^Ji^rFpRm^ ^OiOQicM SE\i\^^ 7 A 1 ? o / t(a I THE KEYS OF SATNT PETER. LONDON PlilNTED BT SPOTTIS WOODE AND CO. NEW-STKBET SQUARE u^ / THE KEYS OF SAINT PETER OR THE HOUSE OF RECHAB CONNECTED WITH THE HISTORY OF SYMBOLISM AND IDOLATRY. BV EENEST DE BUNSEN. LONDON : LONGMANS, GREEN, AND CO. 1807. The. right ol translation in referred. PREFACE. D;:«t;0« A MYSTERIOUS SILENCE rules over the period of nearly five liiindi'ed years, which separates the events chronicled in the Old Testament from those that are recorded in the New Testament, Yet the New and the Old hang together. There are Scriptures, which refer to these times, and they form part of the Greek version of the Hebrew Canon, of the Septuagint, which was published during the three last centuries of the pre-Christian era. That Alexandrian collection of holy writ was pre- eminently, if not exclusively, the Canon of the Apostles, and of their Divine Master. Those Scriptures which were excluded from the Hebrew Canon, for reasons hitherto not generally known, form not a supplement, but the very centre of the Greek Canon, and they explain, why the Septuagint is a freely handled version, and not a literal translation of the Hebrew Canon. These Scriptures were called Apocrypha, because they referred to what had, in earlier times, been, hidden. Can it be proved, that some of these Scriptures were composed, essentially in the form we now possess them, before the captivity, during the same, and during that eventful period, which commenced with the return to the holy land, and which culminated in the commencement oi' VI PREFACE. the Christian era? If so, in what connection do these records of things hidden stand with ' the preaching of Jesus Christ,' that is, with ' the revelation of the mystery, which was kept in silence since the world began,' al- though, ft'om the beginning, God had spoken ' through the mouth of his holy prophets ? ' These are problems, the importance of which is ob- vious, and which ought to be generally acknowledged. We try to prove, that the Apocrypha, or hidden wisdom, was gradually recorded, in spite of a party in the Jewish Church, which was always opposed to the promulgation of tradition, and thus to the principle of universahty. These and other principles were always supported by the Eechabites, or Kenites, who, although from the be- ginning separated from the Hebrews, formed with the latter the people of Israel. These two parties merged into the Christian Church. Although their hostility never entirely ceased, concord by compromise was rendered possible through symbols, which suggested more than they defined the right interpretation of Divine mysteries, the keys of which were confided to St. Peter. The author wishes grateftdly to acknowledge his deep obligation to many of the writers in Smith's ' Dictionary of the Bible.' Although it was not possible, often to quote passages from that valuable work, the information therein contained has been freely used, and has often suggested new combinations, or assisted the author of the present Volume in framing them. Abbey Lupge, Eegent's Park : February 1867. ANALYTICAI- TABLE CONTENTS. PREFACE. Five himdred years between Old and New Testament. — Apocrypha then published in Babylon and Alexandria. — Connection with the preaching of Jesus. PAGE V INTRODUCTION. Origin of fire. — The cloud a centre of superhuman intelligence, — Submis- sion to the same led to symbols, ignorance of their meaning led to idols. xiii CHAPTER I. THE HOtrSE OF KECHAB. Kenites, descendants from Cain, called Rechabites, sons of Jonadab, and descendants from Hemath. — Jonadab, David's nephew. — The Rechab or chariot of Israel, refers to tradition, of which Elijah the Tishbite, that is the stranger, orRechabite, and also Elisha, were fathers. — Rechabite families of Scribes.— Jabesh-Gilead inhabited by Rechabites. — Ilamath the Great a rival to Zion and Gerizim, and inhabited by Rechabites. — Jethro, Caleb Joshua. — Rechabite, or Kenite origin of the house of David. — The house of Rechab, or house of tradition, traced back to Moses and to Abraham because to Jethro and to INIelchizedec, who represents pre-Abramitic Monotheism of Easteni origin. — Kenite and Hebrew tradition contrasted. — Both separately represented by the double Aaronic lines of Eleazar and of Ithamar, that is by the Sadducean and Pharisean sacerdotal lines. — Jabez ' more honourable than his brethren.' — Gerizim and Zion. ■ • • . 1 CHAPTER H. MIGKATIONS AFTER THE FLOOD. Twofold record of post-diluvian genealogies in Genesis.— Land of Canaan or Kenaan, called after the lowland of the Indus, or Nod. — Eastern orio-iu of tlie Kenites.— Shemitism originated in the subjugation of dark colom-ed^Vfi-icans Vlll ANALYTICAL TABLE OF CONTENTS. by white coloured Asiatics. — Grammar and Dictionary of Sbemitic languages thus explained. — Hieratic and demotic languages the necessary consequence, — Sheraites represented post-diluvian humanity, and Israel the catholicity of mankind .... . . pages 13-21 CHAPTER III. HIGH CASTE AND LOW CASTE. Patriarchal history marks a twofold stream, originating in diversity of colour and of caste. — Sarah and Hagar represent freedom and serfdom. — Sign of Hagar and sign of Cain. — Ishmael. — Mission of Abraham. — Eliezer of Damascus, that is, dwelling of Mesech. — Eliezer and Hadadezer. — Mel- chizedec the Kenite priest. — Table of high castes and low castes in the patriarchal family. — Both castes among Kenites and Hebrews. — Egyptians and Shepherd rulers — Zoan and Hebron. — Philistines and Phcjenicians.— The ' I Am.'— Seth-Baal ..... 22-45 CHAPTER IV. SONS OF GOD AND SONS OF MEN. Kenites and Hebrews were Aryan or Asiatic leaders of uon-Ai-yan or African tribes.— History of Israel a continued fight for supremacy between cognate races. — Kenites and Hebrews contrasted in the book of Job.- — Job and his three friends were Kenites. — Elihu the Hebrew. — Chaldeans and Sabeans. — Chedorlaonier. — The adversary, or the Satan, and the sons of the Gods minister before Jehovah. — Union of Kenite and Hebrew priesthood. — Job and Melchizedec ..... 46-57 CHAPTER V. KENITE AND HEBREAV RECORDS IN GENESIS. The Elohist is the Hebrew, and the Jehovist the Kenite chronicler. — Origin of Jehovah- worship. — The ' generations ' in the fourth and in the fifth chapter of Genesis compared . . . . . 58-G6 CHAPTER Yl. THE AARONITES. Thamar, descendant from the Anakim of Hebron. — Eleazar and Ithamar. — The priestly courses in the time of David. — The possessions of the Aaron- ites, in the time of Joshua, lay exclusively in Judah, Simeon and Benjamin. — Household priesthood and hereditary priesthood. — Battle of Gibeah, the cause of the substitution of the younger for the older line of Aaronites. — The massacre at Nob. — Two high priests. — Royalty introduced as a guaran- tee against hierarchical feuds and o])pressions. — Abiathar's rebellion leads to the re-establislimcnt of the senior line. — Hebrew and Kenite tradition re- presented by Aaronites ..... 07-74 ANALYTICAL TABLE OF CONTEXTS. IX CHAPTER Vir. SXMBOLTSJI AND IDOLATRY IN ISRAEL. Different symtols admitted in the same sanctuary. — Gradual interpreta- tion of symbols necessary. — Spirit of caste. — Secrecy led to tyranny, and tyranny to ignorance.— Thus symbols became idols. — The first symbols were not made with hands. — The works of nature witnessed and revealed God's glory. — Ideas gave birth to symbols.— The ark a symbol of the universe. — Star-symbolism of the East, introduced into Egypt before Abraham. — Ash- taroth-Karnaim. — Images of Terah and Laban, Aaron and Micah. — Eeginnin"- of idolatry, that is, misunderstood imagery, preceded by the transition from recognised to unrecognised sj-mbols.— Moses forbade all imagery.— Balaam, the Kenite, distinguishes Jacob, or the Kenites, from Israel, or the Hebrews. — Moses is recorded to have pointed out the Babylonian captivitv, as the close of Israel's idolatry. — Jeremiah declares that God has said < nothino- ' to the fathers concerning sacrifices.— Ezekiel, and the statutes that were ' not good.' — Human sacrifice commanded in the Pentateuch. — All prophets pro- -V- test against sacrifices. The presence of God symbolised in the ark. — The cloud and the incense. — Urim and Thummim. — The Sliechina symbolised the dwelling of the Spirit of God iu man. — Solomon's catholicity based on the recoo-nition of all existing symbols. — Unrestricted symbolism became the source of idolatr;^, because the interpretation of the symbolised mysteries was not generally u ught. — Zadok the enemy of tradition and catholicity. The matrimonial metaphor applied to the record about Solomon's strano-e women, x — Toleration, liberty of conscience, unity without uniformity, the key-note of Solomon's policy. — The brazen and fiery serpent. — Its history and inter- pretation.— The symbol of fire. — Fire of Jehovah. — Nadab and Abihu.-^ Eldad and Medad. — Korah. — The everburning altar. — Xon-Mosaic orio-in of sacrifice.— Moloch and other fire gods. — Red-heifer and scapegoat— Egyp- ^ tian imagery introduced by Jeroboam.— Priests and Levites follow Reho- boam. — Jezebel and Elijah. — Cause of Israel's captivity. — African imao-ery vitiated Asiatic symbolism. — African origin of sacrifices. — Babylon the link between East and West .... pages 75-1'^6 CHAPTER VIII. JOSHUA THE KENITE HIGH PRIEST. * Sons of Belial,' a term marking the hostility between Kenites and Hebrews. — The Levite at Gibeah. — The sons of Eli. — Hannah's song of praise.— * Saints.' — 'An adversary.' — Origin of I'salm cix. — Satan the adversary, provokes David to number the people. — Joshua's Kenite descent. Zechariah's vision about Joshua and the Satan . . 127-146 CHAPTER IX. EENITES AND PSALMS. History of Israelis the history of Kenites and Hebrews. — Psahns sliow traces of a double stream.— Rules for testing the Kenite or the Hebrew X ANALYTICAL TABLE OF CONTENTS. authorship of Psahiis. — David turns the house of oracles into the house of prayer. — Prayer enjoined and taught by precept and example. — Relations between Hiram and David and Solomon. — Council of priests and Levites. — David's sons were priests. — Asaph. — Doctrines in the Psalms which are not contained, or not so fully developed in the Pentateuch pages 147-161 CHAPTER X. KENITES AND PEOPHETS. Kenite origin of prophetic institution in Israel. — Prophets the represen- tatives of the people. — Their office was, to interpret sealed visions, and sealed books, by the Apocalypse of the Apocrypha. — Prophetic colleges, or national seminaries of theology. — The key of knowledge given to the people. — Coun- cil of the Seventy. — Nathan and Zadok. — Prophets rose w-hen Sadducees fell. — David, Hezekiah, and Josiah. — Eliakim the Kenite high priest. — Jeremiah and the crystallisation of tradition. — Prophets were reformers. — Promise of the Kenite Branch, the God-with-us. — Bethlehem 162-179 CHAPTER XL PARTIES IN THE JEWISH CHURCH. Tribal and family distinction during the captivity.— Party spirit, and party organisations at their height in the time of Ezra. — Principles and organisations of the Sadducees, the Pharisees and the Essenes and Thera- peuts 180-202 CHAPTER XIL SECRET TRADITION. Moses and the Seventy. — Dark sayings of old. — Proverbs. — Scribal organ- isation.— Organs of tradition. — Genealogies. — Stewards of Divine mysteries, — Scribal pairs, the heads of Kenite and Hebrew Scribes. — Shemaia, Abtalion, Plillel, Gamaliel. — Cabbala. — Revisions of holy writ. — Synagogues. — The Great Synagogue. — Hidden Wisdom. — Genusim, or Apocrypha. 203-220 CHAPTER XIII. THE APOCRYPHA. Book of Job. — Song of Songs. — Ecclesiastes. — Wisdom of Solomon. — Apocrypha of Moses. — Wisdom of Sirach or Seraiah. — Book of Daniel. — Identity of Daniel the priest and Daniel the prophet. — Titles of I'ersiau kings. — Book of Ezra, Esther, and Nehemiah. — Vistaspa. — Purim massacre in 510-515 B.C. — Book of Tobit. — Nineveh still the capital after 516.— Book of Judith. — Principal events from 530 to 490 B.C. — Maccabees.— Sibylline oracles. — Book of Enoch. — Psalm-book of Solomon. — Hebrew Canon without the Apocrypha is a sealed book . . . 221-233 ANALYTICAL TABLE OF CONTENTS. Xl CHAPTER XIV. lARGUMS OR PARAPHRASES. Oukelos is Aquila. — Mishna and Talmud. — Oral law and written law. — Concord and compromise. — Oracles of the Fathers. — Targ-umists and Prophets. — The Targum of Moses . . pages 234^-247 CHAPTER XV. THE SEPTTJAGIls^T. The Seventy. — The law full of hidden wisdom. — Targumistic convocation at Alexandria. — Systematic re-formation of holy writ. — The Zohar. — Philo. 248-260 CHAPTER XVI. MESSIANIC EXPECTATIOJfS. Eden. — Rebekah's twins. — Jacob's blessing. — Balaam. — The keys of David. — The servant of God.— Kenite and Hebrew expectations contrasted. — Divine incarnation. — The world and the Son of God . 201-271 CHAPTER XVII. THE SON OF DAVID. The Branch.— Catholicity of the Gospel. — Herod and the Pharisees. Herod and the Kenites. — The leaven of the Pharisees. — The baptism in Jordan. — Conveyance of the Holy Ghost. — The incarnation. — Judas.— The Sun of righteousness ..... 272-292 CHAPTER X\7II. THE CONVERSION OF ST. PETER. Simon Jonas.— Fishers of men.— 'Our fish Jesus Christ.'— Symbol of the Holy Presence.— Christ walking on the sea.— St. Peter and the sons of Zebedee. — Parable of the talents.— The wicked and slothful servant.— The unprofitable servant. — The good servant. — The ensample of the flock. 293-31,3 CHAPTER XIX. THE CONVERSION OF ST. PAUL. Saul's education. — Visions, trances, and ecstaciee. — ^iuania*. — The gulf between Saul tmd St. Paul .... 314-321 Xll ANALYTICAL TABLE OF CONTEXTS. CHAPTER XX. TUE CONVERSION OF ST. JAMES. Situation after the cruciflxion. — Date of tlie crucifixion. — Rise of the Samaritans under Simon Magus. — Jesus about fifty years old. — Agrippa the Sadducee. — Martyrdom of St. Stephen and St. James in 41 A.c— Eusehius and the Acts.— St. Peter's first journey to Eome in 41 a.c. — St. Peter and I'hilo and Aquila in Rome. — St. James the brother of the Lord. — St. James the Nazarite. — St. James and St. Paul. — St. James and the Sadducees. — Martyrdom of St. James. — 'James and the brethren.' — St. James the secret friend of St. Peter ..... pages 322-352 CHAPTER XXI. the apocalypse of the apocrypha. Manifold measures and manifold fashions. — The faith of Roman Christians. — The first Christians at Rome. — Epistle to the Romans. — St. Paul in the Roman prison.— Epistle of Jude. — Early Apocrypha. — A Jewish writer in the reign of Claudius. — The Assumption of Moses a retrospect of Jewish history. — The body of Moses. — Conclusions. — The book of Jubilees. — The Apo- calypse of Ezra. — Vision of the Roman eagle. — The Church as a woman. — The woman and the city. — The Messiah. — The new heaven and the new earth. — Apocalvpse of Ezra compared with Book of Daniel and Apocalypse of St. John ' . . . ... 353-396 CHAPTER XXII. SYMBOLS, MIRACLES, AND CREEDS. Concealment of the truth in Scripture. — Key to the symbol of Holy Writ, — Historical and ideal element. — No sudden abolition of symbols, or cessa- tion of miracles. — From the outward to the inward. — The visible and the invisible Church. — The tree of life. — The tree of knowledge. — The Serpent in J'Alen. — The Mystery of Babylon. — ' Through knowledge cometli life.' — .Tonah and the kikaycm. — The tree of life and of knowledge on Egyptian Monuments. — Dogmas are .sj-mbols. — Primacy of tlie I'ope. — Parties of progress and of stagnation in tlie Church. — The keys of St. Peter, and the mission of the Popes.— The ' holy Catholic Church ' . 397-422 APPENDIX. cw Dates in New Testament Chronulogy. INTRODUCTION 3>e