same God- dess. As soon as the pontifex discovered the thin disc, a hymn was sung, beginning : Iana Novella. — Anthon, Diet. Ant., 192. Varro, de Re Rustica. And since we gave up burning incense to the Queen (Iuno, Anna ') of heaven and pouring libations to Her we have been in want of all things ! ■ ' The Roman Euhemerism says that Anna (the Goddess Isis, Ceres) was either the Sister of Dido, or an Old Gentlewoman who at a famine in Rome furnished the common people with corn. — Kennetfs Rom. Ant., p. 94. 132 sod. Moreover when we burned incense to the Queen of heaven and made libations unto her ; without our men did we not make cakes to Her (the Bona Dea). — Jeremiah, xliv. 18, 19. To the Queen (of heaven) we slaughter a snowy lamb ! — Juvenal, xii. 3 ; Eospinianus, I. 85. "Demeter Anassa!" — Justin, ad Oraeeos. Every New moon,- among the Greeks, there was a public supper. — Potter, I. 446. They were kept to Hecate-Selene- Artemis. To-morrow is Ohodesh (STew moon) when I am accustomed to sit with the king at food. — 1 Sam., xx. 5, 18. The Jews are not permitted to labor on this day. The women especially were commanded to abstain from all works. They fast the day before. At noon of the New-moon they dine sumptuously and hilariously. On the next Sabbath after, when the moon begins to shine somewhat, they rise at night, and rais- ing their eyes to the moon in gardens or streets, thrice jump np towards heaven and bless the moon! — Hospinianus, I. 53 ; Geneva, 1674. The New-moon was kept in Egypt also. Moon shine brightly, for I will sing softly to thee, O Goddess, and to Infernal Hecate. — Theocrit., I. It is for Me to govern, the King, the shining Lord of the congrega- tions at the Feasts, the Most Holy (Os-har-ham), the Good Spirit, the Weigher and Measurer ; Who have established the years of the Sun- god, Who ordained a Feast of the Sabbath day, the New-Mpon's Feast in Heliopolis. I am my priest in the land of light, the slaughterer of the offering in Abot the lovely city, who offers the sin-offering for thee, the divine High-priest in Abot the lovely city, the Lord of the guilt-offering for thee, the Lord of the burnt and blood offerings for Him who has made the earth. I am the Slaughterer of the sacrifice of the ram of sins for thee in the land of light, who consumes it in his flames. — Book of the Dead ; Seyf- farth and ZThhrnann. He placed the Loim (Levites) in the house of Iahoh with cymbals, with stringed-instruments and with citharas ; The Levites therefore stood with the instruments of Doid and the priests with the trumpets. When therefore the holocaust began, the song of Iahoh and of the trumpets began. Thus all the congregation adoring, and the singing was sounding, and the trumpets were clanging ; all this until the holocaust was ended I— 2 Chron., xxix. MUSAH, HIS MYSTERIES. 133 Some states keep the holy festival only once in the month, counting from the New moon as a day sacred to God ; but the nation of the Jews keep every seventh day regularly after each interval of six days. — Phih, On the Ten Commandments, xx., Bohn. In the beginnings of your months ye shall offer a burnt-offering to Iahoh ! — Numb., xxviii. 11. The Greek sabbath festivals were called 'Ebdome (seventh) ; the Hebrew were called Sabbata (seventh ; seba=seven) or Sabath. Apollo (Phoib, Babus, Abib) is called 'BBDOMaios (Sabath). The Greeks kept holy the seventh day of every lunar month to Apollo \— Potter, I. 444 ; Ezek., xlv. 20. The Seventh Day sacred to Apollo (Baai-Saturn, " die Saturno "). — Hesiod, Works and Days, 716 ff. Pentecost, a harvest feast {Exodus, xxiii. 16), fell about the time of the Roman Lemuria (May 9th). The Greeks had a feast of fruits in May. — Eschenburg, 699. The Jews differ about the exact day. 1 — Hospi- nianus, I. 51, 52. It was the beginning of summer. The idea of the growing up of plants or fruits was connected with the idea of the Resurrection of the dead taught in the Mysteries. — Spirit-Hist., 213. The Jews sacrificed flour and wine at the Passover (Pesach, Bezek), the emblems of Bacchus and Ceres. — Leviticus, xxiii., 13. The Delians, at the Feast Thesmophoria, baked large loaves (achainai) which they ushered in with great solemnity. — Potter, I. 463. t 1 " Owing to the remoteness of some places from Jerusalem, the announce- ment of the New-moon did not regularly reach them at the right time. Hence arose a double celebration of the Feast-days, the " Second Feast-day of the exiled." So that the Feast of the Passover was celebrated eight days, the Pen- tecost Feast two days, the Feast of Tabernacles nine days." — Baahchutz, Das Mas. Becht, I. 403. 134 sod. Rabbon Gamaliel said : " They never used in my father's house to bake large loaves on the festival, but thin cakes only." — Mishna, Treatise, Yom Tob, ii. 6. Jars of wine were carried from one place to another during the festival. — Yom Tob, iv. 1. The public wine ! — Iliad, xvii, 250 ; iii. 246. O Thratta, put down the chest, and then take out Aflat round cake that I may sacrifice it to the Goddesses. — Aristophanes, Thesrnoph., 184. Osiris, bribed by a large goose and a thin round calce ! — Juvenal, vi. 540. Aecanam Judaea tremens mendioat in aurem, Interpres legum Solymaruin (Salem). — Juvenal, vi. 542. The twelve Hebrew Shewbreads would perhaps harmonize with the loaves of Ceres. — Aristoph. Frogs, Act. II. scenes, 4, 6. .The name of the Hebrew sera- phim (sarpa, serpens) seems to come from Sarapis (Osiris) in the Mysteries ; they are a kind of Cherub with basilisk-heads. Cherobim comes from Kharob, Kherub, Corubas, in the Cretan and Samothracian Mysteries.— Spirit-Hist., 85, 404 ; Be Wette Bibl Dogm., I. 83. Bread and wine were sacred in the Mysteries of Mithra. — Nork, Lex., II. 174. My beead for my sacrifices by fire. — Numb, xxviii. 2. In the holy place pour a libation of wine (Sakar) to Iahoh. — Numb., xxviii 7. Flour mixed with oil was offered. — Ibid., 5, 9, 12, 20, 28. When the first cup has been poured out.— Mishna, Pesachim, x. 2. Unleavened cakes. — x. 5. The priests could not entirely give up the symbols of the Bacchus-faith, because the Spirit (Bacchus, Iao) and Matter (Venus) philosophy was the ground- work of their thought, and the belief of all the nation. Then they would not have got any oil ; by retaining these symbols they saved their fees. We find offerings of oil in Leviticus ; oil-cakes in the Bacchus and Ceres MUSAH, HIS MYSTERIES. 135 rites ; and again, in Leviticus, " cakes of fine flour mingled with oil" or " unleavened wafers anointed with oil;" "fine flour and oil baked in a pan." — Levit., ii. 4. 7 ; vi. 20, 21. Ezod., xxix. 23-33. Libations (drink-offerings) were poured, and the bread set before Iahoh. — Exodus, xl. 23. Fruges Cererem, virmm Liberum dicimus. — Cicero, die Nat. Deor.,Tn.W. With meal and wine lie questioned Ianus and Vesta ! — Juvenal, vi. 385. They prayed and sprinkled the pounded barley. — Iliad, I. 457'. He put the table in the tent of the meeting (assembly) . . . And he set the bread in order upon it before Iahoh, as Iahoh directed M s h (MASses, Mosah, Moses). 1 — Exodus, xl. 22, 23 ; Hebrews, Ix. 2 ; Levit., xxi. 21 ; xxiii. 14, IT. The Greek seem to have changed the Oriental Mourning for Attis (Adonis) and the Search for him into the Search and Mourning- of the " Mater dolorosa for Persephone," as Cubele seeks Attis, Aphrodite Adonis, Isis Osiris. Persephone eats the pomegranate (apple) of AiDONeus (Adonis-Pluto) and becomes his spouse. — Preller, I. 471, 472. This shows how far the latest author of Genesis has deviated from the original story. The seed-month (in Bceotia) was called DAMatr- ios. Some writers speak of the laws of Demeter 2 as well 1 See below, p. 136, 170, 112. 1 Preller I. 482, 483 ; quotes Calms bei Serv. V. A. iv. 58 et leges sanctas docuit ; Ovid Met, v. 341. Prima dedit leges. " Moso, a Hebrew woman, whose is the compilation of the Law, with the Hebrews as Alexander the Mile- sian the Poluistor, says. — Suidas inAlexandros etMoso; Orelli, Sanchoniathon, xvii. See Spirit-Hist., p. 260. The Laws of MosaA. Proclaim, herald, and keep back the people : and let the piercing Tuscan trumpet pour forth its thrilling voice to the multitude. — Tou had best be silent and learn my laws (the laws of Minerva) !— Aeschylus, Furies, 571. This is Minerva-Thoth, Taautha-Taaut, Demeter-Taautha. " Has a god or a man been the author of your legislation ? A god, Friend, a god, to speak most correctly."— Plato, de Leg., I. ; in Stiefelkagen, 503. But Phry- gians to this day call the brilliant and wonderful works MAN-ica, because MANis, some one of the former kings (Euhemerism ; Amanus, Aman, Manes, Minos, Manu, Meues), was a good and powerful Man among them ; whom some call 136 sod. as of her Sacred Books or Rolls which the wives and virgins used to carry in procession to Eleusis, and also of old kings who had lived with Demeter Thes- mophoros and first founded a temple to her, like Kadmus in Thebes. .Marcus Lombardus writes concerning the Jewish Feast of the Joy op the Law as follows : The Feast which they call Joy of the Law they celebrate on the twenty-third of October. On that night each one lights his own wax candles. They call the following day of the same month " Bind the feast" (from Psalm cxviii. 27, 15) ; at which time they celebrate ban- quets. On this Feast they carry in procession the Books op the Law and dance around the Ark with the Books, and with great pomp shut them up again in the Ark. — Hospinianus, I. 56. The Boeotians called this month DAMATRion (Demeter), as if you said the month of Ceres! The Egyptians called it Athtir, the Athenians Puanepsion. — Ibid., 217. Cor- responding with the Jewish Feast we find at Athens the Thesmophoria, in October, beginning Puanepsion 11th. Three days were taken up in preparations ; the Feast proper lasted from Puanepsion 14th to the 17th inclusive. The 11th was called Anodos (As- cent) ; the 16th was kept as a fast ! — Eschenburg, 494. At this Feast of Ceres the LAW-giver (Thes- mophoros) they carried on their heads the Sacred Mas-sBs (Moses, lamas, Mus). — Plutarch de Iside, xxiv. Moses begins to look like Thoth-Amoa the Sun-god who invented the Sacred Books and Laws. The Divine Wisdom the Daughter of God was both Male (Amon, Kadmus, Thoth, Taaut) and Female (Minerva, Demeter). — Spirit-Sist., 228. This is the Logos of Plato and St. John. " Amanes." — Josephus, Ant., XI. vi. Atbenaia, Daughter of T>eus. — Odyssey, V. 882. With the aid of Wisdom and Deus the Father.— Iliad, xx. 192. MUSAH, HIS MYSTERIES. 137 Laws (Nomimoi Bibloi or Thesmoi) 1 , and it was called Thesmophoria, Introducing the Law ! It was a Feast of Sorrow and Jot, lasting jfoe and perhaps seven days. — Gerhard, Griech. Mythol, I. 461 ; Creuzer, Symb., iv. 373, quotes John of Philadelphia in Lydus de Mensibus, 32, 88 ff. When the Wile falls (Oct. 15th), the Egyptians perform various sad ceremonies and carry about in procession a gold Cow in a black cotton dress from the twenty-sixth to the twenty-ninth of October (Athur 17th-20th) ; for they consider the cow "the image of Isis," and Earth. — Plutarch, de hide, xxxix. As Iaroboam celebrated the Feast of Tabernacles the fifteenth of Marchesow (M&rkazana, October), we have perhaps another agreement of the Hebrew and Greek Feasts ; for the Thesmophoria was held Pu- anepsion 14th (Oct. 15th). Chi Azon! The Sun lives ! ! ! The Nineteenth of Athur they go to the Sea (Oct. 28th) and shout Osiris is pound ! — Plutarch, de hide, xxxix. ; Movers, 205. The APATouRia was a festival to Jupiter and Bac- chus Melanaigis (Black-goat 2 ). It was celebrated three (four) days in October, 15th-18th. The second day, victims were offered to Jupiter and Minerva. Torches were taken out of the fire and people ran about singing hymns to Vulcan. The third day two ewes and a she-goat were offered to Diana. — Potter, I. 428 ; Anthon, 66. Purifications by Water, Fire, torch-swinging, 1 The introduction of the Laws was ascribed to Demeter Thesmophoros. The second day, called nSsteia, was a day of mouknjjjg during which the women sat on the ground around the statue of Demeter. — Anthon, Diet. Ant, 916. 2 A black lamb to Tuphos (the Tempest) (Typhon). — Wheelwrights Aris- tophanes, 1*74; Aeneid, iii. 120 ; see Spirit-Hist., p. 384, line 2. 138 sod. or air, took place in the Bacchic services. The Mourning and Joy belonged to the secret services. — Gerhard, I. 496. Purify the house with a torch. — Eurip., Iph. in Taw., 1216. Lustralem sic rite facem, cui lumen odorum . Sulfure coeruleo nigroque bituraine fumat, Circum membra rotat doctus purganda saoerdos, Eore pio spargens, et dira fugantibus herbis Numina; purificumque Jovem Triviamque 1 precatus, Trans caput aversis manibus jaculatur in Austrum, Secum rapturus cantata piacula, taeda8 ! — Claudian., De vi. Cons. Honor., 330. Are not the holt watees and thy sword at work ? I wish first to wash it with holy purifications. In fountains of waters or dew of the sea 1 The sea washes away all the evils of men ! - — Euripides, Iph. in Taw., 1190 ff. They were purified and cast forth the ablutions into the sea. —Iliad, I. 315. If milk-white Io should command, She will go to the end of Egypt and bring waters Fetched from sultry Meroe to sprinkle in the fane Of Isis. — Juvenal, vi. 525 fl"; Numbers, viii. 7. King (Apollo, Bel the Younger) Son of Deus ! — Iliad, V. 105. Would not purgations and purifications . . . and likewise the going round with torches steeped in drugs, ordered by medical men and prophets, and the lustrations . . . and sprinklings . . . render a man pure in body and soul 1 Will not then the God who purifies, who washes and who releases us from such evils, be of such a name t He will properly be called Apo- louon (the Washer). — Plato, Cratylus ; Burges, iii. 323, 324. Having a king over them, the Angel of the Pit (Abyss) ; his name in Hebrew is Abaddon" (Adonis), but in the Greek his name is Apolluon. — Sevela- tions, ix. 11. 1 Trivia is Diana. Lucretius uses the expression Triviai ViRGiNis, " of the Vikgin Diana !" — Lucretius, I. 85. ' Adam Kadmon (Pluto) is the Hell-Serpent Puthon, the Ancient Serpent. — Rev., xii. 9; Nork, Bibl.Myth.ol., II. 280, 281. ButhSn is the Supreme Aeon or Deity of the Valentinians. — Irenaeus, I. i. Hermes is Male Serpent and Hermione is Female Serpent. Comp. Hermaon (Kadmus) and Harmonia. MUSAH, HIS MYSTERIES. 139 The initiated in the Mysteries of Mithra were baptized. — Tertullian, Baptism, cap. v. ; Seel, 433, 438, 457, 476 ; Tertull. de Coron. Mil., c. ult. ; et de praescript., cap. 40. Those whom my waters of purification sprinkle. — Euripides, Iph. in Taur., 58 ; Josephus, Wars, Book II. T. • Purifying with the washing of the water. — Bph.es., v. 26. The Greeks, Romans, Hebrew priests, Egyptians, etc., used water for purification as a religious usage. The holt wateb was the symbol of new life (as in the Mysteries). — Stiefelhagen, 153, 150 ff; Epictetus, Eneh., c. 12; Numb., xix. 7. This is baptism. Wash me from mine iniquity. — Psalm, li. 2.. I am washed enough to satisfy the gods. — Theocritus, xv. 32. "The Mysteries among the Greeks begin with purifications (Katharsia) just like the bath of the barbarians. After these are the Lesser Mysteries," etc. — Clemens Alex., V. 582, in Stiefelhagen, Theologie des Heidenthums, 157. They washed their hands and held up the pounded barley. — Iliad, I. 448. In the Eleusinian Mysteries the candidates for ini- tiation purified themselves by washing their hands in holy water, and were admonished to present them- selves with minds pure and undefiled. " To the sea, ye initiated (neophytes) !" — Potter, I. 451. In the Dionysia the first of the sacred vessels carried was filled with water. A vessel of wine was also carried. —Ibid., I. 442. 140 sod. CHAPTER III. NEXT COMES GENESIS. Sed fugienda quaedam quae noacuntur. — Philodemos, de Vitiis, etc. ; Hek- CULANEAN MSS. Daemon (Dominus, God) holds the issue ! — Euripides, Or est., 1545. By the Earth, say, la not then Olympian Zeus our God ? What, Zbtts ? Nay, jest not — there is none ! Who then rains? — Aristophanes, Clouds, 360. The rain of Deus ! — Iliad, v. 91 ; Leviticus, xxvi. 4 ; Job, v. 10 ; Zach., x. 1 ; Spirit-Hist., 129. Thales said that "Water is the beginning of things ; but that. God is that Mind which formed all things from Water. — Cicero, de Nat. Deor., I. 10 ; Spirit- Hist., 165. Venus is this Water personified. She sprung from the foam of the sea. " That which in the First Prin- ciple Yang (the Male) and in the First Principle Tin (the Female) cannot be examined, comprehended, searched, is called the Spirit." — Y-King ; La Chine, II. 369 ; Spirit-Hist., 228, 229. Neptune is the Pneuma (Spirit) diffused through the sea. — Plutarch, de hide, xl. Philosophers call the first Air " Anima mundi." — Kabbala Den., II. 236. ' ' Neptune is the Air diffused through the seas. — GENESIS. 141 Cic. De Nat. Deor., I. 15. Anaximenes determined that Air is God, and that it is produced ! But how can we think of God except as eternal !" — Cic. ibid., I. 10. Deus indeed, the " Spirit " (Pneuma) pervading all things. — Plato, in NorTc, II. 227. For the Egyptians call the " Spieit " (Pneuma) Deus (Aia) — Plutarch, de hide, xxxvi. In the Beginning " Spieit " within strengthens Heaven and Earth, The watery fields, and the lucid glohe of Luna, and Titan Stars (Astra, Signs) ; and Mind infused through the limbs Agitates the whole mass and mixes itself with Great Matter. — Virgil, Am., vi. 724 ff ; see Gen., i. 2, 14; Spirit-Hist., 148, 149, 158. He (Eeos) through the wide domains of Tartarus Mingled with Chaos' darkly-winged form Begot our race I — Wheelwright, Aristoph. Aiies, 766. Zeus is the Beginning of all. Eor Zeus gave 1 And begat animals, and Zan they call him And Deus now indeed, because all things have been brought forth through him. This is the One Fathee of all, both animals and mortals. — Orphic Fragm. in John Diacon., p. 278; Hermann's Orphica, p. 469. Metrodorus, de sensionibus, says : " And it is man- ifest that God was always depicted with the human form among all nations." — Metrodorus, de Sensionibus cap. 12 ; Gen., I. 27. Speaking of the errors of the Stoics and Peripatetics, he says : " We do not say that God is either the World 1 or ' Indefatigable Sol and full-Moon.' But for the Stoic and Peripatetic to say this is right." — Metrodorus, cap. 18, Herculanean Mss. in the Museo Borbonico at Naples. See also Spirit-Hist. of Man, 148, 149, 158. " Iao (Iah) is the live-giving Power in Nature, proceeding from the Sun and given over to the Moon. Osiris enters the moon. Iao is ' the Spirit ; iu the moon. In the opinion of the Phoenicians (Hebrews) 1 Phanes is the World-soul. 142 sod. the Productive Energy was given out from the sun to the moon, which pours it into the Aether !" — Movers, 159, 160, 549. The sin-offering on the New-moon a at the begin- ning of the months is peculiarly said to be to Iahoh. The Egyptians used to sacrifice a goat at this time to the Moon, as they did to the Sun at his rising. — Maimonides, Moreh Nevoch., part III. cap. xlvi. ; Jen- nings, Jewish Ant., 438 ; Numb., xxviii. 4, 15. In Rome the New-moon of January was sacred to Ianus (Ani) and Iuno (Luna). — Hospinianus, I. 91. They shall fear thee with the sun and before the moon ! — Psalm, lxii. 5 ; civ. 19 ; cxiii. 3. See Spirit- Mst., 148, 149. Alahim goes up (rises) amidst shouting ; Iahoh (IAO) with, the trumpet's sound ! — Psalm, xlvii. 5. The Deity, said Socrates, and the very idea of life, and anything else which is immortal, must he allowed to be incapable of dissolution ! — Cary's Plato, I. 115. Can the soul which goes to another place . . . called the invisible world, to the presence of a good and wise God, can this soul of ours be immediately dispersed and destroyed, as most men assert ? — Socrates ; Plato, Phaed • Carifs Plato, I. p. 83. The calling wise seems proper for God alone. — Plato, Phaedrus, 278, d. O dear Pan and the other gods, grant me to hecome beautiful in the inner man. — Gary's Plato, I. p. 360. 1 " The nations had been accustomed to bring offerings to the Moon just as they were accustomed to bring offerings to the Sun at the time of his rising and on his entering into the known degrees " (of the signs or constellations of the Zodiac). — Maimonides, Moreh Nevoch, III. cap. xlvi., Transl. Br. Cruse. GENESIS. 143 Mysteries, in which the doctrine of the One God, 1 the immortality of the soul, etc., were taught. — Nork, II. 233 ; De Wette, Bibl. Dogm., I. 45. The Roman Mysteries call me Liber (Bacchus), The Arabian (Hebrew) race Adonis (Adoni) ! — Ausonius, Ep. 30. Adunai is the Sun. — Codex Nasaraeus, I. 47. There is not thy like among gods, Adoni (Bacchus) ! — Psalm, lsxxvi. 8 ; Preller, I. 409. Alahim stands in the odat (assembly) of AL (God). In the midst of the gods (ALAHim) he will judge. • — Psalm, lxxxii. 1: Hebrew. God stands in the synagogue of the gods ; And in the midst he will judge the gods. — Ibid., Septuagint. Attis (Adonis) was adored as Papas (ABOBAs)or Zeus. — Preller, I. 409. Persae and Magi divide Jove into Two Parts ; transferring his nature into the sex of both Man and Woman. — Firmicus, de Errore, 5. Adonis (Agar, Kur) is the Greatest op gods, and Father of Adam (Epigeios) and Eve (Ge) I— Movers, 191, 542-544 ; Sanchoniathon, Orelli, 20, 24 ; Psalm, ii. 4, Septuagint. "The Chaldeans call the God (Dionysus) IAO, instead of the Intelligible Light in the Phoenician tongue ; and SABAoth he is often called, as He who is over the Seven Heavens." — Ly- dus de Mem., iv. 38, 74, Movers. "Bacchus with the Fan" (Likuites) ! "Mystica V annus (Fan) Iacchi!" Himself shall purify (baptize) you in holy Pneuma and Fike. Whose Fan is in his hand, and he shall cleanse his threshing-floor and gather the wheat into his barn. — Matthew, iii. 11, 12. Among the Orphic theologers the worship of Dionysus (Bacchus) was the centre of all religious 1 Spirit-Hist. of Man, pp. 191, 192 ; also p. 36, 37, 40, 59, of this volume. J 44 sod. ideas. — Spirit-Hist., 234 ; K. 0. Mullet, Hist. Greek Lit., 234, 238. "The Orphic sect made Bacchus, under the name of Phanes, the Greatest of the gods. 1st Phanes, 2nd Night, 3rd Ouranos (Adam), 4th Saturn (Seth), 5th Jupiter (Anos, Janus, Enos), 1 6th Bacchus (Noah), was the order of Reigns according to the Orphic sys- tem." — Be Sacy, II. 58. Like Moses and the Phoenician Sanchoniathon, the Chaldean Berosus begins the history of the Babylo- nians with a Kosmogony. Hindu Hymn centuries before Christ. In the Beginning there arose the Source of golden light — He was the Only born Lord of all that is. He stablished the earth and this sky (compare Gen., i. 1) ;— Who is the God to whom we shall offer our sacrifice ? He who gives life, He who gives strength ; whose shadow is immortality ; whose shadow is death ; — Who is the God to whom we shall offer our sacrifice ? He who through His power is the only King of the breathing and awakening world ; — He through whom the heaven was stablished — nay, the highest heaven — He who measured out the light in the air ; — Who is the God to whom we shall offer our sacrifice ? He to whom heaven and earth, standing firm by his will, look up, trembling inwardly — He over whom the rising sun shines forth ; — etc. 1 Anus. — 1 Esdras, ix. 48. Anush (Enos, Anus) is the Third Associate of A.dam. — Norberg's Onomaalikon, 18 ; Cod. Nasaraeus. Anush, procreatus a Shetal (Seth).— Ibid., 18. GENESIS. 145 "Wherever the mighty water-clouds went, where they placed the seed and lit the fire, thence arose He who is the only life of the bright gods ; — Who is the God to whom we shall offer our sacrifice ? He who by His might looked even over the water- clouds, the clouds which gave strength and lit the sacrifice, He who is God above all gods; — Who is the God to whom we shall offer our sacrifice ? May He not destroy us — He the Creator of the earth ; or He, the righteous, who created the heaven ; He who also created the bright and mighty waters ; — Who is the God to whom we shall offer our sacrifice ? —Max. Muller, 569. However we break thy laws from day to day, men as we are, God, Varuna, Do not deliver us unto death, nor to the blow of the furious ; not to the anger of the spiteful J * * * * He who knows the place of the birds that fly through the sky, who on the waters knows the ships, — He, the Upholder of order, who knows the twelve months with the offspring of each, and knows the month 1 that is engendered afterwards, — He who knows the track of the wind, 2 .of the wide, the bright, and mighty ; and knows those who reside on high, 8 — * * * hear this my calling, Varuna, be gracious now ; longing for help, I have called upon Thee. Thou, wise God, art Lord of all, of heaven and earth : listen on thy way. * * * Whenever we men, Varuna, commit an offence The intercalary month. ! The wind is called the breath of Varuna. — Ev., vii. 87, 2. 1 The gods. 10 146 sod. before the Heavenly Host ; whenever we break thy law through thoughtlessness ; have mercy, Almighty, have mercy ! — Max Midler, 535, 540. Wise and mighty are the works of Him who stemmed asunder the wide firmaments. He lifted on high the bright and glorious heaven ; -he stretched out apart the starry sky and the earth. Absolve us from the sins of our fathers, and from those which we committed with our own bodies. — Ibid., 541. Chaldees and Jews are wise in worshipping A self-begotten God, of all things king ! —Delphic Oracle, Univ. Hist. v. 393 ; Porphyry. After the Exile the Jews were a Persian colony 1 and used the Syrian names of months. As those who returned formed but one colony, so they had but one temple ! Herodotus knows no Laws of Mosah. 9 They 1 Gelinek's Transl. of Franck, Die Kabbala, 2S3, 204. They were also Arabs and Syrians by Geographical location. We learn from the Talmud that the Assyrians have delivered to the Jews the names of the months, of the angels and of the letters of the alphabet. — Jerusalem. Talmud, Rosh ha-Shana; Franek, Die Kabbala transl. Gelinek,p. 5 94. And the report of him (Iesus) went away into all the Stria ( Judeo-Syria). — Matthew, iv. 25. The Phoenicians and the " Syrians of Palestine" (the Jews) acknowledge that they borrowed this custom (circumcision) from Egypt. Those Syrians who lire near the rivers Thermodon and Parthenius, and their neighbors the Jfacrones, confess that Jhey learned it, recently, from the Colchians. For these are the only men who use circumcision ; and these appear to do it ex- actly like the Egyptians. But of the Egyptians themselves and Ethiopians I am not able to say which of the two learned it from the other: for verily it seems to be something ancient I But, that mixing with Egypt they learned it, this very thing is a great proof to my mind ; those of the Phoenicians who mix with Greece no longer imitate Egyptians . . . , but do not circumcise their children. — Herodotus, Euterpe, civ. In later times it was eonfined to the Egyptian priests and scholars. — Kenrick, I. S'Jl ; Joshua, v. 9 ; Exodus, iv. 24. The Troglodytes on the shores of the Red Sea, the Idumeaus, Ammo- nites, Moabites and Ishmaelites had the practice of circumcision. — KenricJc's Egypt, I. 316. 2 Musah. GENESIS. 147 were probably not finished in his time (about 440- 468 b.c). Koze the Arab God, — Josephus, Ant., xv. 9 ; KuzaA the Arab Cloud-god, Spirit-Hist., 73 ; and Zeus CAsius, the Jupiter pluvius or RALN-god, are identical with Noh (Noah) or Nuh the WATER-god of the Egyp- tians and Egypto-Hebrews : also with Adoni the Rainy El or Jehomh (Job, v. 7, 10) and with Anos or Nusius, the Babylonian and Greek Dionysus (Sun and Rain-god).— Spirit-Hist., 128, 129, 275, 221. They adore nothing but the clouds and the G-od of heaven 1 They learn and keep and fear the Jewish Law Whatever Moses delivered in the mystekiotjs roll : 2 Not to show the ways except to one who is of the same faith ; To the desired fount to bring only the circumcised. — Juvenal, xiv. 96 ff. " Our Legislator (Moses) telling some things very properly in enigmas, but speaking others in allego- ries with solemnity ; but whatever things ought to be told without circumlocution, these he declares explicitly !" — Josephus, Ant. Preface, Liber I. 1. A great many precepts are delivered in enigmatical modes of expression and allegorically , as the old 1 Nehemiah i. 4. " In Nehemiah's time the distinction between polytheism and the Jehovah-religion was not so marked." — Movers, 485. Ouranos was God of heaven, Aura-Mazda. 2 The biblia (rolls) of the Law which they found they burned (b.c. 167). — 1 Mace, i. 56. No mention is here made of the Bible. It is only the Book of the Law which is mentioned. This is all the Samaritans retained. There are arguments in favor of a date as late as b.c. 200, and even later, for the Old Testament in its present shape. But the " Sacred Books" in some shape existed much ear- lier from the earliest times, as in Egypt. There is much that bears the stamp of Plato's time, or its influences at a still later period. Genesis contains Euhemerism. — Spirit-Hist., pp. 78, 266 if., 380-382, 284, 53 77. Therefore it is perhaps later than Euhemerus(B.c. 320). — Esckenburg, 247. 148 sod. fashion was ! — Philo Judaeus, On the Virtuous being also free, xii. Bohn. " In the sixth Creation (Genea), says Orpheus, close the order of song."— Plato, Philebus, 66. This was evidently taken from a Cosmogony where man was considered the last created. — Burges, Plato, iv. 107. This is the Sixth Day in Genesis, i. 26, 31. 1 "The embodied Spirit, which hath a thousand heads, a thousand eyes, a thousand feet, stands in the human breast, while he totally pervades the earth. That Being is this universe. From him sprung ViRai (The Heavenly MAN", Vm=Man; Adam='Man, mankind') ; from whom man was produced." — Cole- brooke, Relig. Hindus, 104 ; see Spirit-Hist., 289, 288, 287, 159 ; Psalm, 139. The Primal Man of the Kab- bala is Male-female. Adam becomes two ; for Bua (Eve) was contained in Adam. — Gen., ii. 21. The same story is in the Hindu Philosophy ; for Viraj (the " Spirit") divides his own substance into Male and Female. — Colebrooke, 37, 38, 104 ; see Spirit-Hist. , 229, 146. Whom dost thou worship as the Soul (of the uni- verse), son of Upamanyu ? "Heaven," answered he, "0 venerable king." ' ' Splendid is that Universal Self 2 which thou dost worship as the Soul !" Whom dost thou worship as the Soul, descend- ant of Prachmaydga ? 1 The first of the Great Feasts of the Persians began Farardin 1st (March) on Ormuzds day ; it finished on the sixth day which was the greatest holy- day : " on this day Ahura-Mazda had created the most superior things." — Spiegel, Avesta, II. c. The Persians held that God rested five days after each of the six " seasons" of Creation. — Univ. Hist., V. 163. 2 The human soul is part of the " Soul of the world." GENESIS. 149 "The Sun," answered he, "0 venerable king!" "Varied is that Universal Self 1 which thou dost worship as the Soul !" — Colebrooke, 51. " And Moses began, after the seventh ,day, to physiologize (philosophize) concerning the formation of man." — Josephus, Ant., I. 2 ; Genesis, ii. 4, 7, 22 ; Spirit-Hist., 229. "Moses" wrote philosophy, — describing Adan (Adam, Adonis) the Male Principle and " Euah" (Eua, Venus) the Female Principle of the Deity in a euhemeristic way. Adoni was male- female, separating into Adam and Eve. This is the Book of the creation of Heaven and Earth. — Septuagint, Gen., ii. 4. Heaven and Earth are Ouranus and G-e, Iach and Chuah, Adam and Eua, Iah and Huah, the common Ancestors. — Hesiod, 132 ff, 154 ff ; see Spirit-Hist., 272, 163, 164; Wilson, Rig-Veda, III. 222, 316, 220, 92 ; Spirit-Hist., 145, 146, 147. These are the generations of Heaven and Eaeth I — Genesis, ii. 4; i. 1. Eaeth hore the Gbeat Giants ! — Hesiod, Tlieog., 185 ; Gen., vi. 4. In Egypt the golden age bloomed under Osiris and Isis. The paradise is an island surrounded by the holy stream Triton. Fountains with the sweetest water pour themselves out to all regions of the world. In the Chinese paradise Yang and In lived in com- plete harmony. These are Man (Male Principle) and Wife (Female Principle). According to the Persian account of paradise, four great- rivers come from Mount Alborj ; two are in the North and two go to- wards the South. The river Arduisir nourishes the Tree of immortality the holy Hom. — Stiefelhagen, 1 The Sun is the source of the souls. 150 SOD. 516, 518, 520. According to the Chinese myth, the waters of the garden of paradise issue from the Foun- tain of Immortality which divides itself into four rivers. Those who drink of this Fountain do not die! — Ibid., 515 ; Gen., ii. 10 ff ; Revelation, xxii. The Garden of Edem, or the Garden of TAMASeus, is the Garden of Tomas " the Sun ;" Tom, Athom, Athamas, Adam, Tmu, Atmu, Atman, Temen, Do- minus, Atumnios, Tamio, Tammuz, Tamus (Amon). Adam is Adan, Adonis. The pomegranate is the symbol of Hadad-Rimmon who is Adonis. — Movers, 198. Persephone in hell eats the apple of Aidoneus. — Preller, I. 472. "The apples of Bacchus (Adonis)". Apples were lovers' presents. — Banks, Theocrit., ii. note 34. Eve presents the apple of Adan or Eden to Adam. " Hippomenes, when in truth he was desirous to wed the maiden, took apples in his hands." "And he was wont to love, not at all with roses, or apples, or locks of hair." — Theocrit., iii. xi. " Now let me go, for love of thee, even after the golden apples and in quest of Cer- berus guardian of the dead." — Ibid., xxix. In the Elysian fields the souls gather the fruits from the celestial trees of the Egyptian paradise. — Champollion, Egypte, 131. This is the Book of the generations of Adam. 1 — Gen., v. 1. For of as many sons as were boen of Eaktii and Heaven . . . Sing the sacred race of Immortals ever-existing, who sprung fromEAETH and starry Heaven ! — Sesiod, Theogony. Iahoh is Jupiter, Iubal Apollo, Thubalkain Vul- 1 These are the generations of Nah. — Genesis, vi. 9. Noah is the second Adam.— Hyde, 168. " When H-anok walked with Alahim," . . . "With the Alahim walked Nah."— Gen., v. 24; vi. 9. GENESIS. 151 can and Noah Bacchus. There is polytheism in Genesis. — De Wette, Bibl. Dogm., I. 44. " Brave, famous or powerful men after death came to be gods and they are the very ones whom we are accustomed to worship, pray to and venerate." * — Cicero, de Nat. Deor., I. 42. " Have you not lifted up from the num- ber of mortals all whom you now have in your tem- ples, and endowed them with heaven and stars ?" — Arndbius, I. xxxvi. Consider the very Sacra and Mtsteria ; you will find the sad ends, fates, funerals of the wretched gods.— Mm. Felix, c. 21, 195 ; Kenrick, I. 337, 392. Warburton {Divine Legation, I. 152) supposed that Euhemerism was taught in the Mysteries. " Those who are held to be gods majorum gentium (the 12 Great Gods) will be found to have gone hence from us to heaven. Inquire whose sepulchres are shown in Greece:* remember, since thou art initiated, what 1 Kadnras was a cook of the king of Sidon according to Euhemerism ; Osiris was a man. — Movers, 142. The Phoenicians proclaimed as gods Mel- cantharos (Malcandar) and Ousoros (Ousir, Osiris) and certain other less- honored mortal men. — Eusebius de Laud. Const., c, 13; Movers, 120, 396, 133. See Sanchon, p. 4, 8, 16. This is Euhemerism, and not the older religion which Euhemerism sought to pervert. " The citizens of Alabanda worship Alabandus (Laban), by whom that city was built, more solemnly than any one of the Noble Gods". — Cicero, de Nat. Deor., III. 19. The cities AzAKah (Isaak), Jeremiah, xxxiv. 1, and Soooh (Osogo), Joshua, xv. 48, are found. — Spirit-Hist., 205, 206. We hare the city NAHalol (Nah-ELiEi.) Judges, i. 30. Ei.tri.aeus is the name of a king of Tyre. — Josephus, Ant., ix. 14. Kings usually have srjN-names. EIul ia the Sun and Lala the Moon. — Gerhard, Griech. Myth., vol. II. p. 252. As elul means " mourning", Nahalol may be translated " the Mourning, for Nah (Rain)". According to the number of thy cities were thy gods, Iehudah! — Jeremiah xi. 13 ; Spirit-Hist., 14. Hadadrimmon was a city named after the God wor- shipped there. — Movers, 19*7, 196. 2 Bacchus, Hercules, Kadmus, Linus. — Compare Herodot., II. 145, 146; K. 0. Mutter, 17. The Chief priest at Delphi brought secret offerings to the grave of Bacchus IG2 sod. things are taught in the Mysteries !" — Cicero, Tusc, 1. 13. " There are also some who declare that those who from men have become gods are denoted by this appellation (Novensiles), as is Hercules, Komulus, Aesculapius, Liber, Aeneas." — Amobius. III. xxxix. The above-mentioned Orphic genealogy, as far as it goes, would seem to agree in idea with Genesis, v. Perhaps the Patriarchal genealogy was made in reference to some such imperfect models, and the stories then composed in a euhemeristic spirit. — See Spirit-Hist., 209, 210, 381, 398, 268, 270. Possumus hoc in loco omnes istos, votis quos in- ducitis, atque appellatis Deos, homines fuisse mons- trare. — Amobius, lib. 4. The gods in the likness of men have come down to us. — Acts, xiv. 11, 13. According to Josephus, Manetho, Berosus, Mochus, Hestiaeus, Hieronymus the Egyptian, and the authors of Phoenician history, wrote matters like Gen. iv. v. about the time of the shortest day of the year. — Preller, I. 427 ; see Spiegel, Avesta, II. lxxii. cxxii. Osiris descends to hell. — Plutarch, de hide, xix. At Sais, in the temple of Athenaia, is the tomb of Him (Osiris), whose name I do not holily to mention in this connection, behind the temple ; and in the churchyard stand great stone obelisks : and there is existing a Lake adorned with a stone edge and well made in a circle. And in this lake at night they make exhibitions of His Sufferings, which the Egyptians call Mysteries. — Herodotus, II. 170. This is the Passion of Osiris. Returned pilgrims ex- hibited the " Passion of Christ" in public. These exhibitions were called Mysteries. — Encycl. Am., ix. 647, 118. Harpocrates (Osiris, Bacchus) is born about the time of the shortest day of the year. — Plut., de Iside, lxv. ; Kenrick, I. 334, 355. According to the Koran Abraham's father was called Azar. He is called ZaraA in the Talmud and Athar (Thara/i) by Eusebius. Azar is Mars, and was worshipped as a god ; it afterwards became a name of the nobility, who esteem it honorable to be named from their gods. — Sale's Koran, 105, note. Philadelphia, 1859. Azar is the fire-god, the name of the month March, and means " fire." — Ibid., 105. Compare Prometheus, fire-god, and Pharmuthi "March." GENESIS. 153 Also Hesiod, Hecataeus, Hellanicus, Acusilaus ; and, besides these, Ephorus and Nicolaus, relate that the ancients lived a thousand years. — Josephus, Ant., I. 3. To these we may add Herodotus II. 145, and Alex- ander Polyhistor (Spirit-Hist., 181). "Among the Egyptians Pan is the most ancient even of the "Eight" who are called "the first Gods." 1 But Hercules is considered to belong to "the second," called the "Twelve." — Herodot., II. 145. The Kainite table (Genesis, iv. 16-18) only mentions " Eight" Patriarchs (the Eight Great Gods) while Gen. v. mentions "Twelve" Patriarchs (the Twelve Great Gods). The names of the Sethite table are transplanted into the Kainite table, in part, wholly, in part, somewhat altered.— KnobeVs Genesis, 49. In order to show that the Twelve Gods are later than the Seven who became Eight (Lepsius Einl., 505 ; Kenrick, I. 307) the compiler of Genesis, after finish- ing with the Kainites, lets Adam know his wife again, and Seth appears at the end of chap. iv. to lead the Sethite table in chapter v : "Alohim has appointed another seed instead of Abel whom Kain slew." The Sethite table contains Ten Patriarchs because the Babylonian table contained " Ten 2 Zodiac gods" ' " There are eight gods, five (Jupiter, Saturn, Venus, Mars, Mercury) which are named among the wandeeixg Stars ; one (the World) which (made up) from all the stars that stud the heaven, as from dispersed members, (it is thought) is to be regarded as one god ; the seventh Sol, the eighth Luna." — Cicero, N. D., I. 13. " Seven are the Planet Gods, but the eighth, which is composed of these all, is the World." — Clemens At, Protr., p. 44. 3 All sarcophagi and mummy-coffins, representing a planetary configuration, contain the House of the Sun where the head of the mummy lay, the House of the Moon on the opposite side, and the other TEN Signs, according to their regular order, on each side to the right and left of the mummy. — Seyffarth, Trans. Acad. Science of St. Louis, Vol. I., no. 3, page 14. First everybody recognizes, on both sides of the coffin (PI. x., Nos. I. and II.), the said Houses 154 sod. or Kings who ruled down to the time of the Flood. — Spirit-Hist., 33, 278, 381 ; Movers, 165. Adamus (Athamas, Tammuz, Adonis, Toraas the Sun), Kin (Iachin, Iekun, the Devil), 1 Enoch or Ha- noch (Anakos in Phrygia, Inachus the Sun in Greece, Hanoch in Phryia, Phoenicia and Babylonia), Oirad (Arad the Sun, Irad the Sun and Erde (Irde) the Earth), Machoial (Michael), Mathusael (Hermes, of the Planets, the 12 Signs of the Zodiac. For on each side are represented 10 Egyptian Buildings with their roofs, to which, in both cases, are to be numbered the two Squares at the foot and the head of the coffin, the said Houses of the Sun and the Moon ; each of these Houses contains the Image of its "Master of the House." — Ibid., p. 16. Do not worship "the SEVEN" and "the TWELVE" LEADERS of the world, which governing the day and night render foolish the nature of the lives (souls) which was given you out of the House of Life. — Cod. Nasaraeus, L p. 41. The originator of the Zodiac divided it into two equal parts, the limits 'of which were the points of the winter and summer solstices in the Ecliptic. Then he divided again the one and the other part into six Signs and combined them with the natural file of the planets, making each of them the master of a Sign on each side. Aquarius. Capricornus. Sayittarius. Scorpio. Libra. Virgo. [Saturn] [Jupiter] [Mars] [Venus] [Mercury] [Sun] Winter Solstice. Sum. Solstice. [Saturn] [Jupiter] [Mars] [Venus] [Mercury] [Mood] Pisces. Aries. Taurus. Gemini. Cancer. Leo. It is on that account that the 12 Signs of the Zodiac were called the Houses of the Planets, and their Masters, the Planets, named Oikodespotai (Lords of the Houses). As then every Planet, except the Sun and the Moon, had two Houses each, the ancients, in order to distinguish the two Signs of the same Planet, made the one male, the other female; and thus it is clear why the 12 Oikodespotai, or the 12 Great Divinities of all the ancient nations, consist half of male, half of female deities. The Planets, moving from west to east, were represented looking or walk- ing in the direction of the Oikodespotai ; while the retrograde Planets, i. e., those moving from east to west, were represented facing in the opposite direction of the other deities. — Seyffarth, Trans. St. Louis Acad., Vol. I., No. 3, pp. 4, 5, 14. Vulcan (God of fire) built the " House" of Jupiter, the shining benches and all the other " Houses" of the gods which were situated on both sides of the Milky Way, the " path of the gods." — Iliad, i. ff; xviii. 1 Ab initio diaboluspeccat. — Cyril, Cat., II. ill. Eain 6 wparoroKoc uvftpwiroc.' —Ibid. II. v. GENESIS. 155 Pluto), Lainach (Lamah, or El-Amak), Iabal (Pales, god of cattle), Iubal (Bal, Apollo), Tobal 1 or Tobal- kin (Vulkan), Seth (a god of the Sethites, Movers, 107 ; Saad, an Arab deity, Seth-Typhon in Egypt, Sate, god of light), Enos (the Babylonian god Anos, Eanus, Ianus, Janus), make up the number twelve (of the Great Gods). — Gen., iv. 2 ; see Herodotus, II. 145 where the Genesis idea is as plainly given as in Gen., v. — Beloe, II. p. 71. Mathus-Ael, Methus- Allah or Methus-ElaA was not as long-lived as the Divine Wisdom whom the Greeks called P-r-ometheus, Hermes (Hermode, Hermodeus) and Minerva. He lived a long time, some say 30,000 years, which was too long for even a patriarch to have lived. Therefore the Euhemeristic narrator of Genesis, treating Methus-El as a man instead of a god, gives him nearly a thousand years, and makes 1 Adabal is one of the Children of Isamael (Samael, Sol-Satan). — Gen. xxv. 13. Adabal* is the Fire-god; the Devil or Diabolos. He seems to be Tobal- Kin the Son of Lamach ; for Josephus says : " Thobel, one of his children by another wife, surpassing all in strength, followed tJie military arts with distinc- tion, and first discovered the art of the forge." — Josephus, Ant., I. 3. Jose- phus follows the reading Thobel, which the Septuagint, Gen. iv. 22, adopts. Aeschylus represents the Devil, Typhon, or Tob (Tuphos) pressed down be- neath the roots of Mount Aitna, and the Fire-god Haphaistus-Vulcan, sitting on the topmost peaks, forges the molten masses. — Aeschylus, Prometheus, 351 ff. Tuphos sending black smoke through his fire-breathing mouth. But Father Zeus is seated steady (stadaios) flashing a dart with his hand. And never yet has any one seen Zan conquered ! Zeus more mighty in combat than Tuphos ! — Seven against Ihebes, 493 ff. This is Tubal-cain's wicked side in Tob or Tophei. 2 The Persian deities or Patriarchs lived to a great age. Kaiomaras (the Sun-god, Osiris or Adam, reigned Jemshid (Tama) Tahmurash Dahak, Zahak, Zoak Feridun Manugeher Kaikaus Bahaman 560 years — Univ. Hist., v. 30 . . 330-332. 700 1000 120 500 150 112 * Tobal, a land.— Isaiah, lxvi. 19. 156 sod. him the longest-lived of the Patriarchs. "With the name Metheus compare muth " spirit" and metis "mind." Mada "mind" (Seder Lashon, p. 165), Amad (Sal, Sol, Usil, Dionysus), Muth (Pluto), meth(im) "the souls" or " manes," Math-Usal-os or Mathus-Al(ah), Pro-Metheus.— Spirit-Hist., 81, 25, 84, 94, 161. Mada " mind" (soul), by the rule (t changes to d, and th), becomes matha, metha (methim in the plural). Pro- metheus is the Divine Forethought, existing before the souls of men. The mere usage of the gramma- rians to make meth the participle derived from muth (death, to die) amounts to nothing ; for the ancient grammarians were both fanciful and incorrect, while people derived one idea from another, without waiting to see whether the first idea was in the form of a verb a noun ! Pr-oMETHeus {Before the soul) is the Author of the soul. Hermes, the Leader of the souls, Prometheus or Muth-SoI, steals fire (spirit, life) from heaven to bring men to life. A philosophical myth, in Plato, says that the gods formed man and other animals of clay and fire (Breath of life) within the earth. As the day for their emerging from the earth was at hand Prometheus stole the fire. Lo, I bring my spirit (fire) upon you that you live ! — Ezehiel, xxxvii. Adonis is the Creator of men and Cod of the Resurrection of the dead ; and Prometheus is the Creator hominum, like Iahoh, Hermes, and Bl. Euhemerus held that the gods had been men. Euhemerism existed among the Hebrews (Wisdom of Solomon, xiv. 20) and Phoenicians. — Spirit-Hist., 381, 382, 388, 389. That Meth (Me- theus) is the root of the word is obvious from Epi- metheus ; pro and epi being Creek prepositions, as GENESIS. 157 the Prometheus myth now stands. Genesis probably takes up the name at or near this stage, and puts El-Metheus among the Patriarchs. For the Sethite Machal-aleel (Mahalaleel, Gen. v.) the Kainite table (Gen. iv.) has Machoial ; but the Septuagint Gen. iv. 18 again reads Mal-ele?;l. It is either Machael (Michael-Eliel) the Strength of God ; or it is the Sun-god Amal, Mai (Iumala, Mol-ok, Mel- karth). Compare the names Melo, Melius, Amil-KAR. The Arab-Hebrews, having turned the gods into angels, added El as a termination to the names, sig- nifying that they are the Powers or Angels of God. —Spirit-Hist., 77, 78, 309. Alam, Elam, was the Sun (Alam-melech, Moloch), the god Lamus (Lamas), ~La.rn.ah (Lamach). We have the god El-Amak, El-Magos (Magos a god, in Sanchoniathon), the Patriarchal War-god Lamech, Gen., iv. 23. Compare the Warlike god or hero in Homer, Telemach (Tal-Amak), and the Athenian name Lamach, in Aristophanes: also Machom&i "to fight ;" Mich-ael the Warlike angel, and Mag, an Aion or sun-god of the Codex ISTasaraeus. Kainan is the Syrian god Kenan, Canaan, Kanoon. " Kanun, Lord of Splendor," is mentioned among the angels (gods and daimons). — Codex Nazaraeus, I. 183. Then on account of their virtue and the utility of the things they invented, astronomy and geometry, God gave them longer life ; which things it was not possible for them to predict with certainty unless they lived six hundred years, for the great Year is made vq of just so many (years). . . . Hesiod also and Hecataeus and Hellanicus and Acousilaus, and, besides these, Ephorus and Nicolaus, narrate in his- 158 sod. tory that the Ancients lived a thousand years ! — But concerning these, as each pleases, so let them think. — Josephus, Ant., I. 4. Philo says Abraham was an Astronomer and addicted to Chaldean doctrines. — Philo, On Abraham, xviii. ; Yonge. " From Chaos direct and the first Origin of the Universe he must know all things down to those relating to the Egyptian Kleopatra ; for by this inter- val let the much learning of the mimic dancer be bounded (defined) by us, and the subjects that lie between let him know especially : the mutilation of Saturn (Adonis), the generations of Tenus, the con- test of the Giants (Titans), etc." — Lucian, II. 319, de Saltatione. " Hesiodandthe Cyclic poets resounding round about with Theogonies and Gigantomachies (Gen. vi. 4) etc. of their own, being borne about with which they completely conquered the truth." — Sanchoniathon, Orelli, p. 40. Ancient nobility (of birth) is equal to a prodigy ; Therefore I would prefer to be the Giants' little brother. — Juvenal, iv. 97. 98. If lofty names delight you, put the whole Titan Battle, and Prometheus himself among your ancestors. — Juvenal, viii. 131 ff ; Genesis, vi. 4. For many angels of God having united themselves to women begat ungovernable children, contemners of all that is right on account of their confidence in their strength. Even these are reported {traditionally) to have done things like those which the Greeks say the Giants ventured to attempt. — Josephus, Ant., I. 4. In the Beginning also, when the proud Giants perished, the hope (Nah) of the world, governed by thy hand, escaping on a boat, . . . . — Wisdom of Solo- mon, xiv. 6. GENESIS. 159 But when Zeus (Jupiter Pluvius, the EAnr-god, Nah) drove out the Titans from heaven, The Titans dwell beyond gloomy Chaos ! — Eesiod, Theog., 820, 814 ; 630, 632 ff. The Titans and Tuphoeus are Lucifer (the Devil) and his angels who fell. — Hesiod, by Banks, pp. 41, 42. Cain-Satan is " Saturn who hated his Father Adam-Ouranos " (G-od of Heaven). — Hesiod, Theog., 138 ; Spirit-Hist., 307 ; Nehemiah, i. 4. The Kabiri are " Sons of Elohim" like the Gabarww (the Gibborm). They are the seven sons of Saduk called Dioscuri, Samothraces and Kabiri. — Movers, 528 ; Sanchon., 22, 25. Therefore Genesis says that the Kabiri 1 were once men of renown. — Gen., vi. 4. This is the doctrine of Euheuierus. They are the Anaksj- of the Greeks, the ANAKim (Giants) of the Hebrews. — Orelli, Sanchon., 24. It is evident that Iakob, 2 like the Phoenician Sydyk, was, in the Myste- ries of Samothrace, the Father of the Seven Kabiri. — Orelli, Sanchon., 39. Kronos (Saturn, Sun) had Seven Sons. — Orelli, 30. The Kabiri are the " Wan- derers " (the Seven Wandering Planets, according to Wagner). They are perhaps the Watchers, since they describe events. The Zophasemin, the Watchers (katoptai) of heaven, were egg-shaped. They were according to Cumberland the Wandering Stars (An- gels and Planets.) — Sanclioniathon, Orelli, p. 10. Philo Judaeus wittily remarks that ' ' men attributed to the heavenly bodies their own propensity to wander," calling them Planets, " Wanderers," from planao, to wander. — Philo, On the Ten Commandments, xxi. 1 See Spirit-Hist. of Man, Postseripta, page 2nd, line 35 ff. 2 The Bacchus Aigobokos, whom the Titans tore into Seven Pieces. — Prel- ler, I. 442 ; Spirit-Hist., 243. 160 sod. This shows that the Phoenician Philo of Byblus was correct in his assertion of Sanchoniathon's genuine- ness ; for the Jewish Philo is here evidently familiar with the material of Sanchoniathon's story. In Sanchoniathon, the children of Agar (Agros) (Adonis, Kttros, Jacob or Isaac) and Agrouer or Agrot (Esau or Ishmael) are called ' ' the Wanderers and Titans " and are declared to be " husbandmen, fishermen and hunters."— Orelli, 22, 38. God's Sophia (Wisdom) hidden in a mystery. The Wisdom which God the Father ( 6 dehs) pre-ordained before the Aions. — 1 Gor., ii. 1. Aioman " eternal." — John, vi. 27. The seven Aions are the seven eternal (AioNios) spirits, the Amesha Cpenta (Amshaspands), the "Immortal Holy" Ones, the Seven burning Lamps of eire which are the Seven Spirits of the God. — ■ Rev., iv. 5. Aions (Lights). — Secundinus; Beausobrc, I. 523. The Seven Kabiri are the Seven Spirits of Fire (Kebir=Fire) about the throne of Saturn. — Rev., iv. 5 ; v. 6. They were celebrated in the Mys- teries of Samothrace. — Anthon, Cabiria. Jacob-Is- rael is Saturn. — Movers, 119, 396; Orelli' s Philo of Byblus, p. 42, 30. Iakab is Keb (Saturn) the God of Fire (Vulcan) and the Kabiri are his ministers. The land of Kob (Iakob, Keb, Achabws, Achab). — Ezekiel, xxx. 5. Gob, a district, named after the god Agab, Agabus, Iacob, Iacobus. — 2 Sam., xxi. 19. Kebo is the setting Sun. — See Seyffarth's Chronology, p. 185. Ai Kabo-d, Alas the glory (of Iacab-od) ! — : 1 Sam., iv. 21. The figures on Minerva's peplus represented the Olympic gods (angels) conquering the Giants. — Anthon, Diet. Ant., 723 : Proclus in Tim. Minerva herself first danced the Pyrrhic dance to celebrate GENESIS. 161 the (her) victory over the Giants. — Pretter, I. 56, 147 ; Eschenburg, 495. Zeus conquers the Titans (Giants), and the victory is celebrated with arrned- dances. — Preller, I. 46. Saturn (as Heaven's God) conquers the Giants. — Preller, I. 36 ; Anthon, Class. Diet., p. 1348. The Titans are demoniacal Towers. — Preller, I. 50. Saturn is also the Devil. — Hesiod, Theog., 138. "The Titans are the same as the Giants in the later poets (Euripides, Hecuba, 466)." — Preller, I. 55. Saturn-Kronos the most savage of the children of Heaven and Earth. He hated his Father in heaven (Ouranos).-— Hesiod, Theog., 138. Iahoh is called Gabor. Therefore the Giborim are the Sons of Elohim, the Angels. They are the 7 Ghebers (Cabiri). The Persian Devil is the leader of six arch-devils. — Duncker, II. 386 • Zeitschrift der D. M. G., ix. 690. But all the earth was one lip and the same words ! And it happened when they were going ont from the East they found a plain in the land Sanae (Senaar) and they- settled there. Then they said, Oome, let us huild us a city and a Towee whose head (is) in heaven! — Gen., xi. 1, 2, 4. And the place in which they built the Towee is now called Babulon on account of the confounding of what was at first a plain dialect! For the Hebrews call "mingling " babel. But concerning this Towee, and the confusion of tongues of the men, the Sibyl l makes mention, saying thus : When all the men spoke one language some builded a very lofty Towee as if about to ascend to heaven by means of it. And the gods, having sent winds against it, overturned the Towee and gave to each one his own peculiar language. And on this account it happened that the city was called Babulon. But concerning the place called Senaae, in the country Babylonia, Hestiaeus makes mention, saying as follows : " Those of the priests who were saved (after the Mood), having taken the sacred utensils of Enueli 2 Deub, came unto Senaae of Babylonia." — Josephus, Ant., I. 5. 1 See Spirit-Mist, p. 279. s The SuN-god Hars-NoE. 'Evvaliu iXeXi^eiv, ukaka&iv. — Xenophon, Ana- basis, I. 8, 18 ; V. 2, 14. Enualios means a war-song, like Paiaji. — Liddell and 1] 162 sod. Bacchus is superior to Enuaiios ; for your An (Fire-god, Mars) he (Jupiter) only sowed (begat), and did not bring forth from his thigh. — Nonnus, D-ionusiac, ix. 222. Eisrualius is evidently a Moon-god and Water-god like Bacchus (Enuo, ISoah, ~Nvah) ; and this is Avhy Nonnus is led to compare them, which would other- wise be superfluous and without point. Hestiaeus says : Of the priests those that were preserved (after the Flood) taking the sacred vessels of ENuelios Deus, came to Senaar (Shinar) of Babylonia. — Josephus, Ant., I. 5. This is El Ami, or El Nuah, the Rain-god. When the Devil (Typhon) is represented in Egypt as tearing into fourteen pieces the Good Principle (Osiris) near (the time of) the Full-moon, it is evident that this is akin to the idea in Nonnus : Hut Enuo (lno, Luna) was equally balanced; Common to both Deus and Typhon. — Sbnnvs, ii. 475 ; 8pirit-Sist. s 172. Sometimes the Devil is associated with the moon's water ; as in the Flood, which is Typhon. — Nonnus, ii. 439 ; SeyffartNs Chronology, 118 ; Spirit-Hist., 168. The Devil was in the water, just as, in a Ty- phoon, the Devil is in the wind. Herodotus says swine were sacrificed only on the Full-moon; and to the Moon and Bacchus ! — Herodot., II. 47. The moon contains the body 1 of Osiris which the Scott's Lexicon. See above, p. 55. Ehkalios is Anel (Anal), Neleus, the Sun. Alala-lE (Apollo). Hallelu-Un. But when they sang the paian (pean, Apollo) and the trumpet sounded, at once they both ALALAiahed (shouted Eleleu, Hallelu) to the EnmaiIos (the Sun) and the heavy infantry advanced! — Xenophon, Cyri Exped., v. 2, Before Christ, 401. - Michael, the Archangel, when contending with the Devil, disputed about the body of Moses. — Jude, 9. The Angel of Iahoh, and the Satan standing at his right hand to oppose him I — Zachariah,iii. 1. GENESIS. 163 Devil tore into fourteen parts. 1 — Plutarch, de hide, viii., xviii. ; Spirit-Hist., 148, 149. By an execrable delivery Teeea Creates Coeum (Cham) and Iapet and cruel Typhon. — Virgil, Georg., I. 278, 279. Saturn's three Sons are Kronos, Zeus-Bel and Apollo (Chomaeus, Chom). The Sibyl mentions Kronos, Titan and Iapet. The Bible gives Shem, Cham or Ham and Iaphet. Vulcan, Iapet and Prometheus are mentioned by Nonnus. — Spirit-Hist., 283, 280, 235. The world; which shall be destroyed by the Deluge, Nu shall survive with Shum, his son. — Codex Nasa- raeus, p. 53. For to this generation it was prescribed that their cast out bodies should die, but their souls should ascend into LIGHT, except Kuh, a man, and JSTuraito his wife, also Shem, Ianiin and Iafet, sons of TSuh.— Ibid., p. 97. Abram's Father TERah gives his name to TERra. His "Wife is Keturah ; which resembles the name Kuthereia (Venus). There would be nothing strange in Bromius having Kidaria 2 (Demeter) for a wife. " Alexander, the Poluistor, says : The prophet Kleodemus, also called Malchos, relating the history of the Jews just as also Mouses their lawgiver re- For One Angel stands on the right hand of God, but ore the left Another ; to wit, some Devil most wicked ! — Sad-der, p. xxii ; Spiegel, Avesta, II., ciii. Satan appears among the angels of Alahim. — Job, i. 6 ; ii. 1. Rimmon (Adonis) is Hermon (Mercury) in Hades. Ariman (Rimmon) is the Mercury of the head. A/iriman is, in Persia, the Devil. Hermes is therefore both Adonis, the Redeemer, and Bacchus with the cloven foot and horns. Spirit-Hist., 200, 220, 301, 302, 285, 286, 109, 298, 301. Hermon (Mercury) is Sian (San, Sun), San-ir, and Sirin (Sar, Osiris). — Deut., iii. 9 ; iv. 48. Her- mon (Mercury) is Rimon (Adonis). — Sod, I. 58, 96, 97; II. viii. ; Spirit-Hist., 91. ' It is fourteen days from the Full-moon to the New-moon. 2 Kedar, Kidron. The Desert. . ., the villages Kadar inhabits. — Jsa., xlii. 11. 164 sod. " lated, says that from Chaitoura there were born to Abram sons enough ! And he tells also their names, naming three, Aphara, Soureim, Iaphras. But that Assuria (Assyria) was called from Soureim ; but from the two,'Aphra and Iaphros, the city Aphra and the country Africa were named." — Josephus, Ant., I. 16. The Father Abram exceedingly loved Isak, being his Oi^y-begotten ! Ant., I. 14. And both the Titanian contests (Titanika) and perfect night are suited to the so called dismember- ments of Osiris and his returns to life and rebirths ; and the same also is the case with the narrations about the burials of him. For both the Egyptians point out tombs of Osiris in many places, and Del- phians think the remains of Bacchus lie among them near the oracle ; and the Holt sacrifice a mysterious sacrifice in the temple of the Apollo, when . the Thyades arouse the God of the fan (Lichnites). — Plutarch, de hide, xxxv. ; Banks, Callimachus,-p. 180, note 4. In the neighborhood of Thebes, Bacchus, named Aigobolos, had a temple. — Gerhard, Griech. Mythol., I. 478. This only proves what was before advanced, that Iagob and Cubele would go well together. — Vide the amusing operation described in Genesis xxx., by which Iagob gets the advantage of Libanus- Adonis or Laban. The Hebrews seem to have turned him at some time into the angel Akibeel. Aigobol (Gebal) and Cubele suit with Bublos, which holy city of Adonis was also called Gebal (Akabal). Gabal was the Sun-god. — Creuzer, Symbolik, I. 259. Iagob or Iacob seems to have been mourned as the Only- begotten in the Sacred Rites of Palaestinus and THE MYSTERIES OF ADONI, Page 165. As regards Aigobolos and Aigipan. "Although many Pelasgic deity-names hare a Phoenician origin, yet they are generally so transformed to suit the pro- nunciation of the Greek language that they may also be translated by it, but in a different sense from the original." — Grotefend ; Zeitschrift der D. M. &., viii. 811. " Goat (Aigos)-Baal " or "Goat-piercer," and "Goat-Pan." Gkbal, the city of the Smi (Agabal, Al Gebal, "Akibeel," Aigabal, Aigobol, " Akub," ' Cubele), Adonis ! Ballo is rarely used for Tupto. — Liddell and Scott. 1 Nehem., viU. 7. When the people of Ascalon refused to pay taxes, Ioseph seized upon about twenty of the principal inhabitants, and slew them and gathered what they had. — Josephus, Ant., xii. Joseph's son Hyrcanus was greatly envied by his brethren. Ioseph loved him as if he were his only genuine son, while his' brethren were much troubled at it. Hyrcanus was sent into Egypt and his brethren sought to destroy him. He was the youngest son. He lived, finally, in eaves in Arabia. — Whistoris Josephus, by Burder, II. 322, 323, 325-328. New York, 1823. GENESIS. 165 Cubele.— -Gen., l. 10 ; Plutarch, de hide, xvii. Aigi- pan (lACOP-Pan) is a name of Pan. 1 The Mother of the gods, along with Pan, the maidens celebrate. — Pindar, Pyth., iii. A Jewish prophet, named Agab-us. — Acts, xxi. 10. The Oriental priests bore deity-names (Agabus, Iagob, Jacop). Kronos (Sun, Saturn) therefore, whom the Phoeni- cians surname ISRAEL, being King of the land, and afterwards sanctified into the star of the Kronos, having a SON ONLY-BEGOTTEN, whom on this accqunt they called Ieoud (Iudah, IehoudaA). — Por- phyrins ; Eusebius, Praep. Ev., I. x ; Orelli's Philo's Sanchon., 42. TUT, Iahud, laud, Ieud, is a name of Iahoh. Compare Hod, " gloria," light. Iusep s is son of a fruit-tree! — Gen. xlix. 22 ff, 25. Ioseph went to Egypt with a caravan (about 225 B. C.) in which several rich Coele-Syrians and Phoe- nicians were travelling to Alexandria to obtain the farming of the revenues. From their conversation he learned the amount of these revenues, and, in consequence of this information, he afterwards offered a much larger sum than they for the privilege of farming. He so insinuated himself into the royal favor, that when he took the revenues to farm he had the boldness to offer the king and queen as his sure- ties, and he was intrusted with the business without bondsmen. In this maner Joseph became the farmer of the revenues of Judaea, Samaria, Phoenicia and 1 Spirit-Hist., p. 396. * A Province is here spoken of, named from Seb, Asaf, Iosep. The Valley of SatoA (Sev, Iosef ).— Home, II. 31. The Valley of Alah; the Valley of Iosaphai (Jehoshaphat). — Ibid., 32. 166 sod. Coele-Syria. — Jahn, 196 ; Josephus, Ant.,Xll., iv.l, 2, 3, 4. This date, 225 before Christ, suits with other circumstances such as the monotheism or Mosaicism of , some of Cicero's and Virgil's remarks, so that one might perhaps infer that the Old Testament, or rather Genesis, in its present form, is later than 225 B. c. The Talmud often quotes passages of the Bible which can no longer be found. — Ehrmann, 31 ; Berachoth, 10 ; 76 ; Baba Bathra, 123. The date of the Septua- gint translation of the five books of Mosah, about one hundred and fifty years before Christ under Ptolemy Philometor (Gr'atz, Geschichte der Juden, III. pp. 41 ff, 477 ff ), allowed the priests to interpolate them up to this time. The Samaritans recognized only the Five Books of Moses and the Book of Joshua, which leads Dr. Jost to the inference that at the time of the Separation of the two nations, this was all that the Jewish copies contained. — Jost, I. 51. " The collec- tion of the Old Testament writings, as we now possess them, appears to have been concluded about 150 years before Christ. The Jews now sought out the books which had been scattered in war, and brought them into one collection." — Ghillany, Men- schenopfer der Hebraer, p. 1 ; 2 Maccabees; ii. 13, 14. Just so Judas brought together all the books that had been lost owing to the war, and they are in our possession. — 2 Mace, ii. 14. The Old Testament quotes the Book of the Wars of Iahoh (Numb., xxi. 14), the Book of the Isar (Joshua, x. 13), the Book . of Samuel the Seer, the Book of Nathan the Prophet (2 Chron., ix. 29 ; 1 Chron., xxix. 29), the Book of the Acts of Salamah (1 Kings, xi. 41), the Story of the Prophet Ado (2 Chron., xiii. 22), the Book of Chronicles of the Kings of Israel and the Book of Egyptians sacrificed a ram to Jupiter Amnion (the San, Zan, Sun).— Tacitus, v. 4 ; JTerodot., ii. 42 ; Sad, 1. 12T. The Jews sacrificed the Paschal Lamb at the time of the Passage of Sol through the Sign Aries (the Ram, March 21st). It was a Pass-over from Winter to Spring !— See Movers, '20S ; Macrobius, Sat. I. 21. 2 Arac, Arecca the Sun's city (Arac, Gen. x. 10), AKCHal the Sun CHercol, Hercules), Argus, ARGO-navis the Sun's (Iason's) hoat. Ruach is (Aroch) the Sun's Pneuma, Breath, Life, "SPIRITus." a Tacitus says that Bocchoris reigned in Egypt at the time of the Exodus— Tacitus, v. 3 ; compare also Movers, 86, 64. Josephus says that Lysimachus invented (?) a "more recent name " (Bocchoris).— Jos. c. Apion, I. Josephus contended against a number of writers ; and charges Lysimachus with rancorous hatred of the Jews ! •' " And fearing the power of the Assyrians, for then they (the Assyrians) controlled Asia."— Josephus, c. Apion, I. To the gods of the Egyptian and Babylonian Chronologies, prior to the Flood, the Hebrews oppose about the same number of Patriarchs (gods). To the demi-gods ruling after the Flood the Hebrews oppose Personifications of many tribes, cities and countries. Instead of the Midicmites, Arabs or Philistines that poured into the Delta of Egypt the Hebrews describe the peaceful journey of an Arab Sheikh. For Menes (Minos, Menu, Amun-Amus) they give us Mosah ; and for the March-of the 'Uksos out of Egypt from Abaris, deviating to Iebus through fear of the Assyrians, we have the miraculous Exodls or the Abars (Abari, Ebrei) terminating likewise at Iebus. -qSrvBp aq} 'raquzaj 'xgx> -j 'snydasof s^pMig — 'A\i}unoo-Aiaj> aq} m , Nvsqwa }B sbai (snn3jv> 3}jE}sy jo ajduMV aqj, '81 'nix 'snydssof — SAiar aq} jo asoq} joj sdfij, snotfiipJ. J.wyt a&uwip }ou pjnon S}UB}iqBqm s}i asriBoaq (^8 '0 .5) ■"IPd paA0.i}sap ipaaqti SAiar aqj, '088 'n ''Pill — 'aBq}Buop QsaudqSiH qsiAisp aq} iq pauanq aiou sbai }nq 'popsy }B pa}sixa (s^x '0'3) I1P S tioSud jo 3jdm3} aqx '2,48 'lis 'II L 'P}°I — 'sjsaio} qSiq }aaja 0} osrB .' ojdtu^ sy% piynqaj, pnu jiudaj oi put! S.%\3 aq} jo s\\ea. aq} pjmq o} maq} poAvoqu snujauiafj . Sni^ '988 'S8S ( I4S 'II ''P}°I — "at9\vsnx9j^ %v %oyi fddoxd dw/suocn ,16/ &idiM9i xoyfo Run Mvy ppioys (no£ 9uo on }Bq} ajisa aj[B} 0} jaMOd pBq }saijdq8jjj aq} puB '(uaBjaj pnB 'aaiqEf) 'BurcaiBg) saiqojEdo} aajqi aq} jbao jaAiod psainboB A3q} 'ao}atuoiiq JT!a ^ 8 q? U I '918 'II 'snijdasof s^vpxng — 'ppioa aq be jbj sb uoifvu )V7/t fa 9j.vo dqvf of fejauaS siq spuaoiuiooaj pnu 'smsf syt fa ssaujnfyfivj ayt of Auouiijsa} aujoq pxjq SMtssampdjd sty jbiji sajupap. snqooijuy -Bapn p jo saoBid put sapsuo SuuoqqSiau aqj 0}n; 'spajja aiaqj qiiAv no[j£qt!a; pnu biiub} -odosaj^ jo ano saiiiarcj qsiAiap OOO'K }° tBAOtuaj aqi saapao ajj 'sjBai oj.iqi joj soxb^ mojj aSaBqosyp b 's}ua}tqvi/ui $%i uaaovaA uauoos &i(f /iviu fyw a?/; atjq? japao uj 'ptttj i saxu; on Xud pxnoqs sjaSuig paaaeg puu 92^ m9 X 9 V? f° 89Q uo$ aq» !|Bq:) '. sjajsiop aqj pn« 'paqsmn aq ppnoqs (siiaf aqi jo) aiduiaj; aqi jnoqc 3IJ0M. aqj »uqi paaaaap jBajf) aqj sriqaoijuy '^suqo ajojaq ^z Juai aq} uj '8 'a 'snfpm — uqio Mtty} fa Ripxvuow » jo»m of Rinm%jLoddo ay% pazws BAiap aq} 'aontusip b }b %a£ bjoai soBraoa aq} puB ionujai s}t nt sbai 8}B}S UBiq}jBj; aq} ii.iq.u 'pajqaajua saajSap £q 3J3A1 BOBiuopaoEpi aq} uaqM anii} jo ssaooad nj 'pasidsap }sora aq} pamaap aaaAi uoipaCqns m ppn uayf sitoijvu aq} jjb jo SAiap aq} 'pijoav [B}uauo aq} jo bj3}Sboi ajaii BnBisjaj^ pus 6apaj( aq} raaq} jsjjb puB saEijissy aq} aiiqjw "818 '888 'II ''PitT — "»F BttI1, S na^a ssassod }ai }ou pip BMaf aq} }ng -g^s 'Il'P??/ — l s ! Jt IO ajojaq 09X }tioqB asBaaam .0} UBSaq jaAiod s%\ 'ggg 'ggg 'X88 'II 'snydasof shaping — -paioa}sap sbai pnnoj aibi jo Jjoog paiaeg Xub pnB pajapurqd aidina} aq} 'paiunq sSmpjmq Jiaq} 'aAiojq}J3AO aa3Ai S[[bai s}i ! 'O'Q 891 ni i[ajaA33 paiajjns raa[Bsnjap mix '}uy l miyd9sof* — ssnBqdida enqoopuy A"q paioj}sap ajaii ssoog uaaoyg qsuiap aqjj- •991 sSbj 'iiioar ,10 ssraaisAH hhi 'aos ment at this time, had an eye to dominion over all Galilee and a large part of Phoenicia and Coelesyria. — Compare Murder's Josephus, II. 236. They -ap- pear to have passed from the eunuchismus of the Adonis-worship in the Syrian and Osirian Mysteries to the "Circumcision (a milder rite) of Adoni" according to the Reformed Judaeo-Phcenician religious system. Accordingly Joshua, by Muhemerism, turns the sun-god Arab (ARABah) into the "Great Man '' Araba. — Josh. xiv. 15. The name of Chebroa before was Kiriath-Arbo (city ' of Iurbo), who was a " Great Man" among the Analdm. — Josh. xiv. 15. " Iurbo whom the Abortivi (Born out of time ; the Jews) call Adoni." — Codex Nasar., III. 73. The Hebrews passing out of Egypt adored Iurbo, Euach " and Alha (Alaha). — Codex Nasar., III. 75. The Huksos (Uksos, Acasos) were the Arab-Hebrew worshippers of "Koze" or "Kuza/i" ("Zeus Acasios" "Mount Casius in Arabia"), and, " out of fear of the Assurians (Assyrians), who at that time had greater power, fortified the Egyptian border." — Chwolsohn, I. 328 ; Josephus, c. Apion, I. ; Spirit-Hist. 260. Coming back from the Red Sea they dwelt in Iebus (Jerusa- lem). " The Iebusi (Jebusiies), inhabitants of Irusalem (Jerusalem), the Sons of lEUDah could not expel ; and the Iebusi dwelt with the Beni lEUDah in Irusalem unto this day." — Joshua, xv. 63. The arrival of the Hyksos (Arabs, Hebrews) in Iebus is after the march of the Assyrian armies to the West (800—700 B.C.). — See Spirit-Hist. of Man, 265. Josephus says " Our ances- tors carried an army into Egypt, but, being expelled soon after, they settled in Judea and built a city by the name of Ierusalem and erected a Temple"! — Josephus, e. Apion, I. The Hebrew and Egyptian history had undoubtedly been perverted for the purpose of giving the appearance of greater antiquity to these nations. — Spirit-Hist., 261, 270, 278. One thing is clear. The Hyksos-Hebrews entered Iebus (Jerusalem) having fear of the Assyrians at a time when tlie Assyrians were masters' of Asia ; for Josephus uses these words. — Josephus, c. Apion, I. Certain significant statements of Manetho and Josephus respecting the Assy' riitns would thus be reconciled with the general history of the Hebrews, allowing the accounts of Dauid's and Salamah's reigns and the Judges to be mythical in the extreme. But Lysimaehus stated that the invasion of these Arabs (Hyksos) took place when Bocciioris was king of Egypt. 3 — Josephus, c. Apion, I. 24. Bocharis, the first king of Manetho's SXIVth Dynasty, reigned 755 before Christ. — SeyffartKs Chronology, 218. And this period considerably antedates the Assyrian Salmanasar's invasion of Samaria, in 720, and the Assyrian Sauacharib's conquest of the city Irusalem about 700 before Christ. So that it is very probable that Irusalem (Arasala) or Iebus was entered by the Arab-Hyksos (Hebrews) about 750 before Christ. 4 1 Cities and countries bore deity-names. — Joshua, xv. 32 with note of Rev. Julius Bate; llawlinson, R. A. Soc, xii. 426 ; Burdens Joseph ux, II. p. 403 ; Josephus, xiii. 15. These cities bore the Sun's name, Bola/t (Apollo), Azar-Suol, Herma/t (Hermes), Rimon, Semo Ozaka/t (Osogo), Asan«7t, SanoA, Osan, Sana/i, Seinir, Dana/t, Arab, Doma/t, AsbN, Inos (Ianus), Apaka/t, Arbo, MorN Carmel, Israel (Isrbel), Zior, Ikadom (Acliad), Zano/i (SanocA), Akin (Hakin), AnabASAN (Hanebusan), the name of Nebo (Nabu) and Asan. — Joshua, xv. Rep. Julius Bate and Schviitl. In the naos (shrine) Musah places a Table resembling the DetpJiie (Tables). And it had feet answering to those which Durnnis put to the couches.— Josephus, Ant., III. 7. No proof can be adduced of the existence of these books (of Musas) among the remnant of the ten tribes previous to the time of Manassah, in the fourth century before Christ.— Von Bohlen, IiUr. to O'euesis, I. 238. It was the custom of the Parthians in the year 56 before Christ to carry with them all the idols that they worship. — lliirder's Josephus, III. 194. This date is significant ! For if Genesis was written as late as 150 — 125 before Christ, a late custom is charged upon Rachel and Laban. The Passover is in fact no other than the great, Spring festival of the ancient world, known under the names of Huli, Nauruz, Hilarla, Diabateria " Passing through " (Philo, iii. 686), and P.vsach (the Sun's Passage), Pascha (Paso, or PASa "he passed through"). — Von Jiohlen, T 225 : ItohertioWs Ifsb. Diet. p. 2T0 ; by Milium Joseph. In its celebration the Jews and GENESIS. 1 67 Chronicles of the Kings of Judah ; showing a Hebrew Literature previous to its own compilation. The agreement of Plato, Psalms and Proverbs in the use of the Wisdom as Logos, and the coincidence of Herodotus, ii. 145 with Genesis, v., is a clue to some parts of the Scriptures. Kabbalist passages were very early interpolated into Genesis, and the Hebrew Text was altered by the Rabbins later than the time of the Septuagint translation. Compare the Hebrew Psalm xix., 4, with the same in the Septuagint and Vulgate. — Spirit- Hist., 144. Know that the Scintilla (vital spark or point) of Abraham, our Father, was taken from Michael, and the Scintilla of Ischak (Ishak) from Gabriel, and of Iacob from Uriel. These are of the substance of the soul of Adam primus, under (subject to) the mystery of the repetition (Revolutions) of his parts, to wit, of the right side and of the left side, and of the mid- dle, to dissever the impurity which it (Adam's soul) received from Samael and the Serpent his companion. Kabbah DenMata, II. 303. Seir (the Microprosopus) is Adam primus. And Hebel (Abel, Bel) is the form of the Seir ab intra (from within). Seir was previ- ously Hebel ; and Chanoch (Hanoch, Enoch) was Adam primus ; and he is called Spiritus decisorius, which is that form ab intra (from within) ; and the change (vicissitudo) of the Spiritus decisorius is Noah. And the permutation (changing) of Israel is Mosah. Mosah was Hebel and Seth.— Ibid., II. 305. This shows that all the Patriarchs were forms of the He- brew God or gods. Aharon, Aaron is the name of the aron (ark) of the god Muses or Mosah. The ark of the Hebrews 168 SOD. is called H-aron. — Exodus, xxv. 21. From an exam- ination of the profane accounts no one would suppose that the names Muses or Aharon had originally been connected with the Exodus. H-aron means " the Urn," or ark. " Sarapis is the name of Him who orders the uni- verse " (Saturn) ; also he is Pluto, Bacchus, and Osiris. — Plutarch, de Iside, xxix., xxviii. Saturn's name in Egypt was Sev. If Saturn is Sarapis and Joseph is Sarapis, then Ioseph is Sev. 1 The Talmud calls Joseph SarApis. — Talmud, Treatise Avodasara, p. 43 ; Transl. Dr. Crust. IOSAB (Asab, Sabos, Sabi, Asaf ) ... His first- born BULL (Apis), honor belongs to him. — Deut., xxxiii. 18, 17. Iosef is a name of Osiris (-Serapis). Both were youngest sons of Saturn (Keb) 2 ; and Osi- ris and Sabos were names of Dionysus. Moses took the bones of Ioseph with him (arrheta, arcana). And they took their journey from Succoth, and encamped in Atam (city of the Sun), on the edge of the wilderness.— Exod., xiii. 19, 20. *Iosef is the Arab god Asaf and Osiris. " In Tyrus the ashes of the God, with the burned bones, were preserved, (The sepulchre of Hercules 8 is shown at Tyre, where 1 Seb. 2 Keb is Seb. — Xepsius, Berlin Ahad., 1851, p. 163 ff. 8 And (the feminine God, the feminine Adonis-HaraMes-Archal) Rachel was buhied on the road to Aprathah which is Beth Lehem. — Gen., xxxv. 19 ; Micah., v. 2 ; Movers, 469, 454, TOO, 701, 455-457. " Two pair3 of spouses, Pater and Mater, also Microprosopus the man- wo/nan." — Kablala Denud., II. 370. For the proper conception (idea) of Microprosopus is under the name of Iacob (Ieud, the Only-begotten Son), whose wife is Rachel. — Ibid., II. 355. Archal (Harakles) and Rachel are the man-woman (Adonis), the Microprosopus who is the Son of the Father. Each el, Heracles and Iacob-Isaral were mourned as the Only-begotten, Adonis, etc. They all descend to Hades ! — Gen., xxxv. 19 ; l. 10 ; see above [u^s 91, 96, 92. A pillar was set up over tho tomb of ^Rachel. — GENESIS. 169 fire was burned. — Clem, recognit., X. 24), and from this we can infer with grounds, that they were in a box on the holy ship which accompanied the Phoeni- cian fleet, like the Israelite ark of the covenant in dangerous wars ; but was usually set up in the temple (Arrian, Expedit. Al., II. 24). This myth belongs to popular superstition ; but it can be supposed with probability that the arrheta were bones of children formerly sacrificed in the holy Fire for magic purposes. If the remains of offered children were collected in this box then it is clear how out of the tightly-closed space the pestilence really could break forth when a Roman Soldier opened the receptacle in the temple of Baal-Chomaeus. Ammian seems really to refer to this : Milites fanum scrutantes invenere foramen angustum ; quo reserato, ut pretiosum aliquid inveni- rent, ex adito quodam concluso a Chaldaeorum arcanis labes primordialis exsilivit, qua insanabilium vi concepta morborum eiusdem Veri et Marci Anto- nini temporibus ab ipsis Persarum fmibus ad usque Rhenum et Gallias cuncta contagiis polluebat et mortibus. — ^Movers, 357. A man of the house of Lor 1 married a daughter of Loi (Kronos, Saturn). — Exod., ii. The Hebrew Saturn was Eloi. Eloiji were the priests of Saturn or Levites. — Spirit-Hist., Zo, 314. The Greek Hettoi. His name, MAsa/z. — Exod., ii. 10. MAZeus is the Phrygian Jupiter. — Spirit' -Hist., 74. A Good and Powerful "Man" among the Phry- gians whom. some call MASS-es. 2 — Plutarch, de Is{de, xxiv. This is Manes. — Ibid., xxiv. Gen., xxxv. 20. Who has not heard of the pillars of Archales, the Phoenician God. — Spirit-Hist., 113, 199, 120. I.-cob sets up a pillar because he had seen God; he sets up a pillar on the tomb of Israel-Hercules. 1 Euhemerism. 2 The desert of Amasia. — Niebuhr, II., 54. 170 sod. MOSa/j, Mouses, Mouses, MUSaius, Musaeus. Com- pare the naiws Amasa, 2 Sam., xx. 4, MASs-Cs (the god MANis, whom Euhemerism calls an ancient King) ; imaz "shining," Richardson's Persian and Arabic Diet. ; AiiAziah, king of Judah, I Alius and MUS, sun-gods ; AiiAsis, the Egyptian king ; MESsa a city, Muller's Dorians, I. 248 ; the fountain of Mcsseis or Huperia, Iliad, vi. 456 ; MASa, king of Moab, 2 Kings, iii. 4 ; MassSs is Adonis, the God of the Resurrection. — Compare Movers, 487 ; Herod., I, 94 ; iv. 45 ; Plutarch, de hide, xxiv. ~Mosiah. — Nehem., sii. 40. MASmcm. — 1 Esdras, viii. 43. BjiEsa (Amas) in Sana,, famous for its Sun-temple. Cities bore deity-names. — Spirit -Hist., 74. " Abel (Hebel) and Seth are Mosah, Moses." — Kabbala Denudata (Int. in Sohar), II. p. 305. Sad (Seth) is the Sun in Chaldee. — Burdefs Josephus, II. 208, -note. El Sadi (Shaddai) is therefore God the Suisr. Moses is Thoth, the Divine Wisdom euhemer- ized, the Solar Intelligence, "the Author of the Laws."— Spirit-Hist., 74, 260, 224, 257. Josephus uses the name Amos for Amon. — Burdefs Whiston's Josephus, II. p. 180. Mosah is evidently Amon, the God of Wisdom, the Egyp to-Phoenician Thoth-Amon-Horammon-Hermaon-Hermes. The laws of Minos, Menu, Moses. According to Diodorus, I. 16, Hermes was the Sacred Scribe of Osiris, and, having invented lan- guage, music, letters, the gymnastic art and astrono- my, accompanied his Master in his progress over the world and communicated these inventions wherever he came. Thoth (Hermes) appears to have bee % n especially the Symbol of the knowledge possessed by the sacerdotal caste in Egypt, which was comprised in GENESIS. 1 71 forty-two Books of Hermes and included, besides sacred literature proper, astronomy and geometry. — Kenrick, I. 358, 359. Mazeus, Mosah, is the God of the priestly wisdom. The origin and preservation of the Sacred Litera- ture, among the Phoenicians (Hebrews) as well as among the Babylonians, were enveloped in many myths. — Movers, 101. " Hermes, the God who presides over language, was formerly very properly considered as common to all priests ; and the power who presides over ' the true science concerning the gods' is one and the same in all (universis). Hence our ancestors dedicated to Him the inventions of their wisdom, inscribing all their own commentaries with the name of Hermes." Iamblichus, de Mysteriis, 1. 1. Hermes drew up Com- mentaries from Noa (Nun), the Father of all the Chamephi. — Scheible, 26 ; Patric. Vorrede uber Herm., §§ 36, 37. Hermes was regarded as a veritable man. — Scheible, 27. Canaan is Hermes, Linnes (lanus) and Mercury. — Ibid., 24, 25 ; Borr. de Ort. et Prog. Chem., 53-55. The Egyptian priests named MosaA Hermes, on account of his interpretation (Auslegung) of the holy writings. — Scheible, 30 ; Borrichius, 45 ; Artabanus in Eusebius, praep. Ev. 9. When we consider the Wisdom of Moses and that it was a Revelation to men (like the laws of Thoth in Egypt), it is obvious that it is the teachings of Hermes (the Divine WISDOM) to the priests which we reve- rence in the Mosaic Law. Hermes was Inventor of Music, like Mus-aeus, Moses. — Borr. Hermet. Aegypt. Sapient. 8 ; Scheible, 32. Taaut, whom the Egyptians surname Thoth, sur- passing in wisdom all the Phoenicians, first set in 172 sod. order what pertained to the worship of God, out of the ignorance of the herd into scientific practical skill ; to whom, after very many generations, a god Saur- moubal and Thouro, She who was afterwards named Chrousarth, succeeding, brought to light Taaut's the- ology which had been concealed and covered up with allegories. — Porphijry; Eusebiics, I. x. ; Orelli, Sanch., 42. " Iamblichus says ; Verily this way, which leads to God, Mercury has taught and written ; but the pro- phet Putlm (priest of Phut) has accordingly explained and translated the same for the king Amnion, which he had found in the sanctuary, written with hiero- glyphic letters in the Egyptian city named Sain (San, Sun). — Patricius, Vorrede, § 83. Lactantius (Book I.) says: Hermes, although a man 1 , yet the old- est and most experienced in all learning, so that the knowledge of many subjects and arts has given him the name Trismegistus. He has written' Books, and very many to be sure, which belong to the knowledge of divine things, in which he confesses the majesty of the great and Only God, and caUs Him, by such name as we, God and Father. — Borr. Hermet. Aegypt. Sapient., 4. Lactantius (Book, iv.) says : I doubt not that Trismegistus reached the truth, who has written much about God the Father as well as about the Son, which is contained in the holy Mysteries. — Ibid., 4, 18." — Scheibk, 57. The rod of Mercury was entwined with serpents ; but that of Mus (lamus, lama) becomes itself a serpent in the sight of Pharah. Mashi, Jus- tice, is the Goddess of Masses or Muses the Law- giver. Moso, a Hebrew Woman, was authoress of the Hebrew Laws. — Suidas. During the Babylonian Captivity the Hebrews had 1 Euhemerism. GENESIS. 173 forgotten their mother tongue, and the Writing had to be explained to them in Aramean. Yet the Holy Writing still sustained itself among the little pro- phets who appeared at that time ; but it sunk in the schools which, after these, were founded by the Ta- naim, the authors of the Mishna. Gradually the Aramean also was spoiled by admixture with the Hebrew, and out of this mingling (to which were added elements, although few, of the language of the Romans, who were the masters, of the Greeks, who were the neighbors, of Palestine) proceeded the so called Jerusalem Dialect, the language of the Talmud and Sohar. 1 After the completion of the Talmud, towards the 6th century, this dialect also disappeared and Jewish writers used sometimes Arabic, some- times a Hebrew which was more or less pure. — Franck, 74, 75. The author of the second Apocryphal Book of Esdras says that Ezra restored the whole body of the scriptures, which had fyen entirely lost. — Home's In- troduction, II. 290 ; 2 Esdras, xiv. 21, 22 ff, 42, 44- 46. And when thou hast done, some things thou shalt publish, and some things thou shalt show secretly to the wise ! In forty days they wrote two hundred and four Boohs. But keep the seventy last, that thou mayest deliver them only to such as be wise among the people. — 2 Esdras, xiv. 26, 44, 46. Here we have the esoteric (Mysteries) doctrines and exoteric doctrines of the priesthood. The 2nd . Book of Esdras is prior to the Christian era. — Home, 1 Aramean-Syrian. — Franch, Y6. 174 sod. II. 290, quotes Archbishop Laurence. See also 2 Esdras, xv, 20, 29, 30, 33, 34. "When the Jewish Highpriest Eleazar sent the Law into Egypt to Ptolemy, in order that the Septuagint Version might be made, he asks him when he has done with it to " send it safely back to him." — Josephus, Ant. xii. We must infer from this request that if it was not the only copy he had, at least it was kept carefully and exclusively in the hands of the priests. —Nehemiah, viii. 8 ; Ezra, vii. 10, 12, 21, 23 ; 2 Esdras, xiv. But as the highpriest was bringing out the gold, he found the holy books of Mouses that were laid up in the Temple. — Josephus, Ant., Book, x. chap. 4. The Sacred Books or at any rate those of The Law were entirely in the hands of the priests. This accounts for the sacerdotal bias which is found in them. Ge- nesis would, in its present shape, not seem to be older than 200-150 before Christ ; after Herodotus, and later than the Osiris-myths. „ It is not impossible that the Old Testament was finally brought into something like its present shape about one hundred and fifty years before Christ, in the time when the Highpriests were the ethnarchs. — Compare Burder's Josephus, II. pp. 395, 396, 390, 338, etc. A time nearer to Plato would suit all the circumstances of the case much better. Although it may be presumed that the Sacred Books being in the possession of the priests were at all times exposed to interpolations. But the Targums, the Midrashim, the Talmudic originals, all tend to throw the compilation of the Old Testament, in its present form, further back towards • the time of Plato (?). Plato and his school are for us the indication of the commencement a period of the highest civiliza- GENESIS. 175 tion (among the learned) which, lasts to the Christian Era ; the Old Testament was compiled and rewritten during this period, and the New Testament appears at the close of it when the excitement of thought gave birth to many Syrian and other Oriental sects. The I am of Exodus (Ahiah) and the rb bv del, yeveaiv c5e ovk i%ov "the ETERNAL, UNBORN 1 " of Plato's Timaeus, 27, are on the same plateau of philosophy and belong to the same scale of civilization. " Zan (Zeus-Deus) the Maker, who made this universe." — Plato, Euthuphrun. "The Architect framed this universe." — Plato, Timaeus, 29. The Kabbalist philosophers in their Mysticism ex- pounded the Holy Writ without regard to the literal meaning of the Sacred Text : " Wo to the man who says that the Doctrine delivers common stories and daily words ! For if this were so, then we also in our time could compose a Doctrine in daily words which would deserve far more praise. If it delivered usual words then we should only have to follow the law- givers of the earth, among whom we find far loftier words, to be able to compose a Doctrine. There- fore we must believe that every word of the Doctrine contains in it a loftier sense and a higher mystery. The narratives of the Doctrine are its cloak. Wo to him who takes the covering for the Doctrine itself. The simple look only at the garment, that is, upon the narratives of the Doctrine ; more they know not. The instructed (initiated) however see not merely the cloak, but what the cloak covers." — The Sohar, III. 152; Franck, 119. " Through this assumption 1 It is a work to find out the MAKER and FATHER of this All, and, having discovered, it is impossible to speak to all.— Plato, Timaeus, 18. Plato here favors mystery ! 176 sod. of a hidden meaning which to the profane remained unknown the Kabbalists have taken no notice of the historical events and the positive laws which make up the Holy Writ." " Every word hides in itself a lofty meaning ; every narrative contains more than the event which it seems to recite. This holy and lofty Doctrine is the true Doctrine." — Sohar, III. One of the Fathers of the Church has the same opinion and nearly the same words : " If we hold to the letters and must understand what stands written in the Law after the manner of the Jews and common people, then I should blush to confess aloud that it is God who has given these laws : then the laws of men ap- pear more excellent and reasonable." — Origen, Homil., 7, in Levit. " What man of sense will agree with the statement that the first, second and third days, in which the evening is named and the morning, were without Sun, Moon and Stars, and the first day with- out a heaven ? What man is found such an idiot as to suppose that God planted trees in Paradise, in Eden, like a husbandman, etc. ? I believe that every man must hold these things for images under which a hidden sense lies concealed." — Origen; Hnet., Ori- geniana, 167 ; Franck, 121. APPENDIX. They built High. Places of Baal, to burn their own sons in the fire as a holocaust to Bol. — Jeremiah, xix. 5; Leviticus, xx. 2, 4; Micah, vi. 7. The Old Testament in many places speaks of the Hebrew sacrifice of children to Moloch, 1 much as the Mexican priests offered babies to Tlaloc the Bain-god. In the year 169 before Christ, AntiocTius Epi- phanius found in the Jewish temple a man kept to be offered up. — Apion, Joseph., contr. Apion, II. 8 ; Qhillany, 545, 646, 547, 549 ; II. Moses, xiii. 12; Ezehiel, xx. 25; III. Moses, xx. 1 ; V. xii. 31 ; xviii. 10; Qhil- lany, pp. 231, 229. Ghillany intimates that Josephus might well be ignorant of it, for it happened long before his time. — Spirit-Mist., 107, 109, 207. At a very early period of Grecian history Bacchic festivals were solemnized with human sacrifices, and traces of this custom are discernible until very late. In Chios this custom was superseded by anotner, according to which the Bacchae ate the raw pieces of the flesh of the victim! — Anthon, 365. This was the Ox of Dionysus. The blood of your lives will I require. — Gen., ix. 4, 5; Exodus, xiii. 2; Spirit-Hist., 288; Leviticus, passim. There went out a fire from before Iahoh (Levit., ix. 24) ; there went out a fire from Iahoh and devoured them. — Leviticus, x. 2. Not for another's sin is the goat slaughtered to Bacchus on all altars. — Virgil, Gearg., II. &&0,.38L. Do not immolate the goat ! — Aristophanes, Birds, 884. The goat was the sin-offering on the Hebrew altars. — Numbers, vii; "Women- colleges superintend his (the Bacchic) worship, like the 16 Matrons of Elis. — Pausan., 5, 16; 6, 24, 8 ; Bachqfen, 41. Compare, to the same effect, 2 Kings, xxii. 14 ; Judges, iv. 4 ; 2 Ohron., xxxiv. 22 ; 2 Sam., xiv. 2 ; xx. 16. Ye shall not use divination, nor augury! — Levit., xix. 26. Divination and augury were used, as among the Greeks and Romans ; hence the law passed against it. ' See Ghillany, Menshenopfer der Hebraer, 83, 490, 205 ff, 543. 12 in 178 sod. Saol sent messengers to take Dod (David). But they saw the band of the prophets prophesying, and Samoel was standing praefeot over them ; and there came upon the messengers of Saol the Spirit of Alah- im so that even they prophesied. Therefore Saol went thither, to Naioth in Eamah; but there came upon him also the Spieit of Alahim, so that he went along, and pro- phesied even until he came to Naioth in "Ramah, Where himself also stripped off his clothes ' and prophesied also him- self in the presence of Samoel and fell down naked all that day and the whole night; therefore they say : Is Saol too among the prophets? — 1 Sam., xix. 20, 23, 24 In these days peophets came down to Antioch from Jerusalem ; and one of them having stood up, Achabos by name, through the PNEUMA (Spieit) made known that a famine was about to be upon all the world : which also happened in the reign of Claudius. — Acts, xi. 27, 28. Philip's four daughters prophesied. — Acts, xxi. 9. "There are many oracles among the Greeks, but many also among the Egyptians. But also some in Libya ; and in this Asia there are many others which are uttered not without the intervention of holy peophets. 2 But this (prophet) is himself disturbed and he himself per- forms the act of prophecy to its end. Whenever he wishes to deliver . an oracle first he is agitated on the seat (tripod ?). And the priests im- mediately lift him up. But if they do not, he sweats and is agitated even to his middle. 3 But when stooping under they bring him, he sweeps them along, whirling round in every way and leaping from one to another.' Finally the Highpriest accosting asks him questions about all matters. If he consents, he sweeps to the front those who bring him, as if he were driving ! Thus they collect the oracles of God (' God's sayings 1 ), and they perform no religious or private act without this. And he tells about the year and all its times, and when they will not be. And he also speaks about the Equinoctial-point (the Statue), when it ought to be absent on ita travels. And I will tell also another thing which he did in my presence. The priests lifting brought him, but he left them down on the ground while he himself was borne alone in the air!" — Lucian, iv. 280, 281, ed. Lipsiae ; Acts, ii. 17. These statements in the first half of the second century of our era throw light on the expression ^filled with the Holy Ghost." — Judges, xviii. 5, 18, 24 ; xiii. 25 ; xv. 14 ; /. Sam., x. 10 ; Daniel, v. 11 ; Eaggai, I. ; Zachariah, I. ; /. Sam., vi. 2 ; xv. 26 ; II. Kings, xxi. 10 ; II. Ghron., 1 " But clothes belong to the irrational part of the animal, which overshadow the rational part." — Philo Judaeus, On the Allegories, 2nd, xv. ; JBohn. 2 I. Samuel, x. 6, 10 ; Isaiah, xxviii. 7. 8 And the Spirit rested upon him. — Numbers, xi. 26 ; xii. 6 ; Judges, xv. 14 ; vi. 34 ; I. Sam., xix. 20 ; I. Kings, xviii. 4. * Acts, xix. 16 ; Amos, Ui. 7 ; Hosea, ix. 7 ; Isaiah, xxviii. 7. APPENDIX. 179 xviii. 5 ; Marie, i. 12 ; Luke, l. 67. There were prophets on both sides of Mount Lebanon, as well as in Greece and all the countries of the East. Jugglery undoubtedly lent its aid to the priests who sought to strike the fancy of the ignorant and the superstitious. The ancient jugglers were very skilful.— Belcher's Charikles, 86, 87, 153, 154 ; Josephus, Ant., II. 5 (xiii). It is said that the trick of turning a walking stick into a snake is still practised in Egypt, as in Exodus, vii. 11. The words " Pharoh hardened his heart" l only mean that he understood what the priests were doing and would not submit to ecclesiastical dictation. — Burdens Josephus, vol. I., p. 130. The peophets prophesy falsely and the priests oear rule by their means. — Jeremiah, v. 31; vi. 13. Then said Iahoh unto me, the peophets prophesy lies in my name. — Jeremiah, xiv. 14. Among the Byblians, at the temple of the Lebanon Venus, verily the statues sweat and are agitated and utter oeacles; and often there was a cry in the naos, when the temple was looked up, and many came! — Lucian, iv. 264. "If any one of these (priests of Byblus) should behold a corpse, that day he stays away from the temple ; but the next day but one he goes, after having pueified himself. And among them all the relatives of the corpse (are unclean and) shun (the temple) ,J ; after thirty days, and hav- ing shaved their heads, they enter. Before doing this it is unholy for them to go in." 3 — Lucian, iv. 285, 286, de Dea Syria. "And swine alone they esteem unclean; 4 they neither sacrifice them, nor eat them! 6 Other nations consider them not unclean but sacred.' And they sacrifice oxen and cows 1 and goats and sheep. And of birds 1 " I am not unacquainted with the arts of the Prophets, by the race of whom I have long since been made the subject of barter and traffic." — Sophocles, Antigone, 1034; BucTdey. 2 Numbers, xix, 11 ff; Leviticus, xxii. 4. The Persian Highpriest must not touch anything impure.— Univ. Hist., v. 164. The Hebrew Highpriest was not allowed to go to a dead body. — Josephus, Ant., III. 10. All persons who had been engaged in funerals were considered polluted and could not enter the temples of the gods till they had been purified. — AntAon, Diet. Greek and Roman Ant., 458 ; see also Euripides, Rippolyt., 1437 ff; Alcestis, 22 ff. 3 Levit., xxi. 11, 12 ff; Numbers, xix. 11, 12 ff. 4 Devoted to the Infernal gods. — Movers, 452. The Persian Sacred Books give the distinction into clean and unclean ani- mals. They considered the swine sometimes clean, sometimes unclean. — Spiegel, II. xliii. ; Leviticus, xi. The Persians worshipped God. — Univ. Mist., v. 158; Spiegel, II. ci, cii. s These Byblian3 are pure Jew3. 6 Isaiah, lxvi. 17. 7 Levit., xxii. 28, 27. 180 SOD. the dove seems to them a thing most sacred, 1 and they do not think it right to handle them. But if unintentionally they should touch them they are unclean that day. — Lucian, iv. 286. "When one of the Galli dies they keep away from the temple seven days.— Lucian, iv. 285 ; EzeMel, xliv. 26, 27. " It is not right for the impure to touch the pure." — Plutarch, de Iside et Osiride, iv. There- fore the Egyptian priests wore linen hut no wool. " Woollen clothes are not worn into the temples, nor are they busied with them ; for it is ' not holt ' (impure). And in this they (the Egyptians) agree with what are called the Orphic and Bacchic ceremonies, which are the Egyptian and the Pythagorean. For it is not holt that a partaker in these Mtsteeies should be buried in woollen garments. And there is a saoeed stoet told about them." — Herodot., II. 81. " The Egyptians consider the swine an unholy animal." — Pluta/rch, de Iside, viii. But they sacrificed and ate a pig once on the Eull-moon, saying that Typhon (the Devil) chasing a pig at full-moon found the wooden ark in which the body of Osiris lay. Others said that this was not heard correctly. The Egyptians considered the ass not a ptjbe but a demoniac animal. — De Iside, xxx. Many priests are pointed out by the Byblians ; more than three hun- dred came to the Tnusia (incense-sacrifice in the temple at Byblus) when I was present. — Lucian, iv. 282. Jerusalem had 1760 for the temple. — 1 Chron., ix. 13. There were 212 porters in the gates of the house of Iahoh. Some of them kept the fine flour, oil, wine, incense, etc. Of course these 1760 priests were not all assembled on ordinary occasions, but they relieved one another in smaller divisions. — 1 Chron., ix. 25 ; Luke, i. 5, 8-10 ; 2 Chron., viii. 14; xxvi. 17. Perfumes are burnt and sacrifices made by us to Thee, Kronos (Saturn) ! — Lucian, Ta pros Kronon, 1. The Hebrews burned incense to the Brazen Serpent (Saturn). — Spirit-Hist., p. 226; 2 Kings, xviii. 4. And the clothing of all the priests at Byblus is white (linen) ; and they have upon the head a pilos (ball, turban ?). And a new Highpriest follows every year (at the temple in Byblus). He alone wears purple and is crowned with a golden tiara (like the Hebrew Highpriest). Divine Service is performed twice every day to which all (priests ; or people ?) come. To Deus indeed they turn incense quietly? neither singing nor flute-playing ! ! ! But whenever they 1 Leviticus passim. 2 1 Chron., ix. 29; 2 Chron., xxvi. 16; Luke, i. 10. Jeremiah, vii. 9; 2 Chron., xxviii. 3 ; Isaiah, lxv. ; Jeremiah, xi. 13. On the Incense-altar at Babylon at the great feasts of Bel a thousand talents of incense were consumed yearly, just in the same way that the Persians offered to Mithra! — Movers, 181 ; Herod., vi. 97; i. 183. The Persian priests dressed in white, like the Hebrew priests. APPENDIX. 181 begin to Hera (the LiGQT-goddess, the Queen of heaven) they hoth sing and play the flute and jingle hells. And about this they could not tell me anything clear ! — Lucian, iv. 282, 283 ; see Home's Intr., II. 114 for some- of the same things among the Jews. The Jews waited outside praying, while Zacharias, the priest, was to burn the incense on the incense altar inside of the temple. — Luke, i. 10. " Outside of the temple (in the court of the temple at Byblus) lies a great, altar of brass.":— Lucian, iv. 281. Hecataeus, speaking of the temple at Jerusalem, says : In this enclosure is a quadrangular altar of unwrought stone. Its sides are twenty cubits long and its height is twelve cubits. Near this altar is a great edifice (the temple) in which there is an altar and a golden candlestick. The light is not extinguished day or night (as in Phoenicia). The priests are employed therein night and &&j.—Jahn, Hist. Heir. Com., 177; Spirit-Hist., 113, 300, 301; Paul, Epist. to Heb., ix. 2. The seventh day was sacred to Saturn throughout the East 1 — Spirit- Hist., pp. 36, 35. Eemember the sabbath day to keep it holt! — Fourth Commandment. Where kings observe the sabbata-FEASTS with naked foot And an ancient clemency is indulgent to old pigs. — Juvenal, vi. 158, 159. Take thy shoes from off thy feet. — Exodus, iii. 5 ; Ovid, Fast., vi. 397. The covenant of Deus! — Iliad, iii. 107; Genesis, vi. 18. Josephus mentions Ptolemy's "piety towards Cod.' 1 '' a "crown of gold dedicated to God'" by Antony's lieutenant, and a "hecatomb of sacrifices offered by Agrippa to God!" — Josephus, Ant., xii. xvi. ; Wars, i. Agrippa took Iachoh for Saturn, or Zeus. The Sacra pro montibus (?) appear in Numbers, xxviii. 3, 6, in the holocaust for the hills. Again they appear in Deuteronomy, xxxiii. 15, in the primitiis montium orientis (of the rising Sun), and in the pretiosis collium aeternitatis (Oulom). — Schmid. So, in the Zendavesta, the mountains are sources of water, and endowed with pure radiance. — Spiegel, Avesta, 141, 10, 42. And if thy brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bond-servant : but as an hired servant, as a sojourner. — Leviticus, xxv. 39, 40. Compare with this the early Roman custom of imprisoning their debtors in the ergas- tula to work out the debt. According to the Law of Moses the priests' bodies must be without blemish. The same law obtained at Athehs. — Burdens Josephus, II. 501. "With the Greek Gerousia, the council of Elders or Senate, compare the Seventy Elders of the Hebrew Senate. The Hebrew Ark was a box or miniature temple overlaid with gold like the aeks or boxes of the other gods. — Hebrews, ix. 4 ; Spirit-Hist. of Man, p. 262. 182 sod. Invoke ZAN (Zicra's Jove) the Lord, of oaths (Covenant-god). — Sovhocles, Philoet., 1324. Jalioh is the God who covenanted with Ahram. — Gen., xvii. 2, 7. The hand to IAH's throne ; Let there be war with Amalak, from one generation to another. Abraham planted a geove and invoked Iahoh, Al, Oulom (God of Time).— Gen., xxi. 33. Consecrates o his Fathers' God (Dii) altars and the foliage of a sacked geove. — Sophocles, Trachin., 754. The leafy geove of the God . . . impervious to the sun. — Sophocles, Oedip. Col, 674. The geove of Iuno (the Queen of heaven). — Varro, de Be Rust., III. vi. Thou shalt not plant for thee a geove (asheeah) near the altar of Iahoh thy Alahi ! Neither shalt thou erect a statue ! — Deut., xvi. 21, 22. Groves surrounded the altars of Baal and Astarte in Israel, the tem- ples of Syria, Greece, Italy, Palestine, etc. Images also were found everywhere except in Persia ; hence the prohibition in later times by the Hebrew Laws. The Hebrew priests were the judiciary. — Ezekiel, xliv. 24; Bent. xvii. 8-12 ; Josh., xx. 6. In the Hebrew commonwealth every city had its elders who formed a court of judicature with a power of determining lesser matters in their respective districts. — Jennings, 21. Jehosaphat set of the Levites and of the priests, along with the chief of the Fathers of Israel, for the judgment of Iahoh and for lawsuits. — 2 Chron. xix. 8. In the most ancient Roman law the judges were the priests (pontifices) in all matters of law, which were placed under religious protection. The king was the pontifex maximus (High Priest). — Puchta, Institutionen des Rom. Rechts. I. 141, notes. Thou shalt set up great stones and plaster them with plaster. And thou shalt write upon them the words of this law. — Deut., xxvii. 2, 3. See Levit., xxvi. 1 ; Numb., xxxiii. 52. This is the way the laws and other records were kept in Phoenicia; for Philo's Sanclmniathon claims to have been compiled from "the pil- lars." It was also a Greek usage. What have you determined to inscribe upon the stele concerning the covenants. — Aristophanes, Lysistr. Bothe, 483; Deut. xii. 3; Josephus, passim. These steles, slabs, tables, pillars or stones are mentioned in Movers 104, 107, 124. in Syncellus, p. 72, and in Sanchoniathon, pp. 4, 6. Tag kv role iepolc avaypa^ag, ra frith Tuiv ddvrov evpe-&EVTa UKOKpvipa 'Auovveav ypu/j./iaTa, singillatim Koa/ioyoviav Taauti (qui Aegyptiis Thoth, Graecis Hermes), and other commentaries by him (Thoth), by which commentaries Huetius understands the Boolcs of Moses. — Orelli, p. xii. The Amouneon are the Hammanim or Sun-pillars. See Movers, 344-346, 294. In Egypt the saored records were lodged in the temples. — Univ. Hist., v. 293 ; Diodor., xvii. 564. Another Hercules is said to have APPENDIX. 183 been born from the Nile, 1 an Aegyptian Hercules who, they say, com- posed, Phrygian letters !*— Cicero, de 2T. P., III. 16. The pillars of Her- cules are the Ammunim. — Movers, 346, 98. Oalmet observes that the Jews always made two new-moons for every month ; the first was the last day of the preceding month ; and the first day of the month was the second new-moon. — Home, II. 74. Compare the last day of the Oreeh month, belonging to the Old and New moon : &vq Kal vea. The Persians employ the expression " the Law" (the Religious Law) exactly like the Jews. — Spiegel, Avesta, II. 145. For the Holt (One) did I hold Thee, Mazda- Ahura, Since I have first seen Thee in the Origin of the world, Since Thou causest that the acts and prayers find their reward, Evil for the wicked, good blessing for the good. Whom has Mazda ordained as the Protector of such as I, When the Evil (One) selects me for his vengeance ? Whom else but Thee, the Pike and the Spirit (Matthew, iii. 11), Through the acts of both of whom purity is multiplied ? This help for the Law say to me. — Yapna, xlii. 5 ; xlv. 7. Thou art then the Hallowed in heaven ! Who hast created for us the Cow as a helpful gift — Yacna, xlvi. 3 ; see Lord's Prayer. Even in little things man desires purity, But in the great, if he can, the bad wishes evil ! That which is the best, (Jpenta-Mainyu, Mazda-Ahura, give unto the pure. Against his will the Wicked (One) takes part In his works, He who comes from the dwelling of Akomano (Akmon, Chamman). — Yacna, xlvi. I desire for me (that) by which one in goodness to thy kingdom (comes), May we evermore be loved! — Yapna, xlviii. Thy praise, Mazda, will I declare with my mouth So long, Asha, as I can and am able ! — Yapna, xl. Spiegel. 1 Manis, Masses, Moses. 2 The third Hercules is from iDAean digits (the Mysteries). To him they bring Sacrifices to the Dead ! — Cicero, Jf. Z>., III. 16. Cry out the Musion Wail ! —See above, p. Ill, 112, 94. Misor (Mus, MusaA, Osiris) is the Older Taaut or Hermes. — Movers, 653. According to the Phoenician Sanchoniathon Misor is father of Taaut the Law- giver ; just as the Logos endiathetikos is, mythologically, a father of the Logos proforikos. — Philo, ed. Orelli, p. 22 ; Movers, 653. Misor seems to have given his name to Misraim, Egypt. 184 sod. While the New Testament records the prevalent belief in demons or devils the incessant mention of devs (evil spirits) in the Avesta of the Persians leaves Judaism far behind.— Spiegel, II. 74, 85, 120. The de- monology of tho Babylonians made up a very important part of their Secret Doctrine. — Munter, 93. They had magic formulas, invocations of the demons. — Ibid., 94. Simon Magus and the New Testament passim If the Jews attached importance to purity, it becomes a nuisance by the abundant mention of it in the Persian Liturgy. The Persians had their month-feasts, their full-moon and the new-moon like the Hebrews ; also their year-feasts. — Spiegel, Avesta, II. p. 60. "With the Hebrew Hebers, who were fire-worshippers, compare the Persian Ghebers (fire- worshippers). Happy is the man to whom thou comest mighty, Pike, Son of Ahura-Mazda! — Yagna, xxxvi. 4. The termAlohim means primarily the "Gods," just as the Romans used this expression. Secondarily, it means God : following a Hindu or general Oriental doctrine, that "in Him the Gods stay all together," and are but His Powers. — Compare Spirit-Hist., 313, 333. Thou shalt not speak ill of the gods (Alahicq, Theous), And the prince (Nasia) in thy people thou shalt not execrate ! — Exodus, xxii. 28 ; Hebrew and Septuagint Scriptures. Let no one blaspheme the gods, whom other cities esteem ! — Josephus, Ant., iv. 8; contra Apian, II. It is evident that Josephus has helped out the Old law by a commentary. Get up, make for us ALAHim (gods) who may go before us I — Exodus, xxxii. 1 ; Spirit-Hist., 113. Before the Persian army was carried, on silver, altars, "the sacked and eternal Fire'' attended by the Magi singing hymns. 1 — Univ. Hist., v. 301 ; Arrian, ii. 6 ; Ourtius, iii. 8. 1 will draw nigh unto the central shrink Where stands the God of Light, And the blaze of fike that hath been called imperishable ! — jEsehylus, Choephorae, 1040 ff. The fire shall ever he burning on the altar : it shall never go out I — Leviticus, vi. 13. 1 Then came the chariot of the God of Heaven (Sol-Saturn or Ahura-Mazda) which the Horse of the Sun followed. — Univ. Hist, V. 301. Ahura-Mazda's body is the Sun (Mithra) .— Spiegel, Avesta, II. 1S1 ; Spirit-Hist., 144. " He worships, or recognizes, as God, the Being who is manifest in the sun, him who is apparent in lightning, in the ethereal elements, in air, in fire, in water, in a mirror, in the regions of space, in shade, and in the soul itself.'" — Cokbrooke, Religion of the Hindus, 38 ; see Psalm, cxxx. APPENDIX. 185 Let the Vestal Virgins preserve the Etbenal Fire of the public fibe-altar. — Cicero, de Zegibus, ii. 8. Egyptian Book of tiie Dead. Thus speaks Osiris, N. N., the Justified, Saved: I am the Creator who has made the heaven, who has framed the manifold lights which illuminate the earth, the Framer, the Producer of all those Powers, the Father of the gods ; the Creator, the eye-radiant Lord of Life, who has brought up the other gods. Praise to your Face, ye Lords, ye many Powers who purify me, who guard and walk through the houses of devotion ! Praise to your Coun- tenance, ye Lords of endless times ! To the shining "Weaver of the ra- diant gods and the Powers that shine in the morning, the governors of the house of offering, as well as to the mighty and powerful Chief who over them is Lord in wisdom. Praise to your Countenance, ye Lords, ye holy gods who are gathered as pure and eternal leaders and judges of the worlds, and ye other gods, ye possessors of the divine habitation in the land of heaven, in your home ! 1 — Todtenluch, cap. 79. 1 u ' 1 The worship of angels." — Pawl, Col., ii. 18 ; 2 Kings, xxi. 5 ; xxiii. 5 ; h., I. 5; Gen., xxviii. 12; xxxii. 1, 2; 1 Kings, xxii. 19; xx. 10; xix. 2; iv. 19; xvii. 3; xxxiii. 2; Isaiah, xxiv. 21; xxxiv. 4; Romans, viii. 38; Jeremiah, viii. 2; Dan., iv. 10, 14; Spirit-Hist., pp. 311, 355. The Per- sians -worshipped angels, Stars, etc. — Hyde, 122, 126, 241 ; 1 Peter, iii. 22. The most sacred company of the Stars; ... for those who have studied philosophy pronounce the Stars to be living beings. — Philo Judaeus, The Planting of Noah, xxviii. ; iii. Thou shalt not make the likeness of my servants that serve before me ON high! — Talmud, Tract. Avodasara, p. 42, b., transl. Dr. Cruse. Compare Deut., iv. 16, 19. Thou shalt not make the likeness of any figure that is in the heaven above ! — 2nd Commandment ; Hebrew Bible. " Abram then first dared to declare that God the Demiurg (Architect) of all things is One ! And of the other (gods), if any thing is contributed (by them) to (human) happiness, that each bestows (it) by the command of God, and not by their own power ! And he conjectured these things from the phenomena of the land and sea, and from those of the sun and the moon, and from all those things which take place in the sky the celestial phenomena). For if the power were in them, then they would attend to good order among themselves. But they are evidently wanting in this, and the things which they co-operate in for our greater good, (they do it) not of their own authority, but they confer benefits by the power of Him who directs ; to whom alone it is right to render honor and thanks !" — Josephus, Ant., I. 8. Whoever finds instruments, and upon them representations of the sun, moon, serpent, must cast them into the Salt Sea (Dead Sea). Rabbi Salamon 186 sod. The lofty mansions where Orion or Sirius dart from their eyes the flaming rays of fire! — Euripides, Hecuba, 1100, Buckley. I am the Creator of the other gods, shining in the firmament which girds the lands round. Sing, ye men, the splendor of my works with songs, also the Leaders and the Children of the gods, who walk in the space of the " Girdle of Osiris" l N. 1ST., in the windings of their way, ascending and going down according to different decrees! I am the Preserver of men, the Sun-god who moves around in the circle of heaven, the shining King of life, Osiris, whom the evil-doers fear one day as well as all days, who has animated the Indian Bird (Phoenix), the Son of Osiris N. N., the Justified, Saved. The God of the universe is pleased with life ; Osiris N". N"., the Justified, Saved, enjoys himself just as you enjoy life. I am the Shining, Eesplendent, in the house of prayer of the gods at On (Heliopolis). Discourse of the Illustrious who makes his enemies blush, the God who has created the worlds. There is a Judge of men, whose arm is strong; who illuminates with his beams. I am the Sun-god shining in the firmament, who puts his enemies to shame, even the mighty one and the leader of the people. I judge the lord of the royal diadem, both the illustrious and the obscure man who walk in my light ; as well the beggar as him who is like me in might. Therefore destruction to the people of sinners which is unlike me, and also to the leader of the people ! Duration is to me with Horus, Labor is to me with Ptah, Reverence is to me with Thoth, Might is to me with the creative deity. I walk upon my feet, my words come out of my month. Pear, Adore ! No one is like to Me, not even the leaders of the peo- ple. — Booh of the Dead ; Uhlemann. I am the Chastiser of those who touch (attack) the life of the con- ben Gamaliel says : If they are upon valuable articles they are forbidden ; if on common, allowed! — Mishna, Avodasara, text; transl. Dr. Cruse. From the angels come forth stars and planets and " whirls of flame" and " governing dots" which are the heads of stars, among which many are stars. . . . Each star, since it has the alphabet per se, and one name, has dominion with its angels over itself (in ipsam). — Intr. inSohar, Kabbala Senud., II. 325. He thought that the Sun, bringing the Moon with him, and the (eleven) other Stars (that receive their power from the Sun and Moon) came down upon the earth and adored him. — Josephus, Ant, II. 2 ; Gen., xxxvii. 9. The Kuftetes (Corybantes) are said to surround and to dance around the Demiurgus of " wholes" (planetary spheres), when He was unfolded into light from Rhea. — Proclus in Plat. Theol., vi. 13 ; v. 9 ; lamblichus, de 135, Taylor. 1 The Twelve Signs of the Zodiac. APPENDIX. 187 seoeated, who touoli the life of the illustrious, who infringe the laws of men, who rise up against the holy. — Booh of the Dead, 65 ; Uhlemann, iv. 260. The princes of heaven all daily hehold the glory of the King's Orown upon the head of Thee the Mighty Prince, which is the Crown of Power, which is the Crown of the Endurance of thy Government, an image of thy might. Songs of praise to the Creator of Egypt and of the shining bark of the Lord (the Sun). Make those to fear, who hate thee, make thine enemies to blush, Lord and Prince of the very shining Star-house ; Thou who hast joined together thy plantation, Thou who seest the murderer of thy child of man, the righteous. Let me go to Thee ; Unite me with Thee; Let me look upon thy Sunlight, King of the universe ! Praise to thy Face, Beaming Light in the firmament, to Thee, to the shining Lord of thy heaven's bark, to the Creator and Euler who renders justice to all men, who delight to see Thee walking in thy web of splendor. SUPERSCRIPTION. Song of praise to the creative Sun-god, the Father of the worlds. * Praise to thy Face, Glorified (Illuminated) ! To the Creator and Framer, the Prince and Former of the other gods. Thou gavest the goods of Egypt in rich plenty to the Osiris IT. IT., the Justified, Saved ! Praise to thy Face, Glorified ! To the Prince of princes who hast founded the plenitude of the earth's circle. Thou gavest the goods of Egypt in rich plenty to the Osiris N". N"., the Justified, Saved! Praise to thy Face, Lord of the gods in heaven, Thou who hast filled the Star-house with His good things (blessings). Thou gavest the goods of Egypt in rich plenty to the Osiris N. N., the Justified, Saved! Praise to thy Face, pitying shining Prince, who has kindled up the glory of Adon-Ra I ' Thou gavest the goods of Egypt in rich plenty to the Osiris N. IT., the Justified, Saved ! Praise to thy Face, great mighty Author of the gods, the children of Typhe (Heaven), Prince of the Star-house. Thou gavest the goods of Egypt in rich plenty to the Osiris IT. K, the Justified, Saved! Praise to thy Face, shining Prince of the Star-house, who breakest in pieces the locks of the doors of the powerful. Thou gavest the goods of Egypt in rich plenty to the Osiris IT. ST., the Justified, Saved ! ' God the Sun. Adon ef-hra=the shining Lord. — Uhlemann. 188 sod. Praise to thy Face, to the Loved of the gods, to the Author and Pre- server of human laws, God the Creator of the worlds. Thou gavest the goods of Egypt in rich plenty to the Osiris N. N., the Justified,, Saved! Praise to thy Face, Wise Regent I To the Builder of his renowned habitations, to the Prince who has formed the Star-house for his many Servants. Thou gavest the goods of Egypt in rich abundance to the Osiris N. N., the Justified, Saved ! Praise to thy Face, to the Mighty, Exalted, Thou who puttest thine enemies to shame, who dost overturn their habitations. Thou gavest the goods of Egypt in rich abundance to the Osiris IT. ST., the Justified, Saved ! Praise to thy Face, O, Feared ! Thou destroyest the disciples of the Liae (the Devil) which fail in bringing offerings and presents ; thou hatest the residences of the tyrants. Thou gavest the goods of Egypt in rich plenty to the Osiris K. T$., the Justified, Saved! Discourse of the nature and way of the Creator, the God, and of the trumpets as well as of the lightning of the clouds of heaven. Thus speaks Osiris N. N". the justified, blest : It is I who cover with darkness 1 the gleaming garment of the heavenly floods when I speak through the trumpets as Loed. Think of the trumpets and of him who illuminates the clouds of heaven ; and of the thunder of heaven, together with the summons : Fall down ye women ! and with the sum- mons : Fear ye, Fear ye, ye men ! I lead my people which fears my arms and the mighty force of my mouth. I execute justice with anni- hilation, I walk around, calling: Be subject to Me the Euler who oversees the lands of the world and the city Abydos (Abot) which I have selected for Me. I am one who cares for men and I lead to me the pious of the city. I have appointed the time of destruction and / bring up the clouds of heaven at the appointed season! 1 am the Lord of the trumpets and of the clouds of heaven. Praise me my trumpets and the clouds of heaven all time, as often as I let my mouth speak ! Offer to Me, the Annihilator of the godless, the Chastiser of the reviler who does not celebrate the Feast of the fifteenth day (the Fullmoon) ! I am the Lord of the trumpets and of the clouds of heaven. Praise me ye my trumpets and the clouds of heaven at the time when I let my mouth speak ! Cast yourselves down before me when the stones of the houses under the heaven fall to the glorification of the Prince and Gov- ernor (the Thunder-God). I am the Lord of the trumpets and of the clouds of heaven. Praise 1 Isaiah, 1. 8. APPENDIX. 189 me ye my trumpets and the clouds of heaven at the time when I let my mouth speak ! Bow before Me, the Radiant in the house of prayer ! Fear me, who is crowned with the crown of power. Bring linen and dead-clothes, give offerings ! Present to me frankincense for an offering, give everything else and delightful liquid libations let each give ! I am the Lord of the trumpets and of the clouds of heaven, a King. Praise me my trumpets and the clouds of heaven ; Me, the King, at the time when I let my mouth speak through my trumpets out of the clouds of heaven, to the annihilation of those who commit shameful deeds ! The Leaders of the clouds of heaven praise me, the songs of praise of the congregation of men exalt me, Me, the shining Creator of the Powbbs over them, Who sees what you do, the Lobd of the floods, also Me, Who in wisdom hears you. — Booh of the Dead, 80, TTklemann. Iahoh thundered from heaven and Alion gave his Voice ! — 2 Sam., xxii. When he utters his Voice there is a multitude of waters in the heavens. — Jeremiah, li. 16. To Indea. Whatever sin we have committed against you let us obtain, Indra, the broad safe light of day ; let not the long darkness come upon us ! When thou thunderest, when thou gatherest (the clouds), then thou art called like a father ! There is no one like thee in heaven or earth ! Rising even before the day, awakening thee when recited at the sacrifice, clothed in sacred white raiments, this is our prayer, the old, the prayer of our fathers. — Max Muller, p. 542, 546, 483. NOTES P. xvii. Jerem., xi. 12, 13 ; vii. 17 ; 1 Sam., vii. 4 ; Joshua, is. 10. P. 39, line 1. Isar=castigavit ; Isarim the chastised, chastened, the good ; SAEis= "eunuch;" chastised with swords during the Mysteries. —Sod, I. 38, 42. P. 40, 48, 52. Adoni-Zadak, king of Iarosalam. — Joshua, x. 1, 3. P. 86. From the time of harvest, that is, from the middle of April to the middle of September, it neither rains nor thunders. — Home's Introd., II. 25. P. 87. Seed-time (Zero, 3>"lT) comprised the latter half of the Jewish month Tisri (Athanim, Adonia, Eleusinia, September), the whole of Marehason (October) and the former half of Kasleu (November). During this season the weather is various, very often misty, cloudy, with mizzling or pouring rain. — Home, II. 23. In Marchasonthe Jews prayed for the Iobe, the autumnal rain. — Hid., 75. Pp. 100, 112, 165. The Great Plain of Iezeeel (IsAEAELah. — Joshua, xviii. 18), the HAEMAgEDOH of the Apocalypse, extends from the Mediterranean (and Mount Oarmel) to the place where Jordan issues from the sea of Tiberias. The Mourning for Hadad-Eimmon in the valley Mgdon (Megiddon) was in the Plain of Esdraelon. — Home, II. 33. Megiddon was in Galilee. — 2 Kings, ix. 27. IzraelaA. — 1 Kings, xviii. 46 ; Izrael (Izroel). — 2 Kings, viii. 29. P. 163, note 2. Jeremiah, xlix. 28, 29 ; Isa., xxi. 13, 16 ; Ezekiel, xxvii. 21. Spirit-Hist., 392; Isaiah, xlii. 11. 192 sod. P. 28 ff, 147, 1C2, 140, 75, 77, 82, 83 ff, 111 note 1. Fossilized antediluvian fishes were formerly discovered on Lebanon. — Rome, II, 29. Geology teaches that the mountains rose from the sea, like the Pacific Chain of submarine elevations. The Hebrews seem to have supposed that the Flood covered the mountains. P. 23, 160, line 29. Maoe, light ; NagaA light, Nahor light, Nahi light, — Seder Lason, 211 ; Nar, Nir=light, candle ; TahalaA light ; Seraga lamp ; Tehirn " light," — Kabbala Denudata, II. 254 ; Zio=fulgor, brightness. — Hid, II. 255. Syriac Ziua. — Codex Nas. passim. Kasid torch. — Seder Lason, 221. Shemer torch. — Hid., 351, (from Mar, Anak, Anar, Anas Anah, Nero, Tal, Asarak, Tar (Thor, Athor), As, or Az, Zeus, Shemir, etc., names of the Sun). "We have also Charas, Cheres, Koras, Knrns, and Ch&mah, names of the Sun. — Kabbala Den., II. 101, 111. P. iii., iv., 146 note, 168, 170. The Phoenicians together w%th the Simians of Palestine (Jews) fur- nished three hundred. And these, the Phoenicians, anciently dwelt, as they themselves say, upon the Red Sea (the Exodus) : going out from thence they inhabit the parts of Sunia (Syria) that are along the Sea. This district of Syria and all as far as Egypt is called Palestine. — Hero- dotus, vii. 89. Compare Spirit-Eist., 263 ff. ^There was no distinction between the Hebrew and Phoenician language, and the Jews spoke in Aramian-Syrian. P. iv. The Eabbins said "raising up seed to one's brother" was an ancient custom in force before the Law of Moses ; which did here but enact what was formerly practised .'—Jenis, 503. The Law of Musah must have been introduced in the early Rabbinical period ; else the Rabbins would not have known what preceded it. NOTES. 193 Pp. x., xi. Sod, tegere, obtegere, obducere (to hide, cover up, make a mystery of). — Simonis Lexicon Hebr., II. p. 1597, by Eichhom ; Ealae, 1793. P. 21. The Hebrew word Aoniah (I am ; omah, mah, to be) means Life. Its root is aoh, with the vowelic prefix, Iaoh, the Arabic Iauk the Sun-god whose emblem is a horse. — Spirit-Sist. of Man, 67, 69, 78, 86, 90, 330. Adding the termination os we have Iaoh, Iaohos, meaning Like. — Sod, I. 20, 54, 21. S softens into h, therefore Iachos becomes Iachoh. — Spirit-Hist, 72, 73. Since the Hebrew verb oniah " life " " to be " appears also in the softened form Hiah "to be;'' Iachoh. softens into Iahoh. So the Syriac Massiach softens into Messiah, the He- brew Ach (Alas) into Ah in English ; Aoh in German. Chi Iachoh (Iahoh) May the Lord (Iacchos) live! — Ruth, iii. 13; 1 Sam. xiv. 45; 2 Sam., iv. 9. Ohi is also an adjective, as Al chi ' the living God. Iachi Al=" God lives." — See Bohinson's Gesenius, p. 309, Trubner. Iacche, O Iacche I Iacch', O Iacche! Iachi, "liv«s," is the root, the 3d person singular. A'ch, J~ [Js^, means fire, heat, burning ; a fire pot used for heat- ing. — Gesenius, Bagster & Sons, London. iKcnoh, your God, is a con- suming Fire. — Deut. iv. 24. Sun, fire, light, life, have the same root. — Spirit-Sist. 158, 72, 161, 162, 150. Therefore when St. John said Christ was the Light and the Life he was speaking Oriental Philosophy; for the Anointed was the Solar Logos of the Supreme Being. IO, IO, Lord ! Lord ! Come now to our company. O Bromios ! Bromios ! . . . . Dionysus is in the halls. Worship Him ! Euripides, Bacchae, 596. Pp. 75, 77 note 1, 147. I will be as the Dew of Isaral : he shall flower forth as a lily and infix his roots like Lebanon ! — Hosea, xiv. 6. The Heaven gives its Dew. — Zach., viii. 13. Ask of Iachoh rain!' — Zachariah, x. 1, 2. The Reappearance of the Divine Giver of Joy * (Bacchus) was sym- bolized by the torch in the Anthesteria. — Gerhard, 160. The Diony- sus for a period asleep or dead with the withered Nature is " again oome " to Light with new Life. To the salvation (Heil) of the peoples He will now reveal Himself anew generatively and receives the chief 1 JnSTCS quidem vocatur El-CHAi. Justitia Adonai ! — Kabbala Den. I. 660. 1 Laetabitur cor vestrum, et ossa vestra sicut herba germinabunt. — Isaiah, Ixvi. 14. Schmid. 13 194 sod. priestess to wife as a symbol of his marriage with the lap of Earth (or with the Female Principle generally). — Ibid. 160. The phallus is the emblem of New Life as is also its other form, the obelisk : thus it sym- bolizes the Reappearance of the Dead 1 "We were buried with Him, we are risen with Him to Light!— Sod, I. 23, 109-116, 117, 22. The Israelites were warned against the Phallio worship of Bol-Poub (Priapus, Bacchus). — Donaldson's Chr. Orth., 213. This is the Bacchic worship :— Compare Gerhard, Anthesterien, 197, 198, 160, 201, 204. They mourned just like Mournings over the Only-begotten, like Hadad-Rim- mon's Mourning (the Mourning for Adonis) in the valley Megiddon : — SakhariaA (Zagrews), xii. 10, 11. "Which sacrifice in Gardens and burn incense on bricks. "Which sit in the sepulchres and pass the night in Vigils ; that eat the flesh of swine; and broth of the abominable things is in their vessels. Which say, Stand by thyself, Come not near to me for I am holier than thou ! * Making an offering, swine's blood 1 Sanctifying and purifying them- selves in Gardens behind one (tree of Adonis) in the middle, eating swine's flesh, and abomination and the mouse. — Isaiah, lxv. 3, 4 ; lxvi. 3, 17. See Sod, I. 89, 104, 105. The Resurrection of Dionysus is related, Sod, I. 49, 105, 110, 59, 81, 91. The Resurrection (Anodos) of Kora (the wife of Koros, Kurios) is described Spirit-Hist. 213; Gerhard, Anthest. 161. The oft-mentioned notice of the Ascension (anienai) of the Lead came in the same time of the year that the Return of the Goddess of the Underworld was cele- brated. A vase represents the Epiphany of Dionysus and His Goddess. They rise out of the earth, and their appearance in the light of day is surrounded by Bacchantae and Silenuses.- — Gerhard, 161, 162. This Resurrection of Dionusos and Kora is the Return of Adoni and Ariad(o)ne, the wife of Bacchus. — Sod, I. 23, 104, 105 ; Gerhard, 163, 199, 200, 208. The "Holy" sacrifice a sacrifice, an ineffable mystery, in the temple of the Apollo when the Thuiades wake the " God of the Phallus-basket."— Plut. delside, 35 ; Gerhard, 166, 201, 202. This was performed at Bacchus's Grave. — Ibid. The Ascension of Semele is also mentioned. — Ibid. 202; Plut. Qu. Gr. 12. The Day of the Feast of. Pots at Athens began with offerings for the Dead rising from the grave like the Spring-seed from the quick Earth! — Gerhard, 192. A like Festival of the Dead was connected with the Hydrophoria (Water- bringings) and other feasts. The Hydrophoria were Athenian Feasts or the Dead. After the Ascexsion of Kora (Anthesterion 13th) the even- ing of the same day was probably devoted to the Torch-procession of Iacchos. — Ibid. 192. lachoh makes the soul ascend from Hades! — Sod, I. 105, 50, 51. The torch is the symbol of New Life! I have disposed a torch for mine anointed. — Psalm cxxxii. 17. 1 In the Mysteries they fasted. Compare Zaehariah, vii. 5 ; Sod, I. 55. NOTES. 195 Go now, and for this man display Your Sacred Lamps to light the way On his return to Light ! — Aristophanes, Frogs. Not to live is to live ! — Aristophanes, Frogs, 1022. To die is to live ! — A Fragment of Phryxus. Pp. 68, 22. The Jews divided the Subterranean Region into two compartments, making one Paradise, or Abraham's bosom, and the other " Gehenna," the place of torment. The rich man in Gehenna sees, across, a wide gulf, Lazarus in "Abraham's bosom."— Jerms, 500. This was the Greek and Homeric notion. Paul mentions the descent to Sheol (Saul) ; but, being an educated man, prefers the Persian view that Paradise was in the third heaven, instead of the Old Testament, Greek and Osirian view that it was beneath the earth. — Spirit-Eist. 159, 160, 210. Pp. 71, 72, 191. O dwelling of the Ouretes, and ye divine Cretan caves where the Oorabantes with the triple helmet invented for me this circle o'er- stretched with hide. — -Euripides, Bacchae. Eejoioe Issakar (Zagrews) in thy Tents ! — Deut. xxxiii. 18. With singing they shall not drink Wine, bitter shall the Sakae be to the drinkers ! — Isaiah xxiv. 7-9 ; Sehmid. What they have laid up they shall carry away to the Brook of Willows. — Isaiah xv. 2, 3, 6, 7- Pp. Ill, 129. Eumolpus was killed by Erectheus. — Laurent's Tour, 108 ; Anthon, 496. Tho temple of Neptune Erectheus was united, on one side, to the temple of Minerva (the female Wisdom). They sacrifice to Erectheus on the altar of Neptune (Bacchus, Hermes, the male Wisdom). In the inner part of the edifice is a well of sea watee ! Callimachus made a lamp 1 of gold for Minerva. In her temple is a wooden Meecuey and a palm-teee. — Laurent, 102, 103, 108. At Eleusis Neptune-Erechtheus was Father of Eumolpus. — Gerhard, i. 208. Eumolpus is mentioned with Olen, Linus and Orpheus (Sol). — Gerhard, i. 333. Orpheus like Attes- Adonis, is Pounder .of the Mysteries. — Ibid., i. 428. "Erechtheus, the Neptune or the Zeus." — Scholia of Tzetzes to Lycophron. "Before the entrance to the Hall of Erechtheus is the altar of Zeus (Dios, Deus) the Most High {"—Laurent, 102. P. 118. Bhur is verily Agni (Fire). — Taittarya Upanishad; Bill. Ind. xv. 10, 11. 1 Resurrection and Life. 196 sod. P. 119. The 27th of Tammuz was the Feast of the Chief God Haman, among the Harranites. — Chwolsohn, I. 507. They had their "Mysteries."— Ibid., 509. Pp. 127, 129. An Arah feast, Nisan (March) 20th ; offerings were then made to the Moon ; offerings were made to the Oldest gods of Harran. — See Chwol- sohn, I. 407. P. 146. There is no evidence to show that cirenmcision was essential to health. In fact it was at last only used by the priests and great scholars of Egypt. Jervis gives us (from St. Ambrose) the hint 1 He says " No one was compelled to conform to this ordinance unless initiated into the Mtsteeies." The Hebrew circumcision, therefore, like the Egyp- tian, is one of the ceremonies of the ancient Mtsteeies ; and is another evidence that the basis and starting-point of the Old Testament was the Mtsteeies. Pythagoras submitted to it in order to be entitled to a greater participation in the Mtsteeies ! — Jervis, 296, 297. Pp. 141, 143-5, 148, 149, 67, 117. The Rabbins have a saying, that God made all things by the letter H. — Jervis-White Jervis, 59. This is the Breath, Dutch Adem, Hebrew Adam, German Odem and Athem. — Genesis, ii. 7. This is the Pneuma ! P. 149. The Male and Female principles in the Divine Mind are our Pirst Parents — Adam and Euah, the Breath (Butch Adem, German Odem and Athem, meaning breath) and the Life (Iah, / am), the Logos and the Zoe. — Gen., ii. 7; and the note by Julius Bate, Sector of Sutton, Sussex. Adam gives names to the animals. — Gen., ii. 19. The Divine Male Brahma-Purusha does this in the Hindu religion. — Spirit-ffist., 180 ; see 159. Therefore shall a man leave his father and his mother and shall cleave unto his wife. — Gen., ii. 24. This observation, relative to his father and his mother, on the part of a man who had never had any, and might reasonably be supposed to cherish no sentiment on the subject, is particularly curious. — Pentateuch Analyzed, 54. Pp. 149, 150, 94, 120, 135. " Adonai vocatur Tempus." " Arbor ilia, quae dicitur Gognitionis boni et mali ; nempe metrum Adonai." " Adonai qui vocatur Zadah " 'Zeus; Zadik "the Just"). — KabbaU Den., I. 476; Rev., xxii. 1 ; Sod, I. 39, 40, 53. NOTES. 197 P. 154. Hanoch was the Inventor of letters and learning. In short, lie was the " all-knowing San," Hermes. " The Greeks anciently had the same notion of him, as appears from Eupolemus, where it is said that this Patriarch was the first who taught the knowledge of the stars . . . and was the same as Atlas" (Talus, the Sun). — Jervis, Genesis, 111; Eusebius, Praep. Ik., ix. 17; Stephanus Byz., de Urbibus; see Spirit- Hist. of Man, 60, 61, 67, 55, 171, 172, 144, 145, 230, 191, 250, 327. Hanoch was also a "land of the Sun." — Gen., xxv. 4; Jervis, Genesis, 865, 366. These were their names in their villages. — Gen., xxv. 16. Pp. 150, 27, 108, 25, 26. Eimmon was prohably a name of Laban the Arami. — Gen., xxxi. 20. P. 165. IachudoA, Iahuda, Ieud, the Lion in Iacob's circle of the year, is AEiEl, Ae6s who consorts with Venus ; IAR with the Lion's head, on the Egyptian seal in Dr. Abbott's museum. He is the Sol-Leo, Judah's Sun-god that (as Baal Adoni) is the paramour of Thamar ' (Ariadne, the feminine of Baal-Thamar). — Movers, 661 ; Judges, xx. 33. Movers says Tamar' 2 is a name of the Arabian Dionysus ; and that he is Sanchoni- athon's Zeus-Demar a son of Saturn (Kronos-EKron). His wife was Astarte (Venus). His holy river was called Damour in Phoenicia, now called IsTahr-Damur. — Movers, 661. And Tamab sat at the gate of Oinim which was by the road to Timan- ah; for She saw that Sela^ was grown up! — Genesis, xxxviii. 14. Her laying aside her widow's weeds forcibly recalls the joy of Venus- Isis when Osiris is found \ 3 —Spirit-Hist., 193, 205, 394, 396, 397, 381. Until SeloA (Asel, Sel, Siloa, Siloh, Helios, Sol, Selli) comes! Who binds the young Esel (ass) to the "Wmestock ! — Gen., xlix. 10; Norte's Hebrew- Chaldee-Rabbinical-Dict., 273. Bel was both male and female ; 1 Azazon-Tamar. — Gen., xiv. 8. The reference to Tamar the Goddess Asarah, Astarte, Venus, is rendered more certain by the U9e of the word Ke- deshaA. — Gen., xxxviii. 21. Kedeshah means a temple-slave in the Bacchus and Venus temples. It is not the ordinary word for harlot. There was an order of females " dedicated " to the worship of Ashtoreth (Astarte, Venus) who practised dances and prostitution in honor of their god, bringing their impure gain into the treasury of the temple, or expending it in sacrifices as priestesses of the Goddess. With this latter object the kid seems to have been offered to Tamar. — Jervis, 504. These are the Hierodulen. 2 The God Tamura.— Chwohohn, I. 321. 3 The name Aso appears in the Egyptian Mysteries. The Hebrew mentions Asu or Osu (Esau) in the Euhemeristie narratives of Genesis. Aso is in the Egyptian mythus an ally of the Devil and Esau is the Enemy of Iacob, red- haired like the Devil. 198 sod. consequently Bel-Thamar was male and female. rTork says that the ass and palm in Jewish symbolism symbolized the end of the year (autumn). The palm was sacred to the Sun, and was borne in the procession at the Jewish Eleusinia, the Feast of Tents. At the end of the year the palm (Phoinix) was burned as the symbol of departed time, like the Phoenix. Tamar also, whose connection with the Sun-god of IeudaA is now easier comprehended, was ordered to be burnt. — Gen., xxxviii. 25 ; NorTc, 274. Tamar means "palm-tree." — Jervis, 505. Who binds the young Aselus, 1 SeloA, to the Wine-stock, (Autumnal Silenus comes on his ass!) To SeloA is the Congregation 2 of the peoples, Binding up the shoots of the Tine, And the branches of the choice vine ! Washing their garments with wine And clothes in the Blood of the Gkape ! — Gen., xlix. 11, 12. Bacchus takes the form of a Lion. — Anthon Class. Diet., 249 : and Nork • speaks of Bacchus as riding on an ass (Eselreuter). — NorTc, 273 ; Spirit- Hist., 396. "The coins struck in the new Bosra bore the undeniable symbols of the Dionysus or Dusaren-cultus, the image of Silenus with the leathern bottle on his shoulder." — Wetzstein, 113. Pp. 159, 165. The Syriac reads, " thou hast strove with the Angel, even with the Man:" which agrees with Eos., xii. 4. The name Isaral is given to him, because Asar is the Sun-god, called also Asarac, Asara), Suryal, Surya, and Sur. As Hercules (Archal) is the Sun, Hercules is the God-fighter, Isaral. Israh-el means " God strives," Azar (Isar) being the War-god's name. Patrick allows that many of the Christian Fathers understood this "man" to be the " Eternal Logos." — Jervis, 453. Hercules is Son of Saturn, in later times. Therefore He is the Man, the Son of the MAN". Isaral may be rendered " good God " ! The scene is laid by the river Ibak, called Iabbok: the water of Bacchus filled all* the rivers. It 19 interesting to note the closeness with which the rabbinical writer sticks to his text. He carries Saturn-Israel- Akab, or Kob, first to Laban, or the Lahanon of Adonis, then to the water of Ibachus (Ibak), or Bacchus, and finally leads him to the " tents" or booths, or sheds, of SuccotfA or Venus. He also makes him swear by Isak or Isahak. And we all know that the 1 Asel is Sol ; Asellus, Esel, the ass. Asan is Sol ; Asinus, the ass. * The Paneguris of the peoples at the feasts. * Sarababel and Isuo erected an altar and celebrated the Feast of the Suc- Coth (SakoiA) on the return from the Exile. — Ezra, iii. 2, 4. Whoever goes not up to Iarusalam, at the Feast of Tknts, to worship the King Iachoh SABAoth, upon them shall no Rain fall! — Salcariah, xiv. 16, 17 ; Nnhuin, i. 15. ETHANim means rains. — Donaldson's Chr. Orth., 219. NOTES. 199 oath, to be binding, must be by the name of the God, whatever name they chose to call the Sun-god. The oath was the " feae of the Alohim !" — Gen., xlii. 18. Iacob, euhemerized into a man, is made to use the oath " the pbae of Isak," or Isahak. — Gen., xxi. 54, 42. The names of the Edomites and Arabs, given in Genesis as names of the relations and connections of the Patriarchs, are all names of tribes. — See Jervis, Genesis, 407, 342, 35V, 358-400. Jacob came to SAJ.em, the city SiOHera. Asacb and Asal are both names of the Sun ! Sol ! El, Elohi, Israel, are three deity-names of Saturn ! Eusebius says that Saturn was called Israel. "We must bear in mind that the Rabbinical author, "the inspired writer," had in view to turn the Arabs and Syrians from the ancient Syrian- Arab -Phoenician worship of Adonito the worship of the "Deity adored in Jerusalem.'" If this work succeeded, Jerusalem's priesthood got the benefit of it. For Jerusalem was at that time governed by the Highpriests, as Ethnarchs. After representing the Jews as in the right line of descent, and the Syrian and Arab nations or tribes as their colla- teral relations, the Rabbinical author humorously touches the question of Eternal Good and Evil, personified in the hostility of Jacob and Osn (Esau). The Oriental belief was that these Two Principles could never be conciliated. They were as irreconcilable as Abriman and Ormuzd, Typhon and Osiris. Iacob is therefore described as a Bedawin con- stantly on his guard against Esau : " And Osu said unto him, Let us take up our tents and depart; and I will go before thee. And Iacob said unto him, My lord knows that the children are tender ; and the flocks and the herds are with young, on my hands (upon me) ; and by overdriving them one day all the flocks would die. Let now my lord pass on before his slave : and I will proceed gently, on account of the cattle that is before me, and on account of the children ; till that I oome unto my lord to Seir. And Osu (Aso) said, Let me then leave with thee some of the people that is with me. And Iacob said, "Wherefore this honor to me ? Let me find favor in the eyes of my lord ! So Osu (Esau) returned on that day on his way to Seir /" — See Jervis, Gen., 441, 438. Thus Jacob escapes the Evil One's snares by being constantly on his guard. Plutarch, de Iside et Osiride, xxii., relates that Typhon, the Egyptian Devil, was red-skinned. — Spirit-Eist., 380. The same idea is repeated in Genesis, xxv. 25. Osu (Aso) " first came out re^-haired all over." Plutarch relates of Typhon that he hunted near the moon. Genesis says Osu (Aso) was " skilled in hunting." And Satan is represented in Job as roaming about the earth as the Arabs do. We find the Sun-city SatanoA. — Gen., xxvi. 21. When Iahudah (Judah) is made by the earlier Rabbins, for geographical and political purposes, to lie with his daughter in law, he supposes her to be a harlot. But, for the purpose of ridiculing or destroying the Adonis and Lebanon worship, and rooting it out of the country in which the Jerusalem Priests and Pharisees governed, the 1 Rabbinical author of 200 sod. Genesis also calls her a " Jcedeshah" (a temple-harlot, attached to the Adonis-services in Syrian, Phoenician and Palestine temples). — Gen., xx.xviii. 21, 22. All this displays the attitude of the Eabbins and the Jeru- salem Hierarchy towards the worship of Astarte (Ashtoreth, Venus) and Adonis. Yet they preserved the name Adoni, as a name of the Hebrew God, through the Old Testament. In short, we understand the later Osiris myths in Plutarch to indicate the existence of similar myths in Phoenicia and Jerusalem, which the Rabbinical author of Genesis alludes to. See Sod, I. 28, 29; Spirit-Hist., 396; Gen., xxxviii. 11, 14; et pas- sim. There is a certainty that the date of the Book of Genesis is poste- rior to the year 300 before Christ. As authorities we give Gen., xlix. 10; Jervis, Gen., 573, 587; Sod, I. 166, 206 ff. Spirit-Hist., 247, 356, 245. The passage respecting Silo A (Sol- Messiah) is Messianic; and this idea was first known in Persia, probably, 337 before Christ, in the time of Artaxerxes Ochus. — See Spiegel Vendidad, 16, 32. "Then from the SUN God shall send a King- 1" — Sibylline Boolcs ; De Wette, Bill. Bogm., 160. " The Egyptian Sacred Books are older than the oldest parts of the Book of Genesis, which paints the life of the priests just as it was known to be in later times." — Movers, 112, 113. " A priest-college occupied with the expounding of dreams and magic appears at the court of PharoA as early as the history of Joseph. Even the name Hierogrammateus (Sacred Scribe, Chartamim, in the plural) occurs in the Hebrew transla- tion in the Pentateuch," Gen., xli. 24. — Movers, Phonizier, 112, 113 ; Spirit-Hist, 261; Jervis- White Jervis, Genesis, 492. The Eabbins said that the Law of Moses only enacted what was formerly practised. — Jervis, Genesis, 503. Plutarch, de Iside et Osiride, the Psalm 139th and Ecclesiastes, ix. 2, show the advanced stage of philosophical speculation that the Eabbins had reached almost 200 years before Christ. They doubted much ! — Ecclesiastes, ix. 2. The Eahbinical author of Genesis gives us the very best Oriental style ; and the literary merit of the treatise is not suffi- ciently noticed. "While throughout the Old Testament the Phcenician symbolism is constantly gleaming through the Eahbinical, as its base, and historical foundation, certain particulars of sun-worship occur to our mind, although not strictly in this connection. The three sons of Noh, Shem, Cham, lapet, are names of the sun-god. Anos is Ianus (5Tos, Noh) ; Shem is Shemes the Sun ; Cham is Ghsxixah, the Sun in Hebrew ; lapet is Aphthas, Phthah, Phut or Put, the Egyptian Sun, Apollo Puthios, and the Sol-Titan Iapetos. The Hebrew ox-angels, the Cherubs (from Ear, Kur, the Sun, Kherobs, or Kur-Apises), are related to the Apsa- ras (water-nymphs) and the Ribhus (Solar and Eain-angels) of India. As solar compound names of any length are most common in ancient ■ Orientalism, it matters little, in point of meaning, whether they were called EibAus, or Kur-Eibhus (the b and bh being radically one letter in NOTES. 201 Sanskrit). The proper name " San-cherib" contains the roots of the solar names San, Cherubs (Corubas, as the Maeonians called Adonis) and the Ribhus all together. From Arab, 1 Ereb-us, Orpheus, Iurba (who is Sol, — Codex, Nas., I. 47), Iarbas (Apollo) and Baal-Iarob, names of the Sun, we derive the name of the Eibh-us and the Hebrew Eephaim. — Spirit- Hist., pp. 3, 12. The ox-sagels are the beneficent water-stagels, the Hebrew and Egyptian symbolism of fruitfulness. The Vedas call the waters "cows" in their poetical symbolism. Compare the superb use of this figure in the Rabbinical story of Pharos's fat kine coming up from the Nile, the source of abundant or bad harvest. But it is far more agreeable for the reader, who knows not the Ancient Names, 2 to return to the names of the Arab tribes personified in the Patriarclut of Genesis. P. 166, 170-173, 174. The Sacred Scribe, or Rabbinical author of Genesis, has made the geographical and political aim of his treatise most obvious by its un- mistakable reference to Arab tribes whose names are given in the gene- alogies of Ishmael and Asu (Esau). The Phoenician Israelites came from the Red Sea, perhaps from Akabcd 3 on the east coast of the Red Sea. — Jervis, Genesis, 359, 464-466 ; Herodotus, vii. 89. IAcob is assumed as the Founder of the tribe, and the other tribes or nations are 1 The Sun is called Eibhu in the Vedas, and is the Source of Bain ! He is called u the germ of the waters," u satisfying with rain the reservoirs," tl Agni, the embryo of the waters." " The germ of many waters he issues from the ocean." a He breathes amidst the waters like a sitting swan ; awakened at the dawn he restores consciousness to men ;" " born from the waters ... his light spread afar."— Rig Veda, Wilson; Spiri'-TT^' , 134, 331. Eibhus reposing in the solar orb, you inquire, " Who awakens us, Unappre- henslble (Sun) to the office of sending rairC ? The Sun replies " The awakener is the Wind," etc. — Ibid., 64 from the Rig Veda. Aegypti ineolae aquarum beneficia percipientes, iiquam colunt, aquis sup- plicant, aquas . . . venerantur. — Julius Firmicus, de Errore, 2. " Orpheus is the same word as the Sanskrit Eibhu or Arbhu, which, though it is best known as the name of the three Eibhus, was used in the Vela as an epithet of Indra, and a name of the Sun." " Eurudike is one of the many names of the Dawn." — Miller, Oomp. Mythol., 79, 61. " There may have been an old poet of the name of Orpheus, for old poets delight in solar names." — Mailer, 19. See Sod I. Ill note. Iurho is Sol.— Cod. Nas., I. 47. 2 See Spirit Hist., 399, 89 ff 95-103, 388 ; aho " Origin of Ancient Names of Countries, Cities, Individuals and Go Is," by the author. Names of Nations or Tribes should have been enumerated in the title above given, as they have the same origin, namely deity-names. 3 Akab, Keb, who is Saturn, gave the name to this country. — Spirit-Hist., 74, 269. We find the name Akib, a district or tribe, and " Tell el GABie."— Wetzstein, Haudrn, 42, 100, 119, 120. Gaba is mentioned in Zachariah, xiv. 10. 202 sod. then included and personified in the genealogies of Iacob, Isliamael, Esau and Noah. "Undeniable accordance with geographical names is found in 1 Moses, xxv. 13, 14, 15, compared with 1 Ohron., i. 29, 30, 31, where the tribes and places on the east border of Palestine are personi- fied as Children of Ismael :' the first-born Son of Ismael Nebiot, 3 Kedar, 3 Adabiel, 4 Mibsam, Misma, Duma, 6 Massa, Hadar, Tema, Itur, Naphis, Kedma." — Wetzstein, 88. Ishamael appears to have been the God El of the Shammah tribe which still inhabits the same desert. The Chief of the Shammah is mentioned, Genesis, xxxvi. 17, as one of the Beni Asu (Esau) in Adum. Some things go to show that Sarah (or SaracA) is intended geographically as the designation of the Arab dis- trict of the Saraceres (Jervis, Gen., 404), instead of mythologically as the Euhemerist 6 account of the native goddess Asarah (Ashera). The. political aim of the Scribe was as important as the ecclesiastical.- Allowing that Sarah's name is the name of the country of the Saracens or the city Sarach or Sarah, still Arab tribes, cities and countries bore deity-names (Spirit- Hist., 74 et passim) like Asar, Asarac, Sar, Sari, Saxah. " Many Ismaelite names already quoted may have been names of Nomad Tribes (as Abaram), and with regard to those which we meet in the Bible the present names are of no assistance, since the tribes vanish by emigration, war, absorption into other tribes, or, not unfrequently, change their names. But where the Bible gives us names of places, there is hope of finding most of them, for the tradition of the Arabs is wonderfully true. Duma and Tema are to-day two stately places in enst Hauran." — Wetzstein, 93. The small Arab tribes of the Euphrates have always two names and sometimes four, the names of the place, tribe, the great tribe to which it is tribu- tary, and of the Sheikh. — Jervis, 385 ; Col. Chesney, Sep. Muphrat., 36. John Jcrvis-White Jervis says: The names of the sons of Aesau (Asu, Osu) are still legible on this whole tract of country from Egypt to the Euphrates, being preserved in the national denominations of the great Arab tribes which people it at the present day. — Jervis, 466, 467. These tribes are mentioned at length, Genesis^ xxv., xxxvi., xxxv., xlvi. ; Jervis, 342, 363, 366-8, 448-9, 472, 530-7. The sons of Iacob turn out to be 1 Asam, Sam, Semo, Shem, Shamir, Shemir, Isliam, Baal-SEMes. '■' Nabioth, the Nabatheans. 8 Arabia. * Tob, Tabu, a land. Dhoba, a place. — Jervis, 169. - 6 The Dumatina of Arabia. 6 As to Euhemerism, this connection between Philo's Sagchoniathon and Genesis is clear enough. The political and sacerdotal expectations of the rulers of Jerusalem and the Eabbinical or priestly authorship of Genesis would be enough, in a general way, to account for the difference between the two Books. But even Sanchoniathon claims a Jewish origin, the Hebrew priest of the god levb), Hebrew Ieua ^^t^' , • So !t is clear that the author knew the connection existing between the two works. NOTES. 203 personified nations, the sons of Esau the same. Besides the Shammah, Asuri and Nebioth, other well-known tribes are named as persons I For a fuller account than we have room for, see John Jervis-TV T hite Jervis's Genesis. London, Bagster & Sons, 1852. Take the story of Iahudah's twins by Tamar : the story of the " break- ing forth " and the " scarlet thread " is woven to account for the names of the tribes, the Parasians or Perezites, add the Zarachites. — Genetis, xxxviii. 30 ; Jenis, 486, 221. So with the story of Afarim and JIanasah : the object was to prefer one to the other for some political object. 1 — Genesis, xlviii. 19, 20 ; see Jems, 571, 580. While the priest or rabbin compliments the Arabians as the older branch he affirms politically that the Jacobites are tlie preferred. Of course the interests of Jerusalem would give this turn to his story. He says, "These are the genealogies of Osu (Esau) Father of Adom in the mountain district of Seir." — Gen., xxxvi. 9. The policy was to raise the power of Ierusalem, the capital of Iudah. It had the best claims, since it was most difficult to take by siege. But it would never do to say openly that Iudah was the favored 1 Respecting the four tribes, Iudah, Beniamin, Ephrim and Manassah, it is very plain -why they are the most favored of the " twelve." Beniamin lies next Iudah and sided with Iudah against the other ten tribes, of the kingdom of Israel. Of course the Rabbinical author, writing in Jerusalem, the capital of Iudah, could not overlook Beniamin's proximity or its faithfulness. Next to Beniamin, on the north, comes Ioseph, the two kingdoms of Eprim and Manassah. The proximity of Eprim to Iudah renders it more fit for incorpora- tion and annexation to it. Of course it is preferred to Manassah, which id more distant, in Jacob's blessing. Jacob's blessing follows history strictly, .nasmuch as Abarim, Aparim, Afarim, Ephrim, Epurim, was a great nation over against Iudah and Beni-Ammin. The tribes usually bore some kind of name of the sun-god, Baal, Apollo, Adon, or Bacchus. Apollo was called Epure from Abar, the Sun. — Spirit-IIist., 69, 71, 46, 94. The Hebrew tribe Eprim is therefore named from Abar (Eber) the Sun and Fire-god, or from Epure the Solar Apollo, or "from the torches " (purim) that at the nocturnal celebrations in honor of Adonis-Baal-Bacchus lit up the Apollo-mountain Epurim. And Irabom built Sakam on Mount Epurim, and dwelt in it. — 1 Kings, xii. 25. Here the " sin of Israel," the Adonis and Venus worship, was probably celebrated in the licentious booths called SACort. He made twc golden bulls (of Bacchus-Adoni). The rabbinical author of Exod. xxxii. 4, 8, has the same aversion to the Adoni-symbols. Irabom also made " a temple of High Places." On the full-moon, the 15th of the Jewish month of October he made a feast of the Sun (Adoni), having regard to the lunar character of the Adonis-worship. He burned incense, as was usual in the Adonis-worship, which we learn from the Bible, and from Lucian de Dea Syria. — 1 Kings, xii. After all, Ierusalem had but recently abolished the Adonis-worship, for Asa (and, later, Iahosaphat) king of IahudaA (Ieud) took away the " High Places," images, and "Groves" from the cities of InuDaA, — 2 Ohron. xiv., if we are to believe the rabbinical author ! 204 sod. child if the object was to please the eleven other nations or tribes ; and Aphraim gets this preference, while Iudah is declared in quotations (?) of poetry to possess the hegemone. Tlie Arabs, their allies against the Syrians, are treated by the priestly rabbin as collateral relatives and kinsmen. Amity with the Bedouins is the aim of the writer. The Saracens in the age of Ptolemy appeared to have stretched quite across the neck of the Arabian peninsula ; partly in an inner line behind the Nabathaeans, and partly interspersed with the Ishmaelite tribes. Ptolemy's Saracena, which adjoined these "mountains of Sarah," is the same with the land Amalak, the primitive seat of the Amalekites and their subordinate Edomite tribes. The classical boun- daries of the Saracens and the Scriptural boundaries of the Amalekites, in their largest sense, are identical, extending, along the same parallel of latitude, across the neck of the peninsula from the Nile to the Euphrates. The early Muslim Saracens were termed "Amalekites" by the Greeks. The mountainous land of Adom (Seir, Edom) was situated south and east of the Dead Sea, forming a continuation of the eastern Syrian chain of mountains beginning with Anti-Libanus and extending from thence to the eastern gulf of the Red Sea. Amalak, " the first of the nations," gave name to the whole race of Aesau, as Midian did to that of KeturaA. Ptolemy's Saracens of the Egyptian border are the tribe of Amalak, and its dependents ; his inland Saracens are the Edomite tribes of Baual, Kenaz and Shammah, or the Eawalla, the Aeneyzeh, and the Beni Shammah ; whilst his Thamuditae are " Sara- cen horsemen of the tribe Thamud." — Jervis, 464-4:67. The tribe of Choilah (the Chaulothasi of Eratosthenes) is placed by Straho between the rlabathasi (Nabioth) and Agraei (Hagar),Hagarenes. By Pliny they are mentioned as Chauelfei, and their territory is to be traced in the direction of Babylon ; since the wilderness of Sur, near Egypt, and Khoilah are opposed, as the extreme bounds of Arabia. — • Jervis, 169 ; Gen., xxv. 17, 18 ; 1 Sam., xv. 7. Ikatan (Ptolemy's Katanitae, Kahtau) begat Al-Modad, Salap (Ptole- my's Salapeni of Arabia), Hazaramoth (the Arab Hazramaut), Jrak (Septuagint Iarach, mod. Arab Ierha or Ierakh on the Arabian Gulf), Auzal (Ausel, TJsil, a name of the Sun, and of &/iaa, the Sun's city), Saba (Ptolemy's Asabi, an Arab realm, "Queen of Sheba"), Aupir (Ophir), etc.— Jervis, Gen., 195-197, 204 ; see Gen., x. 5, 27, 18. Mesa (the Messenes). — Jervis, 205. Saphar (Ptolemy's Saphar and Saphar- itae). The tribe of Teman (Gen., xxxvi. 34) extended its name over the land from Mount Seir to the extremity of the peninsula of Sinai. Omar is the Homeritae or Beni Ammar, and recovered, in the neighborhood of SAxaa, 1 in the ancient llomerites, whose kingdom was founded upon the 1 The daughter of the priest of the Sun is named AsAseth (Asaneta). — Gen., xli. 45. NOTES. 205 ruins of the Tauktanee Empire of the Sabeans. — IMd., 468. The name of Ez-Zerak among the Bawalla tribes appears to connect the Zerah with his father Eaual. — IMd., 472 ; Gen., xxxvi. 17. The Shammah, Gen., xxxvi. 17, are Pliny's Zamareni and Burckhardt's Beni Shammar. Their territory borders on the northern desert, near Ez-Zerak, Er- Bawalla, and other branches of the AeneyzCh. — Ibid., 473. " These are the names of the chiefs of Osu (Aesan) after their tribes (nations), after their places, by their names.' 1 '' — Gen., xxxvi. 40. The ideas of geography were confined to the knowledge of the tribes of Shem, the nations of Kerne (Cham, Kham, Egypt), and the peoples north of Canon (Phoe- nicia), who have the name laphet (Japetus, or "far-spreading"). Then follows a willful and voluntary genealogy, since we hardly can suppose that Sidon is the offspring of Africa. — Gen., ix. 18 ; x. 15. The Patriarch Peleg is the personification of the place Phaliga or Phalga not far from the entrance of the Ohabur into the Euphrates. — See Ghwolsohn, I. 312. Sarug was a Mesopotamian city near the Hauran. — Jervis, 228 ; Ghwolsohn, I. 450. Terach must have been the mythic ancestor of TarkasS (Sarkai), Derk«fe> (Venus), the Goddess Tarkato. — Jervis, 231, 235 ; Ghwolsohn, I. 321. He was also called Adher (Adar), and by the Persians Tarkut ; the Talmud calls him Zarah, and Eusebius calls him Athar. — Jervis, 235. Haran was the city Haran in Mesopotamia. Kemuel is Straho's Kamiletes, a Syrian tribe west of the Euphrates ; Kasad is the Chasdim. — Jervis, 347. KaturaA is Ptolemy's Katara. — Ibid., 357, 358. Zimaran, Iakasan, Madan (the Maadeni), Midian, Isabak (Esbuka, Sahak), Saba (the Sabeans), Dedan {Isaiah, xxi. 13), Asorara (the Asir Arabs), Lamim (Luma, not far from Saba, the capital of the Keturee Sabeans ; and Luma in Yemen, south of the Ashurees), Oiphah (Efa), Ofer (Afar), Hanak (Hanek, or Henekai7i), Abido (the Abideh Arabs in the country south of the Asir mountains, in the direction of Sanaa), AladoA (Ludia, a town of Arabia Petraea), are all identified with Arab tribes. — Jervis, 357-367; Gen., xxv. "We have not space to extract more, hut recommend the reader to read Jervis's excellent work for himself. The whole of Genesis is written with consummate ability, and, as a literary effort, is the best specimen of ancient civilization which has come down to us. It preserves such an even balance between Euhemerism and Arabian and Semitic Geography as indicates the highest culture and the highest art. Its object was to blot out the Bacchic or Adonis worship from Palestine, and to create a new eccle- siastical and political state. P. 164, 160, 161. The change " from Gaba (Geba, Keb, Saturn) to Eimmon " (Adonis, Krona, Kronos, the Sun) is only a change from one name of the Sun to another. — Zachariah, xiv. 10. 206 sod. P. 174. From the learned editor of Pindar. "Although we are prepared to admit that the Canonical hooks of the Jews, of which we have been endeavoring to trace the literary history, existed both in Hebrew and'Greek at the time when our Saviour quoted from them, we have no reason to believe that the text was settled pre- cisely in the state in which it is now found. No Hebrew MS. is known to be older than Kennicott's No. 154, which belongs to a.d. 1106 ; and though there are much older MSS. of the Septuagint, there is so much discrepancy between this version and the original, that it furnishes only a precarious guide for the establishment of doubtful texts. It seems, indeed, pretty clear that the editors of the Complutensian text arbitra- rily accommodated the Greek to the Hebrew ; and even in the Penta- teuch, which is the oldest and best translation, the Greek in many places corresponds to the Samaritan rather than to the Hebrew. . . . With regard to the Pentateuch, Gssenius supposed that the Samaritan and Septuagint versions were both translated from a text older than the present Masoretic, and there is nothing to invalidate this reasonable con- jecture except the absurd hypothesis that the Oanon was closed and our present Masoretic text established under the influence of inspired editors ! The Samaritan text itself, for the reasons mentioned by Gesenius, must have been formed subsequently to the Exile, probably in the reign of Darius Codomanus, when Manasseh, the brother of the High Priest at Jerusalem, married the daughter of Sanballat, the Satrap of the Samaritans, and, in order to keep both his wife and his priesthood, established on Mount Gerizim a temple-worship in opposition to that at Jerusalem. It may be inferred that the text thus received by the Samaritans was the same in the main as that which was adopted by the Sanhedrim in Judsea ; and, as the tradition respecting the 72 inter- preters of the Septuagint points to the number of the Sanhedrim who sanctioned that translation, as the Samaritan version of the Pentateuch stated to have been made by the pontiff Nathaniel a little before Christ agrees with the Targum of Onkelos, who flourished about the same time, and also with the Septuagint published about 100 years before, it would seem to be a fair conclusion, that, making allowance for the intentional alterations of the Samaritans, these four versions repre- sent to us the text of the Pentateuch, as it was from the Maccahsean age to that of our Saviour, more fully, on the whole, than the Hebrew text which we have derived from the subsequent labors of the Masorah, although this later recension is in itself better than any of the four. It is clear that the Masoretic School at Tiberias was engaged in settling or unsettling the Hebrew text until the final publication of the Masorah itself. ' The most recent researches on this important subject incline to the conclusion that the view of Elias Levita (b. 1472, d. at Venieo 1549) "the Massorah was committed to writing in 506 after Christ" is NOTES. 207 correct.' . . . Jolowicz has undertaken to show that the 'Talmudists and the later Kabbis as well as the Chaldee paraphrast Jonathan ben Uziel not only knew various readings most strikingly differing from our Canonical text, but also determined by the interpretations of the same the most important usages of life ;' and in his postscript (p. 15) he gives special proofs that the Talmudists had copies of the Pentateuch contain- ing different readings, and that they sometimes used one MS. roll to correct many others. If then we take into consideration all the facts of the case — the variations of the Hebrew MSS., none of which can boast any great antiquity, the discrepancies between the Hebrew text and that of the Samaritan and Greek versions, the evidences of different readings furnished by the Talmud, Targumim, and other Eabbinical authorities, the change of "the Hebrew character from the older Phoe- nician form to the square letters borrowed from the Syrians after the captivity, the late introduction of points and distinctions l||tween medial and final letters, 1 the probability that the Jewish editors may have accommodated the Hebrew te^t to the Septuagint, and the evidence furnished by the very remarkable fact that some of the Jewish computa- tions of time in the text of the Old Testament involve the date of the destruction of Jerusalem, and therefore presume a tampering with the text subsequent 2 to this date, — all this and a great deal more that might be alleged shows that we cannot place implicit reliance on the Masoretic text, and that if conjectural emendation is allowable in the case of the classical authors it is a still more legitimate instrument in the case of these compiled, revised, and perpetually reedited remains of the ancient Jewish literature.' 1 '' — Donaldson, Chr. Orth., 237-241. The priests and scribes, who were the literary men of the nation, reduced to a complete and elaborate system the ritual observances which had gradually come into vogue. It would be a waste of words to show that the priestly caste, who took it upon themselves to say what books should be regarded as sacred and what excluded from the Canon, did not during the period from 400 e.g. to ISO B.C. abstain from remodel- ling, perhaps rewriting, some of the older books. — Donaldson, 202, 191. Deuteronomy is the Old Copy of the "Book of the Law." — Donald- son, 200. This is the name of the Book that was found in Josiah's time ; its date is probably not prior to 66T-640 before Christ. — Ioid., 201. It was probably much later. The order of succession may have been somewhat as follows : first the Laws of Demeter or Moso, next a compilation of the Mysteries of MusaA, then the Book of the Isar, then Deuteronomy, then, perhaps, the Pentateuch, and, finally, the whole Old Testament. 1 At the time of Jonathan's translation, five Hebrew final letters were not in use. — Donaldson, 239, note. Tsade, Shin and He were not originally in the alphabet. — Dr. Heinrich Wutike, Zeitschr., D. M. O., xi. 95. 2 Seyffarth's Chronology, 122, 144, 168. 208 sod. In the time of Plato the Mysteries were too much in vogue to hare been openly attacked. At what time would it have been most safe to attack the Bol- Adonis Mysteries of the Hebrews ? Clearly at a time when their influence began to wane I "When would the Jews have been most inclined to the work for political reasons ? Just at the time when from a Persian colony established in a strong fortress they had grown, and conceived hopes of extending the sway of Jerusalem over all Pales- tine ! " It was now, probably, that the Jews discarded the Canonite from the genealogy of Shem and enrolled among their kindred the victorious and sympathizing Persian.— Gen., x. 22. They recoiled from acts once common to themselves, and found in their improved practice a new war- rant for their old invasion of Canon." ' — Mackay, Rise and Progress of Christianity, 39 ; Joshua, xvii. 16, 18. It is well known that no Asiatic nation has Historical writings properly speaking. No history is to be found^mong the Hindus. So, in Judea, the Hebrew writings have pre- served to us only perverted annals rewritten in ecclesiastical and politi- cal interests. — Josh., xiii. 5, 6 ; Donaldson, 240. Careful investigation has proved that the formation of the Canon of the Old Testament originated in a wish to collect all the remains of Hebrew literature extant after the captivity ; that the process of collec- tion commenced about 450 before Christ and lasted for nearly three cen- turies. — Donaldson, 160. There is abundant evidence to show that the provisions of the Levitical law did not emanate from Moses, but were subsequently invented by the Priestly caste. — Ibid., 162. Pp. 111. 135-7, 172. The priest wrote for the holy fraternity, and charged his own work upon the God whom he served. The Cultus must have a holy Codex in which all belonging to it stands, and thus Menu Hermes, Dionysos, Orpheus, were the teachers of their own Mysteries ; the God dictated to Zoroaster, Moses, etc., the Law. — NorTc, 389. Pp. 170, 111. Musio=Servator, Salvator, Saviour. — Kabbala Denudata, I. 517, the Lexicon to Sohar. Pp. 169, 170 ff. Sippara (Sapor, Spiro 2 ) is the Sun's city. ZipporaA (SiprasA) means "the Shining," from sapar 3 to shine. — Work, Rabbin. Diet., 389. Misah, Mus«7t (Musaeus, Hermes) marries Her (Asarah, Luna-Binah-Venus, Asherah). Vossius (de theol. Gent., I. c. 30) found in the name " Mouses" 1 Unto thy seed will I give this land, Canon. — Gen., xii. 7. The Jews are directed not to intermarry with Canon. — Gen., xxviii. 2. But Iehndah by mistake cohabits with the daughter of a Canonite. — Gen., xxxviii. 2. 2 Zephyr. ' Sephira ; the SephiroiA. NOTES. 200 a connection with Bacchus who, born in Egypt and exposed in the Nile (Osiris), bore the name " Muses" among the Orphics. Bacchus (like Moses) was preserved from the water. He was shut up in a box and thrown into the sea. Ino (Luna) preserved and brought him up. — JforJc, ,390; Sod, I., 31, 32; Spirit-Hist., 396 ff; Exodus, ii. 3. Iehudah's territory originally extended from the Idumean mountains 'to the north point of the Dead Sea. From there the boundary line ran above Jerusalem to the Mediterranean. — Josh., xxv. 1 ; Norh, 274. It was mostly mountainous. Hence the usual victories of the mountaineers (Arimi) over the lo wlanders (Oanani) or Phoenicians ; for the terms Oana- nite and Phoenician are used one for the other in Hebrew Scripture. — Jereis, 167. Herodotus says that the Syrians of Palestine (the Jews), whom he also calls Phoinicians, anciently dwelt, as they themselves said, upon the Bed Sea. According to the same author they went out from the Bed Sea (from Egypt, according to the Bible, Manetho, Chaere- mon, Polerao, Artapanus, Lysimachus, Diodorus) and settled in that part of Syria which lies upon the Mediterranean Sea and is called Palestine. — Sod, I. 192 ; Herodotus, vii. 89. Who they were is well settled : Hero- dotus, Manetho and the learned Movers have fixed them as Phoenicians. 1 Added to this we have the testimony of the Hebrew Scriptures, which describe the relations of Tyre and Jerusalem as those of kindred peoples. Solomon writes to the king of Tyre as to one upon whom he had pecu- liar claims, and Hiram responds in a spirit suited to the international affinity. After entering Jerusalem the new Phoenicians and the old Can- anite Phoenicians 3 must have soon coalesced. 3 It matters little whether the Book of Joshua gives us the most ancient account of this, or only the Babbinical Version. There they remained ! They remained among the Phoenicians, otherwise called Oananites. There Herodotus, the Bible, Manetho and all antiquity locate them. Their religion was the adoration of the Sun, Moon, Stars and other Spirits — Bal and all the Host of Heaven — later their philosophy was the worship of the Male and Female Principles, taught by the Magi in all the Schools of the Semitic philosophers from Babylon to Egypt, from Greece to the extreme coasts of Arabia. Their philosophy shaped their creed. It could not be otherwise — since men can hardly be rationally convinced of a thing without believing it ; therefore they associated the Great Male Being, the Source of Light, "Water, Heat, Animation, Fire, with a Goddess. The Sidonian Bol or Baal- Adonis was associated with the " Queen of Heaven " to whom offerings were made by the He- brews. 4 Their name, according to the usage of those times, was that of the Shining God Abar (Heber), the " Shining Bar " of the Assyrian bas reliefs. If they also called Him Baga (God), Bacchus, Eacus, Iachos, Iachoh, Iahoh, Acush, or Zeus Acasios (Hykscw), who can blame them ? 1 Spirit-Hist., 266. 5 Movers, 2, 3. * Joshua, ix. * Jeremiah, vii. IS. 14 210 SOD. If they had many names for Him, calling upon Abad, Abodios, Apat, Aphthas (Phthah, Phut), Put, Iapet, Iapetos, Iupeter, why cast an orthodox stone at them ? If, among other names, they called Him Al, El (Helios), Asan, San, Zion, Saad, Sadi (Shaddai), Eloi, Alahi, Alahim (Alah), Adoni and Iahoh, they had a perfect right to do so if they pleased. And the later Eabbins were perhaps equally justified in putting enough vowel points -under the text to lengthen tile " Four Letters " IHOH (Tetragrammaton) into IaHOTJaH ; otherwise, according to rule, it was read Iahoh; the Greeks, later, reading it Iao and Ieuo. To return, however, to their Bacchic starting point, the Hebrews w,ere fond of "little hulls," the emblem of Osiris-Bacchus- Adonis ; and this we have shown to be a Phoenician custom. 1 This inspiring religion, accord- ing to which Bacchus-Adonis was the Life, Light and Life-giving "Water, proclaimed the Male Principle under the name of the SPIEIT or Holy PXEUMA (Ghost). The Scripture condemns the having " eaten" upon the mountains."— Ezekiel, xviii. 15; Jer., iii. 6, 13, 23; iv. 11. The priests of the High Places did not use to ascend to the altar of Iahoh in Jerusalem, but ate MAzoth among their brethren! — 2 Kings, xxiii. 9. They had "gone up Bith and Dibon, a the 'High Places,' to mbtjrn: on all their heads bald-ness, and every beard cut off (at the corners)*" — Isaiah, xv. 2. And the Prophets prophesied by Bol (by Apollo's Inbreathing, and the Bacchic Pneuma). — Irmiah (Jeremiah), ii. 8. They had no need to ehange their gods. Hath a nation changed gods ? And yet they are no gods ! — Jeremiah, ii. 10, 11. They still oontinued the Baechio Solar worship with its festivals and the temple harlots or Holy "Women of the Sun (kedeshas). For in- stance, the Mount of Corruption (for the kedeshas) which Salamah had built for Astarte (Venus). — 2 Kings, xxiii. 13. Lift up thine eyes to the "High Places " and see where thou hast not been lain with ! Thou hast played the harlot with many lovers ! In the roads thou hast sat* for them, like Arabs (lurking) in the desert ; 1 Sod, I. S3, 108. 2 S5d, I. 44, 46. 1 Dibon, Bamoth-Bol (the High Places of Bal), Bith-Bol-Moun, Beth-Abara (Beth-BiRa) and Beth-BAUR or Peor were east of Jordan in the land of Araban (Rauban) or Araby. — Joshua, xiii. 17. In this neighborhood we also find the Arabs, the cities Keba, Rabah (ArabaA) and the memory of their Arab (or Araba euhemerized into a Great Man or Patriarch). He was the Father of Anak (Inachus or Annakos). — Joshua, xiii. ; xiv. 15 ; XT. 13. Cities bore deity-names. — Spirit-Hisi., 14. The Beni MANASai occupied the Basan- tis jnst as the Arabs now occupy it, the descendants of the worshippers ©f the Arab god Manah. Beth-AraboA is mentioned, Josh., xv. 6. 4 Sod, I. 101. This custom also existed in Baalbek, Babjloa, Cyprus and Byblus. — Eusebim, Theoph. % 2, 14 ; Herodot., I. 199 ; Movers, 205. NOTES. 211 and thou hast polluted the land with thy whoredoms. — Jeremiah, iii. 1, 2, 6. A horrible thing in the House of IsAisel, the Whoredom of Apharim. — Rosea, vi. 10. This is a plain reference to the tem- ple slaves of Babylon, Syria and Phoenicia (including Israel arid Judea.) The Beni Rauban, and the Beni G-d, and half the tribe of ManasaA built an altar by Jordan, a great altar to behold ! You have trans- gressed against Ai.ahi Isaeal, you have built an altar to rebel to-day against IahohI For this is OD ! ! — Joshua, xxii. 10, 16, 27. And the Sorft of fUuBan (Araban) and the Sons of G-d (Achad) called the altar Oil! — Ibid., xxii. 34. This OD is an Arab god: "I swore by the blood-besprinkled ADD, and by the Piiaabs 1 of Saik" (Asar, Sar, 2 Osir-is). — Kamus; Hovers, 263. The DuMAtina of Arabia sacrificed a boy annually. — Eusebius, Theophania, 2, 62. They shed their own blood upon the altars every year. — Ibid., 2, 64 ; Porphyry. It would seem that these bloody sacrifices anciently belonged to the Bacchic, 3 Phoenician (Adonis), Arabian, Samothracian and Egyptian Hysteeies. — Eusebius, Theoph., 2, 5-64. The Oueetes 4 sacrificed boys, and a man was sacrificed to Bacchus Omadios. — Ibid., 2, 58, 60. The word Ama- dios was probably assimilated to Omestes ; since we have the proper names Amada (a priest), Madi (Gen., x. 2), Madon (Josh., xi. 1), and Amadia (Media,).— Spirit-Hist., 93, 201 line 5, 314. Also Amad. — Joshua, xix. 26. Joshua is full of ancient deity-names and temple- cities. — Ibid., xxiii. 7. As ancient divisions of that earlier Phoenicia in which we include the whole country of the Hebrew races we may mention Byblus or Gebal, Sidon, 5 Tyre, and the separate districts or cities with their adjacent ter- ritory, mentioned in Joshua, x-xvii. chapters. The other divisions, Asachar, Saman, Rabcro, Achad or Gad (Gadar, Kadar), Manas, Abarim or Epurim 6 (Ephraim), Beni Aman or Beni-Ammon or Beni Hamman, Ahod or Iahud (Iehudah), Sabolon (Zebul, Zebulon), Adan or Dan, Anab- atal or Naptali (Nebo, or Nabo Talus), and Asar (Asher) recall names of deities worshipped in the districts of Palestine and Arabia as Zagreus, 1 Then the Melek stood by a Pillar and made a covenant (oath) before Iahoh ! — 2 Kings, xxiii. 3 ; Spirit-Hist., 300. Kings, in Egypt, were either of the warrior or priest caste. If a warrior, he was at once initiated into the priestly mysteries. The Egyptian Mysteries are mentioned in Eusebius, Theoph., 5, 16 ; Spirit-Hist., 380 ; Sod, I. xiii. 43 ; II. 98. 3 Movers, 479 ; Josh., xii. 5-7, 8. 3 So Gerhard, Anthesterien, 157, 158, 197. * Spirit-Hist., 203. 6 Canon begat Sidon his first-born. — Gen., a. 15. 6 Compare the names of like root, Heber, Hebrore, Mount Ephron, Hebraioj or Heberi (Hebrews). Afarim or Aparim is perhaps a better reading than Epurim (Sons of Epure). 212 sod. Baal-Saman, Arab, Arba, Achad, Manas, Manah, Abar, Bar. Epure (Apollo), Amanus or Ammon, Abod (?) God of Light (Hod= Gloria), Ieud (Iehud) the dying Snn-god of Autumn, Seb or Sabi, Sabellians, As- Bel or Asabel, Adan or Adonis, Adon-Ra, Nebo, Nebat and Talus, Asar the Sun and Fire-god Mars. Whether in common use or not, the appli- cation of them in a Euhemerist way as names of mortals is probably Rabbinical. 1 Established in the territories of the Southern Phoenicians, the Old Testament is profuse in its descriptions of their Bacchic worship as it continued to exist all the way up to the boundaries of the Sidbnians, both among the native Phoenicians, and among the Hyksos settlers returned from the Red Sea ! Powerful, a fortress nearly impregnable, Jerusalem remained under her kings until the Exile. Returned from Babylon, as a Persian Colony, authorized by a royal edict, the priest- hood replaced the ancient kings. A priest of the " Sun and Fire god," Azara (Ezra), replaces or restores the ancient Sacred Books, and is the Satrap. Here began the temptation for priestly persons to grasp the power and to reform the Scriptures with this aim perpetually before them — to found a government of priests, in which a priest should be Ethnarch ! Their hand may be traced in every provision, every statute, and almost every narrative contained in their Scriptures ; everything, even the accounts of the prophets, is turned in favor of the priests and prophets, the highest order of sacerdos. But the chief object was to extend the power of Jerusalem beyond the city and the province of Judea. The aim was to exercise authority over the other cities and tribes of Palestine ! The whole Old Testament agrees with this view. Their jealousy of the Baal or Bacchus-worship as celebrated on the hills of Palestine, and under every green tree, is abundantly evidenced in their Sacred Scriptures. Their Prophetical Books are loud in denunciation of all shrines except that in Jerusalem, and prophecies of the coming great- ness of the Jewish State are thickly strewn upon the record. 2 Their Scriptures claim the country over the Jordan — the land of the Sabeans. There were many points in which they once agreed with the Sabeans, especially in the Bacchic- worship, the adoration of the Sun, Moon and Five Planets, the SABAoth of the realms of light. They had been in 1 The Hebrew Scriptures were anciently written in the Old PncEsioiAN char- acter, which was afterward changed to the one now in use. — Donaldson, 239. 2 We have adopted it as a rule to give the priesthood the credit of every- thing in the Scriptures that favors their interests or tends to extend the sphere of their dominion. , At that time they shall call Jerusalem the throne oflahoh, and all the nations shall be gathered unto it, to the Name of Iahoh, to Jerusalem ! — Jer., iii. 11 ; Zach., viii. 20-23 ; xii. 2, 3 ; xiv. 16, 17 ; xiv. 17, 12 ; xiv. 14-21. These passages show the effort to make Jerusalem the resort of the neighboring peoples at her feasts I NOTES. 213 Babylon, they knew the worship of the Seven-Rayed God, the Heptaktis of the Book of Revelation, and their Sacred Books refer to Sabaism in the account of Balom's Seven Altars, to the Sun, Moon and Five Planets. This worship was wide-spread through the Orient and in Egypt. "We see it as early as in Nebuchadnezzar's account of the rebuilding of the temple of Borsippa which Rawlinson has translated from a cylinder discovered in its receptacle in one of the corners of the edifice. Pp. 153, 154. The Reigns of the Seven and the Twelve are mentioned in Codex Nasar., III. 71. P. 169. The priests of the Sun were called , 'EA\o\.—Spirit-Hist., 59. P. 184. Alahim or Alohira is the plural denoting majesty. — Gen., xlii. 30, 33 ; 1 Sam., v. 7 ; 2 Kings, i. 3 ; xix. 37. The word Adonj'm, applied to Joseph, is proof of this use of the plural as an expression of reverence. P. 204. Mas. — Gen.,x. Pliny's Masei Arabes. " The MA6ian (Masion) moun- tain."— Chwoholin, I. 442. P. 207 note 1. " He" was originally the Greek long e (eta), as it occupies its place in the alphabet. Its use as H was later probably. P. 210. The Oodex Nasar says that the Hebrews worshipped Adoni, Iurba (Araba, Arba, Orpheus), Roach (the Spirit), and Alha. — Cod. JS'as., III. 75. "Iurba whom the Abortives call Adoni." — Ibid., III. 73. In connection with this and the following work see Gerhard uber die Anthesterien, Nork, Biblische Mythologie, fork's Worterbuch, Grimma, 1842 ; Ghillany Menschenopfer der Hehraer, Work. Rabbinishe Quelleu und Parallelen zu neutestamentlichen Schriftstellen, Meuschen Novum Testamentum Graecum ex Talmude illustratum, Donaldson's Christian Orthodoxy, John Jervis-White Jervis's Genesis, Rev. Julius Bate's Trans- lation of the Pentateuch and Historical Books; Berlin Acad., 1816, p. 47 ff; Gerhard, Griech. Mythol., §454; Franck, Die Kahbala ; and the Hebrew Bible without points. Also the Mystagogos, Hamburg 1860, and Mackay's Rise and Progress of Christianity. According to rule, Robertson's Heh. Diet, by Nahum Joseph, p. xi., j$ -| 1 y are read a, u (6) i, o in this work. The vowel a is inserted between consonants unless the Hebrew vowel is written in the square character. This was the rule of a contemporaneous language, the Sanskrit. — Spirit-Hist., 387, 388. 214 sod. P. 82, 83, 84, 87, 103, 115, 116, 117. They relate that the sacked tree is cut on that day on which the sun comes to the apex (akron) of the equinoctial apsis (circle, circuit) ; on the next day they go around with trumpets, on the third day the sacred ineffable (mystical) sum- mer- fruits (theros, harvest) of the god Gallus (Adoni) is cut : after these are the Hilaria Feasts Julian, in Matron Dearum. P. 83. There was a wooden pigeon among the idols of the Arabs. — Univ. Hist., xviii. 3S6. P. 101, 159 ff. Petra Achabaron, the Rock (fortress) of the Achabari (Children of the Son).— Josephus, Wars, II. xxv. '■ Achabari" is the root of the words Cabiri, Acbar, Kebir, Gabari. Achab (Keb, Saturn), or IAcob, is prominent in the north Arabian desert (the Agubeni, and Akabaft). P. 119. Haman (Hamman, Amon) is here probably a name of Hades, or the Sun — Spirii-Hist., 301, 194 ; Movers, Phim., I. 294, 295. It would have been exactly in their style for the rabbins to explain that Haman was Esther's Haman — Sod, II. 132, 149. P. 164, 201, 199. The AGUBeni (Children of IAcob) and Rhaabeni (the Raubenites) were tribes of Arabia Deserta. — Univ. Hist., xviii. 344. A comparison of four maps gives the names Akaba, Akabrf e Shamieh, Agubmt, Rabeni, el Ukuba, Akabrf e Sheitan, tolerably near latitude 30, one name following the other from the northeastern end of the Red Sea across Arabia to the north- western end of the Persian Gulf. lAkab's geographical extent was very large, entitling him to be the Ancestor. P. 165. Asaph was an Arab god (Ioseph). — See Univ. Hist., xviii. 361, 387. Pp. 165, 191. We find the cities Izraelaft and Israel 1 Kings, xviii. 46 ; 2 Kings, viii. 29. They were the cities of Sol, Israel. P. 169, 170, 202, 213. Bochart intimates that the Masa of Musaft (Mouses, Moses) was the Muza of Ptolemy. R. Saadias and R. Abraham assert Masa to be Mecca. The ancient Musa is considered by some to be Mocha, by others Mosa, ten leagues from Mocha. — Univ. Hist., xviii. 353, 355. P. 178. And the king of Isaral and Iahosaphat king of Iahodoft (Judah) were sitting each on his throne, dressed in (the) robes, and sitting in the area of the entrance of the Gate of Samaron ; and all the prophets prophesying before them ! — 2 Chron., xviii. 9-13, 15. See Sod, II. 129 note 2d. P. 191. Hebrew Sero (zero) ; Latin Sero " to sow." NOTES. 215 Pp. 202, 205. Places bore deity-n&mes. — Spirit-Hist., 74 ; Julius Bate's note to Josh., xv. 32. The place Nemara Wetzstein, 21. The tomb of Nemara ! — Ibid., 36. The waters of Nimarim Isaiah, xv. 6. Adding the termination at, eth, we have NejiaboJA (Nimarad), Nimrurf .' "We have the god Bar-Nemrt. — Chwolsohn, 1. 450. Nimroud is assumed as the Builder (the God) of the city Nimroud. " Tel (hill) of Athnr the Lieutenant of Nimroud.'' — Layard, 165. The Nimroud Dagh (range of moun tains) Ibid., 74 ; Gen., x. 8, 9. Pp. 209, 211. Bag, Aud, Nas or Nos (Anos, Anush, Ianos, Nnh), Heber and Sakia (Heber and Isaak) were ancient Arab idols. — Spirit-Hist., 73 ; Univ. Hist., xviii. 385. Pp. 70, 110, 111, 135, 170. " Amcs " (" Anions " in Plutarch and Herodotus) means Absconditns, Abstruse, cache, occult.— Chwolsohn's Tammuz, 21, 22, 23, 17; Spirit-Hist., 26 note 3. Pp. 147, 162, 170. The copyists of the "Nabathean Agriculture " considered Adam, Isita, Anuha and Ibrahim to be Adam, Seth, Noah (Nuh) and Abraham. — Chwolsohn's Tammuz, 87 note 1, 91 ; Nabathdische Laudwirilischaft, Cod. L. n. p. 27 — 31. 216 sod. CHRONOLOGY, The chronology of Sod I. 118, 119 ff, et passim, is founded mainly on the follow- ing data : The Hebrew priests began their festal year March 8th, bringing the Passover on the Vernal Equinox, and the Feast of Tabernacles on the Autumnal Equinox ! — Philo, On the Fifth and Tenth Festivals, and on the Ten Commandments ; compare Seyffarih's Chronology, 170, to the same point. The Sacred Year beginning in March is Solar ; for SAMah (Shanah) is rather to be referred to the Solar year. — Saal- schul:, Mos. Recht, I. 398. Moses makes no mention of an intercalary month, and we find the duration of the Deluge reckoned by months of thirty days I — Gen., vii. 11, viii. 4, v. 3 ; Saalschutz, I. 397. The Egyptians began their month Pharmuthi about the eighth or ninth of March. Au epigram says : The rising of the Pleiades aptly marks the time of Athur (Athur apto tempore siguat). — Hospinianus, I. 81. But the Pleiades rise October 10th ! — Anihon, Diet. Ant., 200, from Pauly's Real-Encyclcpadie ; Hospinianus, I. 81. Athur is then from October 10th to November 9th. On the 17th of Athur (Oct. 26th) Osiris is put into the Ark. — Plutarch, de Iside, xiii. They say that Osiris dies when the Nile recedes and the soil is laid bare Ibid., xsxix. The Nile recedes in Athur Plutarch, de hide, xxxix. The quota- tion from Plutarch (de Iside lii), u On the eighth day of the moon's wane in Phaophi after the Autumnal Equinox," shows that Phaophi is September 10th — October 10th. In the month Phaophi the Nile ceases to increase I — Hospinianus, I. 80. It reaches its maximum from the 20th to the 30th of September. It then remains stationary for fourteen days (up to October 15th). — Kenriek, I. 70. Thus the Nile "ceases to increase " before October 10th, before the close of Phaophi! Platarch says that Sol passes through Scorpio in the month Athur De Iside, xiii. The Sun entered Scorpio October 19th Anthem, Diet. Ant., p. 200. Thoth contains " a good part of August " (Aug. 11th — Sept. 10th) Hospinianus, I. 80. SOD THE SON OF THE MAN. BY S. F. ^UNLAP, AUTHOR OP "VESTIQES OP THE SPIRIT-HISTORY OF MAN," "THB MYSTERIES OF ADONI," ETC. "When Eabbi Simeon revealed the mysteries, only these companions were fonnd there." — The Idea Eabba, xlv., 1158. WILLIAMS AND NORGATE, 14, HENRIETTA STREET, COYENT GARDEN, LONDON; AND 20, SOUTH FREDERICK STREET, EDINBURGH MDOOCLXI. Entered, according to Act of Congress, in the year 1860, by S. F. DUN1AP, In the Clerk's Office of the District Court of the United States, for the Southern District of New York. W. H. Tinsow, Stereotyper. PREFACE. The growing power of the infant Gnosticism acting with inspiration upon the quick warm nature of the Jordan Nazarenes laid the seed which, nourished by the accumulated Wisdom of the illustrious teachers of the Pharisees, ultimately ripened into the New Testament — the priceless pearl of the Jewish concep- tion. The earliest Gnosticism in Irenseus extends a hand to the Gnosticism of the Kabbala. Irenseus's Gnostica, the Codex Nasaraeus, the oldest parts of Kabbala, the first three chapters of Genesis, the New Testament theology, Hippolytus, and some extracts from the Rabbins, all are brought together. Although the Codex Nazaraeus is dated the year 1042 some of its material is much earlier ; thus some of it is found in Irenseus (in the second cen- tury), some in the Kabbala, and some seems to belong to traditions or myths connected with the patriarchal names in Genesis. The basis of the material common to Irenseus and the Codex Nasar- aeus must be at least as early as the first century ; IV PREFACE. for time was needed to produce so many different doctrinal systems : and if they were collected in the second century some of them must have been formed previously. The early rabbinical period seems to have mostly passed out of record ; excepting the Old Testament and some other works, its books are destroyed, its systems and philosophical dogmas forgotten. It is the same with Babylonian treatises and systems. They have perished. But because they are not all within reach it will not do to reason as if they never had existed! "We want other testimony besides partisan Christian and Jewish ! The reader's attention is now called to the Essene and Nazarene Glad Tidings. ERRATA TO VOL. II. Pp. vii, viii (interleaf ). The village of Kefr Adan. Kefr (cephar) means "village." — Robertson's Heb. Diet. p. 147; Neh. vi. 2. P. xix, Irenaeus, not Irenceus. P. xxi, the figure 2 is left out before the note, Gnosis. P. 4, The passage from Lydus de Mensibus is given in Movers, p. 550. P. 24, for antithesis read antitheses. P. 29, for Kukios read Kr/Rios. P. 33, Antiquum hoc et nationis. P. 39, for under world, read Underworld. P. 42, Irrlelirer, not Ihrlehrer. P. 66, wagon (in the German it is " Wagen "). P. 80, for thee nEADS, read three heads. P. 93, line 11 ; note 1. P. 98, line 19, Milman. P. 11V, it is often called " holy." P. 122, for De Lacy, read De Sacy's Sainte Croix. P. 141, read Hieronymus. P. 148, for Norberg, read Franck (Gelinek's Translation). or what standing or fallen down a wild beast has carried off to be devoured ; but eat what has been killed with the iron, cleansed, washed, prepared and cooked. — Codex Nasaraeus, I. 37. Do not depart to diviners and Chaldeans that lie, who dwell in darkness. — Rid., I. 41. So also Zechariah, x. 2. ' Life has sent me to destroy the city Jerusalem. . . . The city Jerusalem in which the blood of my Disciples (John's Disciples) was poured forth I have destroyed, the abortive I have killed.— Codex Nasaraeus, II. 301, 303. See ZachariiA, xii. 2. j v PREFACE. for time was needed to produce so many different PRELIMINARY CHAPTER. The word of Alalia (Alah) was upon Iochanan bar Zacharia in the Desert, and he came into all the region about the Jordan, proclaiming the Baptism of Repentance for the forgiveness of sins. — Luke, Hi. 2, 3, Syriac. Progenies viperarum, quis monstravit vobis fugere a futura ira. — Ioan ; Matthew, iii. 1. This work touches upon ancient Scholasticism, Rab- binical Conceptions, and the Nazorenes. The N asarene Codex gives us Ferho (the Unknown Formless LIFE) and then Seven Aeons = Mano (Rex Lucis), Aiar Zivo, Ignis Vivus. Lux, Vita, Aqua viva, and Vita ipsa. — Norberg, Preface to Cod. Nas. " The Nazorenes are Jews, 1 honoring the Anointed as a just man, and using the Evangel called ' accord- ing to Peter'. — Theodoret, Haeretic. Fab. lib. II. ii. This is the word of the wise which Iachia bar Zakaria uttered and declared in Jerusalem city of the abortives. 2 — Cod. Nas., II. 72. In the name of Life the greatest, the last ! Re- mission of Sins. — Cod. Nas., II. 73. When I, Anos, a Genius, came into this world I preached the word of Life, I sowed the plant of Life. —Cod. Nas., II. 295. 1 Eat not the blood of animals, what is dead, pregnant, slain (percussum), or what standing or fallen down a wild beast has carried off to be devoured ; but eat what has been killed with the iron, cleansed, washed, prepared and cooked. — Codex Nasaraews, I. 37. Do not depart to diviners and Chaldeans that lie, who dwell in darkness. — Rid., I. 41. So also Zechariah, x. 2. * Life has sent me to destroy the city Jerusalem. . . . The city Jerusalem in which the blood of my Disciples (John's Disciples) was poured forth I have destroyed, the abortive I have killed. — Codex Nasaraeus, II. 301, 303. See Zach&rirrA, xii. 2. VI SOD, Having put on a mortal form I entered Jerusalem and speaking with my voice I held meetings, curing the sick, curing the sick, therefore everlasting Physi- cian I was called, Medicus justitiae, curing yet taking no pay : which my sick (when they had) gone into the Jordan I baptized. — Codex Nasaraeus, II. 301. This is the Hidden Doctrine, discourse and treatise which the Messenger of Life has set before the men distinguished for good action, and before all the fam- ily of Adam. — Ibid., II. 75. Preach the word of Life that it may cause those that lie down to stand up. Give them mysterious words by which they may be taught. Interpret for them the Great Life, speak concerning the assemblies of Life, and instruct ISTazoria living in the world, that they put on robes of splendor and, following Thee, go above ! Give us wisdom that those ISTazoria may rise and pray to the Lords. Inform them concerning the creatures of Light and the secret abodes in which these Lords sit. Inform them about the Aeons, inform them also concerning the celestial Crown which is placed in its own habitation of the Life supreme." — Codex Nas., II. 305. There is a point on the map from which procedes the religious history of the last eighteen hundred years. It is the mountain region which belongs to Phoenicia and Israel, Lebanon and the land of Gali- lee ! From these mountains the rain of Adonis de- scended in Jordan's stream, the autumnal and vernal rain. 1 Flowing south among " John's Disciples " and 1 Eden or Adan, a town of Mount Libanus, not far from the Kiver Adonis, is named from the God Adan, Adon. The Jordan issues from the Lebanon. It is formed by the confluence of three little rivers, one of which is named the Dan (from Adan, Adonis). — Munk, p. 8. The snows of the Anti-Lebanon are p THE SOX OF THE MAN, Pp. vii, viii. They fought not for gain of money ! From the heavens the Stars fought, From their paths, they fought against Sisara. The river Kison took them in its grasp : That ancient rivejb, the river Kison ! — Judges, v. 19. Aphek (Abak), city of the Sun (Bak " Light," Bakchws ; BacA, a village of Galilee, — Josephu, Wars, III. 3 ; Bog the Sun), was in this same plain of Esdraclon ; it belonged to the tribe of Issachar (Sakar " Spirit ;" Zagr-fiw.s). Another Aphek, belonging to the tribe Asar, was near the territory of Sidon. Sur (Tyre) was the city of the Sun (Asar, Sur, Surya, Suryal, Isaral, Iaarael, lezreel, Israel-Kronos). All together they hastened to come to the Holy Day (of Adonis) !— 83d I. 26. 15^ "'IH' lil' "li"I> ^ eu i ^ cu i HeuiAdon! Heuai Aztn ! And about the dead The pipe of Mugdoms (Phrygia, or Megiddon) sounded Ailina And Phrygian flutists interwound the manly molpe, With sad faces : and the Bacchae danced to Ganukt'r singing beautifully with EUian voice; And under the mouth of Kleocus the Berekuntian double flutes Roared the frightful Lybian Wail ! — JVbjmws, xl. 223. Many hired pipehs, who began laments for them.— Joaephus, TFtws, III. 15. The pipers, and the crowd making a noise. Matthew, ix. 23 ; ii. 22 ; ix. 1. Gird thyself with sackcloth, roll iu the dust, set up the Wail for Tnts Only-begotten ! — Jeremiah (Eremias, ffarameias, ffermes), vl 26. Ailinon, Ailinon sing ; hut let the EU get the victory ! And, bringing to light the Et7ia of the Egyptian Bacchus, the Orgia of raving Osiris, He taught the initiations at night of the mystic usages, And with furtive voice to the Bacchante raised the Magi an hymn, making aa acute wailing. — Nbnnus, iv. 273. For this charming Yootii is from Lebanon, where Venus dances. Bruma (Buomius) is the first of the New and the last of the Old Sun ! Chi Aud ! Chi leud ; Chi u Iudi", Chilsarel; lamus comes forth to light ! ChiMiisah! Chi AzJn I CIuAta! Hail Attis ! The Assyrians call thee thrice- desired AdonIs, the Samothracians Adam the Holy ! Adam, interchanged with Adan, means Blood (Life). None like Thee among the gods Adoni ! — Psalm, Ixxxvi. Adonis " Lord" with the Phoenicians, and Bel's name. — ITe&ychius. One Zeus, One Hades (A»es), One Halios (Allah), One Bacchus, One God in all ! — Justin, ad Graecos, p. 18. The Maeonians call Thee Koituuas (Cherub) And the Phrygians sometimes Pappas (Zeus). Ogugia (Gog) calls Me Bacchus ; Egypt thinks Me Osiris ; The Muslans name Me Phanax (Phanes) ; The Indi consider Me Dionysus ; The Roman Sacra (Mysteries) call Me Liber, The AKAsian (Phoenician, Hebrew) race Adonis ! They give incense and call "Bacchus" and "Bromius" and "Luaios" To these is added " Xr^eas " (Anos, Anus) and " unshorn Tuooseus" And, with " Lenaius,' 1 "Inventor of the geniai grape " « And "Nuctelius" and " parent Eleleus" (Eliel) and •' Iacchus* 1 and "Evan" And many other names besides which thou hast, Liber, Among the Grecian nations ! — Ovid, Met. iv. Begin to my Alah with tambours, sing to my Iachoh with cymbals. The kettle drums and the EUian cymbals of Rhea. Orpheus (Adonis, Amus, Anion) shewed forth the rites of the occult Mysteries. The Orphic, called the Bacchic rites. All things are born from Krono3 and Venus, Old heavy -kneed Kronos (Adoni, Bacchus) lancing rain I* They slew their children in sacrifices, or used Secret Mysteries, or celebrated frantic komuses of strange rites. — Wisdom of Salamah, xiv. 23. Let me not see the Phrygian komos, nor swing with my hands the cymbals !— Nbnnus, si, 154. •Kronos, the beamiug Sim ; ICrona and Karnon, sunbeam ; Karan " to shine."— Hind- i. 40. Sons of the Sun and Moon, Bcni Abar, (Eber, Ileber), Heberi, Hebraioi, Ebrel, Hebrews ! Ye - ■ V tloni I THE SOX OF THE MAN, Pp. vii, viii. The Lebanon subsides into a range of elevations running through Issachar and MANASsah as far as Mount Tabor and the Great Plain of Isarael (Izaroal). Here was the place Nasara (Xaz.irert, or Nazarec, now Nasra). It is mentioned neither in the Old Testament, nor in the writings of Josephus, nor in the Tal- mud. The relations with the neighboring countries always exercised a great influence upon the character of the Galileans. They showed less aversion for the religion ' and manners of the stranger (the Eoian of Lebanon as well as the Phoenician worshipper of Belus and Adonis), and less zeal for the "Religion of of Mouses (Musa/t)." The relations between the Galileans and the pagans were very extended ; for the province included within its borders a large number of the latter. Hence the contempt which the Jews affected towards the Galileans. — Jfunk, 35. Thou wast with Iasous the GALiLean, Iasous the Nazorene ; with Iasua the Nazaria, Iasua the Nazaria ! — Matthew, xxvi. 69, *71, Greet: and Syriac ; John, xviii. 5, 1. Hence Galilean and Nazarene were nearly synonymous. Nasarene vows belonged to the AnoNi -worship. — Numbers, vi. The Nazireate was an institution established before the Laws of Musah. — Munk, 169. ' ' NAZARenes " letting the hair grow long and not drinking wine — when they consecrate the hair and offer it for a sacrifice, their locks are given to the priests — Josephus, Ant. iv. 4. EHahu (Elijah) is described as a hairy man, girt with a girdle of leath-er. — Josephus, Ant. ix. The prophet of Iac/ioh resembles the Nasarene or Nazarite Baptist John. NAzah " sprinkling - " Cut off thy Nazar (hair) ! Raise on the hills a lamentation ! — Jer. vii. 29. And the Beni iEunah and the Beni Isaral shall be congregated together, . . . and they shall go up out of tiie earth : for " Great (is) the Day or IzARoal" (Iezreel, Israel)! — IIosea,\. 11. The Great Plain of Isarael, and its neighborhood, including the cities Isarael (Iezreel), Megiddon, TonacA and NAZAReth (the Arab Nasira/j), was a sort of head-quarters of the Adonis-worship! On the west is the village Adan." The waters of Megiddo (the river Mukutta), the Great KishOn and the Little Kis/iOn (the stream of Jalud in the valley Iezreel), flowed through this district ; it had the Sea on the west and the Waters of the Jordan on the east. — See Sod, I. 100, 1 91, 28, 29 ; Judges, iii. 3, 7, 13 ; vi. 25, 26. " Fountains feeding the Little Jordan, beneath the temple of the Golden Heifer'' (Veuus-Isis- Astarte) in Galilee. — Josephus, Wars, iv. 1. Water was the essential thing in the Adonis-worship. — Sod, I. 29. The sheikbs (melechi 3 ) fought in ToNac By the waters of Magado 4 1 Which sit in the sepulchres, and pass the night in vigils (Nazorim); that eat thejlesh of swine, and broth of the abominable things is in their vessels {pitchers of swine-broth for the Manes) ! — Isaiah, lxv. 4. The sacrifices of the Deity below were called Feorua. His rites were performed in the night. — Eschenbwrg, 416. 2 Robinson, Bibl. Res. II. 819. We also find the city Adana, on the river Sahus* in Cilicla, and the town Adan (Eden) on the Lebanon. The kings around Modnt LiBANos-wereChanaDitos (Phoenicians). — Josephus, Ant v. The Hebrew tribe Asher (Asar) included the Phoenician country about Tyre (Sdr, Sarra), up to the neighborhood of Sidon. — Vide Map. A Canonita (Chananaia) from the confines of Tyre and Sidon. — Matthew, xv. 21, 22. 3 Melech means king, and sheikh.— Layard, 428, 435. 4 The " Mourning of Beth ZTazal" (Ausel, Azael, Sol, Adonis, Osiris, Abaram, Bormost). — Mieah, i. 11. The Lamentation for the Only-begotten ; the " Mournino for Hadad-Rhnmou (Adad, Adonis, Rimmon, Hermon, Ilermaon) in the valley MaoaDoN." — Zaehariah, xil. 10, 11. * Asor-DAN-lus, Asar-h-ADON, Assar-DAN-bal. — Layard, 621. BalADAN, NebuzARadan. + Bormos (Water, Zakar, Bromlus, Zagreiw) and Siro(Luna, Sari, Sarac/i) resemble Abaram and Saraft, the Mai^ and Female Principles I— Sec Sod, I. 80 ; Norberg, Onomasticon, Cod. Nas. Maid of Adonis, you have the thyrsus (the branch). Autonoe let us speed where is the Dance op Luaios : Diving headlong the Dance op Death, to Luajos t The "Dance of (the Etoim, Ifellol, Lulm, LEUites) the Levites" to Moloch (the Sun-god) ; the dance of the Selll, Salil, to Mars (Mar) the Fire-god at Tuphai (Tapho, Tuphos, Tuphon, Typhon), Tophrf, in the Valley of the Bent Hanam 1—2 Kings, xxiii. 10 ; Lsvit, xx. 2, 3 ; Sdd, I. 177. Anam, Anammelcch, the Fire-god.— 2 Kings, xvli. 31 ; Movers. 410. Baga, Bagir, Bal Pegor, Bol Phegor I THE SON OF THE MAN. VII Nasarenes it filled the Lake of Tiberias and wound its way onward to the Dead Sea. This was the scene of the Baptism of the Jordan ! Over the Jordan and beyond the Lake dwelt the Nasarenes, a sect said to have existed already at the birth of Iesus, and to have counted him among its number. They must have extended along the east of the Jordan, and south-easterly among the Arabians * and Sabaeans in the direction of Basra ; and again they must have gone far north over the Lebanon to Antioch, also to the north-east to the Nasarian settlement in Bercea where St. Jerome found them. In the Desert the Mysteries of Adonis may have still prevailed ; in the mountains Aiai Adonin was still a cry ! 2 "Over Bethlehem (in the year 386 after Christ) the Grove of Thammus (Adam), that is, of Adonis, the cause of Jordan's inundations. There nature is full of charm, and 1 vege- tation smiling. — Ibid., 8. 1 Galatians, i. 17, 21 ; ii. 11. ! Ascend the Lebanon and ckt aloud ! — Jeremiah, xxii. 20. Call on Diana (of Ephesus), And on twin lEios Chorusleader Well-disposed, and on Nusios ! Alalai Ii. ! Lai ! As after victory, Iai, Edoi, Euai ! .Euai ! — Aristophanes, Lysistr. 1193 if. The EuAian dwelling on the Lebanon ! — Judges, iii. 3, Septuagint. The glory of Lebanon shall come to thee, the fir-tree, the piNE-tree ! Isaiah, lx. 13. And be ye crowned in honor of Dionysus with branches of oak or pine- tree! — Euripides, Bacehae, 110. Sing Dionysus with deep-thundering drums, Euoi, Celebrating the God EUios in Phrygian cries and shouts.— Euripides.. Ailinon Ailinon sing, but let the EU prevail ! — Aeschylus. And dancing on the summits of Blazing Lebanon Not one of the neighbors was absent from the festival.— Musaem Hero and Leander. Therefore in Fires honor Iachoh ! — Isaiah, xxiv. 15. They shall make a burning for Thee, and shall Lament for Thee, Hoi ADON! — Jeremiah* . ^ . -1 viii sfip, was casting its shadow ! And in the grotto where formerly the infant Anointed cried, the Lover of Yenus (Eua) was being mourned !" — St. Jerome, Ep. 49 ; ad Paulinum. A River from the Lib an, the chain of mountains, empties into the sea. Adonis is the River's name. But the River every year is bloodied. — Lucian, de Dea Syria ! Anno Domini 135 about. Because of the little Bulls of Beth Aun.- — Hosea, x. 5. The high -places of Aun (On) shall be de- stroyed. — Ibid., x. 8. Thy little Bull (Agal) has deserted, Samaron (0 Samaria) ! — Ibid., viii. 5. They sacrifice on the mountain-tops and smoke in- cense upon the hills ! — Ibid., iv. 13. I will cut off the dweller of the valley of Aun (Ani the Sun, On) ; and the king of the house of Adan (Adonis). — Amos., i. 5. When Afarim became guilty in Bal (Bal-Adan) 1 They shall flower like the vine, his memory as the wine op Lebanon ! I am flourishing as a FiR-tree ! — Hosea, xiii. 1 ; x'iv. 8, 9. I will make you dwell in tents, like the days of Paneguris (Moud ; a gather- ing of the country people as well as citizens). — Ibid., xii. 10, They came to Bal-Pour, and iNAZARened (separated) themselves to chastity ! — -Hosea, ix. 10 ; Sebastian Schmid. Thus NAZARene vows belonged to the Adonis-worship. Sing Ailinon Ailinon, but let the ~Ev prevail I — Aeschylus, Agam, 120. Delighted in choirs on the mountains,' In charming hymns ; Euion ! Etjion ! ' " The mountain district from the plain of Esdraelon, or Beth-Simon, down to the Jordan on one side and to the Mediterranean sea on the other." Ac- cording to Morers 197 ff, 206, Rimmon is Adonis. " The plain of Rimmon." " The valley of Rimmon." " The Rock of Rimmon." — Judges, xx. 4,1 ; L 5. Rimmon was a Syrian-Palestine God. — 2 Kings, v. 18. THE SON OF THE MAN. IX Etroi! But we fast wholly! — Aristophanes, T%esm., 926 S. Such Mysteries with secret torch the Baptists Performed ! She will descend ia winter into the Biver, Thrice in the morning Tiber (Jordan) will she he dipped ! John's Christians (Disciples of the Baptist) said : "We and the Pharisees fast frequently; and thy Disciples fast not ! — Matthew, ix. 14. Sound the trumpet in Zion, sanctify a Fast ; pro- claim cessation (of business) ! — Joel, ii. 15. And ye shall know that I am Iachoh your Alah ! The mountains shall distil must, and the hills flow with milk, and all streams of Iahuda shall flow with waters ; and Main 1 from the house of Iahoh shall issue and irrigate the river of the Setim \—Joel, iv. 17, 18. The Nazarenes were intermingled with Iessaeans and Sabeans, and Nabatheans, on the banks of the Iordan listening to the Gospel of the Baptizer, when one came from Galilee to John for Baptism. Who is this ? " This is Iesus the prophet from Nazareth of Galilee !" The Baptism of John, from whence was it ? From heaven ? " They hold John as a prophet !" — Mattheiv, xxi. 26. All the region of Ioudea and all the people of Jerusalem went out to him ; and he baptized them in the river Jordan, while they con- fessed their sins ! John drank neither wine nor strong drink. Hence the name Nazirian, Nazarean ! 2 — Compare Munk, ' Main, Moin, the SPIRIT, the Rain ! Maon is Baal, the Male Principle, Aman, Amun ! " They name the Son from the water and the raining. — Plvr tarch, Be hide, xxxiv. Horus (Min) is the season, of the climate (heaven), which saves and nourishes all things ; the temperature of the air. — Ibid, xxxviii. It being the fit season of the showers." — Ibid., xl. Then the Main issues from the House of Iachoh ! " The Pneuma dektikon (the Containing Spirit) they say is Ammon" (Min, Main). — Ibid., xl. I was with Him, Am6n! — Proverbs, viii. SO. " Numbers, vi. 3, i, 20. If the Nazireans (Nazorenes) existed before Christ of course they could not have been named from the city Nazare(/i (Nasar, Nasra). Nazir means one " set apart." Persons could be " set apart" without being Na- X SOD, 168. Qui vero in una re Nazaraeum se praestat, talis est in omnibus ! — Talmud, Sota; Wagenseil, 213. The Talmud calls the Christians Nozari. — Lightfoot, 501. According to Lightfoot, Iesus was called Nazoraios in reference to his humble and mean external condi- tion. Nazoraios (separation) alienation from other men! "All the Prophets, nearly, announce the low and abject condition of Christ, no one his origin from Nazareth."— Lightfoot, p. 209 ; Munk,. 35. Why then does Matthew state that the prophet said he should be called Nazaria ? Simply because he belonged to that sect ; and a prophesy would confirm his claims to the Messiahship. Now it does not appear that the Prophets anywhere state that the Messiah will be called a Nazarene ! If you derive Nazoraios (Syriac Nzria) from Nazir, Naziraios, this word denotes not only Separation to God but separation generally. — Compare Lightfoot, 209, 722. Now the sect of John the Baptizer lived separate and apart from men in the solitudes of the Desert and the Jordan ; — Luke, i. 80, and those who wanted his Baptism must go out unto him. zirites. They abstained from wine, etc., and were Nazirians, Nazoraians, or " set apart." A reader of the Talmud informs us that there was a sect of them. " They were physicians, healers of the sick ! They existed before Christ ; but it is not known how ancient they were. They went about performing cures." The Nazir is one who devotes his life wholly to God, who separates himself for the service of God. The treatise Nazir in the Talmud " has nine chapters, and discusses chiefly the rules and statutes concerning Nazarenes." — Israelite Indeed, II. 238 ; Mark, vi. 55, 56. As Iesus was going out of Iericho with his disciples and a rather large crowd, blind Bartimaeus called for help as soon as he heard it was the Nazarene. — Marie, a. 47. Let us alone, Iesus thou Nazaria ! — Luke, iv. 34. " This kind (of demon) can come forth by nothing but by prayer and fasting." — Mark, ix. 29. He laid his hands on a few sick folk and healed them ! — Mark, vi. 5. When informed that Herod would kill him, he replied, Go, tell that fox I cast out demons and perform cures I — Luke, xiii. 32. Luka, Asaia (the Essaian, Physician) 1 — Oolossians, iv. 14, Syriac. Iasua, the Asaian, Iessene ! THE SON OF THE MAN. XI And I raised up of your sons for prophets, and of your young men for Nazarites ! But ye have made the Nazarites drink wine. — Amos, ii. 11, 12. Matthew no sooner calls Iesus a Kazoraios (Peshito, Nazaria) than he begins to speak of John ! x The name Nazorene brought the " Set apart," the Baptist with his Girdle of hide, at once to his mind. " Those among the Jews who assumed the Naziraeate of their own will were nearly without number ; but two only by divine appointment: Sampson and the Baptist!" — Lightfoot, 722. John and Iesus preached the End of the Age, they both baptized, and are represented as belonging to the same mission ! And being of the sect of Nazarenes, a prophesy is declared to have located the Messiahship among that sect. The Es- senes were strict, ' ' set apart " (Nasiria), healers (Asaya) of the sick, and dwellers of the Desert ! They re- jected pleasures, despised riches, loved one another and more than other sects, neglected wedlock, deem- ing the conquest of the passions to be virtuous ; every one gave what he had to him that asked for it, in the very spirit of St. Matthew, v. 42, as Josephus testifies, Wars, Book II. chap. 7! " Self-control (con- tinence) and the not yielding to the affections (pas- sions) they consider a virtue." — Ibid., II. 7; see Mat- thew, x. 36; xii. 48 ff ; Mark, hi. 33 ff ; John, ii. 4; Luke, xii. 15 ; xiv. 26. " Being dirty (unwashed) they es- teem honorable, and to be clad in white throughout !" — Josephus, II. 7. Why walk not thy disciples ac- cording to the tradition of the Elders, but eat bread with their hands unwashed? — Mark, vii. 5. " Toward the Deity (to theion) they are peculiarly 1 Compare Luke, xi. 1. xn S5D, pious. For before the Sun rises they utter none of the uninitiated (prayers) ; but certain ancestral pray- ers to Him, as if beseeching Him to go up !" — Jose- phus, Wars, II. 7. " Having worked diligently up to the fifth hour they are then gathered again unto one place. And clothed in linen coverings, thus they wash the body with cold waters. And after this purification they go together into their own abode, where no one of the heterodox is suffered to enter ! . . . The priest prays before the meal." — Josephus, Wars, II. 7 ; Matthew, xxvi. 26. " They are allowed freely to assist those that want, and to have compas- sion ! Everything spoken by them is stronger than an oath. Swearing is shunned by them ! And they are unusually zealous respecting the writings of the ancients, selecting most those for the profit of soul and body. Hence roots and medicines are sought out by them for the cure of sicknesses. . . . But to those striving after their Hairesy (alpemg, a taking by the hand) not straight is the way !, but for a year to him remaining outside they give the same diet, and a hatchet and the aforesaid girdle and white 1 raiment ! — Josephus, II. 7 ; Matthew, xvii. 2. And when in this period he gives proof of his self-control he goes in nearer to their diet, and partakes of the purer waters, those for purification ! But he is not yet taken in to live with them. For after the exhi- bition of the endurance his moral is tested by two more years. . . . He must swear to keep faith always to all, but most toward the rulers ; for the government is not given to any one except from 1 His raiment shone, and was very white like snow. — Mark, ix. 3. His garments became white ! — Luke, ix. 29. His long garments. — John, xiii. 4, Syriac. THE SON OF THE MAN. Xlll God ! " — Josephus, II. 7 ; see Luke, xx. 25 ; John, hi. 27. If any one wishes to come after me let him deny himself. — Matth., xvi. 24. "To the Hairetists that come from elsewhere what they have is spreafl. out (by the Essenes) as if it were theirs, and they enter into the houses of those whom they never saw previously, as if they were their most intimate friends. Therefore when they make ' the travels ' they carry nothing at all with them." — Josephus, II. 7. Carry neither purse nor scrip nor shoes . . . remain in the same house eating and drinking what they have !— Luke, x. 4 ff ; Matthew, x. 9. But Iesus separated himself both from the Essenes, and from the Bap- tizer! The Essenes considered oil a defilement. — Josephus, Wars, II. 7. Iesus ordered it. — Matth., vi. 17 ; Luke, vii. 46. His disciples anointed the sick with oil. 1 — Mark, vi. 13. The Baptist's disciples fasted, those of Iesus did not. — Matthew, ix. 14. He seems to have encouraged the moderate use of wine ; while John and the Essenes were tota} abstinence ! — Matthew, xi. 18, 19 ; vi. 31. In those days came loan the Baptizer, preaching in the desert of the Judea, saying Repent, for the Kingdom of the Heavens is nigh ! His salutation to the Pharisees was far from complimentary. The rabbis were out of favor among the adherents of the Gospel of the Jordan that was preached between the Testaments. " The Nazoreans (Nazoraioi) come next 2 to the Cerinthians, 8 being at the same time with them ; i Ye about to go forth from your bodies, ye will not be able to ascend without pure oil! — Codex Nasaraeus, II. 281 ; also Iretueus, I. xviii. p. 108. * Next in Epiphanius's narrative 1 ' Who is the liar if not he (Cerinthus) that denies that Iesus is the Anointed ? XIV SOD, whether also before them or with them or after them, nevertheless synchronous : for I am not able to say more exactly which succeeded to which ! ... And jp.ll Christians at that time were equally called Nazoraeans." — Epiphanius, ed. Petav., I. p. 117. "Iasous 1 in the Hebrew is called Therapeutes (a Healer and Savior). They were called Iessaeans 2 before they were called Christians." — Ibid., I. 120. Te have heard that ANTiChrist is coming ; even now ANTiChrists there are many ; by which we know that it is the last time (End of the world). They went out from us, but they were not of us ; for if they had been of us they would have continued with us I Many false prophets are gone out into the world! And every spirit that does not confess that Iesus, the Anointed, is come in the flesh . . . is that spirit of antichrist whereof we have heard that it should come! — John, Epistle I. ii. 22, 18, 19; iv. 1, 2, 3 ; compare Luke, xxi. 8 ff. But those who are called Ebionites agree indeed in thinking that the world is made by God ; but those things which have reference to the Lord (Iesus) they regard differently from Cerinthus and Carpocrates. But they only use 'the Evangel of Matthew, and deny the apostle Paul, calling him an apostate from " the Law." — Trenceus, I. xxvi. They considered Iesus only a man. — Ibid., p. 127, note 2. They preached not only at Rome and in Asia, and sent forth the roots of their thorn branches from Nabathea, Paneadis, Moabitis and the region of the Cocabi in the land Basantis, but also in Cyprus (Epiphanius is a witness), and at the same time from the abomination of the Samaritans, the wickedness of the Jews, the opinion of the Essenes and Nazarenes, etc. — Jrenams, with the notes of Billius, Ducaeus and Feuer-Ardentius, p. 127, note 1. The fathers were such partisans that they would abuse these primitive unitarians. 1 Iasomai, ISsomai, Iasamen, to heal, to cure. — Liddell & 8cot(s Greek Lex- icon. Iasous is a Hebrew name ; see Spirit-Hist., 225. 2 Those admitted among the Essaeans must swear to communicate their doctrines to no one any otherwise than as he received them himself, to pre- serve the Books belonging to their Haeresy and the names of the Angels. — Josephus, War., II. 7. This mention of the names of the Angels looks like a prelude to the worship of Angels which Paul mentions, Goloss., ii. 18. Men- tion is made in the preaching of Peter, Authent. Rec, part II. page 669, regarding a kind of worship of Angels and of the Moon ; and not celebrating the new-moons or other festivals unless the moon appeared. — Burder's Jose- phus, III. 474, note, New York ed. Compare Numbers, xxiii. 1 ; Revelations, ii. 14, iv. 5, v. 6. The Sadduoees say there are no angels. — Acts, xxiii. 8. The doctrine of angels took the greatest development in the Christian doo- trine and in that of the Kabbalists. — Munk's Palestine, 513. THE SON OF THE MAN. XV This is more fully treated in Philo on the Iessaeans (Essenes). — Epiphanius, I. 120. Josephus carries them back, as one of the three principal sects, to 144 Before Christ. — Josephus, Ant., xiii. 9. Munk de- rives their name from the Syriac Asaya (the Physici- ans) and wishes to connect them with the Therapeutae of Egypt. — Muritts Palestine, p. 515. There were four thousand of them living in the Desert and in cities. They had their mystic books, and predicted the future. — Munk, 525, 517. Their views were in many respects those of Iesus. — Josephus, Wars, ii. 7. Burder, III. 473. The Nazarenes were Jews and adhered to the Law and Circumcision. — Epiphanius, I. 120. " For the Haeresy of the Nazarenes was before Christ, and knew not Christ/" — Epiphanius, I. 121. Paul said : In the way which these call Hairesy I worship, believing in all which are in the Law and in the Prophets. — Epiphanius, I. 121 ; Acts, xxiv. 14. Many thousands of Jews believed, but they were all zealous for the Law of Moses. — Acts, xxi. 20. Even Paul conformed to it when he was in Jerusalem, I inquired of one of the Angels . . . who showed me every secret thing concerning this Son of the MAN. — Enoch, xlvi. 2. The names of the Original Seven Aeons are not those given above in the Codex Nasaraeus ; for one thousand years must have changed these in the changes of the religious idea. Iesus stayed in Ephraim, a city of the Desert. — Epiphanius, I. 117. Farther on the Sabeans continued to Bassora where the Codex Nasarene was published. There was a sound from the heaven, as if of a violent Blast rushing . . . and there appeared to them cloven tongues as if of fire ! And it sat upon each one of them, and all were filled with Holy PNEUMA. — Acts, ii. 2 ff. Not all were Galileans 1 There were Parthians, Medes, Elamites, Mesopotamians, Arabians, Egyptians, etc. — Acts, ii. " In the last days (of the Aeon) I will pour my SPIRIT upon all flesh." That great and famous day of the Kusios! — Acts, ii. ; Matthew, xiii. 49. Iesus resided in Galilee. — Matth., xvii. 22 ; iv. 23 ; i. 23 ; John, iv. 43 fi'. Josephus calls him " a wise man." Wise man means Kabbi. — Israelite Ind., III. 25. The Jews addressed him by the title, Kabbi, Rabboni. — Mark, xiv. 14, Peshito. He cast out demons ! He raised the dead ! XVI SOD, by shaving his head. "Among the Jews I was a Jew, among the Heathens a heathen." And it hap- pened to me on my journey and approaching Damas- cus about midday that suddenly a great light flashed round about me ! Who art thou Lord of Light ? And he said to me I am Iasous the Nazorene whom thou dost persecute. — Acts, xxii. 6ff. Letting fall the name of Iesus they neither have called themselves Iessaeans nor continued to hold the name of the Jews nor named themselves Chris- tians, but NazOraeans, from the name of the place Nazareth (1). In all things they are Jews and 'no- thing else. — Epiphanius, I. p. 122. The resurrection of the dead is confessed by them. And concerning Christ I cannot say if they think him a mere man, or, as the truth is, confess that he was born through the Holy PNEtriiA from the Virgin Mary. — Ibid., I. 123. But this haeresy of the Nazorenes is in the city of the Beroeans toward Coele-Syria, and in the Decapolis toward the parts of Pella, and in the Basantis. — Ibid., p. 123. They have the Evangel of Matthew most fully in Hebrew. This is manifestly still pre- served by them just as it was originally written in Hebrew letters. — Ibid., I. p. 124. Which St. Jerome translated into Greek : quod nuper in Graecum de Hebraeo sermone transtulimus, et quod vocatur a plerisque Matthaei authenticum. — Ibid., II. Dion. Petav. animadv., p. 54 ; Hieronym., in Cap. xii., Maith., Cap. 13. Palestine is the source of Christianity, we had al- most said, of the Jewish Kabbala. In the time of its origin Christianity seems to have joined with the Gnostic Jews in opposition to the Rabbis 1 and the 1 But be not ye called Rabbi ! — Matth., xxiii. 7, 8. Seyffarth says that the THE SON OP THE MAN. XV11 ancient Tanairn — to all who continued the old as- saults upon the Adonis-Baal or Bacchus-worship, or laid too much stress upon the forms, ceremonies and technicalities of the Pharisees. THE NUMBER TEN. HEBREW. BABYLONIAN. The Concealed God. The Concealed God. 1 Adam 1 and Bua 1 Apasson 2 and Taautha 2 Seth 2 Mourn 3 Anos 3 D aches 4 Kenan 4 Dachos 5 Malaleel 5 Kissares (Chusorus ?) 6 Iarad (Oirad) 6 Assor 7 Hanoch 7 Anos 8 Math-us&el 8 Illinos 9 Lamech 9 Aos Nah (Noh, Noah). 10 Bel, the Demiurg. The TEN PATRIARCHATES or " LIVES" (" Aions," Ages) are the Ten Primal Aeons or " Ma- nus" euhemeristically set out by the author of Gene- sis. The Babylonian SARS 8 were Ages or Times. Gnostics (heathen-Christians) existed already before Christ. — Heyffarth's Chronology, 180. 1 Aeon and First-born. " Aeon and Protogonos." — Philo's Sanchoniathon, 14. Orelli. 2 Taauth, Hermes, the Wisdom, the Male and Female Wisdom. Adam and Eua are " Logos and Zoe." Abram and Sarah seem to be Bromius and Asa- rah, Asherah (Venus) euhemerized. " This Bilanx hangs in a place which is not." — Boole of the Concealment or Mystery, I. § 5. " The Babylonians pass oyer in silence the One Principle of the Universe." — Damascius, 258 ; Movers, 276. Paul mentions the " Hidden Sod." — Syriac, Acts, xvii. 23 ; Murdoch. 3 Sar, San, An, On, Aion, are names of the Sun or Time. SanaA, Shana/j, means year ; Sar a solar period or Time ; and Aeon the same. The " Great Tear" of the Hebrews was 600 years. — Josephus, Ant., I. 3. 2 XV111 SOD, Something similar may be seen in parts of the Naza- rene Codex which treats the patriarchs as Aeons. Ac- cording to the Babylonians each of the TEN" patriar- chal KINGS, excluding Bel (Adam) and Beltis (Eua), 1 reigned ten Saks, each Sar being 3600 years. — Movers, 165. The Ten Hebrew Aeons 2 emitted by Logos and Zoe, the Ten Babylonian Aeons ending with ANos, Illinos and Aos, the Ten Hebrew Patriarchs ending with Noh (Nos), the Ten Babylonian Mythic Kings (Gods) ruling down to the Flood, the Ten Sephiroth of the Hebrew Kabbala, all point to a concentration upon the number 10 of the Kabbala ; and go to show a proximity, in date perhaps, between the Genesis of the Bible and the genesis of the Kabbala. The Adam and Heuah of the Bible, the Apason (Azon, Apis) and Taautha (the Mother of the Gods, Cybele, Rhea) and Mourn (the Only-begotten Son) 9 show where the theology of the (Old and) New Testament originally came from. The Nazaraean Codex, Irenseus and the Kabbala Denudata are at hand to fill up and supply anything that may be wanting to complete conviction. Adam 1 Julian names the Twelve, "Powers of the Gods." — Julian, inSolem, 148; Movers, 164. a Irenseus, I. i. p. 10; Paris, 1675. ! Movers, 275. Before the heaven existed, there were, through Logos, Idea and Matter and the God who is the Demiurg. — Timaeus, Locrius, 94. Atten (Adoni) and Athena are the Male (Logos) and the Female Wisdom. " But the God of Israel is the eternal Wisdom, Ha-Chakamah Ha-Kadomah, united with the Soul of the Anointed. — Knorr von Rosenroth, Kabbala Den., III. 271. Seir anpin is in truth the Soul of the Messiah joined with the Eter- nal Logos."— Ibid., III. 241. Kadmah (Kadmus) and Semele, Dionysus and Proserpine (Isis, Venus), would make the Quaternion. Anos (Noh, Noah) is the eighth Patriarch in the Babylonian Kosmogony ; and the eighth in St. Peter. — Damascius, from Eudemus ; Movers, 275 ; 2 Peter, ii. 5, Syriac and Greek. THE SON OF THE MAN. XIX (Mar) and the Binah (Yenus, Myrrha, Martha " our Lady") are Mars and Yenus. Mar, or Mar-na, means "Our God." The Deity was regarded in the Hebrew philosophy as Semimale. This occurs all through the Kabbalist writings of the Hebrews. Two pairs of Spouses, Pater and Mater, also Microprosopus Androgyne. — RosenrotKs Kabbala Den. II. 370 ; Liber Mysterii, iii. 32. " Buthos and Sige, Mind and Aletheia." — Irenceus, I. i. 12. The Buthos, Mind, Logos and Man are each of them male-female. — Irenceus, I. i. 1 ; I. v. The ancient Jewish Kabbala gives the Macroprosopus His Spouse, and the Microprosopus his Uxor ; like the Gnostic Haeretics. "The Mother . . . by the Father, brought forth Short-face." — Kabbal. Denud., II. 375. Sed et Microprosopus ad Uxorem accedebat. — Ibid., II. 354 ; Liber Mysterii, I. 35, 38. " The Anointed they call male-female." — Cyril of Jerusalem, VI. xi. Bardesanes is Kabbalistic. In his system, the Supreme Being created His companion, the Mother of the Anointed Son. The Son has the Pneuma as his spouse. — Dictionnaire de la Conversation, II. 514. He was born at Edessa towards the commencement of the second century. The first Quaternation is thus : Monotes 1 and He- notes (the Power that exists in union with Him) ; This Monotes and Henotes, being the one, sent forth, not producing, a Beginning (Arche) before all things Intelligible, Unborn and Invisible, which Arche the story calls Monad (Monad from the One). 2 "With this 1 Proarche, Proanenno§tos, Mysterious and not to be named ! —Irenwus, I. v. These two Duads are male and female. * Egyptian Older Hermetic Books quoted by Iamblichus.— See Spirit-Hist., 179 ff ; Kenrick, I. 303. " Oualentinus first accommodated ascient doctrines to his own stamp." — Irenceus, I. v. XX SOD, Monad coexists a Power hamoousian to it, which (itself) also I call the one. These Powers (the Qua- ternation), the Monotes and Henotes and the Monad and the One (four in number) produced the other emissions of the Aeons. — Ireficeus, I. v. There is a Duad, of which the one is called MYSTERIOUS, the other Sige. Prom this Duad a second duad is emitted, of which he calls the one', Father, the other Aletheia. — Irenceus, I. v. Some say BUTHOS is without Wife, neither male nor female, nor anything in gene- ral. And others say He is male-female, attributing to Him the nature of Hermaphroditus. Again others join Sige as a Spouse to Him, that there may be a First Pair. — Ibid., I. v. Patrem enim aliquando cum conjuge Sige, modo vero et pro masculo et femina volunt. — Irenceus, I. p. 13. Paris ed., 1675. " One God who manifested Himself through Iesous Anointed His Son, who is His eternal Logos, not proceeding forth from Sige (Silence)." — Ignatius ad Magn., viii. It is absurd to profess Iesus Anointed, and judaize. For Christianity did not believe in Judaism, but Juda- ism in Christianity! — Ibid., x. For you take up arms against Haeresies, against Joudeans and Samaritans and Gentiles. — Cyril of Jerusalem, Preface, vi. The Syrian-Jewish sacred literature of the New Testament Era (from a.d. 50 to the middle of the second century) and the century preceding was pro- minently Gnostic. Gnosticism has borrowed much from the traditions and theories preserved in the Sohar. — Franck, die Kabbala, 82, ed. Gelinek. The Kabbalist Book Je- zira was composed in the time of the first Mishna- teachers, that is, during the first century before Christ and the first fifty years of the Christian era. — Franck, THE SONOi' THE MAN. XXI 65. " "We feel no doubt that all important metaphy- sical and religious principles which make up the basis of the Kabbala are older than the Christian dogmas." — Franck, 249. The Gnostic Emanation-doctrine ex- isted in the time of the Apostles and was widely spread; while the writings of Paul and John show that that higher and secret doctrine of Judaism was no result of the Alexandrian philosophy. — Kleuker, 77. " Iasua thou Nazarian !" — Luke, iv. 34, Syriac} " Iesou NazarSne !" — Luke, iv. 34, Greek; Teschen- dorf. "Jordan (was) the Beginning of the evangels." — Cyril of Jerusalem, III. ii. ; XIV. viii. Among those born of women none was greater than John. — Mat- thew, xi. 11. Matthew, Mark, Luke and John, all Jews and " men without learning," yet who had not been able to escape hearing of Kabbalistic and Gnos- tic conceptions then prevalent, issue exclusively He- brew opinions which in time are in foreign lands main- tained first by Jews, later taken up by Gentiles, and finally consecrated to the uses of the papacy. The origin is wholly Jewish; and of course the New Scripture must be considered in a Jewish point of view. If Jews started the doctrine, Judaism, not Christianity is called to be its interpreter. No man, except Jews, was charged with the preparation of the Pour Gospels ! Judaism with its numerous sects and abundant Gnos- ticism, its Kabbala, 2 its Old Testament, its Ancient Doctors and Schools, its rabbinical Commentaries, its 1 " Ifesaia, Ouphareg, Namempsaiman Chaldaian, Hosomedaea, Alcphranai, Fsaoua lesov, Nazaria." — Initiatory expressions ; in Irenceus, I. xviii. Peace be on all upon whom this name rests ! ! Then they anoint the initiated with the juice of balsam. — Ibid., I. xviii. . Gnosis, science superieure, mysterieose ! — Diet, des Sciences Philoso- pMques, II. 551. xxii SAn. Mishna, its Talmud, its reverence for Seven Planets and Seven Aeons, its recognition of the FATHER and His Mind, Wisdom (Adan, Adam, Athena) or Only-begotten Son, the Anointed ; its use of Horus 1 Anion, 2 and other Egyptian philosophical expressions, its Ialkuts, Shalshelets, etc., also its lost literature, its Parsism, its Chaldaism, and its Arabian Mythology must all be taken into account, together with what are called the Syrian Heresies (! !), in forming an esti- mate of the Gospels. The religious philosophy of the Magi was famous un- derthe name " Oriental Wisdom." — Franck, 84. Simon Magus (like other wise men among the Jews) was per- fectly familiar with most of the Oriental philosophy, and accordingly speaks with fluency of the FATHER, Son, and Holy Spirit, as of familiar doctrines : saying that he had himself appeared among the Jews as Son, among the Samaritans as FATHER (Pater) and in other nations as the Holy Spirit. — Irenams, I. xx. p. 115. This is not the language of a man just learning these doctrines for the first time ! He carried with him a certain Selene or Helena (as Luna, Binah) whom he announced as the primal Conception of his Mens (Mind), the " Mother of all," by whom in the Begin- ning he conceived in his Mind to make angels and archangels. He talks of Aeons, Powers and Angels (Virtutibus, Potestatibus et Angelis) 8 in the style of St. Paul, and while the Apostles asserted that Iesus was the Logos, he claimed this rank for himself as Highest Aeon. — Irenceus, I. xx. The Lion was his image, but Selene-Helena was worshipped as Minerva. —Ibid. 1 Irenasus, I. i. p. 12. ' Proverbs, viii. 30, Hebrew. 8 Compare Irenasus, I. xxxiv. p. 185. THE SON OF THE MAN. XX111 The Baptism of the Jordan : The earliest NAZARenes were not the Christians. The NAZARenes held that John the Baptist was the true Prophet. John the Baptist and his disciples were ~Na.z&renes. " For the Haeresy of the Nazarenes was before Christ, and knew not Christ." — Epi- phanius, I. 121. "In the way which these (Jews) call Haeresy I worship." — Paul, Acts, xxiv. 14 ; John, iii. 25. The NAZARenes were distinguished for abstinence. 1 The John the Baptist NAZARenes ate neither flesh nor wine. — Codex Nazar, II. 253 5 Sod, II. 141, 102, and p. viii. ; Matthew, iii. 4 ; Codex Nazar, I. 81, 33 ; Matthew, iii. 13, 16 ; iv. 2 ; Sod, II. x, xi, xiii. xv, 140, 142. "NAZARenes who have not eaten the food of the children of "the world !" — Codex Nazar, II. 253. " It is good not to eat flesh nor to drink wine !" — Romans, xiv. 21 ; Timothy, iv. 3 ; Acts, xxiv. 6. For there must be sects among you. — 1 Cor., xi. 19. Pharisees, Sadducees, Bssenes, Nazarenes, Dositheans, all existed before Christ. Paul (called by the Jews " a leader of the sect of Nazareraes ") found Disciples at Ephesus, and said to them, Did you receive the Holy Inspiration (Pneuma) when you believed ? And they replied to him : But we have not heard if there is any Holy Inspiration ! a 'Let him dent himself ! — Matthew, xvi. 24. Nazarenes pasted; and, just after his Baptism into the Sect, Iesus fasted for forty days — Matthew, iv. 2. 3 The Nazarene Codex is very hostile to the doctrine of the Holy Spiritus. —Sod, II. 102, 109 ; Codex Nazar, II. 94, 95; III. 65. The Nazarenes were baptized in the Jordan — Codex Naiar, III. 38, 39 ; II. 211, 217. Vocemque Vitae praedicantes in Iardana descenderunt. — Ibid., II. 243. XXIV SOD, And Paul said, Into what then were you baptized ? And they said, Into the Baptism op John ! — Acts, xix ; Luke, vii. 28, 30 ; Matthew, xxi. 25. The Baptism or John whence was it ? Jordan is the beginning of the evangels ! — Cyril of Jerusalem, III. ii ; XIV. viii. John, son of the Aba Saba Zacha- ria, conceived by his mother ANAsabet 1 in her hun- dredth year, had baptized for 42 years when Iesu Messias came to the Jordan to be baptized with John's Baptism. But he will pervert John's Doc- trine, changing the Baptism op the Iordan, and per- verting the Sayings of JUSTICE. — Codex Nazar, I. 109. " There is not a greater prophet than John the Baptist ; but the least in the Kingdom of G-od is greater than he !" And all the people justified God, having been baptized with the Baptism op John ! — Luke. vii. 28, 29 ; John, iii. 25. John preached the End of the Age, saying, Repent, for the Kingdom op the Heavens approaches ! Flee from the wrath that comes ! Bring forth the fruits therefore that accord with Repentance. Lo, the axe is put to the root of the trees ! Every tree there- fore that bears not good fruit shall be cut down and cast into the fire. I indeed baptize you with water unto Repentance ; but He that comes after me is more powerful than I. He will baptize you with the Holy Spirit and with Fire ! His winnowing shovel is in his hand and He makes clean his threshing-floor. The wheat He will gather into his Storehouse : and the chaff He will burn with Fire not extinguished. Our hope is in LIFE, in LIFE our faith is placed ; Justice is our associate : and in the majesty of thy 1 Luke, ii. 36. THE SON OF THE MAN. XXV Messenger, LIFE, is our vaunting ! — I have covered you with righteousness on account of the love with which you have cherished the Messenger of LIFE. This is the Light of Life by which has been declared what will be the reward of well-doing. — Codex Nazar, I. 327. This is the Lesson of the Jordan ! Amen. In the name of the supreme LIFE ! "When I came, Apostle of Light, King sprung from Light, gravely I came hither. Doctrine and Splendor in my hand, and upon me light and laudation, bright- ness and doctrine, voice and preaching, character and baptism. Darkened hearts with my voice and preening I illuminate. My voice is sent forth in the world ; my voice in the world is sent forth from the head to the foot of the world ; my voice in the world is sent forth ! Let every man attend : and each attending shall be freed from Consuming Fire I 1 Happy ye who act Justly, peaceful and faithful ; happy peaceful, abstaining far from every evil. I am Apostle of Light, whom the Lord has sent into this world. I am Apostle 2 the Just, in whom is nothina false, Just, in whom there is nothing false, and to whom nothing is wanting and deficient. I am Apostle of Light : whoever breathes the odor of Life, who receives this doctrine, his eye is full of light, his eye full of light, his mouth full of hymns, his mouth full of hymns, and his heart full of wisdom. I am the Vine, the Vine op Life, in whom dwells nothing false, the Tree of Glory : whoever follows Life his heart is full of JUSTICE. The wicked shall 1 Enoch, xviii. IB ; Matthew, xyiii. 9. * Gabriel the Messenger. XXVI SOD, be in the Shades (of Hell) even to the Day, the Day of Judgment, and even to the hour, the hour of liberation. Thee, our Lord, we praise, our sins and trans- gressions forgive us. 1 Thou shalt be praised, King of Light, who hast sent truth to us, into the love of thee. Pure thou art, O Messenger of Life, 2 and thou hast purified all those who love thee. Life pure in all works ! Domine noster, peccavimus, et inique egimus : peccata delictaque nostra nobis remittas. Nomen tuum loco lucis celebretur. Finis. — Codex Nazar, I. 123, 124. I am Baptist of all who have put faith in JUSTICE and this Baptism ! I am Life which was fromiftself, was from its own Splendor, which will remain in the same secret place 8 in which it was ; whose Splendor shone forth from Itself, whose Light is copious, whose Splendor is Sublime, which (Life) is superior in its own Light, and whose Light is itself stablished by itself. LIFE considering in secret with itself, deter- mined in secret, to call forth a Son. 4 Also LIFE knew that the Son which it intended to call forth into existence would also procreate Sons. Then LIFE procreated this Son like Himself. And him when begotten He placed in Jordan of living water sprung from LIFE, endowed him with JUSTICE, clothed him with Splendor, covered him with Light, and 1 John taught his disciples to pray. — LuJce, xi 1. * The Angel Gabriel who ia also called Abel Ziua. — Oodex Nazar., I. 23, 247. * Matthew, xi. 27. * Art thou he that was coining, the Anointed, the Son of God, that was to come into the world ? — John, vii. 19 ; xi. 27. THE SON OP THE MAN. XXV11 located him with Himself in His own abode situated above Living Fire. 1 — Codex NAZARaeus, II. 117. John said : "I indeed baptize you with water, but One comes mightier than I. He comes after me and is before me ; for He was prior to me !" This is the Musia, the Musal, the MassiacIl. " From the sun God will send a King" was said of the Messias. The Persian Anointed resided in the sun. — Spirit-Hist. 245, 247. A new Offspring is sent down from heaven, the Boy (Metatron) now being born, with whom the Iron Race shall end and a Golden arise in all the world ! — Virgil, Eclogue, 4. Metatron was called Nor (Nar, Anar, Onum, the Forming Principle, the Water-god NlReus, Noh ; Nhr " stream "), which (nor) also means Boy ! — Nork, I. xx ; II. 279 ; Bodenschatz, III. 165 ; Sod, I. 163, 117 note, 55, 21, 39, notes; Spirit-Hist., 61. Anosis the Sun (Metatron 2 ). — Ibid. 49. NuRz'ta is the wife of Noah (Nus, Nuh, Nar, Nercws, Nor, Anos). — Codex Nazar, I. 96. A voice went out from the Cloud of the angel Anos. — Codex Nazar, II. 296. The angel Anos (the Messiah, Metatron) will come into the world, and walk in Jerusalem. He will cure the sick, restore sight to the blind, purify the leprous, give speech to the deaf and dumb. — Codex Nazar, I. 57, 101. I am Abel (Gabriel) whom Life has sent, . . . Gabriel the Messenger, called, delegated and sent to create the world .... Abel Aeon, most splendid of all the angels.— Codex Nazar, I. 267, 165, 283. Abel Ziua is called the First-begotten. — Ibid., I. 247. 1 See Spirit-History of Man, 116, 117; Matthew, ivi. IS. ■Lo I send my Angel. The Sun of ZADiKah (the Sun of Justice) shall arise. — Malachi, iii. 1, 20 ; Sod, I. 40. XXV1U SOD, Life, my parent, said : Abel lor, Concealed Watch- man, cui manus imposita patris fuit, and whom I have made equal with myself . . . Go, our Son, first-begotten, and ordained for all creatures. — Codex Nazar, I. 291, 287. The Jews themselves held that, before the Coming of the Messias, Blias would first come, and be visible on the mountains of Israel. — The Booh Psikta rab- betha, fol. 62, col. 1 ; Ialkut Shimoni fiber Jesaiam, fol. 53, col. 3, num. 337 ; in Bodenschatz , 189. Even to this day the Jews pray in their synagogues for the Coming of Elias ! They hold that the Messias will come riding on an ass. — Ibid. 189. The ass was a symbol of the Sun (Asal, Sol, Asellus, Esel, Asan, San, Sun, Asinws, Atana in the Nazarene- Syrian, from Atan, Atten, Adorns) ; Siloh, Silenws, 1 Anos, Onos, and Asellus go together. The ass of Silenus symbolized the End of the year, the Harvest, the Yintage ; but the ass of the Messias indicated the End of the world and the Last Judgment. — Sod, I. 198 ; II. 117, 118, 131 ; Matthew, xxiv. 3 ; xxv. 32-34, 40, 46; Spirit-Hist. 356-359, 247, 248; 2 Esdras, ii. 34 ; iv. 26 ; vi. 7-9. Persian and Chal- dean Magi came from the country ' ' Saba " to Jerusa- 1 Bacchus becomes bearded and then is called Silenus. — NorJc, Bibl. Myth., I. L. Selenus and Selene are Sel (Sol) and Luna. Apollo is made " son of" Silenus, and is called Dionysodotus ; Dionysus or Poseidon preceded Apollo in the oracular office. — Mackay, II. 123, 124. Compare the Golden head of an ass* worshipped in the Jewish Temple and carried away by Antiochus Epiphanes, as mentioned by Apion, and the Conse- crated winged Ass in the Mysteries. — Mackay, II. 136 ; Guigniavd, iii. 289, 295, 339. Beth H Azal (Beth Esel) is the city of the Sun (Ausel, Usil, Azael, Sol). — Micah, i. 11. Compare the myth of Silenus and Midas, who built the temple of Cubele Pessinuntia at Pessinus. He was the Deus Lunus, Osiris- Bacchus in the moon. * King Sol-Midas, or Amadios : " Midan theos." THE SON OF THE MAN. XXIX lem. — Sod, II. 127 ; Isaiah, lx. 6 ; Matthew, ii, 1, 9, 10. And the Jews expected that the Sign of the Messiah would appear in the heavens.— Matthew, xxiv. 30. " Ascend thou Blessed Virgo " ! Euoi, Bacchus, thou alone art worthy of "the Virgin !" " Adoni himself gives you a Sign, Lo, "the Virgin" shall conceive and bear a Son, and he shall call his name " Amanuel." For always the Sun rising takes on one sign (of the Zodiac).— Sod, II. 126. Out of Bethlehem (Ab&ratha, Bphroto) shall come a Musal (Savior) in Israel, whose "Going forth" has been from the Beginning and from Eternity. — Micha, v. 2, 5 ; Nork, II. 66. And I will pluck up thy Groves (of Adonis and Venus) out of the midst of thee ! — Ibid. v. 14. The Persian Messias, Sosios, will suddenly appear unexpected. He will come in the clouds j 1 upon the White Horse (sosa) of the Sun ; he will wake the dead and hold Judgment. — Nork, II. 164, 165 ; Daniel,, ix. 25 ; vii. 13 ; Matthew, xxvii. 52 ; xxiv. 37, 39. The Logos-doctrine cannot have been first formed at a late period among the Aramean-STpeaking Jews. Already the Hebrew text speaks emphatically of an Angel of the Lord (2 M. 3, 2. 14, 19. 23, 20 ; 4M. 20, 16). The Zohar names Metatron "the First-born Being " and "Beginning of all creatures." " Metatron will be conjoined to a body in a maternal uterus" (because he as Messias shall descend upon the earth).— Nork, Bibl. Mythol. II. 278 ; Sohar, I. 77. col. 2, Sulzb. Metatron is Adam Kadmon. — Nork, 11. 281. God announced by the mouth of all the prophets 1 The age of pseudo-Daniel is generally placed B.C. 160. — Mackay, II. 308. XXX SOD, that the Messiah would suffer. 1 Repent and be con- verted ; that so your sins may be blotted out, and times of rest may come to you from before the face of the Lord ; and he may send you Him, the Messiah, whom the heavens must retain until the completion of the times of those things which God hath spoken by the mouth of his holy Nabia (prophets) of old. For Musa (Moses) said : A Prophet like me will Maria (the Lord) raise up to you from among your brethren. To Him hearken ye in all that He shall say to you. And it will be that every soul who will not hearken to that Prophet, that soul shall perish from his people. And all the prophets that have been, from Samoail (Samuel) and those after him, have spoken and proclaimed of these days ! — Acts, iii. Syriac ; Murdoch. Our Rabbins of blessed memory have learned through a tradition that the Messias, the " Son of Dauid," is living in the Paradise even unto the present day. — Avodath hakkodesh, fol. 55, col. 2, cap. 43. in Bodenschatz, 184, 90. John the Sabian preached in the Desert of Judea, wearing the coarse dress of hair and the Iessene Girdle of Leather. The Iezidi priests still make their pilgrimage to some place near Jerusalem (probably in the Lebanon) ; while the Nazarenes (Sabians 2 ) dwelt in Coele-Syria, in the Decapolis 8 (up to the Lebanon) and in Bashan, beyond the Jordan. — Sod, II. xvi. And they had the Evangel of Matthew most 1 Sod, II. 131. The Passion of Bacchus is a sacred story concerning the being born agaih. • — Plutarch, de Em Cam., vii ; Mackay, II. 137 ; compare John, iii. 3ff. 3 The Sabians dwelt on Mount Lebanon. — Jervis, Oen. 101 ; Sod, II. 140. 8 Matthew, iv. 25. THE SON OP THE MAN. XXXI fully in Hebrew. 1 — Bishop Epiphanius, I. 123, 124. Iesus in this very district receives the Nazarene Bap- tism of John ; and must therefore be included among the Sabians. The New Testament expressly connects itself with the "Nazarene sect" over the Jordan. — Matthew, ii. 23; iii. 1, 4, 13; Sod, II. 34, 47, 48; Acts, xxiv. 6 ; xxvi. 9. The Bssenes practised self- denial, a severer discipline; and their Justice is worthy of admiration. — Jos., Ant., xviii. 2 ; Wars, ii. 7. They respected the "rays of the Deity." — Wars, ii. 7. They kept the Seventh day ; and some of them lived in Syria. — Philo Judaeus, iii. pp. 523, 524. We find a Sabean people on the Euphrates named "Nasrte." — Wetzstein, 105 ; Sod, II. 8. The Iezidi 2 are Sabians, and, like John the Baptist, their priests still use the raiment of hair. — Haxthausen, 232. They have their religious overseer, Sheikh Nasr. — Ibid., 227. " I will mention to thee the Writings out of which thou canst possess thyself of the information which I myself possess respecting the belief and institutions of the Sabians. The most renowned is the book 1 The Hebrew of that time was Syrian. — Sod, I. 1*73 ; II. 31, 32. 3 The name Iezid is long prior to Mahomet. — Haxthausen, 229. The Iezidi are the followers of Iezid son of Anisah. He believed that God will send a Messenger out of the midst of the Persians and reveal to him a book which already is written in heaven, and which as one whole he will reveal to him at one time. — S/iahrastdni ; Ohwolsohn, II. 625. The Iezidi have a tradition that they originally came to Syria from Busrah and the country watered by the lower part of the Euphrates. They use baptism, and believe in Seven archangels. The marshes of the Nabatheans are between Wasith and Basra (Jervis, 379) and Nabatheans inhabited part of the Lebanon. After death the body of a Iezidi is washed with running water. — Zayard, 94. The Sabians derive their religion from Seth (Asad, Azad, Set). From Azed (Seth), an ancient name of their God, the name Iezidi is said to be derived. — Zayard, 94. The Lebanon and other Sabians swear " by Seth." — Jervi*, 107. XXX11 SOD, " the Agriculture of the Nabathaeans " which has been translated by Ibn Wahshijah. This book is full of heathenish nonsense and such things to which only the rude mass is inclined ; and to which only it (the ignorant mass) adheres. It speaks of the preparation of Talismans, the drawing down of the powers of the spirits, Magic, Demons and Gholes, which make their abode in the Desert." — Maimonides ; in Chwolsohn, die Ssabier, II. 458. It also contains many other follies which awake the sensible man's contempt. — Ibid., 458. That skill which expels Demons is a useful science to men. — Josephus, viii. 2. Josephus says that Solomon composed incantations by which diseases are expelled, and left written methods of exorcisms by which demons are so driven away that they never dare to return ; " and this mode of cure has the greatest prevalence among us to this day." — Josephus, viii. 2. He then proceeds to relate that one Eleazar freed men from demons in the presence of Vespasian and his officers ; he put a ring containing one of the roots mentioned by Solomon to the nose of the demoniac, and drew the demon out through his nostrils, making mention of Solomon and using the incantations composed by him. 1 — Josephus, viii. 2. Thus said Iachoh against the Kabia (Prophets) that seduce my people, that bite with their teeth and exclaim Salom (!) ; but whoever does not kiss their mouth, against him they prepare war. — Micha, iii. 5 ; Sod, II. 37. 360 Prophets shall go out from the city Jerusalem ; and indeed in the name of the Lord of Majesty ; and those vagabund. — Codex Nazar, I. 59. The preachers went about in the Desert on "their ' The Codex Nazaraeus believes in demons. — Codex Nazar, III. 81, 95, 279. THE SON OF THE MAN. XXX1U travels ;" migrans e loco in locum. Acts, xix. 13, mentions ' ' Wandering Jewish. Exorcists." In Arabic, nabaa means to itinerate ; and Nabi (prophet) may mean a "wandering preacher. — Jervis, Genesis, 324. Bxivit ex una regione in aliam : — Jervis, 324 ; Freitag; Mark, ii. 2 ; Luke, viii. 1. A Baptism to be baptized ! " I go through the water ; my Elect, come near ! " Who has denied the name of Life 1 shall undergo the second death, shall undergo the second death. " This is the word of the Messenger op Life who, preaching, thus explicitly addressed his lovers : My Elect, submit your heart, attend, wash, cleanse and recreate your mind by JUSTICE. " John came to you in the path of JUSTICE. " The place which the Lords (Angels) occupy is the place in which the good abide ; and in the place which the Lords possess there is nothing there is nothing vicious or untrue, neither does its own sun set upon this place, nor are the rays of its own Light obscured. " Nazoria who have out of their own mind advanced the wisdom of untruth, those lying Nazoria shall be wholly consumed in the Great Day 2 of the End, their name being rooted out from the House of Life, and they shall not see the Light with their eyes. ' ' Life was in the land of light, from. Life water 8 existed, from water splendor came forth, from splendor issued light, from light the Angels sprung, the Angels who standing celebrate the Life ! 1 Matthew, xvi. 16. " On that Great Day, Judgment will be declared. — Codex Nazar, II. 261. 8 This living water which took its way from the House of Life into the world. — Codex Nairn; II. 255. XXXIV SOD, " Life has not built the house in which you now stay. And the Seven Planets who dwell in it shall not ascend into the land of light. " The world shall perish, things of earthly fabric shall be destroyed ! " Woe to you Nazokia whom Seven Planets have caused to waver, in the world I" 1 The Nazarenes held that the Sun's nature is of the nature of the Seven Planets. 2 — Codex Nazar, II. 35. "To a Sabian, speak of the number Seven!" — Chwokohn, die Ssabier, II. 626 ; Be Sacy, 1 Codex Nazar, I. 105 ; III. 43, 47 ; Matthew, xxi. 32 ; Codex Nazar, III. 67, 65, 35 ; II. 257 ; III. 67. Cocheba Suboa ; Suba Bahazin ; Suba Zaharira, the Seven Watchers. — Codex Nazar, II. 296 ; III. 66, 67. The Book of Enoch also is hostile to Seven Stars. — Enoch, xviii. 13 ; xxi. 3. * " The Sabians believe that the Deity is the Spirit of the Spheres of heaven. The Sun is the highest God and the 7 Planets are deities of a higher sort." — Chwolsohn, II. 451-453 ; Maimonides, v. 2, 3, 6. The Seven Lamps shall shine : Iairu Saboth ha Niroth ! — Numbers, viii. 2. A Candlestick with 70 ornaments. It spread into as many branches as there are Planets including the Sun among them. These branches terminated in a hand, and carried 7 Lamps, one by one, in imitation of the number of the Planets. — Burder's Josephus, I. 174. The Seven Lamps signified the Seven Planets. The twelve loaves the (twelve signs) circle of the Zodiac. — Ibid., IV. 202. When he ordered twelve loaves to be set on the table, he denoted the tear, as distinguished into so many months. — Burdens Josephus, I. 179. When he made the Candlestick of 70 parts, he secretly intimated the 12 allotted Divisions (Houses) of the Planets : and as to the Seven Lamps upon the Can- dlestick, they referred to the course of the Planets. — Josephus, III. 9. Sabati, Jupiter, Mars, the Sun, Venus, Mercury, Luna. The modern week is thus a curious monument of ancient astronomy. — Mackay, I. 99. Chiun . . . , the Star of your God, is Sabatai, Saturn. — Amos, v. 26, 27 ; Acts, vii. 43. The ancient Sabbath (Saturn's day) was a feast of rejoicinq (Hosea, ii. 11).— Mackay, I. 99; Exodus, xxxii. 5, 6; Jerem. vii. 9, 18 ; Ezeh. xxii. 8 ; xxiii. 38 ; Plutarch, Quaest. Gonviv., iv. 6. The later strict observance of the Sabbath dates probably from the Pharisaic period out of which came at last the absurdities of the Mishna. — Numbers, xv. 33 ; Matth. ii. 1 ; xxiii. 4, 14, 16, 25, 27. S OD, THE SON OF THE MAN. CHAPTER I. SABA. Beam of the Sun, that hath shone the fairest light of all before to seven- gated Thebes, thou hast at length gleamed forth, Eye of golden Day ! — 5ophooi.es, Antigone. Bless Iachoh ye his Angels, Garari (the Cabin, the Mighty) in strength! Bless Iachoh all his hosts, his servants. — Psalm, ciii 20, 21. Praise Iahoh all his Saba ! — Psalm, cxlviii., 1, 2. Praise IAO all his Saba ! Praise the KuRios all his Dunameis ! — Septuagint. Praise the Lord of Light all his " Powers "! — Justin c. Trypho, 312. Rabbi Simeon hove his hands up, wept and said : Wo to him who shall live to see the time (of the Messias) ! Then a fire-pillar will appear which for forty days will reach from heaven to earth and be visible to all nations of the world. On this day the King, the Messias, will depart from the Garden den, out of the place named KN ZPOR (Birdnest), and appear in Galil (Galilee). And on the day of his coming then the whole world will quake and all children of the world will hide themselves in holes and caverns, for they can no longer think to be saved! — AuszUge aus dem Sohar, p. 30. Prom the A SOD. East a STAR, shining with all colors, with seven other stars about it, will become visible. — Ibid., p. 31. As the Jews despised the Christians too much to borrow from them, it is probable that the passage from the Sohar and the one which we give from the Evangelists were both originally taken from a com- mon source, — Judaeo-Persian prophesies of the com- ing of Sosiosh and the Last Judgment. — Spirit- Hist., 247. Metatron stands before the THRONE. 1 The King Anointed (Messiah) has been appointed to reign over all hosts. — Sohar, Comment. Gen., xl. 10. The Spirit of ALAHim is the Spirit of the King Messiah ! — Ibid., xl. 10. "Why is the Archangel Metatron called the Mediating Pillar? Because he is a Mediator between God and the Israelites !" — The Sohar ; Nork, 101 Frage, p. 135. The pillar is the Sun's emblem. The solar radiance is painted around the head of the Messiach. " Hanoch (Enoch, Ina- chus, Sol) is the Angel Metatron who includes all the SevEN Angels that see the face of the King !" — Kabbah Den., II. 304. The Lord op Light 2 himself, with the command, with the voice of the archangel, and with the trum- pet of God, shall descend from heaven, and the " dead in the Anointed " shall rise ! — 1 Thess., iv. 16. 1 Metatron is the " Anoel of the Lord," Legatus Shechinae, Princeps faciei, who is also called Nor * (Boy) ; of whom it is said that his name is like the name of his Lord. He is said to have seventy names, like Go&.—Kabbala Den., I. 528. Metatron is the Tree of Life.— Ibid., I. 498. 2 Timothy, vi. 16 ; Spirit-Hist., 255, 225. * Nuriel, nomen Angell, quandoqne vocatur A uriel. — Kabbala Den., I. 568. Nar la the Sun. Nero, the " shining."— Spirit-mat., 167, 94. Norea follows Seth. — Irenaeus, I. xxxlv. Nura, " fire," in Aramean. Noria, wife of Noah.— Codex Jfotar, ITorberg, Onomastiam, 108. " ITurila." SABA. 6 " The unspoken mystery 1 which the Chaldean raved about, concerning the Seven-Rayed God, bringing up the souls through Him !" — Julian, Oratio V. 172. "The Chaldeans call the God IAO, and SABAoth he is often called, as He who is over the seven orbits (circles), that is the Demiurg." — Lydus, de Mens., IV. 38, 74 ; Movers, 550. " The Demiurg of the world, he who was proclaimed by Moses." — Julian ; Movers, 552. "In the Chaldean philosophy this Intelligible Light is an Emanation out of the INTELLIGENT LIFE, 2 and is the Light-Principle (the LiGHT-Aether) from which the souls emanate and to which they return. The Planets dance their course around the Chaldean SuN-god, but the FATHER is the Intelligible World, Bel-Saturn, from Whom the Seven Planetary Rays go over to the SuN-god!" — Movers, 553. Seest thou not what they do in the cities of Jehud- ah and in the streets of Jerusalem? The women knead dough to make Cakes to the Queen of Heaven (Astaroth, Astarte). — Jeremiah, vii., 18. The Sun and Moon and all the Host of Heaven they have worshipped. — Jer., viii. 2. They burned incense to Bol, to the Sun, and to the Moon, and to the Planets 8 and to all the Host of Heaven. — 2 Kings, sxiii., 5 ; xxi. 5 ; Numbers, xxiii. 29 ; Zechariah, iv. 2, 10. 1 Great is the Mystery of that Divinity ! — Tim., iii. 16 ; Coloss., iv. 3 ; James, v. 4; 1 Ephes., vi. 19; iii. 9 ; 1 Oar., ii. 1; Bom., xvi. 25. 2 Men, as a pastor his sheep, I send into the Iordan, and having raised my staff, I (John) pronounce over them the name of Life ! — Cod. Nasar., II. 21. 3 Septem Stellares circumsteterunt. — Cod. Nasar., II. 125. Vos a persecu- tion Septem STELLARium libero. — Codex Nasar., II., 11. Doctrina haec arcana : concio haec de supplantationc Septem Stellarium quain Nuntiu9 Vitae dedif Geniis Abel, Setal and Anos.— Ibid., 81. The Harrau Sabians iden- tified Agathodaemon with Seth, and Hermes with Enoch. — Chwolsohn, Sabier, I. 493. 4 S5D. And of the Seven Wandekeeb The fourth, the Sun's, 1 is the very Centre of the Planets.' Nbnnus, xli., S47. In the midst of the Throne stood a Lamb as if slain, having Seven Horns and Seven Eyes which are the " Seven Spirits of the God," sent forth to all the earth ! — Rev., iv. 5 ; v. 6. SABAoth the Creator : for thus the Demiurgic number (seven) is named by the Phoenicians (the Israelites). — Lydus, de Mens., iv., 38, 74, 98. p. 112. " SABAoth ADONaios!" 2 — Sibylline Books, Gallaeus, 278. The Angel Raphael describes himself as one of Seven 3 holy Angels which present the prayers of the holy and go in before the Glory of the Holy One ! — Tobit, xii. 15. The Demiurg is Iao who is over the Seven Circles of the Seven Ghebers, the Seven Spirits of Fire, the Seven Gabborim or the Seven Gabiri, the Seven Wandering Stars! The ancient religion had become astronomical in charac- ter in the hands of learned priests or Magi. — Spirit- Hist., 267 ; Movers, 110. Consequently we find Seven 4 Terraces in the Temple of Borsippa (Babel) : 1 The Supreme Being produced from his own substance two secondary existences, Christ, who resided in the sun (SABAoth, Heptaktis) and corres- ponded to the Persian Mithras (teaching in Chaldean Mysteries the Resurrec- tion of the dead) the Mediator ! — Donaldson, Chr. Orth., 144 ; Movers, 390, 391, 392, 554. Sab is Sol; Sabatai is Sol-Saturnus ; Sabaoth, the Seven Planetary Rays, the Heptaktis. Christos is Demiurg of the sun, not the' sun which is visible. — Cyril, Cat. XI. viii. For whether visible or invisible, whether Thrones or Lordships, or any thing that is named, all existed through the Anointed.— Ibid., viii. 3 Sol e terra exstitit. Illius nstura ex natura Septem SfELLARium ! — Codex Nasar., II. 35. " King Messiah is called Zebaoth."— 7«"aeZite Ind., III. 61. 3 From the Seven Spirits '. Raphael, the Sun's angel, Gabariel, the Moon's angel, Chamael, the angel of Mars, Michael, Mercury's angel, Zadakiel, Jupi- ter's angel, Anael, Venus's angel,. Sabathiel or Kephziel, Saturn's angel. — Norh, Rabbin. Quellen, 383, 384. "■ We may also connect with SADAism the Sevens of the Noah-mythus and- SABA. I am Nabu-kuduri-uzur, King of Babylon ; the established Governor, he who pays homage to Mero- dach, adorer of the Gods, glorifier of Nabu, the supreme chief (muda emga), he who cultivates wor- ship in honor of the great Gods, the subduer of the disobedient man, repairer of the temples of Bit- Saggat'u (Beth Shaggeth) and Bit Tzida, the eldest son of Nabu-pal-uzur, King of Babylon ; Behold now, Merodach, my great Lord, has estab- lished me in strength, and has urged me to repair his buildings. JSTabu, the guardian over the heavens and the earth (shami'e and irzit), has committed to my hands the sceptre of royalty, (therefore) Bit Saggat'u, the palace of the heavens and the earth for Merodach, the supreme chief of the gods, and Bit Kua, the shrine of his divinity, and adorned with shining gold, I have appointed them. Bit Tzida (also) I have firmly built. With silver and gold and a facing of stone, with wood of fir, and plane, and pine, I have completed it. The building named ' the Planisphere,' which was the Tower of Babylon, I have made and finished. With bricks enriched with lapis lazuli I have exalted its head. Now the building named the Stages of the Seven Spheres, which was the Tower of Borsippa, had been built by a former king. He had completed forty-two cubits, but he did not finish its head ; from the lapse of time it had become ruined ; they had not taken the Sevens of the Apollo-mythus and the Minotaur legend. Seven boys and Seven maidens were the tribute to the Minotaur. — Gen., vii. 2. See also Spirit-Hist., 35, 36, 310-312. Miiller, Comp. Mythol., 81, identifies the Seven .Santas (Horses of the Sun), which are also called in Sanskrit the Seven Sisters, with the Greek Charitas or Graces. Har and Char being names of the Sun. SOD. care of the exits of the waters, so the rain and wet (Zunnu and radu) had penetrated into the brick-work ; the casing of burnt brick had bulged out, and the terraces of crude brick lay scattered in heaps ; Mero- dach my Great Lord inclined my heart to repair the building. I did not change its site, nor did I destroy its foundation platform, but, in a fortunate month and upon an auspicious day, I undertook the rebuild- ing of the crude brick terraces and the burnt brick casing. I strengthened its foundation, and I placed the writing of my name in the part that I had rebuilt. 1 set my hand to build it up and to finish its summit. As it had been in former days, so I exalted its head. Kabu the strengthener of his children, he who minis- ters to the Gods, and Merodach, the Supporter of sovereignty, may they cause this my work to be established for ever ; may it last through the Seven Ages ; may the stability of my throne and the anti- quity of my empire, secure against strangers and triumphant over many foes, continue to the end of time. — Rawlinson, p. 30-32, R. A. S. vol. xvii. We suppose the first chapter of Genesis to be the latest 1 portion added to the scriptures, because its ideas of cosmogony are late ! The astronomical ideas are evidently later than Sabaism, because to Balom's Seven Altars and the Seven Planets, as well as to the Seven Circles, no allusion is made, although the Seven days of the week are retained in the order of the Creation. But while the Pharisees had left Sabaism behind, the common people in the Desert 2 had not wholly given up the ideas belonging to it. 1 Donaldson's reasons seem conclusive on this point. — Christian Orthodoxy, pp. 201, 232, 233. ' Paul went to Arabia, and returned to Damascus. — Gal., i. 17. SABA. t The SABians, or worshippers of the Saba (Host) of heaven, believed in One God, and produce many strong arguments for His Unity : but they also pay an adoration to the Stars (Paul, Colossians, ii. 18), or the Angels or Intelligences which they suppose reside in them and govern the world under the Supreme Deity. They go on a pilgrimage to a place near the city of Hauran in Mesopotamia, where great numbers of them dwell! — Jervis, 234 ; Sale, Prelim. Disc, sect. i. Nabuchadonazar says in his cylinders : The build- ing named " the Stages of the Seven Spheres," which was the tower of Borsippa, had been built by a former king, . . . but he did not finish its head. — Rawlinson, 30. The Birs Nimrud or temple of Borsippa has seven stages symbolical of the concentric circles of the seven spheres, and each colored with the pecu- liar tint which belonged to the ruling planet. The - lowest stage, Saturn's, is black, the second, Jupiter's, is orange. The third, that of Mars, is red ; the fourth, the Sun's, must have been golden. Rawlinson suspects that it was originally gilt, or " clothed with gold." The fifth, Venus's, is light yellow (white- yellow). The sixth, Mercury's, was probably dark- blue ; the seventh, Luna's, was white, perhaps en- cased with silver plates. At this temple of Borsippa, Hermes (Nebo) was worshipped. — Rawlinson, R. J*. S. xvii. part 2 ; see Loftus, 28. Compare Balaam's SEVEN altars to the SEVEN planets. This is the old SABAean, Chaldean, and Ancient Arab 1 worship. — Rawlinson, ibid., p. 17, 18, 19. It is the worship of Adoni SABAoth of the Arabian-Hebrew races. — Spirit- Hist., 181, 225. 1 A name of Bel.— Movers, 337. Baal-Iarob. 8 SOD. A LIGHT and its Seven Lamps ! Those Seven, the Byes of Iachoh (Iao) they, which rove over the whole earth. — Sakhariah, iv. 2, 10. The temple had the emphatic name Bith Iachoh Zah&oth (House of Iachoh SABAoth). — Zachariah, vii. 3 ; Neumann, Sak- hariah, 286. This SABian worship of the Seven Sons of Sabus (Sab, Seb, Saturn, Dionysus) continues among the Sabeans of the Desert and is seen in the Desert- Christian Religion of the Nazarenes of the Jordan : He that hath the Seven Spirits of the G-od, and the Seven Stars. In the midst of the Seven Lights (One) like a son of man, girded with a Girdle of Gold ! Seven Lamps which are the Seven Spirits of the God ! — Rev., hi. 1 ; i. 13 ; iv. 5. We find Sabean Civilization (Cultur) in east Syria, and a Sabean peo- ple named Nasrites (from ISTasr, Nasriden). — Wetz- stein, 104, 105, 129. Sabeans dwelt in Basan. — Ibid., 112, 114. The Sabeans worshipped Dusares (Aud, Adonis, Dionysus, Osiris). — Wetzstein, 112, 122 ; Movers, 337, 338. "The secret to provide those glowing regions with water 1 is forever perished with those Sabeans."— Wetzstein, 137. iThe eastern and southern slope of the Hauran contains about 300 deserted cities and villages, while it has but 14 inhabited places. — Wetzstein, Reisebericht uber Hau- ran, 42. Many of the houses now standing in the Hauran were the dwellings of the old inhabitants of Basan, the ancient Rephaim. 2 Many of the cities of the Hauran have names which cities of Basan bore - Ia the Sun's circuit, called the search for Osiris, they go around [the temple] seven times, the Goddess desiring greatly the water of winter ! And they go around just so many times because the Sun with the seventh month com- pletes the passage from the winter to the summer solstice. — Plutarch, de Iside, lii. * The Rephaim in " Ostareth (Astarte) of the two horns." — Gen., xiv. 5 ; Jervis, 255. SABA. y in the earliest times. — Graham, R. A. S., vol. xvii. part 2d, p. 286. The HarrtimYes of the 6th- century preserved the old religion of the land. — Chwolsohn, die Sabier, I. 15, 141, 144, 152, 153, 154. Hamzah Issfahalii, a histo- rian of the 10 th century, remarks that what is left of the Chaldeans is now in the two cities Harran and RoM, and that they in the time of el-Mamun gave up the name Chaldeans and took the name Sabians. — Ibid., I. 142, 141. But the real Sabians (of the Koran) were a Christian sect and dwelt in the Marsh districts. — Ibid., 142. Another Arab historian, a contemporary of the former, says likewise that the remains of the Chaldeans who call themselves Sabians and Harranites, sojourn in Harran and Iraq, and first took the name Sabians in the time of el-Mamun. — Ibid., 143. The Sabians are named "the Chaldean Harranites." The Arabs have not made a strong dis- tinction between Chaldeans, JNTabatheans and Syrians but rather identified them in great measure. So Masudi says the Chaldeans are the same as Syrians, identical with the Syrians, and the Syrians with Chaldeans.— Ibid., 162, 163. The Arabs call the Syrians Nabatheans. — Ibid., 163, 164, 441. Ibn Chaldun identifies Babylonians, Chaldeans, Nabath- eans and Syrians together. — Ibid., 164. The heathen of Harran and the Heathen Sabians of Harran are identified by Chwolsohn, I. p. 168. They. had their Deus Lunus and their Dea Luna. — Ibid., 170. We know from the Bible that- Chaldean races dwelt in the neighborhood of Harran.— Ibid., I. 313. A Chaldean race dwelt in Harran itself. — Gen., xxii. 22. Distinct accounts of the emigration of Semitic races into Harran are preserved in the 10 SOD. accounts of the Inroad of the shepherd Terah and his sons. — Gen., xi. 31 ; xxii. 20 -^Chwolsohn, 313, 314. It was the passage to the "West ! The population was Aramean. "Aram means Harran. — Chwolsohn, I. 314. 315 ; quotes Isa bar Ali ; Chananjeshu bar Sarushwai. The Harranians burned Seven male lambs for the Seven Deities! — Ibid., 412. The Harranites also kept an Easter-feast, Nisan 20th. — Ibid., 465, 535. And another (Nisan, 28th) to Hermes, the seven Deities, etc. — Ibid., I. 498. The usual expression, of the Rabbins, for heathen is " Worshippers of the Stars and Planets ;" and for heathenism "Adoration of the Stars and Planets." — Chwolsohn, I. 182. BalacA made Balom ascend Bamoth-Bol (the ' ' High Places" of Bol) : " Balach, king of Moab, has brought me from Aram, out of the Mountains of Kadam! 1 Build me here Seven Altars, and prepare Seven oxen and Seven rams!" — Numbers, xxii., 41 ; xxiii. 1, 4, 14. The Nabatheans 2 inhabited the southern foot of Mount Libanus. They agreed with the Jews in being hostile to Syria, which was repeatedly overrun by Nabatheans and Sabeans. 8 — Jervis, 382. They were 1 The district KadimeA, at the head of the Persian Gulf. — Jervis, Gen., 898, 368, 384, 397 ; Gen., xxv. 13, 15. Araz-Kedem, applied to Arabia east of Palestine, and subsequently extended to that which lies more southward. — Jervis, 207. ' Ebionitarum qui tales (Aeones) professi sunt, hi (Nasaraei) prseceptores fuerunt. Atque ambigam, annon etiam nostri Nasarsei eorum discipuli fuerint. Idem nomen. Antiquum hoc et nationis. Adjectum vero recentius Nabathsei: quod a regione ejuadem appellation!* inter Syriam et Aegyptum sita et de- serta, diuque heresi Ebionitarum gentiojue Nasaraeorum, qui earn secuti sunt, loco qusesito, sumptum fuit. — Norberg, Codex. Nasar., I. p. v. 9 Burckhardt mentions the Saab or Zab tribe on or near the Persian Gulf. — Jervis, 170, 171. We hare also " Sabeans of the Euphrates." — Jervis, 360 ; Forster, vol. i. SABA. 1 1 Ishamo-al-ites, like the Shammah, whose range was from the Nile to the Euphrates. — Ibid., 383. Like John the Baptist and the Nazarenes, their guests or neighbors, they drank no wine, and denied themselves many things. They occupied a tract of country near Galod or the Hauran. 1 — Ibid., 380, 382. Some of them raised camels and sheep, and others engaged in commerce with caravans, transporting merchandise. Jervis, 380. These Arabs are charged by the Rab- binical Pharisee who wrote Genesis with- having bought up Joseph in the pit : A company of Ishamo-el-ites (Eli-ShammaA) came from Galod, and their camels bearing spice, balm and myrrh, to carry down to Egypt. — Rev.. Julius Bate, Gen., xxxvii. 25 ; Jervis, Gen., 496, 497, 473. We find the Nabatheans mentioned, Genesis, xxv. 13, as Arabians, in connection with Kedar and Adabal or Tobal (Debul), and Masa and KadmaA (Kadnms). These are Ishmaelites. They were "important among the forces of the Gentiles." — Isaiah, ix., 5, 7. They were an "independent people ;" and this accounts for the position of John the Baptist, the Nazarenes and Iesus toward the Pharisees of Jerusalem. It was among them that the Nazarene preachers found a refuge, in the secu- rity of their deserts. It is really expedient to refer.- the reader to Genesis, by John Jervis- White Jervis, 1 About Hauran the inhabitants experience an extreme climate, the thermo- meter being as high as 110 under a tent in July, and 8 below zero in winter, with a continuance of snow for some weeks during the coldest parts of the latter period. — Jervis, 455 ; Chwolsohn, I. 309, 310. Basan was the land which stretched north and east from the mountains of Galod, comprising the plain Hauran and the mountain range Hauran. — Neu- mann, Sakhariah, 392. In the Hauran we have to seek the kingdom of Og, king of Basan. — Wetzstein, 81. 12 SOD. p. 380 ff, 396, 398. This excellent and learned man gives a. detailed account of the life, customs and country of the Nabatheans, describing the home of the Nazarenes, the life of John the Baptist, and the refuge of Christ. This is the " Over the Jordan" where " John ate the wild honey" and whence Christ drew the references to the " lost sheep " and the " camel " in his comparisons. The Nabatheans were forbidden to use wine ; they were breeders of camels and sheep, and used the desert honey, which was fouifd in great abundance. They occupied a tract of country in the neighborhood of Galad and the parts of Syria bordering on the Lebanon 1 " His fame went throughout all Syria." — Matt., iv. 24. By the aid of Burckhardt, Strabo, Ptolemy, Pliny, Niebuhr, Forster and other writers, Mr. Jervis finds all these names of Esau's descendants to be "the names of the various Arabian tribes. Amalek and the tribe of the Shammah, known to modern tourists, are mentioned. — Gen., xxxvi. 13 ; Jervis, 448 ff, 472 ff, 379 ff. The enumeration in Genesis of these Arab tribes, known to Ptolemy and Pliny, plainly fixes the composition or compilation of Genesis in times nearer to Ptolemy than to the creation of this planet. The Rabbinical era suits with all the circum- stances of the case. On the tribe of the Shammah see Layard's Babylon and Nineveh, 260, 541, et passim. All these nomad tribes roving about northern Arabia were comprised by the Greeks under the name of Nabathian Arabs. — Heeren, Asia, II. 103. The Nabatheans ruled from the Nile to the Euphrates, and from Lebanon to Mount Zametas. — Jervis, 383. Thus we see that the Nazarenes could SABA. 13 travel from the Jordan even to the city Bassora (Basra) and still be among their friends the Nabathe- ans or Sabeans. Since some thousand Bssenes dwelt in the Desert, John and Jesus made it their base of operations ; their protection was from the Arabs. The Nabatheans and Timaneans were neighboring tribes, and the neighborhood of Mount Zametas was common to both. The Timaneans (Teman) were masters of the entire tract of country occupied in Pliny's time by the Saraceni, Thabem and Suelleni. — Jervis, 393, According to Strabo, the whole mountain chain between Lebanon and Bosrah (situated at the south- ern termination of the Hauran) was peopled by the Ituraeans, or the Arabs of the tribe of Ietur. The Arabs and Ituraeans dwelt intermingled in the mountains south of Trachonitis and Damascus. Ac- cording to Burckhardt, the Hauran comprises part of Trachonitis and Ituraea, the whole of Auranitis, and the northern districts of Batanaea. The alliance spoken of in 1 Chronicles between Itur, on the borders of the Hauran, and Kadmah, on the shores of the Persian Gulf, is curiously illustrated by Burck- hardt when speaking of the intercommunication still maintained by the roving tribes of the great northern desert which separates these widely distant regions : he says that, during the last century, the Wadi Hau- ran was the continual scene of conflict between the Muweyli Arabs (who at present inhabit the Desert about Aleppo) and the Beni Khalid tribe from Basra. For Muweyli and Khalid, substitute the tribes Reuben, Gad and Manassah on the one hand, and the Ishmaelite tribes Itur (Ietur), Naupish and Kad- mah on the other, and we have the same conflict, on 14 SOD. the same ground, for the same cause, at an interval of more than two thousand years. The existence of the Nazarenes on the Jordan and at the same time on the Persian Gulf is thus explained. And the publication of the Codex Nasaraeus at Basra is all the same as if it had been arranged and com- mitted to writing on the banks of the Jordan, in Galilee, or Gilead. Hottinger speaks of the Religio Nabathaea, or Chaldaea, to which Chaldeans, Persians and, more than others, the Sabaeans were addicted ; Sabaeos, Chaldaeos, Nabatheos, Charaneos, quo ad ritus, cere- monias, universamque superstitionem, scriptoribus Arabicis esse eosdem. — Chwolsohn, I. 28, 29, 82. " The author of the Agricultura Nabathaeorum wrote that the Babylonian and Harran Sabians mourn Tammuz; under the first he understands the Men- daites, who really had their abode in Babylonia." It was in Wasith and Basrah/ — Ibid., I., 105, 106, 143. The Mendaites 'or Johnchristians dwell not far from the Persian Gulf. Chwolsohn, I. 21, 22. The Mendaites are named Sabians. — Ibid., 24, 69, 70, 74. Up to the year 830 after Christ Sabaism was understood to mean John's-Christians. — Ibid., 1.19. The Mahometans of the sixth, seventh and eighth centuries (the first three centuries of the Hegirah) gave the name Sabians exclusively to the John- christians (the Mendaites). — Chwolsohn, I. 100, 101, 102. Mahomet mentions the Jews, Christians and Sabians all together as Believers. — Ibid., I. 102. A Mahometan historian says that the real Sabians (of the Koran) were a Christian sect who dwell between the Desert and the Marshes, dissent from the main SABA. 15 body of the Christians, and are reckoned among the Haeretics to Christianity. — Ibid., I. 109. Their name is derived from the Hebrew word Zabo to " dip in," "immerse," " wash 1 one's self." — Ibid., I. 110, 111. The Mendaites are the descendants of the Nabatheans. — Ibid., I. 111. Sabi means baptist. — Ibid., I. Ill, 112. I am Baptizer first of all who have put faith in Justice and in this Baptism. — Codex Nazar., II. 115. In nomine Vitae, summae ! Prsecepta haec Johan- nis baptistae. Cum legens ille Iordanum 2 aquae vivae baptismum vivum peragraret nomenque Vitae invo- caret, cont^ndit Nuntius Vitae ad Iohannem baptis- tam et ei dixit : Surge, Iohannes, baptiza me baptismo quo baptizas, nomenque quod praedicas super me pronuntia ! — Codex Nasar., II. 17. Peace to thee, my lord John Abo Sabo, lord of glory ! To whom John : Veni in pace, filie parvule, invitatum te heri ad Iordanum hodie non fallam ! The Messenger of Life (says to John) : Arise, straightway to Iordan go, extend thine arms take me and baptize me with the living baptism. — Codex Nasar., II. 19, 21. Trust the Messenger of Life ! He is as a good shepherd who will feed you, who leads the flock into his own fold, and locates and stations it in his sight. The Messenger of Life has given himself to be seen in Iudaea : the Vine is seen in Ierusalem ; the same 1 1 wash in innocence my hands, and in going round thine altar. IacAoh. — Psalm, xxvi. 6. a I will remember Thee from the land of Iordam and the Chermonites (Her- monians). — Psalm, xlii. 6. Iochanan came in the way of justice ! — Matthew, xxi. 32. Syriac. Isuo came into the confines of Iehud beyond Iordanan ! — Matth. xix. 1. Syriac. Isno Massiacha ZADiKa (Dikajos, Just) ! — 1 John, ii. 1 ; Syriac. 16 SOD. Life which, was, and is eternal. So also the same Justice which before and in the Beginning was ! A voice in all the earth arises, splendor in every city increases, the Messenger of Life allows all men to see him, freeing them from the tenebrae into light, from obscurity into the clearness of Life ! Go out from the vast Desert : — Codex Nasar., I. 325-329 ; Matth., xix. 1. The Sabeans protected both John and Iesus while they preached the Gospel 1 of the Desert. — John, x. 40, 41 ; Matthew, iv. 12 ; iv. 15 ; xiv. 15 ; Galatians, i. 17; Mark, \i\. 8 ; v. 1, 20. 1 The Hebrew Writing of Matthew, on the testimony of P^pias a church- father, was but a Collection of the " Sayings Iesu." — Mystagogos, 35, 198 ; Mackay, 1. At the beginning of the second century Papias says : Each has interpreted Matthew's Writing as well as he could ; so it follows that no Greek translation existed at that time ! — Ibid., 34. The church-fathers would cer- tainly not have preserved so unfavorable testimony if they had not been con- vinced of its truth. — Ibid., 34. It would seem that the earliest historical Christian literature consisted of records of the Lord's Sayings or Discourses (Suggrammata Logiou). — Mackay, Rise and Progr., 1. The Scribes say that Elia must first come ! At the first sound, the Messiah (son of Doid) and Elias the Prophet shall appear to the elect righteous of Israel who fled into the Wilderness of Judea ! — The Book Abkath Roeliel ; Israel. Ind., iv. 65 ; 39 ; Jerusalem Targum ; Matthew, xi. 14 ; xvii. 10 ; xxiv. Ps. cxxxii. 11 ; Mark, ix. 4. I say unto you that Elia came just now. — Matthew, xvii. 12, 13. Thence issue forth corrupters and corruptresses, wandering through moun- tains, hills and solitudes. . . These are called Wanderinc Pastors ! Yet these say : Alaha speaks mysteriously by us, nor are we unobserved of Alalia ! —Codex Nasar., II. 92, 93. Grace to you and peace, from the " Seven Spirits " which are before His THRONE ! — Apocalupsis, i. 4. JHAPTER II. THE SON OF THE MAN. 1 The call of the preacher in the Desert : Prepare the way of Iahoh, make straight in Arabah a path for our Alah ! — Isaiaii, xl. 3. Predigend reisenden Wonne verheiszenden Eueh ist der Meister nah'. — Faust. Ne spectetis, coneupiscatis aut quaeratis quod vestrum non sit. Dabit robis Dominus Tester quod Tobis non inique vindicaveritis ! — Codex Nasak^hs, I. 29. The Old Testament philosophy is completely iden- tified with the Brahman philosophy of India, on pages 1 " 'O vlog tou Anthropou." — Matthew, xii. 32. Light is let down and enters within the thread of Ain Soph, which thread is extended downward from the Person AL (El) : and it enters and breaks through and makes its transit through Adam primus, who is Concealed until the statum dispositions (the state of arranging) ; and passes through Hira from His head to His feet : and in Him (in eo) is the Figure of a Man. — Kab- bala Denud., II. 246. "For over thee ia the Father of all, the FIRST MAN, and the Man the Son of the MAN." — Irenceus, I. xxxiv. Paris, 1675. "Where is the Superior MAN, Ancienter (natu major) than the 'framer' of heaven and earth?" — Cod Nets., II. 47, 49, 57. The "creator" is the Memra or Word. " This Primal Father of all has an Only-begotten Sou. He is the creator Bel, the revealed Saturn, the mystical Heptaktis (Seven Rayed God) or IAO of the Chaldean philosophy. According to the Emperor Julian, the High- est Deity has brought forth out of itself the Intelligible SUN, of which the visi- ble sun is only an image" (an image of the Logos). — Spirit-Hist., 182. Et 2 IT 18 SOD, 335, 151, 231, 153,' 176, 160, 164, 165, 333, 238-9, of the Yestiges of the Spirit-History of Man. It identifies the main principles of the two systems, the iste Pater egreditur a Sene Sanctissimo. Et SAPIENTIA l" 1 b* )2 (Main) a Non Ente invenietur.— Idra Suta, vii. § 208. The Son is the First Man, Adam %dmon or Adam.— Spirit-Hist., 61, 52. But there is a MAN above Adam.— Spirit-Mist, 229. A MAN above the Anointed ! " For there ia over thee the FIRST MAN the FATHER of all, and the Man, the Son of THE MAN."— Irenceus, I. xxx. Benedictine ed. Paris, 1710. Mercury (the Divine Wisdom) is Sol.— Arnobius, VI. xii. " That father goes forth from the An- cient of days. And the Main will be discovered from Non Ens." — The Idra Suta, vii. § 20S. They call this Mind Only-begotten, and father, and Begin- ning of all things. — Irenceus, I. i. uXKoi Se v olav Kal irpo- dpxnv Ka l irpoavswonTov dvdpunzov Xiyovac KaXeladai. Kal tovto slvac rb fieya Kal dnoKpvfyov [ivGTjjpiov, ore fi vwep rd b\a Svva/iic; Kal £u7repiEKTiK7} tuv tcclv- T(jv uv&ounoc Katelrai, Kal did tovto vibv dv&puirov eavrbv \iyecv Tbv auTijpa. — Irenceus, I. vii. ; ed. Paris, 1675, page 66. Alii rursus cum ex duodecim illis Aeonibus qui ex HOMINE (the MAN) et Ecclesia extiterunt ortum esse malunt : hincque fieri ut ipsemet sese Filium hominis confiteatur, tanquam HOMINIS nepotem. . . . Non enim desunt qui omnium propatorem et proarchen et proanennoeton Hominem vocari asse- rant : et hoc esse magnum illud et abstrusum sacramentum, nempe quod vis ilia, quae omnia superat complexuque suo continet, HOMO appellatur : eamque esse causam cur Salvator filium HOMINIS se dicat. — Ibid., I. vii. Proper hoc Filium hominis se confiteri velut postgenitum ANTHROPI. . . . ipsum Propatorem omnium et Proarchen, et Proanennoeton, ANTHROPON dicunt vocari, et hoc est magnum et absconditum mysterium, quoniam quae est super omnia "Virtus" et continet omnia, ANTHROPOS vocatur. — Ibid., I. vii. p. 67. " The Power Who is above all things and contains all things (in Himselfj is called MAN."— Ibid. " The Angel Gabriel takes the place of the Logos, the Holy Spirit that of Life, but the Power of the Highest takes that of THE MAN." — Irenceus, I. xii. p. 86. Butbon is the Supreme Being, the Propator; and Mind is His Son. — Irenceus, I. i. 1. The Mind is Son and Only-begotten of the Lord. — Irenmus, I., i. p. 37. The Image of the Unseen GOD, the First-born of the whole Creation ; for in him (the Son) were created all things, those in the heavens and those on the earth, the seen and the unseen, whether " Thrones " or " Lordships '' or " Archai (Beginnings)," or " Powers." — Paul, Oolossians, i. 16. The Powers of the heavens were Aeons. — Compare Irenceus, I. i. 1, with I. vii. p. 67. Every "Ruler" and "Authority" and "Power" and "Lord- ship." — Paul, Ephes., i., 21 ; Matthew, xxiv., 29 ; Spirit-Hist., 311 ; Codex Nasarene passim. Sore t$ KVpia tu narpl tuv aliivov Sbt;av : Give glory to the Kurios (the Lord of Light) the father of the Aeons. — Justin Martyr, Apologia, ii. 80. See Irenceus, I. caput i., passim. THE SON OP THE MAN. 19 " Spirit and Matter" Philosophy ; also the Hebrew Spirit of God with the Hindu Pttrusha, the Hebrew Word or Logos with the Brahman "Word op Crea- tion. — Ibid., 239. It on the same pages identifies the Hebrew Philosophy with the Persian and the universal Oriental Philosophy. m On the soil of Asia, from speculations of the Orien- tal philosophers two conceptions were derived that have mainly determined the religious convictions of the Christian world. The first is the doctrine of One EXISTENCE which is the primal and sole principle op the universe. The second is that the Light- god (later the Logos), who previously was held to be the king of the gods, is an emanation from this Su- preme being. The PRIMAL EXISTENCE manifests itself by its INTELLIGENCE (LOGOS or WIS- DOM) considered as the Primal Male Principle, and often depicted as resident in the sun. In this stage of the conception the WISDOM is identical with the SPIRIT, or PURUSHA, which is the Primal Male Principle. The Old Testament uses the WISDOM, SPIRIT and WORD as synonymous expressions. — Spirit-Hist., 232. The Hindu, Egyptian and Greek, as well as the Phoenician, Babylonian and Persian, taught this philosophy in their schools. — Spirit-Hist., ch. vii. viii. passim. These two existences were, from their relation one to the other, most naturally termed the FATHER and the f on. — Compare Spirit-Hist. 174, 179-182. While this was going on, Religion had continued to be influenced by Philosophy until the Wisdom, Word and Spirit were worshipped as Divine Persons in Egyptian, Persian, Hebrew and Hindu liturgies and sacred writings. — Spirit-Hist., 172, 228, 238-241. The Chaldeans are described 20 sod, as worshipping Bel the Older, the Supreme Existence withdrawn into Himself, 1 and as also worshipping Bel the Younger, who is the Sun-god Mithra, and the LOGOS. 2 — Movers, 265, 553, 555, et passim ; Spirit- Hist., 182, 196, 222. In this philosophy, Adoni, Adonis, Osiris, Bacchus, Iach, Bel-Mithra, Aion and Christ are names of the LOGOS who dwells mainly in the solar orb, as the SPIRIT, the LIGHT and the LIFE of men. There- fore we find the sun-names El (Bel), Sadi, Eli, Alah, 8 Aloh (Helios), Adoni (Baal), retained in the Hebrew Bible as names of I&hoh, Iacho7«, or Iacchos. Zoroaster had delivered the living word, the astro- nomical observations of many centuries had been sent to Aristotle from Babylon, the Mourning for Adonis was slowly passing away, and the reputations of phi- losophers, astrologers, prophets and teachers were still in their bloom, when a chorus of angels, a gath- ering of the Magi, and a star of wonderful reful- gence, signified the advent of a Child of the SPIRIT of God and a virgin mother. When Kiun (Saturn 4 ), rising with a leap and issu- ing from Scorpio, shall have gone to Leo, Great Euphrates will pour himself into Tigris. By this was signified that the false Messias should come, become lord of the entire world, sit in a great seat, exercise 1 Excels! Dei, qui sit supra Conditorem mundi. — Clem, recogn. I. 72, II. 7 ; Movers, 558. 2 Fetahil is the Creator of the world. — (See below, p. 52). Compare Phut, or PtaA-Helios, the Demiurg. — Spirit-Hist., 172. s "Eloeus ab j-Ji$b!$ Alah." — Note to Irenceus, p. 138. * I will make new heavens and a new earth. — Isaiah, lxvi. 22. Saturn, at the End of the world in the time of Noah, appears to Xisuthrua —Munter, 104, 119. THE SON OP THE MAN. 21 judgment, 1 that he should come to create judges from the East to the "West in one day, and at the appointed time, by his discourse, speak a testimony concerning himself. — Codex Nasaraeus, III. 83. See also St. Jerome, Com. to Matth., xxiv. 27. In the name of Iesus Anointed the Nazarene rise up and walk ! — Acts iii. 6. When 5050 years shall have been completed then will come on earth the Most loved Son of God to resuscitate the body of Ada and the bodies of the dead. Who art Thou, so great and little, humble and lofty, soldier and commander, admirable warrior in the form of a slave, and King of Glory dead and alive, whom the cross has carried dead ! — Evangel.Nicodemt. Theodoret says "the Elcesaites agree with us respecting the Beginning of all things. For they speak of One Not-born, and Him they call the Crea- tor of all things. But they say there is not one Christ, but one above and the other below. And this last formerly dwelt in many, but afterward de- scended ; but the Iesus he at one time says is from God, at another he calls him SPIRIT, and sometimes that he had a virgin mother. And in other writings not this (even). And he says that he again changes body and goes into other bodies and at each time is differently manifested. And these use incantations and invocations of demons, and baptisms in the con- fession of the principles (of the sect). They em- braced astrology and magic 2 and the mathematic' error." — Theodoret, Haeret. Fab. II. vii. Compare Matthew ii. 2. See Appendix, p. 134. ' Matth. yiii. 29 ; xxiy. 27. ' Wise man meant Astrologer and Magician.— Israelite Indeed, III. 206. " From the termination of the New Testament narratives to ahout the middle 22 sod, The Old Testament does not appear to have made due allowance for the popular belief in spirits ; on the other hand we find a superabundance of demon- ology, in the Evangels and Zendavesta (Vendidad pas- sim), which represented the prevalent notions of the common people. Now in the fetich philosophy a spirit may be housed anywhere ; and the Jews thought that several spirits might enter the same man. If a good or an evil spirit could thus enter the human body, how much more could the Angel of God, His Brightest Emanation, "come out from God " and enter the body of Iesus. It had been already maintained that the " Power" of the INACTIVE SUPREME BEING could become incarnate in a human being.' Simon Magus 1 offered himself as an instance of this. — Acts, of the second century (that is, for about sixty or eighty years) the only Christ- ian writers were those called the Apostolic Fathers ; whose writings are few and meagre, and scarcely throw any light on sacred literature and the occur- rences in the churches. Hence that early period was, emphatically, the obscure age of the Church, and one which has baffled the attempts of learned theolo- gians to explore, from the times of Eusebius to the present day." — Murdoch, Transl. Syriac Test,, p. 493. 1 Simon Magus taught that he was himself the Highest Power, that is, He who is Father over all things. — Irenceus, I, xxiii. The word " father" is else- where applied to the Son, to the Nous, to the Mind of The God. Colorbasus says that the first Ogdoad (of Aeons) was not produced gradually one after the other, but that the Emission of the Six Aeons was delivered at the same time and at once by the Primal FATHER and His Ennoia (Intelli- gence, the Binah). — Irenceus, I. vi. p. 84. Paris, 1675. What the Primal FA- THER intended to emit, this was called " Father ;" and since what he emitted was truth, this was called Truth. When then He wished to manifest Himself, this was called Anthropos : and those whom He previously hoped for when He emitted, this was named Ecclesia (the Church). And Anthropus spoke the f Logos ; this is the First-begotten Son. And the Life follows the Logos. And thus the first Ogdoad was completed. — Ibid., p 84. We have the FATHER and Mind (Son) ; besides Seven Aeons, Ialdaboth, Iao, Sabaoth, Adoneus, Eloeus, Oreus, Astapheus or Astanpheus (Seth-Typhon or Satan-Anubis). — Irenceus, I. xxxiv. pp. 135, 136. Or, otherwise, The FATHER and Barbelo ; the Anointed Light (the Son), and Seven Aeons, Iao, Saolam, Seth, Daden, Eloeus or Adoneus, Elileus or Ialdaboth, Sabaoth or Ialdaboth. — Irenceus, pp. 133, 138, 134 noil. THE SON OP THE MAN. 23 viii. 10 ; Movers, 558 ; Franck, Die Kabbah, 251,252 ; Jost, I. 413. The Holy SPIRIT descended upon him in the cor- poreal likeness of a dove. — Old Syriac, Luke hi. 22, Tremellius. Sicut columbam. — Jerome. Iesua full of the Sacred SPIRIT returned from Iurdan, and the SPIRIT led him into the Desert.— Old Syriac, Luke iv. 1, Tremellius. But the difficulty was that the gospels declared that John, a Baptist, saw the SPIRIT (the Power of God) descend upon Iesus after he had reached manhood j 1 and if the SPIRIT then first descended upon him, there was some ground for the opinion of the Ebion- ites'and Nazarenes who denied his preceding exis- tence and refused him the attributes of the LOGOS. The Gnostics, on the other hand, objected to the flesh, but conceded the LOGOS. 2 Against these views the ; Luke iv. 1, 14, 18. * I was made before thee ! Before all I was Lord ! Before ageg I am ! — Evangelium Thomce Latinum. Before Abraham was, I am ! — John, viii. 58. I am Iesus, Sou of God, the LOGOS (the Divine " WISDOM").— Emng. Inf. Arab., 1. For he who was God, was born a man. — Symbolum Damasi ; Jerome v. 122. In the name of the Supreme LIFE, the Excellent LIGHT (am I). I am the AEON" of LIFE the Supreme, of Life the Greatest, of Life the Highest. I am AEON, etc. Who has involved me in Mysteries and Symbols, who has precipitated me into Mysteries and Symbols? Into that which is hurtful and false who has poured me out ? Who has sent me into the strife of the world ? Why have they stripped me of my Splendor and sent me forth straightened (re- duced) into a mortal form, why into a mortal form have they introduced me? AEON* am I of LIFE the Supreme, etc. I stand in the felicity of my Fa- ther, in the beatitude (felicitate) of my Father stand I ; I, radiant with the Splendor (Glory) which for me they have unfolded. But as if I had not re- joiced in the happiness of my Father . . . they expelled me from my Father's mansion. My corporeal image (figmentum), pierced, shall be slain ! On ac- count of this measure, for the world there is about to be strife ! — Cod. Was., III. 197-205 Pars Cod. Nas. Minor. * Cyril, Bishop of Jerusalem, calls Christ " Lips begotten from LIFE."— Cyril, IV. v. 24 sod, Epistles of the disciples protested ; Who speaks un- truth but he that denies that Iesus is the ANOINTED and CONCEALED ONE who has existed in God from the Beginning, in secret. — Book of Enoch, pp. 45, 45- 50 ; 1 John, ii. 22. Many deceivers deny that the ANOINTED has come in the flesh ! — 1 John, iii. 1, 2. Some of the Gnostics say ' ' that there is a certain Primal LIGHT . . . without end ! But that This is the ' FATHER of all' and is called First MAN. But they say that the Mind is His forth-going Son, (Son) of Him sending him out, and this one is Son of the Man, 1 Second Man ! Afterward they say, when the FIRST MAN exulted with His Son over the beauty of the SPIRIT, that is, of the Woman, and illumi- nated Her, He generated Incorruptible Light from Her, the Third Male, whom they call the ANOINTED, Son of the First and Second MAN and of the First Woman 2 the Sacred SPIRIT." 3 — Irenceus, II. 1 " Filium Hominis." 2 The Book of Enoch also has the expression : " Son of the Woman." 3 No man's ideas are based in himself, but are founded in what he gets from others before him. The doctrines mentioned in Irenasus are therefore earlier than his time. If Iremeus is giving us the Heresies of the Orient during the first two centuries, they materially aid us to comprehend early Christian dog- mas. These Heresies are based on the same Gnostic substratum which underlies the primitive New Testament theology. Irenseus himself says the doctrines of the Valentinians are ancient (archaias, antiquas). — Iren. I. v. The term Heresy meant a part of contemporaneous Religious-philosophy — Other people's religious views. Heresy was a component part of public opinion; being a part of the res gestas, it is admissible in evidence. Valentinus was twice excommu- nicated and twice received again into the bosom of the Church. — Milman, 211. It would be safe to assert the Church's early Gnosticism. The worship of the Anointed as God is a part of Gnosticism. — See Milman, p. 219 ; Irenceus I. passim. Genesis, Ezeldel, Daniel and parts of the Septuagint are clearly Gnos- tical. Gnosticism was the Lex non scripta (the Common Law) of Christianity. Avoiding the antithesis of the falsely-named Gnosis, which some proclaiming have erred concerning the faith. — Paul, 1 Tim. vi. 21. Paul himself speaks of the Principalities and Powers in the realms above the heaven. — Ephes., iii. 10. Every Principality, Power, Dunamis and Lordship (Kuriotetos). — Ibid. i. 21. THE SON OF THE MAN. 25 xxxiv. Lutetiae Paris., 1675. Irenseus was a pupil of Polycarp and Papias and lived in the 2d century. " The FATHER of all, the First MAN", and the Son, the Second Man, and Christus their Son!" — IrencBUS, II. xxxiv. " He who is in heaven, the Son of the MAN"." — John, iii. 13. I and the FATHER, we are one thing. John, x. 30, 38 ; viii. 19 ; vi. 46. Justin Martyr calls Iesus Christus " God's First- born and Dunamis (Power, Aeon)". — Justin, Apol. I. 69. "The First Dunamis (Power, Aeon), after God the Father and Lord of all, is also Son the Logos." — Justin Martyr, Apologia, II. p. 74. " The Pneunia (SPIRIT) then and the Dunamis (Power) which is from The God it is right to consider nothing else than the Logos' who is also First-begotten to The God." — For there are many gods and many Lords (Kurioi). — 1 Cor., viii. 5. An- gels, Dunameis (Powers), Principalities. — Paul, Rom. viii. 38 ; Justin, Expos. Mdei,i. "0 God of Angels and Powers (Dumameon)". — Polycarp' s prayer ; flefele, p. 291. Some of the Gnostics used this form of baptism : Into the name of the Unknown Father of all things, into Truth the Mother of all, into . Him who descended upon Iesus for the uniting and redemption and commu- nion of the Powers (Dunamcon, Virtutum). . Above every Dunamis (Power) of The Father I invoke that which is named Light, and Good Spirit and Life, because Thou hast reigned in the body. . . . The Name, which is concealed from every deity (Theotetos) and Lordship (Kuriotetos) and Truth (Aletheias), which Iesous the Nazarene assumed in the Lives [or Zones) of " the Light the Anointed " that lives through the Holy Spirit unto angelical re- demption, the Name of Restoration (re-establishment) Messia, etc. : I do not divide the " Spirit" of the Anointed, the heart and the Supereelestial Powek full of pity. Let me enjoy thy Name, Saviour of truth ! The initiated an- swers : I am confirmed and redeemed, and I wash my soul from this Life and from all things which are from it, in the name of the IAO who redeemed his own soul unto purification in the Anointed the Living ! — Irenceus, I. xviii. According to Saturninus, the God (Iahoh, Iao) of the Jews was one of the Angels. — Ibid, I. xxii. (Iao) the Demiurg of the world, proclaimed by Moses. Julian, in Oyrill. adv. Julian, p. 148 ; Movers, 552. (Iao) God of the Seven Rays. — Julian, Orat., V. in Matrem Deor., p. 172 ; Revelations, vi. 6 ; v. 5 — Movers, 551. 1 Justin Martyr says that " Plato's words respecting ' The Son of The God ' : 26 sod, Ibid., p. 76. "God's Dunamis ('Power') was His Logos."— Ibid., Apol, II. p. 61, ed. 1686. " For the Logos from (the) Unborn and Secret (app^rov) God we adore and love after The God." — Justin Martyr, Apol. I. Cerinthus in Asia taught that the world was not made by the First GOD but by a certain Aeon (Vir- tute) very much separated and distant from that Princeliness Which is over all things, (an Aeon) ig- norant of Him who is above all things. But he sub- ordinated Iesus, not born from a virgin (for this ap- peared to him impossible). But he said that he was the son of Ioseph and Maria, just like all other men. And that he had more justice, prudence and wisdom than all (others), and after his baptism Christus (the Anointed) descended upon him, from that Princeli- ness Which is above all things, in the figure of a dove (ionah), and then announced the unknown FATHER and performed powers ; but finally the Christus flew back again from Iesus, and Iesus suffered and rose from the dead : but that the Christus continued without having suffered (impassibilem), existing pneumatic- ally (in Spirit). — Irenceus, I. xxv. In the Beginning before all creations The God pro- He placed Him crosswise in the form of X in the universe, were borrowed by Plato from Moses" (?). — Justin, Apol. II. p. 92 ; Plato's Timaeus, 36. " He said : The First Power {Dunamis) after the FIRST GOD was decussated in the Universe" ; " not knowing nor understanding that it was the sign of the cross." —Justin, p. 98. " Iesous ' the Anointed' is Son of God and Messenger, being formerly Logos, and at one time appearing in the idea (image, form) of fire (in the burning bush),* and again in the likeness of the bodiless, but now be- come a man !" — Ibid., p. 96. In the name of LIFE the CONCEALED, the FIRST, hidden in a secret place, in the name of the Aeons Mano (Ammanuel) and Demuto, in the name of my father the " Messenger of Life." — Codex Nasaraeus. * The later Jews held that this was the Angel of the Lord. The Hebrews of the Old Testa- ment called It Iahoh Himself. THE SON OF THE MAN. 27 duced from Himself a certain Kational Power (Du- namin, Aeon), 1 which is called the Lord of Light's Glory, at one time, Son, at another, Wisdom, now Angel, now God, now KuRios and Logos. — Justin Martyr, cum Trypho, p. 284. Angels and Powers are in the heavens : Praise Him all His Powers (Dunameis). — Justin, cum Trypho, p. 312 ; Psalm 148 reads "Zaba" in Hebrew, " Dunameis" in the Septuagint.- " The Power issuing from the FA- THER." " This Power is not disjoined nor sepa- rated from the FATHER."— Justin, p. 358. " Should I touch upon the Secret Initiation into the Sacred Mysteries, which the Chaldean bacchised (ebakcheuse) respecting the Seven-rayed God, lifting up the souls through Him, I should say things unknown , and very unknown to the rabble, but well-known to the blessed theurgists. Therefore, I will keep silence respecting them at this time !" — Julian in Matrem, pi 172 ; see 1 Aion means Sun, Demiurg, Soul, Aeon, Life, Time, Age. As an adjective* Aionios, it means living, eternal, immortal. " The temple of Aion the Sun." — Julian, Oratio, iv. in Solem. On, Ani, is the Sun, An means "time," "hour" in Persian; Aion means "soul" in Homer, on means "mind" in Philo, and ian "soul" in Persian. The Aions or Aeons are the "Souls" or "Intelligible Gods."— Spirit-Hist., p. 179, 162, 49, 129, 240, 241. The early fathers admitted that the heresies were ancient matter; and yet either assumed to lay them on the shoulders of Simon Magus, or ascribed a vague heretical origin to- them. But their origin is Chaldean, the same source from which the Christian dogma- tism originally sprung. ~ But the latter came through the Nazarenes into Chris- tianity, from the simpler and less philosophical air of the country, from over the Jordan in Peraea, through the preachings of John and Iesus in the desert. The patterns of the first Christian Teachers were the earlier rabbins. The style of their writings is an improved rabbinical method. But the rabbins were so much hampered by their efforts to pervert the early mythology and superstitions into subordination to orthodox Judaism that they had very little opportunity to talk common sense, while the early Christian teachers were not thus tied ; and accordingly they adhered to the path that John and Jesus trod, preaching morality and religion, righteousness, temperance and judgment to come, the end of the world, the resurrection of the dead and the life to come, and ardently proclaiming the worship of the Anointed ! 28 sod, Spirit-Hist. ,241, 255. Buildmehere "seven altars." — Numb., xxiii. 1. " Saba raba, the great Seven." — Movers, p. 553. " The Ouranian Dunameis." — Cy- ril, III. i. Paul speaks of some that worshipped the Angels. — Cohssians, ii. 18. Ta epourania, and the glory of the Angels and the Rulers visible and invi- sible ! — St. Ignatius ad Smyrn., vi. " Sophia" spoke many things concerning the FIRST MAN" and incorruptible AEON, also predicting con- cerning that "Anointed (Christo) " who is on high (Christo sedente ad dexteram Patris Ialdaboth), et rememorantem homines in incorruptibile lumen et in PRIMUM HOMINEM.— Irenceus, I. xxxiv. pp. 136, 137. The Mother asked of the FIRST MAN that Christ should be sent ! — Ibid., p. 136. The Sethian- ites, whom some call Ophianites or Ophites, call the G-od of all HOMINEM (MAN), and again name his Light : but the "Comprehension" of His Mind they call Son of MAN and Second Man. — Theodoret quoted in Irenceus, p. 37. Paris, 1675. The Kabbalists (ancient Jews) named the First- born, " Light of Light." God's First-born went out from the Most High, together with something that they name the "spirit of the anointing." 1 He is the " Anointed of the Highest " and His holy " Veil." — Kleuker, Natur und Ursprung der Emanationslehre i The FATHER seeing this " Light," anointed it with His own benignity, that it might become perfect. This they say is the Christus (Anointed). — Lrenozus, I. xxxiii. He that abides in " the doctrine of the Anointed " hath both the FATHER and the Son ! — John, II. 10. Whoever denies the Son, the same hath not the FATHER; he that acknowledges the Son hath the FATHER also.— John, I. ' ii. 23. The Anointed is Son of the BLESSED. — Mark, xiv. 6. Who being in God's form thought it not robbery to be equal with God. — Philippians, ii. 6 ; John v. 18 ff. " The Mind, like and equal to Him who sent him forth, and who alone comprehends the Father's greatness." — Irenceus, I. i. 1. THE SON OF THE MAN. 29 bet den Kabbalisten, pp. 10, 11 ; quotes the Lib. Mys- terii ; the Idra Magna and the Idra Parva. G-OD has most recently, in these days, spoken to us through a Son, by whom he made also the Aeons 1 1 The Orphic school was acquainted with the idea of six world-ages. — Spirit- Hist., 291. If therefore to Oulom, or Oulomus, we add six Ages (Aions), we have Seven Aeons. In an Aeon (kalpa) there are fourteen MANns (856,800 years = a manu). In each manvantara arises another Manu (Sun, Ma.no, "Aeon"), who becomes for his own period the Progenitor (the Sun) of mankind. — The Surya- Siddhdnta ; American Orient. Soc., VI. p. 154. Thy throne